Commentary on Romans

8. Quest. Why the love of God is said to be shed abroad in our hearts.

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

9. Quest. Why it is added by the holy Ghost, which is given us.

1. The spirit of God is mentioned as the efficient cause of this work: the love of God is said to be shed in our hearts by the holy Ghost, because the spirit of God beareth witness unto our souls, that we are the sons of God, Rom. 8.16. Osiander. Pareus, facit nos intelligere charitatem Dei, &c. the spirit of God maketh us to understand and feel the love of God toward us.

2. And this work is ascribed to the spirit, not excluding the Father and the Son, to whom this love toward mankind is common: but the Apostle observeth the property of their persons, because as election is given unto God the father, and Redemption to the Son, so love is the proper work of the spirit: both to cause us to feel the love of God, and to make us to love God again.

3. And here we are not to understand only the gifts of the spirit, but the spirit it self; which dwelleth in us, not in his essence, which is infinite, but by his power, illuminating, directing, converting us: Faius: so Tolet well saith, that the spirit non solum dona sua nobis communicate, sed per ea in nobis inhabitat, &c. doth not only communicate his gifts unto us, but also by them dwelleth in us.

4. In that the holy Ghost is said to be given us, thereby is signified, quod non proprijs vi • tutibus, &c. that we have obtained the spirit not by our own virtue, but by the free love of God: Oecumen. and the person of the holy Ghost is noted, in that he is said to be given: and the givers are the Father and the Son. Hug. Card.

10. Quest. How Christ is said to have died according to the time. v. 6.

1. Some do refer these words to the former clause, and read thus, when we were yet weak according to the time: that is, we were weak in the time of the law, when grace yet appeared not: so Chrysost. Theodor. and Erasmus thinketh this is added, as a mitigation of their infirmity: but it is against the Apostles use to qualify the corruption & euilnes of man's nature: and he speaketh to the Gentiles, that had not the law, as well as to the Jews.

2. The most do apply it unto the latter clause, that Christ died in his time: and here there are diverse opinions. 1. Some understand it of the short time, which Christ's death continued, namely but three days, Ambrose, so also Lyranus. but that time being assigned see Christ's resurrection, is not fitly expounded of his death. 2. Sedulius thus interpreteth, qu •• in vltimo mundi tempore mortuus est, because he died in the last time or age of the world. 3. According to the time, that is, he died temporally in the flesh which is mortal: for eternity knoweth no time. Haymo. 4. Jerome. epist. ad Algas. referreth it to the opportunity of time: Christ died in a fit time, when the world stood most in need of his redemption. 5. But the best exposition is, that Christ died in the fullness of time, as the Apostle speaketh, Gal. 4.4. the time decreed and appointed of his father: thus expoundeth Theodor. and Theophyl. tempore decenti & destinato, in a meet time, and appointed of God: so also Beza, Par. Tol. with others.

11. Quest. Of the meaning of the 7. v. One will scarce die for a righteous man, &c.

1. The Syrian interpreter readeth in the first place, scarce will any die for the wicked which reading Beza seemeth not to mislike, but that all the Greek copies are otherwise: and Junius thinketh that here one word by the writers was taken for another, because of the near similitude in the Syrian tongue: and thinketh it should rather be read according to the Greek copy, for the righteous, not for the wicked.

2. Some do take here these two, the righteous, and the good, to be one and the same: and some confounding these two, do not understand these words of the person of the just and good man, but of the cause, Hier. epist. ad Alg. and so this should be the sense, that although scarce and sieldome, yet sometime one may be found to die for a just and good cause: some likewise taking these two for one, apply it unto the person of the righteous and good man, Chrysost. Lyranus. Tolet. Par. Faius. But the Apostle first saying negatively, one will • scarce die, &c. and afterward using a kind of correction, that one may die for a good man, doth evidently distinguish these two clauses.

3. The most then do divide these two, and take the just and righteous, and the good to be diversely taken by the Apostle.

1. Wicked Marcion, as Jerome reporteth, by the just did understand the God of the Old Testament, for whom few offered themselves to death: by the good, the God of the New Testament, that is Christ, for whom many are found ready to die. But this opinion beside the blasphemy thereof in making two diverse God's, and authors of the Old and New Testament, containeth apparent absurdity and falsehood: for both many gave their lives in the Old Testament in defense of the law of God, as the three children, Dan. 3. and many in the time of Antiochus Epiphanes, as the history of the Maccabees testifieth: and beside, many thousand Martyrs are found to have died for Christ: whereas the Apostle speaketh of very few, that will die for a good man.

2. Arius contrariwise by the just understandeth Christ, and by the good the Father, of whom Christ testifieth, that none is good but God. But if Christ be this just one, for whom so many thousand Martyrs willingly gave their lives, how saith the Apostle, that scarce any will die for a just man?

3. Eucherius by the just interpreteth the Law and Old Testament, by the good Christ, and the New Testament: for few Martyrs are found in the Old Testament, and many in the new. But beside that it is against the scope and mind of the Apostle, to understand this of dying for Christ, who by this comparison setteth forth the love of Christ, who died for evil men, even for his enemies, whereas few are found ready to die for the righteous and good: the words of the Apostle will not bear this sense, who in saying, for a good man it may be, that one dare die, noteth the paucity and fewnes of them: whereas many thousands have died for Christ in the New Testament.

4. Some by the just understand the virtuous, by the good the innocent, for whom one may die in commiseration and pity toward him: Haymo, Thom. Aquin. Gorran: or because innocence is favored of men, iustitia habet aliquid severitatis, justice hath some rigor and severity in it. Hug. Cardinal. But a man cannot be just, but he must also be innocent: these two then are not thus distinguished.

5. Caietane understandeth by the just, an ordinary, virtuous, or righteous man: by the good some excelling in the works of supererogation, for such one perhaps dare die. But such works of supererogation we acknowledge not: all that a man hath is too little for himself, he hath no superfluity to supererogate to another.

6. Osiander, and Emmanuel Sa, do understand in both those clauses, the things, not the persons: and the first they expound of just punishment, which none willingly suffer: in the second the good and honest cause, for which one may be found ready to die. But the phrase to die for the just, will not bear that sense: a man is not said to die for just punishment, but by it, or with it: and yet in this sense some have been found, which willingly suffered their just punishment, as the these converted upon the cross, who said unto his fellow, Luk. 23.41. We are righteously here.

7. The best interpretation then is, that by the just we understand such an one, as is in himself a righteous and virtuous man: by the good such as have deserved well of us, that are liberal and bountiful men, from whom we have received good: so Beza interpreteth, one that is profitable to him: of whom he hath received good, Genevens. so also Catharinus a Popish writer: and some by the good understand such as are dear unto them, as their children, parents, friends, country: as some such were found among the Romans, that gave their lives for their friends and country. P. Mart. And this exposition may be confirmed by the opposite part: that Christ died for us being sinners, v. 8. yea his enemies, v. 10. whereas men will not die for the righteous, and hardly for their friends.

12. Quest. Of the difference between Christ's dying for us, and those which died for their country.

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

13. Quest. Of the greatness of the love of God toward man, in sending Christ to die for us, v. 8.

This exceeding great love of God is set forth by three circumstances, what they were for whom Christ died, sinners and enemies to God; what Christ was, that suffered, even the Son of God; and what he endured and suffered, even to die for them.

1. The condition of them for whom Christ died is set forth by three names: they are said to be weak, as not able to help or deliver themselves, ungodly, as they which had left the worship of the only true God, and had defiled themselves with idolatry: sinners, which had every way transgressed the law of God: Tolet. annot. 10. Origen here comprehendeth all kind of sins: for either one of ignorance, and infirmity sinneth, and he is called weak: or he is an obstinate and malicious offender, who is called the sinner: Sinners in Scripture are said to be those, not which commit any sin, but those in whom sin dwelleth and reigneth: as John. 9.31. and such were we by nature: Beza. yea we were not only sinners, but enemies unto God: which setteth his love forth so much the more, that he sought our good, not only being evil, but also adversaries unto him: So that while we were sinners, and so God hated us in respect of our sins: yet at the same instant, amabat, secundum quod opus eius, he loved us, as his own work. gloss. ordin.

2. God's love further appeareth in sending his own Son into the world: nothing is dearer to a man, then his own son: and therefore God's love doth herein most show it self, in that he sent not either Angel or Arkangel, or any other of his glorious creatures to die for us, but his own son. Martyr.

3. And this Son of God was not only made man for us, and lived in the flesh, and suffered many things for our sake, but he died for us: it had been a sufficient demonstration of his love, to have humbled himself, to take upon him the nature of man, and to walk and converse among sinful men: But in that he died, and that for his enemies, it showeth an unspeakable love: there is no greater love among men, then when one bestoweth his life for his friends, John. 15.13. But Christ's love here exceeded, that he gave his life for his enemies: Gorran.

14. Quest. Whether man's redemption could not otherwise have been wrought then by the death of Christ.

1. It was not necessary that Christ should die for our redemption, either by the necessity of coaction, as though God had been by some urgent occasion compelled thereunto: set God is not forced, he worketh most freely: nor yet by necessity of nature: as it is impossible in the divine nature, that God should lie, or be untrue: but no external work done by God proceedeth from the necessity of his nature: there was then no absolute necessity, that Christ should die for us, nor yet any hypothetical or conditional necessity, the end being considered, namely, the salvation of man: for it had been possible for God by other means, then by the death of his Son, to have wrought the salvation of man.

2. Yet was it necessary that Christ should die for mankind, the wisdom and counsel of God considered; because there was no other way whereby the greatness of the love of God could be shown unto man, then by giving his own Son to die for us: P. Mart. there might have been another way, in respect of God's power, to whom all things are possible, sed nullus humanae miseriae convenientoir, but none more convenient in regard of man's misery: for what can more comfort us, & deliver us from despair, then that it pleased God, that a man like our selves should die for us: gloss. ord. and though there must have been another way found out, Liberandi, to deliver man; tamen non redimendi, yet not of redeeming man, Gorran: for man could not properly be said to be redeemed, unless the ransom had been paid, and the punishment due unto man satisfied, which was by the death of Christ.

15. Quest. Wherein the force of the Apostles reason consisteth, saying, Much more being reconciled we shall be saved by his life, v. 9.

1. The ordinary gloss thus collecteth, because it is more to take away sin, then iustos & cooperantes salvare, to save those that are just, and fellow workers: as though this were the Apostles argument; it was an harder matter to work our justification, which was done without us, then now to purchase salvation, whereunto man himself worketh. But this is far from the Apostles meaning, to make man a joint worker with Christ in the matter of justification: for he ascribeth all here unto the death and life of Christ.

2. Wherefore the force of this comparison, being from the greater to the less, consisteth in these three points. 1. for whom Christ hath done this. 2. how he hath wrought it. 3. and what.

1. The first is observed by Chrysostom: he justified us by faith in his blood, when we were enemies, now amici facti sumus, we are made his friends, and therefore he will much more save us.

2. The next is observed by Oecumenius, and Chrysostom also toucheth it: it is not necessary, 〈◊〉 post hac silius moriatur, that afterward the Son should die anymore: if then justification be already wrought for us, which required Christ's death; much more now shall we obtain the perfecting of salvation, to the which Christ's death again is not required. Pareus, and before him Gorran, do place the comparison in the opposition between life and death: if he could justify us by dying, multo magis vivens, &c. much more being alive can he save us.

3 It is more to justify and reconcile sinners, then to save them being justified. Christ hath done the first, much less need we doubt of the second: Pet. Mart. But Lyranus hath here a corrupt gloss, giving this reason, why it is a greater work to justify a sinner, then to glorify him being justified, because one cannot merit his justification: but he that is justified may per gratiam mereri de condigno vitam beatam, &c. may by grace deserve of condignity a blessed life, &c. This is contrary to the Apostle, who saith, Rom. 6.23. that the gift of God is eternal life, &c. it cannot then be any wise merited.

3. Now salvation is ascribed to the life of Christ, not as though the life of Christ rising from the dead were the price of our redemption, but because Christ by his resurrection and life did perfect our salvation: and he now ever liveth to be an intercessor for us unto his father, and to bring us unto glory: wherefore to finish and make perfect our justification, the life of Christ and his resurrection must be joined with his death and suffering: as the Apostle concluded before in the very last words of the former chapter, Pareus.

16. Quest. Why the Apostle saith, not only so, but we also rejoice in God, &c. v. 11.

1. Some do make this connection: that we only shall not be saved by Christ in the life to come, but now also rejoice in the hope thereof, Lyranus. Gorran. and before them Theo •• et: likewise Anselm we glory in this, quia consider amus nos futuros cum illo in gloria, we consider we shall be with him in glory.

2. Oecumenius giveth this sense, least any might think it a shame unto us, that we could not be otherwise redeemed then by the death of Christ: the Apostle addeth that we •• eede not be ashamed thereof, but rather glory therein, because it was a sign of the great love of God, that he spared not his own Son for us.

3. Some refer it to our glorying in tribulations, Sa: but it is more to glory in God, •• en to rejoice in tribulation.

4. But the Apostle setteth down here the highest degree of the rejoicing of Christians: they do not only rejoice under the hope of glory, nor in tribulation, which two degrees the Apostle mentioned before, ver. 2. but they rejoice in God: which is to rejoice, quod Deum propitium habeas, that thou hast God thy merciful father, Pareus. •••• care, Deum habere patrem, &c. to boast, that we have God our father, protector, and ••• ender, Tolet. gloriamur Deum esse nostrum, we rejoice, that God is ours: Calvin. gloria ••• de ipsius in nos clementia, we glory of his clemency and love toward us, Osiander. And •• s the Apostle here amplifieth three effects of justification, before propounded, v. 1, 2. to ••• e peace with God, to stand in the state of grace, and to rejoice: so here he saith we are reconciled by his blood, then we are saved by his life, and so have a perpetuity and certainty in our state, and we dare also glory in God. Pareus.

17. Quest. Whether anything need to be supplied in the Apostles speech, v. 12. to make the sense perfect.

v. 12. As by one sin entered into the world, &c. 1. Some do think that the redditiue of this similitude is wanting: for unto this, as by one, &c. should answer the other part, so &c. Origen giveth this reason thereof, that S. Paul omitted the other part: so by one man's obedience came righteousness, propter negligentiores, least the negligent and careless sort, should have presumed too much: but this can be no reason, because the Apostle both before and after had expressed as much, that we obtain life and righteousness by Christ.

2. Bullinger consenteth with Origen, that there is in this speech of the Apostle an 〈 in non-Latin alphabet 〉 , some inconsequence: and that he omitted the other part, through vehemency.

3. Erasmus thinketh, that here is an anantapodoton, a comparison without a reddition: which he would have understood by supplying the word 〈 in non-Latin alphabet 〉 , so, in the particle 〈 in non-Latin alphabet 〉 and death by sin, that is, so death came by sin, as by one man sin entered: but all this belongeth to the proposition or first part of the comparison: As sin came in by one, and death by sin: the reddition must be, that so righteousness came in by Christ, and life thereby: for otherwise there should be small coherence in the words.

4. Tolet thinketh that the reddition is included in those words in the ende of the 14.1. where Adam is said to be the figure of him that was to come: insinuating thereby, that life and righteousness came in by the second Adam, as sin and death entered by the first.

5. But their opinion seemeth to be the better, which supply the reddition of this comparison concerning Christ in the words following: Origen referreth us to those words, v. 15. the gift is not so as the offense: but I rather with Beza, and Pareus think, that the second part of the comparison is suspended by a long parenthesis in the words coming between unto the 18. and 19. verses, where the Apostle setteth down both parts of the comparison.

18. Quest. Who was that one by whom sin entered into the world, v. 12.

1. Ambrose, and Jerome upon this place, by this one man would understand the woman, because the beginning of sin came in by her: as Ecclesiastic. 25.26. it is said, of the woman came the beginning of sin, and through her we all die: and S. Paul saith, 1. Timoth. 2.14. Adam was not deceived, but the woman was deceived, and was in the transgression: But the woman here is not understood, seeing the word is put in the masculine gender: and true it is that from the woman came the beginning of sin, by the seducing of man: but the Apostle here speaketh of the propagation of sin, which was by the man, not by the woman: Perer.

2. Some will have both the man and woman here understood, which both made as it were but one: as when the Lord said, Let us make man according to our own likeness, both the man and woman are understood: Pareus: so also the ordinary gloss. quia mulier de vi •• , & vtrius{que} vna caro, because the woman is of the man, and both made but one flesh.

3. But by this one we better understand Adam: though both our parents sinned, and the man was seduced and deceived by the woman, yet the man only is named: 1. not because the man is the head of the woman, and so the sin of the woman, is imputed to the man, because he might have corrected her, Hugo. 2. nor because the man perfected the sin of the woman, which if he had not consented, had not been finished: so the woman was principium incompletum, was the incomplete or imperfect beginning of sin, the man was the complete and perfect beginning, Gorran. 3. neither is this the reason, because the Apostle consuetudinem tenens, &c. doth follow the custom, which ascribeth the succession of posterity to the man, not to the woman, gloss. ordinar. 4. But this indeed is the reason, the Apostle here showeth not the order how sin entered simply into the world: for the woman sinned first, and before the woman the serpent: but how sin was propagated into mankind: now posteritas ex viro, non ex m • liere nominatur, the posterity is named of the man, not of the woman: as the Apostle saith, 1. Cor. 11.8. the man is not of the woman, but the woman of the man: to this purpose Origen, so also Pet. Mart. ex quo tanquam principio peccatum per propagationem traductum fuit, &c. by the man as the first beginning sin was traduced by propagation: the Apostle then here speaketh of the beginning of the propagation of sin, not of the beginning of seduction, which was by the woman, or of imitation, which was by the devil: who was a liar from the beginning, and the father thereof, Job. 8.44. not by propagation, but by seduction, and imitation, Mart.

Quest. 19. What sin the Apostle speaketh of here, original or actual; by one man sin entered.

1. Some understand here original sin, whereby the nature of man is corrupted, and not actual: actual non per vnum, sed per plures intrat, because actual sin entereth by many, and not by one, Gorran.

2. Some comprehend here sin generally, both actual and original: this word sin, non solum complectitur vitium originia, sed omnia mala quae eo ex sequuntur, doth no: only comprehend the original corruption, but all other evils, that come from thence, &c. Martyr. but of the propagation of original sin, the Apostle speaketh afterward in the ende of the verse, in as much as all men have sinned, &c.

3. Wherefore the Apostle here understandeth, the actual sin which Adam committed: for the word is put in the singular number, and hath the article prefixed before it, 〈 in non-Latin alphabet 〉 which showeth some particular sin: & afterward the Apostle calleth it 〈 in non-Latin alphabet 〉 , transgression, and 〈 in non-Latin alphabet 〉 , disobedience: which must be understood of Adams transgression: which was in him actual, but original in respect of us, because it was the fountain of all sin: but it was not original sin passive, passively: as now we call that original sin, which is in the corrupt nature of man, issuing from Adams sin, Pareus: this sin of Adam, in respect of him, was peccatum personale, a personal sin, but as thereby the whole nature of man was corrupted, it was peccatum naturae, the sin of nature, Faius.

4. Neither are we here to understand all the actual sins, which Adam committed: but only his first transgression in eating of the forbidden fruit: for like as the sins of parents now are not transmitted to their children, so neither were all Adams sins propagated to posterity, but only the first, between the which and his other sins there is this difference: that by the first, bonum naturae, the goodness of nature was lost, by the other, bonum gratiae personalis, the goodness and grace in Adam was taken away: And though Adam repented of his sin, and so were delivered from the guilt thereof, yet because that was a personal act, it extendeth not beyond his person: the corruption of nature could not be healed by his repentance, Perer. dispute. 6. numer. 29.

Quest. 20. How sin is said to have entered into the world.

1. Origen by the world understandeth, terrenam & corporalem vitam, the terrene and carnal life, to the which the Saints are crucified, but P. Mart. rejecteth this interpretation upon this reason, that by this means the Saints should not have original sin, if they be not comprehended under the name of the world.

2. Some do take the world for the place continent and place of the world: but this is rejected by Pererius numer. 32. upon this reason, because sin did not in that sense first enter into the world by Adam: for before him sinned the Angels that fell, and the woman, that was first deceived.

3. Neither by the world can we well understand paradise: for the woman had first sinned in Paradise, before the man had consented.

4. Therefore by the world we better understand by a figure the inhabitants of the world: the thing containing is taken for that which is contained, totum genus humanum, all mankind is here signified, Gorran, Martyr, with others: as afterward the Apostle expoundeth himself, by the world understanding all men: And thus sin entered into the world: first Adam sinned being in and a part of the world, and in him all mankind sinned, being then in his joins.

21. Quest. And death by sin: what kind of death the Apostle speaketh of.

1. Ambrose here understandeth only the death of the body, when the soul is separated from the body: There is another death (saith he) which is called the second death in hell. quam non peccato Adae patimur, sed eius occasion proprijs peccatis acquiritur: which we suffer not by reason of Adams sin, but by occasion thereof, it is procured by our sins: so Ambrose is herein deceived, for Adam was threatened to die the same day he should eat of the forbidden fruit, Gen. 2.17. but he died not then the bodily death: Augustine, who seemeth to be of the same mind with Ambrose, that the death of the body only was threatened, not the second death, quod eam Deus occultam esse volait propter dispositionem novi Testamenti, &c. which God would have kept secret because of the new Testament, wherein it should be manifestly declared: Augustine (I say) thus answereth this reason, that although Adam and Eve did not that day die the corporal death, yet because from that time forward mutata in deterius & vitiata natura, their nature decayed and was corrupted, and the necessity of death was brought in, they then began to die, &c. and Ambrose to the same purpose saith, that there was after that no day not hour, wherein they were not merit obnoxij, subject to death: But the words of the text moriendo morieris, in dying thou shalt die, do seem to imply an actual death which then they should die, not a potential only. Pererius is of the same opinion, numer. 38. that S. Paul here speaketh of the death of the body: because after our Parents had eaten of the forbidden fruit; the Lord said to Adam, Dust thou art, and to dust thou shalt return: But this is no good argument, they were subject to the death of the body, Ergo, to no other death.

2. Some were of opinion, that the spiritual death is here only meant, because they did not the same day die the death of the body, but lived 900. years after: so Philo lib: de • legor. leg. Mosaic. and Eucherius lib. 1. in Genes. Gregor. epistol. 31. ad Eulog. the Pelagians, to whom consenteth impious Socinus, were also of the same opinion, that the spiritual death only must be here understood, but upon another reason, because they thought, the death of the body to be natural: But neither of th •• reasons conclude: not the first, for the same day they became mortal, though actually they died not: nor the second, for Adam being created according to God's image was made immortal, he was not then mortal by nature.

3. Pererius hath here another conceit by himself, that the death of the soul was also a companion of original sin, if it be taken only for the separation of the soul from God, and the privation of eternal life, but not as it signifieth beside the everlasting torments of hell, numer. 39. But 1. this assertion includeth a contradiction, for if the death of the soul deprive sinners of eternal life, it consequently casteth them down to hell. 2. seeing Christ the second Adam delivered us from that thralldom, whereunto we were brought by the sin of the first Adam, and he hath redeemed us from the torments of hell, it followeth that by Adams transgression we were made guilty of hell.

4. Wherefore the founder opinion is, that sin brought into the world the death both of body and soul: as Haymo well interpreteth, mors animae & corporis in omnes homines pertransijt, the death both of the body and soul went over all men, &c. Origen giveth this reason, these two kinds of death are here signified, quia corporalem mortem vmbram illia • dixeris, &c. because you may call the corporal death a shadow of the other, namely, the the death of the soul: that wheresoever that invadeth, the other doth necessarily follow, &c. he thinketh the death of the soul to be here specially meant, as in that place of Ezekiel, The soul that sinneth, shall die, but so, as the corporal death must necessarily follow: Theophylacts reason concludeth as much, who saith by the sin of one, sin and death invaded the world, abcessisse{que} hominis vnius, id est Christi virtute: and both are removed and taken away by the virtue and strength of one, that is Christ, &c. Thus then the argument is framed, what is recovered in Christ, was lost in Adam, but Christ restoareth us both to the eternal life of the soul, and the life of the body in the resurrection: therefore by Adams transgression we died both in body and soul, Pareus. Pet. Martyr addeth further, that as there is a double life, of the soul, whereby we seek such things at are heavenly and spiritual, and of the body, which seeketh those things, that concern the preservation of the body: so vtram{que} hanc vitam mors inflicta propter peccatum sustulit: so both these lives death inflicted by sin hath taken away: Faius giveth this reason, in Adam we are the children of wrath, now the wrath of God invadeth not the body only, but the soul also.

By death then here we must understand, first the spiritual and eternal death of the soul, which is to be cast out of God's presence into hell, whereunto all are subject without the mercy of God in Christ: secondly, the death of the body, which is the separation of the soul from the body: thirdly, all the forerunners, and consequents of both these deaths, as sickness, weakness, corruption in the body, grief, horror, despair, and such like in the soul, Pareus.

Quest. 22. Whether the death of the body be natural, or inflicted by reason of sin.

1. Seneca hath this saying, mors hominis non poena est, sed natura, death is the nature of man, not a punishment: and of the same opinion seemeth Josephus to be, who writeth, lib. 1. antiquit. that Adam, if he had not sinned, futurum fuisse longissima vita tardissima{que} senectute, should have had a long life, and a slow old age, &c. he thinketh then, that he should have died, though it had been long first. The Pelagians also were in the same error, that Adam was by reason of his nature subject to death, not because of sin, as Augustine reporteth their opinion, lib. 1. de peccat. merit. c. 9. and wicked Socinus agreeth with them, that death is naturally incident to men, as to briut beasts: and that Adams posterity is subject to death, propter propagationem generis, non imputationem peccati, because of the propagation of their kind, and nature, not for the imputation of sin.

2. But this opinion is diversely confuted by the Scriptures. 1. Man was at the first created according to God's image: then as God is immortal, so man if he had not sinned, should also have been immortal. 2. the Apostle saith, Rom. 6.23. the wages of sin is death, he speaketh of death in general: every kind of death both spiritual and corporal, is the reward of sin. 3. the propagation of sin doth indeed bring with it also propagation of death: as the Apostle here saith, sin entered by Adam, and death by sin: if sin then had not entered, neither should death have entered.

3. But thus it is objected on the contrary, that death to mankind is natural, and not brought in by sin.

1. Object. The body of man is compounded of dissonant and contrary qualities, and therefore naturally is apt to be dissolved: and if there be a natural aptness and power to die, there should also have followed a natural act of dying.

Answ. 1. Pererius answereth, that indeed, if man be considered, secundum nudam natura conditionem, according to the bare and naked condition of his nature, he was by nature mortal, as other creatures: but being considered as he received a supernatural grace from God, death was not natural, but a punishment of sin, Perer. numer. 34. But this answer is insufficient and untrue: for there should not have been so much as any possibility of death in the world, if sin had not entered: he then answereth only concerning the act of dying, which should be suspended by a supernatural gift, he taketh not away the possibility of dying: and this supernatural gift was no other then the dignity and excellency of man's nature made by creation immortal, if he had not sinned. 2. wherefore our more full answer is, that man's body, though consisting of diverse elements, yet was made of such an harmonaicall constitution and temper, as no dissolution should have followed, if he had not sinned: such as shall be the state and condition of our bodies in the resurrection.

2. Object. If death be the punishment of sin, God should be the author of death, because he is the author of punishment.

Answ. 1. Pererius saith, that God is not directly the cause of death, but either consequenter, by way of consequent, because he made man of a dissoluble matter, whereupon death ensueth: or occasionaliter, by way of occasion, because he took away from man that supernatural gift whereby he should have been preserved from mortality: but God efficiciter, is not the efficient cause of death, which is a mere privation. But this answer also is insufficient: for neither should death have followed by reason of any such dissoluble matter, if Adam had not sinned: neither needed there any such supernatural gift, beside the privilege and dignity of man's creation. 2. wherefore we answer further, that as God created light, darkness he created not, but disposed of it: so he made not death, but as it is a punishment: God, as a disposer rather, and a just judge, then an author, inflicteth it.

3. Object. Christ died, and yet had no sin, therefore death is a natural thing, not imposed as a punishment for sin.

Answ. 1. Origen here answereth, that as Christ knew no sin, yet per assumptionem •• uis dicitur factus esse peccatum, &c. yet by the taking of our flesh he is said to be made sin for us, so also he died for us, &c. the death then which he undertook was not a punishment upon him, in respect of his own sin, which he had not: but of ours, which was imputed unto him. 2. Origen saith further, mortem, quam nulli debuit, sponte, non necessitate suscepit, the death which he ought to none, he did willingly undertake, not of necessity, as Christ himself saith, I have power to lay down my life, and power to take it again. 3. add hereunto, that mors in eo imperium non habuit, &c. death had no power or command over lum, Mart. for he rose again from death triumphantly, which showeth that he yielded not unto death of necessity, for then he could not have shaken off so soon the bands of death again.

Quest. 23. Of the meaning of the Apostle in these words, in whom all have sinned, and of the best reading thereof, ver. 12.

1. Erasmus will have the words 〈 in non-Latin alphabet 〉 , to be interpreted, eo quod, or quandoquidem, in so much, or because, so also Calvin, Martyr, Osiander, and our English translations, and Erasmus reason is, because the Scripture useth another phrase in that sense, as 1. Cor. 15.22. as in Adam all die, the words are not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 : But this reason may be easily taken away: for sometime in Scripture the preposition 〈 in non-Latin alphabet 〉 , is taken for 〈 in non-Latin alphabet 〉 , as Heb. 9.17. 〈 in non-Latin alphabet 〉 the testament is confirmed in the dead, Beza: and Heb. 9.10. 〈 in non-Latin alphabet 〉 , in meats: And this interpretation of Erasmus, is the rather to be misliked, because he would not have this understood of original sin, but of every ones proper and particular sins, as Theodoret before him, and so we should want a special place for the proof of original sin.

2. Wherefore the better reading is, in whom, that is, in Adam all have sinned, so read Origen, Chrysostom, Phatius in Oecumenius, Theophylact, whom Beza, Pareus follow: and there are three things, which may serve for the antecedent to this relative, in whom, either sin, or death, or that one man, namely Adam before spoken of, but not the first, because sin in the Greek tongue 〈 in non-Latin alphabet 〉 , is of the feminine gender: and so cannot answer unto the Greek relative, which is of the masculine gender: nor the second: for it were an improper speech to say in the which (death) all have sinned: for as Augustine saith, in peccato moriuntur homines, non in morte peccant, men die in sin, they are not said to sin in death, and so Augustine resolveth, that in primo homine omnes peccasse intelliguntur, all are understood to have sinned in the first man Adam, &c. and to this purpose Augustine in the same place allegeth Hilarius.

Quest. 24. Whether the Apostle mean original, or actual sins, saying, in whom all have sinned.

1. Erasmus in his annotations upon this place, contending that it should be rather read, for as much as all men have sinned, then, in whom all men have sinned, thinketh that this place is not understood of original, but of actual sins: who although he profess, that he is an enemy to the heresy of the Pelagians, which deny original sin: yet contendeth both by the authority of the Fathers, as Jerome and Origen, and by the scope of the place, that the Apostle must be understood to speak of actual sins: But all this may easily be answered. 1. those commentaries which pass under the name of Jerome, are verily thought not to be his, but Augustine coniectureth, that they might be written by Pelagius: that supposed author excepteth Abraham, Isaac, Jacob, that they were free from this death, namely the spiriturall death of the soul, whereas even they also without the mercy of God, were subject by nature unto everlasting death. 2. But Origen manifestly interpreteth the Apostle to speak of original sin: for he saith, as Levi was in Abraham's Ioynes when he paid tithes to Melchizedek, sic omnes homines erant iu lumbis Adae, &c. so all men that are born were in the Ioynes of Adam, and when he was expelled out of Paradise, they were expelled with him, &c. 3. touching the scope of the place that which followeth, v. 13. unto the time of the law was sin in the world, comprehendeth also original sin (which Erasmus would have understood only of actual, that this place might be taken so likewise) as shall be further shown, when we come to that place.

2. But Theodoret goeth yet further then Erasmus, for he doth not only exclude original sin here, applying the Apostles words only to actual sin: but he thinketh further, that Adams sin was not the cause of the entrance of sin upon his posterity, but the occasion only: for they having sinned became mortal: and being mortal, they begat mortal children, and so were subject to perturbations, and consequently unto sin, and so he concludeth, vim peccati non esse naturalem, &c. that the force of sin is not natural: for then they which sin should be free from punishment, (for that which is natural cannot be helped) sed naturam ad peccatum procliuem esse factam: but yet nature was made prone and apt to sin: to this purpose Theodoret: But the Apostle evidently showeth, that not only death is entered into the world, but sin also: for how could infants in the justice of God be subject unto death, if they were not also guilty of sin.

3. But the Pelagians go yet a step further, and deny that there is any original sin at all, and that Adams sin is not transfused to his posterity by any natural propagation, but only a corrupt imitation: which heresy shall be confuted among the controversies.

Quest. 25. Of the coherence of these words, unto the time of the law was sin in the world.

1. Some make this connection, that the Apostle directly proveth his former assertion, v. 12. that in Adam all sinned, and therefore are subject to death: and this is proved by the contrary: because before there was any law given, men were not punished for their actual sins, which were then in the world: for there is no imputation of sin unto punishment, where is no law: seeing then death was not inflicted for actual sins, it followeth, that it was for original sin, Tolet. But this is not the coherence, for he taketh sin only for actual sin, whereas the Apostle spoke before of original sin.

2. Some will have all this verse to contain an objection, and to be uttered by S. Paul in the person of the adversary and obiecter: Where no law is, there is no sin imputed, but before Moses there was no law given, therefore no such sin was imputed: But all the words of this verse cannot contain the objection, because the first clause, unto the time of the law was sin in the world, are contrary to the objection: for it is affirmed that sin was in the world, which the obiectio excepteth against: beside Beza well observeth that where the Apostle speaketh in the person of another, he inserteth some note or signification thereof.

3. Calvin suspendeth all this sentence by a parenthesis, which Beza misliketh: because it hath a very good coherence with the former verse.

4. Some think that the Apostle here maketh not an objection, but rather preventeth it, and maketh answer unto a supposed objection: for it might have been thus excepted against the former words, in whom all have sinned, that there was no law given until Moses, and where no law is, there is no imputation of sin: to this objection the Apostle answereth by way of cōcession unto part, that though sin be not imputed without a law, yet sin was in the world before the law, as it appeareth by the effects thereof, namely death, which reigned over all, as it followeth, v. 14. to this purpose, Martyr, Piscator, Lyranus.

5. But this rather is the right coherence and connection of these words with the former: whereas the Apostle had inferred, that all in Adam were sinners, and so subject to death: instance might be given of those which lived until the time of the law, that unto them sin was not imputed, because they had no law given them: Then the Apostle answereth this objection, proving that death came into the world because of original sin: and first he taketh it for granted, that there was then sin in the world before the Law, v. 13. as also death: then he reasoneth thus, if death were in the world, and not inflicted for actual sins, then was it imputed for original: but it was not inflicted for actual sins: which he proveth by two reasons, first by that which was objected, there was no law given for actual sins, and therefore they were not imputed: secondly, by the instance of children which committed no actual sins, and yet died: therefore death entered into the world because of original sin. Pare.

Quest. 26. How sin is said to have been unto the time of the law.

1. Some do understand this sentence inclusively, including also the time of the law: and expound unto the law, unto the ende and term of the law: for sin was both before and under the law, which could not take away sin until Christ came: thus Augustine, lib. 1. de peccat. remission. c. 10. and Thodoret, likewise Haymo, who understandeth by the law, finem legis, & initium gratiae, the ende of the law, and beginning of grace: and maketh it like unto this speech: the Huns reigned us{que} ad Attylam regem, unto king Attylas, that is, unto his death: But the words following are against this exposition: sin is not imputed where is no law, for if the time under the law be here comprehended, how could it be said, that then sin was not imputed, whereas by the law it is most of all imputed.

2. Origen hath this singular exposition by himself, he understandeth here not the written but the natural law: and he supplieth the word mortuum, dead: sin is dead unto the time of the law, that is, till children come to years of discretion to understand the law of nature, and light of reason, sin is not imputed unto them: As it is forbidden that a child should smite his parents, but in a boy of 4. or 5. year old it is counted no sin so to do, and to this purpose he also interpreteth the word, world: the Apostle saith not among men, but in the world: because in the world there are unreasonable creatures, which are not capable of sin; and so he thinketh that S. Paul understandeth children, which are not yet capable of reason: to this effect Origen: But first it is evident that the Apostle by the law, understandeth the written law of Moses, as it followeth, v. 14. and again it is too great boldness to insert the word, dead : for thus we may make any sense of the Scripture.

3. Wherefore the Apostles meaning is, that from Adam until the law was given (for of the time after the law there could be no question) there was sin in the world: for though they had not the written law, yet they had the law of nature, in transgressing the which they sinned, Lyranus. Beza, Mart.

Quest. 27. What sin the Apostle meaneth: which was in the world unto the time of the law.

1. Some do understand it only of actual sin: which was in the world in that the law of nature was transgressed, though yet there were no written law given, Tolet: but it is evident, in that the Apostle maketh direct mention of infants, v. 14. which sinned not as Adam did, that is, actually, that he meaneth original sin also.

2. Pererius only referreth it to original sin, which though it were known unto the Patriarchs, yet it was not by the law of nature acknowledged for sin, so also Anselm: Tolet replieth, that it cannot be so taken: for neither under the law is original sin imputed unto punishment: But this reason is not sufficient: for both before and after the law death reigned over all, as brought in by original sin.

3. But it is more agreeable to the Apostles mind to understand sin here generally, both original and actual, yet with special relation to original sin: because the Apostles intendment is to show, that all are sinners in Adam, and so subject unto death: and this appeareth to be the Apostles meaning, v. 14. where he speaketh of the reigning of death over all, as well those which committed actual sin, as those which did not: Thus Haymo interpreteth: sin was in the world, & original, & actual, both original and actual; Augustine likewise and Theodoret in the exposition of this place comprehend both: so also Beza, Pareus.

Quest. 28. How sin is said to be imputed where there is no law, ver. 13.

1. Chrysostom here reporteth the opinion of some, that make this a part of the objection: but he refuseth it: and Tolet addeth this reason further: because men do not use to object, but that hath some show of probability: now none could doubt whether there were sin in the world before the law, for that was evident and apparent to all: these words then the Apostle uttereth in his own person.

2. Oecumenius thinketh that the Apostle speaketh of the imputation of such sins, as were against the ceremonial law of Moses, as touching circumcision, sanctifying of the Sabbath, and such like: for other sins before the law of Moses, were both known and imputed: as is evident in the examples of Cain, Lamech, the Sodomites, which were punished for their sins: But the Apostle directly speaketh of such sins, as were in the world before the law: now the breach of ceremonies commanded by the law, was counted no transgression before the law.

3. Some by the imputation of sin understand the account made of sin, and take imputation for reputation: as the Syrian interpreter, and Beza in his last edition, non putatur esse peccatum, it is not thought to be sin: which is referred unto the judgment: and opinion of men: before the law came, they had no perfect knowledge of sin: obscurum tum erat naturae lumen, the light of nature was so obscure, that men did not see their sins, Mart. so also Os • ander, non reputabatur, it was not reputed sin; also Melancthon, vbi non est lex, non agnoscitur, non accusatur, &c. where no law is, sin is not acknowledged, accused: to the same purpose M. Calvin: though even before the law their consciences accused them, and there were diverse examples of God's judgments, vt plurimum tamen ad sua scelera connivebant, yet for the most part they did wink at their sins, &c. Thus before them Augustine understandeth it of the knowledge of sin, because per legem cognitio peccati, by the law cometh the knowledge of sin, lib. 1. de peccat. merit. c. 10. and Oecumenius also to the same purpose taketh it comparatively, magnitudo peccati non erat ita cognita, &c. the greatness of sin was not known so before the law, as afterward by the law: and Haymo so expoundeth, peccatum non agnoscebatur tam grave malum esse, sin was not known to be so great evil: to the same purpose Lyranus, Hug. Card. But these expositions seem not to be agreeable to the scope of the Apostle: for to what purpose should the Apostle use this qualification: sin was in the world, though it were not imputed, and taken to be sin before the law came: for the Apostle doth not here intend to show the effects or property of the law, but his purpose is to prove, that men before the law came, were punished with death even because of their original sin.

4. Origen taketh the imputation of sin for the reputation, but he followeth his former sense, understanding the law of nature: that in children, while yet they have no use of reason, and so no knowledge of the law of nature, that which they do is not counted sin: But the Apostle evidently showeth in the next verse, speaking of Moses, that he meaneth here the written law of Moses: Origen fortifieth his opinion, that the Apostle here meaneth the law of nature; because if it be understood of any other law, diabolus & angeli eius videdutur absolvi, the Devil and his angels may seem to be absolved, because they had no other law, then the law of nature. Contra. The Apostle speaketh not of the sin of Angels, but of men propagated from Adam, whom he proveth all to be sinners in Adam, because they die in Adam: but in the spirits there is neither propagation, nor mortality.

5. Ambrose referreth this imputation of sin unto the opinion, which men had of God, whom they thought not to regard nor punish the sins of men: But the contrary is evident in Pharaoh and Abimelech, who knew that they were punished for keeping Sarah Abraham's wife.

6. Anselm and Pererius do understand this to be spoken only of original sin: that it was not acknowledged to be sin, before Moses law came, by the light of nature: though to the Patriarchs and holy men it were known: But the contrary is proved by the Apostle, that original sin was imputed to men, even before the law was given, because death reigned over all, even over children: so far is he from saying, that original sin was not imputed: for where death was inflicted for sin, there sin was imputed.

7. This word of imputing of sin is taken two ways, it signifieth either to have the fault imputed, or the punishment: but here the latter rather, to impute sin, is adiudicare 〈◊〉 reum, to adjudge the guilty person worthy of punishment: in this sense is the word taken, 2. Tim. 4.16. All have forsaken me, I pray God it be not imputed unto them: that is, that God do not punish them for it: so to Philemon, 18. if he have hurt thee anything at all, impute it unto me, that is, let me satisfy for it, Faius, Tolet: in this sense the Apostle saith, Rom. 4.8. Blessed is he to whom the Lord imputeth not his sin, his sin shall not be laid to his charge in judgment. And so the Apostle saith here, where no law is, sin is not imputted, that is, there is no punishment inflicted for sin, but by the prescript of a law: seeing then, that the punishment of death was inflicted upon those which lived before the law, it could not be for sins, which they actually committed, which had no law to punish them: therefore it was original sin, which was punished by death: and least it might be said, that though there were no written law, whereby sin was imputed, yet there was a natural law, which men transgressed, and therefore were punished: the Apostle showeth in the next raise, that even death reigned over them which had committed no actual sin, as Adam had done, and therefore death was inflicted as a punishment not only of actual, but original sin, Beza.

29. Quest. How death is said to have reigned, from Adam to Moses.

1. Origen distinguisheth between the word pertransijt, entered or passed, which the Apostle used before, v. 12. and regnavit, reigned: death entered over all both the just and unjust, but it reigned only in those, qui se peccato tota mento subiecerunt, which did give themselves wholly unto sin: But the Apostle speaketh generally of all, not only of some that death reigned upon: by the generallitie of death, he proveth the generallitie of some: and by this word regno, he showeth potentiam mortis, the power of death, tha • none could resist it, Martyr: instar tyranni saeuijt, it raged like a Tyrant, Pareus.

2. By death, some understand, mons anima, the death of the soul, that is, sin, which reigned from Adam unto Moses: Haymo, Hug. but it is evident, that the Apostle in this discourse distinguisheth death from sin: and proveth by the effect, the universality of death, brought in by sin, the generality of sin also. Origen seemeth to understand, mortem gehennae, the death of hell, unto which all descended, and therefore Christ went to hell to deliver them: this sense followeth also the ordinary gloss, and Gorran. But in this sense it appeareth not, why the Apostle should say, unto Moses: for they hold, that all the just men even under the law also, went to hell. But in truth the death of hell reigned not over the righteous either before the law, or after, from the which they were delivered by Christ: therefore the death of the body is here understood, which entered upon all even over infants, which sinned not as Adam did.

3. Unto Moses. 1. Origen by Moses, understandeth the Law, and by the law the whole time of the law, vsque ad adventum Christi, unto the coming of Christ, who destroyed the kingdom of sin: so also Haymo: but in that the Apostle setteth Moses against Adam, it is evident, that he understandeth the time, when the law was given: and what law he speaketh of, is further shown v. 20. The Law entered that offense should abound: the dominion then of sin and death there ended not. 2. Some think this limitation is set, because men were more afraid of death before Christ's coming then after, because they had not such hope of the resurrection, Gorran. but it is an hard and forced exposition, to interpret, unto Moses, unto the coming of Christ, as is shown before. 3. Some think it is said, unto Moses, because then a remedy was given by the law in restraining of sin: and then first in Judas capit destrui regnum mortis, the kingdom of sin began to be destroyed, and now everywhere: gloss. ordinar. but the law gave no remedy against sin, for sin then abounded much more, v. 20. and the Apostle said before, c. 4.15. That where no law is, there is no transgression: there is no such knowledge of sin. 4. Therefore unto Moses, noteth the time of the giving of the law: vsque ad legem per Mosen promulgatam, unto the law published by Moses gloss. ordin. not that death reigned not after Moses also: but this is added, to show that death was in the world even before the law, Lyranus. and so consequently sin: for of those greatest doubt might be made, which lived before the law, whether death entered upon them as a punishment of their sin.

30. Quest. Of the meaning of these words, which sin not after the similitude of the transgression of Adam.

This verse hath diverse readings. 1. some do refer the last words, after the similitude of the transgression of Adam, unto the first part of the sentence, death reigned. 2. some do join it with the next words before, which sinned: and of either of these there are several opinions.

1. They which distinguish the sentence, and join the first and last words together, some, as Chrysostom, give this sense: that as death reigned upon Adam, so likewise it reigned over his posterity: but others do make this the cause of death and mortality, because they are borne like unto Adam, that is, destitute of original justice. Lyranus, Tolet. annot. 19. Tolet further would confirm this interpretation by diverse reasons. 1. the preposition is 〈◊〉 which with a dative case showeth the cause, whereas another word 〈 in non-Latin alphabet 〉 , is used to signify in, as Philip. 2.7. He was found in shape as a man: and, Rom. 8.3. In the similitats of sinful flesh. 2. the word 〈 in non-Latin alphabet 〉 , similitude, showeth the similitude and likeness of nature. 3. and this is most agreeable to the Apostles purpose, to show the cause why death reigned over all, because they are borne sinners like unto Adam.

Contra. 1. The Greek word 〈 in non-Latin alphabet 〉 is sometime taken for 〈 in non-Latin alphabet 〉 , in, as before in the 12. verse. 〈 in non-Latin alphabet 〉 , in whom: and Tolet himself in that place showeth, that it is so used in other places of Scripture: annot. 15. 2. The word of similitude is better referred to the quality of Adams sin, then to the conformity in nature. 3. Neither needed the Apostle here show the cause why death reigned over all: but he bringeth in this as a proof of that, which he said verse. 12. that all sinned in Adam; because all are subject to death: even they which commit not actual sins; as infants: it was therefore impertinent to repeat that, which he intendeth to prove. 4. Now further, this distinction of the verse is overthrown by these two reasons. 1. if the Apostle had said, over those which 〈…〉 and should have put to no other addition, he had contradicted himself, having set it down verse. 12. that in Adam, all sinned, and death therefore went over all: how the • could he say, that death reigned over those; that sinned not? 2. there is not in infants the similitude of Adams transgression: for his sin was actual so is not theirs: if he had said only, after the similitude of Adam, and not added transgression, there had been more probability in it, thus to divide the sentence: but in that he addeth, after the similitude of the transgression, it is more fitly joined to the former words, which sinned not.

2. Now of those which join the last clause with the former words, some read them affirmatively, thus, death reigned, &c. over them, which sinned after the similitude, &c. and Origen receiving this reading, expoundeth it of those, which committed mortal and great sins, as Adam did: and so distinguisheth between the entering of death, which went over the righteous, and the reigning of death only over those, which gave themselves wholly over unto sin. Ambrose understandeth this clause of Idolaters, for they sin like unto Adam, who was not free from idolatry, in forsaking the Creator. Some understand it of children, that they are said to sin after the similitude of Adam, quia ex peccatore nascuntur peccatores, because they are borne sinners of a sinners Gorran. But all these go against the received reading, which hath a negative, over them which sinned not, as also the Syrian interpreter readeth.

3. Of those which read with a negative, over them, which sinned not: Hier. l. cont. Pelag. expoundeth it of the particular sin of Adam, in eating of the forbidden fruit: that death reigned even over those, which had not committed that sin: so also Theodor. and Chrysost. though he otherwise divide the sentence, as is shown before: But none beside Adam did commit that sin: whereas the Apostle in saying, even over them also, which sinned not, insinuateth, that there were some, over whom death reigned, that sinned after the similitude of Adams transgression, and some which did not.

4. Athan. ser. 4. cont. Arr. saith, that they sinned like to Adam, which committed mortal and great sins: they sinned not like to Adam, that sinned not mortally; and yet died, as Jeremiah, and John the Baptist, that were sanctified in their mothers womb: But in this sense the Apostle only should show, that death reigned only over those, which had committed actual sins; and so he should not prove that which he said before, that in Adam all sinned, not only those which commit actual, but are guilty only of original sin.

5. Oecumenius doth interpret this place, of those, which were before the Law, which did not transgress in legem datam, against any law given unto them, as Adam did, but only against the law of nature: and so he seemeth to understand it only of those which committed actual sins: but then the Apostles reason should not be general enough, if he concluded not all, as well Infants, as others to be sinners in Adam.

6. Most of our new writers understand this, not to sin after the similitude of the transgression of Adam, to be, sine lege peccare, to sin without a law, as all they did which were from Adam to Moses, as well infants as men of years: so Mart. Bulling. Melanct. Calv. But this had been then a needless addition, seeing all without exception from Adam to Moses sinned in that manner without a law: but the Apostle in saying, even over them also, showeth, that there were some beside those, which sinned after the transgression of Adam.

7. Wherefore I prefer Augustine's exposition, who taketh those to sin after the similitude of Adams transgression, that committed actual sins, and those not to sin after that similitude, which had no actual but only original sins: so also Ansel. Lyranus. Gorrh. gloss inter. Haymo, and of our new writers, Beza, Par • . Ofianà. Pisc. with other: so also Per.

31. Qu. How Adam is said to be the figure of him that was to come. v. 14.

1. Origen, by him which is to come, understandeth the next world, that as by Adam we all in this life become mortal, so in the next world vita reguabit per Christum, life shall reign thorough Christ.

2. Some understand this according to that place, 1. Cor. 10.11. all those things happened unto them in t • pes: so whatsoever was before or under the law, were figures of those things, which should be accomplished in the times of the Messiah: Faius, and Origen also to the same purpose. But it is evident, that the Apostle compareth the person of Adam and Christ together, and touching those things, which were wrought and accomplished in this life, not deferred till the next.

3. Augustine sometime referreth, that, which is to come, not unto Christ, but unto Adams posterity, that such as he was after he had sinned, such was his posterity, lib. 1. de peccat. mort. c. 11. so also Haymo bringeth this in for one exposition, sicut Adam peccator extitit, as Adam was a sinner, so all his posterity are borne sinners: but the word being put in the singular number, and with one article, 〈 in non-Latin alphabet 〉 , of him, or one to come, showeth, that it must be understood of some special one, not of all Adams posterity.

4. The commentary under S. Jerome's name, but falsely, here bewrayeth it self to have been written by some Pelagian, whose heresy was, that Adams sin is derived to his posterity by imitation, not by propagation: these are the words, Adam having first transgressed the commandment of God, exemplum est legem praevaricari volentibus, is an example to those, which will transgress the law of God, as Christ is an example, to those which will imitate him, in fulfilling his fathers will: But wherein Adam is a type of Christ, the Apostle showeth in the rest of this chap. following, where no mention is made of any such exemplary imitation.

5. Some refer this to such things as happened to Adams person, as Eve was formed out of Adams side being asleep: so out of Christ's side hanging on the cross issued water and blood, the Sacraments of regeneration, by the which the Church is sanctified and saved: Gorran, Lyranus, Pererius: And as Adam was made ex terra virgins, of the earth a virgin, so Christ was borne of Marie the Virgin. Haymo. But Bellarmine presseth this further, that as Adam was made out of the earth being yet not accursed, so Christ of Marie, qua omnis maledictionis ac per hoc omnis peccati expers fuit, which was free from all malediction, and so from all sin, &c. But beside that none of the rest, which urge this similitude, do strain it thus far: but only thus, that as Adam was made out of the earth, divina virtutes, by the divine virtue, Lyranus. sine humano opere, without man's help, Gorran: so Christ was borne of a Virgin: this strained and forced collection should be contrary to the Apostle: for if Marie were without sin, how is it true, which the Apostle said before, in whom all ever have sinned.

6. Herein then Adam was a type of Christ, not in respect of such things, as were personal to either of them; but of that, which by them redounded to many: and this similitude and correspondency, is ex contrarijs, by the contrary, as Origen well observeth: and that in these three respects: what they are in themselves considered, what to their posterity, and wherein. 1. They were both authors and beginners, Adam was the beginning of mankind, quoad esse naturae, in respect of the natural generation: Christ is the beginning quoad esse gratiae, in respect of the spiritual regeneration by grace, Lyranus. 2. as Adams sin did not hurt himself only, but his posterity, so the grace of Christ is communicated to all his spiritual generation. 3. as death and sin came in by Adam, so life and righteousness by Jesus Christ: as the Apostle followeth this comparison in the rest of this chapter, and •• large, 1. Cor. 2.15.

Here follow certain questions touching this comparison made by the Apostle between Adam and Christ.

31. Quest. Of the names and terms, which the Apostle useth in this comparison.

1. In the transgression and fall of Adam, the Apostle useth diverse words and terms, which either express the cause of Adams fall, the ruin and fall it self, and the fruits: for i • these three are Adam and Christ compared together. 1. the cause is set forth in general terms, as it is called 〈 in non-Latin alphabet 〉 , sin, v. 12. or 〈 in non-Latin alphabet 〉 , transgression, v. 14. or more special, as it is called 〈 in non-Latin alphabet 〉 disobedience, v. 19. 2. the fall of man is called 〈 in non-Latin alphabet 〉 . Lapsus the fall or ruin of man, v. 15. 3. the effect are either, the guiltiness of sin, called 〈 in non-Latin alphabet 〉 , v. 16, or the punishment, which is either 〈 in non-Latin alphabet 〉 , death, v. 12. or 〈 in non-Latin alphabet 〉 , condemnation, everlasting death, v. 16.

2. In the justification purchased by Christ, are likewise expressed the causes, the work it self, and the effects which follow. 1. the causes: the efficient, 〈 in non-Latin alphabet 〉 , the grace of God, v. 15. called also 〈 in non-Latin alphabet 〉 , the abundance or redounding of grace, v. 17. the formal cause, is 〈 in non-Latin alphabet 〉 , the obedience of Christ, v. 19. 2. the work of our justification is called 〈 in non-Latin alphabet 〉 the gift, v. 15. 〈 in non-Latin alphabet 〉 , the gift by grace, v. 15. and the gift of righteousness, v. 17. 3. then the fruit and effect thereof, is 〈 in non-Latin alphabet 〉 , the justification of life, or unto life, v. 18.

3. But yet if we will more exactly distinguish these words, this difference may be made between them: these three words which the Apostle useth, 〈 in non-Latin alphabet 〉 , v. 15, 16. the first signifying grace, the other two being translated the gift, do thus differ: the first showeth the grace and favor, from the which the benefit proceedeth, the second is the co •• lation of the benefit, the third betokeneth the benefit itself, which is conferred: as if a Prince should give a great treasure to redeem one out of captivity: this favor of the Prince is 〈 in non-Latin alphabet 〉 , the grace; the free giving of it is 〈 in non-Latin alphabet 〉 , the donation; the others enjoying of it, and receiving of this liberty, is 〈 in non-Latin alphabet 〉 , the benefit or gift. Beza.

4. So these other 3. words, 〈 in non-Latin alphabet 〉 , justifying, justification, justice, do thus differ: the first signifieth the merit of Christ's justice, whereby we are justified: the second the action it self of justification, whereby Christ's justice is communicated to us: the third the justice it self, which is imputed and communicated unto us, Tolet. annotat. 24.

Quest. 33. Of the comparison between Adam and Christ in general.

1. Origen well observeth, that this comparison, is per genus similis, per speciem contraria, it is alike in the general resemblance, but contrary in the particular: in two things there is a general agreement and resemblance: 1. that there is one that giveth beginning, and is the author unto the rest. 2. in plures aliquid diffundtur, on both sides, as the beginning is from one, so there is somewhat conveyed unto many.

2. The specifical difference, consisteth in the contrariety, and disparity, and the excellency: the disparity is, that one was the author of sin unto condemnation, the other of righteousness unto life: the excellency is, in that the gift is not so as the offense, but much more powerful and abundant: of both these, the disparity and excellency, more followeth to be added in the two next questions: So then here are three things to be considered in this comparison, as Photios observeth, cited by Oecumenius, similitudo, contrarietas, excellentia, the similitude or likeness, the contratietie and disparity, and the excellency.

3. Now whereas the Apostle from this verse unto the 19. v. seemeth to use diverse iterations of the same thing, we shall find by a diligent view and examination of the Apostles sentences, that he doth not repeat the same things, as Pellicane thinketh, eadem repetit propter infirmas conscientias, &c. he repeateth the same things because of weak consciences, which often think, that sin is more powerful then grace, &c. But Oecumenius saith better, nequaquam iterum at{que} iterum eadem repetit Apostolus, &c. the Apostle doth not again and again repeat the same things, as one would think, but diligentissime copulat, he doth most diligently couple and join the principal heads together.

Quest. 34. Of the disparity and unlikeness between Adam and Christ in this comparison.

The difference and disparity between them is in these six several points.

1. In the persons compared: Adam is considered as a mere man, v. 12. but Christ was both God and man, he is called Jesus Christ our Lord, v. 21.

2. They differ in that which is conferred: Adam propagateth to his posterity sin, and death, v. 12. Christ communicateth to his, righteousness and life, v. 15.16.

3. The means are far different: Adams disobedience brought in sin: Christ's obedience procureth life, v. 18.19.

4. The persons upon whom these things are conferred, differ: for from Adam death and sin are derived upon all in general, v. 12.18. but righteousness is communicated only to those, which receive the abundance of grace by faith, v. 17.

5. The manner how these things are conveyed, are diverse: Adams sin is transmitted by natural propagation: but life and righteousness by Christ are communicated by grace, v. 15. the gift is by grace.

6. The sequel and ends are contrary: the offense is unto condemnation, v. 16. but justification by Christ is unto life eternal. v. 18.

Quest. 35. Of the excellency and superiority which the benefit by grace in Christ hath beyond our fall and loss in Adam.

1. The first excellency is generally in the power and efficacy of the worker: for it was necessary that he that should overcome sin and death, should be superior to both: for if he had been of equal power he could not have dissolved Satan's work: the strong man could not be bound but by a stronger then he, Mart. And more particularly this excellency appeareth in the author and efficient cause: Adams sin was vnius & puri hominis, of one and the same a mere man: but the gift was Christi hominis & Dei, of Christ God and man: Lyranus. that was of our, but this, non solum patris sed filij gratia, was not only the grace of God the father, but of his son, Chrysost.

2. An other point of excellency is generally in the work it self, and the manner of it: 1. if sin being a privative, were so forcible unto condemnation, much more the justice and grace of Christ, being a thing positive, is available: fortior vita, quam mors, iustitia, quàm peccatum, life is stronger then death, and righteousness then sin. Origen. 2. fortius est mortuum resuscitare, &c. it is a more powerful thing to raise one being dead, then to kill one that is alive. Osiander. 3. Chrysostom addeth further, magis videtur rationi consonum, &c. it seemeth more agreeable to reason, that one man should purchase salvation and redemption, then condemnation to and for another: if then that were done, which was more against reason, for one to work an others condemnation, much more the other.

3. As our redemption and justification by Christ, is more excellent then our condemnation by Adam, in respect of the more excellent and powerful cause, as the Apostle showeth, v. 15. as is before expressed: so it excelleth, in regard of the more excellent fruits and effects: whereof one is declared, v. 16. that whereas one offense of Adam entered unto the condemnation of many, in Christ not only that sin is pardoned, but all other our actual sins: non solum illud peccatum per gratiam est oblatum, sed & reliqua omnia, not only that fault is taken away by grace, but all the rest also. Chrysost.

4. An other effect is, that in Christ we receive abundance of grace, v. 17. non tantum peccata sublata, sed iustitia prastita, our sins are not only taken away, but righteousness also is given us: Chrysost. which he further thus setteth forth by this similitude; like as if a Prince should deliver a man, that is enthralled with his wife and children, and not only restoare him to liberty, but set him in a princely throne: or as if a medicine should be given, not only to heal the disease, but whereby the body should be made much stronger: Lyrau. so Christ, non solum iustificat à peccatis, sed etiam inducit ad gloriam, doth not only justify us from our sins, but also bringeth us to glory. Lyranus.

5. Chrysostom addeth one excellent privilege further, which we obtain in Christ, that whereas death came by Adam, in Christ we obtain, that by death we receive no hurt, sed plurimi luchri tulerimus, but much good: as 1. death persuadeth us and the remembrance thereof, to live soberly and honestly. 2. hic sunt Martyrum coronae, death was the occasion of the crown of martyrdom. 3. and thereby we are made fit for immortality.

6. Origen herein placeth the excellency of this effect, that not only death no longer reigneth, sed & duo conferuntur bona, two good things are conferred: life is given instead of death, Christ our life reigneth in us, and we also shall reign in life with him.

This then is the abundance of grace that we receive in Christ. 1. in that we are not only purged from our sins, but justified in Christ. 2. and sanctified in him. 3. made fellow heirs with Christ, and restored to be the sons of God. 4. and brought to everlasting glory.

36. Quest. Some other opinions refused, wherein this excellency should consist.

1. Some think, that herein consisteth the excellency of grace, because the sin of Adam was derived only unto men: the grace of Christ is revealed to Angels. Perer. dispute. 12. This is true, that even the Angels do stand by Christ, but it is not the meaning of Saint Paul here: for he speaketh expressly of the abounding of this gift of justification unto men. v. 18.

2. Pererius further saith, that by original sin, which we have from Adam, we are only made subject poenae damni, to the penalty of loss, which is the privation of the grace and glory of God: but in Christ we are delivered from the penalty not only damni, of the loss, but sensus, of feeling and suffering the torments of hell. But the Apostle is contrary, who saith, that by the offense of one sin came upon all to condemnation, v. 18. the everlasting condemnation then of body and soul, is due unto men by nature in respect of original sin, without the mercy of God in Christ: and elsewhere the Apostle saith, we are all the children of wrath by nature, Eph. 2.2. to the children of wrath belongeth all kind of punishment, not only in the privation of life and glory, but in the actual feeling and suffering of eternal torments.

3. The ordinary gloss saith, that death in Adam reigned only temporaliter, temporally: but grace and life in Christ eternally: but death in Adam should have reigned eternally, if Christ had not redeemed us: not only temporal, but eternal death is the reward of 〈◊〉 then seeing all sinned in Adam, all by nature are subject even to eternal death.

4. Pet. Martyr observeth out of Oecumenius another point of excellency in Christ above Adam: for Adams sin, cooperans habuit omne nostrum peccatum, had everyone of our sins to help and work together with it: but the grace of Christ came upon all, sine nostra cooperatione, without our joint working: for not only the faithful and believers, but infidels also and unbelievers shall rise again from death.

But Pet. Martyr taketh these exceptions to this observation. 1. Adams sin without our actual sins, was sufficient to condemn his posterity. 2. though the unbelievers shall rise again, it shall be to their further condemnation, it shall be no benefit unto them. 3. though God's grace do work without us, yet there is somewhat required in the faithful, that they should believe, though that also be the gift and work of God in us.

5. Wherefore the true excellency of the grace of Christ above the sin and condemnation by Adam, consisteth in those points declared in the former question: because in Christ we are restored to a more excellent state, then we lost in Adam: 1. by Adam we are deprived of a temporal paradise, in Christ we are restored to an heavenly. 2. in Adam we are excluded from the eating of the material tree of life: but in Christ we feed of the bread of heaven, which giveth eternal life. 3. in Adam it was given us, posse non mori, non peccare, a possibility not to sin, not to die: but in Christ we shall obtain, non posse peccare, mori, that we cannot die, nor sin in the next life. 4. by Adams sin we are compared to the beasts, that perish, Psal. 49.12. but in Christ we are made like unto the Angels: In these and other points, is our state more perfect in Christ, then it should have been in Adam, if he had not sinned.

Quest. 37. In what sense the grace of God is said to have abounded unto more, v. 15.

The vulgar Latin giveth occasion of this question, which in the first clause readeth multi, many be dead thorough the offense of one: but in the second he saith, grace in plures abundavit, hath abounded unto more; and this reading seemeth Origen to follow: Here then many do busy themselves to show, how grace in Christ hath abounded unto more, then sin in Adam.

1. Origen saith that they are said to be more, because Adam himself, from whom the death of sin was derived unto others, additur numero eorum, &c. is added to the number of them, which have received grace in Christ: But this is too curious, neither agreeable to the Apostles meaning; for seeing the comparison is instituted between Adam and Christ, though Adam indeed were saved by Christ, yet each of these Adam and Christ with their offspring must be considered here, as in themselves: neither can the adding of one to this number, make them more which have obtained grace in Christ, then them which are lost in Adam.

2. Some by those many which are dead in Adam, understand only those which sinned by imitating of Adam, that is commit actual sins, and so they read the former verse affirmatively, Death reigned over those which sinned, after the like manner of the transgression of Adam, and then the grace of Christ aboundeth unto more, even unto infants, that sinned not in like manner, as Adam did, that is, actually, thus Ambrose. gloss. ordinar. Gorran: But in this sense infants should be out of the number of those that are dead in Adam: whereas the Apostle saith, in whom all have sinned, yea infants and all sinned in Adam.

3. Pererius hath this quaint observation, that there may be found of Adam carnally propagated, and yet not infected with his sin, as the Blessed Virgin Marie: yet none can be found spiritually regenerate, but by the grace of Christ: But this conceit of his is against the Apostle, who saith that in Adam all sinned: and Origen thus collecteth videsne vt à peccato nullum Paulus excuset? see you not how the Apostle excuseth none from sin? If all have sinned in Adam, then cannot the Virgin Marie be exempted from original sin.

4. Pererius hath another conceit, that the grace of Christ is said to have abounded unto more; because that if God should create a new kind of men, not of Adam, they should stand in need of the grace of Christ: and yet they not coming of Adam, could not be infected with his sin, Perer. dispute. 10. But S. Paul speaketh not of a possibility of supposal, how grace might abound unto more, but of the actual and real abounding of grace unto many in Christ: and if there were a new creation of men, they should be created in a perfect estate as Adam was before his fall, and so should not keeping of that state, have need of a redeemer in that behalf.

5. But this is a needless question, seeing that in the original in both places the Apostle useth the word 〈 in non-Latin alphabet 〉 , multi, many, not in the comparative, plures, more: therefore this question is impertinent, how the grace of Christ is said to have abounded unto more: Neither doth the Apostle give unto the grace of Christ the preeminence in respect of the number, but of the more powerful effect, as is shown before, quest. 35.

6. Haymo in both places understandeth the elect: they are the many which are dead in Adam temporally, and they are the many, unto whom grace hath much more abounded, because in Adam only they are infected with original sin, in Christ both original and actual are pardoned: But those whom the Apostle here calleth many, ver. 18. he expresseth to be all: he meaneth then all mankind in general, which die in Adam.

Quest. 38. How all men are said to be justified in Christ, v. 18.

1. Huberus, therein joining the right hand of fellowship with the old Pelagians, hence would prove the Vniuersalitie of grace, that all in Christ are absolutely justified, as in Adam all die: But then it would follow by the force of the Apostles comparison, that all should verily be saved in Christ, as they are by nature sinners in Adam: see the confutation of this error at large among the controversies.

2. Some understand this of the sufficiency of justification by Christ, that it is sufficient for all, if they had grace to receive it, Lyranus. But the Apostle speaketh not of a possibility of justification, but of an actual collation of this benefit, as Adams sin really and actually is transfused to his posterity.

3. Tolet understandeth generally all men, whosoever, and by the justification of life, he would have signified, the resurrection, which shall be of all men in general, both good and bad, as all men are subject to death in Adam both good and bad: But the Apostle before v. 17. called that reigning in life, which here he nameth the justification of life, but the wicked that rise again shall not reign in life, therefore they are not partakers of the justification of life.

4. Haymo better understandeth here the universality of the elect, omnes electos & praedestinatos ad vitam, all that are elect and predestinate unto life: that as Adam infected all his posterity carnally descending of him, so Christ justifieth all, which believe in him: to the same purpose Augustine understandeth, omnes viuificandos, all that are to be quickened and made alive, because none are justified but in Christ, lib. 6. cont. Julian. c. 12. so the interlinearie gloss understandeth omnes sui, all that are Christ's: all are justified qui sunt Christi, which are Christ's, Pareus.

Quest. 39. Why the Apostle saith, v. 19. By one man's disobedience many were made sinners, and not all.

1. Origen by sins here understandeth those, which continue in a custom of sin, a righteous man may sin, but he therefore cannot be called a sinner: and so not all borne of Adam, but many are said to be sinners, to the same purpose Tolet annot. 25. But the Apostle speaketh here of Adams disobedience, whereby many were sinners: which is derived by propagation, and learned by imitation: therefore he speaketh generally of all that sinned in Adam, and not only of some special sinners.

2. Theodoret thinketh the Apostle nameth many, because all did not continue in Adams sin: but some permanserunt in decretis naturae, &c. did remain in the decree of nature, and followed virtue, as Abel, Enoch, Noah, &c. But even those also were borne in sin, as the Apostle said before, v. 12. that all sinned in Adam, and they were sinners by nature, though regenerate by Christ.

3. Tolet thinketh the Apostle hath reference to the time before spoken of from Adam, unto Moses, and therefore, he saith, many, not all, as he on the other side specially meaneth the times of the Gospel, when likewise many, and not all believed in Christ, annot. 22. so also Faius: But then this comparison should be imperfect: for as Adams sin hath infected all his posterity since the beginning of the world to the ende thereof: so Christ is the Savior of the world both from Adam to Moses, and since.

4. Augustine taketh the Apostle to mean all, but yet he saith many, to show the multitude of those that are saved in Christ: for there are aliqua omnia, quae non sunt multa, some things all, that are not many, as the four Gospels are all; but not many: and there be aliqua multa, some things many, that are not all; as many believers in Christ, not all, for all have not faith, 2. Thess. 3. &c. It is true, that the Apostle by many, understandeth all, as he said in the former verse: and sometime the scripture, calleth them many, which are all: as in one place the Lord saith to Abraham, I have made thee a father of many nations, Gen. 17. in another, in thy seed all the nations of the earth shall be blessed: but yet the reason is not given, why the Apostle saith many, not all.

5. Some think, he so saith, many, because Christ is excluded, that came of Adam: Piscator. But Christ, though he descended of Adam, yet not by ordinary generation, therefore in this general speech he needed not to be excepted: as he was not included, when the Apostle saith, in whom (that is, in Adam) all have sinned.

6. The reason then is this, multos apponit vni, he opposeth many to one: that Adam being one, infected many beside himself with his sin: as Adams sin rested not in his person, but entered upon many, so Christ's obedience and righteousness stayed not in his person, but was likewise communicated to many: Beza, Pareus.

Quest. 40. How, many are said to be sinners in Adam.

1. Chrysostom, by sinners understandeth, morti obnoxiot, those that are subject to death by reason of Adams sin: and he addeth this reason, ex illius inobedientia alium fieri peccatorem, quam poterit habere consequentiam? by his disobedience others to become sinners, it hath no coherence or consequence.

Contra. 1. True it is, that sometime the word peccatores, sinners, is taken in that sense, for men subject to death, and punishment: as Bathsheba saith to David, 1. King. 1.21. else, when my Lord the King shall sleep with his fathers, I and my son Solomon shall be sinners, &c. that is, put to death as offenders: But yet in this place, the word is not so taken, for as to be made just in Christ, signifieth not to have the reward of justice, but to be justified indeed, so to be made sinners, showeth not the punishment, but the guiltiness of sin deserving punishment; as then in the former verse, the effects were compared together, condemnation in Adam, and justification unto life in Christ: so here the causes are shown, sin on the one side causing death, and righteousness on the other which bringeth to life. 2. though Chrysostom fail in the interpretation of this place, yet he denieth not, but that in Adams all sinned, and in many places he testifieth evidently of original sin: as he calleth to radicale peccatum, the rooted sin, hom. 40. in 1. epist. ad Corinth. And therefore the Pelagians did him wrong to make him an author of their opinion, who denied original sin: from which imputation of the Pelagians Augustine cleareth Chrysostom, writing against their heresy: and this point is cleared in this place: for if all are subject to death in Adam, which Chrysostom here confesseth, then all have sinned in Adam, for death could not enter upon all without sin.

2. As Chrysostom understandeth here only, temporal death, whereunto all are subject in Adam: so some by condemnation mentioned, v. 17. do likewise insinuate the sentence only of mortality, Tolet. Origen understandeth the expulsion of Adam out of Paradise: but by the contrary seeing the Apostle by justification unto life, understandeth the reigning in life eternal: by death and condemnation is signified, animae & corporis damnatio, the damnation of body and soul: so expoundeth gloss. interlin. Gorran, with others.

3. Origen by sinners, understandeth consuetudinem & studium peccandi, the custom, and study of sinning: as though the Apostle had meant only actual sin: but that proceedeth not from Adams disobedience properly, as original sin doth.

4. Neither yet doth the Apostle only mean original sin which is by Adams disobedience, in ipsius posteros propagatum, propagated unto his posterity: Faius: for it is more to be a sinner, then to sin in Adam, which the Apostle said before, v. 12.

5. Wherefore the Apostle by sinners, understandeth both such as sin originally in Adam, peccatum contrabend • by the contagion or contraction of sin, and peccatum inte • and • , which sin actually by imitation, Gorrh. so that we are not only naturally evil by sinful propagation: as the Apostle said before, v. 12. in whom all have sinned, and so are by nature guilty of death and condemnation, v. 18. but beside as an effect of our natural corruption, there is a general pravitie of nature, and an habit of evil engendered in us, whereby we can do no other then sin: so Adams disobedience, hath made us not only naturaliter pravos, naturally evil, sed habitualiter peccatores, habitually sinners. Pareus.

Quest. 41. How the law is said to have entered thereupon, ver. 20.

1. The occasion of these words is not so much to show, that sin reigned in the world even after the law, as it was in the world before the law, from Adam to Moses, v. 14. but the Apostle having shown at large, how we are delivered from sin and death brought in by Adam, only by Christ, he preventeth the objection of the Jews: for it might have been replied, wherefore then served the law, if there were no remedy against sin thereby? the Apostle then answereth, that the law was so far from saving men from their sins, that they were thereby the more increased thus: Chrysostom and Pet. Martyr, with others.

2. But this is not to be understood of the law of nature, as Origen, who to decline the imputation of the law, laid upon it by wicked Marcion, that it was given to an evil ende to increase sin, will have the Apostle to speak of the law of nature: for the Apostle making mention of the law before, v. 13. understandeth the written law, as he expoundeth v. 14. where he expressly speaketh of Moses: neither was the law of nature given to that ende, to increase sin, no more then the moral law was, but sin entered occasionaliter, by occasion only of the law, as shall be shown in the next question.

3. The law 〈 in non-Latin alphabet 〉 , entered thereupon. 1. the Latin interpreter readeth, subintravit, it entered in by the way: as though it had entered in secretly, so also Erasmus, and Gorran giveth the reason, because it was given but unto one people, and secretly in the desert: but the law being so publicly delivered, in such great power and signs, could not be said secretly to enter. 2. Origen giveth this sense, that the law of the members entered sub obtentu legis naturalis, under the pretext and color of the law of nature, it entered, as it were by stealth, but the Apostle speaketh not here of the law of nature as is shown before. 3. Chrysostom (whom Tolet followeth) thus interpreteth, the law is said to have entered by the way, vt ostenderet vsum illius temporarium, to show that the use thereof was but for a time: but this is a perpetual use of the law, to manifest and reveal sin: though indeed the use of the ceremonial law were but to continue for a time.

4. Some think the law is said to have entered as under hand, post effuscationem 〈◊〉 naturalis, after the law of nature was obscured: so Ambrose, Lyranus. but though the law of nature had not been obscured, yet the written law should have been given: by 〈◊〉 which men should have been prepared to receive the Gospel, Tolet. annot. 26. therefore it is said to have entered thereto or thereupon: that is, beside that natural corruption and deprivation of nature in Adam, the law also was given accessit ad morbum illium, it came upon, or was added unto that natural disease, that sin thereby being more increased might more commend the riches of God's mercy in Christ, Beza. Pareus.

Quest. 42. How the offense is said to have abounded by the entering of the law, ver. 20.

The law is to be considered three ways: in respect of the nature thereof, in respect of man, to whom it is given, and of God, the author and giver of the law. 1. The law being considered in it self, it holy, spiritual, and good, and so properly is not the cause of the increase of sin, but only in respect of the event, as Chrysostom, Gennadius, and most of the Greek interpreters expound it: the law then causeth sin to increase, non causaliter, sed consecutiue, not as the cause, but in regard of the event, or consequent: and that not ex parte legis, on the behalf of the law, but by the malice of man's heart, Lyranus: non ex •• tura legis, not by the nature of the law, but by the slougth and carelessness of them, which receive the law, Chrysost. and sin is thus occasionally increased sower ways. 1. because ruimur in vetitum, &c. we always rush upon that which is forbidden: like as a river meeting with some stone or let in the way, maketh the greater noise: whereof these reasons may be given: first, because things forbidden are not in our power, and therefore our desire is more toward them, whereas we neglect things easy, and such as we can do, when we list: secondly, the nature of human affections is, the more they are suppressed, and kept in, the more to be inflamed: as fide, when it is kept in, breaketh out more violently: this is usually seen in the passions of anger and grief: Perer. numer. 78. Add hereunto the perverseness of man's will, which is opposite to the will of God, and most of all is bent to follow those things which the Lord forbiddeth. 2. Sin is increased by the law, because he sinneth more that knoweth the will of God, and doth it not, then he, that is ignorant of it. 3. by the law, which containeth variety of precepts, the number of sins is multiplied: innumera praecepta lex dedit, the law gave a number of precepts, Chrysostom. 4. the law terrifieth the conscience, and so accuseth and condemneth, and showeth punishment due unto sin, and so exaggerateth it, Mart.

2. If the law be considered in regard of the effect which it worketh in the hearts of men, then this particle 〈 in non-Latin alphabet 〉 , that, may be taken causally, because by the law properly sin is manifested, and revealed, as the Apostle showeth, Rom. 3.20. that by the law cometh the knowledge of sin, Perer.

3. If we turn our selves to God the author of the law, then in respect of his counsel the law may be understood causally, to increase sin, in regard of a further ende, which God propoundeth to himself, namely that by the abounding of sin, grace may yet more abound, Martyr. so the ordinary gloss, hath here this profitable note, Magnum Deiconsilium fuit, &c. it was the great and deep counsel of God, that by the law sin should abound, that men in severity and austerity of the law, seeing their own infirmity, infirmi ad •• dicum confugerent, &c. being weak should run unto the Physician, and seek for the help of grace, &c.

Quest. 43. How grace is said to have abounded more.

1. Athanasius referreth the word 〈 in non-Latin alphabet 〉 , vbi, where, to the nature of man: that in the same nature grace abounded by the coming of Christ in the flesh, where sin abounded before, tractas, de salutar. advent. but this seemeth to be too curious.

2. Lyranus. hath reference to the law: that whereas sin abounded under the law, grace also abounded under the law, because Christ was made under the law, as the Apostle showeth, Galat. 4.4. But here grace is opposed, and set against the law, therefore in both the opposite partes, there cannot be reference to the same law.

3. The ordinary gloss, hath two expositions: grace is said to abound because it profiteth them, whom the devil could not overcome: grace worketh on them, upon whom the kingdom of sin had no power: but, then the same thing should be compared with it self, for in that the kingdom of sin and Satan prevailed not against them, it was the work of grace.

4. Otherwise thus, quia peccatum ad tempus regnavit, because sin reigned but for a time, but grace forever: but unless grace had destroyed the kingdom of sin, it should have reigned forever.

5. Origen saith grace abounded more, in that it doth not only hominem absoluere à peccatis prateritis, free a man from sins past, but also strengthen him against sins to come.

6. Chrysostom thus: grace hath superabounded, not only in taking away the punishment, and remitting our sins, but in giving us life, and making us just.

7. Some give this sense, that grace hath abounded, not only in taking away original sin, but all other actual sins added beside, Piscator, Gorran.

8. But it is better to understand this superabounding of grace, of all those privileges and excellencies, which the benefit by Christ hath beyond our loss and fall in Adam, as the Apostle shown before, Bez. Fai. So every way grace exceedeth, both in respect of the potētis of God, whose grace appeareth to be the greater, by the greatness of our sin: which non 〈◊〉 superat, sed absorbet, it doth not only overcome, but even swallow up, Calvin. and in respect of our selves, who the more we feel the burden and overflowing of our sin, the more we have occasion to extol and magnify the grace of God, Osiander.

So here are two ends of the law expressed, the ne •••• ende, is the manifestation and increase of sin: the remote ende is the more abounding of grace, but here is the difference: the first ende is universal, for in all men both believers and unbelievers, the law worketh the increase, insight, and knowledge of sin; but the other ende is particular and peculiar 〈◊〉 to the faithful, that by the abounding of sin, grace may more abound toward them: which is not properly caused by the increase of sin, but thorough the mercy of God, Pareus.

Quest. 44. Of the reign of sin unto death, and of grace unto life.

1. Before the Apostle had ascribed the kingdom unto death, v. 14. Death reigned from Adam, &c. but here unto sin, because death indeed reigneth by sin, as the Apostle saith, The sting of death is sin, 1. Cor. 15.56. death could have no power over us, but thorough sin: Martyr.

2. But to speak more distinctly: where the Apostle giveth the kingdom unto death, he speaketh of the times before the law, when as death did apparently reign in the world, but sin was not so apparent till the law came: but sin is said to have reigned after the law was given, because sin then more abounded: So that three estates of the world are here described, the first, from Adam to Moses, when sin was in the world, but death reigned: the third is from the coming of Christ, who reigned by righteousness unto life, destroying both the kingdom of sin and death, Tolet.

3. By death, Chrysostom seemeth to understand the death of the body, mors ex haec presenti vita eijcit, death doth cast us out of this life, &c. but eternal death is here also comprehended, potestatem habuit deijciendi, &c. it had power to cast us down to eternal death, Lyranus. as may appear by the other opposite part of eternal life, Piscator.

4. But whereas in the first clause, mention is made only of the reigning of sin unto death, but in the other, there are three mentioned, grace, righteousness, and life; Origen thinketh that the devil must be understood, to be set against the grace of Christ, ab inuentis rebus author inventi nominatur, the author of the invention is named in the things invented, &c. for sin came in by the devil: some think that the wrath of God must be supplied, which reigned by sin, Piscator: but I think rather with Calvin, that beside the necessary parts of the comparison, the Apostle maketh mention of grace, vt fortius in figuret memoria, &c. that it might better stick in our memory, that all is of grace.

5. The Apostle speaketh of the time past, sin had reigned, because that although sin do still reign in the children of disobedience, yet in the faithful it reigneth no more, Par.

6. By righteousness, some understand, iustitiam operum, the righteousness of 〈◊〉 gloss. interlin. so also Bellarmine lib. 2. de iustificat. c. 6. but the justice of Christ is rather understood: as the Greek interpreters well expound, and as is evident by the clause in the ende, By our Lord Jesus Christ, who is notwithstanding both our justification; and sanctification.

7. The ordinary gloss here well observeth, that in the kingdom of sin, mention is not made of Adam from whom sin came, because the Apostle speaketh not only of original, but of actual sins, both which are remitted in Christ.

8. Thorough Jesus Christ our Lord: Jesus per gratiam, Dominus per iustitiam, nostre per gloriam, Jesus by grace, Lord by his justice, and ours, because he bringeth us to glory, Gorran.

4. Places of Doctrine.

5. Places of controversy.

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