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

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

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

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

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

Quest. 3. Vpon 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 Leui: and it was the manner of the Hebrewes to vse diuerse names: and he giueth this reason, because it is said, Act. 13.9. Saul, which is called Paul, that be beganne not then to haue two names, but was so called before: and his parents because they were Iewes [Page 33] of the tribe of Beniamin called him Saul, and beeing citizens of Rome also by priuiledge, they called him Paul, according to the Romane names: But Toletus thus obiecteth, that if he had two names from the beginning, S. Luke would haue expressed them before, where­as he is onely called Saul in the historie going before the 13. chapter: otherwise there is great probabilitie in this opinion, that the Apostle was called both Saul and Paul, but not at the same instant, neither from the beginning, but afterward.

2. Chrysostome, Theodoret, Theophylact, Theodulus, all these are of opinion, that the Apostles name was changed from Saul to Paul, by God himselfe, as Abraham and Iacobs names were changed, and Peters, that herein he should not be inferiour to Peter. But Hie­rome in commentar, in Philemon, and Sedulius, doe 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 Peters name was not changed, but somewhat added to it: he was called Simon Peter: But after the Apostle beganne to be called Paul, he is no more named Saul.

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

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

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

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

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

1. Origens opinion is, that from the beginning euen of his natiuitie he was called by two names by his parents, so also Pererius: but that is not like, for then from the begin­ning [Page 34] of the storie, S. Luke would haue called him indifferently by the one name, as well as the other.

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

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

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

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

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

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

1. Hierome giueth this solution, initio. cōment. in epistol. ad Titum. that there is a double kind of seruice, one is a seruice of men, of the whith Christ speaketh, I will not call you seruants, but friends: the other is a ser­uice vnto God, whereof Dauid speaketh, I am thy seruant, and the sonne of thine handmaid, Psal. 116.15. 2. Origen giueth this satisfaction, seruit Christo non in spiritu seruitutis, &c. he serueth Christ not in the spirit of seruitude, but in the spirit of adoption: quia omni liber­tate nobilior est Christi seruitus, for Christs seruice is more noble then any libertie. 3. But yet to speake hereof more distinctly: there is a theefold kind of seruice, seruitus peccati, the [Page 35] seruice of sinne: whereof our Sauiour speaketh, Ioh. 8.34. he that committeth sinne is the seruant of sinne: there is seruitus humana, the seruice of men, from the first we are freed by faith in Christ, but not from the second: for the Apostles exhort those which are called be­ing seruants, to be obedient to their masters in the flesh: the third kind is the seruice of God: which is of two sorts, voluntarie, as in the Angels and Saints: the which S. Paul meaneth here, and constrained, as in the deuils, which are forced to be obedient to Gods will: now there are two speciall bond of this seruice, both by right of the creation, we are Gods crea­tures, and the workemanship of his hands, and therefore bound vnto his seruice, and of our redemption in Christ, Perer. 4. And of this seruice vnto God, there is a threefold con­sideration: there are seruants, natura, conditione, statu, by nature, as by the right of creati­on, by condition, by the right of redemption: thus the faithfull remaine seruants vnto God: but they are not in the state of seruants, but are freemen, though the Lords seruants, Tolet. 5. And of these seruants vnto God there are three kinds, 1. the worst sort is of those which serue onely for feare: the middle sort is of such, which serue onely for hope of reward: the third of those, qui Deo propter Deum serviunt, which serue God onely for his owne sake, Pererius.

Quest. 7. How S. Paul saith, called to be an Apostle.

1. Pererius note is somewhat curious here, as if the Apostle should haue said, I dare not call my selfe an Apostle, but I am so called of all: for here the Greeke word [...], called, is not of the nature of a Participle, but rather of a noune, as Erasmus noteth and Beza, and it is as much, as if he should say, by calling an Apostle: so that this word rather sheweth the authoritie by the which he was called, then the calling it selfe. 2. here may be noted the difference which the fathers make betweene [...] and [...], which both signi­fie called: but the first is vsed of them which are called, and obey not, the other of them which are effectually called, and obey their calling which difference though it may well be obserued here, yet it is not derpetuall, as Math. 22.19. Many are called, and fewe cho­sen, the word is there [...] Beza. 3. not much vnlike is Origens distinction: betweene, electus and vocatus: elected to be an Apostle, and called to be an Apostle, Iudas was an A­postle called, but not elected: which distinction, if by election be vnderstood predestinati­on, it holdeth well: otherwise in respect of the outward calling, Iudas was both elected and called to be one of the twelue, Tolet. 4. the difference which Augustine here noteth be­tweene vocari, and congregari, to be called and congregate, or gathered together, is not generally true: the first he thinketh to be peculiar to the Church of Christ, the other to be vsed of the synagogue and Church of the Iewes: for the Prophets in the old Testament doe vse the word of vocation and calling, Beza. 5. there are two kinds of calling, one is ge­nerall, as to be called to the knowledge of God: in what sense it is said, many are called, but fewe chosen: there is a speciall kind of calling, as to be called to some speciall office: as the Apostle saith, No man taketh this honour to himselfe, but he that is called of God, as A­ron, Heb. 4.5. S. Paul was called both wayes, first to the knowledge of Christ when he was conuerted, Act. 9. then he was separated to the office of his Apostleship, Act. 13. Tolet. 6. And hereby S. Paul, in saying, called to be an Apostle, noteth two things: 1. that he did not take this honour vpon him by intruding himselfe, but he was therevnto appointed of God, Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any hu­mane merits, but by the grace onely, and free gift of him that called, Perer. ex Thoma.

Quest. 8. Of the office and calling of an Apostle, what it was.

1. The word Apostle is taken, either aequivoce, in an equivocall and improper sense: and either in the better sort, as Andronicus and Iunta are said to be notable among the 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 vsed vnivoce, properly: and that either in a kind of excellencie, as Christ is called our high Priest and Apostle, Heb. 3.1. or else it is applyed to the chiefe Ministers of the New Testament, which were pro­perly called Apostles, Gryneus. 2. Hierome maketh fowre kinds of Apostles, that is of such as were sent, as the word signifieth. 1. Some were onely sent from God, as the Prophets Isaias, Ieremias, with the rest. 2. Some were ordained of God, but by men, as Moses con­secrated Aaron to be high Priest: and Iosuah to succeede him. 3. Some are sent by men, and [Page 36] not of God, as they which enter by corruption and bribes. 4. some intrude themselues 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 dignitie of Apostles in the Newe Testament: as S. Paul saith, 1. Cor. 12.20. God hath ordained some in the Church: as first, Apostles, secondly Prophets, thirdly teachers. 4. And though S. Paul were none of the 12. Apostles, yet he and Barnabas were also ordained of Christ, to be Apostles, of equal au­thoritie with the twelue.

Quest. 9. Diuerse points, wherein consisted the excellencie of the Apostleship.

1. The Apostles were such as were immediately called by Christ, to preach his gospel through the world, as Matth. 28.20. Goe and teach all nations.

2. They were such as had knowne Christ in the flesh, and were eyewitnesses of his mira­cles, and heard his sermons: as S. Iohn saith, That which we haue seene, and heard, declare we vnto you, 1. epist. 1.3. And S. Paul though he had not knowne Christ in the dayes of his flesh, yet he sawe him now beeing immortall and in glorie by reuelation.

3. They had the keies of the kingdome of heauen after a more speciall manner: that whatsoeuer they bound, or loosed in earth, should be bound and loosed in heauen, as Peter did bind vp the sinne of Simon Magus, and gaue sentence against Ananias and Saphira his wife.

4. They had authoritie both to discerne the canonicall Scripture, from that which was not canonicall, as also to write newe canonicall bookes: as Paul, Matthew, Peter, Iohn, Iude.

5. They had power to worke miracles: to heale all manner of diseases: and to cast out deuills: yea the verie shadowe of Peter as he passed by, was able to heale the sicke, Act. 5.15. and the partlets and napkins that were brought from Pauls bodie to the sicke, helped them, Act. 19.12.

6. They had the gift to speake with diuerse tongues and languages: Pererius here addeth further, that they had another speciall grace: that speaking but in their owne tongue, yet men of diuerse languages did so vnderstand them, as if they had spoken diuerse languages: of the same opinion is Erasm. annot. Act. 2.8. But Beza well obiecteth, that if this had beene so, the miracle had not beene in the Apostles speaking, but in the peoples vnderstan­ding: neither yet is it to be thought, that they spake diuerse languages, at one and the same instant (as Erasmus obiecteth) but that they spake diuersly, vnto seuerall people, of diuerse languages, as they were offred vnto them.

7. This speciall prerogatiue the Apostles had, to be iudges of men at the latter day: as our Sauiour saith, Matth. 19.28. That they shall sit vpon 12. seates, and iudge the 12, tribes of Israel: not that they shall sit as Iudges to giue sentence: but by the word and doctrine, which they had preached, and the world refused, shall men be iudged as our blessed Sauiour in this sense saith, Ioh. 12.48. He that refuseth me, and receiueth not my words, the word that I haue spoken, it shall iudge him in the last day.

8. The Apostles had power by laying on of their hands, to giue the holy Ghost: which Simon Magus seeing, would by money haue purchased the like power, Act. 8.

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

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

11. Two other prerogatiues Pererius addeth, the one vncertaine, the other false: first he saith, that the Apostles composed and framed the symbole, containing the 12. articles of the faith, commonly called the Apostles Creede, which is not certaine: both because some of the articles, as that of the descension came in many yeares after the Apostles, as is else­where shewed: see Synops. pag. 2055. edit 3. and if the Apostles had set downe this rule of faith, it is not like that di­uerse Churches would after them, haue framed so many diuerse formes beside of the Creed.

12. But the last priuiledge, that the Apostles post acceptum spiritum sanctum fuerint impeccabiles quantum ad peccatum mortale, after they had receiued the spirit, were with­out sinne, &c. for 1. in this sense, that distinction of veniall and mortall sinne, is not to be al­lowed, that some are veniall in their owne nature: by the grace of God all sinnes were ve­niall to the Apostles, and to all other beleeuers: but in it owne nature euery sinne deserueth [Page] [Page] [Page 37] death, and so is mortall, Rom. 6.23. 2. and that the Apostles were apt to sinne, is euident by Peters ouersight, for the which he was openly rebuked of S. Paul, Gal. 2.11. where he saith, he was to be blamed.

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

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

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

v. 1. The Gospel of God, which was promised, &c. 1. The Gospel is taken two waies, ei­ther for the doctrine concerning Iesus Christ, which containeth foure things: 1. of the com­ming of Christ in the flesh, which comprehendeth the whole historie of the incarnation of Christ, and all his acts: both his holy sermons, and speaches, and his holy and powerfull workes: 2. the effects of his comming, as the remission of sinne, the subduing of the king­dome of Satan, the reconciling vs to God, opening the kingdome of heauen, and the like: 3. the third is the veritie of those things, which in the Gospel are prescribed to be belee­ued; the holy doctrine and precepts of the Gospel: 4. the obseruation of such things as Christ commanded, Matth. 28.20. Teaching them to obserue all things, which I haue com­manded [Page 38] you: Tolet. secondly, the Gospel is taken for the publishing, preaching, and annunti­ation of it: in which sense the Apostle saith, If our Gospel be hid, it is hid to thē which are lost.

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

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

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

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

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

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

1. That which is promised, a man hath not in full complement and perfection, but he may haue it in certen and assured hope: so the fathers had not in deede the Gospel exhibi­ted, but they had it promised, and so enioyed it in hope. 2. Likewise the mysterie of the Go­spel which lay hid from the beginning of the world, must be vnderstood of the Gospel ex­hibited. [Page 39] 3. And S. Marke also vnderstandeth the beginning of the Gospel, not accomplish­ed, but onely exhibited, and manifested. Pareus.

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

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

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

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

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

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

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

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

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

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

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

3. But where it wil be obiected, that Elizabeth, which was maried to Zacharie a Priest of Levi, is called Maries cousin, and therefore Marie is not like to haue beene of Iuda: it is not sufficient to say with Origen, that Elizabeth was Maries cousin, not in respect of the tribe, but the nation, because they were both of Israel: for so Elizabeth had beene no more her cousin, then any other beside. Theophylact in Luk. 1. thinketh, that the kinred came in thus; because Aaron married Elizabeth the daughter of Aminadab of the tribe of Iuda, Exod. 6. and so this Elizabeth was descended of Iuda, by her great grandmother Elizabeth. But this [Page 40] kinred was too auncient, and would haue growne in so many descents out of knowledge: whereas it seemeth that Marie and Elizabeth were so of kinred, that they were of 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 maried into the tribe of Iuda, and so Christ was descended not onely of the kingly, but the priestly stocke also, quaest. super. Iu­dic. 47. But the best solution is, that some rather of the tribe of Iuda was maried into the tribe of Levi: for though the other tribes might not one marie within an other, to auoide confusion, yet the Levites might take their wiues out of any tribe, for they had no inheri­tance, and so there was no daunger of any such confusion: So Iehoida the high Priest mari­ed Iehosabath the daughter of king Ioram, the sister of Ahaziah the king, 2. Chron. 22. Pa­reus, Genevens.

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

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

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

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

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

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

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

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

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

But the better interpretation is this: that here three things are expressed concerning Christ: what he was declared to be, the Sonne of God mightily, or in great power: by which nature, namely his diuine: by the spirit of sanctification, wherby he sanctified his own flesh, and his mysticall bodie the Church: and by what argument, namely by his resurrection from [Page 41] the dead: wherein he manifestly shewed himselfe by his owne power, beeing able to raise vp his owne bodie from the graue: Beza, Pareus. But these three clauses, declared mightily to be the Sonne of God, according to the spirit of sanctification, by the resurrection from the dead, it shall not be amisse to handle distinctly, because of the difficultie, and diuers exposi­tions of them.

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

1. Some read, predestinate to be the Sonne of God: which they expound diuersly. 1. Ambrose giueth this sense, he was predestinate, not to be the Sonne of God, for he was from the beginning, sed vt manifestetur, but to be manifested in the flesh. But then had S. Paul spoken very imperfectly and doubtfully, saying onely, predestinate to be the Sonne of God, without any other addition. 2. Augustine ioyneth it with the last clause, by the re­surrection of the dead: he was predestinate to be the first and chiefe of those, which should rise from the dead, August. in 1. ad Roman. But by this exposition the order of the words is transposed. 3. Anselmus, and so also Lyranus thus expound, that Christ as the Sonne of God, could not be predestinate, beeing coeternall with his father: sed vnio illa facta est à dei praedestinatione, but that vnion betweene the humane and diuine nature came to passe ac­cording to Gods predestination. But this deuise Tolet ouerthroweth by this argument; that it can not be saide, that Christ as man was predestinate to be the Sonne of God: for, when we say Christ, we affirme him to be God: as we can not say, a man is predestinate to haue a soule: for he can not be a man without a soule: ad quod aliquid praedestinatur, est extra 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 Sonne of God, be­cause Christ is alwaies the Sonne of God: therefore not Christ, but the humane nature of Christ was predestinate to be vnited to the diuine. 4. Tolet vnderstandeth this predesti­nation, not of the prioritie of time, but of order: that Christ was predestinate, that is, prae omnibus declaratus filius, before all declared to be the Sonne of God, for he onely is the true naturall Sonne of God. But predestination is not taken in that sense: and this beeing admitted, that Christ was preordained to be the Sonne of God, then he was ordained: but that can not be said, seeing he was alwaies the Sonne of God. And all these expositions doe faile in mistaking the Greeke word, which is [...], 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 euen Christ, in respect of his office, though not as God, is saide 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 onely to decree, de­fine, but to demonstrate, prooue, declare: and this sense is most agreeable to the words fol­lowing, according to the spirit of sanctification, by the resurrection, &c. that is, in his diuine nature shewing it selfe by Christs raising of himselfe from the dead, he was declared to be the sonne of God.

4. And touching the word [...], in power, it neither is to be restrained to the mi­racles and signes, which Christ wrought, as Chrysostome, for that expresseth not the full meaning of the Apostle: nor yet is it to be referred to the word declared, that he was migh­tily declared, though that be true also, Genevens. but rather vnto the last words, the Sonne of God: he was declared to be the Sonne of God, omnipotent, of the same power and maie­stie with his Father. Beza, Pareus, Gorrham.

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

1. Some doe here vnderstand by the spirit of sanctification, the holy Ghost, the third person in Trinitie: and in this sense it is diuersly applied. 1. Some referre it to the clause before of Christs birth, he was made according to the seede of Dauid after the flesh, &c. by the spirit of sanctification, because he was conceiued by the holy Ghost. gloss. ordinar. 2. Some doe ioyne it with the 1. v. put apart for the Gospel of God, &c. by the spirit of sanctification: but the order of the Apostles words, will admit neither of these interpretations. 3. Chry­sostome [Page 42] expoundeth it of the gifts of the spirit, which Christ distributed at the sending of the holy Ghost: so also Tolet vnderstandeth it of the vertue and operation of the spirit, whereby the Apostles wrought wonders and signes. But the phrase will not beare this ex­position, which is [...], according to the spirit, not by the spirit, which are two di­uers things, as Beza noteth: if any of these interpretations be receiued, the Apostle would have said, by the spirit, not, according to the spirit. 4. Gorrham sheweth how Christ was declared to be the Sonne of God, by the spirit of sanctification, these 7. waies: 1. because he was conceiued by the holy Ghost, 2. he was replenished with the gifts of the spirit, 3. ma­nifested by the spirit, when it descended vpon him in the likenes of a doue, 4. he was glo­rified by the spirit, Ioh. 16.14. 5. he breathed the spirit vpon his disciples, 6. he sent the holy Ghost vpon his Apostles, 7. he giueth his spirit to all that beleeue in him: Eph. 1.13. Ye were sealed by the holy spirit of promise.

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

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

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

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

2. Augustine following the vulgar Latin, which readeth, the dead of Iesus Christ our Lord; applieth it vnto the faithfull, which are called the dead of the Lord Christ, to distin­guish them from the infidels which were dead: in exposition, inchoat. But the words fol­lowing, of Iesus Christ our Lord, are rather referred to the beginning of the third verse, con­cerning his Sonne, &c. (and then all the rest followeth, enclosed in a parenthesis, which was made of the seede of Dauid, &c.) euen Iesus Christ our Lord. Chrysostome thus readeth, be­cause Iesus Christ rose from the dead: but the Greeke construction will not beare it, Iesus Christ beeing put in the genitive case, [...].

3. Tolet interpreteth, post resurrectionem, after the resurrection, when as Christ by the manifold graces of the spirit, declared himselfe to be the Sonne of God: but then it should be [...], after the resurrection, whereas the words are [...], by the re­surrection.

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

5. Wherefore, by the resurrection of the dead, the resurrection of Christ from the dead, is signified: for in Scripture the resurrection of the dead, is so taken for the resurrection from the dead, as 1. Cor. 15.42. Hebr. 6.2. Beza, Perexius: and Pareus obserueth well, that the pre­position [...] is omitted, because it was vsed 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 himselfe to be God in the flesh: as Ioh. 5.26. As the Father hath life in himselfe, so he hath giuen vnto the Sonne to haue life in himselfe: and againe, Ioh. 9.19. Destroy this Temple, and in three daies I will raise it vp a­gaine. Thus Chrysostome expoundeth this place, ex resurrectione, per quam mortis evici [...] [Page 43] tyrannidem, by the resurrection, whereby he ouercame the tyrannie of death: likewise Oe­cumenius vnderstandeth the resurection, qua ipse Dominus Iesus exurrexit, whereby the Lord Iesus himselfe rose againe.

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

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

2. By grace and Apostleship. 1. Theodoret vnderstandeth two distinct things, by grace the gifts of the holy Ghost, wherewith he was furnished, and by Apostleship, his vocation it selfe: so also Lyranus, concedens dignitatem apostolicam, simul dat gratiam ad exequen­dum, graunting vnto him the Apostolike dignitie, he also giueth grace to execute it. 2. O­rigen interpreteth grace to be the fruit of patience, whereby he indured so many labours in the Gospel. 3. Ambrose taketh it to be the grace of remission of sinnes, common withall other faithfull, so also Gorrham. 4. some vnderstand gratiam conuersionis, the grace of his conuersion, Tolet. Pareus. 5. Gryneus of the gift, in fructu Evangelizandi, of preaching the gospel with profit and good successe. 6. But hereby better is vnderstood, the grace of his Apostleship: as S. Paul himselfe expoundeth, Ephes. 3.8. Euen vnto me the least of all Saints, is this grace giuen, that I should preach anong the Gentiles, &c. Beza. so also Chry­sostome and Oecumenius vnderstand it of his Apostleship, which he receiued not by his me­rits or worthinesse, but by the grace of God: as he saith, 1. Cor. 15.8. I am the least of all the Apostles, which am not worthie to be called an Apostle, &c. but by the grace of God, I am that I am, Gualter. And though it be said grace and Apostleship: yet it followeth not, as Tolet obiecteth, that they should be two distinct things but the particle [...], 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 beleeue in his name, and so Hyperius taketh it for the matter of his preaching, that he should publish the benefits receiued by Christ: and therefore Act. 9.15. Christ saith to Ananias, He is a chosen vessel to beare my name among the Gentiles, Beza. Faius. 3. But it rather sheweth the ende of S. Pauls preaching: for his name, that is, pro Christi gloria, to set forth the glorie and praise of Christ, Gualter. Lyranus. yet both these last interpretations may well stand together.

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

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

2. Beloued of God. 1. because God loued vs before any merits of ours, gloss. ordinar. 2. there is a twofold loue of God, vna predestinationis, one of predestination, as it is said, Iacob haue I loued, Esau haue I hated: alia presentis iustificationis, another of present iusti­fication: [Page 44] as it is also said in the Prouerbs, c. 8.17. I loue them, that loue me: of the former the Apostle speaketh in this place, Hugo Cardin. delectis per praedestinationem, beloued in Gods predestination, Gorrham. 3. herein Gods loue is vnlike vnto mans: for man loueth vpon some cause, or desert going before: but God loued vs without any desert of ours, To­let. so then the word [...], beloued, is here taken passiuely, not actiuely, not for the lo­uers of God, but for them which are beloued of God, Aretius.

3. Called Saints. 1. Chrysostome here noteth, that thrice S. Paul hath vsed this word, called, of himselfe, v. 1. and t [...]ice of the Romanes, v. 6.7. which he doth not superfluously, but volent illis, beneficij admouere, willing to put thē in mind of the benefit, that they should ascribe all to the calling of God: and that S. Paul beeing called writeth to those that are called, he prepareth them to heare him: seeing he was ab eodem vocatus, called by the same, by whom they were called, Aretius. 2. they are called Saints, that is, called, [...] sint sancti, to be Saints, Tolet. and hereby the Apostle maketh a difference betweene their former state wherein they liued, which was vnholy and impure, and the con­dition to the which they were now called to be holy, Aretius: and hereby is taken away the difference betweene the Iewes and the Gentiles, that the Iewes should not exalt themselues a [...] the onely holy people: but the Gentiles also were called to the same glorious condition of holinesse, Erasm. here the name of Saints, non perfectionem denotat, doth not note a perfection, but signifieth him which was consecrate vnto God, Gualter. he is counted holy, qui affectu tenet sanctitatem, which retaineth holinesse in his affection, though he haue some imperfections: And though there might be some hypocrites and carnall professors a­mong them, yet respicit ad meliorem par [...]em, he hath respect to the better part of the Church. Aretius.

Quest. 22. What the Apostle vnderstandeth by grace and peace. ver. 7.

In these words is contained the salutation it selfe: wherein two things are expressed. 1. what the Apostle wisheth vnto them, and from whom.

1. Grace and peace. 1. Origen here noteth, that this benediction of the Apostle was no­thing inferiour vnto those blessings pronounced by the Patriarkes, as the blessing of Noah. vpon Sem and Iapheth: and Melchisedekes benediction vpon Abraham: because Paul also blessed by the spirit: as he saith, 1. Cor. 7.40. I thinke that I also haue the spirit of God: But it is not vsuall in the old Testament to vse this blessing of grace: and the reason may be this, because the lawe was giuen by Moses, but grace and truth came by Iesus Christ, Ioh. 1.17. Hyperius. 2. By grace, Ambrose vnderstandeth remission of sinnes; by peace, recon­cillation with God: Lyranus, gracia in praesenti, gloria in futuro, grace in this life present, and glorie in the next: Hugo, gratias agant Deo, pacem habeant cum proximo, that they should giue thanks to God, and haue peace with their neighbours: Tolet by grace vnder­standeth donum animae, &c. a gift of the minde, whereby a man is made acceptable vnto God: but there is no gift conferred vpon the soule, that can make it acceptable vnto God, but the grace and fauour of God in Christ: therefore by grace rather is signified the grace and fauour of God, whereupon followeth the collation of all other graces beside, and by peace, prosperous successe, but especially the tranquilitie of minde, which is the speciall fruite of iustification by faith, Rom. 5.1. Gryneus: and so this benediction answeareth to the salutation of the Angels, Luk. 2.14. Peace in earth, toward men good will: for the mer­cie and gracious fauour of God, is the fountaine of our peace.

2. From God the Father, and the Lord Iesus Christ. 1. the Greeke construction is doubt­full, whether we vnderstand thus the Father of vs and of our Lord Iesus Christ, or referre the last clause to the first preposition, and from the Lord Iesus Christ: whereupon Fransiscus Dauid a Samosetian heretike taketh aduantage, that Paul doth not wish grace from Iesus Christ, but from the father onely: But this cauill is easily remooued, for Ioh. 2.2. the pre­position [...], from, is repeated, from God the father, and from our Lord Iesus Christ, and so must it be taken here, Pareus. 2. Some distinguish these two thus, that grace is wished from God the father, as the author of grace, and peace from Iesus Christ, who is our recon­ciler, Aretius. But Haymo misliketh that, and would haue this grace and peace indifferent­ly to be conferred and equally, by God the father, and the Lord Iesus. 3. Tertullian giueth this reason, why the title of God is giuen vnto the father, of Lord vnto Christ, least the Gen­tiles might hereby haue taken occasion to thinke of the pluralitie of gods: but when the A­postle [Page 45] speaketh of Christ alone, he saith, who is God ouer all, blessed for euer, Rom. 9.5. Ter­tullian. aduers. Praxeam. But the reason rather is this, why Christ is called Lord, because the father hath committed vnto him all authoritie: for he is called the Lord which hath plenarie power, and authoritie: and yet the father is so called God, as that the Sonne is not excluded: and the Son is also Lord, as that the father be also included: and this name [...], Lord, answereth to the Hebrewe, Iehouah, which sheweth that Christ is verie God with his father, Aretius. 4. but further the question is mooued, why there is no mention here made of the holy Ghost: Haymo answereth, that intelligitur in donis suis, he is vnderstood in his gifts, because grace and peace are also the gifts of the holy Ghost: so also gloss. ordinar. But the better answer is, that seeing these graces doe equally flowe from the whole Trinitie, the Apostle by naming the father and the Sonne, includeth also the holy Ghost: and sometime he expresseth them all, as 2. Cor. 13.13. The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you all.

Quest. 23. Of Pauls giuing of thankes for the faith of the Ro­manes, which was published abroad, v. 8.

1. In this thanksgiuing fowre things are obserued, to whom he giueth thankes, to God, by whome, thorough Christ, for whom, for you all, and for what, because their faith was pub­lished through the world: And this wise beginning S. Paul maketh, thus insinuating him­selfe, that his admonition afterward might seeme to proceede from a louing minde, Tolet.

2. I thanke my God. 1. he saith my God, not theirs, to signifie that their faith was imper­fect: as Ambrose, for in the words following he setteth forth an ample commendation of their faith. 2. some thinke he so saith, because he acknowledged this benefit, that the Ro­manes beleeued, to be as conferred vpon himselfe, Tolet. 3. But the manner of the Saints is so to speake, as Dauid doth often in the Psalmes, ex privato sensu diuinae bonitatis, of a priuate and more liuely sense and feeling which they haue of the goodnesse of God: and in respect of some singular gifts, which they haue receiued, Marty. so also Chrysostome: id 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 themselues: euen as the Lord did call himselfe the God of Abraham, Isaac, and Iacob, tanquam seorsim illorum tantum esset, as though he were seuerally their God onely.

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

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

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

1. Origen by the whole world, vnderstandeth the Angels in heauen, which did reioyce for the conuersion of men in earth: but this sauoureth of his accustomed curious speculati­ons: the like phrase the Apostle vseth 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 Romanes had receiued, was preached by the Apostles in all the world: but the Apostle here doth giue a speciall commendation of the faith of the Romanes. 3. therefore here an hyperbole, or rather a Synecdoche, is to be admitted, that many parts of the world are taken for all: because the more knowne parts of the world were now subiect to the Romanes: so S. Luke saith, c. 2.1. There came a com­mandement from Augustus Caesar, that all the world should be taxed, Pareus. And Chryso­stome giueth this reason: Rome was quasi in quodam orbis vertice collocata, placed as in the toppe of the world, whence it might be seene and discerned of all the earth.

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

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

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

1. It is the receiued opinion of the Romanists, that Peter was the first founder of the Ro­mane faith: for the proofe whereof they alleadge certaine authorities, as of Eusebius, who writeth that in the 2. yeare of Claudius Peter came to Rome, and there confounded Simon Magus, and preached the faith to the Romanes: at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth, Euseb. 2. histor. Ecclesiast. c. 13.14. likewise Chrysostome, affirmeth the same that Peter preached at Rome first, qui 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 Peters comming to Rome there is great vncertaintie: Hie­rome and Eusebius, say it was in the 2. yeare of Claudius: But Beda in 15. c. Actor. affir­meth it to haue beene in the 4. yeare of Claudius: Onuphrius assigneth the 3. yeare of Clau­dius, in Chronic. Damasus saith, that he came to Rome in the beginning of Neroes Empire, and sate there 25. yeares, whereas Nero raigned but 14. yeares in all: and he further affir­meth that Peters disputation and combate with Simon Magus, was in the presence of Ne­to the Emperor, which Eusebius reporteth to haue beene vnder Claudius. 2. Chrysostome speaketh of the preaching of fishermen, but not of the first preaching at Rome: the Apostles beeing fishermen, and of no note in the world first beganne to preach the Gospell in the world: not onely Peter, but Andrew his brother also, and Iames and Iohn were fishermen: he may as well prooue hence, these to haue beene founders of the Romane Church, as well as S. Peter. 3. Epiphanius as Bellarmine citeth him haeres. 27. saith, primi in Roma fuerunt Petrus & Paulus, the first in Rome were Peter and Paul, &c. he giueth no prioritie to Pe­ter before Paul. 4. Orosius saith, l. 7. c. 7. Exordio regni Claudij, &c. in the beginning of the raigne of Claudius, Peter came to Rome, at (que) exinde Christiani Roma esse coeperunt, and that from that time Christians beganne to be in Rome, &c. But it shall be shewed after­ward, that there were Christians in Rome before Claudius raigne: and the same Orosius ma­keth mention of a decree made by the Senate in Tiberius raigne, exterminandos esse ex vr­be Christianos, that the Christians should be expelled out of Rome. 5. Leo writeth thus, [Page 47] serm. 1. de natal. Apostolor. Cum Apostli imbuendum Euangelio mundum, &c. when the Apostles had vndertaken, parting the earth among them, to season the world with the Go­spell, beatissimus Petrus, &c. ad arcem Romani destinatur imperij, blessed Peter was appoin­ted to the chiefe place of the Romane Empire, &c. But this is contrarie to that which S. Paul writeth, Galat. 2.7. that the Gospel ouer the vncircumcision was committed to Paul, as the Gospel ouer the circumcision was committed to Peter: Then is it euident that S. Pe­ters lot fell out among those of the circumcision.

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

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

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

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

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

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

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

2. But it will be thus on the contrarie obiected. 1. Christ saith, Sweare not at all, nei­ther by heauen for it is the throne of God, &c. Answear. Christ forbiddeth not to sweare by God, but not by creatures, as by the heauen, the earth, by the Temple, by the head. 2. where he saith, let your communication be yea, yea, nay, nay. Christ forbiddeth not the law­full vse of an oath, when there is iust cause: but the often and vnnecessarie vsing of it in com­mon talke: where then, it concerneth the saluation, or edification of our brethren, it is law­full to take an oath: as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them, who had yet neuer seene them, as Chrysostome saith, quoui­am neminem hominum animi sui testem sistere poterat, &c. because he could not set forth any man to be a witnesse of his minde, he calleth vpon God, who searcheth the heart.

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

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

1. Chrysostome by the spirit vnderstandeth the holy Ghost, omnia spiritus sancti impu­tat virtuti, he ascribeth all to the vertue of the holy spirit, nothing to his owne diligence: But in that he saith (in my spirit) this interpretation is auoided: Paul would not so call the holy Ghost, my spirit. 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul, whereby he was furnished for his Apostleship: whereof he spake before, v. 5. by whom we haue receiued grace and Apostleship: so also Oecumenius, he is said to serue him in tradito sibi dono, in the gift giuen vnto him: but so much is expressed in the words following, In the Gospell of his sonne: that sheweth his ministerie and employment in the Gospell. 3. some giue this sense, whom I serue in the spirit, that is not in the flesh, non in carnalibus observantijs, not in carnall obseruations, such as were the ceremonies of the lawe, gloss. in­terlin. so also Aretius, I serue God, non vt hypocritae ceremonijs, not as hipocrites with ce­remonies: but the mentioning of the Gospel following, excludeth all legall ceremonies. 4. Origen here maketh a distinction betweene the soule and the spirit, which he taketh for the superior and higher part of the soule, wherein he serued God: Ambrose also by the spi­rit vnderstandeth the minde: which is true, that inwardly he serued Christ in his spirit and mind, but the faine not considered in the naturall condition thereof, as Origen seemeth to haue relation thereunto, but renewed and regenerate by grace., 5. S. Paul then by his spi­rit, vnderstandeth his ardent and earnest affection, wherein he serued God, most earnestly and zealously in the ministerie of the Gospel, Beza. The like saying the Apostle hath, 2. [Page 49] Tim. 1.3. I thanke God, whome I serue from mine Elders with a pure conscience: he serued God with an vpright and innocent heart, not in shew and oftentation: and in this sense our Sauiour saith, Ioh. 4.24. They that worship God, must worship him in spirit and in truth. Martyr.

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

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

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

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

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

v. 13. I haue oftentimes purposed to come vnto you, but haue beene let hitherto. 1. Chryso­stome thinketh he was hindred and letted by the Lord: and so also Theophylact, Dei iussis prohibeor, I am inhibited by the commandement of God: as Origen giueth instance of that place, Act. 16.7. where Paul was not suffered by the spirit to goe into Bithynia. 2. But Basil thinketh he was hindred by Satan: as the Apostle saith, he was letted by Sathan to come vnto the Thessalonians, 1. Thessalon. 2.18. where is to be considered a double difference betweene Gods hindering and Sathans: first Sathan may hinder the out­ward actions, but the inward purpose and desire he can not let: but God can stay [Page 50] both: secondly, when Sathan hindereth, it is by Gods permission, for otherwise he could doe nothing, but God often hindereth without the ministerie of Sathan at all. Now in this place the first opinion is more agreeable, because he entreated of God by prayer, that he might haue a prosperous iourney: therefore it seemeth that he letted him, vnto whome he praied, that he might haue opportunitie giuen him. Tolet. 3. Origen ioyneth both toge­ther, that he might be hindered first in the Lords purpose, and then impediments might be cast in his way by Sathan: so also Pareus, Genevens. and Aretius: But for the former rea­son, the first opinion is rather to be receiued.

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

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

1. Gualter giueth this reason, why the Apostle hauing diuers lets, as namely new 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 suspicione, because he could not speake of these things, without suspition of boasting.

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

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

[Page 51]4. And by this reason may the like obiection be answered, why the Apostle was letted, seeing his purpose was good, that he might haue some fruite among them: Because the A­postle beeing the Lords minister, was not to prescribe the times and occasions fittest for the worke of the Gospel, but to depend vpon God therein, who best knewe, how to sort out the best time for euerie purpose.

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

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

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

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

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

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

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

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

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

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

1. Sometime the Apostle distinguisheth the nations into Iewes and Greekes, v. 16. sometime into Iewes and Gentiles, as Rom. 3.29. sometime he reckoneth vp altogether, the Grecian, the Iew, Barbarian, Scythian, Coloss. 3.12. here he diuideth all other nations beside the Iewes, into Greekes and Barbarians: the Iewes he mentioneth not, quia magister Gentium, because he was the teacher or master of the Gentiles. gloss. 2. The Romanes [Page 52] are comprehended vnder the Grecians, because from them they receiued their lawes, and the knowledge of arts, Martyr. 3. Whereas he addeth, both to the wise men, and vn­wise, some take it for an exposition of the former, by the Greekes vnderstanding the wise, and by the Barbarians the vnwise: Anselme, Calvin, Pareus. But Chrysostome and Theodo­ret, Gorrh. so also Beza annot. Faius, doe better referre it vnto particular men among the Greekes and Barbarians: for there were among either of them some wise, some vnwise. 4. Anselme by the wise, vnderstandeth righteous men, by the vnwise, sinners: some, belee­uers, and vnbeleeuers: But Chrysostome and Theodoret better interpret those to be wise men among the Gentiles, which had humane wisdome and knowledge: those to be vnwise, which were ignorant and vnlearned. 5. By this the Apostle sheweth, that their humane wisdome, was not sufficient to bring them to the knowledge of God. And Chrysostome here well noteth, how Plato a wise Philosopher, thrice comming into Sicilia, could not conuert one Tyrant, but went away without any successe: but Paul a tent-maker, did not onely conuert Sicilia and Italie, but runne thorough (preaching) almost the whole world 6. S. Paul here answereth a secret obiection: it might haue beene said vnto him, You may not spend so much time among the Grecians, they are a people wise enough therefore he saith, that not onely the vnwise, but euen the most learned among them, had neede to be instructed in the Gospel. Tolet. 7. And Paul illud inculcat ob Iudeos, doth vrge this be­cause of the Iewes, who thought that the preaching of the Gospel did onely belong vnto them. Erasm. 8. Celsus, against whome Origen did write, did obiect this place to discredit the Gospel, because it was offered to the vnlearned: whereas he taketh that to be the most excellent doctrine, that can be perceiued onely of the wise and learned. But herein rather appeareth the dignitie and excellencie of the Gospel, which propoundeth the way of salua­tion vnto all of what degree soeuer. Faius. And Gods wisdome herein sheweth it selfe, that the Gospel beeing preached to the wise and vnwise: both the one might be humbled, when they see themselues to be fellow-schollers euen with the vnlearned; whome they taught before: and that the ignorant and simple should not despaire, but that they also may come to the knowledge of saluation. Calvin. 9. And seeing the Apostle nameth the wise and vnwise, not the rich or poore, noble, vnnoble: because he speaketh of the knowledge of the Gospel, which might seeme not so necessarie for them, which were wise and lear­ned. Tolet. 10. And here is set forth a double commendation of the Gospel: both from the excellencie thereof, which was worthie the searching euen of the wise and learned Grecians: and à facilitate, from the facilitie thereof; because the very vnlearned might be also capable of it. Aretius.

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

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

39. What the Gospel or Evangel signifieth.

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

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

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

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

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

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

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

1. In that the Gospel requireth beleefe vnto saluation, therein it differeth from the law: [Page 54] whose righteousnes is this, not to beleeue, but to doe those things, which are therein com­manded, as the Apostle sheweth, Rom. 10.5. Mart. 2. The Gospel is the power of God, that is effectuall, mightie, liuely in operation: but the law is weake and impotent, Rom. 8.3. it was weake because of the flesh. 3. The Gospel vnto saluation, but the law is the mi­nisterie of condemnation, 2. Cor. 3.9. 4. The Law was giuen onely to the people of Israel: but the Gospel is proposed to all, both Iew and Gentile. 5. The Law consisted in obser­vatione ceremoniarum, & externa cultu, in the obseruation of ceremonies, and externall worship: the Gospel in interiori cultu fidei, in the inward worship by faith: so that the law was lex puerorum, the law of children, which were kept vnder it as a schoolemaster: but the Gospel is lex virorum, the law of men come to ripe age. August. lib. de spirit. & lit. 6. They differ also in the manner, that which was couertly and darkely shadowed in the law, is 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 Euangelium? nempe praese [...] ­tiam adventus Salvatoris: what hath the Gospel aboue the law? euen the presence of Christs aduent, and comming.

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

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

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

1. There is a iustice of God, wherein he is righteous and iust in himselfe: as Psal. 11.7: The righteous Lord loueth righteousnes: but this the Apostle speaketh not of: the essentiall iustice of God is not communicated to vs by faith. 2. There is a iustice distributiue in God, whereby he rendreth vnto euery man according to his works: Origen vnderstandeth this iustice of God: but this is not the iustice, whereby a man is iustified to saluation: for if the Lord should marke what is done amisse, no man should be able to abide it, Psal. 130.3. 3. The iustice of God signifieth his veritie and truth in keeping his promises: so Gorrham ta­keth it here: true it is, that God graciously performeth whatsoeuer is promised in Christ, but yet his mercie must goe before in promising. 4. Theodoret vnderstandeth the perfect iu­stice of Christ, whereby he satisfied the wrath of God for our sinnes, and accomplished our redemption: and this perfect iustice of Christ is reuealed in the Gospel: but the Apostle speaketh euidently of such iustice, whereby a man is iustified before God, which is not that perfect iustice inherent in Christ, but the applying thereof vnto vs by faith. 5. [Page 55] Therefore Chrysostomes exposition is the best, who Homil. 3. taketh this for that iu­stice, which is communicated and infused vnto vs by that iustice of Christ: and so Augustine vnderstandeth that iustice, not whereby God is iust in himselfe, seâ qua ho­minem induit, cum eum iustificat, but wherewith he endueth man; when he instifieth him, lib. de spirit. & liter. cap. 9. of this the Apostle speaketh, chap. 3.28. We conclude that a man is iustified by faith without the workes of the Lawe. 6. But this iustice is not an habite infused into the mind, whereby a man is made apt to exercise good workes, as Pere­rius saith, that this iustice comprehendeth two things, remissionem peccatorum, the remissi­on of sinnes, & animi rectitudinem, &c. and the vprightnesse of the minde, whereby it is now acceptable vnto God, and is exercised in good workes: for the Apostle saith of this iustice of God, that it is Made manifest without the lawe, by the faith of Iesus, &c. c. 3.21. But this infused habite, which is charitie and the exercising of good workes, is not reuea­led without the lawe: for the lawe requireth and commandeth charitie: This iustice then consisteth onely in the remission of sinnes, and in imputing vnto vs the righteousnesse of Christ by faith, c.4.5. Blessed is the man, to whom the Lord imputeth not sinne, Pareus. 7. It is called the iustice of God, both because it is giuen vs from God, not procured by our owne workes: and for that we thereby are made righteous, not before men, but in the sight of God, Tolet. 8. And this iustice is sometime called the righteousnes of God, Phil. 3.9. because he is the author thereof: sometime of Christ, he is our righteousnesse, 1. Cor. 1.30. because by his obedience we are iustified: sometime of faith, Philip. 3.9. because faith is the instrument whereby Christs righteousnesse is applyed vnto vs, Gryneus.

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

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

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

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

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

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

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

3. But the Latine translator here readeth amisse, vivit, liueth, in the present tense, where­as it is put in the future, in the originall, [...], shall liue.

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

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

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

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

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

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

4. But it will be obiected, that this sense agreeth not with the Prophets purpose, who c. 1. complaineth of the enemies and oppressors of the people of God, and therefore the vision, which the Prophet receiued c. 2. was to Minister comfort againe the present afflicti­ons of Gods Church. Ans. It is the manner, which the Lord obserueth in the visions [Page 57] and prophesies by occasion of temporall deliuerances to raise vp the mindes of his people to looke for their euerlasting deliuerer: as Psal. 72. vnder the type of Salomon, the king­dome of the Messiah is properly described: and Dan. 9. the Prophet prayeth for the deliue­rance of his people out of the captiuitie of Babel, and he receiueth that prophesie of the 70. weekes concerning the Messiah who should deliuer them from their sinnes. And so in this place, the Prophet praying for the deliuerance of the people from their oppressors, recei­ueth a vision concerning the Messiah, in whom whosoeuer beleeueth, shall liue for euer, Pererius.

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

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

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

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

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

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

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

3. Reuealed. 1. three waies is the wrath of God reuealed against sinne. 1. by the light of nature: for euery mans conscience accuseth, or excuseth him: 2. by the Gospel, which threateneth euerlasting punishment to the wicked and vnbeleeuers. 3. and by daily experi­ence, which sheweth that God is angrie with the sinnes of the world, Pareus. 2. God doth by daily experience testifie his wrath against the vngodly of the world, and euen at this time when the Apostle thus wrote, the world was plagued with warre, famine, and other grie­uous calamities, for the contempt of the Gospel, Gualter. 3. but this revelation also may be [Page 58] applyed to the Gospel, wherein is reuealed the wrath of God against sinners: as Mat. 3. Iohn Baptist preached, Now is the axe laid to the root of the tree: and our Blessed Sauiour saith, Luk. 13.3. vnlesse ye repent, yee shall likewise perish. 4. vnder the lawe also the wrath of God was declared against the vngodly, as in the destruction of Sodome, and of the E­gyptians in the red Sea: but the wrath of God did then onely shew it selfe in such externall and temporarie punishments: But the gospel doth threaten euerlasting condemnation: as Matth. 10.28. feare not them, which kill the bodie, but rather feare him, who is able to de­stroy both bodie and soule in hell, Perer. And the Law did onely in theft, generally condemne all infidelitie: but the Gospel in hypothesi, in particular condemneth incredulitie and vnbe­leefe in Christ, Pareus. And then it beeing a time of ignorance, the iudgements of God, though they were in the world, yet were not marked and obserued, but now they are eui­dent to all men, Aretius.

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

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

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

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

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

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

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

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

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

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

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

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

3. That which may be knowne. 1. which is not set against the knowledge of the essence of God, which can not be comprehended of any creature: as gloss. ordinar. but against those things, which are not knowne without reuelation, as the mysterie of the Trinitie, of the in­carnation of Christ, the redemption of the world: that therefore is here vnderstood, quod ductu rationis nosci [...]ile est, which may be knowne by naturall reason: as that God is, that he [Page 60] is but one, Gorrham: and his essentiall attributes, as his goodnesse, wisedome, power, Lyran.

4. Is manifest in them. 1. not among them, as Perer. nor in them, that is, in the 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 knowne vnto them, but they had the way and meanes giuen them by nature, whereby they might haue attained to the true knowledge of God, Tolet. 3. P. Martyr by in them, vnderstandeth the Philoso­phers, to whom this naturall knowledge of God was reuealed, which they kept hid among themselues, and would not make it common to others: as appeareth in an epistle, which Ari­stotle sent vnto Alexander: wherein he writeth, that his physickes were so set forth (that is, in such obscure manner) as though they were not set forth at all: But it is euident, that S. Paul convinceth here all the Gentiles in generall, that they hold the truth in vnrighteous­nesse, as is shewed before, qu. 48.5.

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

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

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

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

v. 20. The invisible things of him, &c. 1. Origens conceit here hath no probabilitie, who by these inuisible things, vnderstandeth the Angels: for 1. the Apostle saith, the inui­sible things of him, that is of God, as he said before, v. 19. that, which may be knowne of God. 2. and he doth distinguish here manifestly betweene the inuisible things of God, and the works of God: seeing then the Angels are comprehended in the workes of God, they are not these inuisible things. Tolet. 3. Theodoret by these inuisible things, vnderstandeth the creation of the world, the diuine prouidence, his iustice, and gouernment of the world. 4. Lyranus by these inuisible things, interpreteth the essentiall attributes of God: and so he maketh it a distinct thing from the eternall power and Godhead, which afterward the Apostle mentioneth: whereas the Apostle interpreteth himselfe, the inuisible things of God, that is, his eternall power and Godhead. 5. Gorrham the inuisible things of God in­terpreteth, inuisibilis Deus, the inuisible God: but there is great difference betweene God, and the things of God. 6. Therefore the Apostle doth best shew his owne meaning: the inuisible things of God, that is, his eternall power, and deitie: wherein notwithstanding all his other attributes, his wisdome, iustice, goodnes, are vnderstood: Pareus: for as Calvin no­teth, his deitie nisi cum singulis Dei virtutibus nequit consistere, can not stand but with the singular vertues of God. But Tolet obiecteth, that the word quo (que), also, is here a note, non declarationis, sed adiectionis, not of declaration, but of addition. Contra. Though the vul­gar Latine so translate quoque, also; yet in the originall 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 diuersly expounded: for whereas [...] signifieth both the very act of creating of the world, and the creature it selfe that was made, as Erasmus noteth, hereupon these diuers interpretations are giuen. 1. Some read, by the creation of the world, Beza, Genevens. and Aretius thus distinguisheth, that [...], is tota mundi fabrica, the whole frame of the world taken together: but [...], the workes afterward mentioned, are the speciall workes, as the starres, the elements, and such like. But if by the creation, the workes themselues created should be vnderstood, then the Apostle should seeme superfluously afterward, to make mention, of the workes are vnderstood by the workes: Perer. Tolet. and beside, [...] is put in the genitiue, and [...] in the datiue, and therefore they can not be ioyned appositiuely together by way of declaration. Pareus. 2. The Latine translatour readeth, à creatura, of the creature, which Anselme and the ordinarie glosse following, vnderstand of man: in which sense it is taken, Mark. 16.15. preach the Gospel to euery creature. And man is so called the creature by a certaine excellencie, because he hath some agreement with euery creature: he is in a place, as other bodies, he hath sense, as beasts, and vnderstanding as Angels: But as Tolet well noteth, the other word, which is ioyned with creature, of the world, excludeth this par­ticular sense and application vnto man. 3. Therefore [...] is here better taken for the world created: and is referred vnto the time, à mundo condito, since the world was created, Pareus: à fundamentis mundi, from the foundation of the world, as the Syrian interpreter: for so the preposition [...], 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. Beeing vnderstood by his workes. Non corporea, vel imaginaria visione, sed intellectu­ali, not by a corporeal or imaginarie vision, are they seene, but by an intellectual: gloss. inter­lin. as the cause is vnderstood by the effect: Lyran. like as by an image representing one that is absent, we are brought to the knowledge and remembrance of him, so God is seene in his workes. Perer.

4. To wit, his eternall power and Godhead. 1. Some by the inuisible things of God, vn­derstand the person of God the father, by the vertue or power, the person of the Sonne, by the deitie the holy Ghost: which interpretation Theophylact mentioneth here onely: Gor­rham seemeth to follow it: But this reason maketh against it, that the mysterie of the Trini­tie [Page 62] is to high a matter to be searched out by the light of nature: that knowledge commeth onely by reuelation. Perer. 2. These three things then are here vnderstood, the eternitie, power, and diuine maiestie of God, the knowledge whereof man is lead vnto in part by his naturall instinct. Perer. 3. And vnder the deitie or Godhead, are vnderstood the rest of his attributes, his wisdom, goodnes, iustice, which are seene in the administration of the world, whereby his Godhead, which is in it selfe incomprehensible, is knowne, as by the effects: Pareus.

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

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

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

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

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

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

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

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

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

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

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

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

5. This solution then remaineth, that there is a twofold naturall knowledge, one is one­ly speculatiue, consisting in a bare and naked contemplation of God, bringing forth no fruit: the other is practicall, when men according to that light which they haue of God, doe feare him, and worship him: the first kind of knowledge of God the heathen onely had, as the Apostle sheweth, Rom. 1.21. When they knew God, they did not glorifie him as God, nei­ther were thankefull, but became vaine in their imaginations: for the heathen, notwithstan­ding this naturall direction which they had, generally did fall vnto idolatrie, and so disho­noured that God, whome they knew by his creatures, Mart. Perer.

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

1. Some thus translate the Greeke words, [...], ad hac vt sint, to this ende, that they may be unexcusable: Beza: Pareus: to the intent, that they be inexcusable, Genevens. And Beza thinketh that God for this cause would haue the light to shine in darknes, vt homines nihil possent praetexere, that man should vse no pretext or excuse. But it is hard, to say that God for this ende gaue the light of nature vnto men, to take away all defense and excuse [Page 64] from them: whereas Gods intent was, that man should thereby come vnto the knowledge of the Creator.

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

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

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

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

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

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

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

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

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

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

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

1. It was neuer doubted of among Christians, whether a man by his naturall strength, without Gods supernaturall grace, might be iustified before God, and so attaine vnto euer­lasting life:for this were to ascribe all vnto mans free will, & to denie the grace of God: But [Page 65] this hath bin called into question, whether that this naturall knowledge of God, without a­ny supernaturall instruction or reuelation, had not beene sufficient (concerning knowledge) vnto saluation.

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

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

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

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

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

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

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

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

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

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

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

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

2. Concerning, Socrates and Plato, and other the like in particular, whatsoeuer their ende was, which is secret and hid vnto vs, yet by their sayings and doings it can not be ga­thered, that they had the true knowledge of God, or attained vnto saluation. First, Socrates, though he priuately among his friends seemed to mislike of the heathen gods, and acknow­ledged one onely God, yet publikely he worshipped their gods and sacrificed vnto them, as both Xenophon and Plato excuse him, and free him from that imputation, that he contem­ned the gods of the Grecians: likewise Plato, though he sometime seeme to magnifie the one God the Creator of all things, yet he alloweth sacrifices done vnto the heathen gods, and commendeth Socrates for rendring his vowes vnto them, and that he commanded a cocke to be sacrificed vnto Aesculapius: to this purpose Euseb. lib. 13. de praepar. Evang. c. 8. & 11. the like Tertullian reporteth of Socrates in Apologes. who in contempt of the hea­then gods vsed to sweare by a goat, or a dogge, yet in the end caused a cocke to be sacrificed to Aesculapius: Chrysostome affirmeth the same of Socrates, that he sacrificed to 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 booke de superstit. which is now perished, but cited by August. lib. 6. de civit. Dei. cap. 10. though he much enueighed against the heathen idols, shewing how they worshipped their gods in the forme of beasts, and fishes, and other shapes, thus wri­ting, numina vocant, quae si spiritu accepto subito occurrerent, monstra haberentur, they call them gods, which if they had spirit and life, & should suddenly meete vs, would be thought to be monsters: yet in the ende he resolueth, that all this rabble of the gods is to be wor­shipped, yet so, that we thinke, cultum magis ad morem, quam ad rem pertinere, that this worship rather is for fashion, then in truth: thus, as Augustine inferreth, this graue 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 auncient and reuerend old man Eleazar, who beeing perswaded by his friends to dissemble as though he did eate swines flesh, and so to saue his life: answered, non dignum est aetati nostrae 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 spake ve­ry absurdly and impiously touching the idols of the heathen, as Augustine setteth it downe, lib. 8. de civit. dei. c. 23. that simulachra sunt velut corpora Deorum, &c. that the images were as the bodies of the gods: and he foretelleth, and that with griefe, that the time should come, when the worship of idols should faile among the Egyptians: wherein he seemeth to note those times, when as by the preaching of Christs Gospel, idolatrie should be banished: wherein he sheweth himselfe an enemie and adversarie to Christ. If this were the behaui­our of the most famous Philosophers, who contrarie to their owne iudgement worshipped idols, what is to be thought of the rest? and what argument can we haue of their saluation, who both liued, and died for ought we know, in so grosse idolatrie? Therefore howsoeuer God might haue mercie vpon some of them vpon their repentance, yet it is most certen, that they beeing without the faith of Christ, could not be partakers of life euerlasting. Faius.

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

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

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

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

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

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

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

2. Some thinke that they had the true knowledge of God, but they against this know­ledge malitiously, and against their owne conscience, worshipped other gods: so Ambrose, Anselm. But 1. it cannot be shewed, that any of the Philosophers, no not they which come nearest vnto the truth, had the true knowledge of God, for euen Socrates, Plato, Seneca, allowed the worship of the heathen gods, and practised it, as is before shewed, qu. 57. and if any of them thought, that the images were no gods, yet those which they worshipped, were either deuils or Angels, as Athanas. sheweth, orat. cont. idol. 2. the Apostle here saith that they became vaine in their imaginations, which sheweth, that they were without the true knowledge of God: Anselm answereth, that they had once the true knowledge of God and afterward lost it: But the Apostle saith otherwise, that they did withhold the truth in vn­righteousnesse, v. 18. they lost not that knowledge of the truth which they had, but suppres­sed [Page 68] it and kept it vnder, with their vaine imaginations.

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

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

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

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

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

Quest. 60. v. 21. How the Gentiles did not glorifie God, nei­ther were thankefull, but became vaine.

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

2. They became vaine in their imaginations. 1. Erasmus giueth this sense, they were de­ceiued in their expectation, because they tooke themselues to be wise, yet prooued verie fooles: but this the Apostle expresseth afterward in particular. 2. some take it in Aristotles sense: that is called vaine, which is not brought to the due effect: as the end of this their knowledge was, that God should be honoured: which end they attained not vnto, Martyr. but indeed they neither had the true knowledge of God, nor yet propounded vnto thēselues [Page 69] any such end.

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

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

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

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

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

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

6. But this description of the error and blindnesse of the Gentiles is better referred ge­nerally to their foolish and carnall deuises, and pretexes whereby they obscured the truth both in diuine & humane duties: as they alleadged for their images, that they did not wor­ship the image or idol, but the thing represented thereby, and that as a man cannot haue accesse vnto the Prince, but by his courriers: so there must be mediators to bring vs vnto God: Thus they became foolish in their imaginations, for God is not like vnto man, that he neede to be informed by others: Thus they became fooles, leauing the true substance of Gods worship, and following after shadowes and shewes: as the Apostle saith; Col. 2.23 [Page 70] which things haue indeede a shew of wisedome, &c. but substance they had none, Martyr.

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

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

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

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

[Page] [Page] [Page 71] 2. Plutarke 6. c. lib. 1. de plurit. Philosoph. diuideth the heathen idolatrie into 7. kinds, 1. they obserued the heauens, and starres, and when they sawe that by their motion and influence the things belowe were much guided, they gaue vnto them the name of gods. 2. they made some profitable and wholesome gods, as Iuppiter, Iono, Mercurie. 3. some vnprofitable as Mars, Saturne, the Furies, whom they appeased with sacrifices. 4. they gaue the fourth place vnto the passions and affections of the minde, as to loue, venerie, desire. 5. then they made goddesses of the vertues, as of Iustice, Fortitude, and such like. 6. Then followe the poeticall fictions, as Hesiodus generation of the gods. 7. They ascribed diuine honour vnto those, that had bestowed any benefits, or found out any profitable inuention for men, as Hercules, Castor, Pollux, Bacchus.

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

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

1. Of the image of a corruptible man, &c. 1. In the booke of wisdome two reasons are yeelded of the adoration of images, nimius amor amicorum, & nimius timor tyrannorum, too great loue of friends, and too great feare of tyrants: of the one they made images to 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 Iewes Beelzebub, the Philistims Zebet, Haymo., 3. The Romanes after the comming of Aeneas into Italy, worshipped also the images of men, as Iuppiter, Romulus, ex gloss. ordinar. 4. And they worshipped not onely men of desert, but lewde persons: as the Romanes made Larentia, a common strumpet one of their 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 follie of the heathen, who beside the adoration of images of men, gaue diuine ho­neur vnto creatures: the Romanes worshipped a goose, the Egyptians the hawke, and the Crocodile, and other beasts beside, Haymo. and the Philistims Dagon in the forme of a fish: and Ambrose saith the Pagans had Coracina sacra, their sacred ravens solemnities. 2. But the Egyptians exceeded all other nations in these abhominable fooleries as Diodorus Sica­lus expresseth at large, lib. 2. c. 4. which narration of his may be sorted out to these particu­lars. 1. First, their grosse superstition appeared in the adoration of diuerse kinds of beasts and foules, as at Memphis they worshipped the god Apis in the likenesse of a pide coy [...]e, in Midatu a goat: at the lake Mirides the crocodile, and a lion in the citie Leonce. Besides they adored dogs, and cats, wolues, vultures, water ratts, which were enemies to the cro­codiles and gnawed a sunder their bowels: 2. Those their beasts and birds which they held sacred, they kept verie carefully in places neere vnto their Temples, and appointed keepeth for them, prouiding them diuine meate, soft beds, and beside they used to wash and bath them with sweet water and spices. 3. if any chance to kill any of them, he was put to death for it: they spare none, for at such time as Ptolome was receiued into amitie and societie with the Romanes, there chanced one of the Romanes to kill one of them, who notwithstanding the mediation of the king himselfe and the nobles, could not escape the hands of the peo­ple. 4. if any of them die in an house, there is great mourning and lamentation made, and they bestowe great cost vpon the burials: in Ptolomeus Lagus time, who succeeded Alexan­der, there died at Memphis an old oxe, in the burying whereof the keeper bestowed 50. ta­lents, which he borrowed of Ptolome, and Diodorus in the same place reporteth of some [...] that had employed an 100. talents that way.

3. This kinde of Egyptian Idolatrie the Romanes also learned, after the ouercomming [Page 72] of Alexandria, gloss. ordinar. Tertullian obiecteth to the Romanes, iumenta omnia coeli à vobis, vos (que) omnium pane pecudum & bestiarum esse cultores, that they worshipped all kind of cattell and beasts: Valerius Maximus hath a memorable historie, lib. 1. c. 8. how they brought a serpent in honor of Aesculapius from Epidaurus, which came of it owne ac­cord into one of their shippes, and there lay folded together one part within an other, and so was brought to Rome: which narration if it be true, it was either the deuill in the like­nesse of a serpent: or the deuill vsed the serpent, as his instrument: The reason hereof, why that Sathan vseth Serpents to worke by and to deceiue men, Augustine rendreth to be this: haec permittuntur, ad primi facti memoriam commendandam, &c. those things are permitted vnto Sathan to deceiue and delude men, by serpents; as in causing them to mooue at the inchantment of men: to call to minde the first fact of Sathan in seducing our first Parents by a Serpent, lib. 11. de Genes. ad liter. c. 28. Pherecydes Syrus writeth that the spirits were cast downe from heauen by Iupiter, the Prince whereof was called Ophioneus, that is, serpen­tinus, serpentine, ex Lodov. Viv. in lib. August. de ciuit. dei.

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

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

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

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

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

1. Some doe expound this onely by way of permission, tradidit, nihil aliud est, quam permisit, he deliuered or gaue them vp, that is suffered them: so Chrysostome, Origen, Oecu­menius with others: Chrysostome vseth two similitudes: like as if a captaine should withdraw himselfe from his souldiers, and so in the time of battell they fall into their enemies hand: the captaine might be said to deliuer them vnto their enemies: likewise a king hath a sonne that is giuen to riot, whom he cannot reclayme, he leaueth him to himselfe, that by expe­rience he may see his owne folly: Theodoret also to the same purpose vseth this similitude, that God leaueth men to themselues, tanquam cymbam abs (que) rectore, as aship left without a [Page 73] pilote: Theophylact likeneth God herein to a Phisitian, who hauing to deale with an vnruly patient, that will not obey his precepts taketh no more care of him: likewise Ambrose thus expoundeth, tradere est permittere, non incitare, to deliuer vp is to permit, not to i [...]ite, or stirre vp. Damascen. lib. 4. de fide orthodox. c. 20. sheweth, that it is the vse of Scripture to call the permission of God, his action, that he is said to doe that, which he onely permitteth and suffereth: yea Pererius here addeth further, that the permission of God sometime nomine praecepti appellatur, is called by the name of precept: as, whereas Christ saith ac­cording to Matthew, c. 19.8. Moses suffered you for the hardnesse of your heart, to put away your wiues; according to S. Marke, c. 10.3. he saith, What did Moses command you?

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

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

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

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

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

2. An other way, how God is saide to deliuer them vp, is by the subtraction, and with­drawing of his grace: as he which taketh away the proppe or pillar, that beareth vp a great stone or weight, may be said to be the cause of the fall thereof: Thomas. Thus Gregorie ex­poundeth: God is said to harden the heart, quando cor reprobum per gratiam non emollit, when he doth not mollifie with his grace a reprobate heart: So also Augustine, Deus non indurat cor impertiendo malitiam, sed non largiendo gratiam, &c. God doth not harden the heart, by imparting vnto it malice, but in not giuing vnto it grace: So also Thomas vpon this place: God directly doth not deliuer ouer men to vncleannes by inclining the affe­ctions, sed indirectè tradit in peccatum, in quantum subtrahit gratiam, but he doth indi­rectly deliuer them to sinne, by withdrawing his grace. This interpretation may safely [Page 74] be admitted, but yet it seemeth not fully to expresse the meaning of the Apostles phrase: for deliuering vp, signifieth more then a subtraction onely, or depriuing one of grace.

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

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

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

6. Wherefore, there is more to be considered in these actions, of hardening the heart, & deliuering vp vnto a reprobate sense, then bare permission onely, & subtraction of grace: these we refuse not: so that permission be here vnderstood, as ioyned with Gods will: for o­therwise to thinke that God permitteth any thing, which he can not hinder, were great bla­sphemie, Faius: yet God hath a further stroke in these actions, then by permission onely, and withholding of his grace. 1. Augustine doubteth not to affirme, that not onely the good wills and mindes of men, which God maketh good of euill, are in Gods hand, but al­so the euill minds and wills of men, are so in Gods power, vt eos quo voluerit, quando vo­luerit, factat inclinari, that the same God causeth to be enclined, which way he will, and when he will: and he giueth instance in diuers places of Scripture; as how God is saide to haue hardened Pharaohs heart, that he bid Shemei curse Dauid, non iubendo dixit, sed eius voluntatem proprio suo vitio malam in hoc peccatam iusto suo indicio inclinavit, not that he in deede badde him, but by his iust iudgement he inclined his will, beeing euill of it selfe, into this sinne: so it is saide, 2. Chron. 25.20. But Amaziah would not heare for it [Page 75] was of God, that he might deliuer them into his hand, &c, likewise Ezek. 14.9. if the Prophet be deceiued, when he hath spoken a thing, the Lord hath deceiued that Prophet: vpon these and other such places, Augustine thus inferreth: that it is manifest, operari Deum in cordi­bus hominum, ad inclinandus sorum voluntates, quacun (que) voluerit, &c. that God worketh in the hearts of men to incline their wills, which way he will, either vnto good for his mercie sake, or vnto euill, according to their desert: indicio suo aliquando aperto, aliquando occulto, semper nutem iusto, by his iudgement sometime open, sometime hid, but alwaies iust: thus August. lib. 5. contr. Iulian. c. 3. All these places alleadged shew, that God in such actions, is to be considered as an agent, and yet is free from the imputation of any euill.

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

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

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

1. Chrysostome thus interpreteth, propria corpora inter seipsus debonestar [...] solitos, that they were accustomed to defile their bodies betweene themselues: so also Erasmus, Vata­blus, and Beza: Theophylact readeth, à seipsis, of themselues: but in the originall it is [...], in themselues: as the vulgar Latin translateth: so also Calv. Pareus. 2. Some retaining this reading, by in themselues, vnderstand that kind of pollution and vncleannes, which men [Page 76] commit with themselues, & not with any other person, Ansel. Garr: or there are three kinds of sinnes of vncleannes against na [...]ure: either the same partie with himselfe worketh vn­cleannes: or with an other person, of the same sexe, but of the same kind, as man with man, or with an other kind, as man with beast: the first of these is signified here, Lyranus. 3. Some thinke that the Apostle speaketh of such vncleannes, which was committed by them­selues one with an other, Osiand. but that is spoken afterward. 4. Tolet taketh this to be vnderstood, not of sinnes against nature, but of adulterie, fornication, and such like: that first they fell into peccata simplicia, into simple sinnes, then as they exceeded in idolatrie, so they fell into more grosse sinnes. 5. But this is better vnderstood generally of all kind of pol­lution, and vncleannes, naturall, or vnnaturall, which was committed in themselues, that is, against their owne bodies: for other sinnes are committed without the bodie, but the sinne of vncleannes defileth the bodie, and such doe sinne against their owne bodies: as the Apo­stle sheweth, 1. Cor. 6.28. And so Augustine distinguisheth betweene flagitium, and faci­nus: the first is that which one committeth against himselfe in defiling his owne bodie, and soule: the other is in hurting of an other, Pareus. 6. And this was the iust recompence of retalion, that as they had dishonoured God, so they should dishonour themselues: and like as they had turned God into the similitude of beasts, and beasts into gods; so they them­selues should be giuen ouer to beastly affections. Faius.

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

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

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

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

26. For this cause God gaue them vp, &c. 1. Aretius taketh this to be but an [...] 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 giuen ouer, [...] vnto passions, then [...], vnto the lusts of the heart: for they differ in three things, 1. the passion here signifieth a [...] defeate of the minde, which could not be remooued, whereas the lust of the heart was not yet perfected, Faius. 2. by the lust is signified their vncleane desires, but here the Apostle also speaketh of their vncleane acts, Pareus: 3. and before the Apostle touched such vncleannes, as defiled the bodie: but now they are giuen o­uer vnto such vile affections as also defile the mind, deprauing it of the vse of reason, Tolet.

[Page 77]2. How the women did change the naturall vse, may seeme strange: Theophylact thin­keth it was obscaenum aliquid, quod nec dici fas est, some obscene thing, that is not to be vt­tered. Lyranus, so also Tolet, and before them Ambrose and Anselmo, vnderstand it de com­mistione foeminarum inter se, of the commixtion of women among themselues, as the men were defiled betweene themselues. But rather here the naturall vse is to be referred vnto the organe and instrument of generation: when the women did prostitute themselues, the [...]en exercising praeposterum & sterilem venerem, preposterous and sterilous venerie, Osiand. Sodomiticos concubitus, or they companied with men, as Sodomites, Pareus: and as Augu­stine saith, when the males abused ex parte corporis, quae non ad generandum instituta est, that part of the bodie in the female, which was not appointed for generation: so the Syrian translator, re quae non est ex natura vsae sunt, they vsed the thing both which was not of na­ture, &c.

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

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

1. There are some sinnes, which are as punishments of former sinnes, which are non tor­menta peccantium, sed incrementa vitiorum, not so much the torment of sinners, as the en­creasing of sinne, as Augustine saith. And here we may make a foure-fold distinction of sinnes: 1. some are not onely sinnes, but the causes also of sinnes following: lib. 25. Moral. cap. 17. as Gregorie gi­ueth instance, of one giuen vnto riot and excesse in eating and drinking, which causeth him through the lustines of his flesh to commit adulterie: here his Epicures life is both a sinne, and the cause of an other sinne, namely adulterie. 2. Some sinnes are both the cause of an other sinne following, and the punishment of a former: as if the adulterer proceed further to commit murther: here adulterie is the punishment of his gluttonie, and the cause of mur­ther. 3. And there is a sinne, which is the punishment of a former sinne, though it bring forth no new sinne: as murther here is the punishment of adulterie. 4. Some sinnes are nei­ther the causes, nor punishment of other sinnes, but simply sinnes in themselues: as namely when any one repenteth of his sinne, and proceedeth no further.

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

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

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

[Page 78]3. Wherfore, God in punishing one sinne by an other, is to be considered as a iust Iudge, that not onely by subtracting his grace, as Pererius: not by giuing Sathan power ouer sin­ners, to draw them further into sinne, as Hyperius: but by the secret working of his iustice, in ordering and directing all things according to his will, he so disposeth and effecteth, that the wicked are giuen ouer to greater impietie and iniquitie, to commit sinne with greedi­nes: so then this [...], recompence, hath neither reference vnto the sinners themselues; who regard herein nothing but their owne inordinate pleasure, not yet vnto Sathans worke, who intendeth nothing but the contumely of God, and the destruction of the vngodly: but it is referred vnto God, who in punishing sinne by sinne, onely respecteth the due course of his iustice, in thus recompencing their former error. God then is no way accessarie to their sinnes, but concurreth as a iust Iudge in punishing their former sinnes with greater follow­ing: Pareus. Faius here noteth well a difference betweene the word [...], which the Apostle here vseth, which signifieth a iust and full recompence, answering and correspon­dent vnto the merit of their sinne: which word is onely vsed of euill works: but [...], a re­ward, is giuen vnto good works, as be conferred of grace, not answering vnto any merit be­fore going.

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

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

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

2. These words, they regarded not to know God: 1. some thus interpret, that they thought God to haue no knowledge, or no great care of such things, as they committed, gloss. ordin. Gorrham. and so before them Ambrose: but the words must be much forced and strained to make this sense, as though the Apostle should say, they regarded not, that God knew. 2. Some thinke the Apostles meaning is, that they had not Gods feare before their eyes, that knowing him, they much regarded not, what was pleasing or displeasing vnto him. Haymo. But the Gentiles had not the true knowledge of God, for they neglected the meanes, which should haue brought them to know him. 3. Some giue this sense, neglexe­runt, &c. they neglected, Tolet. non curarunt, they had no care to know God, Vatab. they did not seeke to know God according to that naturall light and direction, which they had. 4. But there is more signified here, then a negligence: rather spreverunt, they despised to know and acknowledge God: Faius: they scorned and derided the true knowledge of God, and preferred their owne vaine inuentions: And so Chrysostome noteth, that the Apostle saith not, as they knew not God, but regarded not to know God: so that it was corrupts iudi­cij, of a corrupt iudgement, not a sinne of ignorance, that they refused the knowledge of God. The Apostle then sheweth, voluntariam caecitatem, their wilfull blindnes, Pareus: it seemed not good vnto them, as Beza: or they iudged it not good, as the Syrian translator, to know God: it was a voluntarie election in them to preferre their superstitions before the knowledge of God. And Erasmus, whome P. Martyr therein approoueth, noteth here a difference betweene [...], knowledge, and [...], acknowledgement: the latter word [Page 79] is here vsed: though they had some knowledge of God, yet they did not acknowledge him to be God, as in glorifying him, & giuing thanks vnto him, as the Apostle said before, v. 21.

Quest. 70. What it is to be deliuered vp to a repro­bate minde.

1. Some vnderstand this word [...], reprobate, passiuely, that is, quod omnibus di­splicet, which displeaseth and is reprooued of all: Eras. mentem improbandam, a minde to be reprooued or disalowed, Sa. but this expresseth not the whole meaning: their reprobate minde, was not so called so much in respect of others, as of themselues.

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

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

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

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

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

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

1. As before the Apostle touched those sinnes of vnrighteousnesse, which the Gentiles committed against themselues, in their mutuall defiling, so now he rehearseth such sinnes as were perpetrated against others, Rareus. 2. And in that he saith, full of all vnrighteous­nesse, this happened vnto them, propter aversionem à Deo, because they had now forsaken [Page 80] and turned aside from God: therefore they fell into all euill, Lyran. for as the feare of God is the fountaine of all righteousnesse, so incredulitie, and want of the faith and feare of God, is the beginning of all iniquitie. 3. Origen seemeth to make this the cause, why they were giuen ouer to a reprobate minde, because they were full of all vnrighteousnesse, and the Latine interpreter, referreth it to the word, deliuered vp: that they beeing full of all vn­righteousnesse were deliuered vp: but then nothing should haue remained afterward, to shewe their reprobate mind in, if they had beene full of all iniquitie before: this then is ra­ther a proofe of their reprobate minde, by such fruits and effects, as followed, Tolet. Eras. Beza. 4. Thus the Apostle setteth downe their faults in particular, vt apertius accuset, that he might accuse them more plainely, gloss. ordinar. 5. But this further is to be obser­ued, that the Apostle in this catologue of their sinnes, sub alijs personis omnem sermonem producit, doth frame his speach as vnder other persons, not directly accusing the Romanes, but shewing what they were, vnder the generall view of the sinnes of the heathen. 6. Now the Apostle saith, they were full of all vnrighteousnesse, shewing a difference betweene the Gentiles, that were giuen ouer vnto all iniquitie, and such as beleeued, who may sometime faile in these sinnes, but are not full fraught with them, Mart. 7. And though all among the Gentiles were not alike guiltie of these sinnes, yet an imputation is laid vpon all the Gentiles for these reasons. 1. because the number was small of those which carried them­selues more civilly, and therefore they were not to be counted in so great a multitude. 2. though some bridled their corrupt nature, yet they were naturally giuen to these sinnes, as well as others: as Socrates beeing noted by a certaine Physiognomer, that tooke vpon him to coniecture by his countenance of his disposition, that he was giuen to incontinencie, an­swered, that by nature he was so, but that he had corrected the euilnesse of his nature by Philosophie, Gualter. 3. the Apostle doth not onely rippe vp the sinnes of the Gentiles in fact, but such as were committed in the minde, as malice, envie, that they which were not detected of outward and grosse sinnes, yet might finde themselues guiltie of the other, Hy­perius. 4. And though all these sinnes are not found in euerie one, yet alicuius ex illis con­scij omnes, all men are guilty of some one of them, Calvin.

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

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

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

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

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

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

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

Next are the sinnes of omission. 1. in respect of superiours both in rebellion to parents; they are disobedient: then they are vnwise, in refusing their parents instruction: and so became incomposite, disorderly without any gouernement. 2. or in respect of all: where there are [Page] [Page] [Page 81] three sinnes: first they are without naturall affection: secondly, sine faedere societatis, without fidelitie, or societie: they can neuer be appeased: thirdly, sine miserecordia comp [...]ssionis, with­out compassion, they are merciles.

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

Quest. 73. Of the particular sinnes of the Gentiles here [...] rehearsed by the Apostle.

1. First is set downe the generall to all the particulars following [...], vnrighteousnes, which is [...], the transgression of the Lawe, 1. Ioh. 3.4. some interpret it, full omni pec­cati, of all sinne, Gorrham. but that is too generall, it signifieth rather all such iniustice, quod coniungitur cum iuiuria proximi, which is ioyned with the wrong of our neighbour, Calvin: some thus distinguish betweene iniquitie and sinne, the first is referred to the euil­nes of the minde, the other to the outward execution in the bodie.

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

3. [...], wickednes, studium improbo agendi, a studie or desire to doe mischiefe, Pa­reus: the Syrian translatour readeth amaritudinem, bitternes: some versutiam, craft or sub­tiltie, Vatab. which is interpreted to be a setled purpose or endeauour to doe hurt, Gen­nad, ex Oecumenio. Beza his coniecture is, that this word [...], came into the text, be­cause of the neere affinitie that it hath with [...], for his auncient copie hath it not: But I preferre herein Piscators coniecture, that thinketh the Apostle of purpose put these words together, that had some allusion the one to the other: as [...].

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

5. [...] nequitia, malitiousnesse, it somtime is taken generally, as it is opposed vnto vertue: but here it rather signifieth, inclinationem ad deteriora, a generall inclination vnto [...] Tolet. some take it for the sinne of spirituall slouth, when one is wearie of well doing, Mart. But I preferre the former sense, that thereby is signified a generall inclination to euill: and especially ad luxum & libidinem, to excesse, riot, and wantonesse, Erasm. as they which are giuen to drunkennesse, are vsed to blasphemie, rayling, fithie communica­tion, [Page 82] and such like, Gualter.

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

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

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

9. [...], deceit: some take it for that speciall kind of deceit, which men vse in vndermi­ning anothers life, that whom they cannot ouercome by strength, they supplant by treache­rie, as Ioab 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, betweene dolus, insidiae, frans, de­ceit, which is in the minde, lying in wait, which is in act, and craft, which is in the deceiuing of mutuall faith.

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

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

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

[Page] [Page] [Page 83] 13. [...], is a hater of God, which some take both actiuely and passiuely, as Theophy­lact: for such, as both doe hate God, and are haters of God: some take it passiuely, for such as are hated of God, as the Latine interpreter, and in this sense they thinke there is a rela­tion to the former sinnes, of whispering and backebiting, that euen for such sinnes they may incurre damnation, and be hated of God: But Oecumenius saith well, that it is not the A­postles purpose, to shewe who were hated of God, but to set downe the sinnes of the Gen­tiles: whereof this was one, that there were among them enemies to all religion, plaine a­theists, that had no list, to thinke, heare, or speake of God, Mart.

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

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

16. [...], a boaster, a vaine glorious man, that boasteth of that which he hath not: Theophylact thinketh that the first is pride against God, the other against men: But the true difference is, that the proud man boasteth of such things as he hath, the boaster, of that which he hath not, Oecume, such was that vaine glorious Thraso in Terence, Pareus: this difference there is betweene [...]. 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 indeede he hath, Erasm.

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

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

19. Without vnderstanding, [...]: Lyran. Gorrham doe referre this vnto the next sinne before going: that herein they are vnwise, because they doe not giue eare vnto their parents: but it is more generall: they are such as are not guided by reason, but are voide of all iudgement in their actions, beeing carried away with their preposterous and precipitate affections: such were Pharaoh, Saul, with others, that ranne headlong into their owne de­struction: [Page 84] such were Catiline among the Romanes, and of late one Thomas Monerarius, that tooke armes with a purpose to destroy all Princes, and that vile person of Munster, that made himselfe king of the Temple of God, Marlorat. And generally by the vnwise, we vnderstand such as are voide of all iudgement, both in diuine and humane things, Par.

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

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

22. Such as can neuer be reconciled: [...], some reade abs (que) faedere, without fidelitie, Lat. such as breake 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 beeing once of­fended, would neuer be reconciled againe, Mart. Pareus, with others: such was Saul that would by no meanes be appeased toward Dauid, Marlorat.

23. Mercilesse, [...], such as had no bowels of compassion, neither pitied the mi­series and calamities of others: as among the heathen, their cruell warres, and bloodshed, when they spared neither man, woman, nor children, and their bloody spectacles and sword­playes, when they delighted to see the blood of man shed before their face, were euident proofes hereof, Gualter: Chrysostome thus distinguisheth these last fowre: they are coneuant breakers that keepe no fidelitie with the same kind, as man with man: they are without na­turall affection, which are vnkind to their kindred: and such are [...], which breake ci­uill leagues: and the last includeth mercie to be shewed euen vnto enemies.

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

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

2. By the iustice of God, [...], is here vnderstood not the morall lawe which the Gentiles had not, but the iudiciarie iustice of God in punishing of sinne: for so [...] is defined, iniusti facti corectio, a correcting of that which is vniustly or vnlawfully done: Mi­chael Ephesus in ethic. Aristot. lib. 5. c. 7. The Gentiles knewe this iustice of God in pu­nishing [Page 85] of sinne, both by the light of nature, by the testimonie of their owne conscience, and by the examples of Gods iustice shewed in the world: Pareus: Euen Draco, which appoin­ted death for all offences, was taught by the law of nature, that all sinne deserued death. Mart. So Abimelech and Pharaoh knew by the light of nature, that mariage was not to be violated, and therefore they caused Sarah to be restored to Abraham. Gualter.

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

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

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

2. The word [...], signifieth not an assent onely, but an approbation, and patro­nage, as Beza and Pareus read, patrocinantur, they giue patronage: but Piscator rather v­seth the word applaudunt, because to applaud and approoue, is more then patronize: for one may be a patron of that vpon some occasion, which he doth not altogether approoue.

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

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

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

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

This may be done diuers waies: 1. they which command others to doe euill, as Saul bid Doeg fall vpon the innocent Priests, 1. Sam. 22. are guiltie of others sinnes. 2. They which are readie to obey such wicked commandements, as Ioab vpon Dauids letter caused Vriah to be killed: and the same Ioab also was Dauids instrument to number the people, though be misliked it himselfe. 3. They which giue counsell, or any kind of helpe or assistance to the euill: for which cause Iehosaphat was reprooued of the Prophet Iehu, because he aided the idolatrous king of Israel in battell: and here they also are included, which doe promote vnworthie and vnmeete persons to office: and therefore S. Paul chargeth Timothie to lay hands suddenly on none, neither to be partaker of other sinnes, 1. Tim. 5.4. They which commend the wicked in their euill doing, and so extenuate their sinne: as Psal. 10.5. the wic­ked man is said to blesse the couetous. 5. They which by any signe in word or deede seeme to giue consent vnto the sinnes of others, as Saul kept their garments which stoned Steuen, and to gaue consent vnto his death. 6. They which are partakers with others in their sinne, [Page 86] and part stakes with them: as Psal. 50.18. When thou seest a theese thou runnest with him, and art paraker with the adulterer. 7. They which doe not rebuke and correct others, when it is in their power: which was the sinne of Hell, who vsed too much connivence and forbearance toward his sonnes, 1. Sam. 2.8. They which giue intertainement vnto the wicked, as vnto theeues, robbers, strumpets, and such like. 9. Such as conceale and keepe secret others sinnes, whereby their heart is hardened, and so they continue in their sinne, Hyper.

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

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

1. Controv. Against the Manichees, which refuse Moses and the Prophets.

v. 2. Which he had promised before by the Prophets. Out of this place August. lib. 5. cont. haeres. as he is cited by Beda, conuinceth the Manichees: I (saith the Maniche) neither re­ceiue Moses not the Prophets, & quid ais de Apostolo Paulo, &c. what saiest thou then to the Apostle Paul, who in the beginning of his epistle to the Romanes, thus writeth, Paul a seruant, &c. put a part for the Gospel of God, which he had promised before by his Pro­phets, &c. then he inferreth thus, audis, quia evangelium per Apostolos non exhiberetur, [...]i ante per Prophet as promitteretur, you heare that the Gospel should not haue beene exhi­ted by the Apostles, vnlesse it had beene promised before by the Prophets.

2. Controv. Against election by the foresight of workes.

v. 1. Set apart for the Gospel of Christ. Origen, and Sedulius following him, thinke that Paul was separated in the counsell of God, and ordained to be the Apostle of the Gentiles, because God did foresee his merits, and labour, which he should take in the Gospel: the same is the opinion of the Rhemists, who affirme, that Christ doth not appoint any by his absolute election, without respect vnto their workes: annotat. Hebr. 5. sect. 9. But Tolet. a champion of their owne, confuteth this position, by that place of S. Paul, Gal. 1.15. But when it pleased God, (which had seperated me from my mothers wombe, and called me by his grace,) to reueale his Sonne vnto me: he ascribeth this his separation to the good pleasure and grace of God, not to any merit foreseene in himselfe. P. Martyr addeth further, that if election were grounded vpon such foresight of workes, it had not beene so hard a matter to find out the reason, why the Lord electeth some, and not others: and the Apostle needed not thus to haue stopped the mouthes of those, which complaine of Gods righteousnes, O man who art thou, which pleadest against God, &c. And the Apostle in the same place e­uidently saith, It is not in him that willeth, or in him that runneth, but in God that sheweth mercie. This doctrine of the free grace of God in electing his seruants, hath a double vse: 1. to make them confident and bold, that seeing they are elected of God, nothing can hin­der or ouerturne their election, whatsouer befalleth them in this life: 2. as also to hum­ble them, that they should not ascribe their election to any workes of their owne, but to the meere grace of God.

3. Controv. Against the Nestorians and Vbiquitaries.

v. 3. Made of the seede of Dauid according to the flesh. The Sonne of God, not the Sonne of man, is said to be made of the seede of Dauid, and yet with this limitation, according to his flesh, that is, his humane nature: where first the heresie of the Nestorians is confuted, who denied that Marie was [...], the mother of God: seeing the Apostle doth euidently af­firme, that the Sonne of God was made of the seede of Dauid: so that because of the vnion of the two natures, the humane and diuine in one person, that is ascribed to the whole per­son, which is proper but vnto one of his natures: as the Sonne of God is saide to be borne and become man, and to haue died for vs: and so the Sonne of man is said to haue descen­ded from heauen, the Sonne of man which is in heauen, Ioh. 3.13. which was onely true of his diuine nature, yet is spoken of his whole person, which there receiueth denomination of his humane nature. 2. Beside, as the Nestorians admit no communication at all of the properties, which belong to each nature, but doe so diuide and distinguish the natures, as if they made two persons; so the Vbiquitaries make a confused commixtion and commu­nitie, really attributing to one nature, that which is proper to the other, as though to as­cribe any thing to the whole person, were secundum vtram (que) neturam tribuere, according vnto both natures to attribute it: because Christs deitie is euery where, and it is true of Christs whole person, that homo Christus, the man Christ is euery where: yet it followeth not that his humanitie should be euery where: so then we conclude against the Nestori­ans, that Christus totus non dimiàtus, that Christ whole not halfe, was made of the seede of Dauid; and against the other, that yet non secundum totum sus, not according vnto his whole nature, but his humanitie onely.

4. Controv. Against the heresie of one Georgius Eniedinus, a Samosa­tenian heretike in Transilvania.

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

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

Contra. 1. It is not true, that this clause, according to the flesh, (no not in these places gi­uen in instance) doth shew the common and vulgar generation: but there is implied a dif­ference and distinction betweene, kinred 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 nati­uitie all Israel was after the flesh: whereas some were the children of Abraham after the flesh, some were the children of promise, Rom. 9.8. 2. The miraculous and singular birth of Christ is not insinuated onely by these words, according to the flesh. but in that he is saide to be made, not borne, for the word is [...], not [...], it sheweth the extraordinarie making of his flesh, as the Apostle saith in the same phrase, Galat. 4.4. that he was made of a woman. And this is of purpose obserued by diuers of the fathers, to set forth the 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 conuinced the heresie of He­bian revived by this Transilvanian, that Christs flesh was conceiued by humane seede.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Contra. 1. Other Bishops also as well as the Pope succeeded the Apostles, therefore they also may chalenge as well as he, to be vniuersall Bishops. 2. But neither they nor he doe succeede the Apostles in their speciall calling to be Apostles, but in their generall mini­sterie in office, in beeing Pastours and Bishops. 3. The Pope chalengeth to be Peters suc­cessour, not Pauls: but Peter was the Apostle of the circumcision, not of the vncircumcised Gentiles. 4. Gregorie the 1. Bishop of Rome condemneth the title of vniuersall Bishop, and thus wrote concerning Iohn Patriarke of Constantinople, who affected that title, lib. 6. [Page 91] epist. 30. Ego fideliter dico, quia quisquis se vniuersalem sacerdotem vocat, vel vocari desi­devat, in electione sua Antichristū praecurrit, &c. I speak confidently, that whosoeuer calleth himselfe vniuersal Priest, or desireth to be so called, in his pride forerunneth Antichrist: like­wise in the Africane Councell it was thus decreed: the Bishop of the first Sea shall not be cal­led the Prince of Praists, or the chiefe Priest, but onely Bishop of the first Sea: Vniuersalis au­tem nec etiam Romanus pontifex appelletur, &c. But no not the Bishop of Rome shall be cal­led Vniversall. distinct. 100. primae sedis.

Controv. 9. Against the Popish distinction, between [...], to wor­ship, and [...], to serue, ver. 9. Whom I serue in my spirit.

1. The Romanists make this difference: they take the first to signifie religious worship due onely vnto God, the other to betoken seruice which is giuen vnto Saints and men, Bel. lib. 1. de Sanctor. beatitud. c. 12. Erasmus much dissenteth not, sauing that he vnder­standeth [...], to be worship, which is giuen Diuis aut Deo, to Saints or God.

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

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

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

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

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

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

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

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

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

Controv. 14 Against inherent iustice.

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

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

Controv. 15. That the Sacraments doe not con­ferre grace.

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

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

Contra. 1. The Apostle speaketh not onely of the historicall narration of the Gospel, but of preaching and publishing the same, as it appeareth both by the words before going, v. 15. I am readie to preach the Gospel to you that are at Rome: and by the words follow­ing, [Page 93] it is the power of God to saluation to euerie on that beleeueth: but they cannot beleeue vnlesse they heare, neither can they heare without preaching. 2. the argument thus follo­weth from the greater to the lesse, if that which is more principall in the worke of our sal­uation, doe iustifie no otherwise then instrumentally, in stirring vp faith, namely the prea­ching of the word, then that which is lesse principall, cannot iustifie more: but the word and preaching of the Gospell, is the more principall: for they beget faith, which the Sacra­ments onely confirme and seale: therefore the Sacraments doe not iustifie men, us by confer­ferring of grace by the worke wrought.

Controv. 16. That faith onely iustifieth.

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

1. Costerus Euchirid. 170. saith, that these words, the iust shall liue by faith, haue no o­ther meaning but this, iustum secundum fidei norman vitam dirigere, that the iust 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 ioyned to­gether, the iust by faith shall liue, so that by faith, hath rather connexion, with the first word, the iust, then with the last, shall liue. 2. the Apostle by life, here vnderstandeth euerlasting saluation, not our conuersion here: as is said before, v. 16. that the Gospell is the power of God to saluation to euerie one that beleeueth: faith then bringeth to euerlasting saluation.

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

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

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

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

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

Contra. This patient expecting of Gods promises is indeede a fruit of iustifying faith, for it is the ground of things hoped for: and he that is iustified by faith, hath this grace also of patient expectation: but to liue by faith comprehendeth more. 2. and that by this phrase, to liue by faith, the Apostle vnderstandeth to be iustified by faith, is euident Gal. 2.20. Thus I liue, not I now, but Christ liueth in me, and in that I now liue in the flesh, I liue by the faith if the Sonne of God, &c. 3. And whereas Bellarmine further obiecteth, that the Prophets [Page 94] meaning, from whom the Apostle taketh this saying, is none other, but to note their pati­ence, that waited for the Lords promises: it hath beene shewed before, qu. 44. that the Apostle keepeth the Prophets sense, and doth most fitly apply this sentence to iustification by faith.

5. But the Romanists against iustification by faith onely, thus obiect. 1. It seemeth a verie absurd thing, to make men beleeue, that they shall be iustified by faith onely, with­out either satisfaction for their sinnes, or the workes of righteousnesse: by this meanes, no­thing could be easier, then by faith to be saued. 2. And this doctrine will make men pre­sumptuous, that they will care for no good workes: and so there should be no more vse ei­ther of precepts to exhort them vnto the workes of pietie, nor of threatnings to terrifie them from sinne.

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

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

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

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

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

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

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

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

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

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

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

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

Controv. 21. Against the adoration, and setting vp of images in Chur­ches and places of prayer, ver. 23. they turned the glorie of the incorruptible God to the s [...]imilitude of an image.

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

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

2. Herein pseudo-Christians doe conforme themselues to the Gentiles, by whom ima­gerie was brought in, and herein they doe oppose themselues to the decision of the Turkes [Page 96] and Iewes: for as the Gentiles did vse the pictures and images of beasts, which they ioyned to their idols, so is it among the Romanists: as they make Iohn Baptist with a lambe in his lappe, Vendeline with oxen, Antonie with hogges, Eustachius with buckes and dogs, Gal­lus with a beare, Gertrude with mise, Martine and George vpon horsebacke: These were the verie superstitious fashions of the heathen, Gualter.

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

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

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

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

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

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

Answer. 1. This image (the historie beeing admitted) was not set vp in any religious place, but openly in the citie, as a monument of that miraculous worke. 2. God might in the beginning of Christianitie shew such miracles, as Peters shadow healed the sicke, for the confirmation of the Christian faith: which miracles are now ceased. 3. this miracle beeing admitted, yet euen such images, when they are abused to idolatrie, may notwithstanding [Page] [Page] [Page 97] be broken downe: as the brasen serpent had a speciall vertue, to heale the biting of serpents in them that looked vpon it, yet notwithstanding H [...]z. Isiah brake it doune, when it began to be abused to superstition.

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

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

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

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

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

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

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

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

Contra. 1. This distinction is contrarie to the Scripture, which saith, the wages of sinne is death, Rom. 6.23. no sinne is excepted: and whosoeuer continueth not in all things written in the law, is vnder the curse, Gal. 3.10. And if any sinne were veniall in it owne nature, it would follow, that Christ died not for all sinnes: for those sinnes, which are pardonable [Page 98] in themselues, neede not Christs pardon. 2. Indeede there are degrees of sinne, and some are worthie of greater condemnation then others, and are more easily pardoned, yet in Gods iustice euery sinne deserueth death: which are through Gods mercie made veniall both the lesse and greater sinnes: so that one and the same sinne may be mortall to the im­penitent, and yet veniall to the penitent beleeuer.

1. Quest. To whome the Apostle here speaketh, Wherefore thou art inexcusable, O man, &c. to the Gentiles, or Iewes.

1. Some thinke that the Apostle vseth here a transition, and as he had hetherto discoue­red the sinnes of the Gentiles, so now he turneth him vnto the Iewes, to lay open their hy­pocrisie: Lyran. And Tolet thinketh, that the Apostle reasoneth from the lesse to the grea­ter: that if the Gentiles which had not the written law of God, were not excusable, much lesse the Iewes: But the particle [...], wherefore, sheweth, that this is inferred out of that which went before, and so is a continuance of the same argument.

[Page 102]2. Some here comprehend not the Gentiles onely, but the Iewes also, that both the Iewes in condemning the idolatrie of the Gentiles, and the Gentiles censuring the Iewes for their euill life, and yet did the same things themselues, should be both without excuse: Haymo, gloss. ordin. Anselm. Perer. But it can not be shewed, how the Iewes condemning the Gentiles of idolatrie, were guiltie of the same themselues.

3. The third opinion is, that the Apostle still treateth of the Gentiles: and hereof there are two reasons; both because those words haue a necessarie connexion, and reference to and with the former chapter; and afterward, v. 17. the Apostle beginneth by name to deale with the Iewes. But they which agree that this is spoken of the Gentiles, yet doe differ therein. 1. Origen will haue this verse to be the conclusion of the former chapter: wherein he committeth two faults, first in ioyning together things of diuers natures: for the Apo­stle there touched those, which both fauoured euill in others, and did practise it in them­selues: but now he taxeth an other sort of men, that seemed to mislike sinne in others, and yet did it themselues: and againe, Origen in diuiding the first verse from the second: for we know, that the iudgement of God is according to the truth, which is a reason of the former, doth separate and distinguish those things, which should be conioyned.

2. Some referre this to such as were Iudges among the Gentiles, who though they made lawes to iudge and punish by, yet did commit the same things themselues: Theodoret. But the Apostles words beeing generall, Thou art inexcusable, O man, whosoeuer thou art, are not to be so restrained.

3. Chrysostome thinketh the Romanes are here specially taxed, who were the Lords of other nations, and so tooke vpon them to iudge others: But the Apostle hetherto in generall hath reasoned against all the Gentiles.

4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers, such as were Socrates, Cato, who erred in the same things, whereof they reprooued others: Hyper. But the Apostle in generall speaketh to euery man whatsoeuer.

5. Yea some doe make the Apostles speach yet more particular: that he should specially meane Seneca, with whome he was familiar: But as yet S. Paul had not beene at Rome, and therefore if Seneca were knowne vnto the Apostle, this their knowledge beganne after the writing of this epistle.

6. Wherefore I rather thinke with Pareus, that the Apostle noteth all such in generall among the Gentiles, who found fault with others, beeing guiltie of the same faults them­selues: yet so, as the Iewes be not excluded, though principally the Gentiles be taxed: see the analysis before: he speaketh of a generall iudgement whereby one iudgeth an other: that is, subscribeth to Gods iudgement, that they which doe such things are worthie of death: so Chrysostome: Vniuersi mortales, licet non omnes thronos iudiciales, &c. for all mor­tall men, though they haue not iudiciall thrones, &c. yet they iudge either in word, or in the secret of their conscience. Ambrose thinketh, that the Apostle here preuenteth an obiecti­on, that whereas he had before noted such, as committed sinne themselues, and fauoured it in others, they might thinke to be free, which condemned it in others, though they did it themselues: therefore the Apostle sheweth, that euen such could no way escape the iudge­ment of God.

2. Quest. Whether one offend in iudging an other, wherein he is guiltie himselfe.

It may be thus obiected, that if a man make himselfe inexcusable, in iudging an other for the same crime, which he knoweth by himselfe, then it is not safe for such an one to iudge an other: as our Sauiour reprooueth those which brought the woman taken in adulterie, because they themselues also were not without sinne, Ioh. 8. Ans. 1. The iudge, which condemneth an other, is in the same fault, either occultè & in foro conscientiae, secretly and in the court of their conscience, and then they sinne not in iudging of an other: or they are publikely detected of the same sinne: and then they sinne, not in that they giue iust sentence vpon other, but in respect of the scandall and offence giuen to others: Thomas: non 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 iudge neither offendeth against the lawes, which command malefactors to be punished: nor against the offendor, which hath deserued that punishment: but he sinneth in giuing offence to others: Pareus. 3. our [Page 103] blessed Sauiour misliketh not the action, that they accused the adulteresse: for he him­selfe admonisheth her to sinne no more: but the manner, that they did it in hatred, de­lighting in the punishment of an other, and in hypocrisie, not looking into them­selues. Martyr. 4. Herein Dauid offended, who pronounced sentence of death against the man, of whome Nathan put the case in his parable, not yet perceiuing that he himselfe was the man, against whom he pronounced sentence: Erasm. such many were there among the heathen: Diogenes accused Grammarians, which diligently sought out Vlysses faults, and were ignorant of their owne; and Musitians, which tuned their instruments, beeing themselues of vntuneable manners; Astronomers, for that they gazed vpon the starres, and saw not the things before their owne feere; Orators, because they were carefull to speake iust things, but not to doe them: the common people praised them, which con­temned money, and yet they themselues were addicted to the desire of money. ex Gryn.

5. Now whereas our Sauiour saith, Iudge not, that ye be not iudged, Matth. 7. he speaketh not there against ciuill iudgement, or brotherly admonition: but against hastie and preci­pitate iudgement, and vncharitable curiositie, when men pried and searched into the faults of others, not with a desire to amend them, but to the end, tha [...] their faults might be rather excused with the multitude of otehr delinquents. Martyr.

Quest. 3. Of these words, v. 2. We knowe that the iudgement of God is according to truth.

1. We knowe: some will haue this principally referred to the Iewes: we knowe by the Scriptures, Tolet. we the Apostles and spirituall men, Gorrh. we knowe both by the light of nature, and by the testimonie of the word, Pareus. But the Apostle hauing here to deale against all men in generall, doth vrge this naturall principle, that God seeth more sharpely then men, and therefore is a most iust iudge, Beza. so that he saith in effect, we knowe, that is, it is certaine: Osiander.

2. The iudgement of God: Chrysostome referreth this to the finall iudgement at the last day, that howsoeuer some may escape vnpunished in this world, yet the iudgement of the next world shall be according to truth: so also Osiander: but euen in this world the Lord also often sheweth his vpright and iust iudgement: Ambrose maketh this the connexion of the sentence: that if man iudge the sinnes which he seeth in another, God shall much more: But these words are rather a confirmation of the former sentence: that he which iudged an other, and yet committed the same things, could not so escape, for though he were blind in his owne iudgement, God would finde him out: his hypocrisie could not be hid.

3. According to truth: where the iudgement of God is opposed to the iudgement of man, in these two things: first mans iudgement is partiall, he often iudgeth according to the person, not the qualitie of the offence, Calvin: and againe there are many secret things which God will bring to light, but man cannot iudge them, Lyran. Socrates who publike­ly disputed of vertue, yet priuately was an idolater: Cato 2 Censor of others, yet was an v­suter, and did prostitute his wife: these men though they seemed without reproofe vnto o­thers, yet the Lord that iudgeth according to truth, would finde out their sinnes, Beza.

4. Origen here mooueth this question, if God iudge according to the truth, so that the euill receiue euill things, and the good good things at the hands of God: how then com­meth it to passe, that a man who hath liued wickedly and repenteth him, findeth remission of sinnes and fauour with God: and an other which hath liued well, and afterward falleth into euill, is punished: the answer is, that God iudgeth here according to truth, for in the one, ingressa piet as impietatem depellet, godlinesse entreth and expelleth vngodlinesse: and in the other vngodlinesse expelleth godlinesse, and so euerie one is iudged in truth, accor­ding to that present state wherein he is, whatsoeuer he had beene before.

Quest. 4. Whether a iudge be bound herein to be like vnto God, to iudge according to the truth which he knoweth.

Some here resolue, that a Iudge is bound to followe the euidence which is brought in before him, though he know the truth to be otherwise in his owne conscience: indicandum est secundum veritatem manifestam, id est, probatam, they must iudge according to the ma­nifest truth, which is prooued, and not according to the secret truth, Gorrham. Hugo Cardinal. and so their resolution is, that a iudge is not bound to absolue a man publikely condemned, though he knowe him to be innocent.

[Page 104] Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vnto him: and in this case if an innocent man be condemned, the Iudge is free, because he followeth the euidence, hauing no other direction to the contrarie: But if the Iudge knowe in his conscience that he is innocent, he is by no meanes to consent to his condemnation, whatsoeuer euidence is brought in to the contrarie: for he is to iudge ac­cording to the truth, as God iudgeth: now there can be but one truth: neither can the acti­on of that Iudge be warranted, which is against his knowledge: for whatsoeuer is not of faith is sinne, Rom. 14. But see this question handled at large, Hexapl. in Exod. c. 23. qu. 13.14. whether I must desire the Reader to haue recourse: because it were superfluous to handle the same things in diuerse places.

Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners.

1. The Apostle vseth three words, [...], goodnesse, bountifulnesse, which is seene in the generall benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and raine, and such other temporall blessings: [...], patience and forbearance, which is in bearing with the wicked, and not punishing them in their sinnes: [...], longanimitie, and long sufferance: when God still deferreth his punishments, though men heape sinne to sinne: the first and chiefest cause of this long sufferance in God, is the expe­ctation of mens repentance, that they should thereby come to amendement of life, as S. Peter saith, 2. epist. c. 3.9. God is patient toward vs, and would haue no man to perish, but would haue all men come to repentance. 2. As Gods mercie and goodnes herein appeareth, so also the malice of men, in abusing the Lords patience, and their more iust condemnation in the end is made manifest, as the old world was most iustly destroyed, after they had been warned an 120. yeares by the preaching of Noah. 3. God taketh occasion by the malice, impenitencie, and hardnesse of heart in the wicked, to shewe his powerfull and wonderfull workes, as Pharaohs hardnesse of heart gaue occasion to the Lord, to shewe his wondrous workes in Egypt. 4. While the impenitent abusing Gods long animitie, are more hardned in their sinnes, others in the meane time make good vse of the diuine patience, and are con­uerted vnto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyp­tians were humbled by these plagues, and were turned vnto God, and ioyned vnto his peo­ple. 5. God vseth patience toward some, for the ensample, encouragement, and confirma­tion of others, that they should not despaire of the goodnesse of God: as S. Paul saith, that Iesus Christ might first shew on me all long suffering, vnto the example of them, that in time to come, shall beleeue in him to eternall life, 1. Timoth. 1.16.

Quest. 7. Whether the leading of men to repentance by Gods long sufferance, argueth that they are not re­probate.

It will be here obiected, that seeing the long sufferance of God calleth all vnto repen­tance, and whom he would haue repent, he would haue saued: it seemeth then, that none are reiected or reprobate, whom the Lord so inviteth and calleth vnto repentance.

Answer. 1. Such as are effectually called vnto repentance by Gods patience and long suffering, are indeede elected: for the elect onely are effectually called to repentance, but such as abuse Gods patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same meanes be offred vnto them to bring them to repen­tance, yet they haue not the grace: the decree then concerning the reiecting of such impe­nitent persons, and the offer of such meanes, as might leade them vnto repentance, may ve­rie well stand together: because it is of their owne hardnes of heart that the meanes offred are not effectuall. 2. And thus also another obiection may be answeared, that if it be Gods will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were Gods absolute will and good pleasure, that such should come vn­to repentance, no man could resist it: God is able to change and turne the most impenitent and hard heart, if it pleased him: But here we must distinguish betweene effectuall calling, which alwaies taketh place and none can hinder it, and calling not effectuall, yet sufficient if men did not put in a barre by their owne hardnes of heart: Gods absolute will then is not resisted, when men come not to repentance: for his will is to leaue such to themselues by his iust iudgement: and not to giue them of his effectuall grace, Faius. Now hereof no o­ther reason can be giuen, why God doth not giue his effectuall grace to all, but his good [Page 105] pleasure, as our Blessed Sauiour saith, Matth. 11.26. It is so father, because thy good plea­sure is such.

Quest. 7. How the bountifulnes of God in leading men to repentance, and the reuelation of his wrath, spoken of ch. 1.18. may stand together.

The reuelation of Gods wrath and iustice against all vnrighteousnes, and his goodnes and mercie in expecting the conuersion and repentance of sinners, are not contrarie the one to the other: for if men haue grace to come to amendment of life by Gods long sufferance, then his mercie taketh place in forgiuing them their sinne, and acquiting them of their pu­nishment which is satisfied for in Christ: But if they become impenitent, and abuse Gods patience, then his iustice sheweth it selfe in their condigne and deserued punishment: So Gods bountie and mercie appeareth in forbearing to punish, if they will repent, and his wrath is reuealed, vpon their impenitencie, and abusing of Gods long sufferance, Pareus.

Quest. 8. How God is said to harden the heart, seeing the wicked doe harden their owne hearts.

v. 5. After thine hardnes, and heart that cannot repent: this hardnesse of heart, is natu­rally in mans heart, and is encreased by his owne peruersnes, and obstinacie: yet God some­time also is said to harden the heart, as the Scripture saith, he hardened the heart of Pharaoh: This is done three wayes, 1. because men take occasion by Gods patience and forbearance, to continue in their sinnes: and so the Lord may be said to harden the heart, because the wicked abuse that occasion, which is sent of God: thus Origen, lib. 3. periarchor. Basil in his oration, wherein he prooueth that God is not the author of euill: but in this respect, man rather should be said to harden his owne heart, in abusing the occasion, then God in giuing it. 2. Augustine taketh this induration of the heart to be said of God, when he withdraw­eth his grace: as discedente sole aqua obduratur, by the departure of the sunne, the water is congealed and hardened, serm. 88. de tempor. 3. But beside the subtracting and withhol­ding of Gods grace, he concurreth as a iust iudge, by his secret power so working, that both the inward suggestions of Sathan, and the externall obiects doe all make together for the further hardening of their heart: see before, c. 1. qu. 63.

Quest. 9. Whether hardnes of heart and finall impenitencie, be a speciall kind of sinne.

1. Pererius seemeth to collect so much by these two reasons. 1. because here the Apo­stle ioyneth hardnesse and impenitencie of heart together: that as hardnesse of heart, is a speciall sinne, so should the other be also. 2. here is a speciall and most grieuous punish­ment inflicted, the heaping and treasuring vp wrath: But neither of these reasons conclude, for both the hardnesse of heart is rather the generall effect of sinne, and a perpetuall com­panion of an habite and custome in sinne, then a speciall sinne: and the punishment here described is against not one but all their sinnes, wherein they continue without repentance.

2. Vega lib 13. c. 20. super decret. Trident. de iustificat. sheweth that in these two cases, impenitencie doth assume a newe kind of peculiar malice, that is either in receiuing of the Sacraments, for then especially men are commanded to prepare their hearts by repentance: so that herein the commandement of God is transgressed: and at the houre of death, for then a man not repenting is accessarie to his owne death, and so transgresseth that comman­dement, thou shalt not kill: But neither of these reasons are sufficient. 1. when one commeth to the sacrament without due preparation, and so receiueth it vnreuerently and profanely: there is a newe sinne indeede committed which is profanenesse and contempt of sacred things: but this is the fruit and effect of his impenitencie: a newe sinne is added to his im­penitencie, rather then impenitencie it selfe is changed into a speciall sinne. 2. And so like­wise, when one thorough impenitencie is carelesse of his saluation beeing at the point of death: this carelesnes is also a fruit of impenitencie.

3. Thomas thus decideth this questiō: that if impenitencie be taken simply for perseuerance and continuance in sinne, it is not a speciall sinne, but a circumstance rather of sinne: but if there be beside, praepositum non poenitendi, a purpose not to repent, now impenitencie is be­come a speciall sinne, Thomas 2.2. qu. 14. articl. 2. But this seemeth to be no perfect di­stinction: for wheresoeuer impenitencie is, there is a purpose and resolution not to repent, as long as the heart remaineth impenitent: Thus much then may be added for the discussing of this question: that impenitencie is two wayes to be considered: either in respect of the [Page 106] obiect, which is sinne, that one hath committed: and so it is a circumstance that accompani­eth sinne: or as it is ioyned with profanenes, contempt of God, and vacuitie of his feare, and so it may haue toward God, the nature of a speciall sinne.

Quest. 10. Whether it stand with Gods iustice to punish twice for the same sinnes.

Seeing that the Gentiles were punished before, beeing deliuered vp to their vile affecti­ons, c. 1.26. how then are they reserued here to a greater punishment against the day of wrath? for the Prophet Nahum saith, c. 1.9. non consurget duplex tribulatio, double afflicti­on or tribulation shall not rise vp.

Answ. 1. This is not the meaning of the Prophet, that God cannot punish twice for the same sinne, but there he speaketh of the destruction of the Assyrians, that it should be at once, God should not neede the second time to come vpon them: which was fulfilled in the euersion and ouerthrowe of Nineueh, it was at once destroyed for euer.

2. This rule well holdeth in the course of iustice, that one be not punished twice for the same sinne. 1. if by that one punishment full satisfaction be made for sinne: but the wicked by their temporall punishment, cannot fully satisfie Gods iustice for their sinne. 2. punishment begunne in this life, and eternall punishment afterward, are rather diuerse de­grees of the whole punishment due vnto sinne, then diuerse punishments: as here in the course of humane iustice, a malefactor may be both put to the racke, to the wheele, hanged, and quartered: and all these shall make but one condigne punishment for his offence, Par. 3. and when one punishment worketh vnto amendement, then a second is needlesse: as the righteous onely are chastened in this life, but the wicked because they profit not by tem­porall punishment vnto repentance, haue their punishment begun in this life, and finished in the next: as the old world and Sodomites were both temporally and eternally punished.

Quest. 11. Whether euerie one shall be rewarded according to his workes, ver. 6.

Against this saying of the Apostle, v. 6. Who will reward euerie man according to his workes, it will be obiected, that they which repent them in their last houre, and so are saued, haue no time to shewe good workes, and likewise infants: therefore it appeareth not how they should be iudged according to their workes.

Answ. 1. They which haue grace to repent them in their last houre, are not voide of good workes: as the theife vpon the crosse shewed these good fruits of his faith, he confes­sed Christ, acknowledged his sinne, reprooued the vnbeleeuing theife, and prayed earnestly for euerlasting saluation. And if he had liued longer, he had no doubt a full purpose of heart to haue expressed his faith by his godly workes: the like may be said of those which are at the point of death, called to repentance. 2. Concerning infants there is an other reason: for either they be saued according to the grace of Gods free election: or some are damned be­ing left in their owne nature, the children of wrath: Now the Apostle speaketh not of in­fants here, but of such as are of yeares to commit euil, or doe good, Pareus.

Quest. 12. How it standeth with Gods goodnesse to punish euill with euill.

It may be thus obiected: that sinne is committed three wayes, either in rewarding evill for good, or euill for euill, or in not recompensing good for good: But God cannot sinne, therefore it should seeme to be against the nature of the diuine goodnesse to punish sinne with eternall damnation: and it is against Christs rule, who commandeth that we should doe good against euill.

Answer. 1. Two wayes may euill be rendred for euill, ve! libidine vindictae, vel amore iusticiae, either with desire of reuenge, and so it is sinne: or for loue of iustice, and so it is not sinne: for then it should not be lawfull for Magistrates to inflict punishment vpon malefa­ctors. 2. in this life also God sometime doth send euill for good, vpon his owne children, as when he afflicteth them: but it is for their greater good, as to encrease their faith and augment their reward, Hugo: but in the next world, he neuer rendreth euill for good: but either euill for euill, as to the wicked, because he is iust: or good for euill, as to infants, be­cause he is good and gracious: or good for good, as to his faithfull seruants, because he is both iust, and good and gracious, Gorrhan.

Quest. 13. Of the true reading of the 7. verse.

1. Some doe thus read, To them which by continuance in well doing, seeke eternall life, he shall render, glorie, honour, immortalitie: thus Oecumenius, Ambrose, Gregorie, lib. 28. moral, c. 6. Haymo. Pererius. But in this reading there is a manifest inverting of the order of the words: which stand thus in the originall: to them which by patience in well doing seeke glorie, honour, immortalitie, eternall life: that is, God will giue eternall life vnto such: 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 doe thus reade: to them which by patience (the glorie of good workes, honour, immortalitie) seeke eternall life: Beza, Gryneus, Aretius: that is, God will giue the glorie, honour, immortalitie, due vnto their good workes, vnto them which continue to the ende, in seeking eternall life; this reading agreeth with the former in trans­posing of the words: sauing that they ioyne, good workes to the words following, glorie, ho­nour, &c. which is better annexed to the former word, patience and perseuerance: as ap­peareth, v. 10. To euerie one that doth good, shall be glorie, honour, &c. where these words glorie, honour, are seuered from the former: as it must be so here also. 3. Therefore the best reading of these words is this: To them which by perseuerance in well doing, seeke glorie, ho­nour, immortalitie, eternall life: that is, God shall render eternall life vnto such: the word render must be supplyed out of the former verse, who will render vnto euerie man, &c. and the word is beter ioyned, with eternall life, then with the former words, glorie, honour, im­mortalitie: because the words neede not be transposed, or put out of their place in this rea­ding, as in both the former: Thus Origen, Chrysostome, Theophylact, doe interpret this place: and the Syrian interpreter, Calvin, Pareus, Faius, with others.

Quest. 14. What the Apostle meaneth, by patience of good workes, v. 7.

1. Some referre this patience vnto God, whereof the Apostle spake before ver. 4. Despi­sest thou the riches of his bountifulnesse and patience, &c. and they giue this sense: that they which abuse not the patience of God, but thereby are stirred vp vnto good workes, shall haue eternall life: thus Ambrose. But this exposition cannot stand: for the Apostle vseth here a diuerse word [...], patience, perseuerance, from the former, v. 4. which is [...] long-suffering, forbearing: and there the Lord spake of the sinners and impenitent, which abu­sed Gods longanimitie, but here of the faithfull that continue in well doing. 2. some vn­derstand the patience of men, whereby they endure affliction, which might otherwise turne them aside from well doing, Ansel. and Caietan much to the same purpose vnderstandeth here patience of good workes, not obiectiue, by way of obiect, for the obiect of patience is e­uill, and not good: but causaliter, causually, because good workes giue occasion of perse­cution, which many times followeth good workes. 3. but the word here vsed [...], doth as well signifie perseuerance and continuance, as patience: the meaning then is, that they which perseuere and continue in good workes: So S. Luke saith, c. 21.19. By your pa­tience possesse your soules: which Matthewe rehearseth thus, c. 24.13. He that endureth to the ende shall be saued: likewise the Apostle to the same purpose, Heb. 10.36. Ye had neede of patience, that after ye haue done the will of God, ye may receiue the promise: the Apostle there vseth the same word [...]. And in this sense Hierome taketh patience here in his commentarie vpon this place, so also Pareus, Beza, with others.

Quest. 15. What glorie, honour, and immortalitie, the Apostle speaketh of, v. 7,

1. Some doe vnderstand them, pro vitae piae & sanctae studio, for the studie and desire of a godly and holy life, Faius: and hereby Tolet would haue signified, honorum operum qua­litat, the qualitie of good workes, for true honour commeth of vertue: but it is euident by the word following, immortalitie, that the Apostle here hath relation, vnto the eternall glo­rie of the next life, Pareus.

2. Glorie, by glorie is vnderstood, that glorious state of the Saints both in their bodies and soules: when, as the Scripture saith the iust shall shine as the Sunne in the kingdome of the father, Matth. 13. and honour is that dignitie, which the Lord shall giue vnto the Saints, placing them at his right hand, honouring them in the sight of the world which 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 glorie and honour, he was created glorious in [Page 108] the gifts of his bodie and minde, and honourable, because he had the dominion of all other creatures, and so was preferred before them: but this glorie and honour, which Ada [...] lost by his fall, as Origen to this purpose alleadgeth that place, Psal. 49.12. Man did not continue in honour, shall more abundantly be restored in the resurrection.

3. He addeth incorruption, to shewe that this glorie and honour, were not such as the Gentiles sought, who made terrene and earthly glorie the scope of their actions: but eter­nall and euerlasting in heauen, which should neuer fade: Origen seemeth here to vnderstand the spirituall incorruption of the soule in this life, contrarie to which is the corruption of the minde from the simplicitie of faith in Christ: per hanc observantia incorruptionem, &c. by this incorruption in the obseruance of faith, we attaine vnto the incorruption of our bo­dies in the resurrection: Gryneus vnderstandeth the incorruptible state both of the bodie and soule in the next life: As the bodies shall be freed from corruption, so mentes non lab [...] ­rabunt vanitate, their minds shall be free from vanitie: But Chrysostome better [...] it to the incorruptible state of the bodie: aditum facit ad resurrectionem corporum, &c. the Apostle maketh a way to the resurrection of the bodie: and he ioyneth glorie and honour with incorruption, omnes resurgemus incorrupti, sed non omnes ad gloriam, &c. for we shal rise incorruptible, but not all vnto glorie.

4. Vnto these the Apostle addeth a fourth, v. 10. namely peace, which is the verie com­plement and perfection of our happines: this peace is honorum omnium secura & tran [...]qui [...] possessio, a secure and peaceable possession of all good things: and as Prosper saith, as Beda here citeth him: pax Christi sinem non habet, the peace of Christ hath no ende: the Saints shall be at peace with God, they shall enioy the tranquilitie and peace of conscience to thē ­selues: and peace they shall haue without, from all enemies whatsoeuer, which shall be sub­dued vnto them.

5. But it will be obiected, that glorie and honour are peculiar and essentiall vnto God, which he will not giue to any other, Isay. 42.8. And thine is the glorie, Matth. 6.13. Answer. That essentiall and infinite honour and glorie which is in God, is not communica­ted vnto any other: but yet there are certaine influences and bright beames of that glorie, which in Christ are imparted to his members, as S. Peter saith, that by these precious promi­ses (which are made vnto vs in Christ) we are made partakers of the diuine nature, 2. Pet. 1.4.

Quest. 16. How it standeth with Gods iustice to punish eter­nally sinne temporally committed.

Obiect. As God giueth eternall life vnto his faithfull seruants, so he punisheth the wic­ked and impenitent with euerlasting damnation: but sinne is a temporall transgression: and for one to be punished eternally for a momentanie delight, may seeme to exceede the rule of iustice.

Answ. Three wayes doth it appeare to be most iust, that God should punish eternally sinne but temporally committed: both in respect of the minde and intention of the sinner, of the matter wherein he sinneth, and of the person against whom he is an offender.

1. First though the act of sinne be but temporall, yet the mind of the sinner is infinite: if he could euer liue, he would euer sinne: and therefore as Gregorie saith, quia mens in hac vita nunquam voluit carere peccato, iustum est vt nunquam careat supplicio, &c. because the mind in this life would neuer be without sinne, it is iust, that it should neuer be without punishment.

2. If the matter and subiect of sinne be considered, it is of, and in the soule: like as then the wounding of the bodie, bringeth the death of the bodie, after the which there is no re­turning into this life againe: so sinne beeing the death of the soule, it followeth, that it should be perpetuall and for euer, Hugo: like as then Magistrates doe punish some offences, as murther, theft, with death, which doth vtterly exclude them from the societie of the li­uing, and cut them off for euer: so is it iust with God to punish the sinnes committed a­gainst him with euerlasting paine, Perer.

3. Sinne because it is a transgression of the lawe of God, is so much the more hainous: as he that smiteth the Prince doth more grieuously offend, then he which striketh a priuate person: so that sinne is of an infinite nature, because of the infinite dignitie of the diuine maiestie, against whom it is committed: and therefore it deserueth an infinite punishment: which because it cannot be infinite, secundum intensionem, in the intention and greatnesse of it, it remaineth that it should be infinite, secundum àurationem, in respect of the con­tinuance, [Page] [Page] [Page 109] and enduring thereof. Perer.

4. Further, the equitie of Gods iudgement in punishing the temporall act of sinne eter­nally, Hugo doth thus very well illustrate by these comparisons: Like as when mariage is contracted, per verba de praesenti, by words vttered in the present tense: though the con­tract be sone done, yet the mariage remaineth all the life long: so when the soule and sinne are contracted together, it is no maruell if this contract holding during the life of the soule, deserue euerlasting punishment: And like as where the fuell and matter of the fire continu­eth, the flame burneth still; so sinne leauing a blot in the soule beeing the matter of hell fire, is eternally punished, because there is still matter for that euerlasting fire to worke vp­on. Thus then it is euident, how the Lord euen in punishing sinne eternally, doth reward men according to their workes: for though the action of sinne be temporall, voluntas ta­men pe [...]candi, qua per poenitentiam non mutatur, est perpetua, yet the will to sinne, which is not changed by repentance, is perpetuall. Gorrhan.

17. Quest. How eternall life is to be sought.

v. 7. To them, which in well doing seeke glorie, honour, &c. In seeking of God who is eter­nall life, three things must be considered, locus, tempus, modus, the place, the time, the man­ner.

1. The place must be mundus, quietus, securus, cleane, quiet, secure: then first God is not to be sought vpon the bed of idlenes, or carnall delight: and therefore it is said, Cantic. 3. 1. In my bed I sought him, but found him not: that is no cleane place to seeke God in: But yet the bed vndefiled is honourable. Heb. 13.4. and the faithfull doe seeke God euen in their beds; as Dauid saith, Psal. 6.6. That he watered his couch with his teares. Neither is God to be sought in the courts and streetes, and tumultuous assemblies: as Cantic. 3.2. I sought him in the streetes, but found him not: and Hos. 5.6. They shall goe with their bullocks and s [...]eepe to seeke the Lord, but shall not finde him: such are no quiet places: but God must be praied vnto in secret, and sought in the quiet hauen of the conscience. Neither is God to be sought in pompa, where there is ostentation of pompe and vanitie, as Christs parents found him not among their kinted, but in the Temple disputing with the Doctors: God is to be sought, not in pompous shewes, but in the assemblies of the Saints.

2. Concerning the time, God must be sought, dum dies est, dum prope est, dum nobis predest, while it is day, while he is neare, and at hand, and when it may auaile vs. 1. First God is not to be sought in the night, Cantic. 3.1. I sought him in my bed by night, &c. but found him not: so the Apostle saith, The night is past, the day is come, let vs cast away the works of darknes: God then is to be sought, not in the time of ignorance and darknes, but in the time of light and knowledge. 2. The Lord must be sought when he may be found, and is at hand: Isa. 55.6. Seeke ye the Lord, while he may be found, call vpon him while he is neare: while the Lord offereth grace vnto vs, and standeth knocking at the doore of our hearts, we must open vnto him. 3. And in this life must we seeke God, while mercie is shewed: while the bridegroome crieth in the streetes, Matth. 25.6. but when the doores are shut, and this life is ended, it is then too late to seeke for mercie.

3. Touching the manner: God must be sought in the heart, in desiring him: Isa. 26.8. The desire of my soule is to thy name: our eyes must be toward him: Psal. 121.1. I will lift vp mine eyes to the mountaines from whence my helpe commeth: our talke must be of him: Psal. 119.13. With my lippes haue I declared all the iudgements of thy mouth: our hands must be lift vp vnto him in our prayer: We must lift vp pure hand [...] 1. Tim. 2.8. our feete must be readie to goe to serue him: Psalm. 18.33. He maketh my feete like hindes feete: Gorrhan.

18. Quest. Whome the Apostle meaneth by contentious, and such as disobey the truth.

v. 8. But vnto them that are contentious. 1. Some doe vnderstand those, that did wil­fully maintaine and defend their errors: whence was beginning of sects and schismes, Ori­gen, Anselme. 2. Chrysostome, Theodoret, applie it vnto those, which sinned of malice, and of an obstinate and set purpose. 2. But Ambrose specially referreth it vnto those, who despised the iudgement of God, and abused his long suffering and patience, thinking that they should not be called to account for their sinnes: and this seemeth to be most agree­able to the Apostles meaning: for he spake before of such, v. 4. as despised the bountifulnes of God, which did lead and cal them to repentance: by the contentious then are vnderstood [Page 110] such as were refractorie, and rebellious against God.

And disobey the truth. 1. Some vnderstand the truth of the Gospel, Anselme, Aretius. 2. some generally the truth of doctrine by preaching, Lyran. Osiand. But the Apostle speaketh principally of the Gentiles, which had neither heard of the Gospel, and wanted the light of true doctrine. 3. Ambrose doth restraine it to those, that beleeue not the iudgement to come by Christ, but that is too peculiar. 4. some doe vnderstand onely the light of nature, Beza, Gryneus, Pareus: of which truth the Apostle spake before, c. 1.18. which withheld the truth in vnrighteousnes. 5. But seeing the Apostle comprehendeth the Iewes as well as the Gentiles, the truth is more generally to be taken, for any direction vnto that which was right, whether by the law of nature, which the Gentiles had, or the written law, which the Iewes had: so Chrysostome taketh it in this generall sense, qui lucem fugit, tenebras eligens, which doth flee the truth, choosing darknes &c.

19. Quest. Of the punishment due vnto the wicked, Indignation, wrath, tribulation, anguish, &c. v. 8.

1. Some doe ioyne all these together, as depending vpon one sentence: so Ambrose, Theodoret, Origen: but they are distinguished into two periods, one endeth at wrath, the o­ther beginneth at tribulation: the first sheweth the qualitie of the works which are punish­ed, the other the persons that shall be iudged, indifferently both Iewes and Gentiles: Tolet. or the first containeth the thesis, or generall preposition: the other an hypothesis, with parti­cular application to the Iewes and Gentiles.

2. [...], indignation, some take for the more vehement motion of anger, and [...], an­ger, for the lesse, Origen, Martyr. but the first rather signifieth the lighter commotion and stirring of the minde, the other the inflammation of the minde, with a purpose of reuenge, Tolet. Pareus: and this anger and indignation are not to be referred vnto the men them­selues, as Origen, but vnto God, who is not subiect vnto any such perturbations: but here figuratiuely, anger the cause is taken for the effects, the iudgement of God vpon the wic­ked, the effects of his anger. Pareus.

3. [...], tribulation, and anguish. 1. some applie vnto the inward vexation and anguish of the minde, which the wicked feele in this life: these are before iudgement, and the other two, indignation, wrath, after: gloss. ordinar. Aret. and hereupon Origen ma­keth a difference betweene the tribulation of the wicked, quam subsequitur angustia, which anguish and vexation of the minde followeth, and the affliction of the righteous, wherein they are not straightened, but enlarged in their inward man. 2. But this tribulation and anguish is better referred to the infernall punishment, where shall be weeping and gnash­ing of teeth, Pareus: which some thus well distinguish referring tribulation, to the externall punishment of hell fire, and anguish to the worme of conscience, that neuer di [...]th, O [...]and, Gorrhan. But yet so there eternall punishment is here described: as that the horror of con­science euen in this life, the forerunner of that euerlasting horror in hell, may very well be included also.

4. Vpon the soule of euery man: which is not onely an Hebraisme, that is, vpon euery man, Tolet. for according to the Hebrew phrase it had beene sufficient, to say, vpon euery soule: therefore hereby is also signified the horrible punishment of their soules specially, yet together with their bodies, Pareus: for à parte totum intelligit, he vnderstandeth the whole by a part. Haymo.

20. Quest. Why the Iew is set before the Grecian.

v. 9. Of the Iew first, and of the Grecian. 1. Tolet thinketh that the word [...], first, here signifieth, ordinem & praeminentiam statuum, the order and preheminence or prero­gatiue of states betweene the Iewes and Gentiles: for the Iewes were preferred before the Gentiles, because they were the people of God: But although this reason may be yeelded in the next verse, where mention is made of glorie and honour, vpon euery one that doth good, the Iew first, and then the Gentile: yet it can be no prerogatiue for the Iew to be first in punishment. 2. Therefore I preferre their iudgement, which thinke that the Iew in the order of punishment is placed first, because they knew Gods will, and had better helpes, and therefore they were worthie of greater punishment, if they did not their masters will: so Ambrose, Iudaeus credens propter Abraham honorificentior, diffidens peius tractandus the beleeuing Iew was more honoured for Abrahams sake, but the vnbeleeuing Iew was [Page] [Page] [Page 111] worthie of greater blame: so also Athanas. ad Antioch. qu. 144. so primum significat grauitatem poena, this word first, doth in this place signifie the greatnesse of punishment: in the other, prarogativam pramij, the prerogatiue of reward, Faius.

21. Quest. What Iewes and Gentiles the Apostle here meaneth.

1. Origen will haue neither the vnbeleeuing Iew here to be matched with the beleeuing Gentile: for then the Iewe should not haue the preheminence: nor yet the beleeuing Iewe with the vnbeleeuing Gentile: for then they were not fit to be ioyned together: but he vn­derstandeth, as well the vnbeleeuing Iewes as Gentiles: and hath these strong positions: 1. that euen they which beleeued not among the Gentiles, yet doing well might be rewar­ded, though they had not faith in Christ: for as they were condemned for their euill works, so if they did well, they should be counted worthie of reward: and whereas that place will be obiected, He that beleeueth not, is condemned alreadie, Ioh. 3.18. he giueth this interpre­tation, secundum hoc quod non credidit, iudicatus est, &c. he is iudged in this, that he belee­ued not, though for other things which he doth he shall not be iudged: as it is said, he that beleeueth shall not be iudged or condemned, that is, he shall not be iudged, secundum hoc, quod credit, in that that he beleeueth, yet in other things he shall be iudged: 2. Such an one not beleeuing in Christ, yet doing well, though he haue not eternall life, yet gloria operum po­terit non perire, by the glorie of his workes he may be kept from perishing: to this purpose Origen lib. 2. in c. 2. ad Roman.

2. Contra. 1. The first position of Origen that any thing done without faith can be ac­ceptable to God, is contrarie to the Scripture, Heb. 11.6. Without faith it is impossible to please God, neither doth that argument followe from the contrarie: for one euill worke is sufficient to condemne a man, but one good worke is not sufficient to obtaine reward: for he that doth one good worke may haue many euill workes beside, for the which he deser­ueth to be punished: that other glosse of his, of the iudging of beleeuers, and the not iudg­ing of vnbeleeuers is cōfuted by the words of our Sauiour, Ioh. 5.24. he that beleeueth, hath euerlasting life, and shall not come into condemnation: he is not freed then from iudgement onely in part, because he beleeueth, but simplie he shall neuer enter into condemnation: for he which hath a liuely faith, which is effectuall working by loue, hath not onely a naked faith, but is full of good workes: and where he is wanting, his imperfect obedience is sup­plied by the perfect obedience of Christ apprehended by faith. 2. Neither doth the Scrip­ture allowe any third place beside heauen and hell after this life: that any not hauing eter­nall life, should be preserued from perishing: for they which are not counted among the sheepe at the right hand of Christ; for whom the kingdome is prepared: they belong vnto the goates at the left hand, and shall goe into euerlasting fire prepared for the deuill and his Angels. 3. This straight and inconuenience Origen is driuen vnto, because he taketh these Iewes and Grecians to be vnbeleeuers: whereas the Apostle vnderstandeth such among the Gentiles, as beleeued in God, and liued thereafter: such were they which liued with Mel­chisedek, Iob, the Niniuites, Cornelius, as Chrysostome vpon this place sheweth, whom Faius followeth.

22. Quest. Of the diuerse acceptions of the word person, v. 11.

This word [...], is either giuen vnto God, or to creatures, and the same either with­out life, or to such as haue life, as to man.

1. It is attributed to God three wayes. 1. the face of God signifieth his iudgement a­gainst sinners, 1. Pet. 3.12. the face of God is against those which doe euill. 2. it is taken for the spirituall presence of Christ, 2. Cor. 2.10. I forgaue it for your sakes in the sight or face [...], of Christ. 3. it is taken for the diuine hypostasis in the Trinitie: as Christ is said to be the engraued forme of the person of his father, Heb. 1.3.

2. Things without life are said to haue a certaine face, as Luke 12.56. the face of heauen.

3. Properly this word face is giuen vnto man: and it 1. either signifieth his countenance, as Iesus is said to haue fallen vpon his face, Matth. 26.39. 2. or the bodilie presence: as the Apostle saith he was kept from the Thessalonians, concerning his face, but not in heart, 1. Thessal. 2.17.3. or it is taken for some respect of the gifts of bodie, minde, or some externall condition, as of honour, riches, or such like: in this sense it is said [Page 112] of Christ, Mark. 12.14. thou carest not for the person of any: and S. Iude saith of certaine false teachers, that they haue mens persons in admiration for aduantage sake, Iud. v. 16, and in this sense it is taken here, Gryneus. 4. The person then of man betokeneth some qua­litie or condition in him, for the which he is respected: either naturall, as the gifts of the minde, sharpnes of wit, memorie, vnderstanding, or of the bodie, as strength, come lines, beu­tie: or such as are attained vnto by labour and industrie, as learning, knowledge of arts, wis­dome: or externall in worldly respects, as if he be rich, honourable, of authoritie, or such like. 5. Further, some respect of persons is necessarily ioyned with the cause, as a fault in an aged man, or minister, or one that hath knowledge, is greater, then a slippe of a young man, or one that is ignorant: some respect of persons is diuided from the cause, as whether he be rich or poore, honourable or base: and in this sense persons are not to be respected: Martyr.

23. Qu. How God is said not to accept the persons of men.

The Apostle hauing made mention of the equall condition of the Iewes and Gentiles, both in punishment and reward, addeth this as a reason, because God is no accepter of per­sons, in respect of their nation and kinred: So S. Peter saith, God is no accepter of persons, [...] in euery nation, he that feareth God, &c. is accepted with him, Act. 10.34, 35, here the respe­cting of persons is vnderstood of the nation or countrey: likewise S. Paul saith, Gal. 3.28. that in Christ, There is neither Iew nor Grecian, bond, nor free, male nor female: that is, in Christ there is no respect of persons: Deut. 16.19. Thou shalt not accept any person, neither take any reward: to preferre any for gifts or rewards, beside the merit of his cause, is to haue respect of persons: God then accepteth no mans person, he preferreth not any for his riches, countrey, honour, strength, or any other such qualitie, but iudgeth euery man, as his cause is, and a [...] his works are: But thus it will be obiected on the contrarie:

1. Obiect. Moses entreateth the Lord to spare his people for Abraham, Isaak, and [...] ­kobs sake, Exod. 32. herein then the Lord had respect of persons.

Ans. Some giue this answer, that in temporall things, such as was the forbearing to pu­nish the people, God may haue respect to persons, but not in eternall, Mart. But it may be better answered, that God had not respect to the persons of these Patriarks, but to his gra­cious promise, which he had made vnto them, as there Moses saith, Remember Abraham, &c. to whome thou swarest by thy selfe, &c.

2. Obiect. S. Paul would haue vs doe good to all, but specially to the houshold [...] faith, Gal. 6.10. here the person is respected.

Ans. The person is not respected here, but the cause: for the faithfull are preferred, in respect of their faith, which is the cause, why they haue the preheminence.

3. Obiect. But God doth elect some vnto saluation, some are reiected, whereas all by nature are the children of wrath, and in the same common condition: to giue then vnequall things, as life or death, to those which are in the same equall condition, seemeth to be done with respect of persons.

Ans. 1. Some giue this solution, that there is no acception of persons in donis gratui­tis, in gifts of gratuitie, and freely bestowed: as election, vocation, are of the free gift of God, he calleth and electeth whome he will: but a person may be accepted, in the distribu­tion of that which doth of right appertaine vnto one: and so the Lord accepteth no ma [...] person, but rewardeth euery one according to his worke. Peter. disput. 6. numer. 42.

2. Beza thus answereth, that in the decree of election, there can be no acception of per­sons: when God electeth some before they haue any beeing, and so are yet no person at all.

3. But this answer is more full and sufficient: there are three things to be considered in the accepting of persons. 1. when some externall condition is respected beside the merit of the cause. 2. and this is done contrarie to the law of equitie. 3. and not without iniur [...] done vnto an other, when of partiall affection, that is taken from one which is his right, and adiudged to an other: But none of these are seene in Gods election: 1. he respecteth not any condition or qualitie in them, which are elected: but he maketh choice of them, of his owne good pleasure. 2. he is not tied to any law, and so transgresseth no law. 3. he doth not wrong vnto any, in exempting some from destruction, which in the rigour of his iustice is due vnto all: like as Augustine putteth the case of two debters: if the Creditour doe forgiue his debt vnto one, and exact it of an other, he doth no [Page 113] wrong: it is free for him to doe what he will with his owne, Matt. 20.15. Pareus, Faius: so as Augustine well determineth, ibi acceptio personarum recte dicitur, vbi ille, qui iudicat, relin­quens causae meritum, &c. there acception of persons is rightly saide to be, when he that iudgeth leauing the merit of the cause, doth finde somewhat in the person, for the which he giueth sentence with one against an other, &c. lib. 2. ad 2. epist. Pelagian. c. 7. But to doth not God, for he findeth no difference in the persons, but all beeing in the same cause of damnation, he of his owne free will forgiueth his debt vnto some, and requireth it of others.

4. Obiect. But it is an accepting of persons, as well, cum aequalibus in aequalia tribnun­tur, &c. when vnequall things are giuen to those which are equall in cause: as when all are guiltie, and yet one is saued, an other condemned, as when the persons are vnequall, as the innocent condenmed, and the guiltie freed: God seemeth in the first kind to haue respect vnto persons, freeing some from condemnation, which belongeth in the rioour of Gods iustice to all.

Answ. 1. It is not simply an accepting of persons, to giue vnequally where the cause is equall: but when this is done with respect vnto some qualitie in the person, as because he is rich, or honourable, or such like, and the other is not: But God doth not so, he electeth some before other, not for any respect to their persons, but of his meere grace and fauour. 2. be­tweene the decree of Gods election, and the execution thereof, there commeth the faith and pietie of the elect, which maketh a manifest difference betweene them and the repro­bate, which freeth God from all partialitie, who iudgeth men according to the qualitie of their workes. See more afterward, 3. addition to the places of doctrine.

24. Quest. Of the meaning of these words, v. 12. As many as haue sinned without the law, shall perish without the law.

1. Ambrose exposition here seemeth somewhat strange, who vnderstandeth this not of the law of nature, but of the law of Moses, to the which the Gentiles were bound to giue assent: and therefore duplici nomine sunt rei, they are guiltie two waies, because they did not giue assent vnto the law giuen by Moses, nor receiued Christ, &c. Pererius refelleth this interpretation, because the law of Moses did onely bind the Hebrewes, neither were any of the Prophets commanded to publish the law of Moses to the Gentiles, as afterward the A­postles were commanded to preach it to the Gentiles. But Tolet somewhat qualifieth and excuseth Ambrose, making this his meaning, that he speaketh onely of the Gentiles, who liued after the publishing and preaching of the Gospel, who then were bound to beleeue and to receiue the writings of Moses, and the Prophets, which prophesied of Christ: yet in this sense, he thinketh, that Ambrose expresseth not the Apostles full meaning, who spea­keth generally of the Gentiles, both before, and at the comming of Christ.

2. Chrysostome, whome Anselme followeth, doth interpret, this to be iudged without a law, levius puniri, to be more easily punished: for the Gentile hauing not the law as the Iew had, is thereby somewhat excused: But the Apostles purpose is not to shew any inequalitie of punishment betweene the Iew and Gentile, but onely howsoeuer they are vnequall in knowledge, yet because they are equall in sinne, they shall both indifferently be punished.

3. Some contrariwise, doe make the case of the Gentiles more grieuous: they shall pe­rish without the law, meaning the written law, but the Iewes shall be iudged onely, that is, not punished eternally, but for a time, who afterward shall be saued: this opinion is imputed to Origen, hom. 3. in Levit. and he insinuateth as much in his commentarie vpon this place. Augustine reselleth this opinion, concion. 25. in Psal. 118. And it is euidently confuted by the saying of our Sauiour, Matth. 11. that it shall be more easie for the Sodomites in the day of iudgement, then for the vnbeleeuing Iewes: Perer, and they that haue done euill (whe­ther Iew or Gentile) shall goe into euerlasting fire, Matth. 25.46. Here then iudgement is taken for condemnation, as it is vsuall in the Scripture: as Ioh. 5.29. They that haue done e­uill shall come forth to the resurrection [...], of iudgement, that is, condemnation. Tolet.

4. Pererius here maketh mention of the like opinion of certaine of their Catholikes, who by iudging, here vnderstand certaine transitorie paines in purgatorie, which such shall endure, but they shall not finally perish, because they hold the foundation, namely, faith in Christ: But Pererius confuseth them, because the Apostle speaketh of such Iewes, as beleeued not in Christ, and therefore did not hold the foundation.

5. Gregorie hath this obseruation vpon those words: he maketh two degrees of those [Page 114] which shall be saued in the day of iudgement, and two likewise of them which shall be con­demned: first, alij iudicantur & regnant, some shall be examined first for their life, and af­terwards enter into Gods kingdome, such as repented them of their former sinnes, and did good workes: such Christ shall say vnto, for I was hungrie, and ye gaue me meate, &c. alij e­lectorum non iudicantur & reginant, others of the elect, should not be iudged at all, but pre­sently reigne with Christ: such are they that are perfect, as namely the Apostles, who are promised to fit vpon twelue feares, and iudge the twelue tribes of Israel. So likewise for them, that shall be condemned, some sine iudicij examine condemnabuntur, shall be iudged without any examination or iudgement, such are the infidels, which shall rise againe, non ad iudicium, sed ad tormentum, not vnto iudgement, but vnto torment: as it is saide in Psal. 1. The wicked shall not stand vp in iudgement: and here the Apostle saith of such, they shall pe­rish without the law. But they which professed the faith, and yet liued not thereafter, redar­guentur vt pereant, shall first be iudged and reprooued, 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 enemie re­belling an other way, he vseth martiall law against such, giuing sentence presently to con­demne them. But this obseruation of Gregorie seemeth somewhat curious: the Apostle in­tendeth not here any such thing, to shew any difference in the processe of iudgement be­tweene the Iewes and Gentiles, but that they both beeing in the same cause of transgressi­on, shall be partakers of the same punishment: And that there shall be but one manner of proceeding in iudgement, both in rewarding the righteous, and in condemning the wic­ked, it is euident by that description of Christs comming to iudgement, Matth. 25.31.

6. Augustine here propoundeth this doubt, that whereas the Apostle saith, Rom. 4.15. Where there is no law, there is no transgression: how then can the Gentiles be found to be transgressors without the law? for answer hereunto, he maketh three kind of lawes: one is the written law, which is giuen vnto the Iewes, not to the Gentiles: and of this law 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 hauing not the law, are a law vnto themselues: against this law the Gentiles sinned, and by this law they shall be iudged: the third law is that which was giuen vnto Adam in Paradise, by which not onely he, but all his posteritie are found to be transgressors: and in respect of this law, euen infants are found trespassers, because of origi­nall sinne: to this purpose Augustine in the place before cited.

25. Quest. Of the occasion of these words, v. 13. The hearers of the law are not righteous before God, but the doers shall be iustified.

1. Some take this to be a new argument to conuince the Iewes, that they could not be iustified by the law, because the keeping and fulfilling of the law is required to make one iust, which no man can doe: and so consequently beeing not iustified by the law, they must seeke to be iustified by faith. Calv. Pareus. But as yet the Apostle is not entred into that matter, to prooue iustification by faith, and not by the law: he hetherto laboureth to con­uince both Iewes and Gentiles, that they are vnder sinne.

2. Some take this to be the order: that the Apostle prooueth both Iewes and Gentiles to be equall, both quo ad naturam, in nature, for God hath no respect of persons, v. 11. they are all alike by nature: and quoad poenam, in their punishment they are equall, the one shall perish without the law, the other shall be iudged by the law, v. 12. then quoad culpam, they are equall in the fault, because neither of them are doers of the law. Gorrhaen.

3. Some thinke, that here the Apostle meeteth with an obiection of the Iewes, who see­ing the Apostle to equalize them with the Gentiles, might haue obiected, that they had the law, and so had not the Gentiles: the Apostle then answereth, that this did not helpe them, because they were hearers onely of the law, and not doers. Martyr. Gryneus.

4. Tolet thinketh, that this sentence is brought in as a probation of the 10. verse, the glorie shall be to euery one that doth good: otherwise that part should be passed ouer without proofe: and so he thinketh this clause not specially to be meant of the Iewes, but of the Gentiles also, because it is said, the doers shall be iustified, which was common both to the Iewes and Gentiles, not the hearers and doers, which was proper to the Iewes, who had the law written, which was read vnto them, and they heard it: Faius also thinketh this to be a proofe of the tenth verse.

[Page 115] Contra. 1. But if S. Paul should prooue here, that glorie shall be to euerie one that doth good, and he immediately inferreth, that the Gentiles doe by nature the things of the lawe, it would follow that by nature they might doe good, and so by their naturall workes obtaine glorie, which is not to be admitted. 2. that part concerning glorie to them which did good, had not so much neede of proofe, as the other, because there were verie fewe found among the Gentiles, that did such good workes, as should be recompensed with glorie and honour: and the Apostles principall intendment, is to conclude both Iewes and Gentiles to be vnder sinne. 3. and further that the Apostle speaketh of the written lawe here, it is euident, because that onely was heard: neither needed he againe to repeate, hearers of the lawe, and doers, it beeing mentioned before.

5. Wherefore, this rather is the coherence of this verse: that whereas S. Paul in the for­mer verse, had shewed first the Gentiles without the lawe, and the Iewes vnder the lawe, to be sinners: he prooueth the latter part first: that the Iewes should be iudged by the law, because as long as they were hearers, and not doers, it could not helpe them, they should not thereby be approoued and iustified: and in the next verses following, he sheweth how the Gentiles should perish without the law, because although they had not the written law, yet they had the lawe of nature imprinted in them, which guided them to doe some things agreeable to the lawe, and so made them inexcusable. And thus this whole disputation of the Apostle hangeth well together, Bucer. Aretius.

Quest. 26. Of the meaning of these words, Not the hearers of the Lawe, &c. but the doers shall be iu­stified, ver. 13.

1. There are two kind of hearers: some onely heare with the eare, but vnderstand not: Matth. 13.13. they hearing heare not, neither doe vnderstand: and there is an hearing ioy­ned with vnderstanding, v. 15. least they should heare with their eares, and vnderstand with their hearts: of the first kind of hearing speaketh the Apostle here.

2. Doers of the lawe: the lawe is fulfilled two wayes: one is in supposition, that if a man could by his owne strength keepe the lawe, he should thereby be iustified: there is another fulfilling, which is by the perfect obedience of Christ, imputed to vs by faith: where­of the Apostle speaketh, Philip. 3.9. Not hauing mine owne righteousnesse, which is of the lawe, but that which is thorough the faith of Christ: of these the Apostle speaketh here, that in part doe themselues liue according to the lawe, and shewe their faith by their fruits, sup­plying that which is wanting in them by the obedience of Christ by faith.

3. There are two kinds of iustification: one is verily and indeede before God, which is by faith in Christ, Rom. 3.26. the other is in the opinion of men, Luk. 16.15. Ye are they which iustifie your selues before men: of the former the Apostle speaketh here, Gryneus. see further for the exposition of this place, controv. 7. following.

Quest. 27. How the Gentiles which had not the lawe, did by nature the things contained in the lawe.

This place is diuersly expounded. 1. Some doe here vnderstand the Gentiles converted to the faith of Christ, which doe naturally the worke of the lawe, that is, to beleeue in Christ, not that faith is naturall, but because, duce natura credunt, they beleeue, nature so guiding them: and while they beleeue, opus legis oftendunt, they shewe the worke of the Lawe: to this purpose Ambrose, whose meaning seemeth to be this, that the Gentiles which receiued the Gospel, were mooued by the light of nature, seeing the great miracles which Christ did, to acknowledge him to be the Messiah. But 1. this is an improper speech to say, that to beleeue is to doe the things of the lawe: neither is faith a worke of the lawe: for then he that is iustified by faith, might be said to be iustified by the lawe, which the A­postle euerie where opposeth and setteth one against the other: and faith is called the work of God, not of the lawe: as Ioh. 6.29. This is the worke of God, that ye beleeue, &c. 2. Neither by the light of nature can any come to beleeue, but he hath neede of speciall illu­mination: Iohn 6.44. No man can come vnto me, except my father drawe him.

2. Augustine likewise, lib. de spirit. & liter. c. 26. vnderstandeth this place of the Gen­tiles conuerted to the faith of Christ: and so also lib. 4. con. Iuli. c. 3. And thus he seemeth to prooue it: because afterward, v. 26. he saith, If circumcision keepe the ordinances of the lawe, shall not his vncircumcision be counted for circumcision? here the Apostle speaketh of a Gentile conuerted: for otherwise how could he keepe the lawe? and it is like, that in all [Page 116] these places the Apostle speaketh of the same kind of Gentiles: and they are said naturally to doe the things of the lawe, quia vt crederint, ipsa in eis per Christi gratiam sanata est na­tura, because that they might beleeue, their nature was healed by grace: to this purpose Augustine. But this exposition may be thus obiected against. 1. though it be admitted that afterward the Apostle speaketh of a Gentile conuerted to the faith, it followeth not that he should so meane here: for in this place the Apostle maketh mention of such Gentiles as had no other direction but the lawe of nature, and their conscience, and so are said to sinne without the law: but in the other place, he compareth with the Iewes such vncircum­cised Gentiles which kept the ordinances of the lawe, and had the true circumcision of the heart, which they could not attaine vnto by the light of nature: And so Origen though be­fore he vnderstand the vnbeleeuing Gentiles, qu. 21. yet there he thinketh the Apostle to meane the Gentiles conuerted: see qu. 43. following. Some thinke, that the Apostle is there to be vnderstood to speake by way of supposition, if circumcision keepe the ordinances of the lawe, not that it did, but if it did, Calvin: but it is there better referred to the conuer­ted Gentile, O siand, see afterward question 43. 2. If to doe by nature the things of the law, were to doe it by nature illuminated by grace and faith, then were there no difference here betweene Iewe and Gentile: for the Iewe also did so keepe the lawe. 3. and whereas it is said, they hauing not the law, he sheweth, that they haue no other helpe, but the lawe of na­ture: whereas the conuerted Gentiles did such things by the instinct of grace and faith, ra­ther then by the light of nature. 4. And whereas Augustine thus obiecteth, that if it be the lawe of nature which is written in their hearts, the Gospel should haue no priuiledge more then the lawe: which the Lord is said to write in their hearts, Ierem. 31.33. It may be answeared: that the one is written in the heart, ratione luminis naturalis, by the meanes of the naturall light: the other is written, ratione luminis fidei, by the light of faith: and by the first naturall onely and morall duties are imprinted in the heart, by the other, beside these, all other mysticall points of religion, which nature cannot bring one vnto without faith: this is the priuiledge then of the Gospel, more then the lawe of nature hath, Tolet. And Ieremie speaketh there of a supernaturall inscription and writing in the heart by grace, the Apostle here of the naturall, Pareus dub. 14.

3. Some doe take the Gentiles here to be vnderstood not conuerted to the Gospell, but such as liued before the times of the Gospel: but beside the light of nature, had auxilium diuinae gratiae, the helpe of Gods grace, whereby they kept the morall precepts of the lawe: Thus Thomas interpreteth, and Vega lib. 6. super decret. concil. Tridentin. c. 21. so also Tolet: that they did the workes of the lawe, non quidem sine fide & gratia, but not without faith and grace, annot. 25. But this opinion is confuted by Medina lib. 4. de certa fide c. 7. and Pererius disput. 8. numer. 61. and it may be further refelled thus: 1. If that were S. Pauls meaning, that the Gentiles by their naturall light, helped by faith did keepe the lawe, they should not in this behalfe differ from the Iewes, who did keepe the lawe by the same meanes also, the light of nature assisted by grace. 2. the Apostle saith, they hauing not the lawe, are a lawe to themselues: but they which are ayded by grace, are not a lawe to them­selues, they are guided and directed by grace.

4. Some here vnderstand such among the Gentiles, as had the true knowledge of God, such were Melchisedeck, Iob, the Niniuites, Cornelius. Chrysost. Faius. But these were not many among the Gentiles: the Apostle seemeth to speake more generally, of a great num­ber among the Gentiles.

5. Some thinke that the Gentiles by the light of nature though they beleeued not in God, might doe workes of the lawe worthie of reward, to this purpose Origen, whose o­pinion is before confuted, qu. 21. Lyranus seemeth also to incline hereunto, obseruatio le­gis naturalis cum fide & cultu vnius Dei, (ad quod inducit ratio naturalis) aliquo modo suf­ficit, &c. the naturall obseruation of the lawe, with the faith and worship of one God, to the which naturall reason iuduceth, was some way sufficient to the Gentiles vnto saluati­on, &c. But nothing can be acceptable to God without faith: not that generall faith and knowledge of one God, but the knowledge of God in Christ: for he is the way and doore, and without him is no entrace into life.

6. Wherefore the Apostle here describeth the Gentiles in generall euen before the times of the Gospel, and such as had no other direction then by the lawe of nature: which they had, as the Apostle sheweth by these two arguments: both by the externall workes of the [Page 117] lawe, and by the inward testimonie of their conscience. But the Apostle faith not they ful­filled the lawe, they onely did certaine things, prescribed in the lawe, Martyr: And he speaketh rather, de notitia naturali, quam de implenda legis facultate, of the naturall know­ledge which they had, not of any power or facultie to fulfill the lawe, Calvin. Beza. And he meaneth not all the Gentiles in generall, but the wiser sort among them as Solon, Socra­tes, Aristides, the Sciptoes, Catoes, with other, who outwardly did some externall workes which the lawe commanded, though they wanted the inward obedience, Pareus.

Quest. 27. How any thing can be said to be written in the heart by nature, seeing the minde is commonly held to be as a bare and naked table.

v. 15. Which shewe the effect of the lawe written in their heart: It is the opinion of the best Philosophers, as of Plato in Philebo, that the soule of man by nature is like vnto a booke wherein nothing is written, or like vnto a bare naked table, Aristot. lib. 3. de anima. c. 4. how then doth the Apostle here say, that the lawe is written in their heart?

Answ. 1. Plato was of opinion, that all things were at the first written in the soule, but when it commeth into the bodie, is blotted out againe and forgotten: and vpon this ground that opinion is mentioned by the Platonists, that scire est reminisci, to know is nothing els but to remember. But this assertion presupposeth that the soule of man had a beeing with­out the bodie: and that there is a certaine promptuarie or seminare of soules, from whence the soules are deriued into the bodies: But this opinion is contrarie to the Scripture: which affirmeth that God formeth the spirit of man within him, Zach. 12.1. the soule of man is created within him, in his bodie, infundendo creatur, & creando infunditur, it is crea­ted by infusion into the bodie, and iufused by creation. 2. therefore a better answer is that whereas Aristole saith, [...], that nothing is written in the vnderstanding: it must be vnderstood actually: yet potentia, in possibilitie euerie thing is written there: because the vnderstanding is apt, and hath a capacitie to receiue and ap­prehend euerie thing. 3. neither is that axiome of Philosophie generally to be vnderstood, but to be restrained to such principles, as are not engendred in the mind without instructi­on, experience, and obseruation, as is the knowledge of arts, otherwise there are some principles, which are by nature imprinted in the soule, as first the naturall conclusions, which the soule apprehendeth of it selfe without any other demonstration: as that God is to be worshipped, parents are to be honoured, that good and honest things are to be desired: se­condly there are certaine [...], generall notions, which are at the first apprehended onely by the sense: as that the fire burneth, that the whole is greater then the part, and such like, ex Perer.

Quest. 28. Of the Lawe of nature, what it is.

It shall not be amisse by occasion of these words of the Apostle, who speaketh here of the lawe of nature written in the heart, a little to digresse, and briefly touch certaine que­stions of this matter: and first we will see, what this lawe of nature is, and of what precepts it consisteth.

1. It is euident by the Apostle here, that there is a lawe of nature: which he prooueth by [...]o effects, the one externall in the performance of some things agreeable to the lawe, the other internall in the testimonie of the conscience: But in this inward testimonie, there are two things to be considered: there is first that which is called [...], which is the com­prehension of certaine practicall principles, and a naturall discerning betweene good and euill, iust and vniust: then there is [...], the conscience, which either accuseth one for doing euill, or excuseth him in choosing of that which is good: the synteresis doth frame the proposition, the syneidesis or cosncience, the assumption, as thus: the naturall lawe rea­cheth that parents must be honoured, and that they which disobey parents are worthie of punishment: thus the proposition is framed out of the principles of nature: then the consci­ence of the guiltie person supplyeth the assumption: But we Cham, Esau, Absolom, haue dis­obeyed our parents, therefore we deserue punishment: and the like practicall syllogismes may be made in other commandements, Gryneus.

1. Melancthon thus defineth the lawe of nature: it is a knowledge of certaine principles belonging to the practise of life, and of the conclusions thence necessarily inferred, agreea­ble with the eternall rule of truth, which God hath planted in the mind of man, to be a te­stimonie [Page 118] vnto man, that there is a God, which ruleth and iudgeth the actions of men, &c. In this description there are the former causes expressed of the law of nature. 1. the mate­riall cause, or the obiect thereof, wherein it is occupied, and whereof it consisteth: namely, of certaine practicall principles with the conclusions gathered thereupon: for the speciall scope of this naturall direction, is for the the practise of life, and not for speculation: and in this naturall knowledge, are not onely contained the first principles, as parents are to be honoured, but the conclusions thence diducted, as out of this principle in generall, euery one is taught by the light of nature in particular to conclude, that therefore he must honour his parents: 2. the formall cause is the agreement with the rule of truth, and the equitie of Gods written lawe: for the lawe of nature is a summarie abridgement of the morall lawe. 3. then the efficient cause, and author is God, who hath written and imprinted this law in the heart of man, as Ambrose thus defineth this naturall law, quam Deus omnium creator singulorum hominum pectoribus iufudit, which God the Creator of all hath infused into e­uerie mans breast, epist. 71.4. then the end is that it should be a testimonie of the diuine prouidence and iudgement, whereby he ruleth all things, and in the ende will iudge the a­ctions of men. This description of the lawe of nature agreeth with the Apostles definition here, it is the effect of the lawe written in our hearts, the effect or worke sheweth the matter, of the lawe, the forme written, the efficient, for it is Gods writing: the ende is expressed af­terward, their conscience accuseth or excuseth them,

Quest. 29. What precepts the lawe of nature containeth and prescribeth.

This may be shewed, both generally in the diuerse kinds of those things whereof these precepts consist, and in particular, by a seuerall induction and instance in the precepts of the morall lawe.

1. Man is bound to carrie himselfe vpright, both toward God that is aboue him, toward other men like himselfe, and toward such things as are inferiour vnto him, and vnder his rule and command: as within him his bodie, sense, affections, without him, honour, riches, pleasure, and such like. In all these, man receiueth some direction from the lawe of nature: for the first he is taught to loue God and feare him aboue all, as beeing the maker of all things: for the second, there are two naturall precepts: one affirmatiue, whatsoeuer you would that men should doe vnto you, doe vnto them: Matth. 7.12. the other negatiue, quod tibi fieri non vis, alteri ne feceris, that which you would not haue done to you, offer not to another: for the third, euen Cicero by the light of nature could say, animus imperat corpori vt Rex ciuibus, ratio libidimi, vt seruis dominus, the minde ruleth the bodie as the king his citizens, reason the lust, as the master gouerneth the seruants, lib. 3. de repub. which words are cited by Augustine lib. 4. cont. Iulian. c. 12. euen by naturall reason man hath some direction to guide himselfe in the desiring and coueting of the temporall things of this life.

2. Another generall demonstration there is of these naturall precepts: for man hath some naturall inclinations common to all other things, some incident onely to things that haue life, and some peculiar to humane nature: of the first kind, is the desire which euerie thing hath for it owne preseruation: and hence it is that a man naturally declineth all things which are hurtfull to his life, and is inclined by nature to preserue his bodie and life: as Tul­lie saith, generi animantium omni est à natura tributum, &c. it is giuen by nature vnto eue­rie liuing thing, to defend it owne bodie and life: of the second sort, is the procreation and education of children, which is by nature giuen vnto vnreasonable creatures: of the third kind are those things which specially belong vnto the nature of man, as a desire to knowe the truth, and to acknowledge God, and liue sociably with other men: so Tullie also saith, eadem natura virationis hominem conciliat homini, & adorationis & vitae societatem, &c. the same nature by the force of reason doth ioyne man to man, both in the societie of speach, and life, lib. 1. de officijs.

3. But more euidently shall it appeare what nature prescribeth, by particular induction in the seuerall commandements of the morall lawe.

1. Concerning the worship of the onely God: the heathen by nature had some know­ledge thereof, as Cyrellus lib. 1 cont. Iulian. citeth Pythagoras: Deus vnus est, &c. God is one, not without the gouernment of the world, as some thinke, sed in ipso est tot [...]s en to­to orbe, but he is in it, wholly in the whole, he considereth all generations, the beginning [Page] [Page] [Page 119] of all things, the father of all, &c. the same father sheweth how Orpheus recanted his er­ror of the multitude of Gods, and in the end ackowledged one onely God.

2. And as touching the adoration of images: Strabo writeth, that the Persians had nei­ther altars, nor images: and when they warred against the Greecians they ouerthrewe and burned their temples with their images: the like Cornelius Tacit. writeth of the Germanes: quod coelesti maiestati parum convenire putauerunt, &c. that they thought it not agreeable to the celestiall maiestie, to include the gods within walls, or to resemble them to any hu­mane shape; Numa Pompilius thought it vnlawfull, to ascribe any forme either of man or beast vnto God that was invisible.

3. Touching the abusing and profaning of the name of God: Tullus Hostilius was kil­led with lightening, and his house burned, because he attempted by certaine irreligious excorcismes to call vp Iupiter Elicius: Theophrastus, as Plutarke writeth, noted Pericles, that beeing sicke shewed vnto his friend, certaine enchanted toyes hanging about his necke.

4. And the Gentiles also obserued their Sabboths and dayes of rest: wherein it was of their blind and corrupt nature, that they added many superstitious obseruations of their owne: yet nature taught them, that some time was to be set apart for the worship of their gods.

5. The Gentiles also commended the honouring of parents, and condemned disobedi­ence vnto them: therefore Solon beeing asked why he appointed no punishment for such as killed their parents, answered, because he thought that none would be so wicked to at­tempt any such thing.

6. Such was the hatred of the detestable sinne of murther among the Romanes, that for the space of 620. yeares from the first building of Rome none was found to haue beene kil­led within the citie walles by any priuate mans hand, as Dion, Holicarnass. obserueth.

7. Adulterie was odious by the light of nature among the Gentiles: as appeareth by the iudgement of Pharaoh, and Abimelech concerning Sara Abrahams wife, Gen. 22. & 20.

8. Theft by Draco his lawe was punished with death: Solon thought that too grieuous a punishment, and enioyned double restitution for theft: the Indians and Scythians because they had not houses to keepe their goods in, counted theft among the most grieuous of­fences: the like opinion they had of fraud and impostures: Cato beeing asked, quod faenera­ri, what it was to be an vsurer, answeared, quid hominem occidere? what is it to kill a man?

9. The Indians most seuerely punished those, which were taken in a lie: and generally a­mong the heathen, they so detested falshood, and were iealous and suspicious of false testi­monies: that, as Cicero saith, it was generally receiued, vt vel amplissimi homines, ne in mi­ximis rebus, &c. that no not the most excellent men, euen in the smallest matters should giue testimonie in their owne cause: and for the same reason, they would not suffer any to be a witnesse against his enemie: for it was supposed he would make a lie to endanger him whom he hated.

10. The Gentiles also were not ignorant, that it was vnlawfull to couer the things of another: as when Xerxes dealt with Leonides to haue revoulted, and promised to make him Monarch of Greece: he receiued this answer from him, If you had knowne, saith Leonides, what things are honest in mans life, abstinuisses à concupiscendis alienis, you would haue ab­stained from coueting other mens things. And thus by this particular induction, it is eui­dent, how the effect of the morall law, is naturally written in the heart of man, and that the lawe of nature, if it be not blinded, commandeth the same things which the written lawe of God, ex Gualtero.

Quest. 30. What the lawe of nature was before and after mans fall, and wherein they differ.

In the lawe of nature, there are two principall things, first the vnderstanding and iudge­ment, in apprehending and conceiuing these naturall principles touching our dutie toward God and our neighbour: the other is in the will and affection, in giuing assent and approba­tion vnto those things so by the vnderstanding conceiued: In both these there was greater perfection in the naturall light which Adam was created with, and that which is now re­maining in his posteritie.

1. Concerning the vnderstanding: whereas the obiect thereof is either touching mysti­call and diuine things apppertaining vnto God, or morall and ciuill duties. 1. In both these the mind of man is naturally obscured, that it doth not so clearely see, what is good or e­uill [Page 120] in morall duties, much lesse in spirituall, as Adam did in the creation [...] for there are some mysteries concerning the Godhead, as of the Trinitie, of the creation of the world, and of the end thereof, of the power and omnipotencie of God, and such like, which Adam in his creation had a perfect knowledge of: but now such things by the light of nature cannot be attained vnto: they are reuealed by grace: as our blessed Sauiour faith, this is life eternall, that they knowe thee to be the onely verie God. 2. as some things we knowe not at all, by na­ture, which were infused to Adam: so these principles that remaine, are but darkely and ob­scurely now reuealed in nature, which were manifest to Adam, both in spirituall things, and morall duties: that as the Apostle saith, by this light of nature, they could but grope after God, Act. 17.27. 3. An other defect in the vnderstanding is, that men by great difficultie and labour now attaine vnto these things, which Adam had infused without labour, where­of the Preacher speaketh, when he saith, He that encreaseth knowledge, encreaseth sorrowe, Eccles. 1.18. 4. Curiositie is an other fault in the vnderstanding, when men are caried a­way from seeking after things profitable, and are tickeled with a desire, to search out hid and mysticall things, to high aboue their reach: as our parent Eue, when she began to listen to the serpents suggestion, was tempted to desire some accession and encrease of knowledge more then they had: therefore the Apostle would haue euerie one vnderstand according to sobrietie, Rom. 12.4. 5. Now our vnderstanding is ouercast with a vanitie of mind, which breaketh out into idle, vaine, and vnprofitable thoughts, which was not in Adam: who before his fall, should haue beene occupied in nothing els, but in the meditation of God, and good things: according to which patterne, Dauid desireth that the meditations of his heart, might be acceptable vnto God, Psal. 19.14. 6. Adam had the knowledge of good by experience, of euill by contemplation: But after his fall he had an experimentall knowledge of euill, which now remaineth in his posteritie: And these differences there are betweene Adams naturall vnderstanding, and ours.

2. In the will of man by nature, there are these defects and infirmities which Adam had not. 1. In spirituall and morall good things, the will hath no inclination at all, sauing in some ciuill things: but to will that which is good it hath no free will or power at all with­out grace: as the Apostle saith, 2. Cor. 3.5. We are not sufficient of our selues to thinke a­ny thing. 2. in generall the will consenteth to that which is good, but it fayleth in particu­lar: as by nature man knoweth that it is euill to steale, murther, committ adulterie, and yet when it commeth to a particular act he approoueth and followeth the contrarie: as S. Paul saith, Rom. 7.19. I doe not the good thing, which I would, but the euill which I would not, that doe I: But Adam both in generall and particular did knowe what was good, and might if he would himselfe, haue giuen consent thereunto. 3. Mans will is so froward by nature and peruerse, that when as naturally euerie one desireth to be happie, yet he willingly committeth those things against his intendment, which make him vnhappier: as a thiefe stealeth to keepe himselfe from famine, and so from miserie: and thus, ut miser sic, malus fit, & ideo miserior ect, quia malus est, least he should be miserable, he becommeth e­uill, beeing so much the more miserable, because he is euill. And by this meanes, it falleth out, that he becommeth that which he intended not. 4. Further whereas the law of nature is, that a man should not offer that to another which he would not haue done to himselfe: yet now this naturall light is obscured with selfeloue, that a man will not haue wrong done to himselfe, yet he will wrong an other. 5. The lawe of nature is, that the reason should gouerne, and the affections should be subiect to reason: thus was it in Adan, so is it nowe: for the lust and concupiscence often preuaileth, and swayeth against reason. 6. the lawe is constant and vnchangeable: and the will of man following the light of nature altreth nor, but now the will of man is mutable and changeable. 7. And whereas by the light of nature onely that which is good should be desired: now the will is carried to followe things appa­rently euill, as most notorious vices, of adulterie, drunkennesse, pride, and such like: which by custome men delight in, as Augustine saith, peccata, qumvis magna & horrenda, cum in consuetudinem venerint, aut parua, aut nulla esse creduntur, sinnes, though great and horrible, when they are growne into custome, are thought either to be no sinnes, or verie small, Enehurid. c. 80. And in these particulars it is euident how farre the naturall light now remaining, is declined from that perfection, which it had in the first creation of man.

31. Quest. Whether the light of nature, though much obscured, can altogether be blotted out of the minde of man.

Though the light of nature may be, and is much dimmed and ouercast by the corruption of mans preposterous affections, yet that is most true, which Augustine resolueth vpon, le­gem scriptam in cordibus hominum, ne ipsa quidem delet iniquitas, the law written in the hearts of men, no not iniquitie and sinne it selfe can blot out: lib. 2. confess. c. 4. this conclusi­on may be further thus strengthened, and confirmed.

1. There are certaine generall principles and rules of nature, which doe reuiue and re­maine in most wicked men: as euery one desireth to be happie: neither is there any so care­lesse of himselfe, but would attaine vnto this ende, though he may be deceiued in the means: againe, euery one by nature knoweth, that euill is to be auoided, and therefore he would not haue any wrong offered vnto him by an other, because he taketh it to be euill: and he likewise knoweth, that good is to be desired, and therefore that which he would haue an o­ther to doe vnto him, he desireth so to be done, because he thinketh it to be good. These generall rules and principles of nature, none are ignorant of: but when they come to draw out particular conclusions, out of these generall rules, there they faile, either beeing blinded in their iudgement, or corrupted by euill manners and custome: whereupon it commeth that men take those things in their practise to be good and commendable, which are euill: as among the Germanes, as Caesar writeth, lib. 6. de bell. Gall. robberie was counted no fault: neither was the vnnaturall loue of boyes, among the Grecians and Romanes, held to be vn­lawfull, and infamous. 2. An other proofe hereof, that the light of nature is not vtterly extinguished, is by the force and working of the conscience, which is readie to accuse the offender, and to prick and sting his soule: as Cain by this light of his conscience was driuen to confesse, that his sinne was greater then could be forgiuen. 3. An other argument hereof, which the Apostle also toucheth here, is the practise of naturall men, who did per­forme diuers commendable things by the light of nature, agreeable to equitie: as appeareth by diuers politike lawes, and positiue constitutions of the Gentiles: by the which these two assertions and conclusions of Plato are found to be true: legem esse inventionem veritatis, that the law is the inuention of truth: that is, the law of nature: and, legē est imitationē verita­tis, the law is the imitation of truth: that is, positiue laws grounded vpon the law of nature.

32. Qu. Whether ignorance of the law of nature in man doth make any way excusable.

1. First, though the light of nature be now much darkned and obscured, yet thereby a man, notwithstanding this naturall darknes and ignorance, is left without excuse: as the A­postle saith, c. 1.20. to the intent, that they should be without excuse: and the equitie thereof thus further appeareth: the Prophet Dauid saith, Psal. 79.6. Powre out thy wrath vpon the heathen, that haue not knowne thee: and S. Paul, 2. Thess. 1.8. in flaming fire rendring ven­geance vnto them that doe not know God: But Gods iudgement is most iust, he would not punish men without their fault: seeing then, that euen they which know not God, shall be iudged, it remaineth, that their ignorance is not without their owne fault: that is an excel­lent saying of Augustine, inexcusabilis est omnis peccator, vel reatu originis, &c. euery sinner is inexcusable, either by originall guilt, or by voluntarie additament, whether we know, or be ignorant: for ignorance in them that would not vnderstand is sinne without doubt, in them that could not, it is the punishment of sinne: and so in both, non est iust a excusatio, sed iust a damnatio, there is no iust excuse, but damnation is iust, &c. epistol. 105. So both waies is the ignorant man left without excuse: for that perfect light of nature, which was giuen at the first to man, was lost by his sinne, so that this ignorance is the iust punishment of sinne: and that light of nature which remaineth, was by the Gentiles abused, that they would not vnderstand that, which nature reuealed.

2. Yet although the ignorance of the law altogether excuse not, as it serueth not the malefactors turne, to say he knew not the law of the Prince, against the which he hath of­fended; yet it doth somewhat extenuate the offence: for the faults committed by the igno­rant, are lesse then those, which such fall into that haue knowledge, according to that saying of our blessed Sauiour, Luk. 12.47. The seruant that knew his masters well, and prepared not himselfe, neither did according to his will, shall be beaten with many (stripes:) but he that knew it not, and did commit things worthie of stripes, shall be beaten with few (stripes:) for vnto him that is ignorant are wanting two things, knowledge, and a good will: but he that sinneth wittingly hath but one want, onely good will and inclination: and the one hath both vo­luntatem [Page 122] facti & peccati, the will of the deede, and the sinne: but he that falleth of igno­rance, hath onely a will to the deed, not to the sinne, though the deede be sinne: see further of this matter 4. chap. 1. quest. 57.

33. Quest. That the light of nature is not sufficient of it selfe to direct a man to bring forth any vertuous act without the grace of Christ.

It was the common opinion of the Philosophers, that there were the seedes of all vertu [...] graft in the minde of man by nature: which seedes growing to ripenes were able to bring forth right vertuous actions. But the contrarie is euident, that this naturall seede is imper­fect, and of it selfe vtterly vnable to bring forth any such fruit.

1. The Apostle saith, that he which soweth to the flesh, shall of the flesh reape corruptio [...] but he that soweth to the spirit, shall of the spirit reape life euerlasting: it is then the seede o [...] the spirit, that sanctifieth to life euerlasting: he that is lead onely by the light of nature, so [...] ­eth to the flesh, and the fruit thereof is corruptible: S. Iohn also saith, he that is borne of G [...] sinneth not, for his seede remaineth in him, 1. Ioh. 3.9. he then that is onely borne of nat [...]e hath not this seede remaining in him, and therefore can not chuse but sinne.

2. If the morall law, without the grace of Christ, were of no efficacie to bring a man to righteousnes, but rather serued to reueale sinne, as the Apostle saith, Rom. 4.13. Th [...] law causeth wrath: and, Rom. 7.11. Sinne tooke occasion by the commandement, and dece [...] me, and thereby slew me: much lesse is the law of nature auaileable, to direct one vnto yet [...] ­ous acts: but rather, it is an occasion to the wicked, that abuse it, of further stumbling: [...] as a light suddenly flashing vpon ones eyes walking in darknes, doth dazle them the mo [...] and causeth him to stumble.

3. This further appeareth how vnsufficient this naturall light is, because in many tho­rough custome and continuance in sinne, their very conscience is corrupt, that they are n [...] touched with any remorse for euill: but as the Prophet saith, Ier. 3.3. Thou hadst a who [...] forehead, thou wouldest not be ashamed: so they grew to be impudent, and shameles in their euill doing: and as their conscience was feared as with an hoat yron, so their iudgement [...] ­blinded, taking good for euill, and euill for good, Isa. 5.20.

4. If it be obiected, that the Gentiles did many commendable things: there are found [...] ­mong them many worthie examples of iustice, temperance, fortitude, yet these were s [...] from true vertues: for both these semblable vertues were obscured with many other vi [...] which raigned in them, and they aimed at doing such things at a wrong ende: they referr [...] all this their endeauour either to their owne profit, or els to get praise thereby: so that th [...] did ouercome other inferiour lusts & desires, with the predominant humour of couetous [...] and ambition: like as in a bodie full of diseases and infirmities, there may be one, which not exceed the rest, & draw the other vnto it: which bodie notwithstanding is farre from per [...] health, though the smaller infirmities are not felt, where a greater disease hath takē possessi [...].

5. Now if our nature be vnsufficient to produce any good morall worke, much lesses it able to direct a man vnto godly liuing: for the truth onely maketh one free, Ioh. 8.32. vnto such godly works, we had neede to haue the grace of God to direct vs: Psal. 4.6. ma [...] say, who will shew vs any good, but Lord lift thou vp the light of thy countenance vpon vs.

34. Qu. Of the testimonie of the conscience, and the accusing or excusing of the thoughts.

v. 16. Their conscience also bearing witnes, and their thoughts, &c. 1. Faius thinketh th [...] three effects of the conscience are here expressed, the first to testifie, that is, to propose the things done vnto the minde, then to accuse, and thereby to defend or excuse. But rather the [...] first is the generall, to testifie and beare witnesse, which is expressed afterward in these two particulars, that according as the things committed are good or euill, so the conscience [...] beareth witnesse by accusing, or defending: Gorrhan. Pareus. 2. Their thoughts are said [...] accuse one an other, 1. non cogitationibus inter se digladiantibus, not as though the thought [...] did at the same time striue together about the same fact, that some thoughts accused, a [...] other excused. 2. not yet is it meant of diuers men, as that the thoughts accused the vnbe­leeuers, and excused the beleeuers, gloss. interlin. Gorrh. or the accusing thoughts conceiued puniendos, such as were to be punished, the excusing servandos, such as were to be saued Graeca caten. 3. but in one and the same man, as his facts were euill, his conscience accused and as they were wel done, his conscience excused him: Par. Tol. 4. Some think that whe [...] in euery iudgement there must be three, actor, retis, index, [...]he actuarie, the guiltie person, and the iudge: that in diuers respects the conscience is all these: the conscience accusing is th [...] [Page] [Page] [Page 123] actor, the conscience accused, is the guiltie partie, and the iudge also is the conscience, Faius: But the partie accused, is rather the man himselfe, whome his conscience accuseth or excu­seth, and the conscience is the witnes: the iudge supreame is God sitting in the conscience: and the subalternate iudge is the light of nature imprinted in the heart: which Lyranus cal­leth naturale indicatorium hominis, the naturall iudgement place of man: All these are here expressed by the Apostle, he saith, the effect of the law is written in their heart: the iudgement seate is the heart, the iudge, the naturall law their written, then the partie accused or defen­ded are themselues: and the witnesse and giuer of euidence is the conscience. 5. Photius ex Oecumen. here noteth, that the conscience is not said to iustifie or condemne, but onely to accuse or excuse: sententiam iudex ipse fert, the sentence the iudge himselfe giueth, &c. which is now for the present the euidence of naturall light in the soule: but the superiour iudge is God himselfe in the day of iudgement. 6. Here Origen disputeth very curiously, what this conscience should be: and he resolueth that the spirit of the conscience, is an other thing beside the soule, beeing ioyned vnto it as an inseparable companion in the bodie: but if the soule of man be not ruled by it, it shall be separated from the soule afterward, and the spirit shall returne to God, and the soule shall goe to torment: to this purpose he expoun­deth these words of the vnfaithfull seruant, Matth. 24.51. He will separate him, and giue him his portion with hypocrites: as though the soule and the spirit should be separated a sunder. Contr. True it is, that there are two faculties in the soule; there is in the minde the notion and apprehension of the naturall principles, which are graft in vs by nature, and then the conscience in the heart, Pareus: but that these should be diuers in substance, and that one may be separated from the other, is a strange conceit: for the very spirits and soules of the wicked shall be tormented in hell, not their soules onely: as S. Peter speaketh of the spirits in prison which were disobedient in the daies of Noah, 1. Pet. 3.19. & by separating in that place our Sauiour meaneth, the cutting such off, and separating of them from the liuing.

35. Qu. Why the Apostle maketh mention of the day of iudgement, v. 16.

1. Some ioyne this verse with the 13. Not the hearers of the law, but the doers shall be iu­stified, in the day &c. and all the rest comming between they enclose in a parenthesis: so Be­za, Pareus, and the Greeke catena: Beza giueth this reason, because if it should be referred to the next words before, their thoughts accusing one an other, or excusing, which is spoken onely of the Gentiles, this generall iudgement should be supposed to be onely for the Gen­tiles: But the same inconuenience will follow, if it be ioyned to the 13. v. which is specially meant of the Iewes, that the day of iudgement would be thought onely to concerne them: it is therefore no good consequent, because the Gentiles are mentioned before, that this iudgement should be onely for them: for how followeth it? the conscience of the Gentiles shall in that day accuse or excuse them, therefore no mans conscience els.

2. Wherefore this verse is better annexed to the next words before, then to the other words so farre off: to the which they can not well be ioyned without great divulsion of the sentence, and suspending of the sense: the meaning then is this, not that the conscience ac­cuseth not, or excuseth none, till that generall day of iudgement: but 1. it is felt now, sed tum maxime omnium sentietur, but then it shall be felt most of all, Osiand. so also Lyran. 2. And now many men beeing carried away with the delights of this life present, cogitationes accusatrices non audiunt, doe not heare or regard their thoughts accusing them: but in that day they shall be brought to light, euery mans conscience shall touch him. Mart. 3. Ha­ctenus occultus est testis, hetherto the conscience is but a secret witnes, onely knowne to him that hath it; but then omnibus apparebunt, they shall be made manifest and apparant to all. Tolet. 4. and by this the Apostle sheweth, ne morte cas extingui, that such accusing or excusing thoughts are not extinguished, no not by death: And Origen here well noteth, that the thoughts shall accuse or excuse them in the day of iudgement: not which they shall haue then, but which they haue now: for cogitationum malarū quaedam notae, certaine marks of euill thoughts doe remaine in the soule, which shall be manifested then: Origen. ficut sti­le en cera nota imprimitur, as a seale leaueth a print in the waxe. Haymo.