Commentary on Romans, Biblical exegesis 1 · Chapter 8 · Section 5

Commentary on Romans · Biblical exegesis 1 · Chapter 8 · Section 5

p. 3895. Places of controversie.

Controv. 1. That concupiscence remaining euen in the regenerate is sinne and in it selfe worthie of condemnation.

v. 1. There is no condemnation: Bellarmine hence inferreth the contrarie, that in these words the Apostle doth not so much shewe that there is no condemna…on to those that are iustified, as that there is no matter of condemnation in them, nihil condemnatione dignum, nothing worthie of condemnation: l. 5. de amiss. grat. c. 7. arg. 3. and consequently concupiscence in them is not sinne.

p. 390Contra. 1. The contrarie rather is inferred out of the Apostles words, that concupiscence is in it selfe worthie of condemnation, of the which the Apostle treated before in the former chapter, but it is not vntounto damnation, neither it, nor any other sinne vntounto those, which are iustified by faith in Christ. 2. and the Apostle expresseth the verie cause, they are iustified in Christ, and therefore though sinne remaine in them, yet it is not imputed: therefore it is great bouldnes to denie that which the Apostle in so direct words expresseth, that vntounto those which are (iustified) in Christ, there is no condemnation: not for that there is nothing worthie of condemnation in them, for then, they should be altogether without sinne, but because they are iustified. 3. the Apostle saith not, there is no sinne, but no condemnation, Melancth. not that the same sinnes remaine in those which are iustified, which were in them before,Calvin slaundered by Pererius. as Pererius slanndereth Calvin to say, disput. 1. numer. 5. but there be still some imperfections and reliques of sinne remaining, but not raigning, which notwithstanding are not imputed vntounto the faithfull, neither are able to condemne them: and Calvin saith no more, but that the Apostle ioyneth three things together, imperfectionem, the imperfections which are alwayes in the Saints, Dei indulgentiam, Gods indulgence, whereby their sinnes are forgiuen, and regenerationem spiritus, the regeneration of the spirit, for carni suae indulgens, he that is giuen to the flesh, doth flatter himselfe in vaine to be freed from his sinne, Calvin: then cannot the same sinnes remaine, seeing in the regenerate the flesh is mortified, and sinne subdued.

Controv. 2. That none are perfect in this life.

Origens ouersight is here to be noted, who thinking that the Apostle spake in the former chapter of those which partly serued the lawe of God in the spirit, and partly the Lawe of sinne in the flesh, saith that now he speaketh of those which ex integro in Christo sunt, which wholly are in Christ, not partly of the spirit, partly of the flesh: but are perfect.

Contra. 1. First Origen confoundeth iustification and sanctification: for the faithfull are indeed wholly graft into Christ by faith, and yet they may hauehave some infirmities of the flesh remaining. 2. there neuer liued any of that perfection, neuer to be tempted of the flesh, but onelyonly Christ: but yet they which are in Christ doe not walke after the flesh, that is, non carnem ducem sequuntur, they doe not followe the flesh as their guide, though they be sometime tempted of the flesh: but they follow the guiding and direction of the spirit, Beza in annot. 3. and it hath beene sufficiently shewed before, quest. 36. of the former chapter, that the Apostle there speaketh in his owne person as of a man regenerate: and so in this place he meaneth the same, whom in his owne person he described before.

Controv. 3. That regeneration is not the cause, that there is no condemnation to the faithfull.

The Romanists doe make this the cause why there is no condemnation to those which are in Christ, because they walke not after the flesh but after the spirit, Tolet. annot. 1. Bellarm. 5. de amission. grat. c. 10. respons. ad obiect. 7. so likewise Stapleton. Antidot. p. 435. who thus obiecteth.

1. Ob. He vrgeth the Apostles words here, there is no condēnation, &c. which walke not after the flesh, therefore for that they walke not after the flesh, there is no condemnation to such.

Contra. The Apostle saith not there is no condemnation, because they walke not, but to them that walke not: regeneration is required as a necessarie condition annexed to iustification, not as the cause: so that here is an answear to two questions together: how we are iustified, namely by faith in Christ, and who are iustified, they which bring forth good fruits: the one is internall, their iustification, the other externall, namely sanctification, Beza.

2. Ob. The Apostle saith that the lawe of the spirit, (which Beza interpreteth to be the grace of regeneration) doth free vsus from the lawe of sinne, and death, v. 2. Ergo, it is the cause of iustification.

Contra. 1. This interpretation beeing admitted, that followeth not, which is inferred, for the words are not from sinne, but from the lawe of sinne, that is, from the dominion of sinne: and so indeede the grace of regeneration freeth vsus, that sinne hath no more dominion ouer vsus. 2. but it is better with Ambrose to vnderstand by the law of the spirit, legem fidei, the lawe of faith, whereby we are freed from sinne and death.

3. Ob. If righteousnesse beeing present, do not iustifie vsus, then beeing absent it condemneth not.

Contra. 1. Is followeth not: for a thing may be insufficient to a worke beeing present, p. 391and yet if it be remooued it is sufficient to hinder the worke: as good diet in a sicke man may hinder his recouerie, and yet if he vse it, it is not alwayes sufficient to helpe him. 2. and yet here is a difference in this example: for good diet is an helping cause vntounto health, but good workes are no cause of saluation, but onelyonly a condition necessarily required and annexed.

4. Obiect. The Apostle saith, v. 15. If ye liue after the flesh, yee shall die, but if ye mortifie the deedes of the bodie, ye shall liue: therefore mortification is the cause of life and saluation.

Contra. 1. Hence followeth that mortification is necessarie vntounto saluation, yet not as a cause, but as a necessarie condition, without the which there is no faith, and consequently no saluation. 2. eternall life is the gift of God, c. 6.23. therefore not due vntounto our merits; euill workes are the cause of damnation, because they iustly deserue it: but it followeth not, that good workes are the cause of saluation: for they are both imperfect, and so vnproportinable to the reward, and they are due otherwise to be done, and therefore merite not.

Controv. 4. Against the Arrians and Eunomians concerning the deitie of the holy Ghost.

v. 2. The law of the spirit of life, &c. hath freedome: Chrysostome homil. de adorand. spirit. from this place prooueth the deitie of the spirit against the Arrian and Eunomi…au heretikes, who made great difference in the persons of the Trinitie: the Sonne they affirmed to be a creature and much inferiour to the Father, and the holy Ghost they made servum & ministrum silij, a seruant and minister of the Sonne: Chrysostome confuteth them by this place: for if the spirit be the author of libertie and freedome to others, then is he most free himselfe, and not a minister or seruant: as the Apostle saith, 2. Cor. 2.17. where the spirit of the Lord is, there is libertie.

Controv. 5. Against the Pelagians, that a man by nature cannot keepe and fulfill the law.

This error is confuted by the expresse words of the Apostle: who saith that the law was weake by reason of the flesh, and so not able to iustifie vsus: by the flesh the Apostle vnderstandeth not, substantiam caruis, the substance of the flesh, as the Maniches were readie to catch at these and the like places to confirme their wicked opinion, who held the flesh of man to be euill by nature: nor yet the carnall rites and obseruations of the law, which were not able to cleanse the obseruers of them, as Origen here interpreteth, and Lyranus following him: But by the flesh we vnderstand with Chrysostome, carnales sensus, the carnall affections: carnalitatem quae rebellabat, the carnalitie of man which rebelled against the spirit: gloss. ordinar. concupisentias carnis, the concupiscence of the flesh, Haymo: prauitatem naturae, the pravitie of nature, Martyr: which hindereth, that none can keepe the law to be iustified by it. This then manifestly conuinceth the Pelagians: for if the flesh make the law weake and vnable to be kept, then none by the strength of their nature and flesh can fulfill the law.

Controv. 6. The fulfilling of the law is not possible in this life, no not to them which are in the state of grace.

1. The Romanists, out of these words of the Apostle, v. 4. That the righteousnesse of the law may be fulfilled in vsus, which walke not after the flesh, doe inferre that they which walke not after the flesh may fulfill the law: so that either it must be denied, that none in this life, walke after the spirit, or it must be graunted, that by such the law may be fulfilled, Pere. disput. 5. Bellarmine addeth, that if the law cannot be fulfilled, Christus non obtinuit, quod v…luit, Christ hath not compassed or obtained that which he intended, for therefore he died, that the iustice of the law might be fulfilled.

Contra. 1. Indeed Origen, whose errors, and erroneous interpretations our aduersaries themselues will be ashamed of, sauing where they serue their turne, first deuised this interpretation: who by the law here vnderstandeth the law of the mind, which is fulfilled, quando lex peccati in membris, &c. when the law of sinne in the members resisteth it not: and Haymo hath this glosse, that we beeing redeemed by Christ, might spiritually fulfill the workes of the law, per cuius impletionem possumus iustificari, by the fulfilling whereof we may be iustified: But this place is better vnderstood of the obedience of Christ who fulfilled the law, which is imputed vntounto vsus by faith: and thus doe not onelyonly expound our new writes, Melancthon, Bucer, Hyperius, Calvin, Beza, with others; but some of the auncient expositors, as Theophylact, quae lex facere nitibatur, ea Christus nostri gratia executus est, those p. 392things, which the law endeuoured Christ hath performed for vsus; so also Oecumenius, scotus & finis legis per Christum partus est & exhibitus, the scope and end of the law is obtained & exhibited by Christ: yet we must endeuour to keepe those things, which are deliuered, per conuersationem bonam & fidem, by a good conuersation and faith.

2. And that this is the meaning of the Apostle, 1. the phrase sheweth, that the law might be fulfilled in vsus, he saith not, by vsus, Beza. 2. because there is none so perfect in this life, that neither in thought, word, nor deed transgresseth not the law.

3. The law was weake through the infirmitie of the flesh: but the infirmitie and weakenes of the flesh remaineth still euen in the regenerate: therefore neither in them the righteousnesse of the law can be fulfilled.

4. To the contrarie arguments thus we answer. 1. the Apostle saith not, that they which walke after the spirit fulfill the law: but the law is fulfilled in them, that is, imputed vntounto them by faith in Christ. 2. though the faithfull cannot fulfill the law, yet Christ performed what he intended, that he might keepe the law for them, and they be iustified by faith in him. 3. this clause then, which walke not after the flesh, is added to shew who they are, for whom Christ hath fulfilled the law, and to what end, namely to such, as walke in newnes of life.

5. Some doe thinke that the Apostle speaketh here of two kinds of fulfilling the law, one imputatione, by imputation of Christs obedience, which is our iustification: the other inchoatione, by a beginning onelyonly, which is our sanctification, begunne in this life, and perfited in the next, when it shall be fulfilled: Martyr, Pareus: But the other sense is better: for the Apostle speaketh of a present fulfilling of the law in them which walke according to the spirit, not of a fulfilling respited, and excepted in the next life: which is most true, but not agreeable to the Apostles meaning here.

6. So the Apostle in this place setteth forth three benefits purchased vntounto vsus by Christ, 1. remission of our sinnes, in that Christ bare in himselfe the punishment due vntounto our sins. 2. then the imputation of Christs obedience and performing of the law. 3. our sanctification, that we by the spirit of Christ doe die vntounto sinne, and rise vntounto newnes of life: which our sanctification is necessarily ioyned with our iustification, but no part thereof: 1. because it is imperfect in this life; it is perfect after a sort perfectione partium, by the perfection of the parts, because regeneration is both in the bodie, and soule, but not perfectione graduum, by the perfection of degree; for so it is onelyonly begunne here, and shall be perfited in the next life: 2. and sanctification followeth after iustification, and so is no part of it; for first we are iustified, then sanctified,

Controv. 7. That not the carnall eating of Christs flesh is the cause of the resurrection, but the spirituall. v. 11.

1. The Apostle sheweth the cause of the resurrection of the Saints, to be the inhabiting and dwelling of the spirit of God in them; so that the spirituall communicating with the flesh and blood of Christ by faith is that, by the vertue and power whereof our bodies shall be raised againe at the last day, it is not the carnall eating of Christs flesh in the sacrament, as the Romanists hold (wherwith to the same end they housle the sicke) that is in our bodies the seede of the resurrection; for there may be a spirituall eating and drinking of Christs flesh and blood euen without the sacrament, which is both necessarie and sufficient vntounto life; whereof our Blessed Sauiour treateth, Ioh. 5.4. Whosoeuer eateth my flesh and drinketh my blood, hath eternall life, and I will raise him vp at the last day: Christ speaketh not here of the sacramentall eating and drinking, but of his spirituall; for the sacrament was not yet instituted.

2. And that the carnall and corporall receiuing of Christs flesh is not possible, neither yet requisite or necessarie to the resurrction of our bodies, doth euidently appeare by these two reasons. 1. because the Fathers that died, before Christ was incarnate, could not in that manner eate and drinke Christ, and yet they died in the hope of the resurrection. 2. infants are not admitted to the sacramentall eating, and yet they shall rise againe at the latter day; Martyr.

Controv. 8. Against merites.

v. 12. We are detters not to the flesh, &c. hence it followeth, that we are detters to the spirit, which part the Apostle suppresseth, as beeing euident enough of it selfe out of the other. 1. It is manifest then, that whosoeuer seruice we doe performe vntounto God, it is ex debito, p. 393a due debt: we are endebted to God, 1. by reason of our creation, that he hath giuen vsus these bodies and soules, to the end that we should set forth his praise in, the world, 2. we are bound vntounto God, for our redemption by Christ, our regeneration and sanctification by his spirit: all which the Lord hath wrought for vsus, that we should performe him faithfull seruice. 3. and likewise we are bound vntounto God for the hope of our resurrection, and glorification promised in his kingdome, which the Apostle touched in the former verse.

2. If then, whatsoeuer seruice we doe vntounto God, we doe but our bounden dutie: then there is no place for merits for our selues, much lesse for works and merites of supererogation for others, as the Romanists hold, and teach: for debitum & meritum, debt and merite doe one take away another, as the Apostle sheweth Rom. 4.5. And whatsoeuer workes we do, they are either according to the flesh or the spirit, if after the flesh, they are sinfull, if according to the spirit, they are of dutie.

3. But they will thinke here to helpe themselues by a distinction, that though our works merite not in the rigour of Gods iustice, yet they merite ex acceptatione diuina, through the diuine acceptance, &c. God indeed accepteth of our good workes in Christ, yet not as merits, but of grace, and so in merciemercy rewardeth them.

Controv. 9. Whether in this life one by faith may be sure of salvation.

v. 16. The same spirit beareth witnesse with our spirit, that we are the children of God: Though this be an euident place to prooue the certaintie of saluation in the perswasion of the faithfull, because the testimonie of the spirit is vnfallible: yet the Romanists are not ashamed to denie, that any such certaintie may be gathered from hence: they say this testimonie of the spirit is nothing else, but the inward good motions, comfort, and contentment of spirit, which the children of God doe daily feels more and more, &c. Rhemist. annot. And Pererius, it is but gustus quidum spiritualis praesentiae, a kind of tast of the spirituall presence of grace: and he consenteth vntounto Thomas, who thus interpreteth this testimonie of the spirit to be c…iecturalem perswasionē, a coniecturall perswasion: but infallibilis certitudo, an infallible certaintie cannot be had, citra specialem Dei reuelationem, without the speciall reuelation of God: their reasons are these.

1. Thomas thus argueth: a thing may be knowne either by speciall reuelation from God, and so it may be reuealed vntounto some, that they are saued: or a man may know somewhat in himselfe, and that two waies, certainely, or coniecturally: a thing is certainely knowne by the principles thereof: as God is the beginning of grace: but because God cannot perfitely be knowne, none can attaine vntounto this certaintie: the coniecturall knowledge is by signes and effects; as when a man doth perswade himselfe, that because he feareth God, and contemneth the world, he is in Gods fauour, but this knowledge is imperfect, as S. Paul saith, I know nothing by my selfe, yet am I not thereby iustified.

2. Pererius addeth this reason: fowre waies may a thing certainely be knowen, per lumen naturale, &c. by the naturall light of the vnderstanding… by the light of the Catholike faith, by speciall reuelation: per lumen fidei infusa, by the light of faith infused: but by none of these can one be assured of his saluation: not by the first, for it is a supernaturall light: nor by the second, for then all, that beleeue the Catholike faith should hauehave this assurance: neither hath eueryevery Christian the third, which is by special reuelatiō: neither by the fourth can it be attained vntounto: for that perswasion riseth of two propositions, the one apprehended by faith, the other collected out of that by some naturall euidence and experience: as faith reacheth vsus, that all which are truely contrite and penitent, shall be saued: then one out of his owne experience inferreth: but I am contrite and penitent. Ergo: But this experience is vncertaine, because that many actions proceeding from a man himselfe may carrie some semblance of those, which are wrought by the spirit: and a man may hauehave many sinnes, which he knoweth not, and so cannot repent him of them.

Contra. 1. To Thomas argument we answer, 1. that two waies is a faithfull man perswaded, and made certaine of his saluation: both by the efficient cause the spirit of God, which giueth such testimonie and assurance vntounto them, and by the signes and effects, which are wrought in them. 2. though God cannot here be perfitely knowne, yet so much is knowne of God, as may make a man sure of his saluation: as we know by the Scriptures the great louelove and merciemercy of God towards vsus in Christ, and his constancie and immutabilitie, that whom he loueth, he loueth to the end: all which tend to make vsus sure of our election p. 394and saluation in Christ. 3. Saint Paul did not thinke himselfe to be iustified by the peace of his conscience: for that is a fruite of iustification, not the cause thereof: But Saint Paul knew himselfe to be iustified by faith, and thereof was assured: the testimonie of the conscience, which ariseth of our good fruits, is an argument of our liuely faith, whereby we are iustified. 4. we confesse, that none in this life can attaine to a perfect assurance without some doubting: but there is difference betweene an infallible and certaine assurance, and a perfect assurance: this sheweth the degree, the other the kind and manner.

2. To Pererius we answer, that we are assured by the light of faith infused, that we are saued, and his exceptions we except against: 1. it is not naturall sense and experience, that assumeth, I am saued, but this is the particular act or sense of faith relying vponupon Gods promises: there is a generall assent vntounto, and apprehension of Gods promises, which maketh the proposition: he that beleeueth in Christ, shall be saued: then is there a particular application, which is the speciall act of faith: but I beleeue, which a man is assured of by his workes: then the conclusion followeth, I shall be saued: the propositions beeing grounded vponupon the promise of God is, the obiect of faith: the assumption inferred out of the proposition, is the act of faith. Therefore that is a friuolous obiection, that the assumption, I doe beleeue, is not de fide, of faith; and it hath not the expresse word of God: for fides non creditur, sed sentitur, faith is not beleeued, but it is felt and perceiued: it apprehendeth the generall promises of God, and particularly applieth them. 2. It is vntrue, that the actions proceeding of the spirit, and such as come from man himselfe, are aliue: for there is no good thing in vsus, which the spirit worketh not: naturall ciuill workes hauehave a semblance indeede and shew of goodnes, but there is not any true goodnes in them. 3. but this is not to the purpose, for though a man hauehave many sinnes, which he knoweth not, and his workes be imperfect, this in a faithfull man hindreth not the assurance of his saluation, which is not grounded vponupon his workes, but vponupon his faith: indeed if a man were iustified by workes, he could neuer attaine vntounto any securitie or certaintie of saluation: but it is faith that layeth hold on the perfect obedience, and righteousnesse of Christ that bringeth vsus to this assurance. 4. And as for their speciall reuelation, whereby they pretend, that Saint Paul and other holy men were made sure of their saluation, the Apostle taketh away this pretext, in making his case common herein with other faithful men, saying that there was not a crowne of righteousnesse laid vp onelyonly for him, but for all them, that louelove his appearing, 2. Tim. 4.8. a more excellent degree of assurance the Apostle had, but the diuersitie of degree taketh not away the truenes of the thing: a true assurance of saluation all the faithfull hauehave, though not in the like degree & measure. Now on the contrarie side, that it is possible for a Christian by faith to assure himselfe of his euerlasting saluation, and that de facto, in very deed eueryevery faithfull man is so assured, we prooue it by these testimonies of Scripture: As, Rom. 8.16. The spirit beareth witnesse with our spirit, that we are the children of God: 1. Cor. 2.12. We hauehave receiued the spirit of God, that we may know the things, that are giuen vsus of God. 2. Cor. 13.5. Know ye not your owne selues, that Iesus Christ is in you vnlesse ye be reprobates: and such other places many might be produced, which shew, that we hauehave a certaine knowledge and assurance by faith of heauenly things.

Pererius answereth, 1. that either these places must be vnderstood of a morall, coniecturall, and humane kind of certitude, & assurance, not diuine and infallible, as in the first place, though the testimonie of the spirit be most certaine in it selfe, yet we onelyonly by coniectures gather; that it is the testimonie of the spirit. 3. or the Apostle speaketh of that speciall assurance by reuelation, which the Apostles had in those daies, as in the second place: 3. or he meaneth the knowledge onelyonly of the doctrine and principles of faith, not of beeing in the state of grace, as in the third: Pere. disput. 8.

Contra. 1. The Apostle speaketh not simply of the testimonie of the spirit, as it is in it selfe, but as it is to vsus, it beareth witnesse with our spirit, that we are the children of God, and thereby we crie Abba father: like as then children doe call vntounto their fathers, with a confident assurance, not a coniecturrall opinion, the like certaintie hauehave the faithfull, that they are the sonnes of God, and that he is their father. 2. the Apostle speaketh not of the Apostles and teachers onelyonly of those times, but generally of all the faithfull, which hauehave not receiued the spirit of the world, but the spirit of God. 3. And the Apostle in the third place expressely mentioneth such a knowledge, which the reprobates hauehave not, and they which hauehave it, are not reprobates: but the knowledge of the doctrine of faith euen the reprobates hauehave, but it p. 395is not sanctified vntounto them.

4. Now then to conclude this point: there is a threefold kind of certitude, there is one in opinion onelyonly, when a man deceiueth himselfe in his perswasion, and thinketh that to be, which is not; there is an other certaintie in the truth of the thing, as the Deuils know the truth of the articles of faith, though they hauehave no comfort in them: and there is an assurance as well of the truth of the thing, as in perswasion and assent of him, which beleeueth; such is the assurance of faith; the first is onelyonly in the will and affection without any ground, the second in the intellectuall part onelyonly, the third is in both; So then in a faithfull man both his vnderstanding is illuminate to perceiue celestiall things, and his heart and affection is inclined, firmely to beleeue, and applie them to himselfe.

5. Some of the Romanists doe not much differ from vsus in this point of the certaintie of saluation: as Pererius disput. …: alleadgeth Vega, and Ricuram Tapperus, who affirme, that a man may be so certaine of grace, vt omnicareat formidine & haesitatione, that he may be without all feare and doubting: See further of this Controversie, Synops. Centur. 4. er. 20.

Controv. 10. Against the invocation of Saints.

v. 15. Whereby we crie Abba father: Hence Bucer well obserueth, that the spirit of God teacheth vsus to call vntounto God, and crie in our hearts Abba, father: the spirit sendeth vsus not vntounto Saints: the prodigall child comming home to his father, w…n… not to any of his fathers seruants, to make them his Mediators, but he came to his father, and humbled himselfe vntounto him, Luk. 1.…. and so our Blessed Sauiour teacheth vsus to pray; Our Father; &c. and here the Apostle saith, that by the spirit we crie Abba father: See further of this matter, Synops. Centur. 2. er. 30.

Controv. 11. That a strange tongue is not to be vsed in the seruice of God.

v. 15. Abba father: It followeth not, because that certaine straunge words are reteined in the Scriptures, as Messi…s, Cephas, Maranatha, Rabbi, Osanna, Alleluia, Abba, which words were naturally knowne vntounto the Iewes: that hence it followeth, that the scriptures and prayers may be read, and rehearsed in a strange language: for these words, by reason of the neere coniunction betweene the Gentiles and Iewes conuerted to the faith, were well knowne, and vnderstood of the Gentiles: euen as the word Amen, is now vsed and vnderstood of all: from the vse of one or two words which are strange, and yet vnderstood, the argument followeth not for the vsing generally of a strange language, and the same vnknowne: See further also hereof, Synops.

Controv. 12. That euerlasting glorie cannot be merited.

v. 18. The afflictions of this present time are not worthie of the glorie, &c. notwithstanding the euidence of this place, which ouercommeth the Popish doctrine of the meriting of heauen: yet our aduersaries with tooth and naile, as they say will hold their owne: and thus take vponupon them to prooue the merite of the actions and sufferings of the Saints.

1. Stapleton thus reasoneth, it is required as a condition of vsus, that if we suffer with Christ, we shall be glorified with him: but the condition performed, the reward of necessitie followeth.

2. The sufferings of Christ did merite vntounto him heauen, Phil. 2.7. therefore our sufferings also doe merite heauen for vsus: Staplet. 486.489.

3. The Rhemists here vrge that place, 2. Cor. 4.17. Our light affliction worketh for vsus an exceeding weight of glorie: whence they inferre, that our tribulations are meritorious.

4. And whereas the Scripture setteth forth the merciemercy of God in the saluation of man, which excludeth merit; Stapleton answereth, that the free merciemercy of God is seene in the remission of sinnes, and about the first iustification, not in giuing the reward of glorie. Staplet. ibid.

5. And to this place of the Apostle they make this answer: 1. Lyranus saith, that as our works proceede from our free will, they merit not, but as they are wrought in vsus by the spirit, so they merit of condignitie. 2. to the same purpose Bellarmine saith, that they are not meritorious of themselues, ex natura sua, of their owne nature, sed ex dignitate principij, of the worthines of the cause, that is the grace of Christ, which worketh them: lib. 5. de iustific. c. 14. ration. 1. And the Rhemists are bold to adde further, that the sufferings of Christ in themselues, in respect of their greatnes, were not meritorious, but in respect of the worthines of his person. 3. Thomas saith, that although there can be no merit in men toward p. 396God, secundum absolutam equalitatem, in an absolute equalitie: yet there may be secundum praesuppositionem diuina ordinationis, the diuine ordinance beeing presupposed. 4. Tolet annot. and Pere. disput. 10. answer that the Apostle here speaketh not of the dignitie and merit of the sufferings of the Saints, but sheweth that they being in themselues compared with the celestiall glorie, are not proportionable, either for the continuance, or in the sense of sorrow now, and of ioy afterward.

Contra. 1. The condition performed assureth vsus of a reward, but of grace, not of merit: for like as adoptiue sonnes among men, are admitted to the inheritance by the grace and fauour of the adoptor, not by their merit, so much more is the euerlasting inheritance giuen by the grace of adoption.

2. Concerning Christs meritorious sufferings. 1. he merited not for himselfe, but for vsus: for as he was not borne for himselfe, so neither died he for himselfe, as he did not rise for himselfe, as Ambrose well saith, fi nobis non resurrexit, vti que non resurrexit, &c. if he rose not for vsus, he rose not at all: for he had no reason to rise for himselfe: de fide resurrect. c. 24. And the Apostle Phil. 2. sheweth not the merit, but the order and way how Christ after he had suffered, was to enter into glorie: as our Sauiour saith, Luk. 24.26. Ought not Christ to hauehave suffered those things, and enter into his glorie? 2. Christs sufferings were vnlike ours: for they were perfit, and the redemption for sinne: ours are either chasticements for our sinne, or trials of our faith, and so part of our obedience: and therefore they cannot merit, as Christs did.

3. Our light and momentarie afflictions are said to worke our glorie, not as meritorious, causes, but as preparatiues, and as the way which God hath appointed vsus to walke in: And so Origen rehearsing here that place of the Apostle, expoundeth it: ex momentance & leui tribulationum nostrarum labore semina quaedam collecta, immensum nobis gloria pendus preparabunt: certaine seeds gathered by the light and momentarie labour of our tribulations, doe prepare for vsus an exceeding weight of glorie, &c. but Origen in the same place vtterly reiecteth all meriting, nihil dignum inveniri vel comparari ad futuram gloriam potest, there can be nothing found worthie, or to be compared vntounto the glorie to come.

4. The Scripture includeth merit not onelyonly from the beginning, but from the whole worke of our saluation: as Tit. 3.4. Not by the workes which we had done, but by his merciemercy he saued vsus: and seeing the reward and inheritance dependeth of our adoption, and adoption of our election, both which are of grace; how is not the inheritance also of grace?

5. None of these answers are sufficient to obscure the euidence of this place; 1. seeing good workes proceed not of free will, but are wrought by the spirit, they therefore merit not: for he that meriteth, must merit of his owne: 2. neither can good workes merite of grace: for these are opposite one to the other, that which is by workes cannot be by grace: for then worke were no more worke: neither that which is by grace, can be by worke, for then grace were no more grace: as the Apostle reasoneth, Rom. 11.6. therefore they vnskilfully confound them together, grace and workes, which the Apostle distinguisheth: And to say that Christs passions were not meritorious in themselues, is a blasphemous speach: for his actions could not be seuered frō his person: for otherwise they were not Christs actions, therefore they were in themselues, as they proceeded from Christ, meritorious. 3. It is Gods ordinance indeed, that man should doe workes, and suffer with Christ to shew their conformitie and obedience, but not that they should merit thereby: for as the same Thomas saith, compensatio meriti est actus iustitiae, &c. the rewarding and compensation of merit is an act of iustice: and iustice is a kind of equalitie: where there is no equalitie, there is no iustice, and so no merit. Thom. in. 1. secund. qu. 114. ad. 1.

4. If the sufferings of this life are neither in quantitie nor qualitie proportionable to the glorie, which shall be reuealed, then can they not be meritorious, for betweene the merite and reward there must be a proportionable equalitie, and an equall proportion: Notwithstanding then all these cauillous answers, this place of the Apostle, that the sufferings of this time present are not worthie of the glorie, is verie pregnant to ouerthrow the merite of the sufferings and other workes whatsoeuer of the Saints, in respect of the reward of euerlasting life.

Controv. 13. That hope iustifieth not.

v. 24. We are saued by hope: by this place both the Rhemists here in their annotations and Pererius numer. 82. doe inferre, that faith doth not onelyonly iustifie, but that hope and p. 397charitie doe iustifie, as well as faith, as here the Apostle saith, we are saued by hope.

Contra. This cauill may diuersely be remooued. 1. by beeing saued, the Apostle vnderstandeth not to be iustified, for our iustification is presently had and possessed: but by saluation, he signifieth the perfection and accomplishment of our redemption and adoption in Christ: therefore they would deceiue vsus by the homonymie, and diuerse takings of the word: to be saued sometime signifieth to be iustified, Tit. 3.5. but so it is not here.

2. We must vnderstand the Apostle to speake of hope, as ioyned with saith, hope hath relation to faith, by the which we are iustified freely, D. Fulk. And when as these things, as our iustification, saluation, are ascribed to hope or charitie, we must so take it, that the manner of our iustification is shewed, not by the causes, but by the effects: like as then in the will, we looke to the foundation, in a tree to the roote: so when the Scripture setteth forth any commendation of hope and louelove, we must looke vntounto faith, from whence they spring, and without the which they cannot stand, Mar.

3. The Apostle doth not here treat of the cause of iustification, sed quo fulcro in ea iustitia sustentemur, quae nobis per fidem obtingit, but by what prop we are sustained and vpheld in that righteousnesse, which happeneth vntounto vsus by faith: Gualter: so that hope is not the cause of saluation, but it is as the way and meanes, whereby saluation begunne in vsus by faith, is brought vntounto perfection.

Controv. 14. Whether hope doth relie vponupon the merite of our workes.

The Master of the sentences affirmeth lib. 3. sperare sine meritis, non spem esse, sed praesumptionem, that to hope without merits, is not hope, but presumption: so also Gorrhan, illud quod ex meritis patienter expectatur, &c. that which is patiently expected by merits, is most certainely had and obtained of God: they reason thus.

Argum. 1. S. Paul affirmeth, that patience bringeth forth experience or triall or probation, and experience hope, Rom. 5.4. if hope then arise of our patience and experience, it hath dependance of our workes.

Ans. 1. It is euident, that Saint Paul doth not in that place make his gradation by the causes; for tribulation is not the cause of patience, seeing many by tribulation are driuen to despaire: but the Apostle onelyonly setteth downe the order of those instruments, which the spirit of God vseth, to worke hope in vsus thereby. 2. and properly hope causeth patience, not patience hope: for the Martyrs, if they were not thereto enduced by hope, could neuer endure such vnspeakeable torments: like as the Marchant would neuer put himselfe into such daungers by Sea, if the hope of gaine mooued him not thereunto: and so S. Iames sheweth, that the probation and triall of our faith bringeth forth patience. c. 3. faith beeing tried and prooued by affliction worketh patience, and faith bringeth forth hope. 3. yet we denie not, but that as hope originally causeth patience, so by our patience and experience our hope is also the more strengthened and confirmed.

Now on the contrarie, that it is but a weake, and indeed a false hope, which dependeth vponupon workes, it is thus euident: 1. because by this meanes hope should be contrarie to faith, which iustifieth a man freely without relation to his workes: if hope then should be tied to the condition of workes, it should be opposite to faith. 2. our workes are imperfect, if hope be built vponupon an imperfect and vncertaine ground, it can hauehave no certaintie in it selfe. 3. Some are conuerted to God, hauing no good workes, as the theefe vponupon the crosse, yet he had hope in Christ, praying vntounto him to be remembred in his kingdome.

Controv. 15. Against the naturall power and integritie of mans will.

v. 26. We know not what to pray, as we ought: this ouerthroweth that error of the Pelagians, who ascribed vntounto man power by nature to keepe the law of God: but how can this be, seeing a man cannot tell how to pray as he should, if he be not ayded by the grace of Gods spirit: he must needes come short of keeping the law, that faileth in this principall part of Gods seruice, namely prayer: for if a man know not of himselfe how to pray, and so cannot serue God, as he ought, he faileth in a cheef part of the law of God: And wheras there are three degrees in the proceeding of eueryevery action, the thought conceiueth, the wil consenteth, the act & work persiteth, none of al these are in mās power: not the first: we are not able of our selues to thinke any thing: and it is God which worketh both the other, namely the will and the deed, Phil. 1.13. And as these places doe exclude this heresie of the Pelagians, p. 398who extoll the power of nature altogether; so also they ouerthrow the error of the Semipelagians the Papists, who ioyne freewill and grace as workes together.

Controv. 16. That predestination dependeth not vponupon the foresight of faith or good workes.

v. 16. Those whom he knew before he also predestinate: Chrysostome, and other Greeke expositors following him, as Theophylact, Theodoret, Oecumenius, hence inferre, that Gods prescience is the cause of predestination: praeuidet Deus, &c. God first foreseeth who are meete and worthy to be called, and then he doth predestinate them: so also Ambrose and Heirome in their Commentaries vponupon this place, doe interpret that to be the purpose of God, whereby he decreed to call vntounto the faith those whom he foresaw would beleeue: Lyranus saith, that Gods prescience is praeambulum ad praedestinationem, a preamble, and as an inducement to predestination: The Lutherans doe somewhat incline vntounto this opinion; as Osiander in his annotation here, quos antequam nascerentur, &c. praeuidit, &c. whom in his infinite wisedome he foresaw, such as should please God, &c. The moderne Papists are not here all of one opinion: The most learned among them doe affirme election by grace, ante omnium operum prouisionem, before the foresight of any workes: Bellar. lib. 2. de grat. c. 10. and Pererius is of the same iudgement, disput. 22.23. vponupon this chapter: but our Rhemists are more grosse in this point: they say that Christ hath not appointed men by his absolute election, &c. without any condition or respect of their workes: Hebr. c. 5. sect. 7. Now this opinion, that predestination is grounded vponupon the foresight of faith or good workes, is thus euidently confuted.

Argum. 1. That which is Gods worke in man, is no cause in mans behalfe why he should be elected: but faith and to beleeue is the worke of God. Ioh. 6.29. This is the worke of God, that yee beleeue, &c. Ephes. 2.8. By grace are ye saued through faith, not of your selues, it is the gift of God: therefore the foresight of faith is not the cause of election.

2. Argum. That which is the effect of predestination, is not the cause: but faith and good workes are the fruit and effect, as Act. 13.48. As many as were ordained to eternall life, beleeued: he saith not as many as were foreseene to beleeue, were ordained, &c. Eph. 2.4. He hath chosen vsus, that we should be holy: it is the end and fruit of our election our holines, therefore not the procuring or inducing cause.

3. Argum. There is one and the same reason and manner and cause of election vntounto all: but some are saued without prouision or foresight of their workes, as infants, which die in their infancie: for their good workes, which are not, could not be foreseene: it cannot be here answered, that their good workes are foreseene, which they would hauehave done, if they had liued: for if one may be elected for the foresight of good workes which he might hauehave done, by the same reason one might be condemned vponupon the foresight of euill works, which he might hauehave committed: but this standeth not with the iustice of God.

4. Argum. First the end is propounded, then the meanes are thought of, as tending to that end: the meanes are no inducement to decree or set downe the end of a thing: life eternall is the end, the meanes and way thereunto are faith and vertuous workes: these then foreseene of God could not be a motiue to decree the end.

5. Augustine was sometime of opinion, that although God hath not chosen the good workes of men in his prescience, elegit tamem fidem in praescientia, yet in his prescience he made choice of faith, in exposition. huius epistol. But afterward Augustine retracteth this opinion, lib. 1. Retractat. c. 23. ingeniously confessing, nondum diligenter quaefieram, &c. quaenam sit electio gratiae, I had not diligently enquired, not found out, what is the election of grace, which is no grace, si vlla merita praecedant, if any merits goe before.

6. Some Popish writers hauehave deuised how to reconcile Augustine with the rest of the fathers: and they hauehave found out this distinction, that there are two kinds of predestination, one ad gratiam, to receiue grace, and this they say is without any foresight of faith or works, and the other is ad gratiam, vntounto glorie and life eternall, which proceedeth from the foresight of faith and workes: of this kind of predestination speake the Greeke fathers, and Augustine of the other: Thus Ruard. Tapper. Dryedon, Gabriel Vasquez, as they are cited and approoued by Parerius, disput. 24.

Contra. 1. Augustine euidently speaketh of predestination to eternall life, where he deliuereth his first opinion of the foresight of faith: for these are his words, Quid elegit Deus in eo, what did God elect in him, whom he did predestinate vntounto life eternall? 2. That is p. 399a vaine and idle distinction: for predestination comprehendeth both the ende and the meanes thereunto; as the Apostle saith, Ephes. 1.11. in whom we are chosen when we were predestinate, &c. that we which first trusted in Christ, should be to the praise of his glorie: here both the meanes, to beleeue or trust in Christ, and the end, euerlasting glorie, are both comprehended vnderunder predestination. 3. in this distinction there is a vaine and absurd tautologie, for who would aske this question, whether the foresight of grace and faith in a man, were the cause that God ordained him to hauehave grace and faith.

7. Tolet to helpe out this matter saith, that the foresight of faith as a motiue vntounto election, and the election by grace may well stand together: for here faith foreseene, is not considered as a merit, but as causa sine qua non, a cause without the which God hath purposed not to call those, which shall be saued: but notwithstanding, it is bene placitum, the good pleasure of God, not the merit of man. annot. 31.

Contra. In this question of predestination, we must distinguish betweene the decree it selfe, and the execution of the decree: in the execution, good workes are required, not as a meritorious cause of life eternall, but onelyonly as such a cause, without the which life eternall cannot be …ad: and this we graunt: but if Gods decree should arise of any such foresight, it is now an inducement and motiue, not a cause onelyonly, sine quae non, without the which not: and so Gods good pleasure should not be the first cause, (higher then the which the Apostle goeth not, Ephes. 1.5.) if the foresight of faith or good workes should induce the Lord to elect: for now election should not stand vponupon the will and pleasure of God, but vponupon the will and inclination of man.

Controv. 17. Against the opinion of Ambrosius Catharinus concerning predestination.

This Popish writers opinion is, that God hath ordained all men vntounto eternall life; yet with this difference: Some he hath absolutely appointed vntounto saluation without any condition, whose head is Christ, and then the blessed Virgin Marie: the number of those thus predestinate is certaine, and none of them can perish: there is an other sort of men which are ordained vntounto saluation, not absolutely, but vnderunder condition of their obedience, & vponupon the foresight of their merits: and some of those come vntounto eternall life, some doe not: of this opinion Sixtus Senensis, Catharinus scholar professeth himselfe to hauehave beene, Biblioth. lib. 6. annot. 248. and that he preached it for tenne yeares together and in diuerse cheefe cities of Italie, till he saw the inconuenience and manifold difficulties, that would follow vponupon that doctrine, and then he gaue ouer.

Contra. This opinion hath diuerse absurdities. 1. it alloweth some to be saued, which are not predestinate vntounto life, contrarie to the Scripture, which onelyonly promiseth euerlasting deliuerance and saluation vntounto them which are written in the booke of life: Dan. 12.1. Reuel. 17.8. c. 20.12. 2. It maketh Gods ordinance and decree to be vncertaine, that many whom he appointeth to saluation, yet are not saued. 3. it maketh a diuersitie in the ordinance of God to saluation, that some are absolutely elected, some vponupon condition onelyonly, whereas there is one end and the same way for all vntounto eternall life.

Controv. 18. That election is certaine and infallible, of grace without merit, and of some selected, not generally of all.

1. The Apostle ioyning all these together, predestination, vocation, iustification, glorification, sheweth the inseperable coherence of them: that they which are called by grace and iustified, cannot misse of their glorification, because the Lord cannot be deceiued, neither is he mutable.

2. Neither is there here any place for merit: for after iustification followeth glorification: if man were to merit his saluation, the Apostle would not here hauehave admitted it: and if any inferre, that merites are comprehended in iustification: we answer, that God is here said to iustifie, it is his …is act: but if mans merits iustifie, then man iustifieth himselfe.

3. And further this place maketh against vniuersall election: for seeing men are predestinate but they are afterward called and iustified: it followeth, because all are not called, nor iustified by Christ, that therefore all were not elected vntounto saluation.

Controv. 19. That the elect cannot fall away from the grace and fauour of God, and be wholly giuen ouer vntounto sinne.

v. 35. What shall seperate vsus from the louelove of Christ? &c. Notwithstanding this euident testimonie p. 400of the Apostle, Pererius affirmeth, that one which is predestinate, may be fine gratia Dei, without the grace of God, and in deadly sinne: his reasons are these.

1. It was Iovinians heresie, that he which was once iustified could not fall from the grace of God into deadly sinne: Hierom. lib. 2. advers. Iouinian. 2. He vrgeth the examples of Adam, Aaron, Dauid, the Apostles, which fled from Christ who all lost the grace they had, and fell into greeuous sinnes. 3. If grace could not be lost, then these exhortations of Scripture should be superfluous, Let him that thinketh he standeth, take heed lest he fall, 1. Cor. 10.12. And worke out your saluation with feare and trembling, Phil. 2.13. and such like.

Contra. 1. The error of Iouinian was, that one beeing in the state of grace, could not fall into sinne: which opinion the Protestants abhorre: for though we say that the elect cannot fall away from the grace and fauour of God, yet they fall into sinne, and the workes of grace may be intermitted in them: yet wholly giuen ouer vntounto sinne, they cannot be, which Pererius vnderstandeth by falling into deadly sin: so then Iouinian is in one extreame, as also are the Anabaptists, Libertines, family of louelove, which hold that a man regenerate cannot sinne at all: and the Papists are in an other, that the elect may be wholly giuen ouer vntounto sinne: the Protestants hold the meane betweene both, that as they are not free from sinne altogether, so they are not giuen ouer vntounto sinne altogether.

2. These examples doe not shew, that they were wholly giuen ouer to sinne, or that, when they were in sinne, they were excluded from the fauour of God: though they were for the time depriued of the sense and feeling thereof.

3. And these exhortations are meanes to keepe the elect from falling away from God, and a Christian hauing a sollicitous care to please God is a fruit of election; it is an argument of their standing, where such care is, not of their falling.

4. But both these positions are warranted by the Scripture. 1. that they whom God loueth cannot loose the grace and fauour of God; for whom he loueth he loueth to the end, Ioh. 13.1. and the gifts and calling of God are without repentance, Rom. 11.29. 2. neither can sinne raigne in the elect of God: though they may fall into some sinnes, yet the Lord raiseth them vp againe by repentance; so the Apostle saith, be that is borne of God sinneth not, 1. Ioh. 3.9. which Augustine interpreteth, non debet peccare, he ought not sinne, Oecumen. non vult, August. de nat. & grat. 14. Hierom. lib. 2. contr. Iovin.he will not sinne, Caietane following an other interpretation of Augustines, non ex ea parte, they sinne not as they are regenerate: Heirome, they cannot sinne, as beeing as they remaine the sonnes of God; But the meaning is, he cannot be giuen ouer vntounto the studie, and dominion of sinne, but though he sinne, yet it is not either totally or finally.

20. Controv. Whether a reprobate may hauehave the grace of God, and true iustice?

Pererius, as he denieth constancie and continuance in grace to the elect, so he affirmeth, that some which are ordained vntounto euerlasting cōdemnation, may be for a while right good men, & Dei gratia praeditos, and endued with the grace of God: which he would prooue, 1. by the fall of the Angels, who were created with grace. 2. by the example of Saul, and Iudas, who were at the first good men, and had the grace of God. 3. so Salomon had the spirit of God, and yet in the ende was a reprobate and cast-away. Perer. 27. disput.

Contr. 1. We must distinguish of grace: there are common graces and gifts of the spirit, which may be conferred vponupon the reprobate: as the Apostle sheweth, that they may be lightened, be partakers of the holy Ghost, and tast of the good word of God, &c. Heb. 6.4, 5. and yet fall away: that is, may hauehave these things in some measure: but there is the liuely sanctifying grace of Gods spirit, whereby we are truly inlightened, which is not giuen to any, but vntounto the elect: which grace was promised vntounto S. Paul, 2. Cor. 12.9. My grace is sufficient for thee: so then we answer, that the Angels which fell, receiued in their creation an excellent portion and measure of grace, but not the like powerfull and effectuall grace which the elect Angels had.

2. Saul king of Israel, and Iudas one of the Apostles, had many goodly gifts and graces of the first sort, but true iustice, pietie, and grace they neuer had.

3. But concerning Salomon, he is much deceiued, in holding him to be damned: which though some hauehave affirmed, as Gregor. lib. 2. Moral. c. 3. Salomon sapientiam non perseveraturus accepit, Whether Salomon was a reprobate.&c. Salomon receiued wisdome, but not to persevere: so also Rabanus in 2. Reg. c. 23. and Lyranus 1. King. c. 7. who vrgeth this reason, that Salomon neuer repented of his idolatrie; because his Idols remained still vntounto Iosias time, 2. king. 23.13. which sheweth p. 401that he continued in his idolatrie; and Pererius concurring doth presse this reason, because no mention is made of Salomons repentance in the Scripture. disput. 27.

Contra. 1. As these authors hold Salomon a reprobate, so as graue authors hold the contrarie: Heirome vponupon the 43. of Ezechiel saith is was the opinion of the Hebrewes, that Salomon made the booke of the preacher, as a testimonie of his repentance: Hilarie in Psal. 52. agreeth, that Salomon was elected: and Paul. Burgens. addition. sup. c. 2.2. Reg.

…. 2. The text saith not that Iosias put downe the idols, which Salomon had made, but he defiled the high places, which he had built: now the high places mentioned in the raigne of diuerse good kings: as it is said of Asa, that they put not downe the high places, yet his heart was vpright with the Lord all his daies: yet was he an enemie to idolatrie: so might Salomon be, after his repentance: idolatrie could not be purged out all at one time.

3. For matters of fact the argument followeth not negatiuely, it is not in the Scripture mentioned, therefore it was not done, though in matters of doctrine, it concludeth well: for no mention is made of Daniels refusall of Nabuchadnezzers odors and sacrifices, Dan. 2.46. and yet it is certaine he did refuse them: And yet notwithstanding Salomons repentance may be found in Scripture: the booke of Ecclesi istes was made after his fall, as a monument of his repentance: See more hereof, Synops. Papis. p. 3.

Controv. 21. That the elect by faith may be assured of euerlasting saluation.

v. 38. I am perswaded, &c. The Romanists to elude this so euident a place for the certaine and sure perswasion, which the elect hauehave by faith of their saluation, doe frame vsus diuerse answers: 1. that Saint Paul had this by speciall reuelation, it is not generally giuen to all beleeuers. 2. in generall we are certaine, that all the elect shall be saued, but in particular, it is not knowne. 3. the word foreign, I am perswaded, signifieth a morall kind of assurance, not certitudinem fidei, a certaintie or assurance of faith: as the Apostle vseth the same word, Heb. 6.9. we are perswaded better things of you. Rom. 15.14. I am perswaded of you that you are full of goodnes: but Paul could not beleeue these things of others, by a certaintie of faith: to this purpose Bellarmine lib. de. iustificat. c. 9. Pererius disput. 28.4. for Paul himselfe was not certaine of his election, thus writing, 1. Cor. 9.27. I doe beate downe my bodie, &c. left when I hauehave preached to others, I my selfe should be a reprobate. Staplet. Antidot. p. 503.

Contra. 1. The Apostle, such things as he had by reuelation, faith could not be vttered, 2. Cor. 12.4. they were foreign, things not to be spoken: but this thing touching the certaintie of saluation he vttered: it was not therefore any of those secrets which were reuealed: and 2. Tim. 4.8. the Apostle sheweth how he came to be assured of a crowne of righteousnesse, euen by keeping the faith: and faith it was not laid vp onelyonly for him, but for all other, that loued the appearing of Christ.

2. This assurance was not in generall, but in particular: Christ gaue himselfe for me, Gal. 2.10. and a crowne of righteousnesse is laid vp for me, 2. Tim. 4.8.

3. There is a double kind of perswasion: persuasio fidei, the perswasion of faith, such as this of the Apostles was grounded vponupon Gods promises, which was most certaine: there was persuasio charitatis, a perswasion of charitie, which S. Paul had of others: this was not so certaine as the other, yet neither of them was coniecturall: for S. Paul, who had the gift of discerning of spirits, and could pronounce of the election of others, that their names were written in the booke of life, Philip. 4.4. had more then a coniecturall gesse of their estate: and yet it followeth not, one can not be certainly perswaded of an others saluation, therefore not of his owne.

4. To that place we answer: 1. that S. Paul speaketh not there of his eternall election, or reprobation, but saith in effect, that if his life and doctrine agreed not, which he preached to others, he might be worthily reprooued of men. 2. and yet if it were admitted, that Saint Paul should meane his reprobation with God, it followeth not by this speech, that be doubted of his saluation, but was sollicitous and careful to doe nothing, which might hinder it: a godly care bringeth them to a greater certentie: for it is a liuely and proper fruit of their election. 3. Origen vponupon this place expoundeth it of S. Pauls state in time past, aliquando …etuit, &c. he sometime feared his flesh: but the former answers are better. 4. howsoeuer, the Apostle doth not there doubt of his saluation, beeing most certainly perswaded here. See more Synops. Centur. 4. err. 21.