45 Romans

The Rheims New Testament (1582) — Romans

Saint Paul's Epistle to the Romans, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 16 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 15 of the 16 chapters, as printed.

The Argument

THE TIME VVHEN THE EPISTLE TO THE ROMANES VVAS VVRITTEN, and the Argument thereof.

THE hiſtorie of S. Paul, vntil be came to Rome, S. Luke in the Actes of the Apoſtles vvrote exactly: and though vvithout any mention of his Epiſtles, yet certaine it is, that ſome of them he vvrote before he came there, to vvit, the ⟨illegible⟩vvo vnto the Corinthians, and this to the Romanes: & (* as it ſeemeth) before them al, the Epiſtle to the Galatians. Vvherein yet becauſe he maketh mention of the fouretenth yere after his conuerſion, it appeareth, that he preached ſo long vvithout any vvriting. [Margin: Gal. 2.]

And this order may thus briefely be gathered. Firſt he preached to the Galatians Act. 16: and paſſing through Phrygia and the countrey of Galatia. Vvhereof he maketh mention himſelfe alſo, Gal. 1: Vve euangelized to you. and Gal. 4: I euangelized to you heretofore. After vvhich the falſe Apoſtles came and perſuaded them to receiue Circumciſion. Vvherevpon he ſaith Gal. 1: I maruel that thus ſo ſoone you are trāsferred from him that called you to the grace of Chriſt, vnto an other Goſpel. and vviſheth therfore Gal. 4. ſaying: And I vvould I vvere vvith you novv. And accordingly he came vnto them aftervvard, as vve reade Act. 18: Vvalking in order through the countrie of Galatia and phrygia, confirming al the Diſciples. At vvhich time alſo it ſeemeth, that he tooke order vvith them about thoſe contributions to helpe the neede of the Chriſtians in Hieruſalem, vvhereof he ſpeaketh 1. Cor. 16: And concerning the collections that are made for the ſaincts, as I haue ordeined to the Churches of Galatia, ſo doe you alſo. By vvhich vvordes alſo it is euident, that the Corinthians had not at then made their gathering. But vvhen he vvrote the Second to them (vvhere in the 11 Chapter he maketh mention of 14 yeres, not onely after his Conuerſion, as to the Galatians, but alſo after his Rapte, vvhich ſeemeth to haue bene vvhen he vvas at Hieruſalem Act. 9. foure yeres after his Conuerſion, in a traunce, as he calleth it Act. 22, 17) then vvere they readie. For ſo he ſaith 2. Cor. 8: You haue begone from the yere paſt. and 2. Cor. 9: For the vvhich I doe glorie of you to the Macedonians: that alſo Achaia is ready from the yere paſt. hovvbeit it folovveth theire: But I haue ſent the brethren, that (as I haue ſaid) you may be ready: leſt vvhen the Macedonians come vvith me, and find you vnready, vve be aſhamed. But vvhen he vvrote to the Romanes, then vvas he novv come to Corinth for the purpoſe, and had receiued theire contribution, and vvas readie to goe vvith it vnto Hieruſalem. For ſo he ſaith Rom. 15. Novv therfore I vvil goe vnto Hieruſalem to miniſter to the ſaincts. For Macedonia and Achaia haue liked vvel to make ſome cōtribution vpō the poore ſaincts that are in Hieruſalem. [Margin: The argument of the Epiſtle to the Romanes.]

So then, the Epiſtle to the Romanes vvas not the firſt that he vvrote. But yet it is and alvvaies vvas ſet firſt, becauſe of the primacie of that Church, for vvhich cauſe alſo he handleth in it, ſuch matters as perteined not to them alone, but to the vniuerſal Church, and ſpecially to al the Gentiles: to vvit, the very frame (as it vvere) of the Church of Chriſt. Tanquam enim pro ipſo Domino legatione fungens, hoc eſt, pro lapide angulari, vtrumque populum tam ex Iudais quàm ex Gentibus connectis in Chriſto per vinculum gratiae. ſo ſaith S. Auguſtine, giuing vs briefly the arguments. in engliſh thus: As being a legate for our Lord him ſelf, that is, for the corner ſtone, he knitteth together in Chriſt by the bād of Grace, both peoples, as vvel of the Ievves as of the Gentils. Shevving, that neither of them had in their Gentilitie or Iudaiſme any vvorkes to bragge of, or to chalenge to them ſelues iuſtificatiō or ſaluation thereby, but rather ſinnes they had to be ſorie for, and to humble themſelues to the faith of Chriſt, that ſo they might haue remiſsion of them, and ſtrength to doe meritorius vvorkes aftervvard. In vvhich ſort, becauſe the Gentils did humble them ſelues, therefore had they found mercy, though they neuer vviſt of the Lavv of Moyſes. But the Ievves, becauſe they ſtoode vpon their ovvne vvorkes, vvhich they did by their ovvne ſtrength, vvith the knovvledge of the Lavv (being therefore alſo called the vvorkes of the Lavv,) & ſo would not humble themſelues to beleeue in Chriſt crucified, they miſſed of mercy, and became reprobate, excepting a few Reliquiae that God of his goodnes had reſerued to himſelf. Hovvbeit in the end, vvhen the fulnes of the Gentils is come into the Church, then ſhal the fulnes of the Ievves alſo open their eies, acknowledge their errour, and ſubmit themſelues to Chriſt and his Church, in like maner. In the meane time, thoſe that haue found the grace to be Chriſtians, he exhorteth to perſeuerāce (as it vvas ſpecially needeful in thoſe times of perſecutions) and to leade their whole life now after Baptiſme in good workes: and to be careful of vnitie, bearing therefore one with an other, both Iew and Gentil, al that they may, and geuing no offence to them that are weake. Thus he diſputeth, and thus be exhorteth through the whole Epiſtle: though, if we wil diuide it by that which is principal in ech parte, vve may ſay, that vnto the 12 chapter is his diſputation: and from thence to the end, his exhortation. [Margin: * Epih. Haer. 42▪ Marcionis. Aug. in Expoſ. incho. Ep. ad Rom. · ᵃ 2. Cor. 5. · ᵇ Epheſ. 2. · The vvorkes of the Lavv.]

Novv, in thoſe points of faith, and in al others (as alſo in example of life) the commendation that he giueth to the Church of Rome, is much to be noted. Your faith is renoumed in the vvhole vvorld. and your obediēce is publiſhed into euery place. I reioyce therfore in you. And againe: you haue obeied from the hart vnto that forme of doctrine, vvhich hath been deliuered to you. And therevpon againe: I deſire you brethren, to marke them that make diſſenſions and ſcandals contrarie to the doctrine vvhich you haue learned, and auoide them. For ſuch doe not ſerue Chriſt our Lord, but theire ovvne belly: and by ſvveete ſpeaches ad benedictions ſeduce the harts of innocents. Therfore to ſhunne Luther and Caluin, and al their crewes, vve haue iuſt reaſon and good vvarrant. They make diſſenſions and ſcandals againſt the doctrine of the Romane Church. Let no man therefore be ſeduced by their ſugred vvordes. [Margin: Rom. 1. · Rom. 16. · Rom. 6. · Rom. 16.]

[Margin, at the head of the book: The church readeth S. Pauls epiſtles at Martins frō Sunday in Chriſtmas vnto Septuageſme.]

Chapter 1

The foundation of his Apoſtleſhip being laid, ⟨illegible⟩ he highly commendeth the Romanes, and proteſteth his affection tovvardes them. and ſo cōming to the matter, ſaith, our Chriſtian Catholike doctrine (that teacheth al to beleeue) to be the vvay to ſaluation: 118 becauſe the Gentiles (firſt of al) could not be ſaued by their Philoſophie, vvhereby they knevv God, for ſo much as they did not ſerue him, but Idol⟨illegible⟩ he therfore iuſtly permitting them to fall into al kind of moſt damnable ſinne.

1 PAVL the ſeruant of IESVS CHRIST, called to be an Apoſtle, * ſeparated into the Goſpel of God,

2 vvhich before he had promiſed by his Prophets in the holy Scriptures,

3 of his ſonne, (vvho vvas made to him of the ſeede of Dauid according to the fleſh,

4 vvho vvas predeſtinate the ſonne of God in povver, according to the ſpirit of ſanctification, by the reſurrectiō of our Lord IESVS CHRIST from the dead,

5 by vvhom vve haue receiued grace and Apoſtleſhip for obedience to the faith in al Nations for the name of him,

6 among vvhom are you alſo the called of IESVS CHRIST:) ⊢

7 to al that are at Rome the beloued of God, called to be ſaincts. Grace to you and peace from God our father, and our Lord IESVS CHRIST.

8 Firſt I giue thankes to my God through IESVS CHRIST for al you, becauſe ″ your faith is renoumed in the vvhole vvorld.

9 For God is my vvitnes, vvhom I ſerue ″ in my ſpirit in the Goſpel of his Sonne, that vvithout intermiſsion I make ″ a memorie of you

10 alvvaies in my praiers, beſeeching, if by any meanes I may ſometime at the length haue a proſperous iourney by the vvil of God, to come vnto you.

11 For I deſire to ſee you, that I may imparte vnto you ſome ſpiritual grace, to confirme you:

12 that is to ſay, to be comforted together in you by that vvhich is cōmon to vs both, your faith and mine.

13 And I vvil not haue you ignorant (brethren) that I haue often purpoſed to come vnto you (and haue been ſtaied hitherto) that I may haue ſome fruite in you, as alſo in the other Gentiles.

14 To the Greekes and the Barbarous, to the vviſe and the vnvviſe I am detter.

15 ſo (as much as is in me) I am ready ″ to euangelize to you alſo that are at Rome.

16 For I am not aſhamed of the Goſpel. For it is the povver of God, vnto ſaluation to euery one that beleeueth, to the Ievve firſt and to the Greeke.

17 For the iuſtice of God is reuealed therein by faith into faith: as it is vvritten: And the iuſt ″ liueth by faith.

18 For the vvrath of God from heauen ″ is reuealed, vpon al impietie and iniuſtice of thoſe men that deteine the vertitie of God in iniuſtice:

19 becauſe, that of God vvhich is knovvē, is manifeſt in them. For God hath manifeſted it vnto them.

20 For his inuiſible things, from the creation of the vvorld are ſeen, being vnderſtoode by thoſe things that are made: his eternal povver alſo & Diuinitie: ſo that they are inexcuſable.

21 Becauſe, vvhereas they knevve God, they haue not glorified him as God, or giuē thankes: but are become vaine in their cogitations, and their foliſh hart hath been darkened.

22 for, ſaying them ſelues to be vviſe, they became fooles.

23 And they changed the glorie of the incorruptible God, into a ſimilitude of the image of a corruptible man, and of foules and foure-footed beaſtes and of them that creepe.

24 (For the vvhich cauſe God hath deliuered them vp vnto the deſires of their hart, into vncleanneſſe, for to abuſe their owne bodies among them ſelues ignominiouſly.)

25 vvho haue changed the veritie of God into lying: and haue vvorſhipped & ſerued the creature rather then the creator, vvho is bleſſed for euer. Amen.

26 Therfore ″ God hath deliuered them into paſsions of ignominie. For their vvomen haue changed the natural vſe, into that vſe that is contrarie to nature.

27 And in like maner the men alſo, leauing the natural vſe of the vvoman, haue burned in their deſires one tovvard an other, men vpon men vvorking turpitude, & the revvard of their errour (vvhich they ſhould) receauing in themſelues.

28 And as they liked not to haue God in knovvledge: God deliuered them vp into a reprobate ſenſe: to doe thoſe things that are not conuenient:

29 repleniſhed vvith al iniquitie, malice, fornication, auarice, vvickednes, ful of enuie, murder, contention, guile, malignitie, vvhiſperers,

30 detractours, odible to God, contumelious, proude, hautie, inuentours of euil things, diſobedient to parents,

31 foliſh, diſſolute, vvithout affection, vvithout fidelitie, vvithout mercie.

32 Who vvhereas they knevv the iuſtice of God, did not vnderſtand that they vvhich doe ſuch things, are ″ vvorthie of death: not only they that doe them, but they alſo that conſent to the doers.

Marginal notes to Chapter 1

v. 1 The Epiſtle vpō Chriſtmas eue.
v. 1 Act. 13. 2.
v. 2 ⟨illegible⟩ Faith muſt not be ſubiect to ſenſe, reaſon, arguing or vnderſtāding, but muſt cōmaund & be obeied in humilitie and ſimplicitie.
v. 5 ᶜ ⟨non-Latin script⟩.
v. 5 ⸬ S. Auguſtine vſeth this place and the like agaīſt Heretikes, vvhich vvould dravv the common Catholike faith of al natiōs, to ſome certaine countries or corners of the world. Aug. ep. 161.
v. 9 ᶜ ⟨non-Latin script⟩
v. 9 ⸬ He praieth without intermiſſion that omitteth no day certaine times of praier. Aug. hereſ. 57.
v. 11 ⸬ The Romanes vvere conuerted and taught by S. Peter before. therefore he vſeth that ſpeach, to confirme them in their ſaith. Author Com. apud Hierony. Theodoret. in 16. Rom. & Chryſ.
v. 17 ⸬ He meaneth not Gods owne iuſtice in him ſelf, but that iuſtice vvhervvith God endueth man vvhen he iuſtifieth him. Aug. de Sp. & lit. c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iuſtice.
v. 17 Abac. 2, 4.
v. 23 ᶜ Lo theſe and the like are the Images or Idol⟨illegible⟩ ſo often condēned in the ſcriptures, and not the holy Images of Chriſt and his Saincts.
v. 24 ⸬ Eph. 4, 19. he ſaith, They haue deliuered or giuen vp them ſelues to al vncleanneſſe. By vvhich cōferēce of ſcriptur⟨illegible⟩ vve learne that them ſelues are the cauſe of their ovvne ſinne and damnation, God of his iuſtice permitting & leauing them to their ovvne vvil, and ſo giuing them vp into paſſions &c.
v. 25 ᶜ ⟨non-Latin script⟩

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

7. Grace to you and peace.] It is a kind of bleſſing rather then a prophane ſalutation, proper to the Apoſtles, of greater vertue then the benedictions of the fathers in the old Teſtament. The holy fathers of the Church ſeemed to abſteine from it for their reuerence to the Apoſtles. * The Manichees (Auguſt. cont. ep. fund⟨illegible⟩. c. 5. ⟨illegible⟩.) and other Heretikes (as alſo theſe of our time) becauſe they vvould be counted Apoſtles, often vſe it. [Margin: Apoſtolical ſalutation or bleſſing. · Epiph. h⟨illegible⟩reſ. 6⟨illegible⟩. · The ſame vſed of Heretikes.]

⟨illegible⟩. Your faith venoumed.] The holy Doctors vpon theſe vvordes of the Apoſtle, and ſpecially by our Maiſters promis * made to Peter, that his faith ſhould not faile, giue great teſtimonie for the prouidence of God in the preſeruation of the Romane faith. S. Cyprian thus: ep. 55. nu. 6. They are ſo bold to cary letters from prophan⟨illegible⟩ Schiſmatikes to the chaire of Peter and the principal Church vvhence Prieſtly vnitie roſe: not conſidering the Romanes to be them vvhoſe faith (the Apoſtle being the commender) vvas praiſed, to vvhom miſbel⟨illegible⟩ can not haue acceſſe. So. S. Hierom Apolog. adu. Ru⟨illegible⟩. li. 3 c. 4. to. 2. Knovv you, that the Romane faith commended by the Apoſtles mouth, vvil receiue no ſuch dec⟨illegible⟩ites, nor can be poſsibly changed, though an Angel taught othervviſe, being fenſed by S. Paules authoritie. Againe ep. 63 ad Par⟨illegible⟩mach. & Ocean⟨illegible⟩m. c. 4. to. 2. Whatſoeuer thou be that auoucheſt nevv ſectes, I pray ⟨illegible⟩ haue reſpect to the Romans ⟨illegible⟩res. ſpare the faith which was praiſed by the Apoſtles voice. And in an other place: Wilye knovv ô Paula and Euſto⟨illegible⟩hium, hovv the Apoſtle hath noted euery prouince vvith their proprieties? the faith of the people of Ro⟨illegible⟩ is pr⟨illegible⟩iſed. Where is there ſo g⟨illegible⟩ea⟨illegible⟩concourſe to Churches and Martyrs ſ⟨illegible⟩pul⟨illegible⟩hres? Where ſoundeth Amen like thunder from heauen, or vvhere are the temples (void of Idols) ſo ſhaken as there? Not that the Romanes haue an other faith then the reſt of the Chriſtian Churches, but that there is in them more deuotion and ſimplicitie of faith. In an other place the ſame holy Doctor ſignifieth that it is al one to ſay, the Romane faith, and, the Catholike. Apolog. 1 adu. Ruff. c. 1. So doth S. Cyprian ep. ⟨illegible⟩. num. 1. ad Antonianum: and S. Ambroſe de ⟨illegible⟩bitu fratris, in med. Vvherevpon, this vvord, Romane, is added to, Catholike, in many countries vvhere Sectes do abound, for the better diſtinction of true beleeuers from Heretikes: vvhich in al ages did hate and abhorre the Romane faith and Church, as al malefactors do their Iudges and correctors. [Margin: The Romane faith highly cōmended. · Luc. 22. · It can not falſe, not be corrupted. · Pro⟨illegible⟩. li. 2. Com. in ep. ad Gal. · The Romane ſtatiōs, a token of greater faith and deuotion. · The Catholike and Romane faith al one.]

9. Serue in ſpirit.] Diuerſe Heretikes vvhen they heare that God is a ſpirit, and muſt be ſerued and ado⟨illegible⟩ed in ſpirit, imagine, that he muſt be honoured only invvardly, vvithout ceremonies and external vvorkes: vvhich you ſee is othervviſe, for that the Apoſtle ſerued God in ſpirit, by preaching the Goſpel. To ſerue God then in ſpirit, is to ſerue him vvith faith, hope, and charitie, and vvith al vvorkes proceding of them: as to ſerue him carnally, is vvith vvorkes external, vvithout the ſaid internal vertues. [Margin: Hovv God is ſerued in ſpirit.]

9. A memorie of you.] A great example of charitie for al men, ſpecially for Prelates and Paſtors, not only to preach, but to pray continually for the conuerſion of people to Chriſtes faith: Vvhich the Apoſtle did for them vvhom he neuer knevv, in reſpect of Gods honour only and the zeale of ſoules. [Margin: Praies for conuerſion of ſoules.]

15. To euang⟨illegible⟩liza.] The Goſpel is not only the life of our Sauiour vvritten by the foure Euangeliſtes, nor only that vvhich is vvritten in the nevv Teſtamēt: but theis vvhole courſe of preaching and teaching the faith. Vvhich faith commeth ordinarily of preaching and hearing, and not of vvriting or reading. And therfore S. Paul thought not him ſelf diſcharged by vvriting to the Romanes, but his deſire vvas to preach vnto them: for that vvas the proper commiſſion giuen to the Apoſtles, to preach to al nations. The vvriting of the bookes of the Teſtament, is an other part of Gods prouidence, neceſſary for the Church in general, but not neceſſarie for euery man in particular: as to be taught and preached vnto, is for euery one of age and vnderſtanding. And therfore S. Peter (vvho vvas the cheefe of the Commiſſion) vvrote litle: many of them, vvrote nothing at al: and S. Paul that vvrote moſt, vvrote but litle in compariſon of his preaching: nor to any but ſuch as vvere conuerted to the faith by preaching before. [Margin: The Goſpel is not only the written word. · Mat. 28. · The Apoſtles vvriting, and preaching, vvhether more neceſſarie, and hovv.]

17. Liueth by faith.] In the 10. to the Hebrevves, he ſhevveth by this place of the Prophete (Abacue's) that the iuſt though he liue here in peregrination, and ſeeth not preſently nor enioyeth the life euerlaſting promiſed to him, yet holdeth faſt the hope thereof by faith. In this place he applieth the Prophetes vvordes further to this ſenſe, That it is our faith, that is to ſay, the Catholike beleefe (ſaith S. Auguſtine li. ⟨illegible⟩ cont. ⟨illegible⟩. ep. Pelag.) Which maketh a iuſt man, and diſtinguiſheth betvvene the iuſt and vniuſt, and that by the lavv of faith, and not by the lavv of vvorkes. Vvhereof it riſeth, that the Ievv, the Heathen Philoſopher, and the Heretike, though they excelled in al vvorkes of moral vertues, could not yet be iuſt: and a Catholike Chriſtian man liuing but an ordinarie honeſt life, either not ſinning greatly, or ſupplying his faults by penance, is iuſt, And this difference riſeth by faith, not that faith can ſaue any man vvithout vvorkes, For it is not a reprobate faith that vve ſpeake of, (as the holy Doctor ſaith) but that vvhich vvorketh by charitie, and therfore remitteth ſinnes and maketh one iuſt. See S. Auguſtines place. [Margin: The Catholike or Chriſtian ⟨illegible⟩aith with good vvorkes iuſtifieth, & vvithout this faith, no vvorkes whatſoeuer.]

18. Is reuealed.] By al the paſſage folovving you may ſee, that the Goſpel and Chriſts lavv conſiſteth not only in preaching faith, (though that be the ground, and is firſt alvvaies to be done:) but to teach vertuous life and good vvorkes, and to denounce damnation to al them that commit dealdy ſinnes and repent not. And againe vve ſee that not only lacke of faith is a ſinne, but al other actes done againſt Gods commaundements. [Margin: Not only faith.]

26. Hath deliuered them vp.] As he ſaith here, God deliuered them vp, ſo to the Epheſians (c. 4, 19) he ſaith of the ſame perſons and things, They deliuered them ſelues vp to al vncleanneſſe. So that it is not meant here that God doth driue, force, or cauſe any man to ſinne, as diuers blaſphemous Heretikes do hold: but only that by his iuſt iudgement, for their ovvne deſeruing, and for due puniſhment of their former greuous, offenſes, he vvithholdeth his grace from them, and ſo ſuffereth them to fall further into other ſinnes. As, for their crime of Idolatrie, to ſuffer them to fall into vnnatural abominations: as novv for hereſie, he taketh his grace and mercie from many, and ſo they fall headlong into al kind of turpitude as contrarievviſe, for il life, he ſuffereth many to fall into hereſie. And for Chriſtes ſake let euery one that is entangled vvith the ldolatrie of this time, that is to ſay, vvith theſe nevv ſectes, looke vvel into his ovvneconſcience, vvhether his forſaking the true God, may not come vnto him for a puniſhment of his former or preſent il life vvhich he liueth. [Margin: God is not the author of ſinne. · God puniſheth ſinne by permitting men to fall further and further.]

12. Worthy of death.] Here you ſee vvhy the Church taketh ſome ſinnes to be deadly, and calleth them mortal: to vvit, becauſe al tha⟨illegible⟩ doe them, are vvorthy of damnation: others be venial, that is to ſay, pardonable of their ovvne nature and not vvorthy of damnation. [Margin: Sinnes mortal and venial.]

Chapter 2

N⟨illegible⟩vv alſo he ſhevveth that neither the levves could be ſaued by the knovvledge of the Lavv, of the vvhich they did ſo much bragg⟨illegible⟩ againſt the Gen⟨illegible⟩ils, ſeing they did notvvithſtanding ſinne as the Gentils did. 14 And therfore that the true levv is the Chriſtian (though he be a Gentil) vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth.

1 FOR the vvhich cauſe thou art inexcuſable ô man vvhoſoeuer ″ thou be that iudgeſt. For vvherein thou iudgeſt an other, thou condemneſt thy ſelf. for thou doeſt the ſame things vvhich `thou' iudgeſt.

2 For vve knovv that the iudgement of God is according to veritie vpon them that doe ſuch things.

3 And doeſt thou ſuppoſe this ô man that iudgeſt them which doe ſuch things, and doeſt the ſame, that thou ſhalt eſcape the iudgement of God?

4 Or ″ doeſt thou contemne the riches of his goodnes, and patience, and longanimity, not knovving that the benignity of God bringeth thee to penance?

5 But according to thy hardnes and impenitent hart, thou heapeſt to thy ſelf vvrath, in the day of vvrath and of the reuelation of the iuſt iudgement of God,

6 vvho vvil * render to euery man ″ according to his vvorkes.

7 to them truely that according to patience in good vvorke, ſeeke glorie and honour and incorruption, life eternal.

8 but to them that are of contention, and that obey not the truth, but giue credite to iniquitie, vvrath and indignation.

9 Tribulation and anguiſh vpon euery ſoul of man that vvorketh euil, of the Ievve firſt and of the Greeke:

10 but glorie and honour and peace to euery one that vvorketh good, to the Ievv firſt and to the Greeke.

11 for * there is no acception of perſons vvith God.

12 For vvhoſoeuer haue ſinned vvithout the Lavv, vvithout the Lavv ſhal periſh: and vvhoſoeuer haue ſinned in the Lavv, by the Lavv ſhal be iudged.

13 For * ″ not the hearers of the Lavv are iuſt vvith God: but the doers of the Lavv ″ ſhal be iuſtified.

14 For vvhen the Gentiles vvhich haue not the Lavv, naturally doe thoſe things that are of the Lavv: the ſame not hauing the Lavv, them ſelues are a lavv to them ſelues:

15 vvho ſhevv the vvorke of the Lavv vvritten in their hartes, their conſcience giuing teſtimonie to them, and among them ſelues mutually their thoughtes accuſing, or alſo defending,

16 in the day vvhen God ſhal iudge the ſecretes of men, according to my Goſpel, by IESVS CHRIST.

17 But if thou be ſurnamed a Ievv, and reſteſt in the Lavv, and doeſt glorie in God,

18 and knovveſt his vvil, and approueſt the more profitable things, inſtructed by the Lavv,

19 preſumeſt that thy ſelf art a leader of the blinde, a light of them that are in darknes,

20 a teacher of the foliſh, a maiſter of infants, hauing the forme of ſcience & of veritie in the Lavv.

21 Thou therfore that teacheſt an other, teacheſt not thy ſelf: that preacheſt, men ought not to ſteale, thou ſtealeſt:

22 that ſaieſt men ſhould not commit aduoutrie, thou committeſt aduoutrie: that abhorreſt idols, thou doeſt ſacrilege:

23 that doeſt glorie in the Lavv, thou by preuatication of the Lavv doeſt diſhonour God. (

24 For the name of God through you is blaſphemed among the Gentiles, as it is vvriten.)

25 Circumciſion in deede profiteth, if thou obſerue the Lavv: but if thou be a preuaricátour of the Lavv, thy circumciſion is become prepuce.

26 If then the prepuce ″ keepe the iuſtices of the Lavv: ſhal not his prepuce be reputed for circumciſion?

27 and ſhal not that vvhich of nature is prepuce, fulfilling the Lavv, iudge thee, that by the letter and circumciſion art a preuaricátour of the Lavv?

28 For not he that is in open ſhevv, is a Ievv, not that vvhich is in open ſhevv, in the fleſh, is circumciſion:

29 but he that is in ſecrete, is a Ievv: and the circumciſion of the hart, ″ in ſpirit, not in the letter: vvhoſe praiſe is not of men, but of God.

Marginal notes to Chapter 2

v. 6 Good men alſo according to the merits of their good vvil ſhal haue their reward. Aug. ⟨illegible⟩p. 4⟨illegible⟩.
v. 7 Pſ. 61, 13▪
v. 9 ᶜ That is. the Gentile.
v. 10 Deu. 10, 17. Act. 10. 34.
v. 13 Mt. 7, 21▪
v. 13 Ia. 1, 22▪
v. 21 ⸬ It is a ſhameful and damnable thing for preachers, teachers, or other guides of mens life, to commit the ſame things them ſelues which they reproue in other.
v. 23 Eſ. 52, 5.
v. 23 Ez. 36, 20.
v. 24 ᶜ It is a great ſinne that by the i⟨illegible⟩ life of the faithful, our Lordes name ſhould be il ſpoken of amōg the miſbeleuers, & many vvithdravven from the true religiō thereby▪
v. 25 ⸬ Prepuce is the foreſkinne not circumciſed, & therfore ſignifieth the Gentiles, or the ſtate and conditiō of the Gentiles: as circumciſiō, the Ievves and their ſtate.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

1. Thou that iudgeſt.) Such as by publike authoritie either ſpiritual or temporal haue to puniſh offenders, be not forbidden to iudge or condemne any for their offenſes, though them ſelues be ſometimes guilty in their conſcience of the ſame or greater: yet may it be matter of aggrauating ſinnes before God, vvhen they vvil not repent of thoſe offenſes them ſelues, for the vvhich they puniſh others. but if they be open offenders them ſelues, in the ſame ſort for vvhich they iudge other, they giue ſcandal, and thereby aggrauate their ſinnes very much. Proprely here he forbiddeth to charge an other falſely or truely vvith theſe crimes vvhereof him ſelf is as farre guilty or more then the other, as the Ievves ſpecially did the Gentils, to vvhom he ſpeaketh here. [Margin: Iudging other men.]

4. Doeſt thou contemne?) This proueth that God offereth his grace and mercie to many, and by long patience and ſufferance expecteth their repētance, differring their puniſhment of purpoſe that they may amend, and that he is not delighted in their perdition, nor is the cauſe of their ſinne: but contrarievviſe that they harden their ovvne hartes, and of their ovvne free vvil relect his grace and contemne his benignitie. [Margin: Gods long ſuffering is for our repentance.]

6. According to his vvorkes.) Though the holy Apoſtles ſpecial purpoſe be in this Epiſtle, to commend vnto the Gentiles that truſted ſo much in their moral vvorkes, the faith in Chriſt: yet leſt any man ſhould thinke or gather vntruely of his vvordes, that Chriſtian mens vvorkes vvere not meritorious or the cauſe of Saluation, he expreſly vvriteth, that God giueth as vvel euerlaſting life and glorie to men, for and according to their good vvorkes, as he giueth damnation for the contrarie vvorkes. And hovv ſo euer Heretikes fondly flee from the euidence of theſe places, yet S. Auguſtine ſaith, Life euerlaſting to be rendered for good vvorkes according to this manifeſt Scripture, God ſhal render to euery man according to his vvorkes. [Margin: Good vvorkes meritoriou⟨illegible⟩. · Li. de grat. & lib. arb. c. 8.]

13. Not the hearers.) This ſame ſentence agreable alſo to Chriſtes vvordes (Mat. ⟨illegible⟩, 21▪) is the very ground of S. Iames diſputation, that not faith alone, but good vvorkes alſo do iuſtifie. Therfore S. Paul (hovvſoeuer ſome peruerſly conſter his vvordes in other place) meaneth the ſame that S. Iames. And here * he ſpeaketh not properly of the firſt iuſtification, vvhen an Infidel or il man is made iuſt, vvho had no acceptable vvorkes before to be iuſtified by (of vvhich kind he ſpecially meaneth in other places of this Epiſtle) but he ſpeaketh of the ſecond iuſtification or increaſe of former iuſtice, vvhich he that is in Gods grace, daily procedeth in, by doing al kind of good vvorkes, vvhich be iuſtices, and for doing of vvhich, he is iuſt in deede before God. and of this kinde doth S. Iames namely treate. Vvhich is directly againſt the Heretikes of this time, vvho not only attribute nothing to the vvorkes done in ſinne and infidelitie, but eſteeme nothing at al of al Chriſtian mens vvorkes tovvard iuſtification and ſaluation, condemning them as vncleane, ſinful, hy pocritical, Phariſaical: vvhich is directly againſt theſe & other Scripture, and plaine blaſpheming of Chriſt and his grace, by vvhoſe ſpirit and cooperation vve doe them. [Margin: Aug. de Sp. & lit. c. 16. to. 3. · The firſt, iuſtification, vvithout vvorkes: the ſecond, by vvorkes. · S. Paul ſpeaketh of the firſt ſpecially, S. Iames of the ſecond.]

13. Shal be iuſtified.) Of al other Articles deceitfully handled by Heretikes, they vſe moſt guile in this of Iuſtification: and ſpecially by the equiuocation of certaine vvordes, vvhich is proper to al contentious vvranglers, and namely in this vvord, Iuſtifie, Vvhich becauſe they finde ſometime to ſignifie the acquiting of a guilty man of ſome crime vvhere of he is in deede guilty, & for vvhich he ought to be condemned, (as by mans iudgement either of ignorance or of purpoſe often a very malefactor is deemed or declared and pronounced innocent) they falſly make it ſo ſignifie in this place and the like, vvhereſoeuer man is ſaid to be iuſtified of God for his vvorkes or othervviſe: as though it vvere ſaid, that God iuſtifieth man, that is to ſay, imputeth to him the iuſtice of Chriſt, though he be not in deede iuſt: or of fauour reputeth him as iuſt, vvhen in deede he is vvicked, impious, and vniuſt. Vvhich is a moſt blaſphemous doctrine againſt God, making him either ignorant vvho is iuſt, and ſo to erre in his iudgement, or not good, that can loue and ſaue him vvhom he knovveth to be euill. And a maruelous pitieful blindnes it is in the Churches Aduerſaries, that they ſhould thinke it more to Gods glorie, and more to the commendation of Chriſtes iuſtice, merites, and mercie, to call and count an il man ſo continuing, for iuſt: then by his grace and mercie to make him of an il one, iuſt in deede, and ſo truely to iuſtifie him, or as the vvord doth here ſignifie, to eſteeme and approue for iuſt in deede, him, that by his grace keepeth his lavv and commaundements. For, that the keepers or doers of the commaundements be iuſt and ſo reputed, it is plaine by the correſpondence to the former vvordes, Not the hearers are iuſt, but the doers. Vvherevpon S. Auguſtine de Sp. & lit. c. 26. to. ⟨illegible⟩. hath theſe vvordes, When it is ſaid, The doers of the Lavv ſhalbe iuſtified, vvhat other thing is ſaid, then. The iuſt ſhalbe iuſtified? for the doers of the Lavv verily are iuſt. [Margin: Againſt imputatiue iuſtice. · True inherent iuſtice more for Gods glorie, & for the commendation of Chriſts merites.]

26. Keepe the iuſtices.) If a Gentile either novv ſince Chriſt, by his grace and faith, or any other before Chriſt, not of the ſtocke of Abraham, through the Spirit of God keepe the iuſtices of the Lavv, he is iuſt no leſſe then if he had been outvvardl⟨illegible⟩ circumciſed, and ſhal condemne the circumciſed Ievv not keeping the Lavv, vvithout vvhich, his outvvard Sacrament can not ſerue him, but ſhal be much to his condemnation, that hauing the Lavv and peculiar Sacraments of God, he did not keepe the Lavv, nor invvardly exerciſe that in his hart vvhich the outvvard ſigne did import. And al this is no more but to inſinuate that true iuſtice is not in faith only or knovvledge of the Lavv, or in the name either of Ievv or Chriſtian, but in doing good vvorkes and keeping the Lavv by Gods grace. [Margin: True iuſtice both in Ievv and Gentile, is by keeping the Lavv.]

29. In ſpirit, not letter.] The outvvard ceremonies, Sacraments, threates, and commaundements of God in the Lavv, are called the letter: the invvard vvorking of God in mens hart, and enduing him vvith faith, hope, and charitie, and vvith loue, liking, vvil, and abilitie to keepe his commaundements by the grace and merites of Chriſt, are called the ſpirit. In vvhich ſenſe, the carnal Ievv vvas a Ievv according to the letter, and he vvas circumciſed after the letter: but the true beleeuing Gentil obſeruing by Gods grace in hart and in Gods ſight, that vvhich vvas meant by that carnal ſigne, is a Ievv according to the ſpirit, and iuſtified by God. Of the ſpirit and letter S. Auguſtine made a famous vvorke, very neceſſarie for the vnderſtanding of this Epiſtle. [Margin: The letter, and the ſpirit. · The carnal, and ſpiritual Ievve. · de ſp. & lit. to. 3.]

Chapter 3

He graunteth that the Ievves did paſſe the Heathen Gentils, in Gods benefits, 9 but not in their ovvne vvorkes. concluding, that he hath ſhevved, both Ievv and Gentil to be ſinners: 18 and therfore (inferring) that there muſt be ſome other vvay to Saluation, indifferent to both▪ vvhich is to beleeue in IESVS CHRIST, that for his ſake their ſinnes may be forgiuen them.

1 WHAT preeminence then hath the Ievv, or what is the profit of circumciſion?

2 Much by al meanes. Firſt ſurely becauſe the vvordes of God vvere cōmitted to them.

3 for vvhat if certaine of them haue not beleeued? Hath their incredulitie made the faith of God fruſtrate?

4 God forbid. but * God is true: & * euery man a lyer, as it is vvritten: That thou maieſt be iuſtified in thy vvordes, and ouercome vvhen thou art iudged.

5 But ″ if our iniquitie commend the iuſtice of God, vvhat ſhal vve ſay? Is God vniuſt that executeth vvrath? (I ſpeake according to man)

6 God forbid othervviſe hovv ſhal God iudge this vvorld?

7 For if the veritie of God hath abounded in my lie, vnto his glorie, vvhy am I alſo yet iudged as a ſinner,

8 and not (as vve are blaſphemed, and as ſome report vs to ſay) let vs doe euil, that there may come good? vvhoſe damnation is iuſt.

9 Vvhat then? do vve excel them? No, not ſo. For vve haue argued the Ievves and the Greekes, al to be vnder ſinne:

10 as it is vvritten: That ″ there is not any man iuſt,

11 there is not that vnderſtandeth, there is not that ſeeketh after God.

12 Al haue declined, they are become vnprofitable together: there is not that doeth good, there is not ſo much as one.

13 Their throte is an open ſepulchre, vvith their tonges they dealt deceitefully. The venim of aſpes vnder their lippes.

14 Vvhoſe mouth is ful of malediction and bitternes:

15 Their feete ſvvift to ſhede bloud.

16 Deſtruction and infelicitie in their vvaies:

17 and the vvay of peace they haue not knovven.

18 There is no feare of God before their eies.

19 And vve knovv that vvhatſoeuer the Lavv ſpeaketh, to them it ſpeaketh that are in the Lavv: that euery mouth may be ſtopped, and al the vvorld may be made ſubiect to God:

20 becauſe * ″ by the vvorkes of the Lavv no fleſh ſhal be iuſtified before him. For by the Lavv is the knovvledge of ſinne.

21 But novv vvithout the Lavv ″ the iuſtice of God is manifeſted: teſtified by the lavv and the Prophets.

22 And the iuſtice of God by faith of IESVS CHRIST, vnto al and vpō al that beleeue in him. For there is no diſtinction.

23 For al haue ſinned: and doe neede the glorie of God.

24 Iuſtified gratis by his grace, by the redemption that is in CHRIST IESVS,

25 vvhom God hath propoſed a propitiation', by faith in his bloud, to the ſhevving of his iuſtice, for the remiſſion of former ſinnes,

26 in the toleration of God, to the ſhevving of his iuſtice in this time: that he may be iuſt, and iuſtifying him that is of the faith of IESVS CHRIST.

27 Vvhere is then thy boaſting? it is excluded. by vvhat lavv? of deedes? No, but by the lavv of faith.

28 For vve account a man to be iuſtified ″ by faith vvithout the vvorkes of the Lavv.

29 Is he God of the Ievves only? is he not alſo of the Gentiles? Yes of the Gentiles alſo.

30 For it is one God, that iuſtifieth circumciſion by faith, and prepuce by faith.

31 Do vve then deſtroy the Lavv by faith? God forbid. but vve do eſtabliſh the Lavv.

Marginal notes to Chapter 3

v. 3 Io. 3, 33.
v. 4 ⸬ ⟨illegible⟩od only by nature is true, al mere men by nature may lie, deceiue and be deceiued: yet God by his grace & ſpirit may and doth preſerue the Apoſtles and principal Gouerners of his people & the Church and Councels in al truth, though they vvere and are mere men.
v. 4 Pſ. 115, 11.
v. 4 Pſ. 50, 6.
v. 10 Pſ. 13, 1. 52, 3.
v. 12 Pſ. 5, 11.
v. 13 Pſ. 139, 4▪
v. 13 ᶜ Aſpidum. A kinde of litle ſerpents.
v. 14 Pſ, 9, 7.
v. 16 Eſ. 19, 7.
v. 17 Pro. 1, 16▪
v. 19 Pſ. 35, 2.
v. 20 Gal. 2, 16.
v. 22 ᶜ To beleeue in him, here compriſeth not only the act of faith, but of hope & charitie, as the Apoſtle explicateth him ſelf. Galat. 5, 6.
v. 24 ⸬ No man atteineth his firſt iuſtification by the merites either of his faith or workes, but merely by Chriſtes grace and mercie: though his faith & workes proced⟨illegible⟩g of grace be diſpoſitiōs & preparations therevnto.
v. 25 ` propitiatour▪

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

5. If your iniquitie.) No maruel that many novv a da⟨illegible⟩es deduce falſe and deteſtable concluſions out of this Apoſtles high and hard vvritings, ſeeing that S. Peter noted it in his daies, and him ſelf here confeſſeth that his preaching and ſpeaches vvere then falſely miſconſtrued: as though he ⟨illegible⟩ad taught that the Ievves and Gentils il life and incredulity had been directly the cauſe of Gods more mercie, and that therfore ſinne commeth of God to the aduancement of his glorie, and conſequently that men might or ſhould doe il, that good might enſue thereof. Vvhich blaſphemous conſtructions they tooke of theſe and the like vvordes: vvhere ſinne abounded, there did grace more abound, and, The Lavv entered in, that ſinne might abound. and our our of the Pſalme 50. That thou maieſt be iuſtified in thy vvordes, and ouercome vvhen thou art iu⟨illegible⟩ged. As though he meant that men do ſinne, to the end that God may be iuſtified. And at al theſe and the like places of the Apoſtle though forevvarned by S. Peter, and by the Apoſtles ovvne defenſe and Proteſtation, that he neuer meant ſuch horrible things, yet the vvicked alſo of this time do ſtumble and fall. But the true meaning is in al ſuch places, that God can and doth vvhen it pleaſeth him, conuert thoſe ſinnes vvhich man committeth againſt him and his commaundements, to his glorie: though the ſinnes them ſelues ſtand not vvith his vvil, intention, nor honour, but be directly againſt the ſame, and therfore may not be committed that any good may fall. for, vvhat good ſo euer accidentally falleth, it procedeth not of the ſinne, but of Gods mercie that can pardon, and of his omnipotencie that can turne il to good. And therfore againſt thoſe earnal interpretations, S. Paul very carefully & diligently giueth reaſon alſo in this place v. 6, that it is impoſſible: becauſe God could not iuſtly puniſh any man, nor ſit in iudgement at the later day for ſinne vvithout plaine iniurie, if either him ſelf vvould haue ſinne committed, or man might doe it to his glorie. Therfore let al ſincere readers of the Scriptures, and ſpecially of S. Pauls vvritings, hold this for a certaintie, as the Apoſtles ovvne defenſe (vvhatſoeuer he ſeeme to ſay hereafter ſounding in their ſenſe, that ſinne commeth of God, or may therfore be committed that he may vvorke good thereof) that the Apoſtle him ſelf condemneth that ſenſe as ſlaunderous and blaſphemous. [Margin: 2. ⟨illegible⟩et. 3. · S. Paules ſpeaches miſtaken of the vvicked▪ · Ro. 5, 2⟨illegible⟩. · Ro. 3, 4. · The ſenſe of the places that ſound, as if God cauſed ſinne.]

10. Not any iuſt] Theſe general ſpeaches, that both Ievv and Gentile be in ſinne, and none at al iuſt, are not ſo to be taken, that none in neither ſort vvere euer good: the Scriptures expreſly ſaying that Iob, Zacharie, Eliſabeth, and ſuch like, vvere iuſt before God, & it vvere blaſphemie to ſay that theſe vvordes alleaged out of the 13 Pſalme, vvere meant in Chriſtes mother, in S. Iohn the Baptiſt, in the Apoſtles &c. For, this only is the ſenſe: that neither by the lavv of nature, nor lavv of Moyſes, could any man be iuſt or auoid ſuch ſinnes as here be reckened, but by faith and the grace of God, by vvhich there vvere a number in al ages (ſpecially among the Ievves) that vvere iuſt and holy, vvhom theſe vvordes touch not, being ſpoken only to the multitude of the vvicked, vvhich the Prophet maketh as it vvere a ſeueral body conſpiring againſt Chriſt, and perſecuting the iuſt and godly, of vvhich il companie he ſaith, that none vvas iuſt nor feared God. [Margin: Iob. 1. · Hovv it is ſaid, none iuſt. · * Luc. 1⟨illegible⟩]

20. By the vvorkes of the Lavv.) S. Hierom and S. Chryſoſtom expound this of the ceremonial vvorkes only, and in that ſenſe the Apoſtle ſpecially proſecuteth this propoſition in his Epiſtle to the Galatians but it is true alſo of al mans moral vvorkes done vvithout faith & the grace of God: vvhich can not be acceptable or auailable in Gods ſight, to iuſtifie any man, And ſo S. Auguſtine taketh it de Sp. & lit. c. ⟨illegible⟩. to. ⟨illegible⟩. [Margin: No vvorkes auaile vvithout faith and grace.]

22. Iuſtice of God) Bevvare of the vvicked and vaine commentarie of the Caluiniſtes, gloſing, the iuſtice of God to be that vvhich is reſident in Chriſt, apprehended by our faith: and ſo that imputed to vs vvhich vve in deede haue not, Vvherein at once they haue forged them ſelues againſt Gods manifeſt vvord, a nevv no iuſtice, a phantaſtical apprehenſion of that vvhich is not, a falſe faith and vntrue imputation, vvhereas the iuſtice of God here, is that vvherevvith he endueth a man at his firſt conuerſion, and is novv in a man, and therfore mans iuſtice: but yet Gods Iuſtice alſo, becauſe it is of God. Of this iuſtice in vs, vvhereby vve be truely iuſtified and in deede made iuſt, S. Auguſtine ſpeaketh thus: The grace of Chriſt doth vvorke our illumination and iuſtification invvardly alſo. And againe, He giueth to the faithful the moſt ſecrete grace of his Spirit, vvhich ſe⟨illegible⟩retly he povvreth into infants alſo. And againe, They are iuſtified in Chriſt that beleeue in him through the ſecrete communication and inſpiration of ſpiritual grace, vvhereby euery one leaneth to our Lord. And againe, Hemaketh iuſt ⟨illegible⟩e⟨illegible⟩evving by the Spirit, and regeneration by grace. [Margin: The Heretikes phantaſtical or imputatiue iuſtice. · De p⟨illegible⟩mer. li. 1 ⟨illegible⟩. 9. 10. · True inhaerent iuſtice.]

28. By faith, vvithout vvorkes.) This is the place vvherevpon the Proteſtants gather falſly their only faith, and vvhich they commonly auouch, as though the Apoſtle ſaid, that only faith doth iuſtifie. Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Chriſt before our conuerſion: neither excluding the Sacraments of Baptiſme or Penance, not hope and charitie, or other Chriſtian vertues, al vvhich be the iuſtice of faith, as the good vvorkes proceding thereof, be likevviſe the lavv and iuſtice of faith. Al vvhich the Aduerſaries vvould exclude by foiſting in the ter⟨illegible⟩e, only. Of vvhich kind of men S. Auguſtine vpon this place faith thus: Men not vnderſtanding that vvhich the Apoſtle ſaith, (vve counte a man to be iuſtified by faith vvithout the vvorkes of the Lavv) did thinke that he ſaid, faith vvould ſuffiſe a man though he liued il and had no good vvorkes. Which God forbid the veſſel of election ſhould thinke: vvho in a certaine place after he had ſaid, * In Chriſt IESVS neither circumciſion nor prepuce auaileth any vvhit, he ſtraight added, but faith vvhich vvorketh by loue. [Margin: Vvhat vvorkes are excluded from iuſtification. · de grat, & lib. arb. c. 7. · Gal. 1.]

Chapter 4

That Abraham vvas not iuſtified by his ovvne povver, but by Gods grace, in vvhom he beleeued (6 vvhich is a vvay for the ſinner alſo to come to iuſtice.) 9 And that, ſeing he vvas not as then circumciſed, not only the circumciſed lovv, but alſo the vncircumciſed Gentil may by beleeuing the Chriſtian faith, come to iuſtice, as Abraham did: ⟨illegible⟩ ſpecially conſidering alſo, that Abraham vvas promiſed to be Father of the vvhole vvorld, and not only of the Ievves, to vvhom onely the Lavv vvas giuen: and that, not to fulfil the promiſe, but for an other cauſe.

1 VVHAT ſhal vve ſay then that ″ Abraham did finde, our father according to the fleſh?

2 For if Abraham vvere iuſtified ″ by vvorkes: he hath glorie, but not vvith God.

3 For vvhat ſaieth the Scripture? Abraham beleeued God, and it vvas reputed him to iuſtice.

4 But ″ to him that vvorketh, the revvard is not imputed according to grace, but according to dette.

5 But ″ to him that vvorketh not, yet beleeueth in him that iuſtifieth the impious, his faith is reputed to iuſtice according to the purpoſe of the grace of God.

6 ″ As Dauid alſo termeth the bleſſednes of a man, to vvhom God reputeth iuſtice vvithout vvorkes,

7 Bleſſed are they, vvhoſe iniquities be forgiuen, and vvhoſe ſinnes be ″ couered.

8 Bleſſed is the man to vvhom our Lord hath not imputed ſinne.

9 This bleſſednes then doth it abide in the circumciſion, or in the prepuce alſo? For vve ſay that vnto Abraham faith vvas reputed to iuſtice.

10 Hovv vvas it reputed? in circumciſion, or in prepuce? Not in circumciſion, but in prepuce.

11 And * he receiued the ſigne of circumciſion, ″ a ſeale of the iuſtice of faith that is in prepuce: that he might be the father of al that beleeue by the prepuce, that vnto them alſo it may be reputed to iuſtice:

12 and might be father of circumciſion, not to them only that are of the circumciſion, but to them alſo that folovv the ſteppes of the faith that is in the prepuce of our father Abraham.

13 For not by the Lavv vvas the promiſſe to Abraham, or to his ſeede, that he ſhould be heire of the vvorld: but by the iuſtice of faith.

14 For if they that are of the Lavv, be heires: faith is made voide, the promiſſe is aboliſhed.

15 For the Lavv vvorketh vvrath. For vvhere is no lavv, neither is there preuarication.

16 Therfore of faith: that according to grace the promiſſe may be firme to al the ſeede, not to that only vvhich is of the Lavv, but to that alſo vvhich is of the faith of Abraham, vvho is the father of vs al, (as it is vvritten:

17 For, a father of many nations haue I appointed thee) before God, vvhom thou didſt beleeue', vvho quickeneth the dead: and calleth thoſe things that are not, as thoſe things that are.

18 Vvho contrarie to hope beleeued in hope: that he might be made the father of many nations, according to that vvhich vvas * ſaid to him: So ſhal thy ſeede be, as the ſtarres of heauen, and the ſand of the ſea.

19 And he vvas not vveakened in faith: neither did he cōſider his ovvne body novv quite dead, vvhereas he vvas almoſt an hundred yeres old, and the dead matrice of Sara.

20 In the promiſſe alſo of God he ſtaggered not by diſtruſt: but vvas ſtrengthened in faith, giuing glorie to God:

21 moſt fully knovving that vvhatſoeuer he promiſed, he is able alſo to doe.

22 Therfore vvas it alſo reputed him to iuſtice.

23 And it is not vvritten only for him, that it vvas reputed him to iuſtice:

24 but alſo ″ for vs, to vvhom it ſhal be reputed beleeuing in him, that raiſed vp IESVS CHRIST our Lord from the dead,

25 vvho vvas deliuered vp for our ſinnes, and roſe againe for our iuſtification.

Marginal notes to Chapter 4

v. 2 Gen. 5, 6.
v. 3 Gal. 3, 6.
v. 3 Ia. 2, 23.
v. 4 ᶜ ⟨non-Latin script⟩
v. 5 ᶜ ⟨non-Latin script⟩
v. 6 Pſ. 31, 1.
v. 9 ⸬ The vvord. Reputed. doth not diminiſh the truth of the iuſtice, as though it vvere reputed for iuſtice, being not iuſtice in deede, but ſignifieth, that as it vvas in it ſelf, ſo God eſteemed & reputed it, as the ſame greeke vvord muſt needes be taken v. 4. next going before, & 1 Cor. 4, ⟨illegible⟩. and els where.
v. 11 ᶜ Our Sacraments of the nevv Lavv giue ex opere operato that grace and iuſtice of faith vvhich here is commended. vvhereas circūciſiō vvas but a ſigne or marke of the ſame.
v. 11 Gen. 17, 10.
v. 16 Gen. 17, 4.
v. 17 ` he beleeued,
v. 18 Gen. 15, 5.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

1. Abraham.] The Apoſtle diſputing in this chapter, as before, againſt them that thought they might be iuſtified by their vvorkes done vvithout the grace of Chriſt and faith in him, propoſeth Abraham for an example, and proueth that he had no iuſtice nor eſtimation of iuſtice before God by any vvorkes done before he had faith, or that proceded not of faith and Gods grace. [Margin: Abrahams Workes before faith.]

2. By vvorkers.] If Abraham did any commendable vvorkes before he beleeued Chriſt, as many Philoſophers did, men might count him iuſt therfore, but in Gods ſign (vvho accepteth nothing vvithout faith in him, or that procedeth not from his grace) he ſhould neuer haue had the eſtimation of a iuſt man. Therfore God in the Scriptures reputing him as a iuſt man, giueth the cauſe therof, ſaying. Abraham beleeued God, and it vvas reputed to him for iuſtice. [Margin: Iuſtice before men, and iuſtice before God.]

4▪ To him that vvorketh.] That is to ſay, He that preſumeth of his ovvne vvorkes as done of him ſelf vvithout faith, Gods helpe, and grace: and ſaying, that grace or iuſtification vvere giuen to him for his vvorkes: this man doth chalenge his iuſtification as dette, and not as of fauour and grace. [Margin: Not vvorkes, but mere grace is cauſe of our firſt iuſtificatiō.]

5. To him that vvorketh not] He vvorketh not (in this place) that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cauſe of his iuſtification, but faith in Chriſt, and that proceding of mere grace. Vvherevpon S. Auguſtine ſaith: Knovv thou that faith found thee vniuſt. And if faith giuen to thee, made the iuſt, it found thee a vvicked one vvhom it might make iuſt. If it found thee vvicked, and of ſuch an one made thee iuſt, vvhat vvorkes hadſt thou being then vvicked? None couldeſt thou haue (nor canſt haue) before thou beleeudſt. Beleeue then in him that iuſtifieth the impious, that thy good vvorkes may be good vvorkes in deede. Auguſt. in Pſal. 31.

6. As Dauid termeth.] The Proteſtants for, termeth, tranſlato, deſcribeth, for that they vvould haue the ignorant beleeue, the vvhole nature & definition of Iuſtification to be nothing els but remiſſion of ſinnes, and no grace or inherent iuſtice giuen from God at al. Vvhen the Apoſtle vvould ſay nothing els, but that in the firſt juſtificatiō God findeth no good vvorkes or merites to revvard, but only ſinnes, to forgiue vnto ſuch as haue faith in him. [Margin: ᶜ ⟨non-Latin script⟩ · Heretical tranſlation.]

7. Couered. 8. not imputed.] You may not gather (as the Heretikes doe) of theſe termes, couered, and not imputed, that the ſinnes of men be neuer truely forgiuen, but hidden only, for that derogateth much to the force of Chriſtes bloud and to the grace of God, by vvhich our offences be truly remitted. He is the Lambe that taketh avvay the ſinnes of the vvorld, that vvaſheth, and blotteth out our ſinnes, therfore to couer them, or, not to impute them, is, not to charge vs vvith our ſinnes, becauſe by remiſſion they be cleane taken avvay: othervviſe it vvere but a ⟨illegible⟩eined forgiueneſſe. See S. Auguſtine in pſal. 3⟨illegible⟩ enarrat. ⟨illegible⟩. [Margin: Vvhat is, Sinnes couered or not imputed. · Io. 1, 29, 2 Cor. 6, 11. · Apoc. 1, 5.]

11. A ſeale.] The Heretikes vvould proue hereby, that the Sacraments of the Church giue not grace or iuſtice of faith, but that they be notes, markes, and badges only of our remiſſion of ſinnes had by faith before: becauſe Abraham vvas iuſt before, and tooke this Sacrament for a ſeale thereof only. To vvhich muſt be anſvvered, that it folovveth not that it is ſo in al, becauſe it vvas ſo in the Patriarch, vvho vvas iuſt before, and vvas therfore as it vvere the founde: of Circumciſion, or he in vvhom God vvould firſt eſtabliſh the ſame: no more then it folovveth that, becauſe the Holy Sacrament of the Altar remitted not ſinnes to Chriſt nor iuſtified him, therefore it hath that effect in none. Looke S. Auguſtine de baptiſmo contra Donatiſtas li. 4. c. 24. Vvhere you ſhal ſee that (though not in Abraham) yet in Iſaac his ſonne, and ſo conſequently in the reſt, the Sacrament vvent before, and iuſtice folovved. [Margin: The Sacramēts are not mere markes, but cauſes of iuſtification.]

24. For vs, to vvhom it ſhal be reputed.] By this it is moſt plaine againſt our Aduerſaries, that the ſaith vvhich vvas reputed for iuſtice to Abraham, vvas his beleefe of an Article reuealed to him by God, that is to ſay, his aſſent and credit giuen to Gods ſpeaches: as in vs his poſteritie according to the ſpirit, it is here plainely ſaid, that iuſtice ſhal be reputed to vs by beleeuing the Articles of Chriſtes death and Reſurrection, and not by any fond ſpecial faith, fiducia or confidence of eche mans ovvne ſaluation, to eſtabliſh the vvhich fiction, they make no account of the faith Catholike, that is, vvherevvith vve beleeue the Articles of the faith, vvhich only iuſtifieth, but call it by contempt, an hiſtorical faith: ſo as they may terme Abrahams faith, and our Ladies faith, of vvhich it vvas * ſaid, Beata quae credidiſti, Bleſſed art thou that haſt beleeued. And ſo in truth they deny as vvel the iuſtification by faith, as by vvorkes. [Margin: By vvhat faith vve are iuſtified. · Luc. 1, 45.]

Chapter 5

Hauing therfore through faith in Chriſt, obteined the beginning, he ſhevveth vvhat great cauſe vve haue to hope for the accompliſhment. 12 And then he procedeth in his arguing, and ſhevveth that as by one, ⟨illegible⟩l vvere made ſinners, ſo by one, al muſt he made iuſt.

1 BEING iuſtified therfore by faith, ″ let vs haue peace tovvard God by our Lord IESVS CHRIST:

2 by vvhō alſo vve haue ″ acceſſe through faith into this grace vvherein vve ſtand, and glorie, in the hope of the glorie of the ſonnes of God.

3 And not only this: but alſo vve glorie in tribulations, knovving that tribulation vvorketh patience:

4 and patience, probation: and ″ probation, hope.

5 and hope confoundeth not: becauſe ″ the charitie of God is povvred forth in our hartes, by the holy Ghoſt vvhich is giuen vs. ⊢

6 For vvhy did Chriſt, vvhen vve as yet vvere vveake, according to the time die for the impious?

7 For, ſcarſe for a iuſt man doth any die: for perhaps for a good man durſt ſome man die.

8 But God commendeth his charitie in vs: becauſe, vvhen as yet vve vvere ſinners, Chriſt died for vs.

9 Much more therfore now being iuſtified in his bloud, ſhal vve be ſaued from vvrath by him.

10 For if, vvhen vve vvere enemies, vve vvere recōciled to God by the death of his Sonne: much more being reconciled, ſhal vve be ſaued in the life of him.

11 And not only this: but alſo vve glorie in God through our Lord IESVS Chriſt, by vvhom novv vve haue receiued reconciliation.

12 Therfore, as ″ by one man ſinne entred into this vvorld, and by ſinne death: and ſo vnto al men death did paſſe, in vvhich al ſinned.

13 For euen vnto the Lavv ſinne vvas in the world: but ſinne was not imputed, when the law was not.

14 But death reigned from Adam ″ vnto Moyſes, euen on them alſo that ſinned not after the ſimilitude of the preuarication of Adam, vvho is a figure of him to come.

15 But not as the offence, ſo alſo the gift. for if by the offence of one, many died: much more the grace of God and the gift. in the grace of one man IESVS Chriſt, hath abounded vpon many.

16 And not as by one ſinne', ſo alſo the gift, for iudgemēt in deede is of one, to condemnatiō: but grace is of many offences, to iuſtificatiō.

17 For if in the offēce of one, death reigned by one: much more they that receiue the aboundance of grace and of donation & of iuſtice, ſhal reigne in life by one, IESVS Chriſt.

18 Therfore as by the offence of one, vnto al men to condemnation: ſo alſo by the iuſtice of one, vnto al men to iuſtification of life.

19 For as by the diſobedience of one man, many vvere made ſinners: ſo alſo by the obedience of one, many ſhal be made iuſt.

20 But the Lavv entred in, that ſinne might abound. And vvhere ſinne abounded, grace did more abound.

21 that as ſinne reigned to death: ſo alſo grace may reigne by iuſtice to life euerlaſting, through IESVS Chriſt our Lord.

Marginal notes to Chapter 5

v. 1 The Epiſtle on Imber Saturday in vvhitſonweeke, And for many Martyrs.
v. 2 ⸬ Chriſtian mē do not vaunt thē ſelues of the certaītie of their ſaluatiō, but glorie in the hope thereof onely, vvhich hope is here inſinuated to be giuen in our iuſtificatiō, & is aftervvard to be cōfirmed by probation in tribulation.
v. 6 ⟨non-Latin script⟩
v. 6 ᶜ The Heretikes falſely tranſlate, of no ſtrength, to take avvay al free vvil. No. Test. 15⟨illegible⟩0.
v. 16 ` ſinner,
v. 19 ⸬ Here vve may ſee againſt the Heretikes, that they vvhich, be borne of Chriſt and iuſtified by him, be made & conſtituted iuſt in deede, & not by imputation only: as al that be borne of Adam, be vniuſt and ſinners in truth, & not by imputation.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

1. Let vs haue.) Vvhether vve read, Let vs haue peace, as diuerſe alſo of the Greeke Doctors (Chryſoſt. Orig. Theodor. O⟨illegible⟩um. Theophyl.) doe, or, We haue peace: it maketh nothing for the vaine ſecuritie and infallible certaintie vvhich our Aduerſaries ſay, euery man ought to haue vpon his preſumed iuſtification by faith, that him ſelf is in Gods fauour, and ſure to be ſaued: peace tovvards God, being here nothing els, but the ſincere reſt, tranquillitie and comfort of minde and conſcience, vpon the hope he hath, that he is reconciled to God. Sure it is that the Catholike faith, by vvhich, and none other, men be iuſtified, neither teacheth nor breedeth any ſuch ſecuritie of ſaluation. And therfore they haue made to them ſelues an other faith vvhich they call Fiducia⟨illegible⟩, quite vvithout the compaſſe of the Creede and Scriptures. [Margin: Againſt the Heretikes ſpecial faith and ſecuritie. · ⟨non-Latin script⟩]

2. Acceſſe through faith.) Iuſtification, implieth al grace and vertues receiued by Chriſtes merites, but the entrance and acceſſe to this grace and happy ſtate is by faith, becauſe faith is the ground and firſt foundation to build on, and port to enter into the reſt. Vvhich is the cauſe that out luſtification is attributed to faith, namely in this Epiſtle, though faith it ſelf be of grace alſo. [Margin: Iuſtificatiō attributed much to faith as to the f⟨illegible⟩ndation▪]

4. Probation hope.) This refelleth the errour alſo of the Proteſtants, that vvould haue our hope to hold only on Gods promiſes, and not a vvhit on our doings. Vvhere vve ſee that it ſtandeth (and is ſtrengthened alſo) vpon patience and conſtancie, and good probation and trial of our ſelues in aduerſities: and that ſo grounded vpon Gods promiſes and our ovvne doing, it neuer confoundeth. [Margin: Our hope is ſtrengthened by vvel doing.]

5. Charitie is povvred.) Charitie alſo is giuen vs in our firſt iuſtification, and not only imputed vnto vs, but in deede invvardly povvred into our hartes by the Holy Ghoſt, vvho vvith and in his giftes & grace is beſtovved vpon vs. for this Charitie of God is not that vvhich is in God, but that vvhich he giueth vs, as S. Auguſtine expoundeth it: li. de Sp. & lit. c. 32. Vvho referreth this place alſo to the grace of God giuen in the Sacrament of Confirmation, de bapt. cont. Donat. li. ⟨illegible⟩ c. 16. [Margin: Charitie is a qualitie in vs.]

12. By one man ſinne entred.) By this place ſpecially the Church of God defendeth and proueth againſt the old Heretikes the Pelagians, that denied children to haue any original ſinne, or to be baptized for the remiſſion thereof: that in and by Adam al be conceiued, borne, and conſtituted ſinners. Which no leſſe maketh againſt the Caluiniſts alſo, that affirme, Chriſtiā mens children to be holy from their mothers vvombe. And the ſame reaſon vvhich S. Auguſtine deduceth (li. ⟨illegible⟩ c. ⟨illegible⟩. 9. de pec. meritis.) out of this text, to proue againſt the ſaid Pelagians, that the Apoſtle meaneth not of the general imitation of Adam in actual ſinnes, ſerueth againſt Eraſmus and others, inclining rather to that nevv expoſition, then to the Churches and fathers graue iudgement herein. Cone. Mileuitanum c. 2. [Margin: Conc. Tri. ſeſſ. s⟨illegible⟩ decr. de pe⟨illegible⟩. orig. · Al by Adam borne in original ſinne.]

14. vnto Moyſes.) Euen in the time of the Lavv of nature, vvhen men knevv not ſinne, and therfore it could not by mans iudgement be imputed: and in the time of Moyſes Lavv, vvhen the commaundement taught them to knovv it, but gaue them no ſtrength nor grace to auoid it, ſinne did reigne, and therevpon death and damnation, euen til Moyſes incluſiuè, that is to ſay, euen til the end of his Lavv. And that not in them onely vvhich actually ſinned, as Adam did, but in infants vvhich neuer did actually offend, but onely vvere borne and conceiued in ſinne, that is to ſay, hauing their natures defiled, deſtitute of iuſtice, and auerted from God in Adam, and by their deſcent from him: Chriſt onely excepted, being conceiued vvithout mans ſeede, and his mother for his honour and by his ſpecial protection (as many godly deuou⟨illegible⟩ men iudge) preſerued from the ſame. [Margin: Chriſt only not conceiued in ſinne, and (as it is thought) our B. Lady.]

20. That ſinne might abound.) That, here hath not the ſignification of cauſalitie, as though the Lavv vvere giuen for that cauſe to make ſinne abound: but it noteth the ſequele, becauſe that folovved thereof, and ſo it came to paſſe, that by the prohibition of ſinne, ſinne increaſed: by occaſion vvhereof, the force of Chriſtes grace is more amply and aboundantly beſtovved in the nevv Teſtament. [Margin: The Lavv did not cauſe more ſinne, though that vvere the ſequele thereof.]

Chapter 6

He exhorteth vs, novv after Baptiſme, to liue no more in ſinne, but to vvalke in good vvorkes: becauſe there vve died to the one, and roſe againe to the other 14 (grace alſo giuing vs ſufficient ſtrength) 16 and vvere made free to the one, and ſeruants to the other, 21 and ſpecially becauſe of the fruite here, and the end aftervvard, both of the one and of the other.

1 WHAT ſhal vve ſay then? Shal vve continue in ſinne that grace may abound?

2 God forbid. For vve that are dead to ſinne, hovv ſhal vve yet liue therein?

3 Are you ignorant that al vve vvhich are baptized in Chriſt IESVS, in his death vve are baptized?

4 For vve are buried together vvith him by Baptiſme into death: that as Chriſt is riſen from the dead by the glorie of the father, ſo vve alſo may vvalke in nevvneſſe of life.

5 For if vve be become complanted to the ſimilitude of his death, vve ſhal be alſo of his reſurrection.

6 Knovving this, that our old man is crucified vvith him, that the body of ſinne may be deſtroied, to the end that vve may ſerue ſinne no longer.

7 For he that is dead, is iuſtified from ſinne.

8 And if vve be dead vvith Chriſt, vve beleeue that vve ſhal liue alſo together vvith Chriſt.

9 knovving that Chriſt riſing againe from the dead, novv dieth no more, death ſhal no more haue dominion ouer him.

10 For that he died, ″ to ſinne he died once: but that he liueth, he liueth to God.

11 So thinke you alſo, that you are dead to ſinne, but aliue to God in Chriſt IESVS our Lord. ⊢

12 Let not ″ ſinne therfore reigne in your mortal body, that you obey the concupiſcences thereof.

13 But neither doe ye exhibite your members inſtruments of iniquitie vnto ſinne: but exhibite your ſelues to God as of dead men, aliue: and your members inſtruments of iuſtice to God.

14 For ſinne ſhal not haue dominion ouer you. for you are not vnder the Lavv, but vnder grace.

15 Vvhat then? ſhal vve ſinne, becauſe vve are not vnder the Lavv, but vnder grace? God forbid.

16 * Knovv you not that to vvhom you exhibite your ſelues ſeruants to obey, you are the ſeruants of him vvhom you obey, vvhether it be of ſinne, to death, or of obedience, to iuſtice.

17 But thankes be to God, that you vvere the ſeruants of ſinne, but haue obeied from the hart, vnto that ″ forme of doctrine, into the vvhich you haue been deliuered.

18 And being made free from ſinne, you vvere made ſeruants to iuſtice.

19 I ſpeake an humane thing, becauſe of the infirmitie of your fleſh, for as you haue exhibited your members to ſerue vncleanneſſe and iniquitie, vnto iniquitie: ſo now exhibite your mēbers to ſerue iuſtice, vnto ſanctification.

20 For when you vvere ſeruants of ſinne, you were free to iuſtice.

21 What fruite therfore had you then in thoſe things, for vvhich novv you are aſhamed? for the end of them is death.

22 But novv being made free from ſinne, and become ſeruants to God, you haue your fruite vnto ſanctification, but the end, life euerlaſting.

23 For the ſtipends of ſinne, death. but ″ the grace of God, life euerlaſting in Chriſt IESVS our Lord. ⊢

Marginal notes to Chapter 6

v. 3 ᵇ The Epiſtle vpō the 6 Sūday after Pentecoſt.
v. 4 ⸬ Remiſſion of ſinne, nevv life, ſanctification, and iuſtificatiō, are giuen by baptiſme, becauſe it reſembleth in vs and applieth to vs Chriſtes death and reſurrectiō, and engraffeth vs into him.
v. 15 Io. 8, 34.
v. 16 2. Pet. 2, 19.
v. 17 ⸬ Here againe is ſignified, that our diſcharge frō the bōdage of ſinne, is by the Chriſtian faith, & by obedience to the vvhole doctrīe of Chriſts religion: in that the Apoſtle attributeth this their deliuerance frō ſinne, to their humble receiuing of the Catholike faith.
v. 18 The Epiſtle vpō the 7 Sunday after Pentecoſt.
v. 19 ⸬ He ſignifieth that as vvhen they vvere ſubiect to ſinne by cōtinual & oftē vvorking vvickednes, they increaſed their iniquitie: that ſo alſo novv being iuſtified, they may & ſhould by external vvorkes of Iuſtice, increaſe their iuſtice and ſanctification.

Annotations to Chapter 6

ANNOTATIONS CHAP. VI.

3. We that are baptized.) That vvhich before he chalenged from the Lavv of Moyſes, to faith, is novv attributed to baptiſme, vvhich is the firſt Sacrament of our faith and the entrance to Chriſtian religion. Whereby it is plaine that he meaneth not onely faith to iuſtifie, but the Sacraments alſo, and al Chriſtian religion, vvhich he calleth the Lavv of ſpirit, grace, and faith. [Margin: Not only faith.]

6. Old man, body of ſinne.) Our corrupt ſtate ſubiect to ſinne and concupiſcence, comming to vs from Adam, is called the Old man: as our perſon reformed in & by Chriſt, is named the Nevv man. And the lumpe and maſſe of ſinnes vvhich then ruled, is called the corps or body of ſinne. [Margin: The old man, & the nevv.]

10. To ſinne he died.) Chriſt died to ſinne, vvhen by his death he deſtroied ſinne: Vve die to ſinne, in that vve be diſcharged of the povver thereof, vvhich before vvas as it vvere the life of our perſons, and commaunded al the partes and faculties of our ſoule and body: as contrarievviſe vve liue to God, vvhen his grace ruleth and vvorketh in vs, as the ſoule doth rule our mortal bodies. [Margin: Dying to ſinne. · Liuing to God.]

12. Sinne reigne.) Concupiſcence is here named ſinne, becauſe it is the effect, occaſion, and matter of ſinne, and is as it vvere a diſeaſe or infirmitie in vs, inclining vs to il, remaining alſo after Baptiſme according to the ſubſtance or matter thereof: but it is not properly a ſinne, nor forbidden by commaundement, til it reigne in vs, and vve obey and folovv the deſires thereof. Auguſt. ⟨illegible⟩i. de nup⟨illegible⟩. & concupiſe. c. 23. Cont. 2 epiſt. Pelag. li. 1 c. 13. Conc. Trident. Seſs. 5. decret. de pec. orig. [Margin: Hovv concupiſcēce is called ſinne.]

17. Forme of doctrine.) At the firſt conuerſion of euery nation to the Catholike faith, there is a forme & rule of beleefe ſet dovvne, vnto vvhich vvhen the people is once put by their Apoſtles, they muſt neuer by any perſuaſion of men alter the ſame, nor take of man or Angel, any nevv doctrine or Analogie of faith, as the Proteſtants call it. [Margin: The doctrine of our firſt Apoſtles.]

23. The grace of God, life euerlaſting.) The ſequele of ſpeache required, that as he ſaid, death or damnation is the ſtipend of ſinne, ſo life euerlaſting is the ſtipend of iuſtice, and ſo it is, and in the ſame ſenſe he ſpake in the laſt chapter: that as ſinne reigneth to death, ſo grace reigneth by iuſtice to life euerlaſting. but here he changed the ſentence ſomevvhat, calling life euerlaſting grace, rather then revvard: becauſe the merites by vvhich vve attaine vnto life, be al of Gods gift and grace. Auguſt. Ep. 105 ad Sixtum. [Margin: Life euerlaſting a ſtipend, and yet grace.]

Chapter 7

Our former huſband (ſinne) vvith his lavv, is dead in Baptiſme: and novv vve are maried to an other huſband (to Chriſt) to bring forth children to God, that is, good vvorkes. 7 And hovv the Lavv being good, vvas yet to vs the lavv of ſinne and death, becauſe concupiſcence reigned in vs. 17 But novv by Baptiſme grace reigneth in vs, though alſo concupiſcence doth remaine and tempt vs ſtill.

1 ARE you ignorant brethren (for I ſpeake to them that knovv the Lavv) that the Lavv hath dominion ouer a man as long time as he liueth?

2 for * the vvoman that is vnder a huſband: her huſband liuing is bound to the lavv▪ but if her huſband be dead, ſhe is looſed from the lavv of her huſband.

3 Therfore her huſband liuing, ſhe ſhal be called an aduoutereſſe if ſhe be vvith an other man: but if her huſband be dead, ſhe is deliuered from the lavv of her huſband: ſo that ſhe is not an aduoutereſſe if ſhe be vvith an other man.

4 Therfore my brethren you alſo are made dead to the Lavv by the body of Chriſt: that you may be an other mans vvho is riſen againe from the dead, that vve may fructifie to God.

5 For vvhen vve vvere in the fleſh, the paſſions of ſinnes, that vvere by the Lavv, did vvorke in our members, to fructifie vnto death.

6 but novv vve are looſed from the lavv of death, vvherein vve vvere deteined: in ſo much vve ſerue in nevvneſſe of ſpirit, and not in the oldnes of the letter.

7 Vvhat ſhal vve ſay then? is the Lavv ſinne? God forbid. But ſinne I did not knovv, but by the Lavv. for concupiſcēce I knevv not, vnleſſe the lavv did ſay: ″ Thou ſhalt not couet.

8 But ocoaſion being taken, ſinne by the commaundement vvrought in me al cōcupiſcence. For vvithout the Lavv ſinne vvas dead.

9 And I liued vvithout the Lavv ſometime. But vvhen the commaundement vvas come, ſinne reuiued.

10 And I vvas dead: and the commaundement, that vvas vnto life, the ſame to me vvas found to be vnto death.

11 For ſinne taking occaſion by the commaundement, ſeduced me, and by it killed me.

12 Therfore * the Lavv in deede is holy, and the commaundement holy, and iuſt, and good.

13 That thē vvhich is good, to me vvas it made death? God forbid. but ſinne, that it may appeare ſinne, by the good thing vvrought me death: that ſinne might become ſinning aboue meaſure by the cōmaundemēt.

14 For vve knovv that the Law is ſpiritual, but I am carnal, ſold vnder ſinne.

15 For ″ that which I vvorke, I vnderſtand not. for ″ not that vvhich I vvil, the ſame do I: but vvhich I hate, that I doe.

16 And if that vvhich I vvil not, the ſame I doe: I cōſent to the Lavv, that it is good.

17 But novv, not I vvorke it any more, but the ſinne that dvvelleth in me.

18 For I know that there dvvelleth not in me, that is to ſay, in my fleſh, good. For to vvil, is preſēt vvith me, but to accompliſh that vvhich is good, I finde not.

19 For ″ not the good vvhich I vvil, that doe I: but the euil ″ vvhich I vvil not, that I doe.

20 And if that vvhich I vvil not, the ſame I doe: novv not I vvorke it, but the ſinne that dvvelleth in me.

21 I finde therfore, the Lavv, to me hauing a vvil to doe good, that euil is preſent vvith me.

22 For I am delighted vvith the lavv of God according to the invvard man:

23 but I ſee an other lavv in my members, repugning to the lavv of my minde, and captiuing me in the lavv of ſinne that is in my members.

24 Vnhappie man that I am, vvho ſhal deliuer me from the body of this death?

25 The grace of God by IESVS Chriſt our Lord. ⊢ Therfore I my ſelf ″ vvith the minde ſerue the lavv of God, but vvith the fleſh, the lavv of ſinne.

Marginal notes to Chapter 7

v. 2 1. Cor. 7, 39.
v. 2 ⸬ Nothing but death diſſolueth the band betvvixt man & vvife: though for fornication one may depart from an others companie. therfore to mary againe is aduoutrie, during the life of the partie ſeparated.
v. 4 ⸬ Being novv baptiſed and dead to ſinne, & engraffed in Chriſts myſtical body, you are diſcharged of the Lavv of Moyſes, and are free in Chriſt.
v. 6 ᶜ ⟨non-Latin script⟩
v. 6 ⸬ By Baptiſme vve haue not Chriſtes iuſtice imputed to vs, but an invvard nevvneſſe of ſpirit giuen vs and reſident in vs.
v. 7 Exo. 20, 17. Deu. 5, ⟨illegible⟩1.
v. 8 ⸬ Sinne or con⟨illegible⟩upiſcēce which vvas a ſleepe before, vvas wakened by prohibition, the Lavv not being the cauſe thereof, not giuing occaſion therevnto, but occaſion being taken by our corrupt nature to reſiſt that which was commaunded.
v. 11 1 Tim. 1, 8.
v. 21 The Epiſtle in a Votiue Maſſe for ſinnes.
v. 25 ᶜ ⟨non-Latin script⟩

Annotations to Chapter 7

ANNOTATIONS CHAP. VII.

⟨illegible⟩. Thou ſhalt not ⟨illegible⟩uet.) It is not the habitual concupiſcence or infirmitie of our nature or ſénſual deſire or inclination to euil, coueting againſt the ſpirit, that is forbidden properly in this precept: but the conſent of our reaſon and minde vnto it, to obey and folovv the luſtes thereof, that is a ſinne and prohibited. [Margin: Actual concupiſcence forbidden, not habitual.]

15. That vvhich I vvorke.) This being vnderſtood of S. Paul himſelf or any other iuſt perſon, the ſenſe is, that the fleſh and inferiour part ſtirreth vp diuerſe diſordered motions and paſſions or perturbations againſt the minde, and vpon ſuch a ſoden ſometimes inuadeth the ſame, that before it attēdeth, or reaſon can gather it ſelf to deliberate, mā is in a ſort (though vnvvittingly) entangled. Vvhich as ſoone as it is perceiued, being of the iuſt condemned, reiected, and reſiſted, neuer maketh him a ſinner. [Margin: Soden inuolu⟨illegible⟩ta⟨illegible⟩ie motions are no ſinne.]

15. Not that vvhich I vvil) He meaneth not, that he can do no good that he vvilleth or deſireth, or that he is euer forced to do that vvhich his vvill agreeth not vnto: but that by reaſon of the forcibleneſſe of concupiſcence, vvhere of he can not rid him ſelf during life, he can not accompliſh al the deſire of his ſpirit and minde, according as he ſaith to the Galatians, The fleſh coue⟨illegible⟩eth againſt the ſpirit, and the ſpirit againſt the fleſh, that not vvhatſoeuer you vvill, you can do. [Margin: Concupiſcence taketh not avvay free vvil. · c. 5, 17.]

19. Not the good vvhich I vvill.) So may the iuſt alſo be forced by the rage of concupiſcence or ſenſual appetite, to do or ſuffer many things in his inferiour part or external members, vvhich his vvill conſenteth not vnto. And ſo long it is ſo farre from ſinne, that (as * S. Auguſtine faith) he neede neuer ſay to God, forgiue vs our ſinnes, for the ſame. for, ſinne is voluntarie, and ſo be not theſe paſſions. [Margin: Sinne is voluntarie, and, otherwiſe it is no ſinne. · ep. ad Aſ⟨illegible⟩l⟨illegible⟩cum ⟨illegible⟩00.]

19. Which I vvil not.) It maketh not any thing againſt free vvill that the Apoſtle ſaith, that good men do or ſuffer ſometimes in their bodies, that vvhich the ⟨illegible⟩vill agreeth not vnto: but it proueth plainely free vvil. becauſe the proper act thereof, that is, to vvill or nill, to conſent or diſſent, is euer (as you may ſee here) free in it ſelf: though there may be internal or external force to ſtay the members of a man, that they obey not in euery act, that vvhich the vvill commaundeth or preſcribeth. And therfore that is neuer imputed to mā vvhich he doth in his external or internal faculties, vvhen vvil concurreth not. Yea aftervvard (v, 20) the Apoſtle ſaith, No⟨illegible⟩ ego op⟨illegible⟩ror, man doeth not that vvhich is not done by his vvill: vvhich doth moſt euidently proue free vvill.

⟨illegible⟩5. With the minde, vvith the fleſh.) Nothing done by concupiſcence (vvhich the Apoſtle here calleth ſinne) vvherevnto the ſpirit, reaſon, or minde of man conſenteth not, can make him guilty before God. Neither can the motions of the fleſh in a iuſt man euer any vvhit de⟨illegible⟩file the operatiōs of his ſpirit, as the Lutherans do hold: but make them often more meritorious, for the continual combat that he hath vvith them. for it is plaine that the operations of the fleſh and of the ſpirit do not concurre together to make one acte, as they imagine: the Apoſtle concluding cleane contrarie▪ That in minde he ſerueth the Lavv of God, in fleſh the lavv of ſinne, that is to ſay, concupiſcence. [Margin: Concupiſcence defileth not a iuſt mans actiō ⟨illegible⟩ as the Luther⟨illegible⟩s ſay.]

Chapter 8

That novv after Baptiſme vve are no more in ſtate of damnation, becauſe by the grace vvhich vve haue receiued, vve are able to fulfil the Lavv: vnles vve do vvilfully giue the dominion againe to concupiſ⟨illegible⟩ence. 1⟨illegible⟩ Then (becauſe of the perſecutions that then vvere) he comforteth and exhorteth them vvith many reaſons.

1 THERE is novv therefore no damnation to them that are in Chriſt IESVS: that walke not according to the fleſh.

2 For the lavv of the ſpirit of life in Chriſt IESVS, hath deliuered me from the lavv of ſinne and of death.

3 For that vvhich vvas impoſſible to the Lavv, in that it vvas vveakened by the fleſh: God ſending his ſonne in the ſimilitude of the fleſh of ſinne, euen of ſinne damned ſinne in the fleſh,

4 that the iuſtification of the lavv might be fulfilled in vs, vvho vvalke not according to the fleſh, but according to the ſpirit.

5 For they that are according to the fleſh, are affected to the things that are of the fleſh, but they that are according to the ſpirit: are affected to the things that are of the ſpirit.

6 For the vviſedom of the fleſh, is death: but the vviſedom of the ſpirit, life and peace.

7 Becauſe the vviſedom of the fleſh, is an enemie' to God: for to the law of God it is not ſubiect, neither can it be.

8 And they that are in the fleſh, can not pleaſe God.

9 But you are not in the fleſh, but in the ſpirit, yet if the Spirit of God dvvel in you. But if any man haue not the Spirit of Chriſt, the ſame is not his.

10 But if Chriſt be in you: the body in deede is dead becauſe of ſinne, but the ſpirit liueth becauſe of iuſtification.

11 And if the Spirit of him that raiſed vp IESVS from the dead, dvvel in you: he that raiſed vp IESVS CHRIST from the dead, ſhal quicken alſo your mortal bodies, becauſe of his Spirit dvvelling in you.

12 Therfore brethren, vve are deiters: not to the fleſh, to liue according to the fleſh.

13 For if you liue according to the fleſh, you ſhal die▪ but if by the ſpirit, you mortifie the deedes of the fleſh, you ſhal liue.

14 For vvhoſoeuer are ledde by the ſpirit of God, they are the ſonnes of God.

15 For * you haue not receiued the ſpirit of ſeruitude againe in feare: but * you haue receiued the ſpirit of adoption of ſonnes, vvherein vve crie: Abba, (father).

16 For ″ the Spirit him ſelf, giueth teſtimonie to our ſpirit, that we are the ſonnes of God.

17 And if ſonnes, heires alſo: heires truly of God, and coheires of Chriſt: ⊢ ″ yet if vve ſuffer vvith him, that vve may be alſo glorified vvith him.

18 For I thinke that the paſſions of this time are not ″ condigne to the glorie to come that ſhal be reuealed in vs.

19 For the expectation of the creature, expecteth the reuelation of the ſonnes of God.

20 For the creature is made ſubject to vanitie, not vvilling, but for him that made it ſubiect in hope:

21 becauſe creature alſo it ſelf ſhal be deliuered from the ſeruitude of corruption, into the libertie of the glorie of the children of God.

22 For vve knovv that euery creature groneth, and trauaileth euen til novv.

23 And not only it, but vve alſ our ſelues hauing the firſt fruites of the ſpirit, vve alſo grone vvithin our ſelues, expecting the adoption of the ſonnes of God, the redemption of our body. ⊢

24 For ″ by hope vve are ſaued. But hope that is ſeen, is not hope for that vvhich a man ſeeth, vvherfore doth he hope it?

25 But if vve hope for that vvhich vve ſee not: vve expect by patience.

26 And in like maner alſo the Spirit helpeth our infirmitie. For, vvhat vve ſhould pray as vve ought, vve knovv not: but the Spirit him ſelf requeſteth for vs vvith gronings vnſpeakable.

27 And he that ſearcheth the hartes, knovveth vvhat ″ the Spirit deſireth: becauſe according to God he requeſteth for the ſainctes.

28 And vve knovv that to them that loue God, al things cooperate vnto good, to ſuch as according to purpoſe are called to be ſainctes.

29 For vvhom he hath forknowen, he hath alſo predeſtinated to be made conformable to the image of his ſonne: that he might be the firſt-borne in many brethren.

30 And ″ vvhom he hath predeſtinated: them alſo he hath called▪ and vvhom he hath called: them alſo he hath iuſtified▪ and vvhom he hath iuſtified: them alſo hath he glorified.

31 What ſhal vve then ſay to theſe things? If God before vs, vvho is againſt vs?

32 He that ſpared not alſo his ovvne ſonne, but for vs al deliuered him: hovv hath he not alſo vvith him giuen vs al things?

33 Who ſhal accuſe againſt the elect of God? God that iuſtifieth.

34 Who is he that ſhal condemne? Chriſt IESVS that died, yea that is riſen alſo againe, vvho is on the right hand of God, vvho alſo maketh interceſsion for vs.

35 Who then ſhal separate vs from the charitie of Chriſt? tribulation? or diſtreſſe? or famine? or nakednes? or danger? or perſecution? or the ſvvord? (

36 as it is vvritten, For vve are killed for thy ſake al the day: vve are eſteemed as ſheep of ſlaughter.)

37 But in al theſe things we ouer come becauſe of him that hath loued vs.

38 For ″ I am ſure that neither death, nor life, nor Angels, nor Principalities, nor Povvers, neither things preſent, nor things to come, neither might,

39 not height, nor depth, nor other creature, ſhal be able to ſeparate vs from the charitie of God vvhich is in Chriſt IESVS our Lord. ⊢

Marginal notes to Chapter 8

v. 4 ⸬ This conuinceth againſt the Churches aduerſaries, that the lavv, that is, Gods cōmaundemēts may be kept, & that the keeping thereof is iuſtice, & that in chriſtian men that is fulfilled by Chriſts grace vvhich by the force of the Lavv could neuer be fulfilled.
v. 7 ` enmitie
v. 11 The Epiſtle vpō the 8 Sunday after Pentecoſt.
v. 14 ⸬ He meaneth not that the Childrē of God be violently cōpelled againſt their vvilles, but that they be ſvveetly dravvē, moued, or induced to do good. Aug. Enchirid. c. 64. De verb. Do. ſer. 43 c. 7. et de verb. Apoſt. ſer. 13▪ c. 11. 12.
v. 14 2 Tim. 1, 7, Gal. 4, 5.
v. 18 The Epiſtle vpō the 4 Sunday after Pentecoſt, and for many Martyrs.
v. 19 condignae ad gloriam▪
v. 34 The Epiſtle for S. Ignatius Febr. 1.
v. 35 Pſ. 43, 22.
v. 37 ᶜ ⟨non-Latin script⟩

Annotations to Chapter 8

ANNOTATIONS CHAP. VIII.

16. The ſpirit giueth teſtimonie.) This place maketh not for the Heretikes ſpecial faith, or their preſumptuous certainty that euery one of them is in grace: the teſtimonie of the Spirit being nothing els, but the invvard good motions, comfort, and contentment, vvhich the children of God do daily feele more and more in their hartes by ſeruing him: by vvhich they haue as it vvere an atteſtation of his fauour tovvardes them, vvhereby the hope of their iuſtification and ſaluation is much corroborated and ſtrengthened. [Margin: The teſtimonie of the Spirit.]

17. Yet if they ſuffer,) Chriſtes paines or paſſions haue not ſo ſatisfied for al, that Chriſtian men be diſcharged of their particular ſuffering or ſatisfying for eche mans ovvne part: neither be our paines nothing vvorth to the attainement of heauen, becauſe Chriſt hath done ynough, but quite contrarie: he vvas by his paſſion exalted to the glorie of heauen: therfore vve by compaſſion or partaking vvith him in the like paſſions, ſhal attaine to be fellovves vvith him in his kingdom. [Margin: Novvithſtandīg Chriſts ſatisfaction and Paſſion, yet ours alſo is required.]

18. Condig⟨illegible⟩.) Our Aduerſaries ground hereon, that the vvorkes or ſufferances of this life be not meritorious or vvorthy of life euerlaſting, vvhere the Apoſtle ſaith no ſuch thing, no more then he ſaith that Chriſts Paſſions be not meritorious of his glorie, vvhich I thinke they dare not much auouch in our Sauiours actions. He expreſſeth onely, that the very afflictions of their ovvne nature, vvhich vve ſuffer vvith or for him, be but ſhort, momētanie & of no account in compariſon of the recompenſe vvhich vve ſhal haue in heauen. no more in deede vvere Chriſtes paines of their ovvne nature, compared to his glorie, any vvhit comparable: yet they vvere meritorious or vvorthy of heauen, & ſo be ours. And therfore to expreſſe the ſaid cōpariſon, here he ſaith, They art not condigne to the glorie. He ſaith not, of the glorie, as the Heretikes falſly trāſlate: though the Scripture ſpeaketh ſo alſo, vvhen it ſignifieth only a cōpariſon. as Prou. in the greeke, Omne pretioſum non eſt illa dignū S. Auguſtine, i⟨illegible⟩i dignum. S. Hierom, non valet huic comparari. that is, No pretious thing is vvorthie of, vviſedom, or to be compared vvith it. See the like Eccle. 26, 20. Tob. 9, 2. But vvhen the Apoſtle vvil expreſſe that they are condigne, vvorthy, or meritorious of the glorie, he ſaith plainely, That our tribulation vvhich preſently is moment⟨illegible⟩nie and light, vvorketh aboue meaſure excedingly an eternal vveight of gloris in vs. The valevv of Chriſtes actions riſeth not of the leingth or greatnes of them in them ſelues, though ſo alſo they paſſed al mens doings: but of the vvorthines o⟨illegible⟩ the perſon. And ſo the value of ours alſo riſeth of the grace of our adoption, vvhich maketh thoſe actiōs that of their natures be not meritorious nor anſvverable to the ioyes of heauen in them ſelues, to be vvorthy of heauen. And they might as vvel proue that the vvorkes of ſinne do not demerite damnation. for, ſintre in deede for the quantity and nature of the vorke is not anſvverable in pleaſure to the paine of Hel: but becauſe it hath a departing or au auerſion from God, be it neuer ſo ſhort, it deſerueth damnation, becauſe it alvvaies procedeth from the enemy of God, as good vvorkes that be meritorious, procede from the childe of God. [Margin: Al ſuffering in this life is nothing in compariſon of the heauenly glorie: and yet it is meritorious & vvorthy of the ſame. · * ad gloriā ⟨non-Latin script⟩ · * ⟨non-Latin script⟩ · Heretical trāſlation. · 1. Cor. 4. 1⟨illegible⟩ ▪ · Vvhence the merite of vvorkes riſeth.]

24. By hope ſaued) That vvhich in other places he attributeth to faith, is here attributed to hope, for vvhenſoeuer there be many cauſes of one thing, the holy vvriters (as matter is miniſtred and occaſion giuen by the doctrine then handled) ſometimes referre it to one of the cauſes, ſometime to an other: not by naming one alone, to exclude the other, as our Aduerſaries captiouſly and ignorantly do argue: but at diuers times and in ſundrie places to expreſſe that, vvhich in euery diſcourſe could not, nor needed not to be vttered. In ſome diſcourſe, faith is to be recommended: in others, charitie: in an other, hope: ſometimes, almes, mercies els vvhere, other vertues. One vvhile, Euery one that beleeueth, is borne of God. 1 Io. ⟨illegible⟩. 1. An other vvhile, Euery one that loueth, is borne of God. 1▪ Io. 4, 7. Sometimes, faith purifieth mans hart, Act. 15, 9. And an other time, Charitie remitteth ſinnes. 1 Pet. 4, ⟨illegible⟩. Of faith it is ſaid, The iuſt liueth by faith. Ro. 1, 17. Of charitie, We knovv that vve are transferred from death to life, becauſe vve loue &c. 1▪ Io. 3, 14. [Margin: As ſometime faith only is named, ſo els vvhere only hope, and only charitie, as the cauſe of our ſaluation.]

27. The Spirit deſireth.) Arîus and Macedonius old Heretikes had their places to contend vpon, againſt the Churches ſenſe, as our nevv Maiſters novv haue. They abuſed this text to proue the Holy Ghoſt not to be God, becauſe he needed not to pray or aſke, but he might commaund if he vvere God. Therfore S. Auguſtine expoundeth it thus, The Spirit prayeth, that is, cauſeth and teacheth vs to pray, and vvhat to pray or aſke. Auguſt. de anima & eius orig. li. 4, c. 9. & ep. 121. c. 15. [Margin: Scripture abuſed againſt the Godhead of the Holy Ghoſt.]

30. Whom he hath predeſtinated.) Gods eternal foreſight, loue, purpoſe, predeſtination, and election of his deere children, and in time their calling, iuſtifying, glorifying by Chriſt, as al other actes and intentions of his diuine vvil and prouidence tovvardes their ſaluation, ought to be reuerenced of al men vvith dreadful humilitie, and not to be ſought out or diſputed on vvith preſumptuous boldnes and audacitie, for it is the gulfe that many proud perſons, both in this age and alvvaies, haue by Gods iuſt iudgement periſhed in, founding thereon moſt horrible blaſphemies againſt Gods mercie, nature, and goodnes, and diuers damnable errours againſt mans free vvil, and againſt al good life and religion. This high concluſion is here ſet dovvne for vs, that vve may learne to knovv of vvhom vve ought to depend in al our life, by vvhom vve expect our ſaluatiō, by vvhoſe prouidence al our graces, giftes, and vyorkes do ſtand: by vvhat an euerlaſting gratious determination, our redemption, vvhich is in Chriſt IESVS, vvas deſigned: & to giue God inceſſable thankes for our vocation and preferment to the ſtate vve be in, before the Ievves, vvho deſerued no better then they, before the light of his mercie ſhining vpon vs accepted vs, and reiected them. But this ſaid eminent truth of Gods eternal predeſtination ſtandeth (as vve are bound to beleeue vnder paine of damnation, vvhether vve vnderſtand hovv or no) & ſo S. Auguſtiue in al his diuine vvorkes vvritten of the ſame (De gratia & lib, arb. De corrept. & gratia. Ad articulos falsò impoſitos.) defendeth, declareth, proueth, and conuinceth, that it doth ſtand (I ſay) vvith mans free vvil and the true libertie of his actions, and forceth no man to be either il or good, to ſinne or vertue, to ſaluation or damnatiō, nor taketh avvay the meanes or nature of merites, and cooperation vvith God to our ovvne and other mens ſaluation. [Margin: The doctrine of predeſtination, hovv to be reuerenced, and vvhat it teacheth vs. · Gods predeſtition taketh not avvay free wil.]

38. I am ſure.) This ſpeache is cōmon in S. Paul according to the latin tranſlation, vvhen he had no other aſſured knovvledge but by hope: as Ro. 15, 14, 2 Tim. 1, 5. Heb. 6, 9: Vvhere the Greeke vvord ſignifieth only a probable perſuaſion. And therfore except he meane of him ſelf by ſpecial reuelation, or of the predeſtinate in general, (in vvhich tvvo caſes it may ſtand for the certitude of ſaith or infallible knovvledge) othervviſe that euery particular man ſhould be aſſured infallibly that him ſelf ſhould be iuſtified, and not that onely, but ſure alſo neuer to ſinne, or to haue the gift of perſeuêrance, and certaine knovvledge of his predeſtination: that is a moſt damnable falſe illuſion and preſumption, condemned by the Fathers of the holy Councel of Trent. Seſs. ⟨illegible⟩. c. 9. 12. 13. [Margin: ⟨non-Latin script⟩, Confide. Hiero. q. 9 ad Algaſ. · No man ordinarily is ſure of his ſaluation, but only in hope.]

Chapter 9

With a proteſtation of his ſorow for it (leſt they ſhould thinke him to reioyce in their perdition) he inſinuateth the Iewes to be reprobate, although they come of Abrahams fleſh. 6 ſaying, to be the ſonnes of God goeth not by that, but by Gods grace: 19 conſidering that al vvere one damned maſſe. 24 by which grace the Gentils to be made his people: and ſo the prophess to haue foretold of them both. 30 And the cauſe hereof to be, that the Gentils ſubmit them ſelues to the faith of Chriſt, vvhich the Iewes vvil not.

1 I SPEAKE the verity in Chriſt, I lie not, my conſcience bearing me vvitnes in the holy Ghoſt,

2 that I haue great ſadneſſe & continual ſorovv in my hart.

3 For I vviſhed, my ſelf to be an ″ anáthema from Chriſt for my brethren, vvho are my kinſmen according to the fleſh,

4 vvho are Iſraëlites, vvhoſe is the adoption of ſonnes, and the glorie, and the teſtament, and the lavv giuing, and the ſeruice, and the promiſſes:

5 vvhoſe are the fathers, & of vvhom Chriſt is according to the fleſh, vvho is aboue al things God bleſſed for euer. Amen.

6 But not that the vvord of God is fruſtrate. For, ″ not al that are of Iſraël, they be Iſraëlites:

7 nor they that are the ſeede of Abrahā, al be children: ″ but in Iſaac ſhal the ſeede be called vnto thee:

8 that is to ſay, not they that are the childrē of the fleſh, they are the children of God: but they that are the childrē of the promiſſe, are eſteemed for the ſeede.

9 For the vvord of the promiſſe is this, According to this time vvil I come: and Sarae ſhal haue a ſonne.

10 And not only ſhe, But * Rebecca alſo conceiuing ″ of one copulation, of Iſaac our father.

11 For vvhen they vvere ″ not yet borne, nor had done any good or euil (that the purpoſe of God according to election might ſtand)

12 not of vvorkes, but of the caller it vvas ſaid to her: That the elder ſhal ſerue the yonger,

13 as it is vvritten: Iacob I loued, but Eſau I hated.

14 Vvhat ſhal vve ſay then? ″ Is there iniquitie vvith God? God forbid.

15 For to Moyſes he ſaith, I vvil haue mercie on vvhom I haue mercie: and I vvil ſhevv mercie to vvhom I vvil ſhevv mercie.

16 Therfore it is ″ not of the vviller, nor the runner, but of God that ſhevveth mercie.

17 For the Scripture ſaith to Pharao: That ″ to this very purpoſe haue I raiſed thee, that in thee I may ſhevv my povver: and that my name may be venovvmed in the vvhole earth.

18 Therfore on vvhom he vvil, he hath mercie: and vvhom he vvil, he doth indurate.

19 Thou ſaieſt therfore vnto me: Vvhy doth he yet complaine? for vvho reſiſteth his vvil?

20 O man, ″ vvho art thou that doeſt anſvver God? Doth the vvorke ſay to him that vvrought it: Vvhy haſt thou made me thus?

21 Or hath not ″ the potter of clay, povver, of the ſame maſſe to make one veſſel vnto honour, and an other vnto cōtumelie?

22 And if God vvilling to ſhevv vvrath, and to make his might knovven, ſuſteined in much patience the veſſels of vvrath apte to deſtruction,

23 that he might ſhevv the riches of his glorie vpon the veſſels of mercie vvhich he prepared vnto glorie.

24 Vvhom alſo he hath called, vs, not only of the Ievves, but alſo of the Gentiles,

25 as in Oſee he ſaith, I vvil call that vvhich is not my people, my people: and her that vvas not beloued, beloued: and her that hath not obteined mercie, hauing obteined mercie.

26 And it ſhalbe, in the place vvhere it vvas ſaid to them, you are not my people: there they ſhalbe called the ſonnes of the liuing God.

27 And Eſaie crieth for Iſrael, If the number of the children of Iſrael be as the ſand of the ſea, the remaines ſhal be ſaued.

28 For, conſummating a vvord, and abridging it in equitie: becauſe a vvord abbridged ſhal our Lord make vpon the earth.

29 And as Eſay foretold, Vnles the Lord of Sabaoth had left vs ſeede: vve had been made like Sodom, and vve had been like as Gomorrha.

30 What ſhal vve ſay then? That the Gentiles vvhich purſued not after iuſtice, haue apprehended iuſtice, but the iuſtice that is of faith.

31 But Iſrael in purſuing the lavv of iuſtice, is not come vnto the lavv of iuſtice.

32 Vvhy ſo? Becauſe not of faith, but as it vvere of vvorkes, for they haue ſtombled at the ſtone of ſtombling,

33 as it is vvritten, Behold I put in Sion a ſtone of ſtombling, and a rocke of ſcandal: and vvhoſoeuer beleeueth in him, ſhal not be confounded.

Marginal notes to Chapter 9

v. 4 ᶜ ⟨non-Latin script⟩,
v. 7 Gen. 21, ⟨illegible⟩2.
v. 9 Gen. 18, 10.
v. 9 S. Hierom. q. to. ad Hedibiam.
v. 10 Gen. 25, 21.
v. 11 Al the epiſtle ſurely to the Romanes needeth ⟨illegible⟩, and is ⟨illegible⟩ wrapped with ⟨illegible⟩ that to vnderſtād it we neede the helpe of the Holy Ghoſt, who by the Apoſtle did dictat theſe ſame things: but eſpeciaally this place. How⟨illegible⟩eit nothīg pleaſeth vs but that which is Eccleſiaſtical, that is, the ſenſe of the Church.
v. 12 Gen. 25, 23.
v. 13 Mal. 1, 2.
v. 14 Exo. 33, 19.
v. 16 Exo. 9, 16.
v. 22 ⸬ That God is not the cauſe of any mans reprobation or damnation, othervvise then for puniſhment of his ſinnes, he ſhevveth by that he expec⟨illegible⟩teth al mens amendement vvith great patience, and conſequently that they haue alſo freo vvil.
v. 22 ` apted, fitted▪
v. 24 Oſ. 2, 23.
v. 26 Oſ. 1, 10▪
v. 26 Eſ. 10, 22.
v. 29 Eſ, 1, 9.
v. 32 ᶜ Here vve ſee that they are the cauſe of their ovvne damnation by infidelity.
v. 32 Eſ. 8, 14. 28, 16.

Annotations to Chapter 9

ANNOTATIONS CHAP. IX.

⟨illegible⟩. Anáthema.] Anáthema, by vſe of Scripture is either that vvhich by ſeparation from profane vſe, and by dedication to God, is holy, dreadful, and not vulgarly to be touched: or contrarievviſe, that which is reiected, ſeuered, or abandoned from God, as curſed and deteſted, and therfore is to be auoided. And in this later ſenſe (according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST, be he Anathema, that is to ſay, Avvay vvith him, Accurſed be he, Bevvare you company not vvith him) the Church and holy Councels vſe the vvord for a curſe and excommunication againſt Heretikes and other notorious offenders and blaſphemers. Novv hovv the Apoſtle, vviſhing him ſelf to be Anathema from Chriſt to ſaue his Countrie mens ſoules, did take this vvord, it is a very hard thing to determine. Some thinke, he deſired onely to die for their ſaluation. Others, that being very loth to be kept from the fruition of Chriſt, yet he could be con⟨illegible⟩ent to be ſo ſtill for to ſaue their ſoules. Others, that he vviſhed vvhat inalediction or ſeparation from Chriſt ſo euer that did not imply the disfauour of God tovvards him, nor take avvay his loue tovvard God. This only is certaine that it is a point of vnſpeakable charitie in the Apoſtles breaſt, and a paterne to al Biſhops and Prieſts, hovv to loue the ſaluation of their flocke. As the like vvas vttered by Moyſes vvhen he ſaid, Either forgiue this people, or blot me out of thy booke. [Margin: Anáthema? · In vvhat ſenſe S. Paul vviſheth to be anáthema. · ⟨illegible⟩. ⟨illegible⟩2, 12.]

6. Not al of Iſrael.] Though the people of the Ievves vvere many vvaies honoured and priuiledged, and namely by Chriſtes taking fleſh of them: yet the promis of grace and ſaluation vvas neither onely made to them, nor to al them that carnally came of them or their fathers: Gods election and mercie depending vpon his ovvne purpoſe, vvil, and determination, and not tied to any nation, familie, or perſon. [Margin: Gods promis not made to carnal Iſrael.]

7. But in Iſaac.] The promiſſe made to Abraham vvas not in Iſmael, vvho vvas a ſonne borne onely by fleſh and nature: but in Iſaac, vvho vvas a ſonne obtained by promiſſe, faith, and miracle: and vvas a figure of the Churches children borne to God in Baptiſme. [Margin: Iſaac preferred before Iſmael.]

10. Of one copulation.] It is proued alſo by Gods chooſing of Iacob before Eſau (vvho vvere not onely brethren by father and mother, but alſo tvvinnes, and Eſau the elder of the tvvo, vvhich according to carnal count ſhould haue had the preeminence) that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families. [Margin: Iacob before Eſau.]

11. Not yet borne.] By the ſame example of thoſe tvvinnes, it is euident alſo, that neither nations nor particular perſons be elected eternally, or called temporally, or preferred to Gods fauour before others, by their ovvne merites: becauſe God, vvhen he made choiſe, and firſt loued Iacob, and refuſed Eſau, reſpected them both as il, and the one no leſſe then the other guilty of damnation for original ſinne, vvhich vvas alike in them both. And therfore vvhere iuſtly he might haue reprobated both, he ſaued of mercie one. Vvhich one therfore, being as il and as void of good as the other, muſt hold of Gods eternal purpoſe, mercie, and election, that he vvas preferred before his brother vvhich vvas elder then him ſelf, and no vvorſe them him ſelf. And his brother Eſau on the other ſide hath no cauſe to complaine, for that God neither did nor ſuffered any thing to be done towards him, that his ſinne did not deſerue, for although God elect eternally & giue his firſt grace vvithout al merites, yet he doth not reprobate or hate any man but for ſinne, or the foreſight thereof. [Margin: By the example of Iacob and Eſau, is ſhewed Gods mere mercie in the elect, and iuſtice in the reprobate.]

14. Is there iniquitie⟨illegible⟩] Vpon the former diſcourſe that of tvvo perſons equal, God calleth the one to mercie, and leaueth the other in his ſinne, one might inferre that God vvere vniuſt and an accepter of perſons. To vvhich the Apoſtle anſvvereth, that God vvere not iuſt nor indifferent in deede, ſo to vſe the matter vvhere grace or ſaluation vvere due. As if tvvo men being Chriſtened, both beleeue vvel, & liue vvel: if God ſhould giue heauen to the one, & ſhould damne the other, then were he vniuſt, partial, & forgetful of his promiſſe: but reſpecting or taking tvvo, who both be vvorthy of damnation (as al are before they be firſt called to mercie) then the matter ſtandeth on mere mercie, and of the giuers vvil and liberalitie, in vvhich caſe partialitie hath no place. As for example. [Margin: That God is not vniuſt, or an accepter of perſons, is declared by familiar examples.]

1 Tvvo malefactors' being condemned both for one crime, the Prince pardoneth the one, and letteth the lavv procede on the other. [Margin: S. Auguſtines example is of tvvo debters: the one forgiuē all, and the other put to pay all, by the ſame creditor. li. de predeſt. & gra. cap. 4.]
2 The theefe that is pardoned, can not attribute his eſcape to his ovvne deſeruings, but to the Princes mercie.
3 The theefe that is executed, can not chalenge the Prince that he vvas not pardoned alſo: but muſt acknowledge that he hath his deſeruing.
4 The ſtanders by, muſt not ſay, that he vvas executed becauſe the Prince vvould not pardon him, for that vvas not the cauſe, but his offenſe.
5 If they aſk: further, vvhy the Prince pardoned not both, or executed not both: the anſvver it, that as mercie is a goodly vertue, ſo iuſtice is neceſſarie and commendable.
6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed: or Thomas rather then Iohn pardoned: anſvver, that (the parties being othervviſe equal) it hangeth merely and vvholy vpon the Princes vvil and pleaſure.
1 So likevviſe, God ſeing al mankind and euery one of the ſame in a general condemnation, and maſſe of ſinne, in and by Adam, deliuereth ſome, and not otherſome.
2 Al that be deliuered out of that cōmon damnation, be deliuered by grace and pardon, through the meanes and merits of Chriſt.
3 Such as be left in the common caſe of damnation, can not complaine, becauſe they haue their deſeruing for ſinne.
4 Vve may not ſay that ſuch be damned, becauſe God did not pardon them, but becauſe they had ſiaue, and therfore deſerued it.
5 That ſome ſhould be damned, and not al pardoned, and other ſome pardoned rather then al condemned, is agreable to Gods iuſtice & mercie: both vvhich vertues in Gods prouidence tovvards vs are recommended.
6 That Saul ſhould be rather pardoned them Calphas (I meane vvhere tvvo be equally euil and vnderſeruing) that is onely Gods holy wil and appointment, by vvhich many an vnworthy man getteth pardon, but no good or iuſt or innocent perſon is euer damned.

In al this mercie of God tovvards ſome, and iuſtice tovvards other ſome, both the pardoned vvorkes by their ovvne free vvil, and thereby deſerue their ſaluation: and the other no leſſe by their ovvne free vvil, vvithout al neceſsitie, vvorke vvickednes, & them ſelues and only of them ſelues procure their ovvne damnation. Therfore no man may vvithout blaſphemie ſay, or can truely ſay, that he hath nothing to doe tovvards his owne ſaluation, but vvil liue, and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other, ſaying, If I be appointed to be ſaued, be it ſo: if I be one deſigned to damnation, I can not helpe the matter: come vvhat come may. Al theſe ſpeaches and cogitations are ſinful & come of the enemie, and be rather ſignes of reprobation, then of election. Therfore the good, man muſt vvithout ſearche of Gods ſecretes, vvorke his ovvne ſaluation and (as S. Peter ſaith) make his election ſure by good vvorkes, vvith continual hope of Gods mercie, being aſſured that if he beleeue vvel and doe vvel, he ſhal haue vvel▪ for example, if a huſband man ſhould ſay, If God vvil, I ſhal haue corne ynough: if not, I can not make it, and ſo neglect to till his ground: he may be ſure that he ſhal haue none, becauſe he wrought not for it. An other man vſeth his diligence in tilling and ploughing, and committeth the reſt to God, he findeth the fruite of his labours. [Margin: Predeſtination and reprobatiō take not avvay free vvil, neither muſt any man be retchleſſe & deſperate. · ⟨illegible⟩. Pet. ⟨illegible⟩ 10.]

16. Not of the vviller.] If our election, calling, or firſt comming to God, lay vvholy or principally vpon our ovvne vvil or vvorkes: or if our vvilling or endeuouring to be good, vvould ſerue vvithout: the helpe and grace of God, as the Pelagians taught, then our election vvere vvholy in our ſelues, vvhich the Apoſtle denieth▪ and then might Pharao and other indurate perſons (vvhom God hath permitted to be obſtinate, to ſhevv his povver and iuſt iudgement vpon them) be conuerted vvhen them ſelues lift, vvithout Gods helpe and aſsiſtance: vvhereas vve ſee the contrarie in al ſuch obſtinate offenders, vvhom God for puniſhment of former ſinnes, viſiteth not vvith his grace, that by no threates, miracles, nor perſuation, they can be conuerted. Vvherevpon vve may not vvith Heretikes inferre, that man hath not free vvil, or that our vvill vvorketh nothing in our conuerſion or comming to God: but this onely, that our vvilling or vvorking of any good to our ſaluation, commeth of Gods ſpecial motion, grace, and aſsiſtance, and that it is the ſecondary cauſe, not the principall. [Margin: Our election or cōuerſion is not of our ſelues, but of Gods grace and mercie.]

17. To this purpoſe haue I raiſed.] He doth not ſay, that he hath of purpoſe raiſed or ſet him vp to ſinne, or that he vvas the cauſe of the ſame in Pharao, or that he intended his damnation directly or abſolutely, or any othervviſe but in reſpect of his demerits: but rather (as the Apoſtle ſaith ſtraight after in this chapter of ſuch hardened & obſtinate offenders) that he vvith long patience & toleration expected his conuerſion, and (as S. Chryſoſtome interpreteth this vvord, Excitaui) preſerued him aliue to repent, vvhom he might luſtly haue condemned before. In the 9 of Exodus, vvhence this allegation is, vve reade, Poſui⟨illegible⟩e, I haue put or ſet thee vp, as here, I haue raiſed thee, that is to ſay, I haue purpoſely aduanced thee to be ſo great a king, and choſen thee out to be a notorious example both of the obdurate obſtinacie that is in ſuch vvho I haue for ſo great ſinne, forſaken, and alſo to ſhevv to the vvorld, that no obſtinacie of neuer ſo mightie offenders can reſiſt me to doe any thing vvhich ſhal not fall to my glorie. Vvhich is no more to ſay, but that God often for the puniſhment of Nations, and to ſhevv his iuſtice and glorie, giueth vvicked Princes vnto them, and indueth them vvith povver and al proſperitie, and taking his grace from them vpon their deſerts, hardeneth their hartes ſo, as they vvithſand and contemne God, and afflict his people▪ in vvhoſe end and fall, either temporal or eternal, at the length God vvil euer be glorified. Neither vvould he either raiſe or ſuffer any ſuch, or giue them povver and proſperitie in this life, vvherevpon he knovveth they vvil be vvorſe, but that he can vvorke al that to his honour and glorie▪ mary, that he vſeth not ſuch rigorous iuſtice on al that deſerue it, that is his great grace and mercie. And that he exerciſeth his iuſtice vpon ſome certaine perſons, rather then vpon other ſome of equal deſerts, that lieth vvholy vpon his vvil, in vvhoſe iudgements there be many things ſecrete, but nothing vniuſt. [Margin: Exo. 9, 16. · In vvhat ſenſe, God raiſed vp Pharao &c.]

20. Who art thou?] Here the Apoſtle ſtaieth the raſhnes and preſumption of ſuch poore vvormes, as take vpon them to queſtion vvith God of their election or reprobation: as certaine impious Heretikes of our time haue done, ſetting out bookes farſed vvith moſt blaſphemous and erroneous doctrine cōcerning this high and hidden myſterie, and haue giuen occaſion to the ignorant vvhich alvvaies be curious, to iangle, and perniciouſly to erre in theſe things, that are impoſsible to be vnderſtood of any, or vvel thought of, but of the obedient and humble. [Margin: Heretical bookes concerning predeſtination.]

31. The potter.] This example of the pot and potter reacheth no further but to declare, that the creature may not reaſon vvith God his maker, vvhy he giueth not one ſo great grace, as an other, or vvhy he pardoneth not one as vvel as an other: no more then the chamber pot may chalenge the Potter vvhy he vvas not made a drinking pot, as vvel as an other. And therfore the Heretikes that extend this ſimilitude to proue that man hath no free vvil no more then a peece of clay, doe vntruely and deceitfully apply the example▪ ſpecially vvhen vve may ſee expreſly in the booke of Exodus, that Pharao notvvithſtāding his indurate hart, had free vvil: vvhere both it is ſaid, He vvould not diſmiſſe the people: and He indurated his owne hart him ſelf. Exo. c. ⟨illegible⟩, 15. and (in the Hebrue) v. 32. &c. 9. 35. 1 Reg. 6, 6. And this Apoſtle alſo vvritheth, that * a man may cleanſe him ſelf from the filthy, and ſo become a veſſel of honour in the houſe of God. [Margin: The example of the pot and the potter. · 2 Tim. 2, 21.]

Chapter 10

The Lavv vvar not (as the Ievves ignorant zeale ſuppoſed) for them to iuſtifie them ſelues by it (conſidering that they could not fulfil it ⟨illegible⟩) but to bring them to Chriſt, to beleeue in him, and ſo for his ſake to be iuſtified by the grace of God: 5 according to Moyſes ſaying, and the Apoſtles preaching: 11 that ſo the Gentils alſo (according to the Prophets) hearing and beleeuing might come to iuſtice: the Ievves in the meane time (though inexcuſably) remaining incredulous.

1 BRETHREN, the vvil of my hart ſurely and praier to God, is for them vnto ſaluation.

2 For I giue them teſtimonie that they haue zeale of God, but not according to knovvledge.

3 For, not knovving ″ the iuſtice of God, & ſeeking to eſtabliſh their ovvne, they haue not been ſubiect to the iuſtice of God.

4 For, the end of the Law is Chriſt: vnto iuſtice to euery one that beleeueth.

5 for Moyſes vvrote, that, the iuſtice vvhich is of the Lavv, the man that hath done it, ſhal liue in it.

6 But ″ the iuſtice vvhich is of faith, ſaith thus, Say not in thy hart, Vvho ſhal aſcend into heauen? that is to bring Chriſt dovvne.

7 Or vvho deſcendeth into the depth? that is to call Chriſt againe from the dead.

8 But vvhat ſaith the Scripture? The vvord is nigh, in thy mouth, and in thy hart. this is the vvord of faith vvhich vve preach.

9 For if thou confeſſe vvith thy mouth our Lord IESVS, and in thy hart beleeue that God hath raiſed him vp from the dead, thou ſhalt be ſaued.

10 For vvith the hart vve beleeue vnto iuſtice: but vvith the mouth confeſſion is made to ſaluation.

11 For the Scripture ſaith: Vvhoſoeuer beleeueth in him, ſhal not be confounded.

12 For there is no diſtinction of the Iew and the Greeke: for one is Lord of al, riche tovvard al that inuocate him,

13 For euery one vvhoſoeuer ſhal innocate the name of our Lord, ſhal be ſaued.

14 ″ Hovv then ſhal they inuocate in vvhom they haue not beleeued? Or hovv ſhal they beleeue him vvhom they haue not heard? And hovv ſhal they heare without a preacher?

15 But hovv ſhal they preach ″ vnles they be ſenti? as it is vvritten: Hovv beautiful are the feete of them that euangelize peace, of them that euangelize good things?

16 But al do not obey the Goſpel. For Eſay ſaith, Lord, vvho hath beleeued the hearing of vs?

17 Faith then, is by hearing: and hearing is by the vvord of Chriſt.

18 But I ſay, haue they not heard? And certes into al the earth hath the ſound of them gone forth: and vnto the endes of the vvhole vvorld the vvordes of them. ⊢

19 But I ſay, hath not Iſrael knovven? Moyſes firſt ſaith, I vvil bring you to emulation in that vvhich is not a nation: in a foliſh nation, I vvil driue you into anger.

20 But Eſay is bold, and ſaith, I vvas found of them that did not ſeeke me: openly I appeared to them ″ that aſked not of me.

21 But to Iſrael he ſaith, Al the day haue I ſpred my handes to a people that beleeueth not, and contradicteth me.

Marginal notes to Chapter 10

v. 4 ⸬ The Lavv vvas not giuē to make a mā iuſt or perfect by it ſelf, but to brīg vs to Chriſt to be iuſtified by him.
v. 5 ⸬ The iuſtice of the Law of Moyſes went no further of it ſelf, but to ſaue a man from the temporal death and puniſhmēt preſcribed to the trāſgreſſors of the ſame.
v. 5 Leu. 18, 5.
v. 6 Deu. 30, 12.
v. 9 The Epiſtle vpō S. Andrevves day, Nouemb. 30.
v. 11 Eſ. 28. 16
v. 12 Ioel. 2, 22.
v. 13 ⸬ To beleeue in him & to inuocate him, is to ſerue him with al loue and ſincere affectiō. Al that ſo doe, ſhal doubtleſſe be ſaued & ſhal neuer be confounded.
v. 14 Eſ. 52, 7.
v. 16 ⸬ We ſee then that it is in a mans free wil to beleeue or not to beleeve, to obey or diſobey the Goſpel or truth preached.
v. 16 Eſ. 53, 1.
v. 17 Pſ. 18. 5.
v. 19 Deu. 32, 21.
v. 19 Eſ. 65, 1.
v. 20 Eſ. 63, 2.

Annotations to Chapter 10

ANNOTATIONS CHAP. X.

⟨illegible⟩. The iuſtice of God.] The iuſtice of God, is that vvhich God giueth vs through Chriſt the Ievves ovvne or proper iuſtice, is that vvhich they had or chalenged to haue of them ſelues and by their ovvne ſtrength, holpen onely by the knovvledge of the Lavv vvithout the helpe or grace of Chriſt. [Margin: Gods iuſtice, & the Ievves ovvne iuſtice.]

6. The iuſtice of faith] The iuſtice vvhich is of faith, reacheth to the life to come, making man aſſured of the truth of ſuch Articles as concerne the ſame▪ as, of Chriſts Aſcenſion to heauen, of his Deſcending to Hel, of his comming dovvne to be Incarnate, and his Reſurrection and returne againe to be glorified: by vvhich his actions vve be pardoned, iuſtified, and ſaued, as by the Lavv vve could neuer be. [Margin: Iuſtice of faith.]

8. The vvord of faith.] The vvord of faith is the vvhole Lavv of Chriſt, concerning both life and doctrine, grounded vpon this, that Chriſt is our Sauiour, & that he is riſen againe. Vvhich point (as al other) muſt both be beleeued in hart, and alſo be confeſſed by mouth▪ for though a man be iuſtified invvardly vvhen he hath the vertues of faith, hope, and charitie from God: yet if occaſion be giuen, he is alſo bound to confeſſe vvith his mouth, and by al his external actions, vvithout ſhame or feare of the vvorld, that vvhich he invvardly beleeueth: or els he can not be ſaued. Vvhich is againſt certaine * old Heretikes that taught, a man might ſay or doe vvhat he vvould, for feare or danger, ſo that he kept his faith in hart. [Margin: Open cōfeſſion & proteſtation of our faith is ſometime neceſſarie. · Euſeb. li. 6 c. 31 hiſtor. Eccleſ.]

14. Hovv ſhal they inuocat?] This maketh not (as Heretikes pretend) againſt inuocatiō of Saincts: the Apoſtle ſaying nothing els, but that they can not inuocate Chriſt as their Lord and Maiſter, in vvhom they do not beleeue, and vvhom they neuer heard of. For he ſpeaketh of Gentils or Pagans, vvho could not inuocate him, vnleſſe they did firſt beleeue in him. To the due inuocation of Chriſt, vve muſt knovv him and our duties to him. And ſo is it true alſo that vve can not pray to our B. Ladie nor any Sainct in heauen, til vve beleeue and knovv their perſons, dignitie, and grace, and truſt that they can help vs. But if our aduerſaries thinke that vve can not inuocate them, becauſe vve can not beleeue in them: let them vnderſtand that the Scripture vſeth alſo this ſpeach, to beleeue in men: and it is the very Hebrew phraſe, vvhich they ſhould not be ignorant of that bragge thereof ſo much. Exod. 14, 31. They beleeued in God and in Moyſes▪ and ⟨illegible⟩ Paral. 20, 20. in the Hebrevv. Ep. ad Thilem. v. 5. And the ancient fathers' did read in the Crede indifferently, I beleeue in the Catholike Church▪ and, I beleeue the Catholike Church, Conc. Nicen. apud Epiphan, in fine Ancorat, Hieron. contr. Lucif. Cyril. Hieroſ. Cathec. ⟨illegible⟩. [Margin: The place alleaged againſt inuocatiō of Sainctes, anſvvered.]

15. vnleſſe they be ſent.) This place of the Apoſtle inuincibly condemneth al the preachings, vvritings, ordinances, innouations and vſurpations of Church; pulpit, & vvhatſoeuer our nevv Euangeliſts haue intruded them ſelues and entered into by the vvindovv: ſhevving that they be euery one from the higheſt to the lovveſt, falſe prophets, running and vſurping, being neuer lavvfully called. Vvhich is ſo euident in the Heretikes of our daies that the Caluiniſts confeſſe it in them ſelues, and ſay that there is an exception to be made in them, becauſe they found the ſtate of the Church interrupted. [Margin: Preachers not lavvfully called not ſent. · Confeſ. des Egli. de France.]

20. That aſked not.] That Chriſt vvas found of thoſe that neuer aſked after him, it proueth that the firſt grace and our firſt iuſtification is vvithout merites. That God called ſo continually and earneſtly by his Prophets and by other his ſignes and vvonders, vpon the Ievves, and they vvithſtood it: free vvil is proued, and that God vvould haue men ſaued, and that they be the cauſe of their ovvne damnation them ſelues. [Margin: The firſt iuſtification of mere grace. · Free vvil.]

Chapter 11

Not al the Ievves vvere reprobate, but ſome electe: and they by grace obtained iuſtice, the reſt (according to the Prophets) being excecated. 11. Againſt vvhom not vvithſtanding the Chriſtian Gentils (to vvhom by that occaſion Chriſt is come) muſt not inſult: but rather feare euery man him ſelf to be likevviſe cut of the tree (vvhich is the Catholike Church) 25 and knovv that vvhen al the Gentils are brought into the Church, then (about the end of the vvorld) ſhal the multitude of the Ievves alſo come in: 33 according to the diſpoſition of the vvonderful vviſedom of God.

1 I Say then: Hath god reiected his people? God forbid▪ for I alſo am an Iſraëlite, of the ſeede of Abraham, of the tribe of Ben-iamin.

2 God hath not reiected his people vvhich he foreknevve. Or knovv you not in Elias vvhat the Scripture ſaith: hovv he requeſteth God againſt Iſraël?

3 Lord, they haue ſlaine thy Prophets, they haue digged dovvne thine altares: and I am left alone, and they ſeeke my life.

4 But vvhat ſaith the diuine anſvver vnto him? I haue left me ſeuen ″ thouſand men, that haue not borred their knees to Baal?

5 So therfore at this time alſo, there are remaines ſaued according to the election of grace.

6 And if by grace: ″ not novv of vvorkes. othervviſe grace novv is not grace.

7 Vvhat then? that vvhich Iſrael ſought, the ſame he hath not obtained: but the election hath obtained: and the reſt vvere blinded.

8 as it is vvritten: ″ God hath giuen them the ſpirit of compunction: eies, that they may not ſee: and eares, that they may not heare: vntil this preſent day.

9 And Dauid ſaith: Be their table made for a ſnare and for a trappe and for a ſcandal and for a retribution vnto them.

10 Be their eies darkened, that they may not ſee: and their backe make thou alvvaies crooked.

11 I ſay them, haue they ſo ſtombled, that they ſhould fall? God forbid. but by their offence, ſaluation is to the Gentils, that they may emulate them.

12 And if the offence of them be the riches of the vvorld, and the diminution of them the riches of the Gentils: hovv much more the fulneſſe of them?

13 For to you Gentils I ſay, as long verely as I am the Apoſtle of the Gentils, I vvil honour my miniſterie,

14 if by any meanes I may prouoke my fleſh to emulation, and may ſaue ſome of them.

15 For if the loſſe of them be the reconciliation of the vvorld: vvhat ſhal the receiuing be, but life from the dead?

16 And if the firſt fruite be holy, the maſſe alſo: and if the roote be holy, the boughes alſo.

17 And if ſome of the boughes be broken, and thou vvhereas thou vvaſt a vvilde oliue, art graffed in them, and art made partaker of the roote and of the fatneſſe of the oliue,

18 glorie not againſt the boughes. And if thou glorie: not thou beareſt the roote, but the roote thee.

19 Thou ſaieſt then: The boughes vvere broken, that I might be graffed in.

20 Vvel: ″ becauſe of incredulitie they vvere broken, but thou by faith doeſt ſtand: be not to highly vviſe, but feare.

21 For if God hath not ſpared the natural boughes: leſt perhaps he vvil not ſpare thee neither.

22 See then the goodnes and the ſeueritie of God: vpō them ſurely that are fallen, the ſeueritie: but vpon thee the goodnes of God, if thou abide in his goodneſſe, othervviſe thou alſo ſhalt be cut of.

23 But they alſo, if they do not abide in incredulitie, ſhal be graffed in. for God is able to graffe them in againe,

24 For if thou vvaſt cut out of the natural vvild oliue, and contrarie to nature vvaſt graffed into the good oliue: hovv much more they that are according to nature, ſhal be graffed into their ovvne oliue?

25 For I vvil not haue you ignorant, brethren, of this myſterie (that you be not vviſe in your ſelues) that blindnes in part hath chaunced in Iſraël, vntil the fulnes of the Gentiles might enter:

26 and alſo al Iſraël might be ſaued, as it is vvritten: There ſhal come out of Sion, he that ſhal deliuer, and ſhal auert impietie from Iacob.

27 And this to them the teſtament from me: vvhen I ſhal haue taken avvay their ſinnes.

28 ″ According to the Goſpel in deede enemies for you: but according to the election, moſt deere for the fathers.

29 for vvithout repentance are the giftes and the vocation of God.

30 for ″ as you alſo ſometime did not beleeue God, but novv haue obteined mercie becauſe of their incredulitie:

31 ſo theſe alſo novv haue not beleeued, for your mercie, that they alſo may obteine mercie.

32 For God hath ″ cōcluded al into incredulitie, that he may haue mercie on al.

33 ″ O depth of the riches of the vviſedom and of the knowledge of God: hovv incomprehenſible are his iudgements, and his vvaies vnſearcheable?

34 for * vvho hath knovven the minde of our Lord? or vvho hath been his coūſeler?

35 Or vvho hath firſt giuen to him, and retribution ſhal be made him?

36 For of him, and by him, and in him are al things: to him be glorie for euer. Amen. ⊢

Marginal notes to Chapter 11

v. 3 3. reg. 19. 20.
v. 4 ᶜ The Heretikes adde here alſo, Image, to the text, as Act: 19, ⟨illegible⟩5.
v. 7 Eſ. 6, 9.
v. 8 Pſ. 68, 23
v. 11 ⸬ The Ievves are not relected vvholy & incurably for euer: but for a part, and for a time ſuffered to fall. Which God did turne to the Gentils general good.
v. 12 ⸬ If God could and did turne their fall and ſinne into the good of the Gentils, much more vvil he vvorke good of their general conuerſion, vvhich ſhalbe at length the accompliſhmēt of the Church conſiſting of both the Nations.
v. 20 ⸬ We ſee that he vvhich ſtandeth by faith, may fall from it, and therfore muſt liue in feare, and not in the vaine preſumption and ſecuritie of the Heretikes.
v. 26 Eſa. 59, 20.
v. 33 The Epiſtle vpō Trinitie Sunday.
v. 33 Eſa. 40, 13.

Annotations to Chapter 11

ANNOTATIONS CHAP. XI.

4. Seuen thouſand.] The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy ſecrete, hid, or, vnknovven. for though the faithful vvere forced to keepe cloſe in that perſecution of Achab and Iezabel, vvhich vvas onely in the kingdom of the ten tribes, that is, of Iſaael: yet at the very ſame time, in Hieruſalem and al the kingdom of Iuda, the external vvorſhip and profeſsion of faith vvas open to al the vvorld, and vvel knovven to Elias & the faithful, ſo many, that * the very ſouldiars only vvere numbered aboue ten hundred thouſand. beſides that there is a great difference betvvene the Chriſtian Church and the Ievves, ours reſting vpon better promiſſes then theirs. And vve vvil not put the Proteſtants to proue that there vvere 7000 of their Sect, vvhen their nevv Elias Luther began: but let them proue that there were ſeuē, or any one, either then or in al ages before him, that vvas in al pointes of his beleefe. Heretikes there vvere before him, as Iouinian, Vigilantius, Heluidius, Vvicleffe &c. and vvith him, Zuinglius, Caluin, &c. Vvho beleeued as he did in ſome things, but not in al. [Margin: Gods anſwer to Elias of 7000, maketh nothīg for the Proteſtants Inuiſible Church, · 2 Par. 17.]

6. Not novv of vvorkes.] If ſaluation be attributed to good vvorkes done of nature vvithout faith & Gods helpe, the ſame can not be of grace. for ſuch vvorkes exclude grace, fauour, and mercie: and chalenge onely of dette, and not of gift. Therfore take heede here of the Heretikes expoſition, that vntruely exclude Chriſtian mens vvorkes from neceſſity or merite of ſaluation, vvhich are done vvith and by Gods grace, and therfore euidētly conſiſt vvith the ſame, and be ioyned vvith Gods grace as cauſes of our ſaluation. Our Aduerſaries are like if Potecaries, euer taking quid pro quo, either of ignorance, or of intent to deceiue the ſimple. [Margin: What workes are not, & what are the cauſe of ſaluation.]

⟨illegible⟩. God hath giuen.] It doth not ſignifie his vvorking or action, but his permiſsion. Chriſ. ho. 19 in ep. Ro. And S. Auguſtine ſaith, not by putting malice into them, but by not imparting his grace vnto them, and that through their ovvne deſerts alvvaies, and their ovvne willes euer properly working the ſame. See Annot. Mat. c. 13, 14. Ro. c. 1, 24. [Margin: God is not anthor of ſinne. · Aug. Ep. 105. ad Sixtum.]

20. Becauſe of incredulity.] He repreſſeth the pride of the Gentils vaunting them ſelues of their receiuing, and of the Ievves reiection, namely in that they thought the Ievves to be forſaken for no other cauſe, but that they might come into their roomes: declaring that the direct and proper cauſe of their forſaking, vvas their incredulity, exhorting the Gentiles to bevvare of the ſame, becauſe they may fall as vvel as the other, and that God is as like to execute iuſtice againſt them as againſt the Ievves, as he hath done in many nations falling to hereſie. [Margin: A paraphraſtical explication of the text, conceruing the Iewes and Gentils, their ſtanding, falling, riſing againe, &c.]

28. According to the Goſpel.] In reſpect, or as concerning beleefe in Chriſt and receiuing the Goſpel, they are Gods enemies: by occaſion of vvhich their incredulity, the Gentiles found mercie: othervviſe in reſpect of his ſpecial election of that nation, and the promiſſes made to the Patriarches, the Ievves are deere to him ſtill▪ for God neuer promiſeth but he performeth, nor repenteth him ſelf of the priuileges giuen to that nation.

30. For as you.] As the Gentiles vvhich before beleeued not, found mercie and came to faith, vvhen the Ievves did fall: ſo the Ievves not novv beleeuing, vvhen al the Gentils haue obtained mercie, ſhal in the end of the vvorld by Gods diſpoſition obtaine grace and pardon as the Gentiles haue done.

32. Concluded al.] That ſo God taking al Nations and al men in ſinne (vvhich they fell into, not by his drift or cauſing, but of their ovvne free vvil) may of his mercie call and conuert vvhom and in vvhat order he vvill: and the parties haue no cauſe to bragge of their deſeruings: but both countries and particular men may referre their eternal election and their firſt calling and conuerſion to Chriſt, and to his mercie only: no vvorkes vvhich they had before in their incredulity, deſeruing any ſuch thing, though their vvorkes aftervvard proceding of faith and grace doe merite heauen.

33. O depth▪] The Apoſtle concludeth that no man ought to ſearch further into Gods ſecrete and vnſearcheable counſels of the vocation of the Gentils, and reiecting the Ievves, othervviſe then this, that al vvhich be reiected, for their ſinnes be iuſtly reiected: and al that be ſaued, by Gods great mercie and Chriſts grace be ſaued. And vvhoſoeuer ſeeketh among the people to ſpred contagion of curioſity by ſeeking further after things ⟨illegible⟩ mans & Angels reache, they ouerreache & ouerthrovv them ſelues. If thou vvilt be ſaued, beleeue, obey the Church, feare God and keepe his commaundements: that is thy part and euery mans els. Thou maiſt not examine vvhether thou be predeſtinate or reprobate, nor ſeeke to knovv the vvaies of Gods ſecrete iudgement tovvard thy ſelf or other men. It is the common enemy of our ſoules, that in this vnhappy time hath opened blaſphemous tongues, and directed the proude pennes of Caluin, Beza, Verone, and ſuch reprobates to the diſcuſsing of ſuch particulars, to the perdition of many a ſimple man, and ſpecially of young Scholers in Vniuerſities, which with leſſe ſtudie may learne to be provvd and curious, then to be humble, wiſe, and obedient. [Margin: How far to deale and to know, in the doctrine of predeſtination. · The Heretikes writings of predeſtination.]

Chapter 12

He exhorteth them to mortification of the body, 2 to renouation of the minde, 3 to keeping of vnitie by humilitie, ⟨illegible⟩ to the right vſing of their gifts and functions, 9 to many other good actions, 17 and ſpecially to louing of their enemies.

1 I BESECH you therfore brethren by the mercie of God, * that you exhibite your bodies ″ a liuing hoſt, holy, pleaſing God, your reaſonable ſeruice.

2 And be not conformed to this vvorld: but be reformed in the newnes of your minde, * that you may proue vvhat the good, and acceptable, and perfect vvil of God is.

3 for I ſay by the grace that is giuen me, to al that are among you, not to be more vviſe then behoueth to be vviſe, but to be vviſe vnto ſobrietie, * to euery one as God hath deuided the meaſure of faith.

4 For as in one body vve haue many members, but al the members haue not one action:

5 ſo vve being many, are one body in Chriſt, & eche one an others members. ⊢

6 And hauing giftes, according to the grace that is giuen vs, differēt, either prophecie ″ according to the rule of faith,

7 or miniſterie in miniſtring, or he that teacheth in doctrine,

8 he that exhorteth in exhorting, he that giueth in ſimplicitie, he that ruleth in carefulnes, he that ſhevveth mercie in cheerefulnes.

9 Loue vvithout ſimulation. Hating euil▪ cleauing to good.

10 Louing the charitie of the brotherhod one toward an other. Vvith honour preuenting one an other.

11 In carefulnes not ſlouthful. In ſpirit feruent. Seruing our Lord.

12 Reioycing in hope. Patient in tribulation. Inſtant in praier.

13 Communicating to the neceſſities' of the ſainctes. Purſuing hoſpitalitie.

14 Bleſſe them that perſecute you: bleſſe, and curſe not.

15 To reioyce vvith them that reioyce, to vveepe vvith them that vveepe.

16 Being of one minde one tovvard an other. Not minding high things, but cōſenting to the humble. ⊢ Be not vviſe in your ovvne conceite.

17 To no man rendring euil for euil. Prouiding good things not only before God, but alſo before al men.

18 If it may be, as much as is in you, hauing peace vvith al men.

19 Not reuenging your ſelues my deereſt, but giue place vnto vvrath, for it is vvritten: Reuenge to me: I vvil revvard, ſaith our Lord.

20 but if thine enemie hunger, giue him meate: if he thirſt, giue him drinke▪ for, doing this, thou ſhalt heape coales of fire vpon his head.

21 Be not ouercome of euil, but ouercome in good the euil. ⊢

Marginal notes to Chapter 12

Argument The ſecond part of this Epiſtle, moral.
v. 1 The Epiſtle vpō the 1 Sunday after the Epiphanie.
v. 1 Phil. 4, 18.
v. 2 Eph. 5, 17. 1. Th. 4, 3.
v. 3 ⸬ None muſt preſume to medle aboue the meaſure of Godsgift, or out of the compaſſe of his ſtate and vocation.
v. 3 2 Cor. 12, 11. Eph. 4, 7.
v. 3 The Epiſtle vpō the 2 Sunday after the Epiphanie.
v. 6 ⸬ Prophecie is interpretatiō of the Scriptures, which is according to the rule of faith, when it is not againſt the right faith, or when it is profitable to edifie charitie, as S. Auguſtine ſpeaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3⟨illegible⟩. and in effect he ſaith the ſame li. 12. Confeſs. c. 18 vnto c. 32.
v. 9 ᶜ dilectio
v. 13 ` memories
v. 14 ⸬ Curſing is a vice wherevnto the common people is much giuen, who often curſe thē on whom they can not otherwiſe be reuenged, they may ſee here that it is a great fault.
v. 16 ᵇ The Epiſtle vpō the 3 Sūday after the Epiphanie.
v. 19 Deu. 32, 35.
v. 20 Pro. 25, 21.

Annotations to Chapter 12

ANNOTATIONS CHAP. XII.

1. A liuing hoſt.] Leſt men ſhould thinke by the former diſcourſe of Gods eternal predeſtination, that no reward were to be had of good life and workes, the Apoſtle now earneſtly recommendeth to them holineſſe of life.

1. A liuing hoſt.] Man maketh his body a ſacrifice to God by giuing it to ſuffer for him, by chaſtiſing it vvith faſting, vvatching, and ſuch like, and by occupying it in workes of charitie and vertue to Gods honour, whereby appeareth how acceptable theſe workes are to God and grateful in his ſight, being compared to a ſacrifice, which is an high ſeruice done to him. [Margin: The body chaſtifed by penāce is a grateful ſacrifice.]

6. According to the rule of faith.] By this, and many places of holy write, we may gather, that the Apoſtles by the holy Ghoſt, before they were ſundered into diuers Nations, ſet downe among them ſelues a certaine Rule and forme of faith and doctrine, conteining not onely the Articles of the Crede, but al other principles, groundes, and the whole platforme of al the Chriſtian religion. Which Rule was before any of the bookes of the new Teſtment were written, & before the faith was preached, among the Gentiles: by vvhich not onely euery other inſeriout teachers doctrine was tried, but al the Apoſtles, and Euangeliſtes preaching, vvriting, interpreting (which is here called prophecying) were of gods Church appointed and admitted, or diſproued and reiected. This forme, by mouth and not by Scripture, euery Apoſtle deliuered to the countrie by them conuerted. For keeping of this forme, the Apoſtle before praiſed the Romanes, and afterward earneſtly warneth them by no man ⟨illegible⟩ ſpeache to be drawen from the ſame. This he commendeth to Timothee, calling it his ⟨illegible⟩ For not holding this faſt and ſure, he blameth the Galatians, further alſo denouncing to him ſelf or an Angel that ſhould write, teach, or expound againſt that which they firſt receiued, ⟨illegible⟩, and commanding alwaies to bevvare of them that taught otherwiſe. For feare of miſſing this line of truth, him ſelf notwithſtanding he had the Holy Ghoſt, yet leſt he might haue preached in vaine and loſt his labour, he went to conferre with Peter and the reſt, for tho faſt keeping of this Rule of truth, the Apoſtles held Councels, and their ſucceſſors by their example. For the holding of this Rule, and by the meaſure thereof, were al the holy Scriptures written, for and by the ſame, al the glorious doctors haue made their ſermons, commendries, and interpretations▪ Gods vvork al vvritings and interpretatiōs no otherwiſe admitted nor deemed to be of God, but as they be agreable to this Rule. [Margin: The Apoſtolical rule or analogie of faith. · c. 6, 17. c. 16, 17. · 1. Tim. 6, 20. · Gal. 1, 6. · Gal. 2, 1. · Act. ⟨illegible⟩5, 6.]

And this is the ſure Analogies ⟨illegible⟩ meaſure of faith, ſet downe and commended to vs euery where for the Apoſtles tradition: and not the phantaſtical rule or ſquare that euery Sectmaiſter pretendeth to gather out of the Scriptures falſely vnderſtood and wreſted to his purpoſe, by which they iudge of doctor, Scripture, Church and al. Arîuſ had by that meanes a rule of his owne, Luther had his falſe weightes, and Caluin his owne alſo. According to which ſeueral meaſure of euery Sect, they haue their expoſitions of Gods word: and in England (as in other infected Countries) they kept of lare an apiſh imitation of this prophecying which S. Paul here and in other places ſpeaketh of, and which was an exerciſe in the primitiue Church, meaſured not by euery mans peculiar ſpirit, but by the former Rule of faith firſt ſet downe by the Apoſtles. And therfore al this new phantaſtical Prophecying & al other preaching in Caluins ſchoole, is iuſtly by this note of the Apoſtle condemned, for that it is not according to, but quite againſt the Rule of faith. [Margin: The Heretikes phātaſtical rule, or rather rules of faith, many and diuers one from an other.]

Chapter 13

To yeld obedience and al other duties vnto Poteſtats: 8 to loue their neighbour vvhich is the fulfilling of the Lavv: 11 and ſpecially to conſider, that novv being the time of grace, vve muſt doe nothing that may not beſeeme day light.

1 LET ″ euery ſoul be ſubiect to higher powers, for there is ″ no povver but of God. And thoſe that are, of God are ordeined.

2 Therfore he that reſiſteth the povver, reſiſteth the ordinance of God. And ″ they that reſiſt, purchaſe to them ſelues damnatiō.

3 for princes are no feare to the good worke, but to the euil. But wilt thou not feare the povver? Doe good: and thou ſhalt haue praiſe of the ſame.

4 for he is gods miniſter vnto thee for good. But if thou doe euil, feare. for he ″ beareth not the ſvvord without cauſe. For he is Gods miniſter: a reuēger vnto vvrath, to him that doeth euil.

5 Therfore be ſubiect of neceſſitie, not only for vvrath, but alſo for conſcience ſake.

6 For therfore ″ you giue tributes alſo. for they are the miniſters of God, ſeruing vnto this purpoſe.

7 Render therfore to al men their devv: * to vvhom tribute, tribute: to vvhom cuſtom, cuſtom: to whom feare, feare: to vvhō honour, honour.

8 Ovve no man any thing: but, that you loue one an other. For he that loueth his neighbour, hath fulfilled the lavv.

9 For, Thou ſhalt not commit aduoutrie, Thou ſhalt not kil, Thou ſhalt not ſteale, Thou ſhalt not beare falſe vvitnes, Thou ſhalt not couet, and if there be any other commaundement: it is compriſed in this vvord, Thou ſhalt loue thy neighbour as thy ſelf.

10 The loue of thy neighbour, vvorketh no euil. Loue therfore is the fulneſſe of the lavv. ⊢

11 And that knovving the ſeaſon, that it is novv the houre for vs to riſe from ſleepe. For novv our ſaluation is neerer then vvhen vve beleeued.

12 The night is paſſed, and the day is at hand. Let vs therfore caſt of the vvorkes of darkneſſe, and doe on the armour of light.

13 As in the day let vs vvalke honeſtly: not in banketings and drunkennes, not in chamberings and impudicities, not in contention and emulation:

14 but doe ye on our Lord IESVS Chriſt, ⊢ and make not prouiſion for the fleſh in concupiſcenees.

Marginal notes to Chapter 13

v. 1 Tit. 3, 7.
v. 1 1. Pet. 2, 13.
v. 6 Mt. 22, 21.
v. 7 The Epiſtle vpō the 4 Sunday after the Epiphanie.
v. 8 Exo. 20, 13.
v. 8 ⸬ Here vve learne that the Law may be & is fulfilled by loue in this life: againſt the Aduerſaries ſaying it is impoſſible to keepe the commaundements.
v. 9 Leu. 19, 18.
v. 11 The Epiſtle vpō the 1 Sunday in Aduent.

Annotations to Chapter 13

ANNOTATIONS CHAP. XIII.

1. Euery ſoul be ſubiect.] Becauſe the Apoſtles preached libertie by Chriſt from the yoke of the Law and ſeruitude of ſinne, and gaue al the faithful both example and commaundement to obey God more then men, and withal euer charged them expreſly to be obedient and ſubiect to their Prelates as to them which had cure of their ſoules and were by the Holy Ghoſt placed ouer the Church of God: there were many in thoſe daies newly conuerted, that thougt them ſolues free from▪ al temporal Boteſtats, carnal Lordes, and humane creatures or powers: wherevpon the bondman tooke him ſelf to be looſe from his ſeruitude, the ſubiect from his Soueraine, were he Emperour, King, Duke, or what other ſecular, Magiſtrate ſo euer, ſpecially the Princes of thoſe daies being Heathens and perſecutors of the Apoſtles, and of Chriſtes religion. for which cauſe and for that the Apoſtles were vntruely charged of their Aduerſaries, that they withdrevv⟨illegible⟩ men from order and obedience to Ciuil lavves and Officers: S. Paul here (as S. Peter doth 1 Chap. 2.) cleereth him ſelf, and expreſly chargeth euery man to be ſubiect to his temporal Prince and Superior: Not euery man to al that be in Office or Superiority, but euery one to him whom God hath put in authoritie ouer him, by that he is his Maiſter, Lord, king, or ſuch like: ⟨non-Latin script⟩ either to them in matters of religion or regiment of their ſoules (for moſt part vvere Pagans, whom the Apoſtle could not vvill men to obey in matters of faith,) but to them in ſuch things onely as ⟨illegible⟩, and what other cauſes ſo euer conſiſt vvith Gods holy vvill and ordinance, for * againſt God no power may be ⟨illegible⟩. [Margin: Obedience to tēporal rulers, & in what caſes. · Act. 4, 19, 3, 29.]

1. No povver but of God.] S. Chryſoſtome here noteth, that power ⟨illegible⟩ & Superioritie, is Gods ordinance, but not of⟨illegible⟩ſomes al Princes: becauſe to any may vſur ⟨illegible⟩ who reigne by his permiſsion onely, and not by his appointment: nor al actions that euery one doeth in and by his ſoueraine povver, as Iu⟨illegible⟩ians apoſtaſte and ⟨illegible⟩ of Catholikes, ⟨illegible⟩ oppreſsion of the Iſraelites, Acha⟨illegible⟩s perſecution of the Prophets, Neros executing of the Apoſtles, Herods and Pilats condemning of Chriſt: al which things God permitted them, by (he abuſe of their power to accompliſh, ⟨illegible⟩ they vvere out of the compaſſe of his cauſing and ordinance. [Margin: In what ſenſe, al power or ſuperioritie is of God. · Chryſ. in ep. Ro. ho. ⟨illegible⟩.]

2. They that reſiſt.] Vvhoſoeuer reſiſteth or obeieth not his lavvful Superior in thoſe cauſes vvherein he is ſubiect vnto him, withſtandeth Gods appointment, & ſinneth ⟨illegible⟩oadly, and is vvorthy to be puniſhed both in this vvorld by his Superior, and by God in the next life. for in temporal gouernement, and cauſes, the Chriſtians vvere bound in conſcience to obey their Heathen Imperours: though on the other ſide, they were bound vnder paine of de⟨illegible⟩ation to obey their Apoſtles and Prelates, and not to obey their kings or Emperours, in matters of religion. Vvhereby it is cleere that vvhen vve be commaunded to obey our Superiors, it is meant alvvaies and onely in ſuch things as they may lawfully commaund, and in reſpect of ſuch matters Vvherein they be our Superiors. [Margin: In things lawfully cōmaunded it is mortal ſinne not to obey our Superiors.]

4. Beareth not the ſword.] That the Apoſtle meaneth here ſpecially of temporal povvers, vve may ſee by the ſvvord, tribute, & external compulſion, vvhich he here attributeth to them. And the Chriſtian men then had no doubt vvhether they ſhould obey their Spiritual povvers. but novv the diſeaſe is cleane contrarie for al is giuen to the ſecular, povver, and nothing to the ſpiritual, vvhich expreſly is ordained by Chriſt and the Holy Ghoſt: and al the faithful are commaunded to be ſubiect there vnto as to Chriſts ovvne vvord and vvill. There vvere Heretikes called Begardi, that tooke avvay al rule and Superioritie: The w⟨illegible⟩lefiſts vvould obey nor Prince nor Prelate, if he vvere once in deadly ſinne. The Proteſtants of our time (as vve may ſee in al Countrie⟨illegible⟩ vvhere the ſecular ſvvord is dravven againſt their Sectes) care neither for the one nor for the other, though they extol onely the ſecular vvhen it maketh for them. The Catholikes onely moſt humbly obey both, euen according to Gods ordinance, the one in temporal cauſes, and the other in Spiritual: in vvhich order both theſe States haue bleſſedly floriſhed in al Chriſtian countries euer ſince Chriſte⟨illegible⟩ time, and it is the very vvay to preſerue both, as one day al the vvorld ſhal confeſſe vvith vs. [Margin: The Apoſtle ſpeaketh of tēporal powers. · Hereſies againſt rule and Superioritie. · The obedience of Catholikes both to Spiritual and temporal Superiors.]

6. Ten giue tributes.] Though euery man ought to be ready to ſerue his temporal Prince vvith his goods, by tributes of vvhat other lavvful taxes and ſubſidies ſo euer: yet they may exempt by priuileges vvhom they thinke good. As in al countries Chriſtian: Prieſts for the honour of Chriſt, whoſe Miniſters they be, haue by the grauntes and auncient charters or kings be he excepted and exempted. Notvvithſtanding they vvere neuer vnready to ſerue voluntarely their, ſoueraine, in al common cauſes, vvith vvhatſoeuer they had. See Annot. in Mat. 17, 26. [Margin: Hiero. in Mat. 17. · The Clergie exempted from tribute.]

⟨illegible⟩. Not in ⟨illegible⟩.] This vvas the very place vvhich S. Auguſtine, that glorious Doctor, vvas by a voice from heauen directed vnto, at his firſt miraculous and happy conuerſion, not only to the Catholike faith, but alſo to perpetual continencie, by this voice comming from heauen, Tolle, lege: Tolle, lege, Take vp and read, take vp and read. as him ſelf telleth li. 8 Confeſ⟨illegible⟩e. 12. [Margin: S. Auguſtines conuerſion.]

Chapter 14

Like a moderator and peacemaker betvvene the firme Chriſtians (vvho vvere the Gentils) and the infirme (vvho vvere the Chriſtian Ievves, hauing yet a ſcruple to ceaſe from keeping the ceremonial me⟨illegible⟩tes and daies of Moyſes Lavv) be exhorteth the Ievv ⟨illegible⟩ to condemne the Gentil vſing his libertie: and the Gentil againe, ⟨illegible⟩ to condemne the ⟨illegible⟩rupulous ⟨illegible⟩ew: but rather to abſtaine from vſing his libertie, and them offending the Ievv, ⟨illegible⟩ be an occaſions vnto him of apoſting.

1 AND him that is vveake in faith, take vnto you: not in diſputations of cogitatiōs.

2 For one beleeueth that he may ″ eate al things: but he that is vveake, let him eate' herbes.

3 Let not him that eateth, deſpiſe him that eateth not: and he that eateth not: let him not iudge him that eateth. for God hath taken him to him.

4 Vvho art thou that iudgeſt an other mans ſeruant? To his ovvne Lord he ſtandeth or falleth, and he ſhal ſtand: for God is able to make him ſtand.

5 For one iudgeth ″ betvveene day and day: and an other iudgeth euery day. let euery one abound ″ in his ovvne ſenſe.

6 He that reſpecteth the day, reſpecteth to our Lord. And he that eateth, eateth to our Lord: for he giueth thankes to God. And he that eateth not, to our Lord he eateth not, and giueth thankes to God.

7 For none of vs liueth to him ſelf: & no man dieth to him ſelf.

8 For whether vve liue, we liue to our Lord: or vvhether we die, we die to our Lord. Therfore vvhether vve liue, or vvhether vve die, vve are our Lords.

9 For to this end Chriſt died and roſe againe: that he may haue dominion both of the dead and of the liuing.

10 But thou, vvhy iudgeſt thou thy brother? or thou, vvhy doeſt thou deſpiſe thy brother? For * vve ſhal al ſtand before the iudgement ſeate of Chriſt.

11 For it is vvritten, Liue I, ſaith our Lord, that euery knee ſhal bovve to me: and euery tongue ſhal confeſſe to God.

12 Therfore euery one of vs for him ſelf ſhal render account to God.

13 Let vs therfore no more iudge one an other. but this iudge ye rather, that you put not a ſtumbling blocke or a ſcandal to your brother.

14 I knovv and am perſuaded in our Lord IESVS Chriſt, that nothing is cōmon of it ſelf, but to him that ſuppoſeth, any thing to be cōmon, to him it is common.

15 For if becauſe of meate thy brother be greeued: novv thou vvalkeſt not according to charitie. * Do not vvith thy meate deſtroy him for vvhom Chriſt died.

16 Let not then our good be blaſphemed.

17 For the kingdom of God is ″ not meate and drinke: but iuſtice, and peace, and ioy in the holy Ghoſt.

18 for he that in this ſerueth Chriſt, pleaſeth God, and is acceptable to men.

19 Therfore the things that are of peace let vs purſue: and the things that are of edifying one tovvard an other let vs keepe.

20 Deſtroy not the vvorke of God for meate. * Al things in deede are cleane: but it is il for the man that eateth by giuing offence.

21 It is good not to eate fleſh, and not to drinke vvine, nor that vvherein thy brother is offended, or ſcandalized, or vveakened.

22 Haſt thou faith? ″ haue it vvith thy ſelf before God. Bleſſed is he that iudgeth not him ſelf in that vvhich he approueth.

23 But ″ he that diſcerneth, if he eate, is damned: becauſe not of faith, for ″ al that is not of faith, is ſinne.

Marginal notes to Chapter 14

v. 2 ` eateth▪
v. 10 2. Cor. 5, 10.
v. 11 Eſ. 45, 23.
v. 14 ⸬ Common, that is, vncleane. See Annot. Marc. 7, 2. Though he vviſh the vveake to be borne vvithal, yet he vttereth his minde plainly, that in deede al the meates forbidden and vncleane in the Lavv, are novv throught Chriſt cleanſed & lawful for euery mā to vſe.
v. 15 1. Cor. 8.
v. 20 Tit. 1, 15▪

Annotations to Chapter 14

ANNOTATIONS CHAP. XIIII.

2. Eate al things.] By ſimilitude of vvordes the ſimple are ſoone deceiued, and Heretikes make their vauntage of any thing to ſeduce the vnlearned. There vvere diuers meates forbidden in the Lavv of Moyſes, and for ſignification, made and counted vncleane, vvhereof the Ievves might not eate a⟨illegible⟩ al, as porke, hare, conny, and ſuch like, both of fiſhes, foules, and beaſts, a great number: Chriſt diſcharged al them that became Chriſtians, after his Paſsion of that obſeruance and al other ceremonies of the old Lavv: Notvvithſtanding, becauſe diuers that vvere brought vp in the Lavv, had a religion and conſcience, ſodenly to foreſake their former maner, the Apoſtle here admoniſheth ſuch as beſtronger and ⟨illegible⟩ inſtructed in the caſe to heare vvith the vveaker ſort, that being Chriſtians could not yee finde in their hartes to eate and vſe the meates forbidden by God in the Lavv: as on the other ſide he vvarneth the vveake that vvould not eate, not to take offence or ſcandal at them that did eate vvithout ſcruple, any of the irregular or forbidden meates in the Lavv, nor in any vviſe to iudge or condemne the eater, but to commit that to God, and finally that neither nother ſhould condemne the other for eating or not eating. Now the Proteſtants fōndly apply al this to the faſtes of the Church, and differences of meates in the ſame: as though the Church did forbid any meate vvholy neuer to be eaten or touched, or made any creatures vncleane, or othervviſe preſcribed any abſtinence, then for chaſtiſing of mens bodies and ſeruice of God. It is a great blindneſſe that they can put no difference betvvixt Chriſtes faſt of fourtie daies, Mat. 4. Iohns abſtaining from al delicate meates and drinkes, Mat. 11. the vvidovv Annes, Luc. ⟨illegible⟩, 1⟨illegible⟩. the Nazareites, Num. 6. the Recabites, Ierem. 15, 14. the Niniuities, Ion. 3. S. Paules, 2 Cor. 11, 27. S. Timothees, 1 Tim. 5, 23. Iohns Diſciples and Chriſts Diſciples faſt Mat. 9, 14. 15. (which he ſaid they ſhould keepe after his departure from them:) and the ceremonial diſtinction of creatures and meates, cleane, and vncleane, in the old Lavv. of vvhich it is euident the Apoſtle treateth in al this chapter, & of none other at al. Therfore vvhen the Proteſtants by the vvordes of this place vvould proue, that vve be either made free: from faſting and from obeying the Churches commaundement or folovving Chriſtes example in that matter, or that the obſeruers of Chriſtian faſtes be vveake in faith, & ought not in any vviſe cōdemne of ſinne the breakers of the preſcribed faſtes of the holy Church, they doe abuſe ignorantly or vvilfully the Apoſtles vvordes and diſcourſe. [Margin: The Apoſtles meaning about eating or not eating certaine meates. · The Heretikes fondly abuſe this place againſt the faſtes of the Church. · Foliſh Heretikes ſee not the differēces of things.]

5. Betvvene day and day.] By the like deceite they abuſe this place againſt the Holydaies of Chriſt and his B. mother and Saincts, vvhich concerneth onely the Ievves feſtiuities and obſeruation of times, vvhereof in the Epiſtle to the Galatians c, 4. 10. [Margin: Diſtinction of daies.]

6. Euery one in his ovvne ſenſe.) The Apoſtle doth not giue freedom; as the Churches enemies vvould haue it, that euery man may doe or thinke vvhat he liſt. but in this matter of Iudaical obſeruation of daies and meates, & that for a time onely, til the Chriſtian religion ſhould be perfectly eſtabliſhed, he would haue no reſtrainte made, but that euery one ſhould be borne vvithal in his ovvne ſenſe: yet ſo, that they ſhould not condemne one an other, nor make neceſsitie of ſaluation in the obſeruation of the Iudaical rites of meates, daies, &c. [Margin: The text explicated concerning euery mans cōſcience in Iudaical meates and drinkes.]

17. Not meate and drinke.] The ſubſtance of religion or the kingdom of God ſtandeth not in meate or drinke, and therfore the better might they vſe indifferencie and toleration in that point for a time, for peace ſake and to auoid ſcandal. but if the precept of Moyſes Lavv had bound ſtill as before, then (not for the meates ſake, but for the diſobedience) it had been damnable to haue eaten the vncleane meates. [Margin: Not, eating, but diſobedience damnable.]

22. Haue it vvith thy ſelf.] Thou that art perfect, and bleeueſt or knovveſt certainely that thou art free from the Lavv concerning meates and feſtiuities, yet to the trouble and hinderance of the feeble that can not yet be brought ſo far, be diſcrete & vtter not thy ſelf out of ſeaſon.

23. He that diſcerneth.] If the vveake haue a conſcience, and ſhould be driuen to eate the things vvhich in his ovvne hart he thinketh he ſhould not doe, he committeth deadly ſinne, becauſe he doth againſt his conſcience, or againſt his ovvne pretenſed knovvledge. [Margin: To doe againſt our conſcience, is ſinne. · Chryſ, h⟨illegible⟩, 26. in ep. R⟨illegible⟩.]

⟨illegible⟩. Al this is not of faith] The proper ſenſe of this ſpeach is, that euery thing that a man doeth againſt his knovvledge or conſcience, is a ſinne, for ſo by the circumſtance of the letter, faith muſt here be taken though S. Auguſtine ſometimes applieth it alſo to proue that al the actions of infidels (meaning thoſe vvorkes vvhich directly procede of their lacke of faith) be ſinnes. But in any vviſe take heede of the Heretikes commentarie, vvho hereby vvould proue that the infidel ſinneth in honouring his parents, fighting for his countrie, tilling his ground, and in al other vvorkes. And no maruel that they ſo hold of infidels, vvho maintaine. * that Chriſtian men alſo offend deadly in euery good deede. [Margin: Vvhat actions of infidels are ſinne, and what are not. · Luther.]

Chapter 15

He procedeth to make peace betvvene the Chriſtian Gentils and Ievves. 8 vvith this reſolution, that the Ievves vocation is of promis in deede, but the Gentils alſo of mercie, and foretold by the Scriptures. 14 Then dravving to his ende, he excuſeth him ſelf to the Romanes for vvriting thus vnto them. 21 hoping novv at length to ſee them, after that he hath been at Hieruſalem, ⟨illegible⟩9 vvherevnto alſo he requeſteth their praiers.

1 AND vve that are the ſtrōger, muſt ſuſteine the infirmities of the vveake, & not pleaſe our ſelues.

2 Let euery one of you pleaſe his neighbour vnto good, to edification.

3 For, Chriſt did not pleaſe him ſelf, but as it is vvritten, The reproches of them that reproched thee, fel vpon me.

4 For vvhat things ſoeuer haue been vvritten, to our learning they are vvritten: that by the patience and conſolation of the Scriptures, vve may haue hope.

5 And the God of patience and of comfort giue you to be of one minde one tovvard an other according to IESVS Chriſt:

6 that of one minde, vvith one mouth you may glorifie God and the Father of our Lord IESVS Chriſt.

7 For the vvhich cauſe receiue one an other: as Chriſt alſo hath receiued you vnto the honour of God.

8 For I ſay Chriſt IESVS to haue been miniſter of the circumciſion for the veritie of God to confirme the promiſſes of the fathers.

9 But the Gentils to honour God for his mercie, as it is vvritten: Therfore vvil I confeſſe to thee in the Gentils ô Lord, and vvil ſing to thy name.

10 And againe he ſaith, Reioyce ye Gētils vvith his people.

11 And againe, Praiſe al ye Gentils our Lord: and magnifie him al ye peoples.

12 And againe Eſaie ſaith, There ſhal be the roote of Ieſſe: and he that ſhal riſe vp to rule the Gentils, in him the Gentils ſhal hope.

13 And the God of hope repleniſh you vvith al ioy and peace in beleeuing: that you may abound in hope, and in the vertue of the holy Ghoſt. ⊢

14 And I my ſelf alſo, my brethren, am aſſured of you, that you alſo are ful of loue, repleniſhed vvith al knowledge, ſo that you are able to admoniſh one an other.

15 But I haue vvritten to you (brethren) more boldly in part, as it were putting you in remembrance: for the grace vvhich is giuen me of God,

16 to be the miniſter of Chriſt IESVS in the Gētils: ſanctifying the Goſpel of God, that the oblation of the Gentils may be made acceptable and ſanctified in the holy Ghoſt.

17 I haue therfore glorie in Chriſt IESVS tovvard God.

18 For I dare not ſpeake any of thoſe things vvhich Chriſt vvorketh not by me for the obedience of the Gentils, by vvord and deedes,

19 in the vertue of ſignes and vvōders, in the vertue of the holy Ghoſt: ſo that from Hieruſalem round about vnto Illy⟨illegible⟩icum I haue repleniſhed the Goſpel of Chriſt.

20 And I haue ſo preached this Goſpel, not vvhere Chriſt vvas named, leſt I ſhould build vpon an other mans foundation:

21 but as it is vvritten, They to vvhom it hath not been preached of him ſhall ſee: and they that haue not heard, ſhal, vnderſtand.

22 For the vvhich cauſe alſo I vvas hindred very much from comming vnto you.

23 But novv hauing no longer place in theſe ⟨illegible⟩ and hauing a deſire to come vnto you theſe many yeares novv paſſed:

24 vvhen I ſhal begin to take my iourney into a paine, I hope that as I paſſe, I ſhal ſee you, and be brought thither of you, if firſt in part I ſhal haue enioyed you,

25 Novv therfore I vvil goe vnto Hieruſalem to minſter to the ſaincts.

26 For Macedonia and Achaia haue liked vvel to make ſome contribution vpon the poore ſaincts that are in Hieruſalem.

27 For it hath pleaſed them: and they are their detters. For if the Gentiles be made partakers of their ſpiritual things: they ought alſo in carnal things to miniſter vnto them.

28 This therfore vvhen I ſhal haue accōpliſhed, and ſigned them this fruite, I vvil goe by you into Spaine.

29 And I knovv that comming to you, I ſhal come in aboundance of the bleſſing of Chriſt.

30 I beſeeche you therfore brethren by our Lord IESVS Chriſt, and by the charitie of the holy Ghoſt, that you helpe me in your praiers for me to God,

31 that I may be deliuered from the infidels that are in Ievvrie, and the oblation of my ſeruice may become acceptable in Hieruſalem to the ſaincts,

32 that I may come to you in ioy by the vvil of God, that I may be refreſhed vvith you.

33 And the God of peace be vvith you all. Amen.

Marginal notes to Chapter 15

v. 3 Pſa. 68, 10.
v. 3 The Epiſtle vpō the 2. Sunday in Aduent.
v. 4 ⸬ He meaneth al that it vvitten in the old Teſtamēt: much more al things vvritten in the nevv Teſtamēt, are for our learning and comfort.
v. 6 ᶜ Vnitie in religion commended.
v. 8 ⸬ Chriſt did execute his office and miniſterie onely tovvards the people of Circumciſion, that is, the Iewes.
v. 9 Pſa. 17. 50.
v. 9 Deu. 32. 43.
v. 11 Pſa. 116, 1.
v. 12 Eſa. 11, 10.
v. 20 Eſ. 52. 13▪
v. 25 ⸬ He ⟨illegible⟩ the holy perſons that hauing forſaken al their goods for Chriſt, vvere vvholy ⟨illegible⟩ to ⟨illegible⟩ our Lord vvith al their minde. ⟨illegible⟩. Hiero. againſt Vigilantius the Heretike reprehending the almes giuen to ⟨illegible⟩, as do the Heretikes alſo of our time.
v. 30 ⸬ In that the Apoſtle deſired to be praied for, vve may be moued to ſeeke the ſame as a great benefite.

Chapter 16

⟨illegible⟩ and him ſelf to many there by name. ⟨illegible⟩ he declareth the doctrine vvhich the Romanes had learned, to be the touchſtone is knovv Seducers. 21 he doth vnto them the commendations of al the Churches and of certaine perſons by names ⟨illegible⟩5 and concludeth.

1 AND I commend to you Phoebè our ſiſter, vvho is in the miniſterie of the Church that is in Cenchris:

2 that you receiue her in our Lord as it is vvorthie for ſaincts: and that you aſſiſt her in whatſoeuer buſines ſhe ſhal neede you. for ſhe alſo hath aſſiſted many and my ſelf.

3 Salute Priſca and Aquila my helpers in Chriſt IESVS, (

4 vvho for my life haue laid dovvne their neckes: to vvhō not I only giue thankes, but alſo al the Churches of the Gentiles)

5 and their domeſtical Church. Salute Epaenetus my beloued: vvho is the firſt fruite of Aſia in Chriſt.

6 Salute Marie vvho hath laboured much about vs.

7 Salute Andrónicus and` Iulia' my coſins and fellovv captiues: vvho are noble among the Apoſtles, vvho alſo before me vvere in Chriſt.

8 Salute Ampliátus my beſt beloued in our Lord.

9 Salute Vrbánus our helper in Chriſt IESVS, and Stachys my beloued.

10 Salute Apelles approued in Chriſt. Salute them that are of Ariſtóbolus houſe.

11 Salute Herodion my kinſman. Salute them that are of Narciſſus houſe, that are in our Lord.

12 Salute Tryphaena and Tryphóſa vvho labour in our Lord. Salute Perſis the beloued, vvho hath much laboured in our Lord.

13 Salute Rufus the elect in our Lord and his mother and mine.

14 Salute Aſyncritus, Phlegon, Hermas, Pátrobas, Hermes: and the brethren that are vvith them.

15 Salute Philólogus and Iulia, Nereus, and his ſiſter and Olympias: and al the ſaincts that are vvith them.

16 ″ Salute one an other in a ″ holy kiſſe. Al the churches of Chriſt ſalute you.

17 And I deſire you brethren, ″ to marke them that make diſſenſions and ſcandals contrarie to the doctrine vvhich you haue learned, and auoid them.

18 For ſuch doe not ſerue Chriſt our Lord, ″ but their ovvne belly: and by ſvveete ſpeaches and benedictions ſeduce the hartes of innocents.

19 For ″ your obedience is publiſhed into euery place. I reioyce therfore in you. But I vvould haue you to be vviſe in good, and ſimple in euil.

20 And the God of peace cruſh Satan vnder your feete quickely. The grace of our Lord IESVS Chriſt be vvith you.

21 Timothee my coadiutor ſaluteth you, and Lucius, and Iaſon, and Sosípater, my kinſmen.

22 I Tertius ſalute you,

23 that vvrote the epiſtle, in our Lord. Caius mine hoſt, and the whole Churches, ſaluteth you. Eraſtus the Cofferer of the citie ſaluteth you, and Quartus, a brother.

24 The grace of our Lord IESVS Chriſt be vvith al you, Amen.

25 And to him that is able to confirme you according to my Goſpel and preaching of IESVS Chriſt, according to the reuelation of the myſterie from eternal times kept ſecrete,

26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God, to the obediēce of faith knovven in al Gentiles,

27 to God the only vviſe through IESVS Chriſt, ⊢ to vvhom' be honour & glorie for euer and euer. Amen.

Marginal notes to Chapter 16

v. 3 ᶜ The onely ſalutation of ſo vvorthy a man is ſufficient to fil him vvith greate grace that is ſo ſaluted. Chryſ. in 2. Tim. 4.
v. 5 ⸬ This domeſtical Church vvas either that faith ful and Chriſtiā houſhold, or rather the Chriſtians meeting together there & in ſuch good houſes to heare diuine ſeruice and the Apoſtles preaching in thoſe times of perſecution.
v. 6 ` Iunia
v. 10 ᶜ ⟨non-Latin script⟩
v. 13 The Proteſtants here teaſō thus, Peter is not here ſaluted, therfore he vvas neu⟨illegible⟩r at Rome.
v. 16 See the Annotation.
v. 17 ᶜ Of the Prince of the Apoſtle;, ſaith Theodorete vpon this place.
v. 18 ⸬ The ſpecial vvay that Heretikes haue euer had to beguile, vvas and is by ſvveete vvordes & gay ſpeaches. which their ſheepes cote ſee before deſcribed particularly in the Aunotations vpon S. Matthevv. c. 7, 15.

Annotations to Chapter 16

ANNOTATIONS CHAP. XVI.

14. Salute one an other.] Neuer Sectmaiſters made more foule or hard ſhifts to proue or defend falſehood, then the Proteſtants: but in tvvo points, about S. Peter ſpecially, they paſſe euen them ſelues in impudencie. The firſt is, that they hold he vvas not preferred before the other Apoſtles, vvhich is againſt al Scriptures moſt euidently. The ſecond is, that he vvas neuer at Rome, vvhich is againſt al the Eccleſiaſtical hiſtories, al the Fathers Greeke and Latine, againſt the very ſenſe and ſight of the monuments of his Seate, Sepulcher, doctrine, life, and death there. Greater euidence certes there is thereof and more vveighty teſtimonie, then of Romulus, Numas, Caeſars, or Ciceros being there: yet vvere he a very brutiſh man that vvould deny this to the diſcredite of ſo many vvriters and the vvhole vvorld. Much more monſtruous it is, to heare any deny the other. Theodorete ſaith he vvas there, vvriting vpon this chapter. Proſper alſo carmine de ingratis in principio, S. Leo de natali Petri, S. Auguſtine to 6 c. 4. cont. ep. fund. Oroſius li. 7 c. 6. S. Chryſoſtome in pſ. 48. S. Ep⟨illegible⟩phanius haer. 27. Prudentius in hymno 2. S. Laurentij, & hymno 12. Optatus li. 2. contra Donatiſtas. S. Hierome in Catalogo. Lactantius li. 4. c. 21, de vera ſapientia. Euſebius hiſt. Eccl. li. 2, c. 13, 15. S. Athanaſius de fuga ſua. S. Cyprian. ep. 55. nu. 6, Tertullian de praſcriptionibus nu. 14. and li 4, contra Marcionem nu, 4. Origen in Geneſ. apud Euſeb. li. 3, c. 1. Irenaeus li. 3, c. ⟨illegible⟩. Hegeſippus li. 3. c. 2 de excid. Hieroſolym. Caius and Papias the Apoſtles ovvne ſcholers, and Dionyſius the B. of Corinth, alleaged by Euſebius li. 2, c. 14. & 24. Ignatius ep. ad Romanos: The holy Councel of Chalcedon, and many other affirme it. yea Peter him ſelf (according to the iudgement of the aūcient Fathers) confeſſeth he vvas at Rome, calling it Babylon 1. ep. c. 5. Euſeb. li. 2. c. 14. hist. Ec. Some of theſe tel the time and cauſe of his firſt going thither: ſome, hovv long he liued there: ſome, the maner of his death there: ſome, the place of his burial: and al, that he vvas the firſt Biſhop there. Hovv could ſo many of ſuch vviſedom and ſpirit, ſo neere the Apoſtles time deceiue or be deceiued? how could Caluin and his, after fiftene hundred yeres knovv that vvhich none of them could ſee? [Margin: That S. Peter was at Rome. · Chalced. conc. act. 1. · See the Annotations 1 Peto c. 5, 18.]

Some great argument muſt they needes haue to controule the credite of the vvhole vvorld. This of truth is here their argument, neither haue they a better in any place, to vvit, If S. Peter bad bene at Rome, S. Paul vvould haue ſaluted him, as he did others here in the end of his letter to the Romanes. Is not this a high point to diſproue al antiquitie by? Any man of diſcretion may ſtraight ſee, that S. Peter might be knovven vnto S. Paul to be out of the Citie, either for perſecution or buſines, vvhen this epiſtle vvas written, (for he went often out as S. Epiphanius declareth) & ſo the omitting to ſalute him, can proue no more, but that then he vvas not in Rome. but it proueth not ſo much neither, becauſe the Apoſtle might for reſpect of his dignitie and other the Churches affaires, write vnto him ſpecial letters, and ſo had no cauſe to ſalute him in his common Epiſtle. Or hovv knovv they that this Epiſtle was not ſent incloſed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in ſome of the aſſemblies? it is very like it was recommended to ſome one principal man or other that is not here named: and tvventy cauſes there may be vnknovven to vs. Why he ſaluted him not ⟨illegible⟩but no cauſe vvhy our Aduerſaries vpon ſuch friuolous reaſons ſhould reproue an approued truth. For euen as wel might they ſay that S. Iohn vvas neuer at Epheſus, becauſe S. Paul in his Epiſtle to the Epheſians doth not ſalute him. And plaine it is, that it is the Romane ſeate and faith of Peter, vvhich they (as all Heretikes before them) do feare and hate, and vvhich wil be their bane: and they knovv that there is no argument vvhich conuinceth in their conſcience, that Peter vvas neuer at Rome. Therfore to conclude, vve ſay to them in S. Auguſtines vvordes, Why call you the Apoſtolike chaire, the chaire of peſtilence? What hath the Church of Rome done againſt you, in vvhich S. Peter did ſit, and from vvhich by nefarious furie you haue ſeparated your ſelues? [Margin: The Proteſtants great argument, that Peter was neuer at Rome. · Epiph. har. 27. · The Heretikes hatred of the Romane ſee. · li. 2. cont. li. Petil. c. 51.]

16. Holy kiſſe.] Hereof, and by the common vſage of the firſt Chriſtians, vvho had ſpecial regard of vnitie and peace among them ſelues, and for ⟨illegible⟩ſigne and proteſtation thereof, kiſſed one an other, came our holy ceremonie of giuing the Pax, or kiſſing one an other in the Sacrifice of the bleſſed Maſſe. [Margin: Kiſſing the Pax. · Orig. in 1⟨illegible⟩. ad Ro.]

17. To marke them.] He carefully warneth them to take heede of ſeditions ſovvers of Sectes and diſſenſion in religion, and this euer to be their marke, if they ſhould teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuerſion: not bidding them to examine the caſe by the Scriptures, but by their firſt forme of faith and religion deliuered to them before they had or did read any booke of the nevv Teſtament. [Margin: Againſt Sect-maiſters hovv to examine our ſaith.]

18. But their ovvne belly.] Hovvſoeuer Heretikes pretend in vvordes and external ſhew of their ſheepes cote, in deede they ſeeke but after their ovvne profite and pleaſure, & by the Apoſtles to ovvne teſtimonie we be vvarranted ſo to iudge of them as of men that in deede haue no religion nor conſcience. [Margin: Heretikes giuen to voluptuouſnes.]

19. Your obedience.] Againſt Heretikes and their illuſions, there is no better way then in ſimplicitie to cleaue vnto that vvhich hath bene taught before: for the vvhich the Romane obedience is much commended. See Annot. vpon the firſt chap. verſ. 8.

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE EPISTLE OF PAVL THE APOSTLE TO THE ROMANES." The page title gives it in ordinary capitals and lower case, without other change.

On this page 185 places are marked ⟨illegible⟩ and 17 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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