Commentary on Romans

Quest. 30. What the law of nature was before and after man's fall, and wherein they differ.

In the law of nature, there are two principal things, first the understanding and judgment, in apprehending and conceiving these natural principles touching our duty toward God and our neighbor: the other is in the will and affection, in giving assent and approbation unto those things so by the understanding conceived: In both these there was greater perfection in the natural light which Adam was created with, and that which is now remaining in his posterity.

1. Concerning the understanding: whereas the object thereof is either touching mystical and divine things apppertaining unto God, or moral and civil duties. 1. In both these the mind of man is naturally obscured, that it doth not so clearly see, what is good or evil in moral duties, much less in spiritual, as Adam did in the creation • for there are some mysteries concerning the Godhead, as of the Trinity, of the creation of the world, and of the end thereof, of the power and omnipotency of God, and such like, which Adam in his creation had a perfect knowledge of: but now such things by the light of nature cannot be attained unto: they are revealed by grace: as our blessed Savior faith, this is life eternal, that they know thee to be the only very God. 2. as some things we know not at all, by nature, which were infused to Adam: so these principles that remain, are but darkly and obscurely now revealed in nature, which were manifest to Adam, both in spiritual things, and moral duties: that as the Apostle saith, by this light of nature, they could but grope after God, Act. 17.27. 3. An other defect in the understanding is, that men by great difficulty and labor now attain unto these things, which Adam had infused without labor, whereof the Preacher speaketh, when he saith, He that increaseth knowledge, increaseth sorrow, Eccles. 1.18. 4. Curiositie is another fault in the understanding, when men are carried away from seeking after things profitable, and are tickeled with a desire, to search out hid and mystical things, to high above their reach: as our parent Eve, when she began to listen to the serpents suggestion, was tempted to desire some accession and increase of knowledge more then they had: therefore the Apostle would have everyone understand according to sobriety, Rom. 12.4. 5. Now our understanding is overcast with a vanity of mind, which breaketh out into idle, vain, and unprofitable thoughts, which was not in Adam: who before his fall, should have been occupied in nothing else, but in the meditation of God, and good things: according to which pattern, David desireth that the meditations of his heart, might be acceptable unto God, Psal. 19.14. 6. Adam had the knowledge of good by experience, of evil by contemplation: But after his fall he had an experimental knowledge of evil, which now remaineth in his posterity: And these differences there are between Adams natural understanding, and ours.

2. In the will of man by nature, there are these defects and infirmities which Adam had not. 1. In spiritual and moral good things, the will hath no inclination at all, saving in some civil things: but to will that which is good it hath no free will or power at all without grace: as the Apostle saith, 2. Cor. 3.5. We are not sufficient of our selves to think anything. 2. in general the will consenteth to that which is good, but it faileth in particular: as by nature man knoweth that it is evil to steal, murder, commit adultery, and yet when it cometh to a particular act he approveth and followeth the contrary: as S. Paul saith, Rom. 7.19. I do not the good thing, which I would, but the evil which I would not, that do I: But Adam both in general and particular did know what was good, and might if he would himself, have given consent thereunto. 3. Mans will is so froward by nature and perverse, that when as naturally everyone desireth to be happy, yet he willingly committeth those things against his intendment, which make him vnhappier: as a thief stealeth to keep himself from famine, and so from misery: and thus, ut miser sic, malus fit, & ideo miserior ect, quia malus est, least he should be miserable, he becometh evil, being so much the more miserable, because he is evil. And by this means, it falleth out, that he becometh that which he intended not. 4. Further whereas the law of nature is, that a man should not offer that to another which he would not have done to himself: yet now this natural light is obscured with self-love, that a man will not have wrong done to himself, yet he will wrong another. 5. The law of nature is, that the reason should govern, and the affections should be subject to reason: thus was it in Adan, so is it now: for the lust and concupiscence often prevaileth, and swayeth against reason. 6. the law is constant and unchangeable: and the will of man following the light of nature altreth nor, but now the will of man is mutable and changeable. 7. And whereas by the light of nature only that which is good should be desired: now the will is carried to follow things apparently evil, as most notorious vices, of adultery, drunkenness, pride, and such like: which by custom men delight in, as Augustine saith, peccata, qumvis magna & horrenda, cum in consuetudinem venerint, aut parua, aut nulla esse creduntur, sins, though great and horrible, when they are grown into custom, are thought either to be no sins, or very small, Enehurid. c. 80. And in these particulars it is evident how far the natural light now remaining, is declined from that perfection, which it had in the first creation of man.

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

Though the light of nature may be, and is much dimmed and overcast by the corruption of man's preposterous affections, yet that is most true, which Augustine resolveth upon, legem scriptam in cordibus hominum, ne ipsa quidem delet iniquitas, the law written in the hearts of men, no not iniquity and sin it self can blot out: lib. 2. confess. c. 4. this conclusion may be further thus strengthened, and confirmed.

1. There are certain general principles and rules of nature, which do revive and remain in most wicked men: as everyone desireth to be happy: neither is there any so careless of himself, but would attain unto this ende, though he may be deceived in the means: again, everyone by nature knoweth, that evil is to be avoided, and therefore he would not have any wrong offered unto him by another, because he taketh it to be evil: and he likewise knoweth, that good is to be desired, and therefore that which he would have another to do unto him, he desireth so to be done, because he thinketh it to be good. These general rules and principles of nature, none are ignorant of: but when they come to draw out particular conclusions, out of these general rules, there they fail, either being blinded in their judgment, or corrupted by evil manners and custom: whereupon it cometh that men take those things in their practice to be good and commendable, which are evil: as among the Germans, as Caesar writeth, lib. 6. de bell. Gall. robbery was counted no fault: neither was the unnatural love of boys, among the Grecians and Romans, held to be unlawful, and infamous. 2. An other proof hereof, that the light of nature is not utterly extinguished, is by the force and working of the conscience, which is ready to accuse the offender, and to prick and sting his soul: as Cain by this light of his conscience was driven to confess, that his sin was greater then could be forgiven. 3. An other argument hereof, which the Apostle also toucheth here, is the practice of natural men, who did perform diverse commendable things by the light of nature, agreeable to equity: as appeareth by diverse politic laws, and positive constitutions of the Gentiles: by the which these two assertions and conclusions of Plato are found to be true: legem esse inventionem veritatis, that the law is the invention of truth: that is, the law of nature: and, legē est imitationē veritatis, the law is the imitation of truth: that is, positive laws grounded upon the law of nature.

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

1. First, though the light of nature be now much darkened and obscured, yet thereby a man, notwithstanding this natural darkness and ignorance, is left without excuse: as the Apostle saith, c. 1.20. to the intent, that they should be without excuse: and the equity thereof thus further appeareth: the Prophet David saith, Psal. 79.6. Pour out thy wrath upon the heathen, that have not known thee: and S. Paul, 2. Thess. 1.8. in flaming fire rendering vengeance unto them that do not know God: But God's judgment is most just, he would not punish men without their fault: seeing then, that even they which know not God, shall be judged, it remaineth, that their ignorance is not without their own fault: that is an excellent saying of Augustine, inexcusabilis est omnis peccator, vel reatu originis, &c. every sinner is inexcusable, either by original guilt, or by voluntary additament, whether we know, or be ignorant: for ignorance in them that would not understand is sin without doubt, in them that could not, it is the punishment of sin: and so in both, non est just a excusatio, sed just a damnatio, there is no just excuse, but damnation is just, &c. epistol. 105. So both ways is the ignorant man left without excuse: for that perfect light of nature, which was given at the first to man, was lost by his sin, so that this ignorance is the just punishment of sin: and that light of nature which remaineth, was by the Gentiles abused, that they would not understand that, which nature revealed.

2. Yet although the ignorance of the law altogether excuse not, as it serveth not the malefactors turn, to say he knew not the law of the Prince, against the which he hath offended; yet it doth somewhat extenuate the offense: for the faults committed by the ignorant, are less then those, which such fall into that have knowledge, according to that saying of our blessed Savior, Luk. 12.47. The servant that knew his masters well, and prepared not himself, neither did according to his will, shall be beaten with many (stripes:) but he that knew it not, and did commit things worthy of stripes, shall be beaten with few (stripes:) for unto him that is ignorant are wanting two things, knowledge, and a good will: but he that sinneth wittingly hath but one want, only good will and inclination: and the one hath both voluntatem facti & peccati, the will of the deed, and the sin: but he that falleth of ignorance, hath only a will to the deed, not to the sin, though the deed be sin: see further of this matter 4. chap. 1. quest. 57.

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

It was the common opinion of the Philosophers, that there were the seeds of all vertu • graft in the mind of man by nature: which seeds growing to ripeness were able to bring forth right virtuous actions. But the contrary is evident, that this natural seed is imperfect, and of it self utterly unable to bring forth any such fruit.

1. The Apostle saith, that he which soweth to the flesh, shall of the flesh reap corruptio • but he that soweth to the spirit, shall of the spirit reap life everlasting: it is then the seed o • the spirit, that sanctifieth to life everlasting: he that is lead only by the light of nature, so • eth to the flesh, and the fruit thereof is corruptible: S. John also saith, he that is borne of G •• sinneth not, for his seed remaineth in him, 1. John. 3.9. he then that is only borne of nat •• e hath not this seed remaining in him, and therefore cannot choose but sin.

2. If the moral law, without the grace of Christ, were of no efficacy to bring a man to righteousness, but rather served to reveal sin, as the Apostle saith, Rom. 4.13. Th • law causeth wrath: and, Rom. 7.11. Sin took occasion by the commandment, and dece ••• me, and thereby slew me: much less is the law of nature available, to direct one unto yet •• ous acts: but rather, it is an occasion to the wicked, that abuse it, of further stumbling: 〈◊〉 as a light suddenly flashing upon ones eyes walking in darkness, doth dazzle them the mo •• and causeth him to stumble.

3. This further appeareth how insufficient this natural light is, because in many thorough custom and continuance in sin, their very conscience is corrupt, that they are n •• touched with any remorse for evil: but as the Prophet saith, Ier. 3.3. Thou hadst a who •• forehead, thou wouldest not be ashamed: so they grew to be impudent, and shameless in their evil doing: and as their conscience was feared as with an hot iron, so their judgment •• blinded, taking good for evil, and evil for good, Isa. 5.20.

4. If it be objected, that the Gentiles did many commendable things: there are found • mong them many worthy examples of justice, temperance, fortitude, yet these were s ••• from true virtues: for both these semblable virtues were obscured with many other vi •• which reigned in them, and they aimed at doing such things at a wrong ende: they refer •• all this their endeavor either to their own profit, or else to get praise thereby: so that th •• did overcome other inferior lusts & desires, with the predominant humor of covetous • and ambition: like as in a body full of diseases and infirmities, there may be one, which not exceed the rest, & draw the other unto it: which body notwithstanding is far from per ••• health, though the smaller infirmities are not felt, where a greater disease hath takē possessi •• .

5. Now if our nature be insufficient to produce any good moral work, much lesses it able to direct a man unto godly living: for the truth only maketh one free, John. 8.32. unto such godly works, we had need to have the grace of God to direct us: Psal. 4.6. ma • say, who will show us any good, but Lord lift thou up the light of thy countenance upon us.

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

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

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

1. Some join this verse with the 13. Not the hearers of the law, but the doers shall be justified, in the day &c. and all the rest coming between they enclose in a parenthesis: so Beza, Pareus, and the Greek catena: Beza giveth this reason, because if it should be referred to the next words before, their thoughts accusing one another, or excusing, which is spoken only of the Gentiles, this general judgment should be supposed to be only for the Gentiles: But the same inconvenience will follow, if it be joined to the 13. v. which is specially meant of the Jews, that the day of judgment would be thought only to concern them: it is therefore no good consequent, because the Gentiles are mentioned before, that this judgment should be only for them: for how followeth it? the conscience of the Gentiles shall in that day accuse or excuse them, therefore no man's conscience else.

2. Wherefore this verse is better annexed to the next words before, then to the other words so far off: to the which they cannot well be joined 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 general day of judgment: but 1. it is felt now, sed tum maxim omnium sentietur, but then it shall be felt most of all, Osiander. so also Lyranus. 2. And now many men being carried away with the delights of this life present, cogitations accusatrices non audiunt, do not hear or regard their thoughts accusing them: but in that day they shall be brought to light, every man's conscience shall touch him. Mart. 3. Hactenus occultus est testis, hitherto the conscience is but a secret witness, only known to him that hath it; but then omnibus apparebunt, they shall be made manifest and apparent to all. Tolet. 4. and by this the Apostle showeth, ne morte cas extingui, that such accusing or excusing thoughts are not extinguished, no not by death: And Origen here well noteth, that the thoughts shall accuse or excuse them in the day of judgment: not which they shall have then, but which they have now: for cogitationum malarū quaedam notae, certain marks of evil thoughts do remain in the soul, which shall be manifested then: Origen. ficut style en cera nota imprimitur, as a seal leaveth a print in the wax. Haymo.

36. Qu. Why it is called the day, and of the application of other words, v. 16.

1. At the day. Gorran is here somewhat curious: it is called the day, propter occultarum manifestationem, for the manifesting of things secret: and the night, propter improvisionem, for the suddennes of his coming: as Matth. 25.6. At midnight there was a cry made: it is called the even, Matth. 20.8. propter terminum temporis, for the ending of time: and the morning, propter initium aeternitatis, for the beginning of eternity: Zeph. 3.5. In the morning doth he bring his judgment: But here day is understood generally for time, as it is taken in other places of Scripture. Faius.

2. Shall judge. In this world the Lord showeth sometime special judgments, as he did upon the old world, upon Sodom and Gomorrhah: but this shall be a day of general judgment, Faius: and he shall judge the secrets of men, non daemonum, not of devils, they have their judgment already. Gorran.

3. According to my Gospel. S. Paul calleth it his Gospel, in respect of his ministry: it was the Gospel of Christ, tanquā authoris, as the author, and Apostoli, vt praediratoris, the Apostles, as the preacher, Lyr. my gospel, quod annuntio, which I preach, Haym. so John. 17.20, our Savior calleth his word, their word, that is the Apostles, because they were preachers of it.

4. According. 1. which some understand of the manner of judgment: that Christ shall give sentence according to the doctrine of the Gospel: as he that believeth in the Son of God hath eternal life, he that believeth not is damned: Pareus: Gryneus referreth it to th • t doctrine of the Apostle, Gal. 5.20. They that do such things, &c. as idolatry, witchcraft, and the like, shall not inherit the kingdom of God: so he shall judge believers, both according to the Gospel of faith, and the wicked according to their works. Pareus, dub. 15. 2. some give this sense, according to my Gospel: because the day of judgment calleth men to repentance, and so belongeth to the Gospel, Mart. 3. but it is better applied to the certainty of the day of judgment, that it shall certainly come, as Paul had preached, and that the world shall be judged by Jesus Christ: for this is portio Evangelij, a portion of the Gospel, to believe that the world shall be judged by Jesus Christ: Calvin. see more afterward of other things belonging to the day of judgment among the places of doctrine.

37. Quest. Whence the Jews were so called, v. 17. Behold, thou art called a Jew.

1. Justinus imagineth, that the Jews were so called upon this occasion; he thus writeth, that there was one Israel a certain king, that had two sons, to whom he distributed ten kingdoms, who after that division were all called Jews, by the name of one Judas, who died presently after that division was made. lib. 36.

2. Cornelius Tacitus writeth, that the Jews came out of Creta, where was the hill Ida, or Idaeus, as Vi • g. l. 3. mons Idaeus ibi, there is the mountain Idaeus: whence he thinketh they were called Idaei, and by some corruption of speech, Iudaei. Tacit. lib. 5. histor. But the falsity of both these fabulous reports, evidently appeareth out of the Scriptures: for they were thus named of Judas one of the twelve Patriarchs.

3. Some Christian writers were of opinion, that they were so called of Judas Macchabeus: Thomas maketh mention of this opinion, but nameth not the author, Catharinius ascribeth it to Josephus: but indeed Ambrose, if he be the author of the commentary upon this epistle, so affirmeth: thir conceit is evidently controlled by the Scriptures: for mention is made of the Jews in the story of Esther in diverse places, and Nehemiah 4. which were long before the times of Judas Macchabeus.

4. But the original of the name indeed was this: first this people, now called Jews, were called Hebrews of Heber, in whose time the languages were confounded, and the Hebrew speech was continued in his family: after this they were called Israelites, of Israel their father, whose name was before called Jacob, Gen. 32. And after Solomon's time, the tribes were divided into two kingdoms, ten were under Jeroboam, and two with 〈◊〉 half under Rehoboam: the ten tribes went into captivity, and never returned again: after that division, all they which were under the kingdom of Rehoboam, and his successors were called Jews: these also went into captivity into Babylon, but after 70. years they returned: after which return, not only they which were of the tribe of Judah, but all other of that nation, which returned with them, were called Jews, because it was the more noble tribe: and that part of Palestine, which they inhabited, did belong unto Judah's lot: Josephus thinketh, that this name was given unto them, and to that region, quando à Babylonia sunt reversi, when they returned from Babylon, lib. 11. antiquit. c. 5. But indeed they were so called before, but not so generally, as afterward. Thus they had three names: they were called Hebrews, that is, transeuntes, passers, propter susceptionem praeceptorum terrenorum, for the receiving of terrene precepts: Israelites, that is, seeing God, propter cont •• plationem coelestium, for the contemplation of heavenly things: and Iudaei, that is, confessing propter confessionem divinae laudis, for the confession of the divine praise. Gorran.

5. It was the opinion of some that the Jews were the same people, who were called Solymi, whom Homer mentioneth in his verses, of whom the city Jerusalem should be so called: Tacit. lib. 5. historiar. and Josephus citeth the ancient Poet Cherillus, who saith that these Jews called Solymi, did serve Xerxes in his wars against Greece. lib. 1. contr. Apion. Contra. But these are mere conjectures: for these Solymi, as Strabo writeth, lib. 1. inhabited about the mountain Taurus, who were in times past called Mylies: Herodotus lib. 1. thinketh they were a people of Asia, called the Lysians: Pliny lib. 5. c. 27. doth number them among other people in Asia, that were long ago extinguished, whose country was • ext unto Isauria, Pamphilia, Lycania. Pererius.

6. Now whereas the name of a Jew was then a noble name, as now is the name Christian, let it be observed, that S. Paul saith not, thou art a Jew, but rather, thou art called a Jew: they were so in name, rather then true Jews in deed. Chrysost.

38. Quest. Of the privileges of the Jews here recited by the Apostle.

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

39. Quest. How the Jews are said to commit sacrilege, v. 22.

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

40. Quest. How the name of God was blasphemed by the Jews and whether this testimony be rightly alleged by the Apostle.

v. 24. The name of God is blasphemed among the Gentiles through you, as it is written. There are two kinds of blasphemy, one is in word, where the name of God is taken in vain whereof we have an example, Levite. 24. when the blasphemer was stoned to death: Gr •• and here there is great difference between these two, blasphemare, & blasphemiam die •• to blaspheme, and to say a blasphemy: he blasphemeth, which of set purpose profaneth and abuseth the name of God: but one may through infirmity and perturbation of mind sp •••• that which is blasphemy, and yet not blaspheme: as Job, that complained, that God had perverted or overthrown him, Job 18.6. the other kind of blasphemy is, when that is given unto God, which appertaineth not unto him, as that he is cruel, unjust: or that is denied unto him, which is due unto him, as if any deny his providence, mercy, wisdom. Faius.

2. Here the Jews are said to blaspheme God diverse ways. 1. they did both themselves contumelia Deum afficere, offer contumely unto the name of God, in blaspheming Christ, & ad id alios inducunt, and they teach others to do so likewise, Theoph. Gorrh. 2. they blasphemed God in the contempt of his law, for he that willingly transgresseth the law, contemneth it, and the author of it: Basil. reg. brev. resp. 4. 3. and they did not only blaspheme God themselves, male vivendo, in evil living, but occasionem praebendo, in giving occasion to the Gentiles to speak evil of God, and of his religion, because he had chosen such a wicked and disobedient people: Lyranus. and of this latter kind of dishonoring and blaspheming God, speaketh the Apostle here.

3. Now for the allegation it self. 1. some think that the Apostle borroweth this testimony from the Prophet Isa, 52.5. They that rule over them, make them to howl, saith the Lord, and my name all the day continually is blasphemed: so Origen, Theophyl. Tolet: but the two things will be here alleged: 1. that the Apostle neither followeth the Prophets words: for here are neither thorough you, nor among the Gentiles. 2. nor yet keepeth his sense, for he speaketh of the blasphemy of the Chaldeans, who insulted against God, as though he were not able to deliver his people. Ans. 1. First of all those words are in the translation of the Septuagint, which the Apostle followeth, as being best known unto the Grecians and Romans: and because there is eadem sententia, the same sentence and sense. Lyranus. 2. And in that the Chaldeans blasphemed God, as though he either would not or could not deliver his people, the occasion was ministered by themselves, who for their sins were carried into captivity, upon which occasion their enemies blasphemed. 2. Some refer us to that place, Ezek. 36.23. And I will sanctify my great name, which was polluted among the heathen, among whom ye have polluted it: Jerome, Ostand. Calvin. where it is evident, that the Jews by their evil life caused the name of God to be polluted among the heathen. 3. But the Apostle rather hath reference to both those places, not so much alleging a testimony, as showing the agreement of that prophesy to those times then present: that the Jews by their evil life caused the name of God to be blasphemed and evil spoken of among the Gentiles. Mart. Pareus.

41. Quest. In what sense the Apostle saith, Circumcision is profitable, v. 25.

Seeing the Apostle in other places utterly rejecteth circumcision, as Gal. 5.2. If ye be circumcised, Christ shall not profit you anything: and, v. 5. for in Jesus Christ neither doth circumcision atta • le anything, &c. hence two doubts arise. 1. how the Apostle saith here, Circumcision is profitable, if thou do the law. 2. seeing none could keep the law, how could circumcision profit them.

Ans. 1. In those places the Apostle speaketh of circumcision then abrogated in the times of the Gospel: but here he hath respect unto the times of the law, while circumcision was an ordinary sacrament of the Old Testament.

2. Circumcision was profitable, because ex parte Dei, on God's behalf, it was a seal of all his gracious promises, if on their part, they did perform the condition, which was to walk in obedience: this condition was added, to meet with their hypocrisy, which stood upon the outward ceremony, thinking it sufficient for them to be circumcised in the flesh: whereas circumcision without obedience, was no better then uncircumcision: and to stir up the faithful to express their faith by their obedience, and to look unto Christ, in whom their disobedience was pardoned, and their imperfect obedience by his righteousness supplied. Pareus.

3. Thus Augustine dissolveth this doubt, showing that there were two kind of precepts given the Jews: the moral, and ceremonial: the moral were perpetual, not only concerning those times, but they do bind also now under the New Testament: the ceremonies were only for those times: si observabantur & intelligebantur, non modo nihil oberant, sid proderant, tanquam & illi tempori & illi genti congruentia, if they were observed, and understood, they did not only not hurt, but they were profitable, as agreeable to those times, and to that people: to this purpose August. exposit. inchoat. ad Galat. this solution follow Hugo Cardinal. distingue tempora, & salvatur Scriptura, distinguish the times, and the Scripture is reconciled: here the Apostle speaketh of the times before the manifestation of the Gospel: so also Gorran. hic loquitur pro tempore adventus Christi, here he speaketh of the time before the coming of Christ, there of the time after.

4. Some give this solution further, that in those times, profuit circumcisio, sed non ad salutem, circumcision profited, but not unto salvation without the spiritual observation of the law: gloss. ordinar. as Jerome in his commentary upon this place, (if he were the author) showeth that circumcision was profitable to these ends: 1. vt agnosceretur populus Dei inter gentes, that the people of God hereby might be discerned among the Gentiles: and therefore the people were not circumcised in the desert, because they only were there: (though other reasons may be given thereof, Mart. ) deinde vt corpora tum agnoscarentur in bello, that the circumcised bodies of the Jews might be discerned in war: further it signified their chastity: and thereby Christ was signified, to come of the seed of Abraham, who should make an ende of carnal circumcition. These and other such profitable uses of circumcision may be alleged. But the Apostle meaneth only, the profitable use thereof, as furthering their salvation, as it was a seal of the righteousness of faith, and brought with it the circumcision of the heart in the obedience of the law: si Christo credas, & spiritualiter observes, if thou believe in Christ, and spiritually keep the law: gloss. interlin.

5. Origen hath two other expositions: the first is, that the Apostle speaketh not here of carnal circumcision, but of the spiritual circumcision of the heart: which the Apostle speaketh on afterward: and this circumcision consisteth in ceasing from sin, which is not sufficient, unless also we do the works of righteousness in keeping of the law: and his reason is, because the Apostle saith, If thou be a breaker of the law, thy circumcision is made uncircumcision: non est possibile carnalem circumcisionem in praeputium verti, it is not possible for carnal circumcision to be turned to uncircumcision: therefore such vncircumcisiō the Apostle speaketh not of. Contra. 1. the Apostle in this place speaketh evidently of two circumcisions, the one carnal, which of it self is not profitable without the keeping of the law, and the other spiritual, which is the circumcision of the heart: of the former he speaketh here, because he saith to the Jew, thy circumcision, which was the circumcision of the flesh wherein they gloried: and the circumcision of the heart, consisted not only in ceasing from sin, but in keeping also the law: it is in the spirit, and is acceptable to God, v. 29. but a cessation from sin only without obedience, is not accepted of God. 2. the meaning of the other words is, that such remission facta est abominalis Deo, &c. is become abominable unto God, as if it were uncircumcision, Lyranus. non plus valet, quam praeputium, it availeth no more then uncircumcision, Gorran: yea and Origen himself so expoundeth afterward, his circumcision, shall be turned into uncircumcision, that is, nihil profuturam, it shall not profit him at all.

6. Origen hath another exposition: he thinketh that the Apostle may also speak of such circumcision, as remained a while among the faithful after the coming of Christ: that although the Apostle allowed not the Gentiles to be circumcised, to whom he saith, Galat. 5. That if they were circumcised, Christ should not profit them: yet he beareth with the Jews, to whom he speaketh here, to be circumcised, least they might have been hindered from coming unto Christ: so their circumcision he maketh like, to Peters discerning of meats, which were some clean, some unclean by the Law, and to Paul's purifying himself.

Contra. There is great difference between these speeches, circumcision is profitable, and circumcision hindereth or hurteth not: After the Gospel was preached, and some ceremonies of the Law yet in fact remained, being in right abolished, the toleration of such things for a time, was no impediment to the believing Jews, but yet it furthered them not: no more then Timothy his circumcision did profit him, or Paul's purifying, which both were done not for any benefit to themselves: but least they might have given offense, and so hindered others: But the Apostle speaketh here of the profit which circumcision brought: which was only during the continuance of such legal sacraments, which were profitable unto them then, as being seals unto them of the righteousness of faith in Christ: so then circumcision with other legal tites was profitable under the law: but after the ceremonies were abolished, they became unprofitable in the mean time between both, as they profited not such as believed of the circumcision, so they hindered not, if they did not repose their trust and confidence in them: Therefore of all these expositions I resolve of the first, that the Apostle here speaketh of circumcision, as it was an ordinary sacrament under the law, not yet abolished.

Quest. 42. How circumcision was available for infants.

Object. If circumcision did not profit, except they kept the law: this doubt will be made that then it was not profitable at all unto infants, who could not keep the law.

Answ. 1. Hugo answereth, that circumcision did not profit infants ex virtute sua, sed ex virtute & fide parentium, by it own virtue, but by the virtue and faith of the parents: But although the believing parents may obtain graces by their faith for others: yet formally none are justified before God, but by their own faith, or some grace infused by the spirit of God: for as the parents sins cannot condemn the child, so the parents faith cannot save the infant.

2. Gorran thinketh, that circumcision herein was avayleable, quia peccatum original delebat, because it blotted out original sin: But it is evident by this place, that the circumcision of the flesh did not outwardly confer grace: for then circumcision could never be turned to uncircumcision: that is to be of no more force without keeping of the law, then if they had not been circumcised at all.

3. Augustine, as Pet. Martyr allegeth him, not citing the place, reporteth the opinion of some, which affirmed, that a man being once baptized, though he were an evil liver, yet in the ende should be saved, but should suffer many things in this life: the like opinion the Jews might have of their circumcision: and so it might be profitable to infants, but more profitable to those, that also kept the law: But the Apostle denieth circumcision to be profitable anything at all without keeping the law, because it is turned into uncircumcision: it is no more available, then if they were not circumcised at all.

4. Wherefore the best solution is, that the Apostle speaketh not here of infants, sed de adultis, but of those which were of years and discretion: that circumcision did not profit them, unless they kept the law: as baptism now is not any help unto salvation to Christians, that lead an evil life: As for infants they were then saved by the covenant of grace sealed in circumcision, as now in baptism.

43. Quest. What uncircumcised the Apostle here speaketh of, whether such of the Gentiles as were converted to the faith, and what keeping of the law he meaneth.

1. Calvin thinketh, that the Apostle saying, v. 26. if the uncircumcision keep the ordinances of the law, speaketh ex hypothesi, by way of supposition, if any such could be found, that did keep the law, which no man could: so also Pareus. de obedientia plena loquitur, ad quam obligabat circumcisio, he speaketh of the full and perfect obedience of the law, unto the which circumcision did bind: and he speaketh ex hypothesi, by supposition, if the uncircumcision keep. But it is evident, that the Apostle speaketh not by way of supposition, as of a thing impossible to be done, but supposing, if it were done: for then it would follow, that circumcision were not profitable at all, because he saith, circumcision is profitable, if thou keep the law: if the Apostle should speak of the perfect keeping of the law, which is impossible, then all profitable use is denied to circumcision: but he • ealed not so much detract from that holy institution of God: circumcision indeed did bind them to keep the whole law: but it did profit them, if there were an endeavor in them, and care to keep the law, though they perfectly keep it not.

2. But Lyranus here hath a very vnfound assertion, that the Apostle should here speak of such uncircumcised Gentiles, which did the works of the Law, ex rationis naturalis dictamine, & erant Deo accepti, by the direction only of natural reason, and were acceptable to God: which cannot be, that any not having faith by the light only of nature, should be accepted of God: for without faith it is impossible to please him, Heb. 11.6.

3. The interlinearie gloss hath another exposition, by the ordinances of the law, understanding, fidem Christi, the faith of Christ, whom the law did foretell should come for our justification: but faith in Christ is no work or ordinance of the law, for the Apostle concludeth, that a man is justified by faith without the works of the law, Rom. 3.28. which were no good conclusion if faith in Christ were a work of the law: yet I deny not, but the Apostle speaketh of such keeping of the law, as proceeded from faith.

4. Wherefore the Apostle here understandeth such Gentiles as were converted to the faith, as Origen expoundeth, qui ex praeputio ad Christi fidem venerunt, which came unto the faith of Christ from uncircumcision: for the idolaters among the Gentiles, being not converted unto Christ, could not do the works of the law: failing in the first commandment, which forbiddeth idolatry: such faithful therefore among the Gentiles are understood, which had the knowledge of God, Faius. such as Job was: and to fulfill or keep the law here, is taken pro legis seruandae studio, for the study and endeavor to keep the law, Faius. so also Gryneus, he saith in effect, si Ethnicus aliquis fidei obedientiam praestaret, if any Ethnic or Gentile should perform the obedience of faith, he should condemn a Christian that only is baptized, and performeth not such obedience: But here it will be thus objected on the contrary.

1. Object. The Apostle saith, v. 27. If uncircumcision by nature keep the law, shall it not judge thee? the Apostle then meaneth those, which by the light of nature only keep the law.

Answ. 1. Some do thus expound, ex natura per gratiam reparata, by nature repaired by grace gloss, interlin, so also Gorran saith, that this keeping of the law is understood to be by faith: which is of nature, preparative, by way of preparation, but of grace completive, by way of perfection: for the illumination of the soul is of grace, the consent is of the will reformed by grace. Contra. 1. It is an erroneous assertion, that faith is partly of nature, partly of grace: it is wholly the work of the spirit, 1. Cor. 12.9. the will indeed consenteth, yet not by it own natural power: God, as Augustine saith, ex nolentibus vol • tes facit, of nilling, maketh us willing: and the will concurreth, not actively, in any good work, or formally: but passively and materially, as not working but being wrought upon. 2. If nature should here be so taken, restoared by grace: there should be no difference in this behalf between the Gentile and the Jew: for even the Jew also by grace illuminating his nature was enabled to keep the Law, though imperfectly: but the Apostle seemeth here to speak of somewhat peculiar to the uncircumcised Gentiles.

2. The Syriac interpreter in his annotations, thinketh that by nature is here only opposed, to the law, and the letter: not excluding all other helps, beside nature, but only the help of the written law: but then, one that worketh by grace may be said to work by nature: which are opposite the one to the other, c. 11.6. if by grace, then not of works, that is naturally done without the help of grace.

3. Wherefore the words are thus rather to be placed, and that which is by nature uncircumcision, keeping the Law, as the words stand in the original: not thus, uncircumcision, which by nature keepeth the law: as the Syrian translator placeth them, so, by nature, must be joined to uncircumcision, not to keeping the law: and it is a description of the Gentiles, which have uncircumcision by nature, Pareus.

2. Object. The words of the Apostle are, 〈 in non-Latin alphabet 〉 , consummans, as the Latin interpreter readeth, perfecting the law; which phrase Origen thus distinguisheth, from the former word 〈 in non-Latin alphabet 〉 , to keep the law, which the Apostle useth, v. 26. he that liveth according to the letter of the law is said to keep it, but he that keepeth it according to the spiritual sense, is said to perfect or accomplish it. Contra. But Beza here well observeth, that both these are here taken for one: that the perfect keeping of the law is not here opposed to the imperfect keeping, but the keeping and observing of the law, is set against the not having care to keep it, but to rest only in the outward sign and ceremony.

Quest. 44. Of the explanation of certain terms here used by the Apostle: and of the letter and the spirit.

1. v. 26. Where the Apostle saith, if uncircumcision keep the law, by a Metonimie he understandeth the uncircumcised: the sign is taken for the thing signified: but afterward it is taken for the sign it self.

2. His uncircumcision shall be counted for circumcision: that is, it shall be as no circumcision: Chrysostom readeth, it shall be turned into circumcision: it shall be all one as if he were circumcised.

3. By the ordinances of the law, 〈 in non-Latin alphabet 〉 , some understand the ceremonies and rites of the law: But rather the moral duties of the law are thereby signified, which the Gentiles performed, having not the written law: otherwise the rites and ceremonies of the law they could not observe without the knowledge of the written law.

4. Shall judge thee: To judge is taken three ways. 1. Personally, as it is said, the Saints shall judge the world, 1. Cor. 6. shall personally stand against them in judgment. 2. actually, as to judge may be taken to accuse, or testify against: as it is said v. 15. their thoughts accusing them. 3. or by example, as it is said the Ninevites and the Queen of the South, shall judge the Israelites: so is it taken here: the Gentiles going beyond the Jews in example of life, shall condemn them, that is, show them to be worthy of judgment, for their evil life, Mart. Calvin, Pareus.

5. What is meant by the letter and spirit, there are diverse expositions. 1. Sometime Augustine, by the letter understandeth the literal sense of the law, by the spirit, the spiritual sense, exposit. in epist. ad Roman. so also Origen, he transgresseth the law, qui spiritualem eius non tenet sensum, who keepeth not the spiritual sense: but even the spiritual sense of the law, if it were apprehended only, and the heart not thereby circumcised and reformed, was in the Apostles sense but literal. 2. some by the letter understand legem scriptam, the law written, as separate from the grace of Christ: as the Syrian interpreter readeth, scripturam, the Scripture: which is so called because it was written in tables of stone, gloss. interlin. 3. But it is better here more specially applied to circumcision: so that the letter and circumcision, are here taken pro literali circumcisione, for literal circumcision, Calvin. Pareus. that is, the external sign and ceremony of circumcision only according to the letter of the law, which was made literalibus cultris, with literal, that is, external knifes, Gorran. and by the spirit is not understood the soul, as Tolet, following Chrysostom: but the efficacy of grace wrought in the soul by the spirit of God: and so Augustine taketh it else where, thus describing the circumcision of the heart, quam facit non litera legis docent & minans, sed spiritus Dei sanans & adiuvans: which not the letter of the law teaching and threatening, but the spirit of God worketh healing and helping, lib. de spirit. & liter. c. 8. so then there is no difference, quoad rem, in respect of the thing which is propounded, between the spirit and the letter, sed quoad animi affectum, but in respect of the affection of the mind, and the inward operation of the spirit, Mart. for even he that heareth the Gospel, but believeth it not, may be said to be a Gospeller according to the letter, not after the spirit.

6. By transgressing the law is meant the voluntary breaking thereof, not the failing therein, thorough ignorance or infirmity, Mart. as Origen noteth Paul himself did not always keep the law: non tamen fuit praevaricator legis, yet he was not a prevaricator or transgressor of the law.

7. v. 28. He is not a Jew, which is a Jew outward: here must be understood the word only, he was not a Jew indeed, that was only so outwardly. And in this sense the Apostle saith else where, he was not sent to baptize, that is, only, Martyr.

Quest. 45. Of two kinds of Jews, and two kinds of circumcision, v. 28.

v. 28. He is not a Jew, which is one outwardly, &c. 1. The Apostle here maketh a double comparison: both of the persons, setting a circumcised Jew not keeping the law, against an uncircumcised Gentile keeping of the law: and of the things between inward circumcision of the heart, and outward in the flesh only, Mart.

2. And here there is a fowrefold antithesis or exposition. 1. From the forms, the one is within, the other without in outward appearance only. 2. from the subject, one is in the heart, the other in the flesh. 3. from the efficient, one is wrought by the spirit, the other is in the letter, it consisteth in literal and ceremonial observations. 4. from the ende, the one hath praise of God, the other is commended only of men, Gryneus.

3. Hence the Apostle proveth by three arguments, that the spiritual circumcision is better then the carnal: 1. That is best, which is in secret and in truth, then that which is openly and in show only: 2. and that which is wrought by the spirit, is more excellent then that which is in the letter. 3. and that hath the preeminence, whose praise is of God.

4. This distinction of spiritual and moral circumcision, S. Paul hath out of Moses, Deut. 10.16. Circumcise the foreskin of your heart, Deut. 30.6. The Lord thy God will circumcise thine heart: which the Apostle further describeth thus, Coloss. 2.11. In whom ye are also circumcised with circumcision made without hands, by putting off the sinful body of the flesh, thorough the circumcision of Christ. And as there are two kinds of circumcision, so there is also a twofold uncircumcision, as Burgens. noteth, addition 1. out of the Prophet Jeremiah, c. 9.26. All the nations are uncircumcised, and all the house of Israel are uncircumcised in the heart: there is then an uncircumcision of the heart, and another of the flesh.

5. Yet this must not be so understood, as though there were two kinds of circumcisions, rather then two parts of one and the same circumcision: which are sometime joined together, both the inward and outward, as they were in Abraham: sometime separate one from the other: and this separation is of two sorts: it is either salutaris, healthful, or not: for when the inward circumcision is without the outward, it is profitable, as in Noah: but when the outward is, and not the inward, it is unprofitable, as in Judas Iscariot.

6. Origen's observation seemeth here to be somewhat curious, thus distinguishing the circumcision of the flesh: that because there is some part of the flesh cut off and lost, some part remaineth still: the lost and cut off part (saith he) hath a resemblance of that flesh, whereof it is said, all flesh is grass: the other part which remaineth is a figure of that flesh, whereof the Scripture speaketh, all flesh shall see the salvation of God: But thus Origen confoundeth the circumcision of the flesh and the spirit, making them all one: Further, to show these two circumcisions of the heart and spirit, he allegeth how the Israelites were circumcised again by Joshua, (who was a type of Christ that circumciseth the heart,) who were circumcised before by Moses in the desert: wherein Origen is greatly deceived: for it is evident by the text, Joshua, 5.5. that they which were circumcised by Joshua, had not been circumcised before.

4. Places of doctrine.

1. Doct. v. 1. In that thou judgest another, thou condemnest thyself: he which doth give sentence upon another for that wherein he is guilty, therein is a judge against himself: so Judah did judge Tamar, for her incontinency being in greater fault himself: and David pronouncing sentence of death against him, that had taken away his poor neighbors sheep, did by his own mouth condemn himself: Piscator. see further addition 1. following.

2. Doct. v. 11. There is no respect of persons with God, &c. In that God freely without respect unto any works, electeth some unto eternal life, it is done without respect of persons: for though God decree unequal things unto those; that are in equal case: for all by nature are the children of wrath: yet it followeth not, that God hath respect of persons: for he doth it not either against any law, for God is not tied unto any law: nor yet upon any fini • ter cause, either for fear, for there is none greater than God, to be feared of him: or savor, for there are no merits or deserts which God respecteth in his election: And when God cometh to give the reward, then he distributeth unto every man according to their works: see further addit. 3. following.

3. Doct. v. 16. At the day when God shall judge: here the certainty of the day of judgment is expressed, with the manner thereof. 1. who shall judge, God. 2. whom, men and what, not their open and manifest works only, but their secret things. 3. by whom, in Jesus Christ, in his human shape. 4. According to what rule, namely, the Gospel, is be saith, John. 12. that his word shall judge them, Gwalther.

4. Doct. v. 21. Thou which teachest another, &c. the carnal Jew, though he did not himself, as he taught, yet was not his teaching and doctrine therefore to be refused: so our Savior saith, Matth. 23.3. Whatsoever they bid you, observe and do, but after their works do ye not, Mart.

5. Doct. v. 25. Circumcision is profitable, &c. Baptism succeedeth in the place of circumcision: as the Apostle showeth, Coloss. 2.11. In whom ye are circumcised, &c. thorough the circumcision of Christ, in that ye are bound in him thorough baptism, &c. then like as infants were circumcised, so are they now to be baptized: but baptism is not now tied unto the eight day, as it was then: for by the liberty of the Gospel are we delivered from the observation of the circumstances of the time and place.

6. Doct. v. 28. Neither is that circumcision which is outward in the flesh: as these were not two diverse circumcisions, but two acts of the one and same circumcision, the internal and external: so there are two acts in one and the same baptism, there is the baptism of the spirit, and the baptism of water: which both are joined together in the lawful use: they have the baptism of the spirit to whom the Sacrament is upon urgent necessity denied: but infidels, unbelievers, and evil livers have only the baptism of water: for he that believeth not shall be condemned, Pareus.

7. So likewise in the Eucharist, there is an external act of eating, and an internal: the unworthy receivers have only the latter, the faithful, when they communicate have both: and in case the Sacrament be denied, they may spiritually eat Christ without the Sacrament: our Savior saith, John. 6.54. Whosoever eateth my flesh, and drinketh my blood, hath eternal life: And though they do spiritually eat Christ, before they receive the Sacrament, for otherwise they would not desire it, yet the Sacrament also must be celebrated for their further comfort, and strengthening, and the testifying of their faith, Gryneus.

Certain additions to the former doctrines.

Addit. 1. Concerning the judgment which a man giveth against himself, which is called 〈 in non-Latin alphabet 〉 , thus much may further be observed out of the 1. verse: 1. What it is: namely the testimony of ones conscience, of his own guiltiness before God. 2. Whence it is: partly by the providence of God, which striketh into a man's conscience this sense of sin, partly by the force of the conscience it self, convincing one of sin. 3. Of whom it is: namely, of all men. 4. It is necessary and profitable to diverse ends. 1. to humble us in respect of God's judgment: for if our conscience condemn us, God can much more, who is greater then our conscience, 1. John. 3.20. 2. It is for our comfort, working in us boldness, if our hearts condemn us not, 1. John. 3.21. 3. it will make us not to be too severe in judging of others, our own heart condemning us.

Addit. 2. Out of the 5. v. concerning 〈 in non-Latin alphabet 〉 , the hardness of the heart: we are to consider, 1. What it is: namely the contumacy and rebellion of the heart against the law of God. 2. Whence it is: originally by the corruption of man's nature: Satan concurreth as the efficient: the occasion are the external objects: and God by his secret judgment yet most just hath an overruling hand herein. 3. the effect, is the treasuring up of the wrath of God. 4. it is curable, not by man's free will, for it is not subject to the law of God, neither can be, Rom. 8.8. but by the grace of God's spirit, as David prayeth, Psal. 51.12. Create in me a new heart.

Addit. 3. The accepting or respect of persons called 〈 in non-Latin alphabet 〉 is when things equal are given to them which are unequal, or contrariwise things unequal to them which are equal, only for their person: and the person, is the state, condition, or quality of a thing: now to know whether all accepting of the person be unlawful: first the diverse kinds of persons and qualities must be considered, whereof there are 3. sorts. 1. some personal conditions there are which are annexed, to promises or comminations divine, and human: as faith, obedience in the elect, impenitence, impiety, unbelief in the wicked, this accepting of persons is not unjust: as Abraham was respected of God for his faith, so also David, and Saul rejected for his hypocrisy. 2. Some personal respects are so annexed to the cause, as thereby it is aggravated or extenuated: as he that striketh a magistrate is worthy of greater punishment, then he, that striketh another: and this respect of persons is also just. •• some personal respects are beside the cause: as riches, poverty, in the case of adultery, theft, and such like: and such accepting of the person is unjust: Secondly, the accepting •• persons, is either in judgment, when it is in the two first senses lawful: but not in the thu •• or extra iudicium, out of judgment: and it is of three sorts: 1. dilectionis, of love, which in common duties is unlawful, as when a rich man is preferred before a poor man for his riches: which is condemned by S. James, c. 2. v. 2.3. but in special and proper duties it is lawful: as in preferring the love of our parents before others. 2. electionis, of election •• choice, as when men of quality and gifts are advanced to places of office, before them, which are not so qualified: this respect of persons is lawful, as being agreeable both unto nature and to positive laws. 3. donationis, in matters of gift and donation; as one for giveth his debt to one, not to another: this also is lawful, because here is no wrong done: a man may dispose of his own, as it pleaseth him: see more hereof before, quest. 23.

5. Places of controversy.

6. Moral observations.

Observ. 1. Thou art inexcusable that judgest an o her: this teacheth us that we should not be too curious and strict examiners of other men's faults but look into our selves: Augustine hath an excellent place concerning this matter, lib. 2. de serm. Domini. c. 30. to this effect; When necessity driveth us to reprehend another, we must bethink our selves, whether it be such a vice, which we never had, or now have not: if we never had it, cogitemus & nos homines esse, &c. let us consider that we are men, and might have had it. But if we had it and have it not now, tangat memoriam communis fragili • as, &c. let us remember the common frailty of man, and so let compassion go before our reprehension, &c. if we find that we are in the same fault, non ob • urgemus, sed congemiscamus, let us not rebuke him, but mourn together with him, &c. This counsel of Augustine agreeth notably with that saying of S. Paul, Galath. 6.1. Brethren, if any man be fallen by occasion into a fault, &c. restoare such an one with the spirit of meekness, considering thyself least thou also be tempted.

Obser. 2. v. 2. Know that the judgment of God is according to truth: this maketh against security, that men do not flatter themselves, as though they should escape unpunished committing things worthy of punishment, seeing the judgment of God is true, Pareus.

Observ. 3. v. 4. The bountifulness of God leadeth thee to repentance: let licentious persons take heed, that they abuse not God's long suffering and patience: which is shown to them to bring them to repentance: for as Valerius Maxim. lib. 1. c. 1. Deus tarditatem suppliciij grauitate recompensat, God will recompense the slowness of his punishment with the greatness of it, Piscator.

Observ. 4. v. 6. Who will reward every man according to his works: let us study then to approve our faith by our works, that the Lord may judge us worthy to be rewarded in Christ, when he cometh to judgment.

Observ. 5. v. 15. Their thoughts accusing or excusing: it is evident then, that no not in the most wicked, ex • u •• posse conscientiam, that the conscience can be shaken off, as appeared in Saul, Judas, Caligula, •• lian, though the conscience may lie asleep for a time, yet in the end it will be awake • : let us therefore always study for the peace of conscience: as S. Paul did, who saith Act. 24.16. And herein I endeavor myself always, to have a clear conscience, toward God, and toward men, Olevian.

Observ. 6. v. 16. In that Christ Jesus shall judge the secret actions of men, it teacheth us, that no man should be encouraged to sin, because of the secrecy of the place, or silence of the night: for all things are manifest in God's eyes, Heb. 4.13. Piscator.

Observ. 7. And seeing Christ shall be our judge, who was judged for us, and redeemed us by his blood: and shall judge according to his gospel, which saith, that whosoever believeth in him shall be saved: the faithful may be of good comfort, wish for that day, and love the appearing of Christ, which shall be a day of refreshing unto them, Gwalther.

Observ. 8. v. 24. As the Jews through their evil life caused the name of God to be blasphemed among the Gentiles: so now carnal Christians give occasion to Turks, Jews, Papists, and other adversaries to speak evil of their profession: It is the part therefore of all that profess the gospel of Christ, specially of those which are by office teachers, that they give no offense by their evil example of life: but both in doctrine and conversation set forth the word of God.

The third Chapter.