Commentary on Romans

Quest. 1. Of the meaning of these words, shall we continue in sin? v. 1.

1. The Apostle preventeth here an objection, which might be occasioned by the former words in the end of the fifth chapter: where the Apostle said, where sin abounded, grace abounded much more: by occasion of which words, the Apostle might fear, least two sorts of men might take advantage: the false teachers, which did continually pick quarrels with the Apostles doctrine, as some affirmed, that he said we might do evil, that good might come thereof, c. 3.8. He might fear also, least the weak might receive encouragement hereby to nourish the • infirmities still.

2. But either of these so inferring, did misconster the Apostles words: and in this kind of reasoning, there are three Paralogismes or fallacies committed. 1. they take non causam pro causa, that which is not the cause for the cause: for the abounding of sin, is not the cause of the abounding of grace: Augustine saith, non peccantis merito, sed gratiae supervenient ••• uxilio, &c. where sin abounded, grace abounded more, not by the merit of the sin 〈◊〉 by the means of help by grace, &c. the Apostles speech is to be understood occasionaliter, by way of occasion, and they take it causaliter, by way of a cause, Hugo: sin in it own nature is no more the cause of grace, then the disease is of medicine, Ma •• qui laudat beneficium medecinae non prodesse dicit morbos, &c. he that praiseth the benefit 〈◊〉 Physic, doth not commend the disease, Augustine. so then man's unrighteousness doth not in it self set forth the justice of God, but ex accident, by an accident, Pareus. proveniter bonitate Dei, qui bona elicit ex malis, it cometh of the goodness of God, who decree •• good out of evil, Lyranus. 2. the second fallacy is, in that they thus objecting, make the Apostles words more general, then he meant or intended them: for the abounding of sin is not the occasion of the abounding of grace in all, but only in those which acknowledge and confess their sins, Martyr. as it is evident, in damnatione malorum, in the condemnation of the wicked, Lyranus. there God's justice rather, then his grace and mercy showeth it self. 3. a third fallacy is, they apply that to the time to come, which the Apostle only uttered of time past: the abounding of sin in men before their conversion and repentance setteth forth the abundance of the grace and mercy of God, in the forgiveness of their sins past; but not so, if sin abounded after their conversion and calling, Mart.

3. The Apostle propoundeth this objection in the person of the adversary by way of interrogation, thereby expressing both affectum indignantis, the affection of one angry and displeased, that his doctrine should be thus perverted: and he showeth also securitatem conscientiae, the security of his conscience, that he was free from any such thought.

4. By sin, neither doth the Apostle understand the author of sin, namely, the devil, as Origen, for then one should be said improperly to remain in sin, that is, in the devil. 2. Neither yet is it taken, for fomes peccati, the matter or occasion of sin, as Pererius: which is the appetite or desire, that stirreth up to sin: Tolet misliketh this, because sin must be taken here in the same sense, as it was used before, in the ende of the former chapter, where it is taken for sin it self: and Pet. Martyr addeth this reason, because insul ••• peccati, the assaults of sin remain still in the regenerate. 3. but sin is here taken for the corruption and depravation of our nature: in the former chapter thereby was specially signified, reatus, the guilt of original sin derived from Adam, Beza. for there are these two things in sin, the guilt derived from Adam, and the corruption of our nature which is the effect thereof, Pareus.

Quest. 2. What it is, to die unto sin, v. 2.

1. The Apostle answereth the former objection negatively, denying the consequent: that it followeth not, that because where sin abounded, grace abounded more, that therefore we should sin, that grace may more abound: and of this his answer the Apostle in this chapter giveth two reasons, the one from the contraries, that seeing we are dead unto sin, we cannot still live unto it: the other from the condition and property of servants, who must be wholly addicted to their service, whose servants they are: then seeing we are the servants of Christ, we must no longer serve sin, v. 16. to the ende of the chapters.

2. They are said to be dead unto sin, that obey not the lusts thereof, that are as dead men, not to be moved unto sin, not to do the works thereof: but this death of sin is inchoatae, only begun in this life: it shall not be perfected, till all corruption and mortality be taken away.

3. There is great difference between these two phrases, to die unto sin, which the Apostle useth here, and to be dead in sin, Ephes. 2.1. the first is taken actively, for the mortifying of sin, the other passively, to be mortified in, or by sin: and in this phrase the preposition 〈 in non-Latin alphabet 〉 , in, must be supplied, as Coloss. 2.13. in the Latin tongue, mori peccato, to die to sin, is put in the dative, but mori peccato, in the ablative, signifieth to die with; or by sin, Tolet: And in this latter sense, they are said to be dead absolutely without any other addition, as v. 13. of this chapter, and in other places, Beza.

4. Chrysostom here giveth this note, that whereas sometime the Apostle saith, sin is dead, here he saith, we are dead to sin, quoniam auditorem excitare studet, in illum transfert mortem, because he could quicken the desire of the hearer, he transferreth death to him, that he being dead in sin should abstain therefrom.

Quest. 3. What it is, to be baptized into Jesus Christ, v. 3.

1. Origen thinketh, that this is so said, to make a difference between the baptism of Christ, wherewith we are baptized, and the baptism of John, which is not of Christ, but of the law: But seeing John baptized in his name, that was to come, how was it not of Christ? and if John's baptism were of the law, then Christ should have been baptized with another kind of baptism, then his members, which is not to be admitted.

2. Some think, as Ambrose in this place, that the Apostles altered the form of baptism, which was at the first prescribed to be done in the name of the Father, Son, and holy Ghost: But it is not like, that the Apostles would change that prescript form, which was appointed by Christ himself: the Apostle maketh mention of Christ, (though he intend the whole Trinity) because as Origen saith, whom Haymo followeth, it was not convenient that the Apostle speaking of death, vt nominaret vel patrem vel spiritum, &c. should name either the Father or the holy Ghost, because the Son of God only died for us, &c. or rather mention is made only of Christ, because baptism was of his institution, and the benefits represented in baptism, were procured and purchased by Christ.

3. Some give this sense, to be baptized into Christ, is to be baptized with that baptism which hath the virtue and efficacy from Christ, ex Tolet. Chrysostom understandeth according to the similitude and example of Christ: for that which the cross and the grave, were to Christ, baptismus est factus nobis, baptism is become to us.

4. Erasmus, thus we are baptized into Christ, that is, in corpus eius mysticum, into his mystical body, &c. but the Apostle speaketh of Christ himself: though it be true, that they which are graft into Christ, are also members of his mystical body.

5. The vulgar Latin readeth in Christo, to be baptized in Christ, not into Christ, that is, in fide Christi, in the faith of Christ, Lyranus. or in institution eius, by his institution, gloss. interlin. some also which follow the Greek text, and read, into Christ, do thus interpret, in nomine Christi, in the name of Christ, Mart. Pareus. Faius. But it is one thing to be baptized in Christ, another into Christ.

6. Wherefore by this phrase better is signified, that we are by baptism incorporated into Christ, in Christo coalescentes, we grow up together with Christ, Beza. Genevens. in •••• us Christum, we put on Christ, Calvin. inserimur Christo, we are graft into Christ, Tolet. vt implantaremur, that by baptism we should be planted in Christ: Osiander: which phrase the Apostle useth afterward, v. 5. if we be grafted with him, &c.

Quest. 4. Of the diverse significations of the word baptism, and to be baptized.

1. Haymo here maketh 4. kinds of baptism. 1. one with water only, such was the baptism of John, that gave not remission of sins. 2. the baptism of the spirit, such was the baptism of the Apostles in the day of Pentecost. 3. the baptism both with the spirit and water, such as is now in use in the Church. 4. the baptism of blood, such as Martyrs are baptized with: But 1. it is untrue that John only baptized with water, not with the spirit: for he baptized for the remission of sins, and when Christ was baptized, the spirit descended in the likeness of a dove: 2. the other two baptisms of the spirit, and the baptism of blood, are not properly baptisms, but only in a metaphorical speech.

2. This word baptism is taken two ways, either properly for the washing with water in the sacrament, or figuratively, as either for the receiving of the gifts of the spirit: as Acts 1.5. our Savior promiseth, that his Apostles should be baptized with the holy Ghosts or as for the doctrine, which accompanied John's Baptism: as Acts. 18.25. Apollos is said to have known nothing but John's baptism, that is his doctrine: Beza. Acts 19.5.

3. And as baptism is diversely taken, so there are diverse things in baptism to be considered: three visible & three invisible, the three visible, the Minister that baptizeth, the party that is baptized, and the water: the three invisible are the soul of the party baptized, which is cleansed, and faith in those that are of years, and the holy Ghost, which worketh the remission of sins: Haymo.

Quest. 5. What it is to be baptized into the death of Christ. v. 3.

The Apostle useth to this purpose three phrases: to be baptized into the death of Christ, to be buried by baptism into his death, v. 4. and to be graft into the similitude of his death, v. 5. all these shall be handled together.

1. Cyrillus thinketh it is said the similitude of his death, because Christ rose again from death, and so it was rather an image, and shadow of death, then a death in deed: but thus he should confound these two which the Apostle joineth together, the similitude of his death, and of his resurrection.

2. Origen noteth certain heretics, who gathered hereupon, that Christ died not indeed, but only had a certain similitude of death: visus est magis mori, quàm vere mortu • est, he seemed rather to die, then indeed died: But if it were so, then as Origen inferred, nec vera erat resurrectio, neither was Christ's resurrection in truth: nec vere saluati s •••• neither should we be truly saved.

3. Therefore Origen giveth this sense: it is called the similitude of death because Christ so died unto sin, that yet there was no sin found in him: which cannot agree unto us, for to be without sin, solius Christi est, it only belongeth to Christ: But this is not the Apostles meaning: for he said before, we were baptized into the death of Christ, which is the same, as to be graft into the similitude of his death.

4. Origen also hath another exposition: that Christ is exemplum nobis ad imitationem propositum, an example set before us to imitate: but this is dangerous, because of the error of the Pelagians, who think that our conformity with Christ, ariseth of our imitation of him: as they held that original sin is nothing else but a corrupt imitation of Adam: whereas indeed, on the contrary, our imitating of Christ proceedeth of our conformity with him: and the word is not 〈 in non-Latin alphabet 〉 , similitude, or likeness, but 〈 in non-Latin alphabet 〉 , which is more then a bare likeness, it showeth a conformity unto Christ, Beza.

5. Basil. lib. de. baptis. understandeth it of baptism, which he saith is a similitude of the cross and passion of Christ: but the Apostle rather showeth the effects and fruits of baptism: and baptism representeth all the partes of regeneration, both dying, and being buried unto sin, and rising unto newness of life, it is not a representation of his death only.

6. Chrysostom thus understandeth the similitude of his death: because Christ's death was carnis, of his flesh, our death, is peccati, of sin: so also Haymo following Chrysostom, in hoc est similitudo, quod ill mortuus est corpore, nos vitijs, herein is the similitude, he died in body, and we to our sin: But here is more then a similitude only unto the death of Christ: we receive virtue and efficacy from his death to die unto sin.

7. Some apply it unto the manner of baptism, as Ambrose, cum mergeris, mortis suscipis & sepulturae similitudinem, when thou art drenched in the water, then thou hast a certain similitude of the death and resurrection of Christ, lib. 2. de Sacram. c. 7. so Chrysostom, nos quidem aqua, ill tellure, we are buried in the water, he in the earth, &c. so also Lyranus, baptizatus megitur in aqua, he that is baptized, is drenched in the water: so also Gorran, tertia immersio repraesentat triduum mortis, the thrice dipping in the water representeth the three days of Christ's death: and the lifting up out of the water his resurrection: But if this were the meaning: then of necessity this ceremony should be used in baptism, to go into or to be drenched in the water.

8. Wherefore to be baptized into Christ's death, and to be buried into his death, and to be graft into the similitude of his death, are applications in particular of that, which the Apostle said before in general, that we are baptized into Christ: for in baptism all the fruits of Christ's death, burial, and resurrection are sealed unto us: first, on God's behalf the benefits procured by Christ's death, sepulture, and resurrection are offered unto us in baptism, which is the Sacrament of faith, whereby we are graft into Christ, and we in baptism do for our parts profess to renounce the devil, the world, and the flesh, Pareus: Our sins then are two ways mortified and buried, first, by the remission and not imputing of our sins, purchased by the death of Christ, which is our justification, then by our daily dying and being buried unto sin, which is our sanctification, Melancthon. and both these are represented in baptism, and communicated unto us by faith in Christ: by the virtue of whose death we die unto sin, and by the power of his resurrection, we rise up to newenesse of life; like as the branches receive juice and sap from the tree: And though the death of Christ, were in respect of the nature that died, corporal, yet in respect of the person which died, being God and man, the effects were spiritual, in causing us to die unto sin, and to rise up to newenesse of life, Gorran.

Quest. 7. Of the meaning of this phrase, to be graft, &c.

1. Chrysostom thus applieth this similitude: as the body of Christ being in the earth, fructum edidit orbis salutem, &c. brought forth fruit the salvation of the world: so ours being buried in baptism, fructum attulit, iustitiam, bringeth forth fruit, namely, righteousness: but in this application, here only is shown a likeness between Christ and us, the efficacy is not mentioned, which we receive from Christ.

2. Haymo thus expoundeth it, Christ as a tree, pascit & vmbram praestat, both feedeth and giveth shadow: he feedeth the angels contemplatione, by contemplation of him; homines cognition, men he feedeth by the knowledge of him: but here no reason is shown, why we are said to be graft into Christ.

3. Origen thus urgeth the similitude, omnis planta post hyemis mortem, resurrectionem veris expectat, every plant after the death, as it were, of winter, expecteth the resurrection, as it were, of the spring: so Christ's death was as the winter, and his resurrection as the spring, and this world is unto us as winter, but the spring shall be in the resurrection.

4. Oecumenius useth this allusion: like as the plant, that which is set into the ground, quandam mortificationem sustinet, &c. vndergoeth a kind of mortifying, and then sprouteth out again: so Christ as a plant was laid in the earth, but rose again: and we also being as plants buried in water in baptism, do come forth to bring forth fruit: But in these two explications, as in the first, the reason is not shown, why we are said to be graft into Christ; but only the similitude explained, how he is said to be graft, and we also.

5. Erasmus, because the word is 〈 in non-Latin alphabet 〉 , planted together, referreth it to the planting of the Jews and Gentiles together into one body: But Tolet well observeth, annot. 5. that the Apostle speaketh of our planting into Christ, not of one into another.

6. The meaning then of this phrase is this: that Christ is the vine, and we the branches, as our Savior showeth, Job. 15. and so we are by faith, whereof baptism is the Sacrament and seal, planted and graft into Christ, and do receive of his grace and spirit, as the branches receive the juice of the tree: and as the tree and branches die together and grow together: so Christ's death causeth us to die to sin, and his resurrection maketh us to rise unto newness of life, Pareus: But as similitudes must not be urged in every point, so must not this: for between the natural grafting of plants, and our supernatural and spiritual planting into Christ, there is great difference: for in the one, the stock for the most part is the worst, but the science or plant is of a better kind, and correcteth the euilnes of the stock: but here it is far otherwise, for we are of our selves wild plants, and the stock into the which we are planted, is good, and full of sap, Martyr.

Quest. 8. What resurrection the Apostle speaketh of, v. 5.

1. There is some difference in the reading of the words: Chrysostom, who thinketh that the Apostle speaketh here, de futura resurrection, of the resurrection to come, will not have the word 〈 in non-Latin alphabet 〉 , similitude, supplied, non subiunxit, & similitudini resurrectionis, the Apostle added not, and to the similitude of the resurrection: But then the Greek construction cannot hang together, if for of the resurrection, being in the genitive case, 〈 in non-Latin alphabet 〉 cannot agree with 〈 in non-Latin alphabet 〉 , graft in, which before is joined with a dative, 〈 in non-Latin alphabet 〉 , to the similitude: Haymo will have it put in the dative, to the resurrection: but in the original it is in the genetive: Therefore the word similitude, must be supplied: that as he said before, we are graft into the similitude of his death: so we shall be to the similitude of his resurrection and so Origen also readeth.

2. Concerning the meaning of these words, Chrysostom, Origen, Tertullian, Haymo with others, understand them of the second resurrection: and they urge this reason, because the Apostle putteth the word in the future, erimus, we shall be, Chrysostom: and whereas else where the Apostle speaketh in the time past: hath raised us up together, Ephes. 2.5. but here in the future: Origen thereupon inferreth, that there are two resurrections, one of the mind in this life, the other of the body in the next: But this is no argument, taken from the time: for the Apostle speaketh in the future tense, because our renovation is not perfect in this life, but we must daily rise from the dead works of sin to the newness of life, Beza.

3. The Apostle then here specially intendeth the first resurrection unto newenesse of life: as he said before, as Christ was raised up from the dead, by the glory of the father, (not, to the glory of the father, as Beza, and the Syrian interpreter, for the praeposition is 〈 in non-Latin alphabet 〉 , per, thorough: yet it signifieth that Christ being raised up by the glorious power of the Godhead, for he hath one power with his father, was raised up to live in glory, as the Apostle faith afterward, v. 10. he liveth unto God, ) so we should walk in newenesse of life.

4. Yet from hence also we have an assurance of the resurrection of our bodies, Calvin, that by Christ's resurrection, we now are raised up to the life of righteousness, and afterward to the life of glory: as the Apostle joineth them both together, Coloss. 2.3. for ye are dead, and your life is hid with Christ in God, when Christ which is our life shall appear, then shall ye also appear with him in glory, Mart.

Quest. 9. What is understood by the old man, v. 6.

1. The old man some take for the body, the new for the soul, as Haymo allegeth out of Augustine: but even the pravity of the affections and mind, are part of this old man, and therefore the Apostle saith, Ephes. 4.23. be renewed in the spirit of your mind.

2. Neither is the old man here taken for man's nature, but the corruption thereof, as Theodoret, veterem hominem non naturam appellate, sed pravam mentem, the old man he calleth not our nature, but the depraved mind: and in that he saith our old man, he distinguisheth the old man from our selves: then we our selves are not this old man, but it is aliq •• d nostrum, something of ours, Pareus.

3. Now it is called the old man, in two respects, first as Adam the old man, is compared with the latter Adam, and from Adam is derived original sin, which bringeth forth such evil fruits in us, before we are regenerate: secondly, in respect of our selves, because our former conversation is old, being compared with our renovation and regeneration, Beza, the first both is according to the first Adam in sin, our second and new birth is according to the latter Adam in holiness and righteousness.

4. To this our state in the old man, belong these three things. 1. the guiltiness of sin. 2. the custom and continuance in sin. 3. fomes peccati, the occasion, procurement, enrising unto sin, which proceedeth from the sin of our parents, ex Thom.

5. But whereas the ordinar. gloss. giveth this note: that whereas the oldnes of our nature consisteth in two things, in culpa & poena, in the fault and punishment: Christus sus simpla vetustaie duplicem nostram consumpsit, Christ by his single oldnes, that is, his death, hath taken away both ours, &c. this can no way agree with the scope of the Apostle: for if the old man be of Adam, and we are made new in Christ, then cannot the old man be said to be in Christ.

Quest. 10. What is meant by the body of sin, v. 6. that the body of sin might be destroyed.

1. Haymo propoundeth this interpretation among others: that as Christ is the head of the elect, and they with all their virtuous actions are his body; so the devil is as the head of sin, and the ungodly with all their sins are his body: so that this body of sin should have relation unto the devil as the head: but this body of sin the Apostle called before our old man, it hath relation to our selves, not unto the devil.

2. Some do take this body for our flesh, in qua peccatum haeret, whereto sin cleaveth, Beza, Genevens. and before them Theodoret: but this cannot agree with the phrase which the Apostle here useth, that the body of sin may be destroyed: for the body is not crucified or destroyed, but sin, which dwelleth in the body.

3. Origen hath another exposition: by the body of sin we may understand proprium aliquod corpus, the proper body of sin: whereof these are the members, fornication, uncleanness, inordinate affection, with other particular sins, as S. Paul calleth them, Coloss. 3.4. and this sense followeth Chrysostom, this body of sin he understandeth to be vniuersam malitiā nostram, the whole malice of our nature: so Lyranus. congeries peccatorum, the company of sins is called the body of sin: as there is a body also of virtues and good works, Gorran. as Matth. 6.22. If thine eye be single, the whole body shall be light, if it be wicked, the whole body shall be dark

4. And this multitude and company of sins is so called for diverse reasons: 1. because as the body hath diverse members, so our inborne concupiscence brancheth forth into diverse sins, Mart. 2. propter robur & tyrannidem, because of the strength and tyranny which it exerciseth in the children of disobedience, Faius. 3. quod ab eo facile homines divelli non possunt, because men cannot easily be plucked from their sins, no more then from their body, Phocius. 4. because men are addicted to their sins, and love it as themselves, Photios, ibid. 5. But in this place, the Apostle useth this phrase, the body of sin, because he had spoken of crucifying before: bodies use to be crucified, Pareus. and we are as 〈 in non-Latin alphabet 〉 , as it were concorporated with Christ, which word the Apostle useth, Ephes. 3.6. and we were crucified in his body upon the cross together with him.

5. But here we must take heed of the error of Florius Illyricus, who did hold that original sin was a substance, and not an accident only, because it is called here a body, and the old man: But this is a metaphorical speech, it is called a body by a certain similitude, as it is shown before: and the Apostle calleth it afterward, verse 12. sin in the mortal body, it is therefore a kind of spiritual body in these our mortal bodies.

6. But in that the Apostle addeth, that we should not serve sin, he showeth that the regenerate, are not quite freed from sin, but sin doth not reign in them, neither are they servants any longer unto it: so we must make a difference between these two, peccare, and peccato servire, to sin, and to serve sin: the regenerate do sin, while they are in the flesh, but they do no longer serve sin, Bucor.

Quest. 11. How the dead are said to be freed from sin. v, 7.

1. Some do understand this of the spiritual death in baptism before spoken of, Lyranus. Ofiand. P. Martyr thinketh that the Apostle speaketh of mortification, which is the effect of justification, not de morte naturae, of the death of nature: But then this had been a repetition of that, which he said before, verse. 6. whereas it containeth rather a reason thereof.

2. Some understanding this to be spoken of the natural death of the body, from whence the Apostle taketh his similitude, by being freed or justified from sin, do mean, purgatum esse à peccatis, to be purged from sin, Basil. lib. de baptis. But this cannot be, that all the dead should be purged from their sin, though they cease from the actions thereof.

3. This better is interpreted of the natural death, that they which are dead do thenceforth cease from the actions of sin: and so Chrysostom understandeth here the word, justified, liber est à peccatis, is free from sin; that is, the actions of sin cease, Calvin. like as a servant, when he dieth is free from the service of his master, as Job. 3.19. so he which is dead is free from the dominion of sins past: then the thief ceaseth to steal, the adulterer to commit adultery: the word then, 〈 in non-Latin alphabet 〉 , is justified, is the same with 〈 in non-Latin alphabet 〉 , is freed, which word the Apostle useth, v. 18. and it is a synecdoche, when one kind is taken for the whole: to be justified and absolved in judgment, is one kind of freedom, and it is taken here for the general to be set free; as a thief dying is set free by death, as if he had been justified and absolved in judgment, Piscator.

4. But hence it followeth not, that the dead do not sin afterward: they are free from the sins committed in the body, yet the wicked even after death being tormented in hell do not cease to sin, being full of despair, blasphemy, impenitence: and therefore their sins not ceasing, their punishments cannot determine: Let this be observed against the opinion of the Origenists, who infer that because when men are dead there is an ende of their sin, that at the length there shall be an ende of their punishment, and God shall have mercy upon them.

Quest. 12. What life the Apostle speaketh of, v. 8. We believe that we shall also live with him.

1. Some understand it of life everlasting, in coelo post generalem resurrectionem, in heaven after the general resurrection, Haymo: so also Origen, Chrysostom, Theodoret: but it is evident, that the Apostle speaketh of the life of grace, v. 11. ye are dead to find, but are alive to God, &c.

2. Neither is it to be understood only de vita gratiae, of the life of grace, as Lyranus, Tolet. annot. 8. and Basil understandeth it of the newenesse of life: lib. de baptism. for the AApostle thus expoundeth himself, 2. Tim. 2.11.12. if we be dead with him, we shall also live with him, that is, shall reign with him, as the Apostle saith in the next verse following, if we suffer, we shall also reign with him.

3. Wherefore the Apostle by living with Christ understandeth generally both the life of grace present, and of glory afterward, Mart. and this life is distinguished into three degrees: 1. our regeneration in rising unto newenes of life. 2. our perseverance in continuing unto the end. 3. the third degree is in everlasting life after the resurrection, Pareus.

Quest. 13. How death is said to have had dominion over Christ, v. 9.

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

4. Wherefore death is said to have had dominion, quia sponte, & volens se subiecit m • rti, because he willingly submitted himself to death for our sin, Mart. Calvin.

Quest. 14. How Christ is said to have died to sin, v. 10.

1. Hilary lib. 9. de Trinitat. thus readeth, that which died, died once to sin, and understandeth it of Christ's body, making the article 〈 in non-Latin alphabet 〉 , a relative of the neuter gender: so also Laurentius Valla, and Jacobus Stapulens. but this would seem to favor the Nestorian heresy, that divideth Christ's person, to say that Christ died not, but his body died: and 〈 in non-Latin alphabet 〉 , may be taken for the conjunction 〈 in non-Latin alphabet 〉 , in that he died, as Galath. 2.20. in that now I live: to this purpose Erasmus, Beza.

2. For the meaning Hilary thus expoundeth, Christ died to sin, quia mortuus corpore, because he died in the body, wherein was the similitude of sin, lib. 9. de Trinit. so also Augustine in Enchirid.

3. Haymo thus: mortuus est semel peccato, id est, semper, he died once to sin, that is, always, because he never had sin at all.

4. Some understand sin, as the cause, wherefore Christ died: that the sins of the world were the cause why Christ died: so Ambrose, he died for sin, that is, for, or because of sinners, serm. 18. in Psal. 18.

5. But the better sense is, that Christ died to sin, that is, tollendo, to take away sin, so Chrysostom, mortuus est vt illud tollerat, he died for sin to take it away: Christ died otherwise to sin, then we do, ill expiando, nos amitiendo, he to expiate and purge our sins, we to leave it, Pareus.

Quest. 15. How Christ is said now to live unto God, ver. 10.

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

Quest. 16. Of these words, v. 11. likewise think ye, &c.

1. Likewise think ye: 1. Origen saith the Apostle useth this word, because this death, which he speaketh of, namely, dying to sin, in cogitatione consistit non in effectu, consisteth in the cogitation, not in any external effect. 2. Chrysostom because that which he speaketh of non potest ad oculum repraesentari, cannot be represented to the eye, but is apprehended by faith. 3. Haymo giveth this sense, they must in memoriam reducere, often bring to remembrance, and bethink themselves that they are dead to sin: so also Tolet, annot. 15. and Faius. 4. but the word 〈 in non-Latin alphabet 〉 , signifieth rather, collect ye, gather ye ; it is the inference of the conclusion from the head to the members: that we are certainly dead by the commemoration of his death, so is the word used, c. 3.28. 〈 in non-Latin alphabet 〉 we conclude, Beza, Pareus.

2. Dead to sin, but alive to God: Some do interpret this of the life of the Saints in the resurrection, when they shall live to God forever, never to die anymore: but the Apostle speaketh of the life of grace, as the next verse showeth.

3. In Jesus Christ, &c. 1. Origen maketh this the sense, to live in righteousness, holiness, peace, is to live in Christ, because Christ is all these: and to the same purpose Chrysostom: he that hath obtained Christ, hath received every virtue, and grace with him. 2. Gorran referreth it to the imitation of Christ: making the severe parts of Christ's life an example of so many degrees of our spiritual life: to his conception answereth, propositum, the purpose of new life: to his nativity our regeneration, to his death our labor in dying to sin, to his sepulture, cessatio vitiorum, the cease • ing of sin,; to his resurrection answereth nova vita iustorum, the new life of the righteous: to his asscention, processus virt • tum, our proceeding in virtue, to his sitting at the right hand of God, gloria beatorum, the glory of the Blessed Saints. 3. But here is more signified, then a similitude or conformity to, and an imitation of Christ: the Apostle expresseth the author and efficient cause of our dying unto sin and living unto God, namely, Christ Jesus, Christo auxiliante, Christ helping us, Oecumen. Christi opere, by the work of Christ, gloss. interlin. per Christum mediatorem, by Christ our Mediator, Lyranus. as the Apostle saith, Galath. 2.20. I live by faith in the Son of God, Bucer, Pareus, with others.

Quest. 17. How sin is said not to reign, &c. ver. 12.

1. Chrysostom and Theodorets observation seemeth here to be somewhat curious, that the Apostle speaketh of the reigning, not of the tyrannizing of sin: the difference between which two is this: the one is of necessity, the other is voluntary: he would not have them willingly to submit themselves in obedience unto sin, although it do play the tyrant in suggesting evil thoughts and desires; yet they should resist them, and not suffer sin to have a peaceable kingdom: to this purpose Theodoret: But this distinction is not necessary: for the kingdom of sin in man is a mere tyranny: the kingdom properly in man is peculiar to the spirit: because sin usurpeth upon them, that by right are an others subjects, even God's: and though the wicked do obey sin willingly, yet it is of necessity also, because it is not in their power to resist sin.

2. Gregory better observeth upon this place: that the Apostle saith not, let not sin be, but let it not reign, quia non esse non potest, it cannot but be in our members: but it may not reign.

3. Pererius here confuteth Beza, for giving this note upon this place: the Apostle showeth how far we are dead to sin, while we are in this life, vt reluctetur spiritus, non tamen vincat, that the spirit always resisteth, but overcometh not, &c. whereupon he thus cavilleth, that if the spirit overcome not the flesh, then is it overcome of the flesh: But Beza his meaning only is, that our sanctification is not perfect in this life, but that there remaineth some relique of sin, which always resisteth the spirit, as the Apostle showeth in his own example, c. 7. so the spirit overcometh in part, because sin reigneth not in the regenerate, but there is not a perfect victory in this life, because sin hath a dwelling still and being in us, in this mortal flesh, though the kingdom thereof be subdued.

Quest. 18. What the Apostle meaneth by mortal body, ver. 12.

Let not sin reign in your mortal body, &c. 1. Chrysostom thinketh this is added by way of encouragement to signify, certamina in hac re temporaria esse, that the strife and combat herein is but temporary: so also Photios, he showeth, quod temporaria sit contra peccatum lucta, that the fight against sin is but temporal, because the body is mortal, and for a time.

2. Origen hath two interpretations, first, the Apostle speaketh of the dead body, to show, that sin need not reign in us: for he that is dead is free from sin: but the Apostle saith not, in mortuo, sed mortali corpore, in the dead, but in the mortal body: there is great difference between 〈 in non-Latin alphabet 〉 , dead, v. 7. and 〈 in non-Latin alphabet 〉 , mortal, which is the word used here.

3. Further he saith, that the Apostle calleth this body mortal, ad distinctionem alterius corporis, quod immortale est, to distinguish it from that other body, which is immortal, when sin shall have no dominion or command at all over us: this sense Tolet also followeth.

4. The ordinary gloss further addeth: that here is a secret promise of immortality, si non regnet peccatum, if sin reign not, the body now mortal, shall be afterward immortal.

5. Theophylact thinketh that mention is made of the mortal body, to signify that all the pleasures of the body are but momentary, minus sunt stabiles corporis voluptates, and therefore they are not much to be desired: to the same purpose Bucer, ne innitamur rei fallacissima, that being admonished by our own frailty, we should not trust to so uncertain and deceitful a thing.

6. Theophylact noteth beside, that hereby the Apostle insinuateth, mortalitatem hanc fuisse corpori à delicto inditam, that this mortality was inflicted upon the body by reason of sin, and so we should by the meditation of death and mortality be terrified from sin.

7. But as these notes and collections may safely be received, so this further may be added, that the Apostle maketh mention specially of the mortal body, because the partes and members thereof are the instruments of sin: that although the mind are inward faculties be tempted, yet that we should resist, and not bring the evil motions and suggestions into execution: and this may appear to be the Apostles meaning, by the next words v. 13. neither give your members as weapons of unrighteousness, &c. Beza.

8. Some think that the Apostle insinuateth the danger of eternal death, that if sin do reign, corpus moriturum est in aeternum, the body shall die eternally, gloss. interlin. but the body is said to be mortal in respect of the present mortal state, because it is subject to death.

9. P. Martyr thinketh the meaning to be this, because the concupiscence which the Apostle would not have here to reign in us, is per corpus derivatum, derived from Adam to us by the body: But I prefer the former interpretations, but especially the 7. yet so, as that with Ambrose, by mortal body we understand the whole state of man, both the powers of soul and body, by the figure synecdoche, when one part is taken for the whole: So also Pareus, Faius.

Quest. 19. Of those words, that ye should obey it in the lusts, &c. v. 12.

1. The Syrian interpreter readeth, that ye should obey the lusts thereof : but, here the Greek word ( 〈 in non-Latin alphabet 〉 , it) is omitted: which is referred to the first antecedent sin: that ye should not obey it, that is, sin, which is put in the feminine gender: in the lusts thereof, that is, of the body: and therefore Beza to take away the anbiguitie, explaineth it thus: that ye should obey (sin) in the lusts thereof.

2. The Apostle putteth it in the plural, lusts, because from the pravity and corruption of our nature do arise many and diverse lusts and concupiscences, Martyr.

3. Thus sin is compared to a tyrant reigning and raging, the lusts are as the edicts and precepts of sin, whereby it reigneth and ruleth: men yielding to their corrupt concupiscence as are the vassals and slaves of sin, Calvin.

4. The Apostle expoundeth himself, what he meant before by the reigning of sin, that is, to obey it: no man in this mortal body can be void of concupiscence, and unlawful desires, but the faithful must strive against them, and not become subject unto them: Pelican.

5. This obedience consisteth in two things, the one, to be at command to obey and yield subjection unto sin, the other to take up arms in the defense of sin, which is touched in the verse following: Pareus.

6. Concupiscence is taken two ways, sometime it is the name fomitis innati, of that inborne occasion and original of sin, sometime actus interioris, of the inward act of the mind, whereof there are three degrees: there is propassio, the propassion, or first motion, then delectatio, the delight, thirdly consensus, the consent, the Apostle here speaketh not of the first motion, which no man can help, but of the second and third, which by God's grace may be stayed, that a man neither delight in, or consent unto those evil motions, which arise in his mind: gloss. ordinar.

7. Neither is this a superfluous exhortation unto them, whom he said before v. 11. to be dead to sin, that sin should not reign in them; because our mortification is not here perfect, but every day more and more we must proceed therein: and by such exhortations is our mortification still perfected: Pareus.

8. And here by lusts we must understand, not the natural desire and lust of the body, as after meat, drink, sleep, and such like, but the unnatural, unnecessary, and inordinate lasts, as specially after these things, which concern the taste, feeling, and such like: Faius.

Quest. 20. How we are not to give our members as weapons unto sin. v. 13.

1. Chrysostom here noteth that the body as a middle and indifferent thing between sin and righteousness, it may be both used as weapons for sin, and as an instrument of righteousness, as both the soldier useth armor of defense for his country, and the thief against it; and he maketh mention here of two Kings, God, and sin, showing what great difference and odds there is between them: that it should be a shame for us to leave the service of God, and to betake us to the vile servitude of sin.

2. Origen here also ascribeth a difference in the Apostles phraise: he speaking of iniquity, maketh mention only of our members, which must not be given as weapons unto it, but he willeth us to give our selves unto God: because when first we have devoted our selves our inward mind, and desire to God's service, so we shall make also our members instruments of holiness.

3. Theophylact noteth, that sin is called by the name of iniquity, because he that sinneth, in scipsum, vel in proximum iniurius est, is injurious and unjust against himself, or his neighbor.

4. By members we must not understand only the external partes of the body, as the eyes, ears, hands, but the inward also, as will, affection, heart: that none of these must become the instruments of unrighteousness: Pareus.

5. The Apostle setteth down two partes of our service unto God, as he did before of service to sin: the first is obedience and subjection, give yourselves unto God, the other is, to strive and fight for the kingdom of righteousness, as before he forbad them to use their members as weapons for sin; Pareus.

6. The Apostle inserting these words, as alive from the dead, giveth a reason, why we should not serve sin, but bequeath our selves to the service of God; because we having received so great a benefit, as to be raised in Christ from the death of sin, should now as no more dead, but as living, serve God: and therefore in this regard, iustum est, it is just, as Chrysostom inferreth: so the Apostle saith, are alive, and therefore potestis, yea may, and ye were dead, and therefore debetis, ye ought to give yourselves unto God: gloss. interline. Origen maketh it as an effect and consequent of the former, that in giving yourselves to God, yea by this means shall die unto sin, and live unto righteousness: but it is rather a reason taken from the ende of our spiritual mortification, as is observed before out of Chrysostom.

Quest. 21. What it is not to be under the law but under grace. v. 14.

There are two things, which do encourage men to fight, bonitas causa & facilitas victoriae, the goodness of the cause, and the facility of the victory: both these arguments the Apostle useth here: the goodness of the cause he shown before, which was to take part with God, and to fight his battles against sin: the easines of the victory he now setteth forth, because we are not under the law but under grace, which doth help us and give us strength to resist sin: But these words are diversely expounded.

1. Origen understandeth here the law of the members, which continually resisteth against the law of the mind: But as Beza well noteth, the law of the members is not put absolutely without any other addition, as it is here, but always something is added by way of explanation.

2. Neither doth the Apostle speak here of the ceremonial or judicial law, from both which we are free, from the first wholly, both from the obligation, but not from the substance, in observing the equity of these laws: the Apostle speaketh of neither of these, but of the moral law, against the which the concupiscence of the flesh continually inciteth and stirreth men up.

3. The Apostle then speaketh here of the moral law: in the which three things are to be considered, the substance in the observation thereof, and the consequents, either justification in observing it, or malediction if it be not observed: the question is in which of these respects, we are said to be free from the law, and not under it in this place: it is confessed of of all, that we are free from the justification by the works of the law: the question is here of the other two the malediction of the law, and the observation or obedience of it: some take the first to be here meant: that not to be under the law, but under grace is not to be under the curse of the law but to have remission of sins in Christ: so Haymo, ye are not under the law, quae punit & damnat peccatores, which punisheth and condemneth sinners, but under the grace of Christ, that is, the remission of sins: to the same purpose Vatablus, to be under grace, is to have the conscience assured, omne peccatum nobis remissum esse, &c. that all sin is remitted us by the mercy of God: so also Calvin, they are not under the law, that is, opera eorum non exiguntur ad severum legis examen, their works are not now exacted according to the severe censure and examination of the law; thus also Melancthor. Piscator likewise, legi satisfecistis in Christo, yea have satisfied the law in Christ: But Beza refuteth this interpretation upon this reason, because the Apostle speaketh not here of the remission of sins, but of mortification, and of the fruits of righteousness begun in us by the spirit.

4. Some do understand it of the observation of the law, in respect of the manner, not of the substance; for we are still under the obedience of the law, to perform the holy works and duties, which are therein prescribed: but we are not now under the law, for the manner of our obedience, to be forced thereunto by fear, and terror, but the grace of God maketh us willing and able in some measure to keep the law, which prescribed what was to be done, but helped not toward the doing thereof: thus Augustine: Lex reos faciebat iubendo, & non adiuvando, gratia adiuvat vt quisqne sit legis factor, the law made men guilty, in commanding, not in helping, but grace helpeth everyone to be a doer of the law: And to this purpose he maketh sour degrees of men, ante legem, sub lege, sub gratia, in pace, before the law, under the law, under grace, in peace: ante legem non pugnamus: before the law we do not so much as fight or strive against sin at all: under the law, pugnamus, sed vincimur, we fight, but are overcome: under grace pugnamus & vincimus, we fight, and by grace overcome sin: in pace ne pugnamus quidem: but in the state of peace, which is in the kingdom of heaven, we shall not so much as fight, because then all our spiritual enemies shall be subdued, we shall have none to resist us, as to this purpose Augustine upon this epistle. To this sense of Augustine's subscribeth reverend Baza in his annotations upon this place, Osiander. & Faius: Theophylact concurreth with Augustine, Lex iubet tantú, nihil opis afferi: the law biddeth only, it affordeth no help: to the same purpose before him Chrysost. & Ambrose in their Commentaries: Thomas Aquine here showeth, how two ways one may be said to be under the law: one may be said to be sponte & voluntary subiectus, subject to the law willingly, as our blessed Savior is said to be made under the law, Galath. 4. likewise one may be subject, inuitus, & àlege coactus, against his will, and as urged by the law, through fear and terror: but he which hath received grace, and doth willingly that which the law commandeth, not for fear, but of love, he is said not to be under the law, but under grace: All these make this to be the meaning, that seeing we are not under the law, which gave strength unto sin through our weakness, but gave no strength to keep it, but have received grace, whereby the commandments are not grievous unto us, but easy and pleasant to be observed, that we need not fear, left sin should have the dominion: As the first do understand the Apostle here to speak of justification, so these apply these words unto sanctification.

5. But it is better to join them both together: by grace to understand both justifying grace, whereby we are justified by faith in Christ by the remission of our sins, and the grace of sanctification, whereby we do mortify our carnal lusts, and rise up daily unto newness of life: and so they are said to be under the law, that are under their sins, neither having remission of their sins past, nor yet grace to resist them afterward: to this purpose Chrysostom, we have not the law, which only commandeth, sed gratiam, quae praeterquam priora dimittit, ad futura quo{que} cauenda animat, but grace, which beside that it forgiveth that which is past, it doth arm us to take heed of that which is to come: likewise Ambrose upon this place, cui data est remissio peccati, & in posterum caeuet peccata, &c. he, to whom is given remission of sins, and taketh heed of sin afterward, sin shall not have dominion over him, neither shall he be under the law, &c. Thus Pet. Martyr understandeth the Apostle; that both by grace in Christ our sins are not imputed, and in him our obedience, though imperfect, is accepted: Pareus also under grace comprehendeth both justifying and sanctitying grace: by the one our sins are pardoned, and forgiven us, by the other we are enabled to run the ways of God's commandments, and in some good measure to keep them.

6. But we must here take heed of the leaven of the Popish Pharisees, who thus interpret to be under grace, esse in statu in quo datur gratia, per quam impleri possunt praecepta, to be in that state, wherein grace is given, by the which the commandments may be fulfilled, To ••• with whom concurreth Pererius taking upon him to confute Calvin, for affirming it to be impossible for a righteous man in this life, implere vniversam legem, to fulfill the whole law: But their assertion is most false: for if it were possible for any man in this life to keep the law, then might he be without sin, which is contrary to the Scripture: I am. 3.2. in many things we sin all: 1. John. 1.8. if we say we have no sin, we deceive our selves, and the truth is not in us: See more of this point, Synops. Centur. 4. er. 6.

Quest. 23. Whether the Fathers also that lived under the law, were not under grace.

1. The time of the Law and the Gospel, and the state of the Church under both, must be considered, not as one opposite to the other, but as differing only in some degree less, or more, the fathers were fully under the law, which was then urged with fear and terror, but in part under grace, which was not then fully revealed, but only shadowed forth in types and figures: the faithful now in the time of the Gospel, are fully under the state of grace, the Messiah being now exhibited to the world, whom the fathers believed in to come: but under the law we are in part, in respect of the substance thereof, which now rather showeth us the way wherein we should walk, then urgeth and enforceth us: we are delivered from the fear and terror of the law: And that both they then, and we now, are under grace, though not in the same degree, S. Peter testifieth Act. 15.11. We believe through the grace of Jesus Christ to be saved, 〈 in non-Latin alphabet 〉 , even as they.

2. The fathers had even the help and assistance of grace under the law, to walk in obedience to the law: verùm id non habebant ex lege, but they had it not by the law, Pet. Martyr.

Quest. 24. What the Apostle meaneth by the former doctrine, whereunto they were delivered.

1. Origen, according to his manner is here somewhat curious; for he distinguisheth between doctrinam & formam doctrinae, doctrine it self and the form of doctrine: he saith that in this world only we have a form or shadow of doctrine, because here we only know in part, but in the next world we shall have the doctrine it self: But the Apostle intendeth not here to show the difference between knowledge in this life and the next.

2. Chrysostom seemeth to understand only the rule of good life by the form of doctrine: quis est typus doctrinae? recte vivere: what is the type or form of doctrine? to live well: But this form of doctrine is more general, it was not only touching manners, but concerned also points of faith and belief: as is evident. 2. Tim. 1.13. Keep the pattern of wholesome words, which thou hast heard of me in faith and love.

3. Neither is this form of Doctrine every rule of faith set down by teachers, the which people are put upon at their first conversion, as the Rhemists here insinuate in their annotations: for a form of doctrine may be set down by heretical and false teachers, as is prescribed by the Romanists to the Indians, who in their first conversion to Christianity do drink in their drugs and errors of doctrine: But this form of doctrine, was the rule of faith, per Apostolos & Christum praedicata, preached by Christ and his Apostles, as Lyranus well interpreteth.

4. The doctrine then taught by the Apostles, called here 〈 in non-Latin alphabet 〉 , the form of Doctrine, is compared to the stamp or seal, and we are as the wax (as Basil useth this resemblance, tractas. de baptism. ) which receive the print and work of this seal, being changed into the same.

5. And we are said to be delivered, which as Chrysostom saith, showeth auxilum diuinum, the divine help, whereby we are delivered: for none can come unto Christ, unless his father draw him: John. 6.44. we cannot come our selves unto God, or receive the words of wholesome doctrine, but the Lord must open our hearts, as he did the heart of Lydia: Origen here well noteth, that men are delivered up two ways, one in justice, when they are delivered up to their own hearts lusts, and to a reprobate sense, which the Apostle spake of before, Chap. 1.24. the other when they are delivered up in mercy to be taught and instructed unto salvation.

6. Lyranus here observeth three properties of Christian obedience, it must be prompte, ready, ye have obeyed, voluntaria, willing, ye have obeyed from the heart: and discrete discreet, according to the form and pattern of catholic and found doctrine.

7. Hereunto may be added that annotation of the ordinary gloss, that it is called the form of doctrine, quia imaginem Dei deformat am restituit, because it restoreth the image of God deformed and defaced in us.

8. And whereas they are said to be delivered, it is better understood of the delivering them to be instructed and taught by God, as Origen well expoundeth: Deus tradidit •• instituantur, God delivered them to be instructed: then of the Ministry of men, as Vatablus: for in this sense the doctrine is said to be delivered by the teachers: but to deliver the hearers to be instructed, and to profit by the form of doctrine, which is taught, is the work of God.

Quest. 25. How we are made servants of righteousness.

1. Origen bath here a curious observation that everyone which doth righteousness, is not the servant of righteousness, as everyone which sinneth, is the servant of sin: for God doth righteousness, and yet he is not said to be servus iustitia the servant of righteousness: as the devil is the servant of sin being fallen from justice.

2. Though properly we are not said to serve justice, because he is a servant, which obeyeth rather another man's will, then his own, yet the Apostle useth these words; pressing the same similitude still, for indeed to serve justice, it is true liberty, nay, as Chrysostom saith, it is omni libertate melius: better then all liberty whatsoever, so afterward v. 2. he speaketh of a freedom from justice, which is indeed a bondage, rather then freedom.

3. The Apostle here setteth down both the parts of Christian liberty, which is freedom from sin, and service unto righteousness: and by joining both these together, he admonisheth us of our miserable state of thralldom under sin, wherein we sometime were, that we might take heed never to come into the same again: like as if one were delivered from a tyrant, it should be said unto him, take heed you fall not into his hands again, Chrysostom: as the Romans, when they had expelled Tarquinius their King, so hated the very memory of his name, that they banished also L. Tarquinius Collatinus, a good man, only because he did bear the same name: such a detestation they had of Tarquinius, and of his tyrannical government: so we should hate the very memory and name of the service of sin; Martyr.

Quest. 26. Of the meaning of these words: I speak after the manner of man, because of the infirmity. v. 19.

1. Some think this to be a qualifying of the former words: either because the Jews might have been offended by the term of service, who held themselves to be a free people, Faius: or the Romans, which were then the Lord's and commanders of the world, Bullurger: some think the offense might be taken by the word freedom, least some carnal man might have taken advantage thereby of carnal liberty, Osiander: but the continuing of the same terms and phrases afterward of service, and servants showeth that the Apostle useth not any such mitigation or qualification of his former speech.

2. Some refer it to the matter of the Apostles exhortation, showing the easines and facility of it: as if he should say, moderatum quod exigo, I desire but an easy and moderate matter: as in the same phrase the Apostle saith: 1. Cor. 10.13. there hath no temptation taken you, but such as appertaineth to man, Chrysostom: so also Origen: whereas we ought more earnestly to serve justice, then we served sin: communiter ago, eadem & similia requiro, I deal with you after a common and plain manner, I require but the same and like things; to serve justice but in the same manner, which you served sin: The same sense followeth Augustine: quaem admodum ad pec • andum nullus vos cogebat ti • or, &c. as unto sin no terror compelled you, but only the delight and pleasure of sin, so unto righteousness, let not fear enforce you, but pleasure and delight draw you, epistola. ad Auastas. likewise Gregory, sinequaquam amplius potestis, saltem tales estote in fructibus bonorum operum, & • If ye can do no more, yet at the left be ye in bringing forth of good fruit, as ye were before in evil: Theophylact to the same purpose, vel parem Deo praestare seruitutem, &c. be ye ready but to perform unto God the like service, which ye did unto sin: So also Haymo saith, •• lte leuius potest quis deseruire virtutibus, quam v •• ijs, one may more easily serve virtue, then he served vice: as he giveth instance in an adulterer, that always is in fear of the coming of the husband, and of the shame of the world, whereas the man that liveth chastely in matrimony, is without any such fear: thus expound also Calvin, Martyr, Tolet, Pererius with other, of the equality of our service unto righteousness and sin, that we should so much serve the one, as we served the other: the Apostle might have required more, but he spareth them, because of their infirmity: But this may be objected against this exposition, that this is no such small service, to serve righteousness, as before we served sin: with constance, cheerfulness, delight, seeing the most perfect man living cannot perform it: therefore this is a point of perfection, it is no indulgence and condescending to their infirmity.

3. But although this phrase 〈 in non-Latin alphabet 〉 , I speak an human thing, or 〈 in non-Latin alphabet 〉 , according to man, which is all one with the Apostle, be otherwhere taken in the former sense, for some human and easy thing; yet here with Beza I refer it rather to the Apostles phrase, who in civil, human, and usual terms and similitudes setteth forth heavenly things, as Christ saith John. 3.12. If when I tell you of earthly things ye believe not, how should ye believe, when I tell you of heavenly things.

4. This phrase, according to man, hath diverse acceptions: 1. sometime it is taken in the worse part, for the corrupt use of men, as Galat. 1.11. Paul preached not his Gospel after man. 2. sometime it signifieth that which is common and ordinary, as. 1. Cor. 10.13. 3. it is taken for an human custom, or fashion, as 1. Cor. 15.32. S. Paul had fought with beasts at Ephesus after the manner of men, as others used to do. 4. sometime it is referred to the human and ordinary phrase of speaking, as in this place.

1. Doct. That baptism is not to be iterated.

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

2. Doct. That infants have sin.

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

3. Doct. Of the comparing and conferring of Scriptures together.

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

4. Doct. Of the mysteries set forth in baptism.

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

5. Doct. Of the distinction of sin reigning, and not reigning.

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

6. Doct. What manner of service must be performed to righteousness.

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

Controv. 1. Against the administering of the sacraments in an unknown tongue.

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

Controv. 2. Concerning inherent justice.

Stapleton, a notable champion for the Romanists, Antidot. p. 312. thus reasoneth out of the Apostles words, v. 2. for inherent justice: they which are dead to sin, are wholly renewed in the inward man, and so by their renovation are acceptable unto God, and thereby justified: but by the grace of Christ, we die unto sin, not to live unto the same anymore: Ergo thereby we are accepted of God, and reconciled to him.

Contra. The proposition diversely faileth, 1. this renovation of the inward man is not total, or perfect, but only in part: though sin do no longer reign in them, that are justified, yet the relics thereof remain still: the understanding, will, and affections, are but reformed in part, for the Apostle faith, we know in part, 1. Cor. 13.9. and as our knowledge is, such is our chariti • : indeed in the next world, when we are glorified, all imperfection shall be done away, and we shall be perfect as God is perfect, but while we dwell in these houses of clay, we are compassed with many imperfections. 2. This our renovation, though it be not perfect, yet is accepted thorough the perfect obedience of Christ: but it is not accepted as our justification, whereby we are reconciled unto God, for that which instifieth us, must be perfect: which is only the righteousness of Christ, applied unto us by faith: See further touching inherent justice, Synops. Centur. 4. exr. 56. and Contr. 14. following.

Controv. 3. That the Sacrament of baptism doth not confer grace by the outward work.

v. 3. Knowe ye not, that all we which have been baptized into Jesus Christ, have been baptized into his death, &c. Hence the Romanists would infer that baptism doth work in all, regeneration: for all that are baptized into the death of Christ are regenerate, but all that are baptized into Christ, are baptized into his death: therefore all that are baptized are regenerate, and so the very sacrament doth by the external act confer grace: to this purpose the Romanists.

Contra. 1. The conclusion should be, all that are baptized into Christ are regenerate, and that we grant: all they which receive baptism aright, that is, by faith, apprehend the promise of remission of sins, either then, as they which are of years, or after, as infants when they come to years of discretion they are regenerate; so the conclusion is true of all the faithful that are baptized: for the Apostle speaketh here only of such, including himself in the number: so also he saith, Galat. 3.27. All ye that are baptized into Christ, have put on Christ: but they only are baptized into him, that by faith are graft into him, and made lively members of his mystical body: And thus much Lombard lib. 4. distinct. 4. affirmeth out of Jerome, in Ecclesia, qui plena fide non accipiunt baptisma, &c. in the Church, they which with a full faith do not receive baptism, do take the water, not the spirit, &c.

2. And these reasons may be alleged hereof: 1. justification doth often go before baptism, as Abraham first believed, and then was circumcised, and Cornelius after he had shown his faith, was baptized by S. Peter, Act. 10. 2. Origen doth infer as much out of the Apostles words here: because the Apostle saith, we are buried with him by baptism into his death, docens per hoc, quia si quis prius mortuus est peccato, is necessario in baptism consepultus est Christo, he teacheth hereby, that if one be dead before unto sin, then of necessity he is buried with Christ in baptism; but if any before do not die unto sin, he cannot be buried with Christ: nemo enim aliquando vivus sepelitur, &c. for no man is at any time buried alive, &c. thus Origen, and before him Tertullian, lib. de poenitent. Dieu baptized non vt delinquere desinamus, sed qua desivimus, &c. he bid to be baptized, not that we should leave off to sin, but because we had left already, &c. Tolet here answereth, that his meaning is, that they which are to be baptized, must come with a purpose amplius non pecca •• i, not to sin anymore: and further to Origen, though he name him not, he maketh this answer: that we are said to be buried in baptism, not because we first die unto sin, before we are baptized, but for that baptism signifieth, that we are dead to sin, as the grave showeth that they which are buried are dead, & non solum id significat, sed efficit, and it doth not only signify it, but effecteth what it signifieth, &c. Tolet. annot. 3.

Contra. 1. Tertullian saith more then so, they which come to be baptized, cord iam lati sunt, &c. are already washed in heart: but their hearts cannot be washed and cleansed, without remission of their sins.

2. The grave signifieth in deed, that they which are buried are dead, but they were dead before, neither doth the grave make them dead, it receiveth them first being dead: so then if we be buried in baptism, it showeth that a spiritual death must go before, as the people which came unto John's baptism, confessed and repented of their sins, Matth. 3. yet this death to sin, is increased, ratified, and confirmed in baptism.

3. But if justification and remission of sins go often before baptism it will be demanded, to what ende we are then baptized: We answer 1. because God hath so commanded, and therefore it were great contempt not to obey the Lord's commandment. 2. the benefits received before, by those visible signs are enlarged and increased. 3. and although they are justified before God, yet it is not known unto the Church, into the fellowship whereof they are received by that outward Sacrament. 4. baptism also sealeth the assurance of the kingdom of God, which they receive in their justification, but it is sealed, confirmed, and ratified by the sacrament of baptism: like as Princes gifts, after they are granted, do pass under the great seal, Martyr. See more of this controversy, Synops. Centur. 2. err. 96.

Controv. 4. That baptism serveth as well for the remission of sins to come, as of sins past.

v. 3. We have been baptized into Jesus Christ: Baptism then is a seal of our uniting, grafting, and incorporating into Christ by faith, by whom we have remission of all our sins past, present, and to come, and therefore the use of baptism extendeth it self unto the whole life of man, that by the effectual and lively remembrance thereof, he is confirmed and strengthened in the hope of the remission of all his sins in Christ: so Chrysostom well saith, upon the 5. verse, non ad hoc tantum valet baptismus, quod prior a delicta deles, sed quod & ad futura cauenda monet: baptism only availeth not hereto, that it blotteth out our sins past, but armeth us to take heed of sins to come, &c.

Contrarie unto this truth is the Popish doctrine, that baptism is prima tabula post •• fragium, &c. the first table, as they call it, after shipwreck, and penance is the second table: so that they will have baptism serve only for the remission of sins past: This conceit of baptism began to be taken up long ago: this made Constantius, defer his baptism til he was old, and the like is reported of Nazianzen in his life: and hereupon grew that common error, that before baptism men took unto themselves a greater liberty to s ••• : as in Augustine's time they used to say, sine illum facere, nondum est baptizatus, let him alone, he is not yet baptized: See also further of this point, Synops. Centur. 3. error. 11.

Controv. 5. Whether in baptism our sins be clean taken away.

v. 6. Knowing that our old man is crucified with him, &c. Hence Pererius with other Romanists would infer, in baptismo tolli & deleri penitus peccata, &c. that in baptism our sins are wholly removed and blotted out, that those sins, which were before baptism, are after baptism none at all: and not as the heretics say (so the Romanists blaspheme the Protestants) that sins remain after baptism, but they are not imputed: to this purpose Pere. dispute. 2. annot. 9.

Contra. 1. Pererius with the rest of that sect do misreport our opinion: for we do not say, that in baptism our sins are only hid, and not imputed, and yet remain still: but we hold, that our sins are blotted out, and removed forever, quoad culpam, reatum, & poenam, in respect of the fault, guilt, and punishment: but there remaineth macula, a blot still, and stain of sin: the corruption, and imperfection of our nature, with some relics and remainder of sin do still remain: and this is evident both in that original sin remaineth after baptism, which the Apostle calleth, peccatum inhabitants, sin dwelling in him, Rom. 7.10. even after he had been baptized. 2. whereas Pererius objecteth that saying of Beza, to confirm his opinion, that in those which are truly sanctified in Christ, sin once dieth, ••• is, is so weakened, vt pristinas vires nunquam accipiat, &c. that it shall never receive the former strength, but daily as the body in the grave rotteth away, donec penitus intereat, &c. •• till it altogether perish, &c. In these words Beza affirmeth not, that in baptism there is a persue death of sin: but that sin beginning to die, is weakened more and more, and never returneth to the former strength: which is most true, that the regenerate do more and more die unto sin, and every day the power of sin is decayed in them, till at length together with morralitie, they put of all corruption: See further, Synops. Centur. 3. er. 10.

Controv. 6. Of the baptism of infants.

1. The Anabaptists do thus infer out of this place of the Apostle, v. 5. we are buried by baptism into his death, &c. they which are baptized must profess their mortification and dying unto sin, which infants cannot do, and therefore they are not to be baptized; And Christ bid his Apostles to go teach all nations, and baptize them: infants are not capable of doctrine, and fit to be taught, therefore they are not to be baptized.

Contra. 1. They which neither in baptism nor after make profession of their mortification, are not to be baptized: they which are of years, must so profess in their baptism: it is sufficient for infants to do it afterward: for the use of baptism is not for the time present only, but for afterward, otherwise we should need often to be baptized. 2. Infants are within the covenant, for God promised to be the God of the faithful, and of their seed: and therefore the sign of the covenant, is not to be denied unto them: and seeing infants were circumcised under the law, instead whereof baptism is succeeded, infants by the same warrant are to be baptized, unless we will make the state of infants under the Gospel, inferior unto the condition of infants under the law. 3. When the Apostles were bidden to preach and baptize: a course was prescribed them, and that or those times to begin with preaching, and then to baptize: for first they which were of years, must believe, which was wrought in them by preaching the word, for faith cometh by hearing, before they could be admitted to baptism. 4. But it will be objected, that this use of baptizing infants is not Apostolical, it was brought in by Hyginus Bishop of Rome, and Tertullian lib. de baptism, misliketh that use.

Contra. 1. Hyginus only made a decree concerning Godfathers, and Godmothers, as they are called, that undertake for infants in baptism, which showeth that the baptizing of infants was in practice before: 2. Tertullian in his old age fell into the heresy of Montanus, and therefore much is not to be ascribed to his judgment concerning this matter, Martyr.

Controv. 7. Of the confidence and assurance of salvation.

v. 8. We believe that we shall also live with him, &c. Hence it is well inferred, that the faithful are assured by faith, both of their perseverance in the state of grace in this life, and of everlasting life in the next: for, we believe, saith the Apostle, that we shall live, &c. we nothing doubt of it: and in the same sense, the Apostle said before, 〈 in non-Latin alphabet 〉 , knowing, ver. 6. and again, 〈 in non-Latin alphabet 〉 , knowing, v. 11 〈 in non-Latin alphabet 〉 , gather ye, or conclude ye, as the word is taken, Rom. 3.28. and here 〈 in non-Latin alphabet 〉 , we believe, all which words imply, a certainty without doubting.

Contrarie hereunto is the doctrine of the Romanists, which hold it to be a point of presumption to have assurance of salvation: and whereas we urge S. Paul's example, that was sure nothing could separate him from the love of God in Christ, they answer, that S. Paul and other holy men, had it by special revelation.

Contra. S. Paul maketh it not his special case to be assured of salvation: but here he speaketh generally of all the faithful, we know: Tolet also one of their own writers, thus expoundeth this place, we believe, credimus intellectus, &c. we believe in the understanding that spiritual life is given us with the death of sin, confidimus etiam nos in ea per seueraturos, and we are confident that we shall persevere therein: See further hereof, Synop. Centur. 4. err. 25.

Controv. 8. That Christ shall not die in the next world again for those, which were not healed here.

v. 9. Death hath no more dominion over him, &c. Origen by this text confuteth their error, who hold that Christ should suffer in the next world the like things, as he did here for them, quos dispensationis eius medicina sanara non poserat, whom the medicine of his dispensation could not heal in this present world: and they used this reason, because in the next world they shall either do well still, or evil, non erunt profundo silentia, there shall not be silence altogether: then as Lucifer fell in the beginning, so may they be apt to fall then, having the use of freewill: for virtus est mutabilis, virtue is changeable.

Origen thus refuteth this error. 1. because it is contrary directly to the Apostles words here, that Christ died once for all, death shall have no more dominion over him, such us the force and efficacy of the cross of Christ, vt sufficiat ad sanitatem & remedium non solum praesentis & futuri seculi, sed etiam praeteritorum, &c. that it sufficeth not only for the health and remedy of the present, and world to come, but of the ages past; & non solum humano ordini, &c. and not only for the order and condition of men, but even for the celestial orders also, &c. Christ by his death redeemed the one from their sins, and settled and established the other. 2. and though the nature of man be mutable here, yet so shall it not be there, vbi ad culmen virtutis ascenderit, when it is come to the height and perfection of virtue: for there shall be charity, which as the Apostle saith, nunquam excidit, never falleth away. 3. The Apostle could say, that neither life, nor death, things present, nor to come, nor anything else, could separate him from the love of God in Christ, how much less shall the liberty of freewill be able, then to separate us. 4. And Lucifer did fall, antequam ad beneficia filij Dei charitatis vinculis stringeretur, when as yet the bond of charity had not fastened him to the benefits of the Son of God: But it is now otherwise with those celestial spirits, whose state is now made firm and sure in Christ.

Controv. 9. Against the sacrifice of the Mass.

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

Controv. 10. Concerning freewill.

v. 12. Let not sin reign, &c. This place may be urged by the adversaries of the grace of God, to prove that man hath some power in himself to resist sin, seeing otherwise the Apostles exhortation should be in vain to exhort men unto that which is not in their power.

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

Controv. 11. That concupiscence remaining in the regenerate, is properly sin.

v. 12. Let not sin reign: The Apostle here speaketh of concupiscence, which is sin, though it reign not in us: the very suggestions and carnal thoughts, that arise in the regenerate, have the nature of sin, though they yield not consent unto them.

Bellarmine with other of that side, do expound these and such like places, wherein concupiscence is called sin, de causa vel effectu peccati, of the cause or effect of sin: so concupiscence is improperly called sin, in their opinion, either because it is the effect and fruit of Adams sin, as a writing is called ones hand, because the hand writ it, or because it bringeth forth sin, as we say, frigus pigrum, flouthfull cold, because cold maketh one full of flouth.

Contra. 1. Concupiscence is sin properly, because it is contrary to the law of God, it striveth and rebelleth against it, and continually stirreth us up to do that which is contrary to the Law: sin properly is the transgression of the law, as the Apostle defineth it, 1. John 3.4. therefore concupiscence being contrary to the law of God is properly sin: S. Paul also calleth it sin dwelling in him, Rom. 7.17. 2. Whereas it may be objected that all sin is voluntary, but the motions and suggestions of the flesh are involuntarie: we answer that all sin is not voluntary, for then original corruption should not be sin, which is even in children, which can give no consent: and yet in respect of the beginning and root of this sin, which was Adams transgression, it was voluntary: See more of this controversy, Synops. Papism. Centur. 4. err. 16.

Controv. 12. Whether a righteous man may fall into any mortal or deadly sin.

v. 12. Let not sin reign: there is then peccatum regnans, sin reigning, as when one sinneth against his conscience, and setteth his delight upon it, and followeth it with greediness, and so for the time, looseth the hope of forgiveness of sin, and maketh him subject to everlasting death without the mercy of God: peccatum non regnans, sin not reigning, is original concupiscence, suggestions, motions of the flesh, infirmities, and such like: Now the Romanists simply deny, that a righteous man can commit any mortal sin, neither can any continuing the Son of God fall into it: Rhemist. 1. John. 3. sect. 3. Among the Protestant writers some think, that the righteous may have sin for the time reigning in them, as Aaron's idolatry, and David's adultery showeth: so Ursinus vol. 1. pag. 107. but Zanchius denieth it, miscellan. p. 139.

Contra. 1. Touching the assertion of the Romanists, it is manifestly convinced of error by the example of David: for it is absurd to think that in his fall he ceased to be the child of God: for he that is once the son of God, shall so continue to the ende: David was a righteous and faithful man, and yet fell into great and dangerous offenses, which they call deadly and mortal sins.

2. The other may be reconciled by the diverse taking and understanding of reigning sin: for if that be understood to be a reigning sin, which is committed of an obstinate mind, with contempt of God, without any feeling or remorse of conscience, so we deny, that any of the elect can fall into any such sin: but if that be taken for a reigning sin, when for a time the conscience is blinded, and a man is overcome and falleth, yet rather of infirmity, then obstinacy, yet afterward such upon their repentance are restored: in this sense, sin may reign in the righteous, as in Aaron, David: but it is said improperly to reign: because this kingdom of sin continueth not, it is but for a time.

Controv. 13. Against the Manichees.

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

Controv. 14. Concerning inherent justice.

v. 13. Neither give your members as weapons of unrighteousness, &c. Bellarmine inferreth out of this place, that as sin was a thing inherent and dwelling in us before our conversion, so instead thereof must succeed righteousness, per iustitiam intelligit aliquid inherens, by righteousness he understandeth a thing inherent in us, from whence proceed good works.

Contra. 1. We do not deny but that there is in the regenerate, a righteousness inherent and dwelling in them, which is their state of sactification or regeneration: but by this inherent justice, are we not justified before God, but by the righteousness of Christ imputed only: for here the Apostle treateth not of justification, but of our sanctification, and mortification, which are necessary fruits of justification, and do follow it; but they are not causes of our justification. 2. Wherefore this is no good consequent; There is in the righteous an inherent justice, Erg. by this justice they are justified before God: See further hereof, Synops. Centur. 4. err. 56.

Controv. 15. Against the power of freewill in the fruits of righteousness.

v, 20. When ye were the servants of sin, ye were freed from righteousness: Beza doth urge this place strongly against the popish freewill: for in that they are said to be free from justice, (that is, as Anselm interpreteth, alieni à iustitia, estranged from justice, it showeth that they have no inclination at all unto justice: it beareth no sway at all: nullum erat eius imperium, it had no command at all over you.

Pererius dispute. 5. numer. 33. maketh an offer to confute this assertion of Beza, but with bad success: for those very authors, whom he produceth, make against him: first he allegeth Anselm following Augustine, liberum arbitrium (saith Augustine ) us{que} adeo i • peccatoribus non perijt, vt per ipsum maxim peccent, &c. freewill is so far from being lost in the wicked, that thereby they do sin most of all, &c. But who denieth this, the wicked have freewill indeed, free from compulsion, it is voluntary, but inclined only unto evil: which Anselm calleth libertatem culpabilem, a culpable freedom: and he therefore fitly distinguisheth between these two phrases of the Apostle, he saith they are 〈 in non-Latin alphabet 〉 free, not freed, from justice, least that sin might be imputed unto any other, then to themselves: but afterward, v. 22. he saith 〈 in non-Latin alphabet 〉 , liberati, freed from sin: to show that this freedom is not of our selves, but only from God: and so he concludeth, haec voluntas quae libera est in malis, &c. ideo in bonis libera non est, quia non liberatur ab eo, qui eam solus, &c. this will, which is free in evil, because they delight in evil, is not therefore free in good things, because it is not freed by him, who only can make it free from sin, &c.

With like success he citeth Thomas in his Commentary here, who thus writeth: semper ita{que} homo, sive in peccato fuerit, sive in gratia, liber est à coactione, non tamen semper liber est ab omni inclinatione, man therefore always, whether he be in sin, or in grace, is free from coaction and compulsion, but he is not always free from an inclination, &c. where he affirmeth the same thing which we do, that the will of men is free always from compulsion, for it always willeth freely, without constraint that which it willeth: but it is not free at any time from an evil inclination: it is not free à necessitate, from a necessity of inclining unto that which is evil, of it own natural disposition.

Controv. 16. Whether all death be the wages or stipend of sin.

v. 13. The stipend of sin is death: Socinus part. 3. c. 8. pag. 294. granteth that eternal death is the reward of sin, and the necessity of mortality, and dying, but not ••• corporal death it self: for Adam before sin entered, was created in a mortal state and condition: and Christ hath redeemed us from all sin, and the punishment thereof, therefore corporal death is no punishment of sin, because it remaineth still, neither hath Christ redeemed us from it.

Contra. 1. It is evident, in that the Apostle speaketh of death, here absolutely without any restraint, or limitation, that he meaneth death in general, of what kind soever: and of the corporal death he speaketh directly c. 5.12. by one man sin entered into the world, and death by sin, which is specially understood of the bondage of mortality, which Adam by his transgression brought upon his posterity.

2. It is frivolous distinction to make a difference between death and the necessity of dying: for what else is mortality, then a necessity of dying, which if it be brought in by sin, then death also it self.

3. Adam, though he were created with a possibility of dying if he sinned, yet this possibility, should never have come into act, if he had not actually sinned.

4. Christ hath indeed delivered us from all punishment of sin both temporal, and eternal, as he hath delivered us from sin: for as our sins are remitted, never to be laid unto our judgment, and yet the relics and remainder of sin are not utterly extinguished; so the Lord hath effectually and actually delivered us from eternal death, that it shall never come near us; but from temporal death, as it is a punishment only: for he hath made it an entrance to a better life, and he hath taken away the power thereof, that it shall not seize upon us forever; because he shall raise us up at the last day, and then perfectly triumph over death forever.

5. Origen here understandeth neither eternal nor temporal death, but that qua separatur anima per peccatum à Deo, whereby the soul is separated from God by sin: But then the Apostle had made an iteration of the same thing, for sin it self is the spiritual death of the soul, and therefore the death here spoken of, is another death beside that, namely, that which followeth as the stipend of sin, which is everlasting death, unto the which is in the next clause opposed eternal death.

Controv. 17. Against the distinction of venial and mortal sins.

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

Controv. 18. That everlasting life cannot be merited by good works.

Arg. 1. v. 23. But the gift of God is eternal life: The Apostle in changing and inverting the order of his speech, whereas he had said the stipend of sin is death, faith not, the stipend of righteousness is eternal life, but the gift of God, &c. evidently showeth, that everlasting life is not due as a reward merited by our works, but as a gift of grace through Christ Jesus: Thus Chrysostom expoundeth this place: he saith not, merces benefactorum vestrorum vna aeterna, sed donum Dei: life eternal is the reward of good works, but it is the gift of God: Theodoret, non dixit eam esse mercedem, sed gratiam, &c. he saith not eternal life is a reward, but grace or favor: Nam licet quis summam & absolutam iustitiam praestiterit, for although one could perform a perfect justice, yet temporal things are not correspondent to eternal: Theophylact: non quasi retributionem laborum dat eam Deus, sed ex gratia per Christum, qui hac omnia nobis promeruerit, God giveth not eternal life, as a recompense of our labor, but by grace through Christ, who hath merited all these things for us.

Answ. Our adversaries-do all here concur in this answer, that everlasting life is therefore called a grace, quia bis meritis redditur, quae gratia contulit, because it is rendered for and unto those works which were wrought in us by grace; so Pererius, eternal life though it be due unto good works, yet it is given freely, nam merita illa principaliter à Dei gratia profecta sunt, for these merits, to which it is due, do principally proceed from the grace of God, &c. Pere. dispute. 7. numer. 42. so also Tolet in his annotat. and the Rhemistes upon this place: also Stapleton hath the same answer: which they all would seem to take from Augustine, who saith the Apostle might have said, the stipend of our justice is eternal life: but he called it the grace of God, that we should understand, ipsa bona opera, quibus vita eterna redditur; ad Dei gratiam pertinere, that good works themselves, to the which eternal life is given, do belong unto the grace of God: August. de grat. & liber. 8.9.

Contra. 1. Whereas Augustine saith, recte potuisse dicere, the Apostle might have well said otherwise: it is enough for us, that the Apostle did not in this place say otherwise: and as Pet. Martyr saith, by this means most evident places of Scripture might be avoided, if we may say, aliter potuisset dici, it might otherwise, thus, or thus have been said. 2. but for the thing it self, Augustine is so far from approving the merit of works to eternal life, that he maketh the good works themselves to belong unto grace: as he saith else where, pro hac gratiam qua ex fide viuimus, accepturi sumus aliam gratiam, in qua sine fine in calis vinimus, for this grace, wherein we live by faith, we shall receive another grace and favor, wherein we shall live without end in heaven: in Psal. 14.4. 3. for how can God be a debtor to us to bestow a second grace, because he conferred another grace before: we are indebted to God for the former grace, he is not a debtor to us to bestow a second grace: as Bearnerd well saith, merita omnia Dei dona sunt, & ita homo magis propter ipsa Deo debiter est, quam Deus homini, our merits are God's gifts, and so for them man is more debted to God, then God to man, de annunt. Mar. serm. 1.

Argum. 2. Where the crown is of mercy it is not of merit: but the crown of everlasting life is in mercy, Psal. 103.4. which crowneth thee with mercy and compassions.

Answ. Pererius hath here two answers. 1. that either by mercy we may understand God's protection in this life, whereby he compssaeth his children as with a crown. 2. or if we take it for the crown of everlasting life, it is called a mercy, because the merits for the which it is rendered, promanant principaliter ex gratia per misericordiam data, do principally flow forth from grace given them in mercy. Pere. dispute. 9.

Contra. 1. If God's protection in this life be of mercy without our desert, then much more everlasting salvation is of mercy, which is less merited. 2. the other is a mere cavil: for what graces soever any have received in this life, how perfect soever they be here, they shall have need of mercy in the day of judgment: as the Apostle saith, 2. Tim. 1.18. the Lord grant, that he may find mercy with the Lord, at that day, &c. beside the mercies received in this life, he wisheth he may also find mercy then: so Augustine collecteth upon these words, I am. 2.13. there shall be judgment merciless to him that showeth no mercy: that they which have lived well shall have judgment, cum misericordia, with mercy, they which have lived evil, shall have judgment without mercy: where then there is need of mercy, there is no standing upon merit.

Argum. 3. That which is of grace cannot be also of works, as the Apostle reasoneth, Rom. 11.6. if it be of grace, it is no more of works, or else grace were no more grace, &c. but eternal life is of grace, Ergo not of works.

Answer. 1. The Apostle may either here speak of the natural works of men, and so such works do destroy grace, not of the works of grace, which are indeed meritorious of eternal life: 2. the Apostle speaketh of election, which is of grace, non propter hominum opera prvoisa, not upon the foresight of man's works: Thus Pererius, dispute. 8. numer. 48.

Contra. 1. The Apostle excludeth even the works of grace: for the question is of good works, not of evil, but all good works are of grace: for God worketh in us both the will and the deed, Phil. 2.13. and that even good works, which are of grace, are excluded, the Apostle showeth elsewhere: Ephes. 2.8. By grace are ye saved &c. not of works, least any man should boast of himself: for ye are his workmanship created in Christ Jesus unto good works, &c. 2. The Apostle indeed speaketh of the election of grace: but yet the rule is general, that grace and works in the matters of salvation cannot be matched together: for he proveth election to be of grace, and not of works, by his general axiom or proposition, because that which is of grace cannot be of works: and if election be of grace and not of works, then everlasting life also, which dependeth of our election, must of necessity be of grace also.

Argum. 4. That which is of works is by debt, as the Apostle saith, Rom. 4.4. To him that worketh the wages is not counted by favor, but by debt: But God is indebted to no man therefore life eternal is not of works, because it is not by debt.

Answer. Pererius here answereth by indistinction: that there is a lawful kind of meriting de condigno, of worthiness: the one is perfect and absolute, which presupposeth no gift of grace, whereof it dependeth: such were the works of Christ, which were absolutely meritorious ex rigor iustitiae, even according to the strict rule of justice, by the reason of the excellency of his divine nature being united in one person to his humanity: there is another kind of merit, ex suppositione diuinae gratiae, upon the presupposall of divine grace: so the works of men proceeding of grace, and their free will working together, are merita apud De ••• , merits with God: like as natural things, though they have that virtue and activity from God, are the true causes of their effects. Pere. dispute. 10. numer. 53.

Contra. 1. This answer overthroweth it self, for if men's good works proceed of the grace and gift of God, then cannot God be any ways indebted for his own: as David saith, 1. Chron. 29.14. All things come of thee, and of thine own hand have we given thee: and the Apostle saith, Rom. 11.35. Who hath given unto him first, and he shall be recompensed: if then we might challenge anything at God's hands as a debt by way of recompense, we must first give unto him.

2. There is not the like reason of natural, and supernatural things: the natural causes have their virtue at once from God, and then they afterward work according unto that nature and property, wherewith they were once endued: but in supernatural the grace of God is necessary, ad omnes actus, to every act: as the horse, when he goeth of his own accord, is the natural cause of his going: but the order that directeth him is the cause of his going in the way, and of his going to such a place: so grace is the cause of our well doings we concur indeed as natural causes of the action, but the goodness of the action is only from God.

3. God then is not indebted unto man for the merit of his work, neither in justice in respect of us, is he bound to recompense us: but yet he is another way indebted, in respect of his promise, and so it is just with him, in regard of his word, and promise, to perform that which he hath promised: which promise he made only of his free grace: and this point is touched also by Pererius, praesertius vero adiuncta Dei promissione de remunerandis, &c. especially the promise of God being adjoined for the rewarding of the good works of the righteous, &c. in regard of this promise we grant, which is merely of grace, not for the merit of the work, the Lord worketh himself a voluntary debtor of eternal life.

Argum. 5. The Apostle saith, Rom. 8.18. That the afflictions of this present life, are not worthy of the glory, which shall be shown, &c. here he evidently showeth that our works are not meritorious or worthy of eternal life.

Answer. Pererius here also thus distinguisheth: that works may three ways be considered: in respect of the natural cause, as they proceed from man's freewill, in respect of the matter, wherein they are expressed, and the time of continuance, which are but temporal, and for a time, and thirdly as they are wrought in us by the grace of God: in the two first respects, they have no cause of merit, but in the third, conuenientem habent proportionem equalitatis & dignitatis, &c. they have a fit proportion of equality and worthiness with the reward of eternal life: thus Pere. dispute. 11.

Contra. 1. The very scope of the place taketh away this distinction: for the Apostle v. 17. saith, If we suffer with Christ, &c. he speaketh of such sufferings and afflictions, as are endured for Christ: which are the works of grace: for a man of himself without grace, cannot suffer for Christ: therefore even good works as they proceed in us of grace, are not meritorious or worthy of eternal life.

2. Good works are so far from being meritorious causes of eternal life, that they are not always and in all, causa sine qua non, the cause without the which we cannot attain unto life, as in infants: and in them which are of years, though without good works they cannot be saved, yet good works are rather a beginning of eternal life, then the cause thereof.

3. To conclude this point therefore, in a merit there must four things concur 1. it must be a free service, which we otherwise are not bound unto. 2. it must be of our own. 3. it must be perfect. 4. it must be proportionable to the reward. But our works fail in all these, 1. we can perform nothing unto God, but that we are already bound to do, 2. neither have we any good thing of our own, which we have not received. 3. and our best works are imperfect. 4. and between our temporal service, and an everlasting reward, there is no proportion: therefore we cannot merit. See more hereof, Synops. Centur. 4. er. 79.

Observ. 1. Of perseverance.

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

Observ. 2. Of the continual strife with sin.

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

Observ. 3. Our obedience must be from the heart.

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

Observ. 4. Of freedom from sin.

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

Observ. 5. We must serve righteousness, as before we served sin.

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

Observ. 6. Against oppression.

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

Observ. 7. Of the shame that cometh by sin.

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

Observ. 8. That we must examine our selves.

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

Quest. 1. How the law is said to have dominion over a man as long as he liveth.

1. We must here distinguish between these two, cessare legem, the law to cease, and dominionem legis cessare, the dominion of the law to cease: Theodoret thinketh that the Apostle treateth of the ceasing of the law, so also Gorran: but that the law is not ceased, the Apostle showeth afterward, giving an instance in one of the commandments, Thou shalt not lust: but the dominion of the law is ceased, which served to condemn, but we are under grace, which hath delivered us from the bondage of the law: Tolet. annot. 1.

2. By the law: 1. neither with Sedulius do we understand the law of nature: for he speaketh unto the Jews, that knew the law, whereas the law of nature was known also unto the Gentiles. 2. neither with Ambrose by the law, do we mean the Gospel, for we are not dead unto this law, as the Apostle saith, v. 4. we are dead to the law. 3. neither is the law of the members here understood, as Origen, which is always evil, rebelling against the law of the word: but the law which the Apostle here speaketh of, is holy and good, ver. 12. 4. nor yet do we understand the civil law of the Romans, to whom the Apostle doth write, as knowing their own laws: as Haymo and Lyranus indifferently understandeth, Lex Mosaica vel Civilis, the Mosaical or Civil law. 5. The Apostle then maketh mention of the moral law of Moses, as is evident by that instance, which afterward he bringeth in, of that commandment, Thou shalt not covet: Tolet. Mart. Pareus.

3. These words, while he liveth, are diversely interpreted. 1. some refer it to the law, as long as the law liveth or remaineth: so Origen, Ambrose, Erasmus, and Origen addeth this reason, because the man is afterward resembled to the law, who being dead, the woman is free: but this reason showeth, that it must be referred rather to the man, then the law: 2. and so indeed, it is more fitly said of the man, while he liveth, then of the law: and in gramatical construction, it is better referred to the nearer word, then the further off, Beza. 3. some do join it unto man, which word because in the Greek signifieth both sexes, Chrysostom thinketh that the death of both is insinuated: for if the woman be free when her husband is dead, much more, when she is dead also: but then this verse should be confounded in sense with that which followeth: whereas the Apostle speaketh first in general of the law, which only beareth rule over a man, while he liveth, and then of the particular law of matrimony. 4. some think that these words, while he or it liveth, are indifferently referred either to the law or man: for both we are said to be dead to the law, v. 4. and the law also is said to be dead, v. 6. Mart. but it is better joined with man, as the nearest word.

4. Tolet thinketh, that the Apostle speaketh not here generally of the law of Moses, but of the particular law of matrimony, annot. 4. but, as is before shown, it is better to understand the Apostle to speak generally here of the law, which bindeth a man only while he liveth: and so we are dead in Christ, and no longer bound to the law: and then he doth illustrate the same by the particular law of marriage: the law was as the man, or rather sin that received strength by the law, we as the wife, the law being dead in Christ, in respect of the bondage thereof, we are free: Pareus.

2. Quest. Whether the woman be simply free, if the man be once dead.

v. 3. If the man be dead, she is free. Lyranus giveth this note, that if the man should chance to die, and yet be raised again, as some were, the woman were not bound in that case to receive the man as her husband, nisi de condecentia, but in decency only, and supervenienti novo consensu, by a new consent and contract: Pererius affirmeth the same, and giveth instance of Lazarus, that if any should rise again as he did, non futuram vxorem eius, quae ante fuerat, she should not be his wife, that was before, but upon a new contract.

Contra. Though this be but a curious and unnecessary question, yet because the occasion is ministered by them, it shall not be amiss herein to examine the truth. Indeed when we shall rise again to an immortal state, as in the general resurrection, neither the man shall be bound to the wife, nor the wife to the husband, because they shall neither marry, nor be given in marriage: but when any is miraculously raised again to the mortal state and condition of this life, the case is otherwise, as may appear by these reasons.

1. Other coniunctions, which are not so near, as between the father, or mother, and the children, do not cease, neither are extinct by such a temporal death: as it is said, Heb. 11.35. The women received their dead raised to life: that is, the mothers acknowledged their children raised again, as the widow of Sarepta, and the Shunamite, had their sons restored unto them again being dead, the one by the Prophet Elias, the other by the Prophet Elisha: the question is, whether those children so raised, were freed from the obedience of their parents: I think not: no more is the wife in that case freed from her husband; because the conjunction is nearer between the man and wife: as Gen. 2.24. Therefore shall a man leave his father and mother, and cleave to his wife.

2. When the Sadducees put the question to Christ, of a woman that was married to seven brethren, whose wife she should be in the resurrection: our Savior answered them not, that the woman was free from them all by death, but because that in the resurrection they neither marry, not are married, but are as the Angels in heaven, Matth. 22.30. So then the reason why they are free after death, is, not simply because they are dead, but because they shall rise to an incorruptible state, and not return from death again to their former mortal condition.

3. Pererius himself confesseth, that if one that is baptized, or hath received orders should be raised from death, he should not need to be baptized or consecrated again, because those Sacraments do imprint in the soul an indelible character, & so doth not matrimony.

But this may serve as an argument against his conceit: that matrimony in this case shall no more be iterated then the other: for there is no such character imprinted more in them, then in matrimony: for he which is baptized or consecrated may utterly fall away, and become an Apostate from the faith, what then is become of this badge or character? See further Synops. Cent. 2. er. 96. if then there is no more character left in the one then in the other, if by a temporal death for a time, the efficacy of baptism and orders be not extinguished, neither is the bond of matrimony loosed: for such is no perfect death, but a kind of slumber or trance for a while, which I hope they will not say, dissolveth the marriage bond.

Quest. 3. Whether that the woman have not the like liberty and freedom in respect of the bond of marriage, as the man hath.

v. 3. But if the man be dead, the woman is free, &c. The woman is not free but by the death of the man: because this is affirmed only of the woman's freedom, & not of the man's, it may seem, that the man may be otherwise free, then by the death of the woman: And indeed Ambrose is of this opinion, writing upon the 7. chap. of the 1. to the Corinthians: that the man may marry again, his wife being lawfully repudiated, even while she liveth, but so cannot the woman, and his reason is, quia inferior non omnino hac lege vtitur, qua superior, the inferior is not to use the same law or privilege which the superior doth: Caietanus herein agreeing with Ambrose allegeth the custom which the Jews had: it was lawful among them for the man to give his wife a bill of divorcement, but not for the woman to give it unto the man.

Contra. 1. S. Ambrose opinion herein is contrary to the Apostle S. Paul, who saith, that the man hath not power over his own body but his wife, as the wife hath not power over her own body, but the husband, 1. Cor. 7.4. so in matrimonial duties he maketh them both equal, as Lyranus well inferreth here, idem est iudicium de viro, the same law or judgment also is for the man.

2. Herein then I rather subscribe to Jerome's opinion, quicquid viris iubetur, hoc consequenter redundat in foeminas, that which is commanded unto men redoundeth also unto women: for an adulterous woman is not to be dismissed, and an adulterous husband to be retained, aliae sunt leges Caesarum, aliae Christ's, aliud Papinianus, aliud Paulus noster praecipit, &c. the laws of Caesar and of Christ are diverse, one thing Papinianus prescribeth, another thing Paul, Hierm. ad Occan.

3. And that liberty among the Jews was granted unto them for their hardness of heart: it was a permission, no dispensation, a toleration, not a concession: and yet the woman had liberty by that custom, being sent away by a bill of divorcement, to marry again, as the man did.

4. Yet thus much must be acknowledged, that whereas it was permitted, that many of the fathers should have diverse wives, yet it was a monstrous thing, and never tolerated for a woman to have many husbands, that there is some difference herein between the condition of the man and woman: that in respect of the general law of nature for procreation, the man is more privileged, who may beget by diverse women, whereas one woman cannot conceive by diurse men: so that in the woman such change should show her lust only and wantonness, which in the man was exercised for the desert of procreation: yet the special law, and covenant of matrimony considered, the man hath no more liberty to go unto strange flesh then the woman.

Quest. 4. Why the Apostle saith, we are dead to the law, v. 4. and not rather, the law is dead to us.

1. Some think, that in this similitude the man is compared to the law, and we are resembled to the woman, and so the Apostle in the application of the similitude, should have rather said, the law is dead to us, because the man is free, when the man is dead: but the Apostle changeth of purpose his speech: he would not say the law is dead, but we are dead to the law, imbecillitaris Iudaeorum rationem habens, &c. having respect unto the weakness of the Jews, left they might have been offended, being so much addicted to the law: and last he might have given occasion to those heretics, which are enemies to the Old Testament, thereby to accuse the law: Theodoret : so also Calvin, comparing the law to the husband, voluit exigua inversione &c. he would a little deliver the envy of so hard a term, auandae offensionis causa, noluit exprimere, he would not expressly say the law is dead to avoid offense: Bucer, so also Pet. Martyr, Pareus: But Beza misliketh this exposition, for the law cannot be said to be dead, unless the ceremonial law be understood, which the Apostle speaketh not of but of the moral law: Tolet addeth this reason, because the Apostle expressly distinguisheth these three, virum, mulierem, & legem, the man, the woman, the law, and concludeth that by the death of the man, we are freed from the law.

2. Chrysostom salveth the matter thus: that the Apostle speaketh of a double liberty, both by the death of the man and woman together: for if the woman be dead as well as the man, she is much more free: and so in the application, the Apostle indifferently putteth the case, of the death of unto the law, as the woman, or of the law to us, as the man: But the similitude only runneth upon the freedom of the woman by the death of the man: the application should be so likewise.

3. Haymo understandeth here two husbands, and one woman or wife: the law is one husband, under whom the woman, that is, the soul is said to be, the other is sin, whereof the Apostle speaketh, v. 3. while the man liveth, for while sin liveth in man, he is subject to the law: But the other husband which the Apostle speaketh of, is Christ reigning in us by his spirit, as v. 4. that we should be unto another, unless he will say that the Apostle speaketh of three husbands, which he doth not, for another, doth insinuate but one beside.

4. Some think that in the application of this similitude, we are not so curiously to insist upon the particular points of this resemblance between the man and wife: whether the law be as the husband, or the man regenerate as the wife: by the death of either of them indifferently followeth freedom, if either we be dead to the law, or the law to us, Faius: But the Apostle in the similitude presseth only the death of the man, whereby the woman is free: likewise Gorran expoundeth, ye are mortified, or dead to the law, that is, ye are no m •• bound to the law, as if the law were dead: but to be dead to the law, and the law to be dead to us, though in effect they are all one, yet the sense is d • lerse.

5. Hugo Cardinal. maketh three in the similitude, the man, the wife, and the law of matrimony, and three in the application, the law as the man, the soul as the wife, and sin as the marriage: but saith he in this is the diversity in the similitude, the man dieth, but in the application the woman dieth, that is, the soul unto sin: But if this difference and dissimilitude be admitted, then the Apostle should not have fitly applied to his purpose the similitude which he had propounded.

6. Augustine better by the husband understandeth sin, by the wife man, lib. 83. qu. 66. but this is not a full explication of the Apostles mind: for here it is not expressed, what part the law beareth in this similitude.

7. Therefore Tolet thus explaineth this similitude: he saith by the Apostle here, triplicen distingui, there is distinguished a threefold state of man, the old man, the new man which is regenerate, and the natural man, considered as God's creature, which was first under the condition and servitude of the old man, and then under the new: the old corrupt man, and the new regenerate man he maketh the two husbands, and man considered in himself is as the wife; so we are said to be mortified to the law, that is, the old man is dead were sin, and so unto the law, because sin being destroyed, the dominion of the law also is abolished; to this purpose Tolet. annot. 5. Beza somewhat diversely thus applieth the similitude, he maketh two marriages, in the first, sin is as the husband, which had the strength by the law: the flesh was as the wife, and the particular sins were the fruits • in the second marriage, the spirit of grace by Christ is as the new husband, the regenerate man the wife, and the children the fruits of holiness, and in this sense we are said to be mortified to the law, in respect of the first husband, which is within us; These two expositions much differ nor but in this, that Tolet maketh one and the same wife, which was before married unto sin, and afterward to the spirit; Beza maketh two wives, the first, the state of the unregenerate, the second of the regenerate man; But the Apostle seemeth to speak of one and the same wife, which is the soul of man, first subdued unto sin, and then in subjection to Christ so then not the wife is said to be mortified, for how then should she be joined to another husband? but the first husband, that is, the old man is mortified to the law, because when sin lived, the law did bear dominion in accusing & condemning us: Now that the law is not as the husband, but sin, the Apostle evidently showeth, v. 5. When we were in the 〈◊〉 the motions of sin which were by the law had force in our members to bring forth fruit was death: here the Apostle expresseth four things in this first marriage: the wife, we are the flesh, the husband, the motions of sin, for that is the husband, which begetteth children which are the evil fruits unto death: the fourth thing is the law of the man, touched before in the similitude, v. 2. and here, the law is that which gave strength unto sin.

7. But another reason also may be yielded, why the Apostle saith, we are mortified to the law: because in this reddition, he jointly applieth the two similitudes before alleged: the one, that the law hath no dominion over one, but while he liveth, v. 1. the other that the woman is bound to the man, but while he liveth: in the application, he putteth both together: to answer to the first, he saith we are mortified to the law, and so it hath no more power over us: and touching the second, he saith, that being dead, wherein we were holden, namely, sin, v. 5. we should be now for another husband.

Quest. 5. How we are said to be mortified to, and freed from the law.

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

Quest. 6. What is meant by the body of Christ, v. 4.

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

Quest. 7. Of the meaning of these words, v. 6. being dead unto it.

There are 3. readings of these words. 1. some read 〈 in non-Latin alphabet 〉 , we are delivered from the law (of death:) so the vulgar Latin, and Ambrose, with Anselm, Haymo, and Origen also maketh mention hereof, though he approve another reading: But the moral law, is not properly called the law of death, which title better agreath unto sin, which indeed is the law of death: & Beza observeth that no Greek copy, but one which he had seen so readeth.

2. Some read 〈 in non-Latin alphabet 〉 , being dead in the nominative, which some expound thus, in the which we were held as dead, Origen: but here is a traiection or transposing of the words, which stand thus in the original, dead, wherein, &c. not wherein we were dead: some use a harder kind of traiection, we which are dead are delivered: whereas the order of the words is this, we are delivered from the law being dead, &c. some use no traiection at all, but supply the pronounc it, or that, dead unto it, wherein, &c. and they understand the law, Theophylact, Erasmus, Bucer, Calvin, P. Mart.

3. But the better reading is in the genetive, 〈 in non-Latin alphabet 〉 , and some join it with the word 〈 in non-Latin alphabet 〉 , law, the law being dead, wherein, &c. but it is rather put absolutely, and the pronoun that or it must be supplied, that being dead wherein we were holden: not in Oecumenius sense, who understandeth it actively, we are dead by sin, but passively with Chrysostom, that being dead, namely, sin, wherein we were holden, id quod detinebat, peccatum, &c. that which did hold us, namely, sin, hath now nothing to hold us with.

Quest. 8. What is meant by the newenesse of the spirit, and the oldness of the letter.

1. Origen understandeth by the oldnes of the letter, the ceremonies of the law, as circumcision, the Jewish Sabbaths, by the newenesse of the letter the spiritual and allegoticall sense; so also Haymo saith, he serveth God in the newenes of the spirit, that spiritually practiseth the circumcision of the heart, not the carnal observation of the ceremonies: But S. Paul treateth here of the moral, not the ceremonial law, as Tolet well observeth, annot. 18.

2. Chrysostom, and Theophylact following him, understand the oldnes of the letter, of the external obedience which was practiced under the law: the newenesse of the spirit they expound to be the inward obedience of the heart, wrought in us by the spirit of Christ: But we must here take heed, that we do not so think, that the literal sense of the law only concerned outward obedience, for it required the perfect love of God, and our neighbor, and restrained the very inward concupiscence: Neither must we imagine, that all they which lived under the law, only served God in the oldnes of the letter, yielding only external obedience: as Chrysostom seemeth to insinuate: that they were commanded only to abstain from murder, adultery, and such like: but we are restrained from anger, wantonness, the inward motions: for many of the holy men under the law, had the newenesse of spirit in the renovation of their inward desires, as the faithful have under the Gospel.

3. Some by the oldness of the letter understand sin, which was not reformed by the letter of the law: by the newenesse of the spirit, the fruits of righteousness, as Jerome epist. ad Hedib. quest. 8. vivamus sub pracepto, qui prius in modum brutorum, &c. let us live under the precept, which before as brute beasts said let us eat and drink, &c. so also Tolet. annot. 8. but if by the oldnes of the letter, we understand sin, how can any be said to serve God in sin.

4. Ambrose by the newenesse of the spirit doth understand, legem fidei, the law of faith, by the oldnes of the letter, the law of works: but the Apostle here speaketh of our obedience and sanctify which is the fruits indeed of justification, rather, then justification it self.

5. Wherefore the Apostle rather by the oldnes of the letter understandeth the outward and external obedience only, ot iosam legis notitiam, the idle and fruitless knowledge of the law, without the true conversion of the heart: the newenes of the spirit is the true sanctity both of body and soul wrought in us by the spirit of God: which is called new, compared with our former state and condition under the old man, and in respect of our new marriage with Christ, Pareus: so Calvin, non habemus in lege, nisi externam literam, &c. we have not in the law, but only the external letter, which doth bridle our outward actions, but doth not restrain our concupiscence: so Pet. Martyr understandeth quoddam obedientia genus, a certain kind of outward obedience, but not such as God requireth: to the same purpose Osrander, the newenes of the spirit is when we serve God, move & spontaneo spiritu, with a ready and willing spirit: they served God in the oldnes of the letter, that is, indignabundo spiritus, with an unwilling mind: And the law, as Beza well noteth, is called the letter, quia surdis cannot, because it speaketh as unto deaf men, till they be regenerate and renewed by the spirit of grace.

6. So here are three things set one against the other: solutio contra detentionem, liberty or freedom against detayning or holding: the newenesse against the oldnes, the spirit against the letter, Gorran.

Quest. 9. How S. Paul being brought up in the knowledge of the law, could say, I knew not lust, 7. and I was alive without the law, v. 9.

1. The occasion of this question is, because elsewhere the Apostle professeth his integrity, as Philip. 3.6. touching the righteousness, which is in the law, I was vnreproouable: and Act. 23.1. he saith, I have in all good conscience served God unto this day: how then could he be ignorant of the law, or be without the law?

Ans. 1. It may be answered, that either S. Paul spake of his first age in the time of his childhood, when he knew not the law, or he speaketh figuratively in the person of another: But neither of these is likely: not the first, for the things, which the Apostle here toucheth, show the law wrought in him all manner of concupiscence, are not incident into the age of children or inexperienced young men: nor the other, for throughout this whole chapter the Apostle giveth instance in himself, as v. 24. O wretched man that I am, and 25. I thank my God, and so he doth here: the Apostle then speaketh here neither of his present state, nor yet of his first age, but of the middle part of his life when he lived a Pharisee.

2. That commendation then, which S. Paul giveth of his former life, while he was a Pharisee, did only concern his outward carriage, which was to the judgment of the world without reproof; and he kept a good conscience, according to his knowledge, yet was it far from a pure conscience: because he had no knowledge then of our faith in Christ, whose way he persecuted, whereby the heart is purified, Act. 15.9. Notwithstanding then his outward show of obedience, his heart and affections were not right within, and so he had not the true use and understanding of the law: as Augustine saith, lib. 1. ad Bonifac. c. 9. potuit intus esse in affectionibus pravus prauaricator legis, &c. he might inwardly in his perverse affections be a transgressor of the law, and yet outwardly fulfill the works of the law, & c. So Saint Paul himself confesseth, Tit. 3.3. We our selves were sometime unwise, &c. serving lusts, &c.

Quest. 10. What law the Apostle speaketh of, v. 7. is the law of sin.

1. Some think that the Apostle by the law, here understandeth the precept which was given to Adam in Paradise, not to eat of the forbidden fruit: of this opinion was Methobus, in Epiphanius haeres. 64. and Heirome maketh mention of it, epist. ad Hedib. qu. 8. but he rejecteth it: Theodoret hath the like conceit: that the law is here understood to be the law of Moses, mandatum vocat, quod Adamo datum est, but that he calleth the commandment which was given to Adam: Theodoret in Commentar.

But 1. Photios in Oecummenius rejecteth this opinion, because nowhere doth the Apostle call that particular commandment given unto Adam the law. 2. Tolet further addeth these reasons: the Apostle speaketh of the very inward desire and concupiscence: but the act was forbidden Adam, that he should not eat of the forbidden fruit: and again the Apostle in saying, I knew not sin but by the law, insinuateth, that sin was before, but he knew it 〈◊〉 but before that commandment was given unto Adam, it had been no sin in him, to have eaten and received the fruit of the tree.

2. Some think that the Apostle speaketh not of the law of Moses, but of the law of nature: for before the witten law was given, men had knowledge of sin, as Cain knew he had sinned, and Abimelech was not ignorant that adultery was sin: thus Heirome, and before him Origen.

But 1. Photios in Oecumenius thus refelleth this opinion: that the Apostle speaketh not of the law of nature: because the Apostle had said before, ye are dead to the law, v. 4. in this sense then some should be found, naturali lege priuati, deprived of the natural law: and again the Apostle saith, I was alive sometime without the law: but neither Adam, nor any other living were at any time without the law of nature. 2. Tolet addeth, that if the Apostle had meant the law of nature, he would not have said, I knew not sin but by the law, but rather, sin was not but by the law. 3. And concerning the objection of Cain and Abimelech's knowledge of sin, Chrysostom answereth, that the Apostle saith, omnem concupistratu • , vehementiam significans, sin wrought in me all manner of concupiscence, signifying the vehemenencie of it, &c. that although these sins did reign before, yet they appeared not to be so great sins, as afterward by the law; and Theophylact addeth, noscibatur peccatum, sed nondum erat concupiscentia interdicta, sin was known before the law, that is, outward and notorious sins, but yet the inward concupiscence was not restrained.

3. Tolet thinketh that together with the moral law, the Apostle meaneth the ceremonial and judicial law, because by them also were the knowledge of sin: But the Apostle giving instance of the inward unlawful concupiscence, which was not punished by the judicial nor ceremonial law, showeth, that he speaketh not of them.

4. Wherefore it is evident, that the Apostle meaneth none other, but the written moral law of Moses, because he giveth instance of the last commandment, thou shalt not covet, Martyr. Pareus.

Quest. 11. What lust or concupiscence the Apostle speaketh of: I had not known lust, &c. except, &c.

1. Some think, that here, by concupiscence, the Apostle intendeth all sin whatsoever: as Anselm, and the ordinary gloss following Augustine, bona est lex, qua ••• dum concupiscentiam prohibit, omnia peccata prohibit, &c. the law is good, which while it forbiddeth concupiscence, forbiddeth all sins, &c. Heirome epist. 152. refuseth their opinion, which take this for the commandment, and by concupiscence, he thinketh to be understood, omnes animi perturbationes, all the preturbations, and passions of the mind whatsoever, as of fear, grief, desire; But it is evident, in that the Apostle propoundeth the very words of the line, that he hath reference to that precept, thou shalt not lust; whereby indeed all corrupt concupiscence and desire whatsoever is forbidden.

2. By this concupiscence is not understood only the act of concupiscence, as Pererius holdeth, with other Romanists; we understand not, saith he, ipsam concupiscendi facultatem, sed actum ipsum concupiscendi: the faculty of coveting, but the act it self; dispute. 8. numer. 47. nor yet the second motions of concupiscence, only whereunto the will consenteth, but even the first unlawful desires and motions, which have not the consent of the will. And that this may the better appear; it shall not be amiss, further to show what concupiscence is, and the diverse kinds thereof; there is a threefold concupiscence, naturalis, sensitivus, voluntarius, the natural, which is even in stirps and plants, as to covet and draw unto them their food and nourishment, and this is properly called 〈 in non-Latin alphabet 〉 , desire; the sensitive is in brute beasts, the voluntary and sensitive both in man, and they are called by the word 〈 in non-Latin alphabet 〉 , concupiscence. 2. further this concupiscence is divided into, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the faculty it self, and the exercising or act thereof: and both of them are considered, either physice, as they are natural, as to covet meat, drink, and such like, which are things indifferent, or morally as they have relation to the commandment: 3. and herein there is to be considered, both the ma • ter and object of concupiscence, and the manner: as if either things unlawful be desired, as the wife, horse, servant of our neighbor, which appertain not to us, or if we exceed measure in desire of things unlawful, as of meat, drink, apparel, riches, and such like, or desire them to an evil end.

3. Now to apply this, which hath been said to our purpose. 1. neither the natural desire, as of meat and drink is forbidden by this commandment, as being a thing indifferent, nor yet the supernatural, as to covet and desire such things, as concern the glory of God, and the salvation of our souls: for these are good desires, and conformable to the will of God: but the evil and unlawful desires are forbidden either in the matter, or manner. 2. not the act of concupiscence only, but the very faculty it self, ipsa concupiscibilitas is forbidden, as it is corrupt, and averse from God. 3. and not only the second motions, which have the consent of the will, which the schoolmen call concupiscentiam formatam, the formed and perfect concupiscence; but even the first motions, which have not the deliberate consent of the will, which they call informem, the unformed concupiscence: contrary to the opinion of Pererius, and other Romanists, who thinketh concupiscentiam carnalem, sed vt à voluntate approbatam, &c. that carnal concupiscence only, as it is approved of the will, to be forbidden in this commandment: dispute. 8. numer. 47. but the contrary shall appear afterward, controv. 8. that the law forbiddeth, cupiditatem nudam, the very base and naked concupiscence, as Beza calleth it, because prauas cupiditates, evil and disordred lusts and desires, the very law of nature reproved: & Augustine saith, cupiditatē voco motum animi, &c. I call concupiscence the very motion of the mind, to enjoy either himself, or his neighbor, or any other thing, non propter Deum, not for God: de Doctrine. Christian. lib. 3. c. 10.

Quest. 12. Why the Apostle giveth instance in the tenth commandment, thou shalt not lust, and allegeth not all the words of the law.

1. The Apostle could not give instance in the grosser, and more notorious sins which even the wiser sort of the Gentiles abhorred, nor yet in the vile and corrupt affections of man, which the Philosophers also condemned; but he singleth out those corruptions, which could not be discerned by the light of nature, especially so much obscured, and darkened, and could not be perfectly known, but by the law of God: Tolet. annot. 9.2. And this the Apostle doth to show the excellency of the law of God, beyond both the law of nature, and the politic laws of men: for the first; the law of nature is much obscured, obliterated, and impaired by the blindness and corruption of man's nature: but the written law though it were much deprived by the corrupt glosses of the Scribes and Pharisees, lex tamen scripta m •• sit eadem, yet the written law remained the same, and being well examined was able to reprove the false interpreters thereof: and it is more perfect, then other human laws, which only bridle the outward act of sin, but they cannot meet with the inward concupiscence as the law of God doth.

2. And S. Paul contenteth himself only to repeat the first words of the commandment, not adding the rest, thou shalt not covet thy neighbors house, &c. as Moses doth: for he having to doc in hominis durioribus, with a rude people, and of hard understanding, giveth instance in some sensible, and particular objects: but S. Paul writing, scientibus legem, to men knowing the law, thinketh it sufficient to give them only an hint, by producing some words only of the law. Neither yet did Moses express all the particulars of this law, but having reported some, he concludeth with this general clause, nor anything that is his. And indeed in all the commandments Moses useth the figure called synecdoche, by one part signifying the rest: and that both in the negative part, wherein forbidding the most notorious vices, he meeteth with the rest, as our Savior showeth, Matth. 5. how the law bindeth not only the hands, but even the heart and affections, in the sins of murder, adultery, and such like: as also in the affirmative, the contrary virtues in every commandment, being comprehended in the prohibition of the contrary vices: so that Aristotle's ten predicaments are not so general to contain whatsoever is in the world, as Moses ten commandments are to comprehend all vices committed in the world. ex Martyr.

Quest. 13. What sin the Apostle meaneth, v. 8. sin took an occasion, &c.

1. Some by sin here understand the devil, who taking occasion by the commandment, did tempt man more strongly to break it, Methodius, Ambrose, Oecumenius, saving that the first by the law understandeth the commandment given to Adam in Paradise, the other two the law given by Moses; But in this sense, it cannot be properly said sin revived, if by sin we understand the devil: or thus sin did dwell, in the Apostle, as he saith, v. 10.

2. Chrysostom understandeth this sin to be vitium de fidiae, the vice of flouthfulnes: that man having received a law, by his negligence, was not the better for it, but the worse: But he expresseth not the whole mind of the Apostle.

3. Anselmus will have it to be peccati fomes, the matter or nourishment of sin: which (as Lyranus ) is called sin, for that it is the cause of sin, as the Sun is said to be hot, being the cause of heat: But the Apostle calleth it sin properly, because it was forbidden by the commandment.

4. Jerome. epist. ad Hedib. qu. 8. taketh this to be the sin, quod lege prohibetur, which is forbidden by the commandment: which while it is forbidden doth inflame the concupiscence the more: but the Apostle speaketh not of actual sin, before it is committed, but of sin dwelling in him, v. 17.

5. This is none other but naturae corruptio, the corruption of our nature, Calvin. lib. 1. de peccand. the lust or desire of sinning, Hyper. peccatum regnans in homine, sin reigning in man, Tolet. annot. 11. which is none other but the original pravitie of our nature, called before lust or concupiscence, v. 7. it is pravitas nativa, our natural pravitie: Pareus.

14. Quest. How sin took occasion by the law.

1. The Greek word 〈 in non-Latin alphabet 〉 , occasion, is taken three ways: first, it properly signifieth 〈 in non-Latin alphabet 〉 , the opportunity of doing a thing: but so the law was not the occasion, as offering any opportunity; for there can be no opportunity to do evil. 2. it signifieth, any circumstance or accident, whereby one is occasioned to do anything; as the burning of an house, may be said to be the occasion of building it again. 3. an occasion is that which draweth a man from doing that he intended; as a rub in ones way turneth him beside the way: Both these last ways sin took occasion by the law; for both the pravity of our nature is more inflamed by the prohibition; and we seek to build our ruinous house, which the law pulleth down, and beside because the law standeth up in the way of sin, we decline it, as a thing which hindereth us in our pleasant and plain journey following after sin, and therefore we wish that it were removed, as a rub, or block out of our way, Faius.

2. Diuerse ways did sin take occasion by the law. 1. the corruption of man's nature turneth good things to the occasion of evil: as the Pharisees by Christ's coming and preaching had the more sin: and the Apostle saith, Hebr. 10.29. Of how much more punishment suppose ye he is worthy, which treadeth under foot the Son of God: habet peius supplicium occasionem per exhibitum maius beneficium, the greater punishment is occasioned by the greatness of the benefit exhibited; Chrysostom: sin then is increased by the giving of the law, because of men's unthankfulness for so great benefit. 2. And beside such is the corruption of man's nature, vt ea quae prohibentur magis desiderentur, which are forbidden, are more desired, Origen: so was the commandment given to Adam, an occasion, that he coveted the more to eat of the forbidden fruit: and like as there are four diseases, which are the worse for the applying of medecines unto them, as the gangrena, and the leprosy called elephantiasis: much like a restie horse, that the more he is spurred, & kicked, the more he giveth back: or as if a sick man-being forbidden to drink cold water, should the more desire it: Martyr. 3. An other reason is, because man's nature desireth liberty, and therefore refuseth to be bridled by law: and yet it is destructio libertatis, the very destruction and overthrow of liberty, for a man to do what he lift, sine fraeno legis, without the bridle of a law. Lyranus. 4. And further by the law cometh the knowledge of sin, and so man's corrupt nature, having sin shown it, doth then begin to covet it, as the Sun light showeth the beauty of a fair woman, and then the lustful eye is carried with a desire after her, Gorran: or like as Ambrose resembleth it, as the art of Physic showeth the nature of persons to avoid them, and yet one abuseth his knowledge in doing hurt by them: lib. 1. de Jacob, & vita brat. c. 4. And this was the reason, why Solon would make no law against parricides, least that men by that occasion might think of that sin, which they did not dream of before. 5. Add hereunto that, as a circumstance may accidentally stir up that which is a cause of it self of the action; as David's walking upon his house carried his eye to look upon the beauty of Bersheba, and so to desire her: the like occasion might sin take by the law. Pareus. 6. And the Devil took occasion by the law more strongly to tempt man, to make his sin the greater in transgressing of the law. 7. And one contrary accidentally is increased by another, as hot water is more strongly congealed. Gorran. 8. And every nature adversantibus adversatur, resisteth that which resisteth it, as one stone breaketh another, Hugo: so vice resisteth virtue.

3. But it is further to be considered, that the words are, sin, 〈 in non-Latin alphabet 〉 , taking occasion: for the law indeed gave not occasion, but sin took it: Beza, Calvin.

15. Quest. Of what time S. Paul speaketh, when he knew not the law, and afterward sin took occasion by the law, &c.

1. Methodius understandeth it of the time, while yet Adam had not received the commandment of not eating the forbidden fruit: but it hath been shown before, that the Apostle speaketh here of the moral law given by Moses, as appeareth by that particular instance of the tenth and last commandment.

2. Origen will have it understood of the Apostles childhood, and so also Jerome, that then he knew not sin: but these things, which the Apostle mentioneth, as the working of concupiscence, and the reviving of sin, are not incident into the age of children.

3. Chrysostom understandeth, the time before the law, when many sins were not known, till the law came: and so he thinketh that the Apostle in his own person describeth the state of all those, which lived before the law: but in this sense, the person of S. Paul should be excluded, who lived not in those times.

4. Wherefore he aimeth at that time, when he was a Pharisee, before he had the true knowledge of the law: for the Pharisees contented themselves only with the external observation thereof, as is evident Matth. 5. where our Savior delivereth the law from their corrupt glosses: Pareus, Faius.

Quest. 16. What the Apostle meaneth by all concupiscence. v. 8.

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

Quest. 17. In what sense the Apostle saith, sin was dead, and he alive without the law. v. 8.

1. Methodius in Epiphan. haeres. 64. by sin, understandeth the time of man's innocence, when the devil lay as dead, because yet there was no commandment given, whereby man should be allured unto sin: Ambrose by sin likewise interpreteth the devil, but he referreth it to the time before the law when the devil was secure, having man sure enough in his possession: But this opinion is rejected before; for how could the Apostle say, v. 20. that sin dwelled in him, if he meant the devil by sin; and he saith that sin revived, when the law came; then in this sense the devil must be supposed to have been alive before, to have been busy in working before he tempted Adam.

2. Theodoret, and Caietane following him, do understand this to be spoken of the time of man's innocence, when as sin was dead, there was no sin at all before the law was given; But beside, that man could not be said to be alive in Paradise without a law, being created with the law of nature; the Apostle saying, that sin by the law wrought in him all manner of concupiscence, supposeth some to have been before.

3. Jerome epist. 121, and Origen following him, do take this for the time of childhood: for then sin is dead, because they have no knowledge of it, for if a child smite his father, or mother, it is counted no fault: and when they come to years of discretion sin reviveth: But the reviuing of sin showeth that it lived before, which cannot be said of children, that sin first lived, and afterward died, and then revived again.

4. Augustine lib. 1. contr. 2. epistol. Pelag. thus understandeth the Apostle, that before the law of Moses was given, man is said to have lived as without law, and sin then to have been dead, because it was not perfectly known before the law was given: so also Chrysostom, Haymo: But if all this be referred to the time before the law was given, Paul could not have given instance in himself as he doth.

5. Wherefore S. Paul's meaning is, that he was alive without the law: that is,