Commentary on Romans

7. Quest. Why Abraham's faith was imputed unto him at this time, and not before.

Although Moses then first maketh mention of Abraham's justification by faith, Gen. 15.6. yet it hath relation to all other acts of his faith going before, for it was an act of faith, that Abraham obeyed God to go out of his country, and to dwell in a strange land, Heb. 11.8. and other promises, as Gen. 12.3. and 13.16. also Abraham believed, wherein he shown his faith: yet Moses reserveth this commendation of Abraham's faith to this place, for these reasons:

1. Moses would not straight upon the first promise made, Gen. 12. speak of Abraham's justification by faith, before he had brought forth diverse excellent and glorious works, that his justification might appear to be of his faith, not by works, so Faius, and Tolet. annot. 5.

2. Neither would Moses defer this testimony of Abraham's faith unto that act of his in offering his Son to be sacrificed: but he setteth it down here, as soon as he had received an express promise concerning his seed, which was Christ: that it might appear to be faith in Christ, and none other whereby he was justified: before this Abraham had received some general promises concerning Christ, as that in Abraham all the families of the earth should be blessed, Gen. 12.3. and that his seed should be as the dust of the earth: but the seed out of his own bowels was not promised until now. Tolet. Faius.

3. Further, then was his faith commended, because it had at that time been thoroughly tried, when he thought that Eliezer his servant should be his heir.

4. And though Abraham had faith before, yet was it still more perfected: and Abraham was now more certainly persuaded of his justification, and therefore he is said now first to be justified, though indeed by the same faith, he had been justified before. Pareus, dub. 2.

Quest. 8. What imputation is, and what to be imputed.

1. This word is distinguished according to that, which is imputed, as sometime that which is evil is said to be imputed, sometime that which is good,

1. An evil thing is imputed two ways, either rightfully, as when a sin is worthily imputed to him, that committed it, as Quintilian putteth this case, lib. 5. c. 10. vtrum caedes ei imputanda sit, &c. whether the murder be to be imputed to him, that began the strife: or it is imputed wrongfully, as adultery was imputed to Susanna her charge without cause. 2. a good thing is imputed three ways. 1. iure, by right, as the reward is imputed to the work by debt, as the Apostle useth the word here, v. 4. but then this word imputed is taken for to give, and it is improperly called an imputing. 2. iniuria, by wrong, as when innocence is imputed to a malefactor, which is forbidden, Prov. 17.15. to justify the wicked. 3. gratia, by grace and favor, a thing is imputed, but not against right, propter alienum meritum, for an others merit, and so are we said to be justified by faith in Christ, Pareus: like as when a Creditor of grace and favor accepteth a debt to be paid, and accounteth it discharged, when yet the party indebted is not able to pay it: in this sense is the word taken, Numb. 18.27. Your offering shall be reckoned unto you, as the corn of the barn, it shall be so counted, or be instead of it, though it be not it, Faius.

2. This word to be imputed, likewise is taken either Physice, in a Phisicall sense, as when a plant is said to be imputed, that is, set in or graft into the stock, or relate, by way of relation, when a thing is imputed by way of acceptation and favor, as when the victory archieved by the soldiers, is for honors sake ascribed unto the captain though absent, or when the captain to whom the spoil belongeth giveth it unto the soldiers, that did not fight for it: and thus is the righteousness of Christ, which we wrought not our selves, imputed unto us by faith.

3. And thus for faith to be imputed for righteousness, or to be justified by faith, of faith, or thorough faith, are with S. Paul taken for one and the same thing.

Quest. 9. How Abraham's faith was imputed to him for righteousness.

1. Origen thinketh that Abraham's faith, was imputed to him now for righteousness, because it was perfect, whereas before until now it was only in part: and hereof it is, that whereas it is said of the Israelites, Exod. 14.31. they believed the Lord, and his servant Moses, yet they are not said to be justified by this faith, it was for that their faith was not perfect, as was Arahams: But 1. no man's faith can be perfect here, for as we know in part, 1. Cor. 13.12. so is our faith in part. 2. that belief, which there Moses speaketh of, was of another kind, it was not a justifying faith, which is joined with confidence, for they reposed not their trust in Moses: but it was only a believing and giving credit unto God, and his minister Moses.

2. Neither was Abraham justified merito fidei, by the merit and worthiness of his faith: as by the work and act thereof, as the Romanists teach: and Origen gave occasion of this error, who thinketh, as it is here said of faith, it was imputed for righteousness, idem de alijs vertutibus dici potest, that the same thing may be said of other virtues, as humility, wisdom, may be reputed unto justice, &c. But this is a manifest error: for faith or any other virtue, as it is a work cannot justify, because it is but an act of one virtue, and so not obedience and conformity to the whole law: and beside we are said to be justified by faith without works, then neither faith nor any virtue justifieth as a work.

3. Neither yet is faith taken here by a synecdoche, when one part is taken for all, as including works, as P. Martyr reporteth their error, for faith cannot include that which it excludeth: if faith justify without works, then under works, cannot faith be comprehended.

4. Here also we refuse that corrupt note of the ordinary gloss: that to him which believeth, si non habet tempus operandi, if he have not time to work, faith only sufficeth to righteousness: but to him that hath time to work, the reward shall be given, not according to his belief only, sed secundum debitum operationis, but according to the debt of his work: But two ways is this gloss erroneous, 1. because it flatly contradicteth the Apostle, who affirmeth where faith is counted for righteousness, there is no reward due by any debt, v. 4.5. 2. it is impossible, that he which hath a justifying faith, should be without some works: as even the thief upon the cross shown his faith by his works, in confessing his sin and honoring Christ.

5. Tolet also here is very nice and curious, he will not have the word 〈 in non-Latin alphabet 〉 , here to be interpreted by the word imputo, to impute, but by the word reputo, to repute: the difference between the which two is this, reputatur id, quod tale non est, ac si tale esset, &c. that is reputed, which is not such, as though it were such: to impute is to make one the cause of some commodity and discommoditie, ac si ill talis rei author esset, as if he were the author of it, &c. 1. so then faith is said not to be imputed but reputed for justice, because the act of faith is imputed for justice: for when it doth not bring justice of it own nature, vt est actus hominis, as it is an act of man, yet it is so accepted of God. 2. and therefore he misliketh the word imputed, because we thereupon gather, that there is no justice given unto man, whereby he is made just, but the justice of Christ reputed: but he affirmeth, that there is a justice verily given unto man, by faith, which God accepteth for justice: as the fight of the brazen serpent did verily heal, not by the virtue of the fight, sed ex diuino beneplacito, because it so pleased God. 3. for if the word imputed, not reputed had been here used, the Apostle would have said, he imputed unto him, &c. not it was imputed: to this purpose, Tolet. annot. 7.

Contra. 1. We say that justice is both imputed, and reputed unto us by faith, for first Christ's righteousness is imputed and made ours by faith, and then it is reputed and accepted, as if we had our selves performed it: neither can there be any reputed justice, but it must first be by imputation. For God in his justice cannot hold or repute him for just, that is not just, unless for an others rigteousnesse he be reputed and counted just. 2. That figure of beholding the brazen serpent doth make more for imputation of justice, then reputation only: for they which looked upon the serpent, were not reputed as healed, but verily were healed from the biting of the serpent, by the imputation and application of the virtue apprehended by the sight of the serpent: so we are truly healed from our sins by the imputation of Christ's righteousness. 3. that which S. Paul uttereth in the passive, it was imputed, Moses expressed in the active, he imputed, so that the sense is all one, and seeing Tolet following the vulgar Latin readeth, v. 8. Blessed is the man, to whom the Lord imputeth not sin, why should not the same sense of the word be retained here?

6. Wherefore then all these cauills being thus removed, we infer, that Abraham was justified by faith, not materialiter, materially, as it was an act: but relate, and obiectur, as it hath relation unto the object the justice of Christ, and organice, instrumentally, as it applieth and apprehendeth the righteousness of Christ.

Quest. 10. Whether Abraham were justified by anything beside his faith.

1. It will be objected, that Genes. 22.18. after the Lord had tried Abraham's obedience and faithfulness in offering his son, the Angel said unto him in the name of the Lord, because thou hast done this thing, I will surely bless thee, &c. here the Lord seemeth to bless Abraham for his obedience, not because of his faith: to this we answer, that it is not said that Abraham was justified by this fact: he was justified long before by his faith: but that the Lord rewarded Abraham's obedience, with ample and large promises: and so the Lord crowneth in mercy the works and obedience in his servant.

2. Object. As it is said here that this faith and belief was imputed unto Abraham for righteousness: so Psal. 106.31. Phineas act in killing the adulterer and the adulteress, is said to have been imputed to him for righteousness.

Answ. There is an universal and particular justice, that is personae, of the person, the other is facts, of some particular fact: so in this place in the Psalm, the Prophet speaketh not of that universal justice whereby one is counted just before God, but of the particular justification & approbation of Phineas his fact: which otherwise might have seemed to be unlawful, because he did take the sword being a private man, but because he did it in the zeal of God's glory, the Lord approved it: Phinehas by that act being but one, could not be justified before God; for the law saith, cursed is he that continueth not in all things, which are written in the law: one act then of obedience could not justify Phinehas before God: but that particular act was accepted and approved: so Deut. 14.13. the restoring of the pledge before the Sun go down, is said to be ones righteousness: that is, the Lord would accept it as a work of righteousness, pleasing, and acceptable unto him: But in this place the Apostle speaketh of universal justice, whereby a man is justified and counted just before God: to this purpose Pareus dub. 3. Martyr. Faius.

Quest. 11. How S. Paul and S. James are reconciled about the manner of Abraham's justifying.

S. Paul saith here, v. 3. that Abraham believed God, and it was counted unto him for righteousness: but S. James saith, c. 2.23. Was not Abraham our father justified by works, when he offered his son Isaac?

1. Tolet would thus reconcile them, that S. Paul should speak of works going before Abraham's justification, and without them he was justified; but S. James of works, that followed after whereby Abraham was justified: But this solution will not serve his turn: for Abraham before this time, when he is said to have been justified by his faith, had done many excellent works, after he had believed God's promises, in obeying his calling, and leaving his country, which things he did by faith: and yet he was justified without any such works: S. Paul then excludeth even such works as followed his justification.

2. Wherefore the true reconciling of them is this. 1. that S. Paul and S. James speak not of the same kind of justification: the one reasoneth of the manner and causes of our justifying before God, the other of the signs thereof before men. 2. they speak of a diverse subject, S. Paul of Abraham, iustificando, to be justified, S. James iustificati, of the same being justified. 3. S. Paul of the justifying of the person, S. James of the justifying of a particular fact, Gryneus: see in the former chapter, controv. 21.

Quest. 12. Of the explication of the 4. and 5. verses.

v. 4. To him that worketh. 1. Here are three expositions set one against the other, of him that worketh, and worketh not, but believeth: of the debt, and favor, or grace, of the wages and imputation, Mart. and by him that worketh is understood him, that worketh with an intent thereby to merit or to be justified: for he that believeth also worketh: but he is said not to work. secundū quid, after a sort, because he doth it not to that end to merit by it.

2. This the Apostle speaketh by way of concession, using a civil axiom taken from human affairs: not that indeed before God any wages by debt is due unto any that worketh, Beza. the Apostle then speaketh thus by way of supposition, ex hypothesi, Faius.

3. This Origen not well understanding, but supposing that the Apostle indeed speaketh of such as are rewarded for their work before God: and not seeing, quod vllum opus ex debit • remunerationem Dei poscat, that any work by due debt can require reward at God's hand, he turneth the Apostles meaning another way, and by debts understandeth sins: as they are called in the Lord's prayer, and so he also thinketh he speaketh of the wages of sin, as S. Paul saith, Rom. 6. That the wages or stipend of sin is death: But the Apostle here speaketh evidently, of the wages due unto good works, not to evil: the wages is not counted by favor: but in rendering the wages of sin, there is no favor but justice.

4. The Schoolmen likewise are grossly deceived, who thinking the Apostle doth set down this as a positive rule before God, have here devised two interpretations. 1. they understand this working, and not working, of the works following justification: and so he that worketh is rewarded uot of favor only, because of his faith, but for the debt also of his works, gloss. interlin. but he that worketh not, that is, hath no time to work is rewarded only of grace: But this gloss is convinced of many errors. 1. in joining faith and works together, whereas the Apostle before, c. 3.28. ascribed justification to faith without works. 2. to say that our works are rewarded by debt, is to make God indebted unto man for the work, which is not far from blasphemy. 3. he that hath true justifying faith can never be without some works or fruits thereof, be his time never so short, as appeareth in the thief upon the cross.

5. Gorran beside this exposition hath another, to understand the Apostle to speak of works going before justification: and then he giveth this sense: that to him which doth some good works before faith, if he should be rewarded, the reward should be of debt, which is false, for then it should not be of grace: but to him that worketh not any such work before faith, righteousness is imputed by faith, &c. Here also are diverse errors. 1. • o imagine, that there can be any good works at all before faith. 2. he imagineth the Apostles speech to be conditionalll, if any reward be given, whereas the Apostle setteth it down •• sitiuely, the wages is counted not, if it be. 3. the Apostle speaketh in all that discourse of all works whether going before justification, or following after: for all works of the law are excluded, c. 3.28. now all good works are such as the law requireth, therefore even such good works are shut out from justifying, as well such as follow justification, as go before. 4. all these errors arise out of the misvnderstanding of this place, where the Apostle speaketh by way of supposition, from the civil use of rewards among men: that if there were any such meritorious working before God, the wages should in like manner be due by debt.

Quest. 13. Of the diverse kinds of rewards.

1. Wages or reward is either due by debt, per proportionem operae cum re, by the proportion of the work with the reward, after a Geometrical kind of proportion: as when a laborer is covenanted with to have so much for his work, as in a due estimation it is valued at: there is a wages which is of favor by promise and not by debt, and then it signifieth the same thing that fructus, a kind of fruit or commodity that followeth ones labor, as Psal. 127. the fruit of the womb is called a reward, and so life eternal is called a reward, because the Lord hath promised to give it as a fruit following the labor of his Saints, Fai.

2. And further life eternal is called a reward by a certain similitude, because that as in civil works the reward cometh after the work is done: so life eternal followeth after men's fruitful labor in this life, Mart. and again it is called a reward, in respect of the thing done, not for the manner of the doing: because that as the wages is given to the worker of debt, so is salvation rendered to him, which believeth of grace, Pareus.

3. But properly eternal life is not a wages or reward, for these reasons. 1. because the things are not equal, which are given and received, the eternal reward, far exceedeth the worth of our temporary and imperfect obedience. 2. he that meriteth the wages, most do it ex proprio, of his own: but we have nothing which we have not received: it is not our own. 3. he that meriteth must be no way bound unto him that payeth the wages, for his service: but all that we do or can do, it is our duty to do.

Quest. 14. How it standeth with God's justice to justify the wicked, v. 5.

v. 5. But believeth in him, that justifieth the ungodly: this may seem to be contrary to that Exod. 34.7. where the Lord saith, he will not hold the wicked innocent: and Prov. 17. it is called an abomination to justify the wicked.

1. Bucer hereunto answereth, that S. Paul here speaketh of the first justification, which if it should not be of the wicked, none at all should be justified, for we are all the children of wrath, and the Lord findeth us all wicked before we are justified: But Moses speaketh of him, which continueth in his sin and disobedience afterward.

2. Gryneus thus answereth, that although it be not lawful for a man to justify the wicked, yet God may do it, that is omni lege superior, above all law: and the reason of this difference is, because God only hath right and power to forgive sins, because they are committed chiefly against him, Faius.

3. Pareus addeth further, that then it is unjust to justify the wicked when as it is done without cause, and against the rule of justice, there being no satisfaction made by the offender himself, or some other for him: but with God it is so, for he justifieth the wicked having received a sufficient satisfaction by the death of Christ, who hath paid the price of our redemption.

4. To this also may be adjoined, that this must be understood in sen su diuiso, in a divided sense, that God justifieth the wicked: not him that remaineth wicked, but was so before he was justified: Faius. Anselmus understandeth him to be wicked, that believeth not: he then which believeth, is no longer to be counted wicked: so then whom God justifieth be also sanctifieth, and of an unrighteous man he is made righteous: which righteousness is imperfect here in this life, and therefore it cannot justify, Par. dub. 4.

Quest. 15. How our sins are said to be forgiven and covered, v. 7.

1. First it is here to be observed, that whereas S. Paul bringeth in this testimony out of the Psalms, Blessed are they whose iniquities are forgiven, and whose sins are covered, to prove the former proposition that God imputeth righteousness without works: that these two to remit and cover sins, and to impute righteousness, are taken for one and the same thing: for it is the obedience and righteousness of Christ, whereby both our sins are remitted, and justice imputed unto us: As Luk. 18.13. the Publican saith, O God be merciful unto me a sinner, and it is said of him, v. 14. that he went home justified, &c. so then for God to show mercy in forgiving sin, and for man to be justified, do both concur together, and the one doth necessarily follow the other.

2. Further the privatiue graces of the spirit, as in the remitting of sin, the hiding of iniquity, and the not imputing of sin, are not severed from the positive graces, as in the imputing of righteousness, Gryneus.

3. Now sometime sin in Scripture is said to be remitted, sometime to be hid, and covered, and further to be not imputed, likewise to be washed away: which are all the same in effect, but yet in a diverse, respect: for there are four things to be considered in sin. 1. the first is the inordinate act of sin, which being once done cannot be undone: this is said to be covered, not as though it were not, but because it is not imputed, the Lord seeth it not to punish it. 2. there is in sin, the offense committed against God, which the Lord is said to forgive and remit, like as one man remitteth and forgiveth the injury and wrong done against him. 3. there is the blot and stain of sin, whereby the soul is defiled and polluted, and that is said to be washed away. 4. there is the guilt of eternal death, in respect whereof sin is said not to be imputed, Faius.

4. Now the reason, why these are all one, to impute righteousness, to remit sin, is this: because these are immediately contrary one to the other, to be a sinner, and to be just: he that is a sinner is not just, and so consequently he that is just, is reputed no sinner, Par. dub. 5.

Quest. 16. In what sense circumcision is said to be a sign, and wherefore it was instituted.

1. It was signum memorativum, a sign of remembrance or commemoration of the covenant, which was made between God, and Abraham, and of the promises, which he received: namely these three, 1. of the multiplying of his seed. 2. of inheriting the land of Canaan. 3. of the Messiah which should be borne of his seed.

2. It was signum representativum, a representing sign of the excellent faith of Abraham as it is afterward called, a seal of the righteousness of faith. 3. it was signum distinctivum, a sign of the distinguishing the Hebrews from all other people. 4. it was signum demonstrativum, a sign demonstrating or showing the natural disease of man, even original sin, and the cure thereof by Christ. 5. it was signum praesigurativum, a sign prefiguring baptism, and the spiritual circumcision of the heart, Perer.

Quest. 17. In what sense circumcision is called a seal of the righteousness of faith, v. 11.

1. Origen thinketh, that it is so called, because in circumcision was sealed, and lay hid and secret the righteousness of faith, which should afterward be revealed and unfolded in Christ, and that it was a sign in respect of the believing Gentiles, and a seal unto the unbelieving Jews, shutting them up in unbelief, until they should be called in the ende of the world: But 1. in this sense it was not a seal to shut up and keep secret, seeing that Abraham was commended for his belief, and the justice of faith was not unknown, or as a • hid and secret thing to the fathers. 2. Neither doth S. Paul here speak of unbelievers, but of those which believe, whose father Abraham was.

2. Chrysostom and Theodoret expound circumcision to be a seal, that is, testimonium fidei acceptae, a testimony of faith received: but a seal serveth more then for a witness or testimony, there are witnesses used beside.

3. Thomas thinketh it was called a seal, that is, expressum signum, an express sign, having a similitude of the thing signified: as because hs was promised to be a father of many nations, he received this sign in the generatiue part: But though a seal have the mark or print of the stamp, yet is it not called a seal for that, but in respect of the thing sealed and ••• ified.

4. Neither doth it only signify signum distinctivum, a distinguishing sign of the people of the Hebrews from others: for it had been enough to say it was a sign.

5. But because a seal is more then a bare sign, it is for confirmation as kings letters pa ••• ts are sealed for better assurance: circumcision therefore served as a seal, vt obsignaret 〈◊〉 fidei, to seal the righteousness of faith: by the which seal the promises of God cordibus imprimuntur, are imprinted in the hearts, Calvin.

Quest. 18. Whether the mystery of faith in the M • ssiah to come were generally known under the law.

The occasion of this question here is, because the Apostle saith, that circumcision was the seal of the righteousness of faith: seeing then, that all the people were circumcised, it may seem, that generally all of them had this knowledge of the Messiah to come.

1. Augustine as P. Martyr citeth him, seemeth to be of opinion, lib. 3. de doctrine. Christian. that only the Patriarchs and Prophets, and more excellent men, being illuminate by the spirit did apprehend this mystery of faith, in the Messiah to come, and that the common people did only know in general, that God was worshipped by those signs and ceremonies, which were prescribed in the law, but the ende and scope of them they did not know: But by three aguments it may appear, that the knowledge of the Messiah was more general. 1. the Prophets did everywhere show the insufficiency of the external ceremonies and sacrifices, that they were not those things; which God required at their hands: so that the people could not be ignorant, by the continual doctrine of the Prophets that some further thing was signified thereby. 2. yea the Prophet Isaiah hath most direct prophesies of the Messiah, that by his stripes we are healed, and that God had laid upon him, the iniquities of us all, c. 53. 3. at the coming of Christ it is evident that there was a general expectation of Christ: as Philip said to Nathanael, John. 1.45. We have found 〈◊〉 of whom Moses did write in the law, and the Prophets: and the woman of Samaria said, Job. 4.25. I know well that Messiah shall come.

2. But though the knowledge of the Messiah, were more generally revealed, then to the Patriarchs and Prophets only: yet is it not to be thought, that the people did know in particular the meaning of every ceremony, but only generally, that they aimed at the Messiah: neither yet had all the people this knowledge: there were some carnal men among them, which only did adhere unto the external signs, ex Mart.

Quest. 19. Certain questions of circumcision: and first of the external sign, why it was placed in the generative part.

1. Hereof these three reasons may be yielded. 1. by that part of being the instrument of generation was signified the propagation of original sin: that like as the circumcised parents did yet beget children with their uncircumcised part: so the regenerate parents had children, which had need to be regenerate. 2. it was a sign of God's covenant both to them and their posterity, as the Lord promised to be their God, and the God of their seed. 3. Christ was thereby signified, that he should come of the seed of Abraham.

2. And though this seemed in it self a mean and base sign, yet because it was instituted by God, it is not to be basely esteemed of, as profane Celsus and Julian scoffed, because our first parents were forbidden to eat an apple: so the Jews and Gentiles derided the cross of Christ, as a weak means unto salvation: like as Naaman despised the Prophets counsel to be washed 7. times in Jordan: but these considered not, how that in all these things not so much the external precept is to be respected, as the institution of God.

3. Now why circumcision was limited unto the eight day. Chrysostom rendereth these two reasons, because the infant in his tender age, facilius doloris circumcisionem sufferre possit, can more easily bear the grief of circumcision: and beside hereby he saith was signified nihil animae conducere, that circumcision was not available anything at all for the soul: P. Martyr maketh this the reason thereof: 7. days he would have to signify this present world, and the 8. day the resurrection, when all corruption of the flesh shall be laid aside, which was signified by circumcision: But of these three reasons the first is most probable: other reasons there are which are more fully handled and discussed, Hexapl. in Gen. c. 17. whether I refer the studious Reader.

Quest. 20. Certain doubts removed, and objections answered, concerning circumcision.

1. It is doubted how circumcision was a peculiar mark of distinction for the Hebrews seeing that other nations used circumcision, as the Arabians, Phoenicians, Egyptians, and at this day the Turks: to this it may be answered that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrews, but they did abuse it superstitiously, and did not keep the rite of institution, as the Lord had appointed it: 1. they did abuse it to superstition: for they imagined that by the blood of the infant the evil spirits were chased away, as Ambrose observeth, lib. 2. de Abraham: And the superstitious Jews have the like conceit at this day, when the child is circumcised they hold under a vessel of earth, into the which they cast the foreskin that is cut off, thinking thereby that the devil having his food (because dust was appointed to be the serpents meat) will depart from the child. 2. The Egyptians used to circumcise the females among them as well as the males. 3. the Hebrews circumcised at 8. days old, but the Egyptians at 14. years, as do the Turks also.

2. It is further objected, that circumcision was an imperfect sign, because it was appointed only for the males, the females were not circumcised.

Answ. Yet the privilege and benefit of circumcision, was extended also unto the females, which were counted with the men, the unmarried with their fathers, the married with their husbands.

3. But further thus some object: if the foreskin be not according to nature, why is it suffered to grow? Answ. As though for the furthering of the spiritual man, it be not lawful to tame the flesh: as is seen in fasting, abstinence, and other bodily exercises, which serve for the strengthening of the inward man: and so it is fit that in circumcision that part of the body should be used and employed for the service of the spiritual man, Peter Mart.

4. Object. By this hard ceremony and rite of circumcision, many were terrified from taking upon them the profession of the Hebrews: beside it was dangerous for children, and by this cutting off the foreskin they were in peril of their lives.

Answ. 1. Circumcision was nothing so terrible, as the sufferings of the holy Martyrs: the shedding of their blood for the testimony of Jesus, was no hindrance or discouragement unto men to become Christians: but many were provoked rather by their patience to embrace the Christian faith. 2. It was fit that as infants were subject to sin, so they should receive the sacrament, which was a remedy against it: as Ambrose well saith, vt omnis aetas est obnoxia peccato, ita idonea est sacramento, as every age is subject to sin, so is it mere for the Sacrament: And by this hard entrance into their profession, they were admonished patiently to endure much for faith, and not easily to give it over: God also by his providence so brought it to pass, that very few infants died of their circumcision.

Quest. 21. How Abraham is said to be the father of them which believe, ver. 11.12.

1. The Apostle here affirmeth two things of Abraham, that he was counted righteous by faith, being yet uncircumcised, and that he received afterward circumcision as a seal of the righteousness of faith: and so accordingly he is said to be the father of all that believe, both the uncircumcised, because he was uncircumcised, when he first believed, and of the circumcised, because he also received circumcision as a seal of his righteousness, which was by faith.

2. Now he is said to be the father of them which believe, not effective, as effecting in them faith and belief: for so God only is the father of believers, working in them faith, and every good gift by his spirit: but he is their father only analogice, by a certain analogy, that as fathers do transmit over their inheritance unto their posterity, so Abraham should leave one example of believing for them to follow, Pareus.

3. And though many of the fathers also were believers before Abraham, yet none of them are said to be father of the faithful, as Abraham was, because to none of them was made the like promise concerning their posterity as to Abraham, Tolet.

4. Now in that Abraham is said to be the father of them which believe, thereupon the Apostle inferreth, that they which are the children of faithful Abraham must also be justified by the same faith: for the fathers do leave unto their children their privileges and inheritance: like as then Abraham left unto his caranll seed his temporal inheritance, namely the possession of the land of Canaan, so unto his spiritual children he bequeathed the spiritual inheritance of justification by faith.

Quest. 22. How Abraham is said to be the father of circumcision, ver. 12.

1. Lyranus understandeth the spiritual circumcision of the heart, but by the words following, not unto them only which are of the circumcision, but unto them also that walk in the steppes, &c. it is evident that he speaketh here of the outward circumcision which is not sufficient, unless it be accompanied with the inward circumcision of the heart, which is by faith.

2. Anselmus thinketh that the Apostle reporteth here that which he said before, that Abraham is the father of them which believe, though they be uncircumcised: but he toucheth here rather the other part, that Abraham is the father of the circumcision also: which he further explaineth, that he meaneth not such as only have the carnal circumcision, but such as walk in the steppes of Abraham.

3. By walking in the steppes, the Apostle understandeth not here the fruits and effects of faith, but rather faith it self, in which respect Abraham is said to be the father of the faithful, Beza annot. And herein they must follow the steppes of Abraham. 1. he was not counted just, not by any merits or works of his, but by faith. 2. this faith was joined with a constant and full assurance: herein they must be like unto Abraham.

4. Origen here observeth, that though at this time he were called Abram, not Abraham, when he was pronounced just by faith, Gen. 15. yet the Apostle retaineth that name, which was afterward imposed by the Lord, quod enim divinitus sumitur, obseruari in posterum convenit, for that which is once appointed of God, it is fit afterward to be observed.

Quest. 23. How and where Abraham was promised to be heir of the world, v. 13.

1. Gryneus by the world understandeth (by a Synecdoche of the whole taken for a part) the land of Canaan, which was promised to Abraham and his seed: but the Apostle speaketh here not of a temporal, but of a spiritual promise.

2. Faius, Osiander, with others, do apply it unto Canaan also, but mystically, as it was a type and figure of the kingdom of heaven.

3. Lyranus will have this fulfilled in Christ, to whom was given all power in heaven and earth: so also Peter Martyr, and Calvin, who allegeth that place, Heb. 1.2. Whom he hath made heir of all things.

4. Pareus by the world understandeth the world of the faithful, and believers dispersed over the world: and so in effect it is the same, which he said before that Abraham should be the father of all which believe, whether of the circumcision or uncircumcision: So also Origen here referreth us unto that promise, Gen. 15. that in Abraham all the kindreds of the earth should be blessed: likewise Beza.

5. As this last seemeth to be the fittest interpretation, so I think it best to join both these last together: that Abraham was made heir of the world, that is, the father of all believers in the world: yet so, as this was chiefly performed in Christ: as it is said Psalm •• I will give the heathen for thine inheritance, and the uttermost parts of the earth for thy possession: And so S. Paul also Galath. 3. understandeth the seed of Abraham, unto whom the promise was made of Christ: to this purpose the ordinary gloss, that Abraham was heres mundi secundum propositum exemplum, heir of the world in respect of his example of believing: but Christ secundum potestatem, in regard of his power.

Quest. 24. Wherein Abraham was made heir of the world, and wherein this inheritance consisted.

1. This inheriting of the world is not meant of any temporal dominion, which sno •• fall unto the posterity of Abraham, as the Jews dreamed, for the object of faith is spiritual, not temporal: as it is defined by the Apostle to be the evidence of things that are not seen, Heb. 11.1.

2. It must therefore be referred unto Christ. 1. Abraham in Christ's right is promise •• the inheritance of the world, which should be chiefly accomplished in the celestial inheritance. 2. and now in the earth this spiritual inheriting of the world is understood of the Church of Christ, which is dispersed thorough the world. 3. and beside the faithful only have true tight and interest unto the temporal things of this life: which the wicked 〈◊〉 bold as usurpers: as the Apostle saith, 1. Cor. 3.21. all things are yours, and ye Christ's and Christ God's, Pareus.

Quest. 25. How faith is said to be made void, if they which are of the law, be heirs.

1. Haymo by the promise here understandeth the blessing which was promised to Abraham, should in his seed come upon all nations: so that if they which were of the law and circumcision should only be heirs unto Abraham: that promise should not be accomplished, that all nations should in his feed be blessed.

2. Origen thus expoundeth, evacuabitur id, that should be evacuated and made void, that Abraham was justified by faith: his meaning is, that the word of God should not be found true: so also Osiander taketh here faith, for the constancy of God's promises: it would follow that God did not stand to his promise: seeing the promise was made to the faith of Abraham: but faith is not taken in that sense in this chapter: but thereby is meant belief in God, and the relying upon his promises.

3. Bucer and Calvin give this sense, that seeing faith is joined with an assured confidence and trust: if the promise were made to the keeping of the law, which being a thing impossible, would make doubtfulness and distrust in the mind, this were contrary unto the nature of faith: and so in this respect faith should be made void.

4. Tolet here referreth us to that place, Galat. 3.17. where the Apostle reasoneth from the time: that the law, which came 400. years after the promise, could not make void the promise which was made before, but if the inheritance came by the law, then should the promise which was made first, be of no effect, which were very absurd and inconvenient.

5. But the Apostle rather reasoneth here from the contrary and diverse nature of the law, and promise: for the law requireth works, and so the reward is of due debt, the promise is of faith, and so the reward is of grace and favor: these then do one destroy another: for that which is of favor cannot be of desert, and due debt: if the inheritance then come by the law of works, the law of faith is made void, and so God's promise should be frustrate, which is impossible, Pareus in ver. 14.

Quest. 26. How the law is said to cause wrath.

1. This is not brought in as an argument and proof of the former speech, that the promise is of no effect, if the inheritance were by the law: but it is a new argument to prove that inheritance is not by the law, by the contrary effect, because the promise procureth a blessing, but the law wrath and so malediction, therefore the inheritance is not by the law.

2. Origen by the law understandeth the law of the members, which maketh us captive unto sin, and indeed causeth wrath: and where this law is not, there is no transgression: Haymo thinketh it may be of the law of nature: but it is evident that the Apostle speaketh of the written law of Moses: as he calleth the Jews, Abraham's seed of the law, v. 16. that is, which had received the law.

3. By wrath, some would understand the wrath and indignation in the transgressor, his contumacy and rage against God, who hath by law restrained him of his licentious liberty: Origen and Haymo refer it to the penalty of the law, as an eye for an eye, a tooth for a tooth: but it rather signifieth the wrath and indignation of God in judging and punishing of sin, not only temporally but eternally, Calvin.

4. Now the law worketh wrath, not of it self, for it is holy, just, and good, but in respect of the weakness and corruption of man, which taketh occasion by the law as contrary unto it, to be the worse: as we see that in nature, one contrary by the resistance of another, becometh so much the more violent: as expereince showeth in the breaking out of lightening and thunder, and in the terrible noise of gunshot, where two contraries meet together, the fiery hot nature of the brimstone, and the cold quality of the saltpeter both tempered together in the gunpowder, Mart.

5. But although the law occasionaliter, by way of occasion procureth wrath: yet it hath another ende, and effect unto the godly: for unto them it is a schoolmaster to bring them unto Christ: so that Christ is the ende of the law, not only because he hath abolished the ceremonies of the law, and so is the ende and fulfilling thereof: but because the law directeth us unto Christ, who hath fulfilled the law for us, which it was impossible for us to keep.

6. Now the holy Apostle doth of purpose thus speak of the law, as saying, that by it cometh the knowledge of sin, that it causeth wrath, that it is the ministry of death; that by this means he might abate that great opinion and estimation of the law, which the Jews conceived of it, hoping thereby to be justified: but otherwise, as the law is considered in it self, he giveth it the due commendation, as afterward is shown in the 7. chapter: like as now the Preachers of the Gospel do give unto good works their due praise and commendation, but yet they detract from them, as not being able to justify us. Mart.

26. Quest. Of the meaning of these words, v. 15. Where no law is, there is no transgression.

1. Origen here observeth, that the Apostle saith not, where is law, there is transgression: for then all those holy men, which lived under the law, should be held to be under transgression: but he saith in the negative, where there is no law, there is no transgression. But this collection is not good, for the contrary must be inferred out of the Apostles words: where there is no law, there is no transgression, therefore, where there is a law, there is transgression, or else there should be no coherence in the Apostles words: whereas this is added, as a proof of the former clause, that the law causeth wrath.

2. Now touching the coherence: Gorran maketh here two arguments why the inheritance cannot be by the law, because by it, there is neither remissio poenae, remission of the punishment, the law causing wrath, nor yet remissio culpae, remission of the fault, because by the law cometh transgression. Gryneus maketh this the coherence, because idem est index, &c. there is the same foreshowne both of the transgression and punishment, namely the law: But thus better doth the sentence hang together: the Apostle proveth that the law causeth wrath, by the cause thereof, for that it causeth transgression: so then transgression is set in the middes between the law, and wrath: for the law bringeth forth transgression, and transgression wrath. Pareus.

3. But this should seem to be no good argument: no law, no transgression, therefore where there is law, there is transgression: as it followeth not, no creature, no man, Ergo, a creature, a man. Ans. The Apostle here reasoneth not à genere-ad speciem, from the genus to the species, as in the instance proposed: but from the contrary, by the like connection of the causes and effects: as this followeth well in the like; where the Sun is not risen, there is •• day light, therefore the Sun being risen, it is day. Pareus.

4. Now concerning the meaning of these words, Haymo thinketh it may be understood either of the law of nature: and so infants not yet having understanding of this law, cannot be transgressors against it: or of the Evangelical law, which the Pagans not having, are not held to be so great offenders, as they which have reciued it: or of the moral law of Moses, where that law is not non est tanta praevaricatio, ne{que} sic imputatur, there is not so great transgression, neither is it so much imputed. This latter sense is to be preferred: for throughout this chapter the Apostle understandeth the law of Moses.

5. And further for the true understanding of these words, it must be observed, 1. that the Apostle saith not, where is no law, there is no iniquity: for the old world and the Sodomites committed iniquity, before the law was written: but he saith there is no transgression, which is referred to the law written, gloss. ordin. 2. this is simply true of things indifferent, as were the ceremonies, before they were commanded by law, for then it was no sin to omit them: but of things evil in their own nature it must be understood after a sort, that there was not so great transgression before the law was given, as after, Lyranus. 3. and hereof these two reasons may be given, both quia homines nituntur in vetitum, men are most bent unto that which is forbidden, and so by the prohibition of the law, the stubbornness of man's heart was increased: as also because by the law came the knowledge of sin: and so the servant that knoweth his masters will and doth it not, is worthy of more stripes, Lyranus. 4. So then the Apostle denieth not, but that sin which is committed against the conscience, even where there is no law, is sin, non est reus tantae transgressionis, &c. he is not guilty of so great transgression, as he which knoweth the law and breaketh it, Calvin.

Quest. 27. Who are meant by Abraham's seed, which is of the Law, v. 16.

1. The Apostle in this verse urgeth two arguments, to prove that the inheritance is not of the law, but of faith: because it is of grace, for to be justified by faith, and by grace, with the Apostle, are all one: and because the promise is firm: but if it were by the law, it should be uncertain and not firm, because of man's weakness, who is not able to perform the law: Calvin. Chrysostom further saith, that the Apostle here speaketh of two chief good things, or benefits: the one is quod quia data sunt, firma sunt, the things which are given are firm: the other, quod vniverso semini data sunt, they are given to the whole seed of Abraham.

2. By the seed which is of the law, 1. Origen understandeth them that unto the natural law, do join also faith: so that he would have one and the same seed here understood, which is of the law, and of faith also: but it is evident, that the Apostle saying, Not to that only which is of the law, but to that which is of faith, &c. doth make a manifest distribution and distinction, of those which are the seed according to the law, and of those which are not, but of faith. 2. Some understand this clause of that seed, which de operibus legis praesu • mit, doth presume of the works of the law: gloss interlin. ordinar. but unto such as depend upon the works of the law, the promise appertaineth not at all. 3. Therefore, by those of the law, he meaneth the believing Jews, to whom the law was given: and the same before he called v. 12. them which were of the circumcision, Pareus: and he meaneth not those which were only of the law, but of faith also, that is, were believers though of the circumcision: for here is a distinction of the seed of Abraham (now none are his seed, which have not saith) whereof some are believers of the circumcision, and so of the law: some are believers only, and are not of the circumcision. Beza. annot.

3. But here the words stand thus in the original, 〈 in non-Latin alphabet 〉 , to that of faith, Abraham: Erasmus would refer the article 〈 in non-Latin alphabet 〉 , that, not unto seed, but unto Abraham: and so he maketh two Abraham's, one which was justified by faith being uncircumcised, the other justified by faith when he was circumcised: like as the Scripture maketh two Adams one heavenly, another earthly: But the Scripture nowhere setteth before us two Abraham's: and the Apostles meaning is evident, that he speaketh distributiuely, of the seed of Abraham, one of the law, and the other only of faith. Beza.

Quest. 28. Of the meaning of these words, v. 17. I have made thee a father of many nations, before God.

1. Oecumenius joineth this with the former words, as it is written, as though the meaning should be this, it is written before God: and therefore it is worthy to be received: but it was evidently, that this testimony was taken out of Scripture, and so the testimony of God himself.

2. Origen interpreteth thus, before God, that is, by God, he was appointed to be a father of many nations: but this were superfluous: for the words themselves, I have made thee a father, do evidently show without any other addition, that it was God that had made him, and called him to be a father, &c.

3. Chrysostom, Theophylact, Theodoret, do take the preposition 〈 in non-Latin alphabet 〉 , (which signifieth as well against, or answerable, or before ) here in the first sense, that Abraham was made the father of many nations, instar vel ad exemplum Dei, like, or after the example of God: and that in two respects; both because as God was an universal father, not of one nation, but of all, so was Abraham: and as God was a spiritual father, not by carnal generation, so was Abraham also: thus also Martyr and Pareus: But learned Beza observeth, that this wood 〈 in non-Latin alphabet 〉 , against, is nowhere in the New Testament taken in that sense for 〈 in non-Latin alphabet 〉 , like.

4. Lyranus with the gloss understandeth it of Abraham's righteousness and uprightness, that he walked uprightly before God, as the Lord said unto him, Gen. 17.1. Walk before me, and be thou upright: But the Apostle throughout this discourse insisteth upon Abraham's righteousness by faith, not by works.

5. Haymo referreth it to Abraham's faith, and so maketh this difference of those which believe; that some believe God, but not before God, because their faith is only in outward show, and profession, and not in heart: but they believe before God, that believe and trust in him, with all their heart: but the words are not, he believed before God, but before God, whom he believed: so that this is not meant personally of Abraham's faith, but of his calling to be the father of many nations.

6. Anselm likewise hath relation to the faith of Abraham, as it is set against the carnal generation: that by faith, not in the flesh he obtained to be the father of many nations.

7. But it rather showeth the manner how, then the cause, why he was made the father of many nations: namely before God, by a spiritual generation, not by a carnal in the 〈◊〉 of men, Calvin, Beza. that although it appeared not so unto men, that he was the father of many nations: yet before God he was appointed to be the father of many nations 〈◊〉 faith, Osiander.

Quest. 29. Of the meaning of these words, v. 17. Who quickeneth the dead, and calleth those things which be not, &c.

1. Origen understandeth this of the quickening of those which are dead in their sins, and thinketh it to be specially meant of the Jews, which were raised by Christ from their sins: but in the end of the chapter, ver. 24. the Apostle speaketh of the corporal raising of Jesus from the dead.

2. Oecumenius and Ambrose have special reference unto Abraham whose body is afterward said to be dead: yet it was quickened, that is made lively, and apt for generation: But this the Apostle speaketh of afterward, so that it should seem a needless repetition if it had been touched before: and it is an improper speech, to call the reviuing of an old decayed body, the quickening of the dead.

3. Some expound this place by that, Heb. 11.19. of Abraham's faith, when he offered up Isaac, He considered, that God was able to raise him up even from the dead: and this they will have understood of that act of Abraham's faith, Tolet. annot. 18. Faius: But this act of Abraham's faith, to believe that he should be the father of many nations, went long before the other act of his faith in offering up of his son.

4. But the best interpretation is, that Abraham believed in God's omnipotency, and all-sufficiency, which is described by two effects, the one in causing that to be, which never was, as in the creation: the other, in making that to have a being again, which had ceased to be, as in the resurrection, Pareus. And so Chrysostom also understandeth it of the resurrection of the dead: but as Abraham believed thus generally concerning the power of God, yet there was a particular application to his own state at that present: that God could raise him a posterity, even out of his dead body: for so the Apostle saith, Heb. 11.29. that be received Izaac from the dead ; a • ter a sort, Beza. Bucer.

Quest. 30. How God is said to call those things which be not, as though they were.

1. Concerning the diverse uses and acceptations of this word, to call, it is taken in Scripture specially four ways. 1. it signifieth the first motion, whereby God calleth any unto the knowledge of salvation, as Rom. 8.30. whom he predestinated, he also called. 2. it betokeneth the profession of Christianity, as the Apostle exhorteth, Ephes. 4. that they should walk worthy of their calling. 3. it signifieth to bid, command a thing to be, which was not, as Psal. 105. God is said to have called for a famine upon the whole land. 4. it is used for the distinct and exact knowledge of God, as Psal. 147. he numbereth the stars, and calleth them all by their names: so the Lord saith to Moses, I have called thee by name: But here it is taken the third way: the Lord calleth things that are not, as though they were, that is, causeth them to be, Perer.

2. Concerning the meaning of these words. 1. Origen, Haymo, Anselmus do understand this to be spoken of the Gentiles, which in respect of their infidelity were no people before, as c. 9.25. the Apostle in this sense allegeth out of the Prophet Hosea, I will cal • them my people, which are not my people: to the same purpose, Lyranus with the interlinearie gloss, I will call the things which are not, that is the Gentiles, which are of no reputation, and make them as the things that are, that is as the Jews: But as yet the Jews were not a constituted people, Abraham had at this time no seed at all, and therefore they were no more a people, then the Gentiles.

2. Ambrose likewise understandeth here the Gentiles, but in another respect: they were not of the seed of Abraham, and yet they should be counted his children, as though they were of his seed: But the Apostle speaketh here of all Abraham's seed, that he believed he should be the father of many nations, not only of the Gentiles but the Jews also.

3. So likewise Beza in his annot. and Bucer in his commentary do distinguish these two clauses: that the first, which quickeneth the dead, should be understood of the circumcised Jews, which came out of Abraham's loins, being in a manner dead: the other which calleth things that are not, &c. of the Gentiles, that of no people, were made a people: like as John the Baptist said, that God out of the very stones was able to raise up children to Abraham: But we refuse this also upon the former reason, because the Apostle speaketh here of the whole posterity of Abraham, whether Jews or Gentiles, he as yet having 〈◊〉 feed at all, and therefore it could not be distinguished.

4. The ordinary gloss hath reference here to God's election, elegit qui non sunt, he elected those, which as yet were not: they were not yet to whom the promise was made, sed quibus promissum est, & ips • promissi sunt: but they are also promised to whom the promise is made: But the Apostle speaketh not here of God's election, which was before all time, but of a promise made unto Abraham in time, which he believed, that he should be the father of many nations.

5. It remaineth then, that the Apostle here hath reference unto the creation of the world, when all things were made of nothing: which is described by the name of calling, vt maiorem eius rei facilitatem in Deo declaret, to show the greater facility and easines of this work in God: with whom it is as easy to make a thing to be, as for us to name or call it: thus Chrysostom, Faius. But this faith of Abraham concerning God's creating power, hath here a special accōmodation: that as God was able to make the things that are of nothing, so Abraham doubted not, but that God was able to give unto him a feed, as the stars of heaven in multitude, he yet having no feed at all: this I take to be the true meaning.

Quest. 31. Whether it be peculiar to God only to quicken, and raise the dead.

1. It will be here objected, that this seemeth not to be peculiar unto God to quicken the dead, seeing not only Prophets and Apostles have raised the dead, but the Pythonisse also called up Samuel: and in foreign histories, Aesculapius is reported to have by medicine revived two, Capaneus and Lycurgus, and Polyitus raised Glaucus Minoes son, and Draco raised another Draco, Apollodor. biblioth. lib. 3. p. 134.

Answ. 1. This power of quickening the dead is peculiar unto God, for as he was the first author, and Creator of life, so he only is able to restore life: the Scripture saith, John. 5.26. as the father hath life in himself, so he hath given to the Son to have life in himself: this power then to give and communicate life unto others, is only in him, that is the fountain of life, that hath life in himself.

2. The Apostles and Prophets indeed verily raised up the dead, yet not in their own power, but by the virtue and power of Christ: as Peter saith, Act. 3.12. Why look ye on us, •• though by our own power or godliness, we had made this man go.

3. Concerning those foreign reports, they are either to be held mere fables or else illusions of Satan: as that was of the appearing of Samuel, which was not the Prophet in his own person, but the devil in his likeness, Pareus. dub. 7.

Quest. 32. How Abraham is said against hope to have believed under hope.

1. Faius will not have the preprosition 〈 in non-Latin alphabet 〉 , to be intepreted contra, against, but praeter, beside: for faith, though it be (saith he) above nature, yet it is not against nature: but for an old man to beget a child of an old woman after childbearing, it was against the ordinary course of nature.

2. Some read above hope, Geneuens. the sense is good, for Abraham's hope was from beyond the expectation of nature: but the word 〈 in non-Latin alphabet 〉 , will not properly bear that interpretation.

3. The Syrian interpreter readeth abs{que} spe, without hope, but not so properly, for Abraham though he saw no likelihood in nature of feed, yet was not without hope.

4. They which read, contra spem, against hope. 1. Some have reference unto his former hope, which he had of children, when as yet he was young, and his wife young also: this hope of having a child, both of them being old was contrary to that hope, gloss. ordinar. 2. Origen distinguisheth the times: that whereas Abraham had no hope of any issue, thus complaining unto God, Genes. 15.2. behold I got childless, yet afterward upon God's promise he conceived hope. 3. but rather the diverse kinds or objects of this hope are to be distinguished, then the times: for Abraham at one and the same time, against hope believed under hope, as Chrysostom expoundeth, 〈 in non-Latin alphabet 〉 , beside or against hope: contra spem naturae, in spem gratia, against all hope of nature, he believed under the hope of grace, and of the power of God, Haymo, Lyranus.

5. Hence then appeareth the greatness of Abraham's faith: 1. both by the nature thereof, which was against reason, and the usual and ordinary course. 2. and by the difficulty of the thing promised, to be the father of many nations. 3. by the vnlikelihood of the object set before his eyes: that his seed should be as the stars of heaven in multitude, Par. omnia difficultatem sonant, all things were full of difficulty, both actus fidei, the act of his faith, which was of things that appeared not: and modus, the manner, it was against hope, and fructus, the fruit and ende, which was to be the father of many nations, Gorrh.

Quest. 33. How Abraham's body is said to be dead, verse 19.

Whereas Abraham 37. years after this begat diverse children of Keturah, whom he married after Sarah, it is questioned, how Abraham's body at an 100. year old is said to be dead, that is, unapt for generation.

1. Origen to dissolve this doubt, understandeth this deadness of Abraham's body of his spiritual abstinence and mortification, such as the Apostle speaketh of, mortify your earthly members: But if in this sense Abraham's body be said to be mortified now, then it would follow, that it was not so mortified afterward, when he had children at a greater age, by another wise.

2. Pererius hath one solution, in his questions upon the 18. of Genesis, that this deadness of Abraham's body, was only in respect of his own opinion: for it is said, he considered not his own body, but this deadness and vnaptnesse of his body was not in his own opinion, but verily and in deed, as appeareth by the reason, which is yielded, because he was an hundred year old.

3. Augustine bringeth in two solutions, lib. 16. de ciuit. c. 28. the first is that Abraham's body was not simply dead, and unfit for generation, but only in respect of Sarah: he might be able to beget children of a younger woman, though not of Sarah, so Lyraus Gorran, with others: But then this deadness had not been in Abraham's body, but in Sarah's: whereas the Apostle setteth down both the deadness of Abraham's body, and of Sarah's womb, as two several impediments.

4. Augustine hath another solution, though he prefer the other: that Abraham's body was indeed dead, and unapt for generation: but his body was revived, and he received a generatiue faculty of God by faith, which continued also after Sarah's death: thus answereth also Thomas, upon this place, Tolet. annot. 21. Calvin, Beza, Martyr.

But it will be thus objected against this interpretation. 1. Augustine thus reasoneth, that it is not like Abraham's body was dead for procreation at an 100. years, seeing that although now, a man of these years cannot beget a son: yet it was not unlike then: for many not years only, but ages after Abraham's time, no less then a 1700. years, Plinius writeth of Cato, and king Massinissa, that begat children after 80. years, and I have known an old man in this age at those years to have begotten children.

Answ. 1. If for a man at an 100. years to beget children, were not then unusual, when the age of man extended near unto 200. years: the like might be said also of Sarah, that it was not unusual for women to bear at 90. Tolet. 2. It must be considered that Abraham was worn with labor and travail, and so he might the sooner grow old, and his body weak, Calvin: as we see in these days some men's bodies are as weak at 60. years as some men's at 70. or 80. Tolet. 3. and further the disvse and discontinuance of Abraham's body all his life time in that generatiue faculty, made it more unapt now in his old age for procreation.

2. Object. Pererius thus objecteth: that the Apostle maketh this an act only of Sarah's faith, not of Abraham's, that she received strength to receive seed, Heb. 11.11. whereas if Abraham's generatiue faculty had been decayed, the Apostle would also have noted it, to be an act of faith in him.

Answ. 1. In matters of fact it is no found reasoning from the Scriptures negatively; it followeth not, that if a thing be found not rehearsed in some place of Scripture, that therefore it was not done. 2. that may be omitted in one place of Scripture, which is supplied in another; as both Genes. 17.17. Abraham standeth upon both these difficulties, that a child should be borne unto him at an hundred years, and Sarah should bear at ninety; and the Apostle setteth down both these as impediments in this place, the deadness of Abraham's body, and of Sarah's womb; the Scripture then noting both as difficulties, and lets, we are not curiously to take exception to the contrary.

Now although elsewhere, Hexapl. in Gen. c. 17. quest. 7.8. I seemed to incline unto Augustine's first solution; yet now upon better ground, and plain evidence of Scripture, I approve the latter rather, that Abraham had effoetum corpus, a body unapt for generation indeed, Haymo, Beza: and herein I subscribe unto Chrysostom, who rehearseth four impediments and difficulties, which yet Abraham's faith over came. 1. he believed, contra spem, against hope, because non habebat alium quempiam, &c. he had not any other, whom he knew in that manner to have received children: whereas they which followed afterward of Abraham's posterity, had the example of Abraham set before them. 2. then Abraham had himself, corpus emortuum, a dead body, this was a second impediment. 3.4. then Sarah's womb was dead, which he calleth the third and fourth impediment: which Theophylact thus expoundeth, that Sarah's womb was two ways mortified, semo, & sterilitate, with old age, and barrenness.

Quest. 34. What promise of God made to Abraham it was whereof he is said, not to have doubted, v. 20.

1. Tolet annot. 22. thinketh that the Apostle hath reference in this place, unto three promises renewed to Abraham, the last is mentioned first, v. 17. when he offered up Izaak without doubting, believing God who quickeneth the dead: the first, v. 18. which was made concerning the number of his seed, Gen. 15. and then the renewing of the promise, that he should have a son of Sarah, Gen. 17. the Apostle inferreth v. 19. and of that promise the Apostle speaketh here: But if the Apostle in the first place should have mentioned the last promise made at the offering of Izaak, it had been out of order, to mention the last first: and it hath been shown before, that there the Apostle toucheth the first promise made to Abraham concerning his seed, quest. 29.

2. Some think that the Apostle here only aimeth at the second promise made concerning Izaak: as the Latin translator readeth, in repromissione, in the repromission or promise renewed, and so Lyranus. Gorran take it: but the Apostle addeth, v. 22. it was imputed to him for righteousness, which imputation was at the first promise concerning Izaak, Gen. 15. when Abraham believed.

3. Neither yet is this to be restrained only to the first promise: for at that time, no mention was made of Sarah, but Abraham is promised a son only out of his own bowels, Gen. 15. but the Apostle saith here, that he considered not his own body, &c. nor the deadness of Sarah's womb.

4. Wherefore the Apostle in this place joineth both these promises together, the one as touching a son out of his own bowels, in whom his seed should be multiplied as the stars of heaven, Gen. 15. and the other, that he should have this son by Sarah, Gen. 17. and although it be not said there that Abraham believed God, and it was imputed to him for righteousness: yet because Abraham did not only believe that promise which was made, Gen. 15. but other promises also, that came afterward, the Apostle applieth the same testimony unto other acts of his faith: for Abraham's faith, as Tolet well saith annot. 24. non processit in omnes actus, nisi occasion data, did not show it self in every act, but as occasion was given.

Quest. 35. Whether Abraham doubted of God's promise.

It may seem at the first view of that story, Gen. 17. where Moses showeth how Abraham, when the Lord promised him a son of Sarah his wife, laughed to himself, and thus said, shall a son be borne to one that is an hundred year old, and shall Sarah bear being 90. year old: and he prayeth in the same place, that Ishmael might live in God's sight: for the solution of this doubt there are diverse opinions.

1. Chrysostom hom. 6. de poeniten. and Jerome lib. 3. cont. Pelagian. are of opinion, that Abraham offended by incredulity, and Chrysostom addeth further, that for this his son of incredulitic Abraham's posterity was punished with 400. years servitude. But this is contrary to the Apostle here, who freeth Abraham from all doubting and unbelief: And Chrysostom himself returneth this opinion, hom. 40. in Gen. there showing, that Abraham did not waver anything at all in faith.

2. Johannes Arboreus as Pererius citeth him, dispute. 9. thinketh that Abraham at the first doubted of God's promise, but afterward being strengthened and confirmed by the Lord's words, he believed and cast away all doubting: of the same mind seemeth Basil to have been before, homil. de poeniten. Abraham fidelis inventus est, & tamen iuvenire est, vbi hae • verit, Abraham (in the end) was faithful, but we may find where he did somewhat stick and doubted: But the Apostle cleareth Abraham from all doubting and unbelief both first and last, Neither did he doubt of the promise of God, through unbelief.

3. Cajetan in his commentary here thinketh that Abraham doubted not at all of the truth of God, promise, but he was uncertain only how the Lord's speech should be taken, whether properly or figuratively: But it is evident that Abraham understood the Lord to speak properly without any figure or mystical sense: for he saith, shall a Son be borne to him that is an hundred year old?

4. Ambrose and Augustine do free Abraham from all manner of doubting: and think that his laughter and his question which be moved, was not diffidentis. sed de mirantis omnipotentiam Dei, of one which doubted, but rather admired the omnipotency of God: to this purpose, Ambrose lib. 1. de Abraham. c. 9. Augustine lib. 16. de ciuit. Dei, c. 26. But it appeareth that Abraham did cast some doubts in his mind: when after God had promised him a Son by Sarah, yet he desired that Ishmael might live in his sight.

5. Wherefore we neither with the first impute unto Abraham any incredulity, who though he laughed, as Sarah did afterward, yet he upon another occasion: it was in him a sign of spiritual joy, but in the other of womanly vanity and lightness: and therefore she is rebuked of the Angel, but Abraham is not reprehended: neither yet do we say, that Abraham was at the first incredulous, but afterward upon better reason was swayed: not yet do we ascribe so perfect a faith unto Abraham, as though he had no doubts at all. But that he had a conflict at one and the same time in himself: he did wrestle with his own reason, but stayed not there, he presently by faith overcame all difficulty: and that interrogation which he made proceeded not of doubting, but of a desire to be further instructed, how that thing should be, & so to be confirmed in faith: like as the virgin Marie at the time of the annuntiation propounded the like question, not of any incredulity or curiosity, but only of a desire to be further confirmed in her faith: like as Gideon and Hezekiah asked signs of God for their confirmation, wherein they were heard and their desire granted: whereas Ahaz was reproved for his peruersenes, because he refused a sign, when it was offered of God: to this purpose Martyr, Calvin: for fides non respuit media à Deo instituta, licet non est illis penitus addicta, faith refuseth not the means appointed of God, although it be not altogether addicted unto them, Faius, so also Gorran, non fuit quaestio dubitatunis, sed admirationis, it was not a question of doubting, but admiring: see more of this question, Hexapl. in Gen. c. 17. quest. 11.

Quest. 36. How Abraham is said to have given glory unto God. ver. 20.

This phrase to give glory unto God is taken two ways in Scripture, and uttered of two sorts of men, either of the righteous, or of the wicked: when it is used of the righteous, it sometime signifieth the acknowledging of his truth and power, as John. 3.33. he that received his testmonie hath sealed, that God is true: or it is taken for giving thanks, in acknowledging thankfully the benefits received, as Luk. 17.18. there is none returned to give God praise save this stranger: when this phrase is uttered of the wicked, it either signifieth an acknowledging of God's justice in punishing, as 1. Sam. 6.5. the Philistines in sending a present to the God of Israel, are said to give glory unto him: that is, to confess, that it was his hand and none other, that was upon them: or else it signifieth to stand in awe of God, and to know that he is the reuealer of secrets, and so to confess the truth, and not to lie in his presence: as Joshua when he urged Achan to confess the truth, bid him give glory unto God, Ios. 7. so they say in the same sense to the blind man, John. 9.24. that he should give glory unto God: Now in what sense the Apostle saith, that Abraham gave glory unto God, it is diversely scanned.

1. Chrysostom and Oecumenius thus expound it, non curious agere Deum glorificare est, not to deal curiously is to glorify God: as curously to inquire is to dishonor God. But this rather is a sequel and effect of giving glory to God not to be curious, to give glory goeth before, as the cause of the other.

2. Gorran and gloss. interlin. taketh it for praising God, de fidei suae constantia, for the constancy of his faith. 3. Haymo de acceptis beneficijs, for the benefits received. 4. Osiander, tribuens ei laudem veritatis, giving him the praise of the truth, for he that believeth not God's promises, taketh him in effect not to say the truth, and so dishonoreth him. 5. Tolet, nihil impossible Deo credidit, he believed that nothing was impossible unto God. 6. Lyranus: he ascribed the promise not unto his merit or worthiness, but unto the goodness of God. 7. But with Beza I join all these together, agnito & collandato Deo, &c. he acknowledged and praised God that he is true and gracious: so Bucerus, illum verum, omnipotentem credit, illum, invocat. colit, &c. he believeth him to be both true and omnipotent, and doth call upon him, worship, and adore him.

Thus Abraham's faith is set forth, quod credidit confidenter, that he believed confidently, He did not doubt of the promise of God thorough unbelief • gratanter, he believed thankfully, because he gave God the glory: and certainly, he was fully assured, Gorran.

Quest. 37. What was imputed to Abraham for righteousness.

v. 22. Therefore even it was imputed to Abraham for righteousness. 1. Tolet will have this referred not simply unto Abraham's saith, to prove that not his works, but his faith were imputed unto him for righteousness, but unto the quality of his faith which was perfect, because he was assured: he believed confidently: But seeeing the Apostle addeth that it was not written for Abraham only but for us also, that faith should be imputed to us for righteousness, it is evident, that the Apostle hath not relation unto the particular quality of Abraham's faith, but generally unto the condition and nature of faith, whereby all that believe are justified: for otherwise none should be justified, but they which have the like perfect faith, as Abraham had.

2. Origen's collection here also is not found: that because the Greek conjunction 〈 in non-Latin alphabet 〉 , and, is here used, inferreth, that the like may be said of other his virtues, as piety, mercy, charity, quod reputata est ad iustitiam, that it was reputed unto him for justice: But this gloss is contrary unto the text, which saith Abraham believed God, and it was counted unto him for righteousness: this justice is imputed unto his faith, not to any other of his virtues: for it is the office only of faith to believe, and not of the rest: now the Apostle inserteth the conjunction, and, because the sentence is so expressed by Moses, which dependeth on the other clause, Abraham believed God, then it followeth, and it was counted to him for righteousness.

Quest. 38. Of these words, Now it is not written for him only, &c. ver. 23.

1. Here then is confuted their error, who think that the Prophets did write upon special and particular occasions only for that age, wherein they lived: But the Apostle showeth, that this Scripture was written for our use: as he saith again, c. 15.4. Whatsoever is written, is written for our learning, Pareus.

2. But all things which are written of Abraham, are not written for our imitation: as his arming of himself to recover Lot, that was taken captive, his offering up of his son in sacrifice, and such like acts: for we must distinguish between the universal or general calling of those holy men, which was to be worshippers of God, and their particular, which was for some special service: in their general calling the holy Patriarchs are by us to be imitated, and in such actions, as thereunto belonged, as Abraham is set forth to us an example for believing: but the particular acts, which they did by some special and extraordinary direction of the spirit, are not by us to be imitated, Martyr.

3. Yet there is somewhat to be observed even in the singular and extraordinary acts of the fathers, worthy of our imitation: As in Abraham's readiness to sacrifice his son, thus much we learn, that as he preferred the commandment of God before the life of his son, so we should prefer the will of God before all other things, Martyr. And so Origen here observeth well, est viri sapientis, &c. it is the part of a wise man to observe, quo •••• vnum quod{que} opus, quod de Abrahame scribitur, &c. how every work which is written of Abraham, may be fulfilled in him.

4. The same Origen also here hath another good observation, not only the things written of Abraham, are written for us, sed quae de Isaac scripta sunt, similiter accipienda, &c. 〈◊〉 the things written of Isaac, are so to be taken likewise, and so of Jacob, &c. for the Apostles rule is general, as is alleged before: that whatsoever is written, is written for our •••• ing.

Quest. 39. How Abraham's faith is to be imitated by us.

v. 24. But also for us, to whom it shall be imputed, &c. 1. Here the Apostle showeth that our faith must be answerable unto Abraham's in these three things. 1. first in the benefit of imputation of righteousness: as justice came unto Abraham by imputation, so also it is given unto us: the same kind of justice before was always in the Church, from the beginning of the world to the ende. 2. he showeth to whom this benefit of imputation is imputed, namely, unto believers such as Abraham was: unbelievers then are excluded. 3. what must be believed: even the same thing which Abrahā believed of God, that he was able to quicken the dead: so we must believe in God, that raised up Jesus from the dead: in which faith two things are contained, the manner we must believe in God, which noteth a firm and steadfast assurance, and the matter which showeth three things, the author, God that raised, Jesus that is raised, and the end, in confessing him to be our Lord, that is, our Savior, Mediator, and Redeemer.

2. But it will be objected, that Abraham's faith is inimitable, because it was great and miraculous, and a perfect faith. Answ. 1. It was a perfect faith in comparison of ours, but not perfect in it self: for there is no mortal man's faith so perfect, but it is mingled with some doubting. 2. we are not required to imitate his faith in the quantity and greatness thereof, but in the quality that we believe in God as he did: Faius: and yet Abraham's faith was a great faith rather in respect of the fathers which lived under the Old Testament, then of the faithful under the new.

Quest. 40. Wherein Abraham's faith and ours differ, and wherein they agree.

1. They differ in promissionis specie, in the kind and quality of the promise: for Abraham was promised, beside the spiritual blessing in the Messiah, the possession of the land of Canaan, the multiplying of his seed, the victory of his enemies, the inheritance of the world: to us is only promised the inheritance of the kingdom of God. 2. in obiecto fidei, in the particular object of faith: Abraham believed in him which doth quicken the dead: but we believe in him, that raised Jesus from the dead: which particular point of faith was not so plainly revealed to Abraham. 3. Abraham's faith was exemplary for us to follow, and he is made in that respect the father of the faithful: but the faithful and believers now are only the children of faithful Abraham.

2. Now Abraham's faith and ours herein agree. 1. in the general object, which is God, that quickeneth and raiseth the dead: 2. in the manner, condition, and quality: for Abraham's faith was firm and certain, he was fully persuaded: and such must our faith be. 3. the end and scope of his faith and ours is the Messiah, the promised seed. 4. the effect is the same, the imputation of righteousness, Pareus.

Quest. 41. How Christ is said to have been delivered up for our sins, v. 25.

Christ was diverse ways, and by diverse delivered up. 1. he was delivered up by the determinate counsel of God, Rom. 8.31. he spared not his own son, but gave him up 〈◊〉 us all unto death.

2. He was delivered up by himself, Galath. 2.20. Who hath loved me and given himself for me. Ephes. 5.25. as Christ loved his Church and gave himself for it.

3. By Judas: Matth. 26.21. One of you shall betray me.

4. He was delivered up by the Jews: as Pilate saith unto Jesus, John. 18.35. thine own nation, and the high Priests have delivered thee unto me.

5. He was also delivered up by Pilate to be crucified, John. 19.16.

6. And lastly, he was delivered up by Satan, John. 13.2. the devil had put it into the heart of Judas to betray him, Gorran, Tolet.

So then Christ was delivered up à patre permittente, of his father permitting: à scipso s • lutem hominis procurante, of himself procuring man's salvation: à Iudae prodente ; of Judah • betraying him: à Iudao invidente, of the Jews envying him: à Pilato iudicante, of Pilate • judging him: à diabolo suggerente, of the devil suggesting, Gorrh.

But the Apostle here speaketh of the first kind of delivering up by God his father, •• that the ineffable counsel of God's wisdom, and mercy toward us may appear. 2. that it might be known that Christ died not by chance, or of any weakness or imbecility, •• by the counsel of God, wherein appeareth Christ's great love in willingly offering himsel •• for us, Pareus : 3. that the same author may be known both of Christ's delivering to death and of his raising again: God raised him up, v. 24. Tolet.

42. Quest. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sins to Christ's death, and justification to his resurrection. v. 25.

v. 25. Who was delivered up for our sins, and is risen again for our justification: here the Apostle seemeth to ascribe our justification unto the resurrection of Christ: where he must not be so understood, as though Christ's death only merited for us remission of sins, and not justification also: for elsewhere this our Apostle doth place our justification in our redemption by the death of Christ: Rom. 3.24. We are justified freely by his grace, thorough the redemption that is in Christ Jesus: and S. Peter likewise faith, 1. epist. 2.24. Who his own self bare our sins in his body on the tree, that we being delivered from sin, might live unto righteousness, &c. Divers interpretations then, are given of these words, to remove this doubt.

1. Some do give this reason of this distinction: that Christ is said to be risen for our justification, that is, to be an example of newness of life: as Augustine applieth this sentence, super Psalm. 101. & ser. 2. pasch. serm. 2. Christus crucifixus est, vt ostenderet veteris homiris occasum, &c. & resurrexit vt in vita sua ostenderet vitae nostrae novitatem, Christ was crucified to show in us the dying of the old man, and he rose again to show in his living again our newness of life, &c. to the same purpose Origen, and Anselm upon this place; and likewise Thomas 3. part. quest. 56. artic. 2 that quantum ad efficientiam, in respect of the efficacy both the passion and resurrection of Christ, are the causes of both, sed quantum ad exemplaritatem, &c. but in respect of the exemplary virtue and force, the passion of Christ is the cause of remission of sins, and his resurrection the cause of newness of life: this interpretation is approved by gloss. ordinar. Gorran. Bellarm. lib. 2. de effect. sacram. c. 9. resp. ad argum. 5. Pererius dispute. 10. numer. 49. and by Stapl. Antidot. pag. 259.

But Tolet annot. 25. misliketh this sense upon this reason; because as the one clause of this sentence is to be taken, so is the other: but the Apostle saying, who was delivered (to death) for our sins, insinuateth a satisfaction made by his death for our sins, not an example shown of mortification: therefore in the other part he must be understood likewise to speak of the cause of our justification, not of an example only. And further there is difference between justification, and newness of life: the Apostle saith, c. 6.4. As Christ was raised from the dead, &c. so we should walk in newness of life: here the Apostle speaketh of the exemplary imitation of Christ's resurrection in newness of life, which is our sanctification and regeneration, but justification is a diverse thing from sanctification, which is as the frait, and the other, the cause thereof.

2. Caietane thus expoundeth, we are said to be justified by Christ's resurrection, because we are justified by faith, which is confirmed by Christ's resurrection; and so products sumus ad iustificationem, per fidem resurrectionis, we are brought unto justification, by the faith of the resurrection. And they add further, that our faith is specially directed unto Christ's resurrection: for the Jews and heathen did confess that Christ died, but not, that he rose again: to this purpose Vatablus, Christ rose for our justification, that we should believe him to be the Son of God, and so by that faith be justified: to the same purpose Faius.

But Peter Martyr resureth this opinion, because our faith must as well aim at the death of Christ, as at his resurrection: and although the Jews knew that Christ died, yet they did not acknowledge, that he died for our sins, Tolet addeth this reason further, that like as the death of Christ was not an argument only, and confirmation of our faith, but the very cause of the remission of our sins: so his resurrection must be held to be not an argument, and proof of our faith, but the very cause of our justification.

3. Tolet here bringeth in another exposition, which he doth father upon Theodoret: Christ rose for our justification, vt communem omnibus resurrectionem procuraret, to procure the common resurrection of us all: for unless Christ had risen again, we should not have risen again.

But 1. nowhere in Scripture is our resurrection called by the name of justification: 2. and our resurrection was as well merited by Christ's death, as by his resurrection. 3. if Christ indeed had not risen at all, neither should we have risen: but his body might have been kept incorruptible in his grave unto the ende of the world, and then he might have risen, and we with him, but then should we have been justified: he rose therefore for our justification, not for our resurrection.

4. Some will have these two benefits, of remission and justification, to be indifferently referred as well to the death, as to the resurrection of Christ: as Theophylact, mortuus est & exe: tatus à morte, &c. he died, and was raised from death, to free and exempt us from our evil works, and to make us just: to the same purpose Haymo, vt credentes eum passum, &c. that believing him to have suffered for our salvation, and to have risen from the dead: per hanc fidem mereamur iustificari, we may be counted worthy to be justified by this faith: So Emmanuel Sa. vtrun{que} factum propter vtrunque, both of these were wrought by both these. But if both these benefits were in like sort and manner wrought by both those actions of Christ, there should appear no reason of this distinction which the Apostle useth.

5. An other exposition is, Christ rose for our justification, that is, ad eam demonstradam, for the manifestation and demonstration of it, Piscator: he had purchased indeed both our redemption from our sins, and our justification by his death and passion: but resurrection gloriosa testatus est, he witnessed by his resurrection, that he had overcome hell and death for us, Osiander. But the Apostle showeth the very real cause of our justification, not the testification only thereof by Christ's resurrection, as his delivering to death, was the very cause of the remission of our sins.

6. Some give this sense, he is said to have risen for our justification, quia salutis predicatio, & redemptionis applicatio generalis, &c. because the preaching of salvation, and the general application of redemption, was to follow after the resurrection, Tolet. annot. 25. to the same purpose, Pet. Martyr, our redemption was purchased by the death of Christ, but that the same might be applied unto us, spiritu sancto opus fuit, it was needful the spirit of God should be sent. These by justification understand the application, publication, and preaching of justification. But this seemeth not be so fit neither: for as in the one part of the sentence the Apostle toucheth the true working and efficient cause of the remission of sins, Christ's delivering unto death, and not the application or publication, so must the other part of our justification be understood: And Christ might if it had pleased him have given his Apostle a commission to preach his death and passion before his resurrection: yet had we not been fully justified, until he had risen again.

7. But among the rest that exposition, which goeth under the name of Ambrose in the commentary upon this place, seemeth to be most unreasonable: that the Apostle thus divideth these benefits, to show, that as many as were baptized before the passion of Christ, solam remissionem peccatorum accepisse, received only remission of sins: but after Christ's resurrection, as well they which were baptized before, as after, esse omnes vere justification, were all truly justified: This one place doth give just occasion of suspicion, that those commentaries were not composed by Ambrose: for remission of sins cannot be separated from justification: whosouer hath the one, hath likewise the other, because they are pronounced blessed whose sins are remitted before, ver. 7. but there can be no blessedness without justification.

8. Hugo is somewhat curious to show the reason, why remission of sins is ascribed unto Christ's passion, and justification unto his resurrection: first, he saith, that Christ's passion, is both causa, meritum, figura, the cause, merit, and figure or form of remission, but it is the cause, and merit only of justification, and newenesse of life, not the form: it is the cause moving, that we should live in sin, for which Christ hath died, and Christ by his death merited forgiveness of our sin: and he hath given in his death a form, that as he died in respect of his bodily life, so we should die unto sin: now of newenesse of life Christ's death is both the cause moving, and meriting of newenesse of life, but not a figure so it agreeth in three points with the remission of sins: and in two only with justification.

Likewise Christ's resurrection was both the cause moving unto newenesse of life, are the form and figure, that as Christ rose again, so we should rise unto newenesse of life but of remission of sins it was only the cause moving, not the form: but of neither was it any meritorious cause, for Christ having put off his mortal body in the resurrection, was not in statu merendi, in the state of meriting: so the resurrection of Christ agreeth with justification in two points, in being the cause and figure or form, but with remission of sins only in one, in being the cause, therefore justification is rather ascribed to Christ's resurrection, then unto his passion: to this purpose Hugo: But he faileth in this his subtle and curious distinction. 1. for seeing that the passion of Christ in two points, as be himself observeth, agreeth with justification, namely, in being the cause and merit thereof, and the resurrection in two likewise, in being the cause, and figure or form: justification should rather in this regard be ascribed unto Christ's passion, because it was merited by it, and not by the other: and the rather, because the Apostle hath nothing to do with the exemplary form of the one or the other, but to show the true causes: and so the passion of Christ shall agree in two respects with justification, and the resurrection of Christ, but in one.

9. To draw then this question to an ende, there are two answers which I insist upon as the best, and so I will join them both together.

1. The Apostle doth put justification unto the resurrection of Christ, because although it were merited by his death, yet it had the complement and perfection by the resurrection of Christ: for if Christ had not risen again, he had not shown himself conqueror of death, and so the work of our redemption had been imperfect: thus Calvin, Beza, Gwalther: and to this purpose Rollecus distinguisheth well between meritum & efficacia, the merit of justification in respect of Christ, and the efficacy thereof in respect of us: Christ did meritoriously work our justification and salvation by his death, and passion: but the efficacy thereof, and perfection of the work to us-ward dependeth upon his resurrection: the like distinction the Apostle useth saying, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation: not really distinguishing them in the causes, one from the other, but showing that the complement and perfection of the work, consisteth in both.

2. Hereunto add, that although these two benefits of our redemption, remission of sins, and justification, are in themselves, and in the use of them common and undivided, and are indifferently sometime ascribed to Christ's death and passion, Rom. 3.24. Ephes. 1.7. and sometime to his resurrection, Rom. 10.9. yet in respect of their proper causes they are discerned, rather then distinguished, as the remission of sins is properly referred to Christ's passion, justification to his resurrection, Pareus: and the reason is yielded by Thomas: effectus habet aliqualiter similitudinem causae, the effect hath in some sort the similitude of the cause, our mortification in the remission of sin, answereth to Christ's death, our justification and spiritual life, to Christ's rising again to life, Mart. Thus the works of our creation, redemption, sanctification, are indifferently ascribed to the whole Trinity, as works of their deity, and yet are discerned in respect of their several persons: And this shall suffice of this intricate and difficult question.

4. Places of doctrine.

5. Places of controversy.

6. Moral observations.

v. 7. Blessed are they whose iniquities are forgiven: Peter Martyr here noteth well, that our sins only do hinder our blessedness: for iustificatio est inchoata beatitudo, our justification is an happiness inchoate or begun: so then when our sins shall be fully taken away, then our beatitude and blessed estate shall no longer be deferred: as our happiness begun bringeth with it the remission of sin, so when it is finished, all our sins with the remainder of them, shall be clean purged.

v. 13. The promise, that he should be heir of the world. Although the faithful have the promises of this life, so far as the Lord seeth it to be expedient for them; yet their peculiar inheritance is the kingdom of heaven: the children of God therefore must comfort themselves in the hope and expectation of their proper inheritance, though in the mean time they be stripped and dispossessed of the things of this life: As Abraham had the land of Canaan promised him, and yet he himself had no inheritance in it, no not the breadth of a foot, Act. 7.5. so we must be revived with the hope of our celestial inheritance, though we possess little in this world: as Abraham was promised to be heir of the world, not so much of that present, as of that to come.

v. 18. Abraham above hope believed under hope. This teacheth us, that we should never despair, or cast off our hope, but comfort our selves in God, though we see no means, as Abraham believed God's promise, concerning the multiplying of his seed, though he saw no reason thereof in nature: such a godly resolution was in Job, cap. 13.15. Though he slay me, yet will I trust in him. Then God showeth himself strongest, when we are weakest: and his glory most appeareth, when he helpeth us being forsaken of all other worldly means.

v. 20. And gave glory unto God. As Abraham praised and glorified God for his mercy and truth, so we ought to magnify God, and set forth his praise for all his mercies toward us: the Lord is not so well pleased with any spiritual sacrifice and service, as when he return unto the praise of every good blessing: as the Prophet David said, Psal. 116.12. What shall I render unto the Lord for all his benefits, I will take the cup of saving health, and call upon the name of the Lord: this is all the recompense, that either God expecteth at our hands, or we are able to perform, to give him thanks for all his benefits.

v. 23. Now it was not written for him only, &c. but for us, &c. Seeing then that the Scriptures are written generally for all the faithful, we have all interest in them: and therefore everyone of God's children should hereby receive encouragement, diligently and carefully to search the Scriptures, as appertaining and belonging even unto him: as our Savior saith, John. 5.39. Search the Scriptures, for in them you think to have eternal life: who would not search his ground very deep, if he thought he should find gold there: so much more should we be diligent in searching the Scriptures which show us the way to eternal life, which is far beyond all the treasures of the world.

v. 25. Who was delivered to death for our sins: Seeing then that Christ died not in vain, but brought that work to perfection, for the which he died, this now maketh much for the comfort of God's children, that their sins are verily done away in Christ, and blotted out in his death: this was S. Paul's comfort, that Christ came into the world to same sinners, of whom he was the chief, 1. Tim. 1.15.

This also teacheth us to die unto sin, which was the cause that Christ was given up unto death, as Origen well observeth, quomodo non alienum nobis & inimicum omne ducitur peccatum, &c. how shall not every sin seem strange, and as an enemy unto us, for the which Christ was delivered up unto death?

The fifth chapter.