Commentary on Romans, Biblical exegesis 1 · Chapter 4 · Section 3

Commentary on Romans · Biblical exegesis 1 · Chapter 4 · Section 3

p. 1943. The questions and doubts discussed.

Quest. 1. VponUpon what occasion Saint Paul bringeth in the example of Abraham.

1. Chrisostome taketh this to be the occasion, that now the Apostle intending to set forth how glorious and excellent iustification by faith is, would shew it by the example of Abraham, whose righteousnesse was most glorious: But the Apostle insisteth yet in the proofe of his former conclusion, that a man is iustified by faith, not by works: it had been yet vnseasonable for the Apostle to set forth the praise and commendation of iustification by faith, and to stand vponupon the glorie and excellencie of it, the truth whereof, the Iewes addicted to the works of the law, were not yet thoroughly perswaded of.

2. Anselme thinketh, that whereas a double question was mooued in the beginning of the former chap. v. 1. concerning the preferment of the Iew, & touching circumcision: as the Apostle answered to the former question in the third chapter, so he commeth to the other p. 195here, to treat of circumcision: But both the Apostle had alreadie said much concerning circumcision, c. 2. so that he needed not againe to fall into any speciall treatise thereof: and beside, if he should hauehave singled out the example of Abraham to that purpose, the doctrine of iustification without all kind of workes, as well ceremoniall, as morall, should not hauehave beene sufficiently prooued.

3. Some thinke, that whereas the Apostle had said, c. 3.21. that the righteousnesse of faith had testimonie of the lawe and the Prophets, that now the Apostle prooueth the same by the example of Abraham: But that assertion of the Apostle went not immediately before, many other things which concerne the principall argument of iustification by faith came betweene, with the which this chapter rather must hauehave coherence.

4. And therefore it is the opinion of others, as of Origen, Oecumen. to whome consent Tolet, Pererius, that the Apostle directly by this example of Abraham goeth about to proue the generall argument, that we are iustified by faith without works, because Abraham was so iustified.

5. But as we denie not, but that the example of Abraham is very pertinent to that purpose to prooue iustification by faith without works; yet beside this generall scope of the example of Abraham here produced, there is this particular reason of the connexion and coherence: that after the Apostle had concluded generally without exception, that eueryevery man must be iustified without works, the Iewes might straitway hauehave obiected the example of Abraham, whose memorie was honourable among them: that at the least he and Dauid should seeme to be excepted out of this generall rule: their works were renowned and glorious, and somewhat must be yeelded vntounto them. The Apostle therefore here preuenteth this obiection, and confesseth that Abraham was very glorious by his works among men, yet before God he did not glorie by his works, but it was his faith, whereby he was approoued iust in Gods sight. Thus Pareus, Pellican, Gryneus.

Quest. 2. Of the meaning of the first verse.

v. 1. What shall we say then, that Abraham our father. 1. The Apostle vseth an interogation, both for the more full declaration of the thing in question, and for more vehemencie sake, ad struendam dictis fiduciam, to win the more credit to his sayings, as c. 3.1. & 6.1.

2. The Apostle speaketh in the first person, what shall we say, and Abraham our father, that he might the better insinuate himselfe, Pareus.

3. He vseth the name of Abraham, not Abram, because now it was the vsuall name, whereby he was called, though as yet his name was not changed when he was counted iust by faith, for the which purpose S. Paul bringeth in his example, Mart.

4. Concerning that addition, after the flesh. 1. Some doe ioyne vntounto Abraham our father, after the flesh, to distinguish the carnall children of Abraham from the spirituall: for he was the father of the Gentiles not according to the flesh; but the spirit, Chrysost. Theophy. Oecumen. Tolet: But then the Apostle would hauehave said, rather your father, if he had spoken onelyonly of the carnall generation, Beza. neither doth the Apostle seeme to derogate vntounto the Iewes, as hauing onelyonly a carnall prerogatiue: he would not therefore vse any such limitation, as excluding them from beeing his spirituall children.

2. Some doe ioyne it with the word hath found after the flesh, as indeede the order of the words sheweth: but then by flesh, they vnderstand circumcision, as Ambrose, and the interlin. glosse: but the Apostle disputeth generally against all works of the law, not the ceremonialls onelyonly.

3. Lyranus thinketh, that according to the flesh, is added, to shew the difference between the originall of the flesh, which was from Abraham, and of the soule from God: but this distinction is nothing pertinent to the thing in question.

4. Therefore, by according to the flesh, the Apostle rather vnderstandeth the works of the law, so Theodoret & the ordin. glosse: and the reason hereof is this, because the Apostle doth not simply denie vntounto Abraham all kind of righteousnes, but that which is by works, Beza: so Phil. 3.3.9. the righteousnes in the flesh, & of the law, are taken for the same with the Apostle. Gryn. But in this sense great aduantage may seeme to be giuen vntounto the Popish sophisters, who thinke that onelyonly Abrahams works done before he had faith, while he was yet in the flesh, are excluded from iustification, & not those which came after: vponupon the which reason Pareus seemeth to incline to the other exposition, to ioyne, according to the flesh, with Abraham our father: But we neede not for this reason to refuse the other exposition: p. 196for euen the workes which proceede from faith, if any merit or worthines be reposed in them, may be said to be after the flesh: for the Apostle opposeth foreign, by fauour, and foreign, by debt, v. 4. that then which is by debt and merit of the worke is according to the flesh, and is opposite to fauour and grace.

Quest. 3. Of the meaning of the 2. verse.

v. 2. If Abraham were iustified by workes, he hath wherein to reioyce. 1. Origen, Ambrose, Chrysostome doe thus frame the argument: if Abraham were iustified by workes, he had no glorie with God, but he had true glorie with God, therefore he was not iustified by workes: so also Faius collecteth the argument, assuming affirmatiuely: but the assumption is put negatiuely with the Apostle, but not with God: so that thus rather the argument holdeth: if Abraham were iustified by workes, he hath wherein to glorie with God, he hath somewhat to glorie in as beeing iustified by his workes: but he had not wherein to glorie with God, Ergo: thus Beza, Pareus.

2. Gorrhan maketh all this verse the proposition: If Abraham were iustified by workes, he hath wherein to glorie, but not with God, but such glorie, but not with God, Abraham had not: for if it be vnderstood of true glorie in deed, such glorie none can hauehave but from God, if false glorie among men, Abraham would no such glorie: But in this collection, the Apostle should denie, that Abrahams workes had no praise or glorie at all among men, whereas the Apostle seemeth to graunt so much, that his workes might be praise worthie among men, but before God, they could not iustifie him.

3. Chrysostome hath here a distinction of glorying, one is by workes, which a man cannot hauehave with God, an other is by faith, which is before God: and Pet. Martyr approoueth this distinction, and thinketh, that by the glorie of God, c. 3.23. are depriued of the glorie of God, the Apostle meaneth our iustification by faith, wherein the glorie of God sheweth it selfe: but an other word is vsed there, foreign, which signifieth glorie, here the word is foreign, glorying or reioycing: and indeede before God we cannot glorie either of works or faith: for he is said to glorie with God, that can bring any thing to God of his owne: now seeing faith also is a gift of God, we cannot glorie in it: as the Apostle saith, 1. Cor. 4.7. why gloriest or boastest thou, as though thou hadst not receiued it? But whereas the Apostle saith, he that glorieth, let him glorie in the Lord: he speaketh not of any glorying of any gift which any man hath, but of the meere grace of God: and the meaning is, let him giuegive all glorie vntounto God, confessing that he hath nothing of himselfe.

4. Now whereas the Apostle saith, he hath wherein to glorie: Oecumenius vnderstandeth this of glorying in himselfe: but so would not Abraham glorie at all among men: therefore by glorying here is vnderstood nothing els, but the praise and commendation of men: his workes might cum honor abilem reddere, make him honourable with men, but not with God, Lyran. Tolet here distinguisheth betweene the word, foreign, here vsed, which signifieth praise and glorie, and foreign, before expressed, c. 20.23. which signifieth glorying, boasting, annot. 3. but this distinction to be perpetuall he sheweth not.

Quest. 4. How the Apostle alleadgeth that testimonie concerning the imputation of Abrahams faith for righteousnesse, v. 4.

1. The Apostle readeth in the passiue, it was imputed, whereas Gen. 15.16. whence this testimonie is cited, it is put in the actiue, vaia…h shebeha, and he imputed it: 1. the reason hereof Tolet. annot. 5. thinketh to be, that the Septuagint and the Hebrewes did read without prickes, and then the word might be taken either actiuely or passiuely: but this is no found opinion, to thinke that the Hebrew pricks came in so late, for so there should be great vncertentie of the Scripture: and further, set the pricks aside, yet the word is not expressed with the same letters, when it is actiuely and passiuely put: for Gen. 15.6. the word is as before it is set downe: but Psal. 106.31. where it is put passiuely, the word is techasheb, it was imputed: the letters are diuers: and further in this place, Gen. 15.6. there is an affix of the feminine gender, which sheweth a difference in the verie letters of the word beside the pricks. 2. some thinke that the Apostle writing by the same spirit which Moses did, by his Apostolike authoritie did so cite this Scripture, Faius. but this would hauehave giuen great offence vntounto the Iewes and converted Gentiles, if the Apostles should hauehave cited the Scriptures otherwise, then they were found in the old Testament. 3. Therefore it was more safely affirmed, that the Apostle followeth the Septuagint, which was the receiued translation among the Gentiles, Mar. specially seeing they keepe the sense of the p. 197place, and the rather because this reading in the passiue is warranted by an other Scripture, Psal. 106.31. where it is read in the passiue, and it was imputed vntounto him.

2. An other difference in this reading is, that the Apostle beside that he changeth the voice, turning the actiue into the passiue, doth not interpret the Hebrew affix, he imputed (…) that is, Abrahams faith God imputed, for so the word cenunah, faith, beeing vnderstood after the manner of the Hebrewes in the verbal word heemin, he beleeued, answereth vntounto the affix ha, of the feminine gender: but this the Apostle afterward euidently supplieth, v. 9. that faith was imputed to Abraham for righteousnes.

3. A third difference there is, that in the Hebrew text there is no preposition set before the word tzedekah, iustice, as here the Apostle translateth foreign, for righteousnes: but there Moses saith, he imputed it vntounto him for righteousnes: but this doubt is easily remooued: for Psal. 106.31. the phrase is put with a preposition, litzedakah, it was imputed to him for righteousnes: so that beside the identitie of the phrase, there is no difference, to say it was imputed vntounto him for righteousnes, or as righteousnes: this reading of the Apostle is warranted by that other place in the Psalme.

4. S. Paul with the Septuagint read, he beleeued, foreign, God, but in the Hebrew it is, I…iehovah, in God: Augustines distinction therefore doth not alwaies hold, that it is one thing, Deo credere, to beleeue God, an other in Deum credere, to beleeue in God: Mart. for these two, both in the Hebrew and Greeke phrase, are taken for the same: though in the Latin tongue there is a difference.

5. Quest. Of the meaning of the words, Who counted this for righteousnes vntounto Abraham.

1. Some of the Hebrewes peruerting that place, Gen. 15.6. doe vnderstand it of Abraham, that he imputed this faith vntounto himselfe for righteousnes: but beside that it is a very improper, and vnfit thing, that a man should impute vntounto himselfe his owne righteousnes, the Apostle taketh away this doubt, v. 9. weere he saith, was imputed to Abraham: he could not be both the imputer, and the person also, to whome the thing is imputed.

2. And as vnreasonable is their glosse, who vnderstand an other third person not expressed, that the world imputed it to Abraham, that is, held him for that cause to be a righteous man: ex Beza. annot. for how should the world be here vnderstood, whereof there was no mention before: the words then doe easily demonstrate, who it was, that imputed it, namely, he in whome Abraham beleeued: he beleeued God, and he, that is God, counted it vntounto him for righteousnes.

3. Tertullian. lib. de patient. doth read it in the passiue, and referreth it vntounto Abraham, iustitiae deputatus est, he was deputed for righteous: whereas the Apostle doth not speake of the imputation of his person, but of his faith, as he saith, v. 9. faith was imputed to Abraham.

6. Quest. What it was that Abraham beleeued.

The Apostle may seeme vnfitly to alleadge that place of Abrahams faith, which was onelyonly concerning the promise of multiplying his seede, which kind of beleefe is of an other nature, then iustification by faith: to this obiection diuers answers are made.

1. Pererius here hath one answer, that S. Paul speaketh not of the first iustification of Abraham, when of a sinner he became righteous, but of his second iustification, which was an encreasing of the first: and this is done per quemlibet actum meritorium, by any meritorious act: so that to beleeue any promise of God by such a faith informed by charitie, is meritorious of a further degree of iustice.

But beside other errors, which are here couched together, as of the first and second iustice, that charitie is the forme of faith, that we are iustified by the merit of faith, all which are before confuted in the controversies of the former chapter: I doe here oppose against Pererius, one of his owne order, namely Tolet. annot. 5. who directly prooueth, that S. Paul speaketh of Abrahams first iustification, which he prooueth by that place, Iam. 2.25. that when Abrahams faith was imputed to him for righteousnes, he was called the friend of God, now saith he, secunda iustitia, non amicum, sed gratiorem amicum fecit, the second iustice doth not make one Gods friend, (for he was Gods friend before, when he was first iustified) but it maketh him a better and more acceptable friend.

2. Peter Martyr hath here two answers: 1. he that spake here vntounto Abraham, was Christ, and therefore in beleeuing God, he beleeued Christ, and so this saith was imputed p. 198vntounto him for righteousnes. 2. all the promises of God were grounded vponupon the merciemercy and goodnes of God, and the merciemercy of God is grounded on Christ: the Patriarkes then, though it were but a temporall promise, which was made, yet in beleeuing of it, did repose their trust vponupon Gods merciemercy in Christ: but both these answers are vnsufficient, for they shew not directly that Abraham was iustified by faith, but onelyonly by a certaine consequence.

3. Therefore the best answer is, that Abraham in this multiplying of his seede did vnderstand Christ: for his faith had respect not onelyonly vntounto this promise of the multiplying of his seede, as the starres of heauen, Gen. 15.5. but to the other promises before going, as that in his seede all the families of the earth should be blessed, Gen. 12. And that in these promises the Messiah is vnderstood, thus it may appeare: 1. because so S. Paul expoundeth seede, of Christ, Gal. 3. and the Hebrews also doe vnderstand this seede wherein all the families of the earth shall be blessed, of Christ. 2. this multiplying of Abrahams seede, as the sand of the sea, or starres of heauen, was not fulfilled in the carnall seede of Abraham, which contained it selfe within the compasse of Canaan, but it was accomplished in the spirituall seede of Abraham, in the conuersion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be vnderstood of any carnall blessing, but of the spirituall benediction of the Gentiles conuerted to the faith of Christ: as it is said, Isa. 53.11. My righteous seruant by his knowledge shall iustifie many. 4. yea in that they are promised to be as the starres of heauen, that is, shall hauehave celestiall glorie, this promise the seede of Abraham could not attaine vntounto but by Christ the king of glorie, Psal. 24.8. 5. our blessed Sauiour saith, that Abraham was glad to see his day, he saw it and reioyced: which sheweth, that he had an euident knowledge and expresse faith of Christ. Pareus, Perer.

4. But Stapleton in Antidot. denieth that this faith of Abraham was a speciall faith of the remission of sinnes, but onelyonly the Catholike faith, which is to assent vntounto eueryevery word of God. Contra. 1. If Abraham did assent vntounto the word of God, then also to this word concerning the remission of sinnes in Christ, vnlesse they will denie, that Abraham had any word at all for the remission of his sinnes: whereupon then arised that his singular ioy in Christ, for wherein can a man ioy, then in the remission of his sinnes, and consequently that his name is written in heauen? Luk. 10.20. 2. If they hold the hope, and assurance of remission of sinnes to be no part of the Catholike faith, as indeede the Papists doe not make it, let them keepe such Catholike faith to themselues: we will none of it: what comfort can one hauehave in that faith, which can not assure him of Gods fauour and of the remission of his sinnes?

7. Quest. Why Abrahams faith was imputed vntounto him at this time, and not before.

Although Moses then first maketh mention of Abrahams iustification by faith, Gen. 15.6. yet it hath relation to all other acts of his faith going before, for it was an act of faith, that Abraham obeied God to goe out of his countrey, and to dwell in a strange land, Heb. 11.8. and other promises, as Gen. 12.3. and 13.16. also Abraham beleeued, wherein he shewed his faith: yet Moses reserueth this commendation of Abrahams faith to this place, for these reasons:

1. Moses would not straight vponupon the first promise made, Gen. 12. speake of Abrahams iustification by faith, before he had brought forth diuers excellent and glorious works, that his iustification might appeare to be of his faith, not by works, so Faius, and Tolet. annot. 5.

2. Neither would Moses deferre this testimonie of Abrahams faith vntounto that act of his in offering his Sonne to be sacrificed: but he setteth it downe here, as soone as he had receiued an expresse promise concerning his seede, which was Christ: that it might appeare to be faith in Christ, and none other whereby he was iustified: before this Abraham had receiued some generall promises concerning Christ, as that in Abraham all the families of the earth should be blessed, Gen. 12.3. and that his seede should be as the dust of the earth: but the seede out of his owne bowels was not promised vntill now. Tolet. Faius.

3. Further, then was his faith commended, because it had at that time beene throughly tried, when he thought that Eliezer his seruant should be his heire.

4. And though Abraham had faith before, yet was it still more perfected: and Abraham was now more certenly perswaded of his iustification, and therefore he is said now first to be iustified, though indeede by the same faith, he had beene iustified before. Pareus, dub. 2.

p. 199Quest. 8. What imputation is, and what to be imputed.

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

1. An euill thing is imputed two wayes, either rightfully, as when a sinne is worthily imputed to him, that committed it, as Quintilian putteth this case, lib. 5. c. 10. vtrum caedes ei imputanda sit, &c. whether the murther be to be imputed to him, that beganne the strife: or it is imputed wrongfully, as adulterie was imputed to Susanna her charge without cause. 2. a good thing is imputed three wayes. 1. iure, by right, as the reward is imputed to the worke by debt, as the Apostle vseth the word here, v. 4. but then this word imputed is taken for to giuegive, and it is improperly called an imputing. 2. iniuria, by wrong, as when innocencie is imputed to a malefactor, which is forbidden, Prou. 17.15. to iustifie the wicked. 3. gratia, by grace and fauour, a thing is imputed, but not against right, propter alienum meritum, for an others merit, and so are we said to be iustified by faith in Christ, Pareus: like as when a Creditor of grace and fauour accepteth a debt to be paied, and accounteth it discharged, when yet the partie indebted is not able to pay it: in this sense is the word taken, Numb. 18.27. Your offring shall be reckoned vntounto you, as the corne of the barne, it shall be so counted, or be in stead of it, though it be not it, Faius.

2. This word to be imputed, likewise is taken either Physice, in a Phisicall sense, as when a plant is said to be imputed, that is, set in or graft into the stocke, or relate, by way of relation, when a thing is imputed by way of acceptation and fauour, as when the victorie archieved by the soldiers, is for honors sake ascribed vntounto the captaine though absent, or when the captaine to whom the spoyle belongeth giueth it vntounto the souldiers, that did not fight for it: and thus is the righteousnesse of Christ, which we wrought not our selues, imputed vntounto vsus by faith.

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

Quest. 9. How Abrahams faith was imputed to him for righteousnesse.

1. Origen thinketh that Abrahams faith, was imputed to him now for righteousnesse, because it was perfect, whereas before vntill now it was onelyonly in part: and hereof it is, that whereas it is said of the Israelites, Exod. 14.31. they beleeued the Lord, and his seruant Moses, yet they are not said to be iustified by this faith, it was for that their faith was not perfect, as was Arahams: But 1. no mans faith can be perfect here, for as we knowe in part, 1. Cor. 13.12. so is our faith in part. 2. that beleefe, which there Moses speaketh of, was of an other kind, it was not a iustifying faith, which is ioyned with confidence, for they reposed not their trust in Moses: but it was onelyonly a beleeuing and giuing credit vntounto God, and his minister Moses.

2. Neither was Abraham iustified merito fidei, by the merit and worthinesse of his faith: as by the worke and act thereof, as the Romanists teach: and Origen gaue occasion of this error, who thinketh, as it is here said of faith, it was imputed for righteousnesse, idem de alijs vertutibus dici potest, that the same thing may be said of other vertues, as humilitie, wisedome, may be reputed vntounto iustice, &c. But this is a manifest error: for faith or any other vertue, as it is a worke cannot iustifie, because it is but an act of one vertue, and so not obedience and conformitie to the whole lawe: and beside we are said to be iustified by faith without workes, then neither faith nor any vertue iustifieth as a worke.

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

4. Here also we refuse that corrupt note of the ordinarie glosse: that to him which beleeueth, si non habet tempus operandi, if he hauehave not time to worke, faith onelyonly sufficeth to righteousnesse: but to him that hath time to worke, the reward shall be giuen, not according to his beleefe onelyonly, sed secundum debitum operationis, but according to the debt of his worke: But two wayes is this glosse erroneous, 1. because it flatly contradicteth the Apostle, who affirmeth where faith is counted for righteousnesse, there is no reward due by any debt, v. 4.5. 2. it is impossible, that he which hath a iustifying faith, should be without p. 200some workes: as euen the theife vponupon the crosse shewed his faith by his workes, in confessing his sinne and honouring Christ.

5. Tolet also here is verie nice and curious, he will not hauehave the word foreign, here to be interpreted by the word imputo, to impute, but by the word reputo, to repute: the difference betweene the which two is this, reputatur id, quod tale non est, ac si tale esset, &c. that is reputed, which is not such, as though it were such: to impute is to make one the cause of some commoditie and discommoditie, ac si ille talis rei author esset, as if he were the author of it, &c. 1. so then faith is said not to be imputed but reputed for iustice, because the act of faith is imputed for iustice: for when it doth not bring iustice of it owne nature, vt est actus hominis, as it is an act of man, yet it is so accepted of God. 2. and therefore he misliketh the word imputed, because we thereupon gather, that there is no iustice giuen vntounto man, whereby he is made iust, but the iustice of Christ reputed: but he affirmeth, that there is a iustice verily giuen vntounto man, by faith, which God accepteth for iustice: as the fight of the brasen serpent did verily heale, not by the vertue of the fight, sed ex diuino beneplacito, because it so pleased God. 3. for if the word imputed, not reputed had beene here vsed, the Apostle would hauehave said, he imputed vntounto him, &c. not it was imputed: to this purpose, Tolet. annot. 7.

Contra. 1. We say that iustice is both imputed, and reputed vntounto vsus by faith, for first Christs righteousnesse is imputed and made ours by faith, and then it is reputed and accepted, as if we had our selues performed it: neither can there be any reputed iustice, but it must first be by imputation. For God in his iustice cannot hold or repute him for iust, that is not iust, vnlesse for an others rigteousnesse he be reputed and counted iust. 2. That figure of beholding the brasen serpent doth make more for imputation of iustice, then reputation onelyonly: for they which looked vponupon the serpent, were not reputed as healed, but verily were healed from the biting of the serpent, by the imputation and application of the vertue apprehended by the sight of the serpent: so we are truely healed from our sinnes by the imputation of Christs righteousnesse. 3. that which S. Paul vttereth in the passiue, it was imputed, Moses expressed in the actiue, he imputed, so that the sense is all one, and seeing Tolet following the vulgar Latine readeth, v. 8. Blessed is the man, to whom the Lord imputeth not sinne, why should not the same sense of the word be retained here?

6. Wherefore then all these cauills beeing thus remooued, we inferre, that Abraham was iustified by faith, not materialiter, materially, as it was an act: but relate, and obiectur, as it hath relation vntounto the obiect the iustice of Christ, and organice, instrumentally, as it applyeth and apprehendeth the righteousnesse of Christ.

Quest. 10. Whether Abraham were iustified by any thing beside his faith.

1. It will be obiected, that Genes. 22.18. after the Lord had tried Abrahams obedience and faithfulnesse in offring his sonne, the Angel said vntounto him in the name of the Lord, because thou hast done this thing, I will surely blesse thee, &c. here the Lord seemeth to blesse Abraham for his obedience, not because of his faith: to this we answear, that it is not said that Abraham was iustified by this fact: he was iustified long before by his faith: but that the Lord rewarded Abrahams obedience, with ample and large promises: and so the Lord crowneth in merciemercy the workes and obedience in his servant.

2. Obiect. As it is said here that this faith and beleefe was imputed vntounto Abraham for righteousnesse: so Psal. 106.31. Phineas act in killing the adulterer and the adulteresse, is said to hauehave beene imputed to him for righteousnesse.

Answ. There is an vniuersall and particular iustice, that is personae, of the person, the other is facts, of some particular fact: so in this place in the Psalme, the Prophet speaketh not of that vniuersal iustice whereby one is counted iust before God, but of the particular iustification & approbation of Phineas his fact: which otherwise might hauehave seemed to be vnlawful, because he did take the sword being a priuate man, but because he did it in the zeale of Gods glorie, the Lord approoued it: Phinehas by that act beeing but one, could not be iustified before God; for the law saith, cursed is he that continueth not in all things, which are written in the lawe: one act then of obedience could not iustifie Phinehas before God: but that particular act was accepted and approoued: so Deut. 14.13. the restoring of the pledge before the Sunne goe downe, is said to be ones righteousnesse: that is, the Lord would accept it as a worke of righteousnesse, pleasing, and acceptable vntounto him: But in this p. 201place the Apostle speaketh of vniuersall iustice, whereby a man is iustified and counted iust before God: to this purpose Pareus dub. 3. Martyr. Faius.

Quest. 11. How S. Paul and S. Iames are reconciled about the manner of Abrahams iustifying.

S. Paul saith here, v. 3. that Abraham beleeued God, and it was counted vntounto him for righteousnesse: but S. Iames saith, c. 2.23. Was not Abraham our father iustified by works, when he offred his sonne Isaac?

1. Tolet would thus reconcile them, that S. Paul should speake of works going before Abrahams iustification, and without them he was iustified; but S. Iames of workes, that followed after whereby Abraham was iustified: But this solution will not serue his turne: for Abraham before this time, when he is said to hauehave beene iustified by his faith, had done many excellent workes, after he had beleeued Gods promises, in obeying his calling, and leauing his countrey, which things he did by faith: and yet he was iustified without any such workes: S. Paul then excludeth euen such workes as followed his iustification.

2. Wherefore the true reconciling of them is this. 1. that S. Paul and S. Iames speake not of the same kind of iustification: the one reasoneth of the manner and causes of our iustifying before God, the other of the signes thereof before men. 2. they speake of a diuerse subiect, S. Paul of Abraham, iustificando, to be iustified, S. Iames iustificati, of the same beeing iustified. 3. S. Paul of the iustifying of the person, S. Iames of the iustifying of a particular fact, Gryneus: see in the former chapter, controv. 21.

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

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

2. This the Apostle speaketh by way of concession, vsing a civill axiome taken from humane affaires: not that indeede before God any wages by debt is due vntounto any that worketh, Beza. the Apostle then speaketh thus by way of supposition, ex hypothesi, Faius.

3. This Origen not well vnderstanding, but supposing that the Apostle indeed speaketh of such as are rewarded for their worke before God: and not seeing, quod vllum opus ex debit… remunerationem Dei poscat, that any worke by due debt can require reward at Gods hand, he turneth the Apostles meaning an other way, and by debts vnderstandeth sinnes: as they are called in the Lords prayer, and so he also thinketh he speaketh of the wages of sinne, as S. Paul saith, Rom. 6. That the wages or stipend of sinne is death: But the Apostle here speaketh euidently, of the wages due vntounto good workes, not to euill: the wages is not counted by fauour: but in rendring the wages of sinne, there is no fauour but iustice.

4. The Schoolemen likewise are grossely deceiued, who thinking the Apostle doth set downe this as a positiue rule before God, hauehave here deuised two interpretations. 1. they vnderstand this working, and not working, of the works following iustification: and so he that worketh is rewarded uot of fauour onelyonly, because of his faith, but for the debt also of his workes, gloss. interlin. but he that worketh not, that is, hath no time to worke is rewarded onelyonly of grace: But this glosse is conuinced of many errors. 1. in ioyning faith and workes together, whereas the Apostle before, c. 3.28. ascribed iustification to faith without workes. 2. to say that our workes are rewarded by debt, is to make God endebted vntounto man for the worke, which is not farre from blasphemie. 3. he that hath true iustifying faith can neuer be without some workes or fruits thereof, be his time neuer so short, as appeareth in the theife vponupon the crosse.

5. Gorrhan beside this exposition hath an other, to vnderstand the Apostle to speake of workes going before iustification: and then he giueth this sense: that to him which doth some good workes before faith, if he should be rewarded, the reward should be of debt, which is false, for then it should not be of grace: but to him that worketh not any such worke before faith, righteousnesse is imputed by faith, &c. Here also are diuerse errors. 1. …o imagine, that there can be any good workes at all before faith. 2. he imagineth the Apostles speach to be conditionalll, if any reward be giuen, wheras the Apostle setteth it down …sitiuely, the wages is counted not, if it be. 3. the Apostle speaketh in all that discourse p. 202of all workes whether going before iustification, or following after: for all workes of the lawe are excluded, c. 3.28. now all good workes are such as the lawe requireth, therefore euen such good workes are shut out from iustifying, as well such as followe iustification, as goe before. 4. all these errors arise out of the misvnderstanding of this place, where the Apostle speaketh by way of supposition, from the ciuill vse of rewards among men: that if there were any such meritorious working before God, the wages should in like manner be due by debt.

Quest. 13. Of the diuerse kinds of rewards.

1. Wages or reward is either due by debt, per proportionem operae cum re, by the proportion of the worke with the reward, after a Geometricall kind of proportion: as when a labourer is couenanted with to hauehave so much for his worke, as in a due estimation it is valued at: there is a wages which is of fauour by promise and not by debt, and then it signifieth the same thing that fructus, a kind of fruit or commoditie that followeth ones labour, as Psal. 127. the fruit of the wombe is called a reward, and so life eternall is called a reward, because the Lord hath promised to giuegive it as a fruit following the labour of his Saints, Fai.

2. And further life eternall is called a reward by a certaine similitude, because that as in ciuill workes the reward commeth after the worke is done: so life eternall followeth after mens fruitfull labour in this life, Mart. and againe it is called a reward, in respect of the thing done, not for the manner of the doing: because that as the wages is giuen to the worker of debt, so is saluation rendred to him, which beleeueth of grace, Pareus.

3. But properly eternall life is not a wages or reward, for these reasons. 1. because the things are not equall, which are giuen and receiued, the eternall reward, farre exceedeth the worth of our temporarie and imperfect obedience. 2. he that meriteth the wages, most doe it ex proprio, of his owne: but we hauehave nothing which we hauehave not receiued: it is not our owne. 3. he that meriteth must be no way bound vntounto him that payeth the wages, for his seruice: but all that we doe or can doe, it is our dutie to doe.

Quest. 14. How it standeth with Gods iustice to iustifie the wicked, v. 5.

v. 5. But beleeueth in him, that iustifieth the vngodly: this may seeme to be contrarie to that Exod. 34.7. where the Lord saith, he will not hold the wicked innocent: and Prou. 17. it is called an abhomination to iustifie the wicked.

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

2. Gryneus thus answereth, that although it be not lawfull for a man to iustifie the wicked, yet God may doe it, that is omni lege superior, aboue all lawe: and the reason of this difference is, because God onelyonly hath right and power to forgiue sinnes, because they are committed chiefly against him, Faius.

3. Pareus addeth further, that then it is vniust to iustifie the wicked when as it is done without cause, and against the rule of iustice, there beeing no satisfaction made by the offender himselfe, or some other for him: but with God it is so, for he iustifieth the wicked hauing receiued a sufficient satisfaction by the death of Christ, who hath payed the price of our redemption.

4. To this also may be adioyned, that this must be vnderstood in sen su diuiso, in a diuided sense, that God iustifieth the wicked: not him that remaineth wicked, but was so before he was iustified: Faius. Anselmus vnderstandeth him to be wicked, that beleeueth not: he then which beleeueth, is no longer to be counted wicked: so then whom God iustifieth be also sanctifieth, and of an vnrighteous man he is made righteous: which righteousnesse is imperfect here in this life, and therefore it cannot iustifie, Par. dub. 4.

Quest. 15. How our sinnes are said to be forgiuen and couered, v. 7.

1. First it is here to be observed, that whereas S. Paul bringeth in this testimonie out of the Psalmes, Blessed are they whose iniquities are forgiuen, and whose sinnes are couered, to prooue the former proposition that God imputeth righteousnesse without workes: that these two to remit and couer sinnes, and to impute righteousnesse, are taken for one and the same p. 203thing: for it is the obedience and righteousnesse of Christ, whereby both our sinnes are remitted, and iustice imputed vntounto vsus: As Luk. 18.13. the Publican saith, O God be mercifull vntounto me a sinner, and it is said of him, v. 14. that he went home iustified, &c. so then for God to shewe merciemercy in forgiuing sinne, and for man to be iustified, doe both concurre together, and the one doth necessarily followe the other.

2. Further the privatiue graces of the spirit, as in the remitting of sinne, the hiding of iniquitie, and the not imputing of sinne, are not seuered from the positiue graces, as in the imputing of righteousnesse, Gryneus.

3. Now sometime sinne in Scripture is said to be remitted, sometime to be hid, and couered, and further to be not imputed, likewise to be washed away: which are all the same in effect, but yet in a diuerse, respect: for there are fowre things to be considered in sinne. 1. the first is the inordinate act of sinne, which beeing once done cannot be vndone: this is said to be couered, not as though it were not, but because it is not imputed, the Lord seeth it not to punish it. 2. there is in sinne, the offence committed against God, which the Lord is said to forgiue and remit, like as one man remitteth and forgiueth the iniurie and wrong done against him. 3. there is the blot and staine of sinne, whereby the soule is defiled and polluted, and that is said to be washed away. 4. there is the guilt of eternall death, in respect whereof sinne is said not to be imputed, Faius.

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

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

1. It was signum memorativum, a signe of remembrance or commemoration of the couenant, which was made betweene God, and Abraham, and of the promises, which he receiued: namely these three, 1. of the multiplying of his seede. 2. of inheriting the land of Canaan. 3. of the Messiah which should be borne of his seede.

2. It was signum representativum, a representing signe of the excellent faith of Abraham as it is afterward called, a seale of the righteousnesse of faith. 3. it was signum distinctivum, a signe of the distinguishing the Hebrewes from all other people. 4. it was signum demonstrativum, a signe demonstrating or shewing the naturall disease of man, euen originall sinne, and the cure thereof by Christ. 5. it was signum praesigurativum, a signe prefiguring baptisme, and the spirituall circumcision of the heart, Perer.

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

1. Origen thinketh, that it is so called, because in circumcision was sealed, and lay hid and secret the righteousnesse of faith, which should afterward be reuealed and vnfolded in Christ, and that it was a signe in respect of the beleeuing Gentiles, and a seale vntounto the vnbeleeuing Iewes, shutting them vp in vnbeleefe, vntill they should be called in the ende of the world: But 1. in this sense it was not a seale to shut vp and keepe secret, seeing that Abraham was commended for his beleefe, and the iustice of faith was not vnknowne, or as a… hid and secret thing to the fathers. 2. Neither doth S. Paul here speake of vnbeleeuers, but of those which beleeue, whose father Abraham was.

2. Chrysostome and Theodoret expound circumcision to be a seale, that is, testimonium fidei acceptae, a testimonie of faith receiued: but a seale serueth more then for a witnesse or testimonie, there are witnesses vsed beside.

3. Thomas thinketh it was called a seale, that is, expressum signum, an expresse signe, hauing a similitude of the thing signified: as because hs was promised to be a father of many nations, he receiued this signe in the generatiue part: But though a seale hauehave the marke or print of the stampe, yet is it not called a seale for that, but in respect of the thing sealed and …ified.

4. Neither doth it onelyonly signifie signum distinctivum, a distinguishing signe of the people of the Hebrewes from others: for it had beene enough to say it was a signe.

5. But because a seale is more then a bare signe, it is for confirmation as kings letters pa…ts are sealed for better assurance: circumcision therefore serued as a seale, vt obsignaret … fidei, to seale the righteousnesse of faith: by the which seale the promises of God p. 204cordibus imprimuntur, are imprinted in the hearts, Calvin.

Quest. 18. Whether the mysterie of faith in the M…ssiah to come were generally knowne vnderunder the lawe.

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

1. Augustine as P. Martyr citeth him, seemeth to be of opinion, lib. 3. de doctrin. Christian. that onelyonly the Patriarkes and Prophets, and more excellent men, beeing illuminate by the spirit did apprehend this mysterie of faith, in the Messiah to come, and that the common people did onelyonly knowe in generall, that God was worshipped by those signes and ceremonies, which were prescribed in the lawe, but the ende and scope of them they did not knowe: But by three aguments it may appeare, that the knowledge of the Messiah was more generall. 1. the Prophets did euerie where shewe the insufficiencie of the externall ceremonies and sacrifices, that they were not those things; which God required at their hands: so that the people could not be ignorant, by the continuall doctrine of the Prophets that some further thing was signified thereby. 2. yea the Prophet Isay hath most direct prophesies of the Messiah, that by his stripes we are healed, and that God had laid vponupon him, the iniquities of vsus all, c. 53. 3. at the comming of Christ it is euident that there was a generall expectation of Christ: as Philip said to Nathanael, Ioh. 1.45. We hauehave found … of whom Moses did write in the lawe, and the Prophets: and the woman of Samaria said, Iob. 4.25. I knowe well that Messiah shall come.

2. But though the knowledge of the Messiah, were more generally reuealed, then to the Patriarkes and Prophets onelyonly: yet is it not to be thought, that the people did know in particular the meaning of euerie ceremonie, but onelyonly generally, that they aimed at the Messiah: neither yet had all the people this knowledge: there were some carnall men among them, which onelyonly did adhere vntounto the externall signes, ex Mart.

Quest. 19. Certaine questions of circumcision: and first of the externall signe, why it was placed in the generative part.

1. Hereof these three reasons may be yeelded. 1. by that part of being the instrument of generation was signified the propagation of originall sinne: that like as the circumcised parents did yet beget children with their vncircumcised part: so the regenerate parents had children, which had neede to be regenerate. 2. it was a signe of Gods couenant both to them and their posteritie, as the Lord promised to be their God, and the God of their seed. 3. Christ was thereby signified, that he should come of the seede of Abraham.

2. And though this seemed in it selfe a meane and base signe, yet because it was instituted by God, it is not to be basely esteemed of, as prophane Celsus and Iulian scoffed, because our first parents were forbidden to eat an apple: so the Iewes and Gentiles derided the crosse of Christ, as a weake meanes vntounto saluation: like as Naaman despised the Prophets counsell to be washed 7. times in Iordan: but these considered not, how that in all these things not so much the externall precept is to be respected, as the institution of God.

3. Now why circumcision was limited vntounto the eight day. Chrysostome rendreth these two reasons, because the infant in his tender age, facilius doloris circumcisionem sufferre possit, can more easily beare the greife of circumcision: and beside hereby he saith was signified nihil animae conducere, that circumcision was not available any thing at all for the soule: P. Martyr maketh this the reason thereof: 7. dayes he would hauehave to signifie this present world, and the 8. day the resurrection, when all corruption of the flesh shall be laid aside, which was signified by circumcision: But of these three reasons the first is most probable: other reasons there are which are more fully handled and discussed, Hexapl. in Gen. c. 17. whether I referre the studious Reader.

Quest. 20. Certaine doubts remooued, and obiections answeared, concerning circumcision.

1. It is doubted how circumcision was a peculiar marke of distinction for the Hebrewes seeing that other nations vsed circumcision, as the Arabians, Phenicians, Aegyptians, and at this day the Turkes: to this it may be answeared that some nations among the Gentiles retained circumcision by an apish imitation of the Hebrewes, but they did abuse it superstitiously, and did not keepe the rite of institution, as the Lord had appointed it: 1. they p. 205did abuse it to superstition: for they imagined that by the blood of the infant the euill spirits were chased away, as Ambrose observeth, lib. 2. de Abraham: And the superstitious Iewes hauehave the like conceit at this day, when the child is circumcised they hold vnderunder a vessel of earth, into the which they cast the foreskinne that is cut off, thinking thereby that the deuill hauing his foode (because dust was appointed to be the serpents meate) will depart from the child. 2. The Egyptians vsed to circumcise the females among them as well as the males. 3. the Hebrewes circumcised at 8. dayes old, but the Egyptians at 14. yeares, as doe the Turkes also.

2. It is further obiected, that circumcision was an imperfect signe, because it was appointed onelyonly for the males, the females were not circumcised.

Answ. Yet the priuiledge and benefit of circumcision, was extended also vntounto the females, which were counted with the men, the vnmarried with their fathers, the married with their husbandes.

3. But further thus some obiect: if the foreskinne be not according to nature, why is it suffred to growe? Answ. As though for the furthering of the spirituall man, it be not lawfull to tame the flesh: as is seene in fasting, abstinence, and other bodily exercises, which serue for the strengthening of the inward man: and so it is fit that in circumcision that part of the bodie should be vsed and employed for the seruice of the spirituall man, Peter Mart.

4. Obiect. By this hard ceremonie and rite of circumcision, many were terrified from taking vponupon them the profession of the Hebrewes: beside it was dangerous for children, and by this cutting off the foreskinne they were in perill of their liues.

Answ. 1. Circumcision was nothing so terrible, as the sufferings of the holy Martyrs: the shedding of their blood for the testimonie of Iesus, was no hinderance or discouragement vntounto men to become Christians: but many were prouoked rather by their patience to embrace the Christian faith. 2. It was fit that as infants were subiect to sinne, so they should receiue the sacrament, which was a remedie against it: as Ambrose well saith, vt omnis aetas est obnoxia peccato, ita idonea est sacramento, as euerie age is subiect to sinne, so is it meere for the Sacrament: And by this hard entrance into their profession, they were admonished patiently to endure much for faith, and not easily to giuegive it ouer: God also by his prouidence so brought it to passe, that verie fewe infants died of their circumcision.

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

1. The Apostle here affirmeth two things of Abraham, that he was counted righteous by faith, beeing yet vncircumcised, and that he receiued afterward circumcision as a seale of the righteousnesse of faith: and so accordingly he is said to be the father of all that beleeue, both the vncircumcised, because he was vncircumcised, when he first beleeued, and of the circumcised, because he also receiued circumcision as a seale of his righteousnesse, which was by faith.

2. Now he is said to be the father of them which beleeue, not effectiue, as effecting in them faith and beleefe: for so God onelyonly is the father of beleeuers, working in them faith, and eueryevery good gift by his spirit: but he is their father onelyonly analogice, by a certaine analogie, that as fathers doe transmit ouer their inheritance vntounto their posteritie, so Abraham should leaue one example of beleeuing for them to followe, Pareus.

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

4. Now in that Abraham is said to be the father of them which beleeue, thereupon the Apostle inferreth, that they which are the children of faithfull Abraham must also be iustified by the same faith: for the fathers doe leaue vntounto their children their priuiledges and inheritance: like as then Abraham left vntounto his caranll seede his temporall inheritance, namely the possession of the land of Canaan, so vntounto his spirituall children he bequeathed the spirituall inheritance of iustification by faith.

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

1. Lyranus vnderstandeth the spirituall circumcision of the heart, but by the words following, not vntounto them only which are of the circumcision, but vntounto them also that walk in the p. 206steppes, &c. it is euident that he speaketh here of the outward circumcision which is not sufficient, vnlesse it be accompanied with the inward circumcision of the heart, which is by faith.

2. Anselmus thinketh that the Apostle reporteth here that which he said before, that Abraham is the father of them which beleeue, though they be vncircumcised: but he toucheth here rather the other part, that Abraham is the father of the circumcision also: which he further explaineth, that he meaneth not such as onelyonly hauehave the carnall circumcision, but such as walke in the steppes of Abraham.

3. By walking in the steppes, the Apostle vnderstandeth not here the fruites and effects of faith, but rather faith it selfe, in which respect Abraham is said to be the father of the faithfull, Beza annot. And herein they must followe the steppes of Abraham. 1. he was not counted iust, not by any merits or workes of his, but by faith. 2. this faith was ioyned with a constant and full assurance: herein they must be like vntounto Abraham.

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

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

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

2. Faius, Osiander, with others, doe apply it vntounto Canaan also, but mystically, as it was a type and figure of the kingdome of heauen.

3. Lyranus will hauehave this fulfilled in Christ, to whom was giuen all power in heauen and earth: so also Peter Martyr, and Caluin, who alleadgeth that place, Heb. 1.2. Whom he hath made heire of all things.

4. Pareus by the world vnderstandeth the world of the faithfull, and beleeuers dispersed ouer the world: and so in effect it is the same, which he said before that Abraham should be the father of all which beleeue, whether of the circumcision or vncircumcision: So also Origen here referreth vsus vntounto that promise, Gen. 15. that in Abraham all the kinreds of the earth should be blessed: likewise Beza.

5. As this last seemeth to be the fittest interpretation, so I thinke it best to ioyne both these last together: that Abraham was made heire of the world, that is, the father of all beleeuers in the world: yet so, as this was chiefely performed in Christ: as it is said Psalme … I will giuegive the heathen for thine inheritance, and the vttermost parts of the earth for thy possession: And so S. Paul also Galath. 3. vnderstandeth the seede of Abraham, vntounto whom the promise was made of Christ: to this purpose the ordinarie glosse, that Abraham was heres mundi secundum propositum exemplum, heire of the world in respect of his example of beleeuing: but Christ secundum potestatem, in regard of his power.

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

1. This inheriting of the world is not meant of any temporall dominion, which sno… fall vntounto the posteritie of Abraham, as the Iewes dreamed, for the obiect of faith is spirituall, not temporall: as it is defined by the Apostle to be the euidence of things that are not seene, Heb. 11.1.

2. It must therefore be referred vntounto Christ. 1. Abraham in Christs right is promise… the inheritance of the world, which should be chiefely accomplished in the celestiall inheritance. 2. and now in the earth this spirituall inheriting of the world is vnderstood of the Church of Christ, which is dispersed thorough the world. 3. and beside the faithfull onelyonly hauehave true tight and interest vntounto the temporall things of this life: which the wicked … bold as vsurpers: as the Apostle saith, 1. Cor. 3.21. all things are yours, and ye Christs and Christ Gods, Pareus.

Quest. 25. How faith is said to be made voide, if they which are of the lawe, be heires.

1. Haymo by the promise here vnderstandeth the blessing which was promised to Abraham, should in his seede come vponupon all nations: so that if they which were of the p. 207lawe and circumcision should onelyonly be heires vntounto Abraham: that promise should not be accomplished, that all nations should in his feede be blessed.

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

3. Bucer and Calvin giuegive this sense, that seeing faith is ioyned with an assured confidence and trust: if the promise were made to the keeping of the law, which beeing a thing impossible, would make doubtfulnesse and distrust in the minde, this were contrarie vntounto the nature of faith: and so in this respect faith should be made voide.

4. Tolet here referreth vsus to that place, Galat. 3.17. where the Apostle reasoneth from the time: that the lawe, which came 400. yeares after the promise, could not make voide the promise which was made before, but if the inheritance came by the lawe, then should the promise which was made first, be of no effect, which were verie absurd and inconuenient.

5. But the Apostle rather reasoneth here from the contrarie and diuerse nature of the lawe, and promise: for the lawe requireth workes, and so the reward is of due debt, the promise is of faith, and so the reward is of grace and fauour: these then doe one destroy an other: for that which is of fauour cannot be of desert, and due debt: if the inheritance then come by the lawe of workes, the lawe of faith is made voide, and so Gods promise should be frustrate, which is impossible, Pareus in ver. 14.

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

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

2. Origen by the lawe vnderstandeth the lawe of the members, which maketh vsus captiue vntounto sinne, and indeede causeth wrath: and where this law is not, there is no transgression: Haymo thinketh it may be of the lawe of nature: but it is euident that the Apostle speaketh of the written lawe of Moses: as he calleth the Iewes, Abrahams seede of the lawe, v. 16. that is, which had receiued the lawe.

3. By wrath, some would vnderstand the wrath and indignation in the transgressor, his contumacie and rage against God, who hath by lawe restrained him of his licentious libertie: Origen and Haymo referre it to the penaltie of the law, as an eye for an eye, a tooth for a tooth: but it rather signifieth the wrath and indignation of God in iudging and punishing of sinne, not onelyonly temporally but eternally, Calvin.

4. Now the lawe worketh wrath, not of it selfe, for it is holy, iust, and good, but in respect of the weakenes and corruption of man, which taketh occasion by the lawe as contrarie vntounto it, to be the worse: as we see that in nature, one contrarie by the resistance of an other, becommeth so much the more violent: as expereince sheweth in the breaking out of lightening and thunder, and in the terrible noise of gunshot, where two contraries meete together, the fierie hoat nature of the brimstone, and the cold qualitie of the saltpeter both tempered together in the gunpowder, Mart.

5. But although the lawe occasionaliter, by way of occasion procureth wrath: yet it hath an other ende, and effect vntounto the godly: for vntounto them it is a schoolemaster to bring them vntounto Christ: so that Christ is the ende of the lawe, not onelyonly because he hath abolished the ceremonies of the lawe, and so is the ende and fulfilling thereof: but because the law directeth vsus vntounto Christ, who hath fulfilled the lawe for vsus, which it was impossible for vsus to keepe.

6. Now the holy Apostle doth of purpose thus speake of the law, as saying, that by it commeth the knowledge of sinne, that it causeth wrath, that it is the ministerie of death; that by this meanes he might abate that great opinion and estimation of the law, which the Iewes conceiued of it, hoping thereby to be iustified: but otherwise, as the law is considered in it selfe, he giueth it the due commendation, as afterward is shewed in the 7. chapter: like as now the Preachers of the Gospel doe giuegive vntounto good works their due praise and p. 208commendation, but yet they detract from them, as not beeing able to iustifie vsus. Mart.

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

1. Origen here obserueth, that the Apostle saith not, where is law, there is transgression: for then all those holy men, which liued vnderunder the law, should be held to be vnderunder transgression: but he saith in the negatiue, where there is no law, there is no transgression. But this collection is not good, for the contrarie must be inferred out of the Apostles words: where there is no law, there is no transgression, therefore, where there is a law, there is transgression, or els there should be no coherence in the Apostles words: whereas this is added, as a proofe of the former clause, that the law causeth wrath.

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

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

4. Now concerning the meaning of these words, Haymo thinketh it may be vnderstood either of the lawe of nature: and so infants not yet hauing vnderstanding of this lawe, cannot be transgressors against it: or of the Evangelicall lawe, which the Pagans not hauing, are not held to be so great offenders, as they which hauehave reciued it: or of the morall lawe of Moses, where that lawe is not non est tanta praevaricatio, ne que sic imputatur, there is not so great transgression, neither is it so much imputed. This latter sense is to be preferred: for thoroughout this chapter the Apostle vnderstandeth the lawe of Moses.

5. And further for the true vnderstanding of these words, it must be obserued, 1. that the Apostle saith not, where is no lawe, there is no iniquitie: for the old world and the Sodomites committed iniquitie, before the lawe was written: but he saith there is no transgression, which is referred to the lawe written, gloss. ordin. 2. this is simply true of things indifferent, as were the ceremonies, before they were commanded by lawe, for then it was no sinne to omit them: but of things euill in their owne nature it must be vnderstood after a sort, that there was not so great transgression before the law was giuen, as after, Lyran. 3. and hereof these two reasons may be giuen, both quia homines nituntur in vetitum, men are most bent vntounto that which is forbidden, and so by the prohibition of the lawe, the stubbornenesse of mans heart was increased: as also because by the lawe came the knowledge of sinne: and so the seruant that knoweth his masters will and doth it not, is worthie of more stripes, Lyran. 4. So then the Apostle denieth not, but that sinne which is committed against the conscience, euen where there is no lawe, is sinne, non est reus tantae transgressionis, &c. he is not guiltie of so great transgression, as he which knoweth the lawe and breaketh it, Calvin.

Quest. 27. Who are meant by Abrahams seede, which is of the Lawe, v. 16.

1. The Apostle in this verse vrgeth two arguments, to prooue that the inheritance is not of the law, but of faith: because it is of grace, for to be iustified by faith, and by grace, with the Apostle, are all one: and because the promise is firme: but if it were by the law, it should be vncertaine and not firme, because of mans weaknes, who is not able to performe the law: Calvin. Chrysostome further saith, that the Apostle here speaketh of two chiefe good things, or benefits: the one is quod quia data sunt, firma sunt, the things which are giuen are firme: the other, quod vniverso semini data sunt, they are giuen to the whole seede of Abraham.

p. 2092. By the seede which is of the law, 1. Origen vnderstandeth them that vntounto the naturall law, doe ioyne also faith: so that he would hauehave one and the same seede here vnderstood, which is of the law, and of faith also: but it is euident, that the Apostle saying, Not to that onelyonly which is of the law, but to that which is of faith, &c. doth make a manifest distribution and distinction, of those which are the seede according to the law, and of those which are not, but of faith. 2. Some vnderstand this clause of that seede, which de operibus legis praesu…mit, doth presume of the works of the law: glosse interlin. ordinar. but vntounto such as depend vponupon the works of the law, the promise appertaineth not at all. 3. Therefore, by those of the law, he meaneth the beleeuing Iewes, to whome the law was giuen: and the same before he called v. 12. them which were of the circumcision, Pareus: and he meaneth not those which were onelyonly of the law, but of faith also, that is, were beleeuers though of the circumcision: for here is a distinction of the seede of Abraham (now none are his seede, which hauehave not saith) whereof some are beleeuers of the circumcision, and so of the law: some are beleeuers onelyonly, and are not of the circumcision. Beza. annot.

3. But here the words stand thus in the originall, foreign, to that of faith, Abraham: Erasmus would referre the article foreign, that, not vntounto seede, but vntounto Abraham: and so he maketh two Abrahams, one which was iustified by faith beeing vncircumcised, the other iustified by faith when he was circumcised: like as the Scripture maketh two Adams one heauenly, an other earthly: But the Scripture no where setteth before vsus two Abrahams: and the Apostles meaning is euident, that he speaketh distributiuely, of the seede of Abraham, one of the law, and the other onelyonly of faith. Beza.

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

1. Oecumenius ioyneth this with the former words, as it is written, as though the meaning should be this, it is written before God: and therefore it is worthie to be receiued: but it was euidently, that this testimonie was taken out of Scripture, and so the testimonie of God himselfe.

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

3. Chrysostome, Theophylact, Theodoret, doe take the preposition foreign, (which signifieth as well against, or answerable, or before) here in the first sense, that Abraham was made the father of many nations, instar vel ad exemplum Dei, like, or after the example of God: and that in two respects; both because as God was an vniuersall father, not of one nation, but of all, so was Abraham: and as God was a spirituall father, not by carnall generation, so was Abraham also: thus also Martyr and Pareus: But learned Beza obserueth, that this wood foreign, against, is no where in the new Testament taken in that sense for foreign, like.

4. Lyranus with the glosse vnderstandeth it of Abrahams righteousnes and vprightnes, that he walked vprightly before God, as the Lord said vntounto him, Gen. 17.1. Walke before me, and be thou vpright: But the Apostle thoroughout this discourse insisteth vponupon Abrahams righteousnes by faith, not by works.

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

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

7. But it rather sheweth the manner how, then the cause, why he was made the father of many nations: namely before God, by a spirituall generation, not by a carnall in the … of men, Calvin, Beza. that although it appeared not so vntounto men, that he was the father of many nations: yet before God he was appointed to be the father of many nations … faith, Osiander.

p. 210Quest. 29. Of the meaning of these words, v. 17. Who quickneth the dead, and calleth those things which be not, &c.

1. Origen vnderstandeth this of the quickning of those which are dead in their sinnes, and thinketh it to be specially meant of the Iewes, which were raised by Christ from their sinnes: but in the end of the chapter, ver. 24. the Apostle speaketh of the corporall raising of Iesus from the dead.

2. Oecumenius and Ambrose hauehave speciall reference vntounto Abraham whose bodie is afterward said to be dead: yet it was quickened, that is made liuely, and apt for generation: But this the Apostle speaketh of afterward, so that it should seeme a needelesse repetition if it had beene touched before: and it is an improper speach, to call the reviuing of an olde decayed bodie, the quickening of the dead.

3. Some expound this place by that, Heb. 11.19. of Abrahams faith, when he offred vp Isaac, He considered, that God was able to raise him vp euen from the dead: and this they will hauehave vnderstood of that act of Abrahams faith, Tolet. annot. 18. Faius: But this act of Abrahams faith, to beleeue that he should be the father of many nations, went long before the other act of his faith in offring vp of his sonne.

4. But the best interpretation is, that Abraham beleeued in Gods omnipotencie, and all-sufficiencie, which is described by two effects, the one in causing that to be, which neuer was, as in the creation: the other, in making that to hauehave a beeing againe, which had ceased to be, as in the resurrection, Pareus. And so Chrysostome also vnderstandeth it of the resurrection of the dead: but as Abraham beleeued thus generally concerning the power of God, yet there was a particular application to his owne state at that present: that God could raise him a posteritie, euen out of his dead bodie: for so the Apostle saith, Heb. 11.29. that be receiued Izaac from the dead; a…ter a sort, Beza. Bucer.

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

1. Concerning the diuerse vses and acceptations of this word, to call, it is taken in Scripture specially fowre wayes. 1. it signifieth the first motion, whereby God calleth any vntounto the knowledge of saluation, as Rom. 8.30. whom he predestinated, he also called. 2. it betokeneth the profession of Christianitie, as the Apostle exhorteth, Ephes. 4. that they should walke worthie of their calling. 3. it signifieth to bid, command a thing to be, which was not, as Psal. 105. God is said to hauehave called for a famine vponupon the whole land. 4. it is vsed for the distinct and exact knowledge of God, as Psal. 147. he numbreth the starres, and calleth them all by their names: so the Lord saith to Moses, I hauehave called thee by name: But here it is taken the third way: the Lord calleth things that are not, as though they were, that is, causeth them to be, Perer.

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

2. Ambrose likewise vnderstandeth here the Gentiles, but in an other respect: they were not of the seede of Abraham, and yet they should be counted his children, as though they were of his seede: But the Apostle speaketh here of all Abrahams seede, that he beleeued he should be the father of many nations, not onelyonly of the Gentiles but the Iewes also.

3. So likewise Beza in his annot. and Bucer in his commentarie do distinguish these two clauses: that the first, which quickeneth the dead, should be vnderstood of the circumcised Iewes, which came out of Abrahams loynes, beeing in a manner dead: the other which calleth things that are not, &c. of the Gentiles, that of no people, were made a people: like as Iohn Baptist said, that God out of the verie stones was able to raise vp children to Abraham: But we refuse this also vponupon the former reason, because the Apostle speaketh here of the whole posteritie of Abraham, whether Iewes or Gentiles, he as yet hauing … feede at all, and therefore it could not be distinguished.

p. 2114. The ordinarie glosse hath reference here to Gods election, elegit qui non sunt, he elected those, which as yet were not: they were not yet to whom the promise was made, sed quibus promissum est, & ips… promissi sunt: but they are also promised to whom the promise is made: But the Apostle speaketh not here of Gods election, which was before all time, but of a promise made vntounto Abraham in time, which he beleeued, that he should be the father of many nations.

5. It remaineth then, that the Apostle here hath reference vntounto the creation of the world, when all things were made of nothing: which is described by the name of calling, vt maiorem eius rei facilitatem in Deo declaret, to shewe the greater facilitie and easines of this worke in God: with whom it is as easie to make a thing to be, as for vsus to name or call it: thus Chrysostome, Faius. But this faith of Abraham concerning Gods creating power, hath here a speciall accōmodation: that as God was able to make the things that are of nothing, so Abraham doubted not, but that God was able to giuegive vntounto him a feede, as the starres of heauen in multitude, he yet hauing no feede at all: this I take to be the true meaning.

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

1. It will be here obiected, that this seemeth not to be peculiar vntounto God to quicken the dead, seeing not onelyonly Prophets and Apostles hauehave raised the dead, but the Pythonisse also called vp Samuel: and in forren histories, Aesculapius is reported to hauehave by medicine reviued two, Capaneus and Lycurgus, and Polyitus raised Glaucus Minoes sonne, and Draco raised an other Draco, Apollodor. biblioth. lib. 3. p. 134.

Answ. 1. This power of quickning the dead is peculiar vntounto God, for as he was the first author, and Creator of life, so he onelyonly is able to restore life: the Scripture saith, Ioh. 5.26. as the father hath life in himselfe, so he hath giuen to the Sonne to hauehave life in himselfe: this power then to giuegive and communicate life vntounto others, is onelyonly in him, that is the fountaine of life, that hath life in himselfe.

2. The Apostles and Prophets indeede verily raised vp the dead, yet not in their owne power, but by the vertue and power of Christ: as Peter saith, Act. 3.12. Why looke ye on vsus, … though by our owne power or godlinesse, we had made this man goe.

3. Concerning those forren reports, they are either to be held meere fables or els illusions of Sathan: as that was of the appearing of Samuel, which was not the Prophet in his owne person, but the deuill in his likenes, Pareus. dub. 7.

Quest. 32. How Abraham is said against hope to hauehave beleeued vnderunder hope.

1. Faius will not hauehave the preprosition foreign, to be intepreted contra, against, but praeter, beside: for faith, though it be (saith he) aboue nature, yet it is not against nature: but for an olde man to beget a child of an old woman after childbearing, it was against the ordinarie course of nature.

2. Some read aboue hope, Geneuens. the sense is good, for Abrahams hope was from beyond the expectation of nature: but the word foreign, will not properly beare that interpretation.

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

4. They which read, contra spem, against hope. 1. Some hauehave reference vntounto his former hope, which he had of children, when as yet he was young, and his wife young also: this hope of hauing a child, both of them beeing old was contrarie to that hope, gloss. ordinar. 2. Origen distinguisheth the times: that whereas Abraham had no hope of any issue, thus complaining vntounto God, Genes. 15.2. behold I got childlesse, yet afterward vponupon Gods promise he conceiued hope. 3. but rather the diuerse kinds or obiects of this hope are to be distinguished, then the times: for Abraham at one and the same time, against hope beleeued vnderunder hope, as Chrysostome expoundeth, foreign, beside or against hope: contra spem naturae, in spem gratia, against all hope of nature, he beleeued vnderunder the hope of grace, and of the power of God, Haymo, Lyran.

5. Hence then appeareth the greatnesse of Abrahams faith: 1. both by the nature thereof, which was against reason, and the vsuall and ordinarie course. 2. and by the difficultie of the thing promised, to be the father of many nations. 3. by the vnlikelihood of the obiect p. 212set before his eyes: that his seede should be as the starres of heauen in multitude, Par. omnia difficultatem sonant, all things were full of difficultie, both actus fidei, the act of his faith, which was of things that appeared not: and modus, the manner, it was against hope, and fructus, the fruit and ende, which was to be the father of many nations, Gorrh.

Quest. 33. How Abrahams bodie is said to be dead, verse 19.

Whereas Abraham 37. yeares after this begat diuerse children of Keturah, whom he married after Sarah, it is questioned, how Abrahams bodie at an 100. yeare old is said to be dead, that is, vnapt for generation.

1. Origen to dissolue this doubt, vnderstandeth this deadnesse of Abrahams bodie of his spirituall abstinence and mortification, such as the Apostle speaketh of, mortifie your earthly members: But if in this sense Abrahams bodie be said to be mortified now, then it would followe, that it was not so mortified afterward, when he had children at a greater age, by an other wise.

2. Pererius hath one solution, in his questions vponupon the 18. of Genesis, that this deadnesse of Abrahams bodie, was onelyonly in respect of his owne opinion: for it is said, he considered not his owne bodie, but this deadnes and vnaptnesse of his bodie was not in his owne opinion, but verily and in deede, as appeareth by the reason, which is yeelded, because he was an hundred yeare old.

3. Augustine bringeth in two solutions, lib. 16. de ciuit. c. 28. the first is that Abrahams bodie was not simply dead, and vnfit for generation, but onelyonly in respect of Sarah: he might be able to beget children of a younger woman, though not of Sarah, so Lyraus Gorrhan, with others: But then this deadnes had not beene in Abraham's bodie, but in Sarahs: whereas the Apostle setteth downe both the deadnes of Abrahams bodie, and of Sarahs wombe, as two seuerall impediments.

4. Augustine hath an other solution, though he preferre the other: that Abrahams body was indeede dead, and vnapt for generation: but his bodie was reuiued, and he receiued a generatiue facultie of God by faith, which continued also after Sarahs death: thus answeareth also Thomas, vponupon this place, Tolet. annot. 21. Calvin, Beza, Martyr.

But it will be thus obiected against this interpretation. 1. Augustine thus reasoneth, that it is not like Abrahams bodie was dead for procreation at an 100. yeares, seeing that although now, a man of these yeares cannot beget a sonne: yet it was not vnlike then: for many not yeares onelyonly, but ages after Abrahams time, no lesse then a 1700. yeares, Plinius writeth of Cato, and king Massinissa, that begat children after 80. yeares, and I hauehave known an old man in this age at those yeares to hauehave begotten children.

Answ. 1. If for a man at an 100. yeares to beget children, were not then vnvsuall, when the age of man extended neere vntounto 200. yeares: the like might be said also of Sarah, that it was not vnvsuall for women to beare at 90. Tolet. 2. It must be considered that Abraham was worne with labour and trauaile, and so he might the sooner growe old, and his bodie weake, Calvin: as we see in these dayes some mens bodies are as weake at 60. yeares as some mens at 70. or 80. Tolet. 3. and further the disvse and discontinuance of Abrahams bodie all his life time in that generatiue facultie, made it more vnapt now in his old age for procreation.

2. Obiect. Pererius thus obiecteth: that the Apostle maketh this an act onelyonly of Sarahs faith, not of Abrahams, that she receiued strength to receiue seede, Heb. 11.11. whereas if Abrahams generatiue facultie had beene decayed, the Apostle would also hauehave noted it, to be an act of faith in him.

Answ. 1. In matters of fact it is no found reasoning from the Scriptures negatiuely; it followeth not, that if a thing be found not rehearsed in some place of Scripture, that therefore it was not done. 2. that may be omitted in one place of Scripture, which is supplied in an other; as both Genes. 17.17. Abraham standeth vponupon both these difficulties, that a child should be borne vntounto him at an hundred yeares, and Sarah should beare at ninetie; and the Apostle setteth downe both these as impediments in this place, the deadnesse of Abrahams bodie, and of Sarahs wombe; the Scripture then noting both as difficulties, and lettes, we are not curiously to take exception to the contrarie.

Now although elsewhere, Hexapl. in Gen. c. 17. quest. 7.8. I seemed to encline vntounto Augustines first solution; yet now vponupon better ground, and plaine euidence of Scripture, p. 213I approoue the latter rather, that Abraham had effoetum corpus, a bodie vnapt for generation indeede, Haymo, Beza: and herein I subscribe vntounto Chrysostome, who rehearseth fowre impediments and difficulties, which yet Abrahams faith ouer came. 1. he beleeued, contra spem, against hope, because non habebat alium quempiam, &c. he had not any other, whom he knewe in that manner to hauehave receiued children: whereas they which followed afterward of Abrahams posteritie, had the example of Abraham set before them. 2. then Abraham had himselfe, corpus emortuum, a dead bodie, this was a second impediment. 3.4. then Sarahs wombe was dead, which he calleth the third and fourth impediment: which Theophylact thus expoundeth, that Sarahs wombe was two wayes mortified, semo, & sterilitate, with old age, and barrennesse.

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

1. Tolet annot. 22. thinketh that the Apostle hath reference in this place, vntounto three promises renewed to Abraham, the last is mentioned first, v. 17. when he offred vp Izaak without doubting, beleeuing God who quickneth the dead: the first, v. 18. which was made concerning the number of his seede, Gen. 15. and then the renewing of the promise, that he should hauehave a sonne of Sarah, Gen. 17. the Apostle inferreth v. 19. and of that promise the Apostle speaketh here: But if the Apostle in the first place should hauehave mentioned the last promise made at the offring of Izaak, it had beene out of order, to mention the last first: and it hath beene shewed before, that there the Apostle toucheth the first promise made to Abraham concerning his seede, quest. 29.

2. Some thinke that the Apostle here onelyonly aymeth at the second promise made concerning Izaak: as the Latine translator readeth, in repromissione, in the repromission or promise renewed, and so Lyran. Gorrhan take it: but the Apostle addeth, v. 22. it was imputed to him for righteousnesse, which imputation was at the first promise concerning Izaak, Gen. 15. when Abraham beleeued.

3. Neither yet is this to be restrained onelyonly to the first promise: for at that time, no mention was made of Sarah, but Abraham is promised a sonne onelyonly out of his owne bowels, Gen. 15. but the Apostle saith here, that he considered not his owne bodie, &c. nor the deadnesse of Sarahs wombe.

4. Wherefore the Apostle in this place ioyneth both these promises together, the one as touching a sonne out of his owne bowels, in whom his seede should be multiplyed as the starres of heauen, Gen. 15. and the other, that he should hauehave this sonne by Sarah, Gen. 17. and although it be not said there that Abraham beleeued God, and it was imputed to him for righteousnesse: yet because Abraham did not onelyonly beleeue that promise which was made, Gen. 15. but other promises also, that came afterward, the Apostle applyeth the same testimonie vntounto other acts of his faith: for Abrahams faith, as Tolet well saith annot. 24. non processit in omnes actus, nisi occasione data, did not shewe it selfe in euerie act, but as occasion was giuen.

Quest. 35. Whether Abraham doubted of Gods promise.

It may seeme at the first viewe of that storie, Gen. 17. where Moses sheweth how Abraham, when the Lord promised him a sonne of Sarah his wife, laughed to himselfe, and thus said, shall a sonne be borne to one that is an hundred yeare old, and shall Sarah beare beeing 90. yeare olde: and he prayeth in the same place, that Ismael might liue in Gods sight: for the solution of this doubt there are diuerse opinions.

1. Chrysostome hom. 6. de poeniten. and Hierome lib. 3. cont. Pelagian. are of opinion, that Abraham offended by incredulitie, and Chrysostome addeth further, that for this his sonne of incredulitic Abrahams posteritie was punished with 400. yeares seruitude. But this is contrary to the Apostle here, who freeth Abraham from all doubting and vnbeleefe: And Chrysostome himselfe returneth this opinion, hom. 40. in Gen. there shewing, that Abraham did not wauer any thing at all in faith.

2. Ioannes Arboreus as Pererius citeth him, disput. 9. thinketh that Abraham at the first doubted of Gods promise, but afterward beeing strengthened and confirmed by the Lords words, he beleeued and cast away all doubting: of the same minde seemeth Basil to hauehave bene before, homil. de poeniten. Abraham fidelis inventus est, & tamen iuvenire est, vbi hae…verit, Abraham (in the end) was faithfull, but we may finde where he did somewhat p. 214sticke and doubted: But the Apostle cleareth Abraham from all doubting and vnbeleefe both first and last, Neither did he doubt of the promise of God, through vnbeleefe.

3. Caietan in his commentarie here thinketh that Abraham doubted not at all of the truth of God, promise, but he was vncertaine onelyonly how the Lords speach should be taken, whether properly or figuratiuely: But it is euident that Abraham vnderstood the Lord to speake properly without any figure or mysticall sense: for he saith, shall a Sonne be borne to him that is an hundred yeare old?

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

5. Wherefore we neither with the first impute vntounto Abraham any incredulitie, who though he laughed, as Sarah did afterward, yet he vponupon an other occasion: it was in him a signe of spirituall ioy, but in the other of womanly vanitie and lightnesse: and therefore she is rebuked of the Angel, but Abraham is not reprehended: neither yet doe we say, that Abraham was at the first incredulous, but afterward vponupon better reason was swayed: not yet doe we ascribe so perfect a faith vntounto Abraham, as though he had no doubts at all. But that he had a conflict at one and the same time in himselfe: he did wrestle with his own reason, but stayed not there, he presently by faith ouercame all difficultie: and that interrogation which he made proceeded not of doubting, but of a desire to be further instructed, how that thing should be, & so to be confirmed in faith: like as the virgin Marie at the time of the annuntiation propounded the like question, not of any incredulitie or curiositie, but onelyonly of a desire to be further confirmed in her faith: like as Gedeon and Hezekiah asked signes of God for their confirmation, wherein they were heard and their desire graunted: whereas Ahaz was reprooued for his peruersenes, because he refused a signe, when it was offred of God: to this purpose Martyr, Calvin: for fides non respuit media à Deo instituta, licet non est illis penitus addicta, faith refuseth not the meanes appointed of God, although it be not altogether addicted vntounto them, Faius, so also Gorrhan, non fuit quaestio dubitatunis, sed admirationis, it was not a question of doubting, but admiring: see more of this question, Hexapl. in Gen. c. 17. quest. 11.

Quest. 36. How Abraham is said to hauehave giuen glorie vntounto God. ver. 20.

This phrase to giuegive glorie vntounto God is taken two wayes in Scripture, and vttered of two sorts of men, either of the righteous, or of the wicked: when it is vsed of the righteous, it sometime signifieth the acknowledging of his truth and power, as Ioh. 3.33. he that receiued his testmonie hath sealed, that God is true: or it is taken for giuing thankes, in acknowledging thankefully the benefits receiued, as Luk. 17.18. there is none returned to giuegive God praise saue this stranger: when this phrase is vttered of the wicked, it either signifieth an acknowledging of Gods iustice in punishing, as 1. Sam. 6.5. the Philistims in sending a present to the God of Israel, are said to giuegive glorie vntounto him: that is, to confesse, that it was his hand and none other, that was vponupon them: or els it signifieth to stand in awe of God, and to knowe that he is the reuealer of secrets, and so to confesse the truth, and not to lie in his presence: as Iosuah when he vrged Achan to confesse the truth, bid him giuegive glorie vntounto God, Ios. 7. so they say in the same sense to the blind man, Ioh. 9.24. that he should giuegive glorie vntounto God: Now in what sense the Apostle saith, that Abraham gaue glorie vntounto God, it is diuersly scanned.

1. Chrysostome and Oecumenius thus expound it, non curiose agere Deum glorificare est, not to deale curiously is to glorifie God: as curously to enquire is to dishonour God. But this rather is a sequel and effect of giuing glorie to God not to be curious, to giuegive glory goeth before, as the cause of the other.

2. Gorrhan and gloss. interlin. taketh it for praising God, de fidei suae constantia, for the constancie of his faith. 3. Haymo de acceptis beneficijs, for the benefits receiued. 4. Osiander, tribuens ei laudem veritatis, giuing him the praise of the truth, for he that beleeueth not Gods promises, taketh him in effect not to say the truth, and so dishonoureth him. 5. Tolet, nihil impossibile Deo credidit, he beleeued that nothing was impossible vntounto God. 6. p. 215Lyranus: he ascribed the promise not vntounto his merit or worthinesse, but vntounto the goodnesse of God. 7. But with Beza I ioyne all these together, agnito & collandato Deo, &c. he acknowledged and praised God that he is true and gratious: so Bucerus, illum verum, omnipotentem credit, illum, invocat. colit, &c. he beleeueth him to be both true and omnipotent, and doth call vponupon him, worship, and adore him.

Thus Abrahams faith is set forth, quod credidit confidenter, that he beleeued confidently, He did not doubt of the promise of God thorough vnbeleefe… gratanter, he beleeued thankefully, because he gaue God the glorie: and certainely, he was fully assured, Gorrhan.

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

v. 22. Therefore euen it was imputed to Abraham for righteousnesse. 1. Tolet will hauehave this referred not simply vntounto Abrahams saith, to prooue that not his workes, but his faith were imputed vntounto him for righteousnesse, but vntounto the qualitie of his faith which was perfect, because he was assured: he beleeued confidently: But seeeing the Apostle addeth that it was not written for Abraham onelyonly but for vsus also, that faith should be imputed to vsus for righteousnesse, it is euident, that the Apostle hath not relation vntounto the particular qualitie of Abrahams faith, but generally vntounto the condition and nature of faith, whereby all that beleeue are iustified: for otherwise none should be iustified, but they which hauehave the like perfect faith, as Abraham had.

2. Origens collection here also is not found: that because the Greeke coniunction foreign, and, is here vsed, inferreth, that the like may be said of other his vertues, as pietie, merciemercy, charitie, quod reputata est ad iustitiam, that it was reputed vntounto him for iustice: But this glosse is contrarie vntounto the text, which saith Abraham beleeued God, and it was counted vntounto him for righteousnesse: this iustice is imputed vntounto his faith, not to any other of his vertues: for it is the office onelyonly of faith to beleeue, and not of the rest: now the Apostle inserteth the coniunction, and, because the sentence is so expressed by Moses, which dependeth on the other clause, Abraham beleeued God, then it followeth, and it was counted to him for righteousnesse.

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

1. Here then is confuted their error, who thinke that the Prophets did write vponupon speciall and particular occasions onelyonly for that age, wherein they liued: But the Apostle sheweth, that this Scripture was written for our vse: as he saith againe, c. 15.4. Whatsoeuer is written, is written for our learning, Pareus.

2. But all things which are written of Abraham, are not written for our imitation: as his arming of himselfe to recouer Lot, that was taken captiue, his offring vp of his sonne in sacrifice, and such like acts: for we must distinguish betweene the vniuersall or generall calling of those holy men, which was to be worshippers of God, and their particular, which was for some speciall seruice: in their generall calling the holy Patriarkes are by vsus to be imitated, and in such actions, as thereunto belonged, as Abraham is set forth to vsus an example for beleeuing: but the particular acts, which they did by some speciall and extraordinarie direction of the spirit, are not by vsus to be imitated, Martyr.

3. Yet there is somewhat to be obserued euen in the singular and extraordinarie acts of the fathers, worthie of our imitation: As in Abrahams readinesse to sacrifice his sonne, thus much we learne, that as he preferred the commandement of God before the life of his sonne, so we should preferre the will of God before all other things, Martyr. And so Origen here obserueth well, est viri sapientis, &c. it is the part of a wise man to obserue, quo… vnum quod que opus, quod de Abrahame scribitur, &c. how euerie worke which is written of Abraham, may be fulfilled in him.

4. The same Origen also here hath an other good observation, not onelyonly the things written of Abraham, are written for vsus, sed quae de Isaac scripta sunt, similiter accipienda, &c. … the things written of Isaac, are so to be taken likewise, and so of Iacob, &c. for the Apostles rule is generall, as is alleadged before: that whatsoeuer is written, is written for our …ing.

Quest. 39. How Abrahams faith is to be imitated by vsus.

v. 24. But also for vsus, to whom it shall be imputed, &c. 1. Here the Apostle sheweth that p. 216our faith must be answerable vntounto Abrahams in these three things. 1. first in the benefit of imputation of righteousnes: as iustice came vntounto Abraham by imputation, so also it is giuen vntounto vsus: the same kind of iustice before was alwaies in the Church, from the beginning of the world to the ende. 2. he sheweth to whom this benefit of imputation is imputed, namely, vntounto beleeuers such as Abraham was: vnbeleeuers then are excluded. 3. what must be beleeued: euen the same thing which Abrahā beleeued of God, that he was able to quicken the dead: so we must beleeue in God, that raised vp Iesus from the dead: in which faith two things are contained, the manner we must beleeue in God, which noteth a firme and stedfast assurance, and the matter which sheweth three things, the author, God that raised, Iesus that is raised, and the end, in confessing him to be our Lord, that is, our Sauiour, Mediator, and Redeemer.

2. But it will be obiected, that Abrahams faith is inimitable, because it was great and miraculous, and a perfect faith. Answ. 1. It was a perfect faith in comparison of ours, but not perfect in it selfe: for there is no mortall mans faith so perfect, but it is mingled with some doubting. 2. we are not required to imitate his faith in the quantitie and greatnesse thereof, but in the qualitie that we beleeue in God as he did: Faius: and yet Abrahams faith was a great faith rather in respect of the fathers which liued vnderunder the old Testament, then of the faithfull vnderunder the newe.

Quest. 40. Wherein Abrahams faith and ours differ, and wherein they agree.

1. They differ in promissionis specie, in the kind and qualitie of the promise: for Abraham was promised, beside the spirituall blessing in the Messiah, the possession of the land of Canaan, the multiplying of his seede, the victorie of his enemies, the inheritance of the world: to vsus is onelyonly promised the inheritance of the kingdome of God. 2. in obiecto fidei, in the particular obiect of faith: Abraham beleeued in him which doth quicken the dead: but we beleeue in him, that raised Iesus from the dead: which particular point of faith was not so plainly reuealed to Abraham. 3. Abrahams faith was exemplarie for vsus to followe, and he is made in that respect the father of the faithfull: but the faithfull and beleeuers now are onelyonly the children of faithfull Abraham.

2. Now Abrahams faith and ours herein agree. 1. in the generall obiect, which is God, that quickeneth and raiseth the dead: 2. in the manner, condition, and qualitie: for Abrahams faith was firme and certaine, he was fully perswaded: and such must our faith be. 3. the end and scope of his faith and ours is the Messiah, the promised seede. 4. the effect is the same, the imputation of righteousnesse, Pareus.

Quest. 41. How Christ is said to hauehave beene deliuered vp for our sinnes, v. 25.

Christ was diuerse wayes, and by diuerse deliuered vp. 1. he was deliuered vp by the determinate counsell of God, Rom. 8.31. he spared not his owne sonne, but gaue him vp … vsus all vntounto death.

2. He was deliuered vp by himselfe, Galath. 2.20. Who hath loued me and giuen himselfe for me. Ephes. 5.25. as Christ loued his Church and gaue himselfe for it.

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

4. He was deliuered vp by the Iewes: as Pilate saith vntounto Iesus, Ioh. 18.35. thine owne nation, and the high Priests hauehave deliuered thee vntounto me.

5. He was also deliuered vp by Pilate to be crucified, Ioh. 19.16.

6. And lastly, he was deliuered vp by Sathan, Ioh. 13.2. the deuill had put it into the heart of Iudas to betray him, Gorrhan, Tolet.

So then Christ was deliuered vp à patre permittente, of his father permitting: à scipso s… lutem hominis procurante, of himselfe procuring mans saluation: à Iudae prodente; of Iuda… betraying him: à Iudao invidente, of the Iewes enuying him: à Pilato iudicante, of Pilat… iudging him: à diabolo suggerente, of the deuill suggesting, Gorrh.

But the Apostle here speaketh of the first kind of deliuering vp by God his father, … that the ineffable counsell of Gods wisedome, and merciemercy toward vsus may appeare. 2. that it might be knowne that Christ died not by chance, or of any weakenesse or imbecilitie, … by the counsell of God, wherein appeareth Christs great louelove in willingly offring himsel… for vsus, Pareus: 3. that the same author may be knowen both of Christs deliuering to death and of his raising againe: God raised him vp, v. 24. Tolet.

p. 21742. Quest. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sinnes to Christs death, and iustification to his resurrection. v. 25.

v. 25. Who was deliuered vp for our sinnes, and is risen againe for our iustification: here the Apostle seemeth to ascribe our iustification vntounto the resurrection of Christ: where he must not be so vnderstood, as though Christs death onelyonly merited for vsus remission of sinnes, and not iustification also: for elswhere this our Apostle doth place our iustification in our redemption by the death of Christ: Rom. 3.24. We are iustified freely by his grace, thorough the redemption that is in Christ Iesus: and S. Peter likewise faith, 1. epist. 2.24. Who his owne selfe bare our sinnes in his bodie on the tree, that we beeing deliuered from sinne, might liue vntounto righteousnes, &c. Diuers interpretations then, are giuen of these words, to remooue this doubt.

1. Some doe giuegive this reason of this distinction: that Christ is said to be risen for our iustification, that is, to be an example of newnesse of life: as Augustine applieth this sentence, super Psalm. 101. & ser. 2. pasch. serm. 2. Christus crucifixus est, vt ostenderet veteris homiris occasum, &c. & resurrexit vt in vita sua ostenderet vitae nostrae novitatem, Christ was crucified to shew in vsus the dying of the old man, and he rose againe to shew in his liuing againe our newnes of life, &c. to the same purpose Origen, and Anselme vponupon this place; and likewise Thomas 3. part. quest. 56. artic. 2 that quantum ad efficientiam, in respect of the efficacie both the passion and resurrection of Christ, are the causes of both, sed quantum ad exemplaritatem, &c. but in respect of the exemplarie vertue and force, the passion of Christ is the cause of remission of sinnes, and his resurrection the cause of newnes of life: this interpretation is approoued by gloss. ordinar. Gorrhan. Bellarm. lib. 2. de effect. sacram. c. 9. resp. ad argum. 5. Pererius disput. 10. numer. 49. and by Stapl. Antidot. pag. 259.

But Tolet annot. 25. misliketh this sense vponupon this reason; because as the one clause of this sentence is to be taken, so is the other: but the Apostle saying, who was deliuered (to death) for our sinnes, insinuateth a satisfaction made by his death for our sinnes, not an example shewed of mortification: therefore in the other part he must be vnderstood likewise to speake of the cause of our iustification, not of an example onelyonly. And further there is difference betweene iustification, and newnesse of life: the Apostle saith, c. 6.4. As Christ was raised from the dead, &c. so we should walke in newnesse of life: here the Apostle speaketh of the exemplarie imitation of Christs resurrection in newnes of life, which is our sanctification and regeneration, but iustification is a diuers thing from sanctification, which is as the frait, and the other, the cause thereof.

2. Caietane thus expoundeth, we are said to be iustified by Christs resurrection, because we are iustified by faith, which is confirmed by Christs resurrection; and so products sumus ad iustificationem, per fidem resurrectionis, we are brought vntounto iustification, by the faith of the resurrection. And they adde further, that our faith is specially directed vntounto Christs resurrection: for the Iewes and heathen did confesse that Christ died, but not, that he rose againe: to this purpose Vatablus, Christ rose for our iustification, that we should beleeue him to be the Sonne of God, and so by that faith be iustified: to the same purpose Faius.

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

3. Tolet here bringeth in an other exposition, which he doth father vponupon Theodoret: Christ rose for our iustification, vt communem omnibus resurrectionem procuraret, to procure the common resurrection of vsus all: for vnlesse Christ had risen againe, we should not hauehave risen againe.

But 1. no where in Scripture is our resurrection called by the name of iustification: 2. and our resurrection was as well merited by Christs death, as by his resurrection. 3. if Christ indeede had not risen at all, neither should we hauehave risen: but his bodie might hauehave beene kept incorruptible in his graue vntounto the ende of the world, and then he might hauehave p. 218risen, and we with him, but then should we hauehave beene iustified: he rose therefore for our iustification, not for our resurrection.

4. Some will hauehave these two benefits, of remission and iustification, to be indifferently referred as well to the death, as to the resurrection of Christ: as Theophylact, mortuus est & exe: tatus à morte, &c. he died, and was raised from death, to free and exempt vsus from our euill works, and to make vsus iust: to the same purpose Haymo, vt credentes eum passum, &c. that beleeuing him to hauehave suffered for our saluation, and to hauehave risen from the dead: per hanc fidem mereamur iustificari, we may be counted worthie to be iustified by this faith: So Emmanuel Sa. vtrun que factum propter vtrunque, both of these were wrought by both these. But if both these benefits were in like sort and manner wrought by both those actions of Christ, there should appeare no reason of this distinction which the Apostle vseth.

5. An other exposition is, Christ rose for our iustification, that is, ad eam demonstradam, for the manifestation and demonstration of it, Piscator: he had purchased indeede both our redemption from our sinnes, and our iustification by his death and passion: but resurrectione gloriosa testatus est, he witnessed by his resurrection, that he had ouercome hell and death for vsus, Osiand. But the Apostle sheweth the very reall cause of our iustification, not the testification onelyonly thereof by Christs resurrection, as his deliuering to death, was the very cause of the remission of our sinnes.

6. Some giuegive this sense, he is said to hauehave risen for our iustification, quia salutis predicatio, & redemptionis applicatio generalis, &c. because the preaching of saluation, and the generall application of redemption, was to followe after the resurrection, Tolet. annot. 25. to the same purpose, Pet. Martyr, our redemption was purchased by the death of Christ, but that the same might be applyed vntounto vsus, spiritu sancto opus fuit, it was needefull the spirit of God should be sent. These by iustification vnderstand the application, publication, and preaching of iustification. But this seemeth not be so fit neither: for as in the one part of the sentence the Apostle toucheth the true working and efficient cause of the remission of sinnes, Christs deliuering vntounto death, and not the application or publication, so must the other part of our iustification be vnderstood: And Christ might if it had pleased him hauehave giuen his Apostle a commission to preach his death and passion before his resurrection: yet had we not beene fully iustified, vntill he had risen againe.

7. But among the rest that exposition, which goeth vnderunder the name of Ambrose in the commentarie vponupon this place, seemeth to be most vnreasonable: that the Apostle thus deuideth these benefits, to shewe, that as many as were baptized before the passion of Christ, solam remissionem peccatorum accepisse, receiued onelyonly remission of sinnes: but after Christs resurrection, as well they which were baptized before, as after, esse omnes vere iustification, were all truely iustified: This one place doth giuegive iust occasion of suspition, that those commentaries were not composed by Ambrose: for remission of sinnes cannot be separated from iustification: whosouer hath the one, hath likewise the other, because they are pronounced blessed whose sinnes are remitted before, ver. 7. but there can be no blessednesse without iustification.

8. Hugo is somewhat curious to shewe the reason, why remission of sinnes is ascribed vntounto Christs passion, and iustification vntounto his resurrection: first, he saith, that Christs passion, is both causa, meritum, figura, the cause, merit, and figure or forme of remission, but it is the cause, and merit onelyonly of iustification, and newenesse of life, not the forme: it is the cause moouing, that we should liue in sinne, for which Christ hath died, and Christ by his death merited forgiuenesse of our sinne: and he hath giuen in his death a forme, that as he died in respect of his bodily life, so we should die vntounto sinne: now of newenesse of life Christs death is both the cause mouing, and meriting of newenesse of life, but not a figure so it agreeth in three points with the remission of sinnes: and in two onelyonly with iustification.

Likewise Christs resurrection was both the cause mouing vntounto newenesse of life, are the forme and figure, that as Christ rose againe, so we should rise vntounto newenesse of life but of remission of sinnes it was onelyonly the cause moouing, not the forme: but of neither was it any meritorious cause, for Christ hauing put off his mortall bodie in the resurrection, was not in statu merendi, in the state of meriting: so the resurrection of Christ agreeth p. 219with iustification in two points, in beeing the cause and figure or forme, but with remission of sinnes onelyonly in one, in beeing the cause, therefore iustification is rather ascribed to Christs resurrection, then vntounto his passion: to this purpose Hugo: But he faileth in this his subtile and curious distinction. 1. for seeing that the passion of Christ in two points, as be himselfe obserueth, agreeth with iustification, namely, in beeing the cause and merit thereof, and the resurrection in two likewise, in beeing the cause, and figure or forme: iustification should rather in this regard be ascribed vntounto Christs passion, because it was merited by it, and not by the other: and the rather, because the Apostle hath nothing to doe with the exemplarie forme of the one or the other, but to shewe the true causes: and so the passion of Christ shall agree in two respects with iustification, and the resurrection of Christ, but in one.

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

1. The Apostle doth put iustification vntounto the resurrection of Christ, because although it were merited by his death, yet it had the complement and perfection by the resurrection of Christ: for if Christ had not risen againe, he had not shewed himselfe conquerour of death, and so the worke of our redemption had beene vnperfect: thus Calvin, Beza, Gualter: and to this purpose Rollecus distinguisheth well betweene meritum & efficacia, the merit of iustification in respect of Christ, and the efficacie thereof in respect of vsus: Christ did meritoriously worke our iustification and saluation by his death, and passion: but the efficacie thereof, and perfection of the worke to vsus-ward dependeth vponupon his resurrection: the like distinction the Apostle vseth saying, Rom. 10.10. With the heart man beleeueth vntounto righteousnes, and with the mouth man confesseth to saluation: not really distinguishing them in the causes, one from the other, but shewing that the complement and perfection of the worke, consisteth in both.

2. Hereunto adde, that although these two benefits of our redemption, remission of sinnes, and iustification, are in themselues, and in the vse of them common and vndeuided, and are indifferently sometime ascribed to Christs death and passion, Rom. 3.24. Ephes. 1.7. and sometime to his resurrection, Rom. 10.9. yet in respect of their proper causes they are discerned, rather then distinguished, as the remission of sinnes is properly referred to Christs passion, iustification to his resurrection, Pareus: and the reason is yeelded by Thomas: effectus habet aliqualiter similitudinem causae, the effect hath in some sort the similitude of the cause, our mortification in the remission of sinne, answeareth to Christs death, our iustification and spirituall life, to Christs rising againe to life, Mart. Thus the workes of our creation, redemption, sanctification, are indifferently ascribed to the whole Trinitie, as works of their deitie, and yet are discerned in respect of their seuerall persons: And this shall suffice of this intricate and difficult question.