which the Apostle vseth els where as 1. Cor. 9.17 the dispensation is credited or committed vnto me maketh for the credit of those to whose fidelitie these oracles were committed facit ad honorem personae cui confidimus it maketh for the honour of the person which we trust as Ambrose saith maximam fuisse laudem Iudaeorum c. it was a great praise for the Iewes that they were counted worthie to receiue the law 7. And this word of crediting sheweth that what was committed vnto them exigendum cum vsuris was to be exacted with vsurie Gorrhan God would require an account of them of his law which he had credited and committed vnto them as is shewed in the parable of the talents Hugo 8. This then was the priuiledge and preheminence of the Iewes that they were first depositarij tum oeconomi first keepers of Gods oracles committed vnto them and afterward stewards and dispensers of them Calv. for the Apostles preached the word of God vnto the Gentiles as it is prophesied Isa. 2.3 The Law shall goe forth of Sion and the word of God from Ierusalem and so our blessed Sauiour saith Ioh. 4.22 that saluation is of the Iewes 9. But this further here is to be obserued that whereas v. 1. the Apostle propounded two questions one of the preheminence of the Iewes the other of the profit of circumcision he insisteth onely vpon the first and omitteth the other both because he had answered before concerning circumcision that it is profitable if one keepe the law c. 2.25 and he hasting to other things reserueth that matter to a fitter place c. 4. Pareus 2. Quest. How mens vnbeleefe can not make the faith of God without effect 1. By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rather vnderstood their perfidiousnes rebellion and falling away from God then the not beleeuing of his promises Beza and by the faith of God is meant his verilie and constancie in keeping his promises as Psal. 33.4 All his workes are faithfull Pareus the Apostle then vnderstandeth fidem datam faith giuen by God Bez. and the truth of his promises Bucer now as the former obiection might be made by the Iewes that if their case were no better then the Gentiles then they should haue no preheminence at all so this second obiection might be mooued by the Gentiles that although God for his part had made vnto the Iewes many gracious promises yet they by their deâ—â—elt had depriued themselues of the benefit thereof to this obiection then the Apostle maketh this answer that their vnbeleefe could not make the faith and promise of God of no effect 2. This some expound of the absolute promises of God for some of his promises are absolute as those made to the fathers of the giuing of the lawe and of the comming of Christ some were conditionall as that they should for euer inherite the land of Canaan if they walked in Gods commandements the first is called by the schoolemen prophesia predestinationes the prophesie of predestination the other the prophesie comminationis of commination and diuerse will haue the first kind to be here vnderstood as Lyranus Caietas Perer. Faius Pareus reiecteth this interpretation because all the promises of the Lawe and Gospel haue annexed the condition of obedience or faith 3. Some giue this sense by faith vnderstanding the beleefe of the faithfull reposed in Gods promises that the infidelitie of some could not evacuate the faith of others Origen but by the words following let God be true shew that the faith of God that is made by him not faith reposed in him is here signified 4. Some thus expound quantum ad Deâ—â— that God for his part is readie to keepe his promises if men performe the condition but if they by their infidelitie depriue themselues of the promise the fayling is in themselues and not in God Pareus dub 1. But this doth not fully satisfie for if the promises of God should haue beene altogether evacuated though not by any inconstancie in God but their infidelitie yet they should haue beene without effect which the Apostle denieth 5. Chrysostome thus inferreth that their incredulitie is so farre from laying any fault vpon God vt maiorem illius ostendit bonitatem that it more commendeth his goodnesse when he seemed to honour those which dishonoured him So also Beza the goodnesse of God is so much the more commendable quanto indigniores sunt quorum miseretur the more vnworthie they are that he hath mercie on But to the incredulous the promises of God were of no effect they were depriued Heb. 4.1 6. Therefore it must be obserued that the Apostle saith not all but some what though some did not beleeue Gualter they then which beleeued not non praeiudicabant caeteris â—â— not hinder or were preiudiciall to those which beleeued gloss ordinar he signifieth semâ— mansisse quosdam c. that there were alwaies found among them in that nation that beleeued in Gods promises and therefore the promises of God are not evacuate Calvin like as though the Sunne seeme not to rise vnto those which are blind yet he doth rise vnto those that are of perfect sight Gryneus as then the Sunne should rise though no man could see it yet God hath ordained both that the Sun should giue light and some should enioy it So God would shewe himselfe true and stedfast in his promises though all men should fall away from him yet he hath ordained that as he keepeth truth in his promises so there should be alwaies some in the Church which should beleeue them Quest. 3. How God is said to be true 1. The vulgar Latine readeth God is true and so some of the fathers haue followed that reading as Cyprian epist. 55. ad Cornel. and Ambrose lib. 3. de fide c. 3. and so the Syrian interpreter but in the originall Greeke it is in the imparatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let God be true which Origen thinketh must be vnderstood non praeceptive by way of precept but pronuntiative as pronouncing that God is true And here it is taken in the same sense as when we say in the Lord prayer let thy name be hallowed then fiat let him be is here all one as manifestetur let him be manifested to be true sit nobis verax intelligatur let him be true to vs that is be so taken and vnderstood to be Photius so also Basil lib. 4. cont Eunom 2. Now this difference is betweene veracitie and fidelitie the first is circa verba aboue words that no vntruth be vttered the other is circa pacta concerning couenants and premises in keeping and performing them faithfulnes and fidelitie alwaies includeth verilie but there may be veritie in speaking without fidelitie when as truth is onely vttered without any promise to performe any thing But here veracitie is taken for fidelitie as Psal. 8.15 the Lord is said to be great in kindnes and truth Tolet. 3. Now the Lord is
morally he should be a lyar in act Pareus so then euery man is said to be a liar quia mentiri potest quamvis non mentiatur because he may and can lie though alwaies he doe not lie Tolet. 6. Quest. How the Prophet Dauid is to be vnderstood saying Euery man is a lyar Psal. 116.11 1. Some doe thus interpret nihil est firmum vel stabile in rebus humanis nothing is firme or stable in humane matters Theodoret to the same purpose also Euthymius fallax est humanae vita faelicitas the happines of mans life here is deceitfull But this beeing a most true position how could the Prophet say I said in my hast as correcting his hastie and vnaduised speach in thus saying 2. Some preferre this sense that Dauid beeing much troubled and perplexed with his manifold afflictions and sometime tempted with diffidence doth correct himselfe and confesseth that God notwithstanding was true though all men were liars Perer. but it is euident by the Prophets words that this is not a correcting but a corrected speach which he spake in his hast 3. Origen deliuereth a third sense that Dauid hauing reuealed vnto him the truth by faith saying a little before I beleeued and therefore I spake doth thankfully acknowledge that he had receiued the reuelation of the truth from God whereas all other men as Philosophers and the wise among the heathen were liars their writings were full of error and falshood But that by all he vnderstandeth not onely the vnbeleeuing Gentiles but all men in generall is euident v. 12. following as hath beene shewed before 4. Calvin whome the Genevens follow thus expoundeth nihil esse certi neque ab homine neque in homine that there is no certentie neither from man to be looked nor yet in man but this beeing a most true and aduised assertion why then should the Prophet there say he spake it in hast for so the word there signifieth as likewise Psal. 31.22 I said in my hast I am cast out of thy sight 5. Vatablus thinketh that Dauid meaneth those which said when Saul persecuted him that he should neuer enioy the kingdome and therefore he trusting to Gods promises saith they were all liers But why then should Dauid say I said in my hast as confessing that he thus spake in his heat and hast 6. Wherefore the meaning of the Prophet Dauid there is this that beeing oppressed with his manifold and great afflictions he had some distrustfull thoughts in so much that he began to thinke that euen Samuel and Nathan which had made vnto him such promises concerning the kingdome were but men and had spoken as men vnto him And this sense may be confirmed by the like place Psal. 31.22 cited before I said in my hast Iun. Caietan Iansenius But two obiections will be made against this interpretation 1. If Dauid be thus vnderstood this allegation should seeme to be impertinent for the Apostle groundeth vpon that saying of Dauid as a certen and vndoubted axiome which Dauid their vttered in hast Ans. 1. It is not necessarie to graunt that S. Paul citeth this place out of that Psalme the like saying is found Psal. 39.5 Euery man is altogether vanitie 2. but it may safely be admitted that the Apostle hath reference to this very place Psal. 116. and yet he keepeth the Prophets sense for though Dauid were deceiued in the particular application to Samuel and other Prophets yet the speach was true in generall euery man is a liar here was Dauids error that he tooke them to speake as other men this generall ground of Dauids speach the Apostle followeth here 2. Obiect The word there vsed bechaphzi Vatablus translateth in praecipiti mea fugâ— in my hastie flight the vulgar latine in excessu meo when I was beside my selfe for feare it neede not be translated in my hast Ans. 1. The word chapaz signifieth indeede all these to make hast to be astonished to mooue for feare to precipitate but the more vsuall and proper signification is to make hast as Exod. 12.10 Ye shall eate it in hast Psal. 104.7 they hast away 2. and whether it be translated in my hast or in my feare the sense is all one that Dauid spake thus in his heat and passion 3. and that it is not meant of his externall flight of bodie but rather of the acceleration and hast of his affections is euident by the like place Psal. 31.22 I said in my hast I am cast out of thy sight Quest. 7. Of the occasion of these words cited out of the 51. Psalme that thou mightest be iustified c. against thee onely haue I sinned The words in the 51. Psalme immediatly going before are these v. 4. Against thee onely haue I sinne and committed euill in thy sight how Dauid is said to haue sinned onely against God it is diuersely scanned 1. Gregorie thus expoundeth tibi soli peccavi against thee onely haue I sinned quia tu solus es sine peccato because thou onely art without sinne man is not said to sinne against man quia eum aut par aut grauior culpa inquinat because either he is defiled with the same or a greater sinne But though euerie man be a sinner this is no reason but that one man may trespasse against another 2. Origen thus expoundeth Dauid by these words of S. Paul 1. Cor. 2.15 the spirituall man discerneth all things yet he is iudged of none therefore against thee onely haue I sinned because others cannot iudge me quia spiritualis sum because I am spirituall c. But Dauid in this act was not spirituall but carnall 3. Caietan thinketh that Dauid so speaketh because he was king and had no superiour iudge to whom he was subiect and therefore he is said onely to sinne against God because he onely was his superiour Iudge But Dauid standeth not here vpon any personall prerogatiue he setteth forth the qualitie of his offence 4. An other exposition which P. Martyr mentioneth is he saith he sinned onely against God because he sinned against his lawe for although he had trespassed against Vrias and Bathshebe his wife yet those were sinnes none otherwise then as they were prohibited by Gods lawe But in this sense not onely Dauid but euerie one beside should be faid to sinne against God 5 Some giue this sense against thee onely that is chiefely he had so profaned Gods couenant abused his benefits caused the name of God by this his fall to be blasphemed that he had offended God most of all Mart. Gualter But they are two diuerse things to sinne onely against God and chiefely to offend him 6. Wherefore Dauid here hath relation to the secresie of his sinne which was caried so politikely that the world perceiued it not yea Ioab though he was priuie to Vrias death yet knew not the cause Vatab. Iun. and thus before them D. Kimhi this sense is warranted 2. Sam. 12.12 where the Lord saith thou didst
neminem iustificabat satis indicabat c. the lawe in this selfesame thing that it iustified none in bidding and threatning did sufficiently shew that man is iustified by the gift of God c. Quest. 28. Of these words v. 22. The righteousnesse of Go by the faith of Iesus Christ vnto all and vppon all 1. Here the Apostle toucheth first the efficient and principall cause of this righteousnes which is God then the materiall cause Christ with his obedience both actiue and passiue in performing the lawe and bearing the punishment thereof for vs then the instrumentall cause which is faith and the subiect wherein this faith is seene and vnto whom it belongeth euen vnto all and vpon all 2. The faith of Christ is not here taken actiuely for the faith which Christ had but passiuely for the faith whereby Christ is had and possessed And by faith here is not vnderstood a generall assent onely or naked knowledge but a firme perswasion of the heart ioyned with a sure and certaine knowledge of things hoped for as the Apostle ioyneth both together Hebr. 11.1 defining faith to be the ground of things hoped for there is the assurance and confidence and the euidence of things which are not seene there is the knowledge 3. This faith doth not iustifie effective as working an habituall iustice in vs nor materialiter materially as though faith in it selfe were that whereby we are iustified but it iustifieth obiective as it apprehendeth Christ and organice iustrumentally as it applyeth the righteousnesse of Christ to them which beleeue Pareus 4. Further concerning faith it differeth much from opinion suspition science or knowledge opinion though it incline vnto the truth yet it is vncertaine and doubtfull so is not faith suspition giueth but a weake assent but faith is a firme and sure perswasion as opinion is an vncertaintie of the iudgement so is suspition in the will and assent neither are in faith knowledge bringeth a firme assent but it is by demonstration of reason now faith beleeueth beyond reason And of faith there are two kinds one is a vaine and temporarie faith which is fruitlesse and without charitie as in the parable of the sower some seede fell in stonie and thornie ground such faith iustifieth not there is a liuely and effectuall faith which is onely in the Saints and this is the true iustifying faith which yet admitteth diuerse degrees in some it bringeth forth thirtie in some sixtie in some an hundred fold there are two impediments of faith the one is curiositie to seeke fully to comprehend the things which we beleeue the other is doubtfulnesse to be vncertaine of them Both these Basil toucheth writing of faith ne contendas videre ca qua precul reposita sunt neque eae quae sperentur ambigua statuas striue not to gaze vpon those things which are set farre off neither hold vncertaine the things hoped for Mart. 5. Here it shall not be amisse to note the diuersitie of phrases which the Apostle vseth when he speaketh of faith it is called the righteousnesse of God c. 1.17 and of or from God Philip. 3.10 righteousnesse by faith c. 3.22 and of faith c. 5.1 righteousnesse without works c. 3.28 the righteousnesse of faith c. 4.11.13 righteousnesse in the blood of Christ c. 5.9 righteousnesse by the obedience of Christ c. 5.19 righteousnesse not our owne Philip. 3.9 righteousnesse imputed of God c. 4. v. 6.10 6. And whereas it is added toward all and vpon all 1. Some doe thus distinguish that the first all noteth the Iewes the second the Gentiles Oecumen some by the first vnderstand the Apostles by the second those which were afterward called Anselme super omnes vpon or aboue all interpreteth supra captum omnium aboue the teach or capacitie of all But this is rather doubled to shew neminem excludi that none of the faithfull are excluded Pareus and in that he saith aboue or vpon all Gods ouerflowing iustice is signified which ouerfloweth as waters Faius 2. But this vniuersall particle all must be restrained onely vnto those which beleeue for as Ambrose saith habet populus Dei plenitudinem suam c. the people of God haue a certaine fulnesse specialis quaedam censetur vniuersitas c. and there is a speciall kind of vniuersalitie when the whole world of the elect seemeth to be deliuered out of the whole world c. de vocat gent. lib. 1. c. 3. Quest. 29. What it is to be depriued of the glorie of God v. 23. 1. Origen vnderstandeth these words effective by way of the effect quomodo auderes peccator gloriam Deodare how should the sinner presume to giue glorie vnto God the praise of God is not seemely in a sinners mouth 2. Oecumenius taketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus interpreting they are left behind post tergum est gloria beneficentia Dei the glorie and beneficence of God is behind thy backe that is Gods grace doth preuent thee because a man is iustified freely without his own works 3. Some by the glorie of God vnderstand iustification whereby Gods glorie appeareth Lyran. per quam gloriosus apparet by the which the Lord appeareth glorious so also gloss ordinar Hugo Gorrhan 4. Faius by this glorie vnderstandeth that image of God in righteousnesse and holinesse after the which man was created which man hath blotted out by his fall so also Martyr applyeth it to the corruption of mans nature 5. Theodoret taketh this glorie for the presence of the grace of God in which sense the arke of the couenant was called the glorie of God because there he shewed himselfe visibly present as when the Philistians had takes the Arke it is saide the glorie is departed from Israel 1. Sam. 4.22 6. Melancthon by glorie would haue vnderstood that grace acceptance and approbation which men haue with God beeing iustified by faith so also Osiander Tolet Caietan vnderstand gloriâ—â— hominis apud Deum the glorie of man that is his acceptance with God and there is here a secret opposition betweene glorie with men which we may attaine vnto by workes as the Apostle sheweth c. 4.2 and glorie with God to this purpose also Calvin and Piscatur 7. Wherefore with Chrysostome we here vnderstand rather the glorie of eternall life he that offendeth God non ad eos pertinet quibus ascribenda est gloria doth not appertaine vnto those to whom eternall glorie shall be ascribed and so Beza also well giueth the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed of those which came short in the race and cannot attaine vnto the marke or price that is set before them so also Gryneus they cannot attaine ad metam vitae illius gloriosae to the marke of that glorious life which is set before vs in heauen of this glorie the Apostle spake before c. 2.10 to euerie one that doth good shall be glorie and honour the meaning then is that all
entercourse is betweene God onely and his elect as Act. 13.48 thâ—â— beleeued as many as were ordained to eternall life God hath a speciall care of their saluation that are ordained vnto life 2. there is a mutuall relation betweene the faith of God and the elect the elect are by faith perswaded of the faith of God and the truth of his promises 3. on Gods behalfe there is offred his word on our part it is required that we should keepe that worthie thing which is committed vnto vs 2. Tim. 1.14 Gryneus Doct. 4. That the Sacraments depend not of the worthines of the Minister As the Apostle here saith shall their vnbeleefe make the faith of God without effect howsoeuer the minister be disposed the Sacraments want not their force and efficacie because they depend vpon the truth of God which the incredulitie or misbeleefe of man cannot make voide Martyr Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church Shall their vnbeleefe c. Then it followeth that as there were some vnbeleeuers euen among the Iewes so there are still such carnall men and hypocrites in the Church and yet it ceaseth not to be a Church we should not therefore be afraid when we see carnall men and euil liuers to remaine within the Church but consider that such there must be as the Apostle saith that they which are approoued may be knowne 1. Cor. 11.19 Pareus Doct. 6. Who shall iudge the world and how v. 6. Els how shall God iudge the world 1. Here we learne that God is the iudge of the world and he shall iudge the world by Iesus Christ Act. 17.31 2. and this iudgement of God consisteth both in his knowledge that nothing is hidde from him Eccles. 12.14 God will bring euerie work vnto iudgment and euerie secret thing and in his power whereby he now present both directeth ordereth and disposeth euery thing and afterward shal giue vnto euerie one according to his workes 3. God iudgeth two wayes 1. by his word reuealed which teacheth the true faith and worship of God and discerneth the true faith and doctrine from false so our Sauiour saith Ioh. 12.48 the word which I haue spoken shall iudge him This word then ought to be iudge of all controversies the Church cannot iudge because it is a partie as when the question is which is the true which the false Church here the Church is a partie therefore the word and not the Church must be iudge as the lawe is the iudge of ciuill controversies the Church notwithstanding is said to iudge but improperly when it searcheth out and pronounceth the sentence of the word 2. God iudgeth by his deed and worke both present in disposing euerie thing to that end which he thinketh best and in proposing examples of his iudgements euen in this life and therefore Dauid saith Psal. 9.5 thou sittest in the throne that iudgest right and by his iudgement to come in the finall execution of his sentence vpon all both good and bad wherein he shall reward euerie one according to his works ex Pareo Doct. 7. Our doctrine must be grounded vpon the Scriptures v. 10. As it is written hereupon Origen giueth this good note non nostras cum docemus sea spiritus sancti proferamus sententias let vs not bring forth our owne but the sentences of the spirit when we teach c. the Preacher of the truth must confirme his doctrine by the word of truth for faith must not be grounded vpon any mans word yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures Act. 17.11 Therefore neither are such preachers to be commended which are verie rare in citing of Scriptures in their sermons but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets and such like then of the Prophets and Apostles Doct. 8. Of the corruption of mans nature v. 10. There is none righteous no not one 1. It is euident that mans nature is wholly corrupt as both the Scripture testifieth and daily experience sheweth 2. this corruption of nature is a generall deprauation and prauitie of nature beeing inclined vnto all euill and by this prauitie and euilnes it is made guilty of death 3. this corruption of mankind is not of God who created man good but of man himselfe through the instigation of the deuill 4. it is generall and vniuersall none are exempted from it there is none righteous v. 10. all haue sinned v. 13. 5. the knowledge thereof commeth by the lawe v. 20. 6. It must be knowne confessed and acknowledged of all that euerie mouth may be stopped v. 19. and God onely may haue the glorie 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ v. 24. Pareus Doct. 9. Of the difference of true and false religion v. 19. That euerie mouth may be stopped This is a true marke and touchstone whereby to discerne true religion from false for that religion which onely giueth honour vnto God and denieth all power vnto man to helpe toward saluation and so stoppeth mans mouth and taketh from him all ostentation and vaine glorie that is the true religion whereas on the contrarie that which giueth vnto man matter of ostentation and reioycing is to be suspected of falshood and hypocrisie such is the doctrine of Poperie which ascribeth much vnto mans free will and merits Doct. 10. Of true iustification by faith the manner propertie vse and end thereof v. 21. Now is the righteousnesse of God made manifest without the lawe c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification 1. how there is a right and true iustification which is by faith in Christ and a false iustification by the workes of the lawe 2. from the true iustification are excluded not onely the workes of the ceremoniall lawe and of freewill but all workes whatsouer for the lawe of faith is set against the lawe of workes in generall v. 27. 3. the first cause efficient of this iustification is the grace of God the next is redemption purchased by Christ v. 24. 4. the matter or obiect of iustification are all beleeuers v. 22. 5. the forme is the imputation and application of Christs righteousnesse obtained by his obedience and blood 6. the manner is through faith in his blood v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes v. 25. 8. the effect thereof is our reconciliation with God v. 25. 9. it is reuealed in the Gospel v. 21. 10. and this iustification was not vnknowne vnto the faithfull vnder the lawe hauing testimonie of the lawe and the Prophets ver 21. Doct. 11. How God hath set forth Christ and to what ende v. 25. Whom God hath set forth to be a reconciliation 1. God hath set forth Christ to be our propitiator and reconciler
nor the deadnesse of Sarahs wombe 4. Wherefore the Apostle in this place ioyneth both these promises together the one as touching a sonne out of his owne bowels in whom his seede should be multiplyed as the starres of heauen Gen. 15. and the other that he should haue this sonne by Sarah Gen. 17. and although it be not said there that Abraham beleeued God and it was imputed to him for righteousnesse yet because Abraham did not onely beleeue that promise which was made Gen. 15. but other promises also that came afterward the Apostle applyeth the same testimonie vnto other acts of his faith for Abrahams faith as Tolet well saith annot 24. non processit in omnes actus nisi occasione data did not shewe it selfe in euerie act but as occasion was giuen Quest. 35. Whether Abraham doubted of Gods promise It may seeme at the first viewe of that storie Gen. 17. where Moses sheweth how Abraham when the Lord promised him a sonne of Sarah his wife laughed to himselfe and thus said shall a sonne be borne to one that is an hundred yeare old and shall Sarah beare beeing 90. yeare olde and he prayeth in the same place that Ismael might liue in Gods sight for the solution of this doubt there are diuerse opinions 1. Chrysostome hom 6. de poeniten and Hierome lib. 3. cont Pelagian are of opinion that Abraham offended by incredulitie and Chrysostome addeth further that for this his sonne of incredulitic Abrahams posteritie was punished with 400. yeares seruitude But this is contrary to the Apostle here who freeth Abraham from all doubting and vnbeleefe And Chrysostome himselfe returneth this opinion hom 40. in Gen. there shewing that Abraham did not wauer any thing at all in faith 2. Ioannes Arboreus as Pererius citeth him disput 9. thinketh that Abraham at the first doubted of Gods promise but afterward beeing strengthened and confirmed by the Lords words he beleeued and cast away all doubting of the same minde seemeth Basil to haue bene before homil de poeniten Abraham fidelis inventus est tamen iuvenire est vbi haeâ—verit Abraham in the end was faithfull but we may finde where he did somewhat sticke and doubted But the Apostle cleareth Abraham from all doubting and vnbeleefe both first and last Neither did he doubt of the promise of God through vnbeleefe 3. Caietan in his commentarie here thinketh that Abraham doubted not at all of the truth of God promise but he was vncertaine onely how the Lords speach should be taken whether properly or figuratiuely But it is euident that Abraham vnderstood the Lord to speake properly without any figure or mysticall sense for he saith shall a Sonne be borne to him that is an hundred yeare old 4. Ambrose and Augustine doe free Abraham from all manner of doubting and thinke that his laughter and his question which be mooued was not diffidentis sed de mirantis omnipotentiam Dei of one which doubted but rather admired the omnipotencie of God to this purpose Ambrose lib. 1. de Abraham c. 9. Augustine lib. 16. de ciuit Dei c. 26. But it appeareth that Abraham did cast some doubts in his mind when after God had promised him a Sonne by Sarah yet he desired that Ismael might liue in his sight 5. Wherefore we neither with the first impute vnto Abraham any incredulitie who though he laughed as Sarah did afterward yet he vpon an other occasion it was in him a signe of spirituall ioy but in the other of womanly vanitie and lightnesse and therefore she is rebuked of the Angel but Abraham is not reprehended neither yet doe we say that Abraham was at the first incredulous but afterward vpon better reason was swayed not yet doe we ascribe so perfect a faith vnto Abraham as though he had no doubts at all But that he had a conflict at one and the same time in himselfe he did wrestle with his own reason but stayed not there he presently by faith ouercame all difficultie and that interrogation which he made proceeded not of doubting but of a desire to be further instructed how that thing should be so to be confirmed in faith like as the virgin Marie at the time of the annuntiation propounded the like question not of any incredulitie or curiositie but onely of a desire to be further confirmed in her faith like as Gedeon and Hezekiah asked signes of God for their confirmation wherein they were heard and their desire graunted whereas Ahaz was reprooued for his peruersenes because he refused a signe when it was offred of God to this purpose Martyr Calvin for fides non respuit media à Deo instituta licet non est illis penitus addicta faith refuseth not the meanes appointed of God although it be not altogether addicted vnto them Faius so also Gorrhan non fuit quaestio dubitatunis sed admirationis it was not a question of doubting but admiring see more of this question Hexapl. in Gen. c. 17. quest 11. Quest. 36. How Abraham is said to haue giuen glorie vnto God ver 20. This phrase to giue glorie vnto God is taken two wayes in Scripture and vttered of two sorts of men either of the righteous or of the wicked when it is vsed of the righteous it sometime signifieth the acknowledging of his truth and power as Ioh. 3.33 he that receiued his testmonie hath sealed that God is true or it is taken for giuing thankes in acknowledging thankefully the benefits receiued as Luk. 17.18 there is none returned to giue God praise saue this stranger when this phrase is vttered of the wicked it either signifieth an acknowledging of Gods iustice in punishing as 1. Sam. 6.5 the Philistims in sending a present to the God of Israel are said to giue glorie vnto him that is to confesse that it was his hand and none other that was vpon them or els it signifieth to stand in awe of God and to knowe that he is the reuealer of secrets and so to confesse the truth and not to lie in his presence as Iosuah when he vrged Achan to confesse the truth bid him giue glorie vnto God Ios. 7. so they say in the same sense to the blind man Ioh. 9.24 that he should giue glorie vnto God Now in what sense the Apostle saith that Abraham gaue glorie vnto God it is diuersly scanned 1. Chrysostome and Oecumenius thus expound it non curiose agere Deum glorificare est not to deale curiously is to glorifie God as curously to enquire is to dishonour God But this rather is a sequel and effect of giuing glorie to God not to be curious to giue glory goeth before as the cause of the other 2. Gorrhan and gloss interlin taketh it for praising God de fidei suae constantia for the constancie of his faith 3. Haymo de acceptis beneficijs for the benefits receiued 4. Osiander tribuens ei laudem veritatis giuing him the praise of the truth for he that beleeueth not
c. for if Origens sense onely should be receiued it would be presupposed that first there must be patience and then God is induced by their patience to dwell with them 2. Here the Apostle doth attribute the same effects vnto God patience and consolation which before he gaue vnto the Scriptures but in a diuers manner for God is in deede the author of them sed verbo vt instrumento vtitur but he vseth the word as his instrument to worke them as Theophylact saith Deum cum sacris Scripturis vna largiri c. that God together with and by the Scriptures doth giue patience and consolation c. But God is the author and giuer of patience Philip. 1.29 To you it is giuen for Christ not onely to beleeue c. but also to suffer and of consolation 2. Cor. 4. which comforteth vs in all our tribulations 3. And S. Paul hauing shewed before the vse of the Scripture now thereunto ioyneth praier thereby signifying cum Scripturis nobis opus esse precibus that together with the Scriptures we had neede of praier that God would assist vs Oecumen for if in other things a man can doe nothing without Gods assistante much lesse can he profit by the reading of Scripture without Gods direction Origen whom Haymo followeth observeth that this was more then ordinarie prayer Paul after the maner of the Prophets and Patriarks whose blessings vpon their children are repeated in the Scripture benedictiones tribuit Romanis doth giue this benediction to the Romanes 4. S. Paul wisheth that they be of one minde among themselues where he toucheth all the causes of this concord the author and efficient cause God the materiall to be like minded the formall according to Christ the finall cause in the next verse that they may withone voice praise God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere to thinke the same thing 1. which some referre onely to the affection that euerie one idipsum de altero sentiat doe thinke the same thing of an other Theoph. vt sit idem sensus quod est charitatis that there be the same sense and opinion which is the part of charitie Pellican so also Beza that ye be mutually affected with one minde and Tolet giueth this reason because it is added one toward an other which sheweth it must be referred rather to the affection then vnderstanding 2. Chrysostome applyeth it to the care which one should haue of an others good vt quod pro se quisque curat c. that what euerie one is carefull of for himselfe he should therein take care for an other 3. Lyranus giueth this sense mecum desiderantes c. that yee should be like minded vnto me in wishing one an others profit 4. Pareus vnderstandeth consensum in fide a mutuall consent in faith that they be of one iudgement and opinion concerning the vse of indifferent things and other matters in question 5. But I rather with Haymo referre it both to the consenting in iudgement and concord in affection vt vnum sentiatis de fide spe charitate that they be of one sense and iudgement concerning faith hope and charitie 5. But the Apostle seemeth to wish a thing impossible that there should be such a generall consent in iudgement seeing that all men haue not the same gifts and S. Paul saith there must be heresies 1. Cor. 11.19 Ans. 1. Though God suffer heresies to be which are raised by Satans malice against the truth yet among the true members of the Church there may and ought to be one iudgement in the truth 2. and though some difference in matters indifferent may be found in the true Church of Christ yet this letteth not but that in the chiefe articles of faith and in fundamentall points there should be an agreement and consent 6. The Apostle adding according to Iesus Christ sheweth a difference of concord alia quaedam dilectio est there is an other kind of loue then in Christ and Origen well saith posset fieri vt in malitia aliqui vnanimiter consentirent vnum saperent in peius it may be that some in malice may consent with one mind and be of one iudgement to the worse c. 12. Quest. Of the end of concord which is to glorifie God the father of our Lord Iesus 1. The ende of our concord is to glorifie God and this concord consisteth both of the consent in heart and minde and in the agreement in outward profession which the Apostle here ioyneth together that with one minde and one mouth ye may glorifie God as S. Paul putteth them together Rom. 10.10 with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation 2. He saith not vt cantu boatu in templis glorificetis Deum that you glorifie God with roaring and singing in Churches as they doe in Poperie for there is a consent onely of voice without any agreement in heart Pellican 3. And seeing God is onely glorified where there is concord it sheweth that by discord Gods glorie is hindred both in themselues because their praiers vnto God want their due effect and in others which by their dissentions take occasion to blaspheme and speake euill of God 4. The Apostle addeth God and the father of our Lord Iesus Christ c. 1. He is the father of Christ both as he is God in his eternall generation and as man in his generation in time as he was borne of the virgin Marie but he is Christs God onely as he is man Haymo 2. this clause is added by way of limitation to distinguish the true God from the false gods of the heathen and by way of explanation that they must worship one God not as in the old Testament when as the doctrine of the Trinitie was not yet manifested but now as the father of Christ so they must glorifie one God not according to the prescript rule of the law but after the rule of the Gospel Tolet. 3. and hereby we are giuen to vnderstand that God can not otherwise be glorified then as the father of Iesus Christ for without him nothing is acceptable vnto God 13. Quest. Of the meaning of the 7. v. Receiue ye one an other as Christ receiued vs c. 1. By receiuing the Apostle vnderstandeth bearing helping one an other iudging charitably one of an other both the strong not to despise the weake nor the weake to iudge or thinke hardly of the strong 2. As Christ c. This note of similitude as sheweth not an equalitie in like degree but the qualitie of the thing that it be done in truth and sinceritie as Ioh. 17. Christ saith that they may be one as we are one c. there may be a likenes in the qualitie and manner though a difference remaine in the proportion and degree and therefore Socinus cavill is soone answered that Christ did not satisfie for vs by his death because we are here willed to receiue one
desiring him Isa. 26.8 The desire of my soule is to thy name our eyes must be toward him Psal. 121.1 I will lift vp mine eyes to the mountaines from whence my helpe commeth our talke must be of him Psal. 119.13 With my lippes haue I declared all the iudgements of thy mouth our hands must be lift vp vnto him in our prayer We must lift vp pure handâ— 1. Tim. 2.8 our feete must be readie to goe to serue him Psalm 18.33 He maketh my feete like hindes feete Gorrhan 18. Quest. Whome the Apostle meaneth by contentious and such as disobey the truth v. 8. But vnto them that are contentious 1. Some doe vnderstand those that did wilfully maintaine and defend their errors whence was beginning of sects and schismes Origen Anselme 2. Chrysostome Theodoret applie it vnto those which sinned of malice and of an obstinate and set purpose 2. But Ambrose specially referreth it vnto those who despised the iudgement of God and abused his long suffering and patience thinking that they should not be called to account for their sinnes and this seemeth to be most agreeable to the Apostles meaning for he spake before of such v. 4. as despised the bountifulnes of God which did lead and cal them to repentance by the contentious then are vnderstood such as were refractorie and rebellious against God And disobey the truth 1. Some vnderstand the truth of the Gospel Anselme Aretius 2. some generally the truth of doctrine by preaching Lyran. Osiand But the Apostle speaketh principally of the Gentiles which had neither heard of the Gospel and wanted the light of true doctrine 3. Ambrose doth restraine it to those that beleeue not the iudgement to come by Christ but that is too peculiar 4. some doe vnderstand onely the light of nature Beza Gryneus Pareus of which truth the Apostle spake before c. 1.18 which withheld the truth in vnrighteousnes 5. But seeing the Apostle comprehendeth the Iewes as well as the Gentiles the truth is more generally to be taken for any direction vnto that which was right whether by the law of nature which the Gentiles had or the written law which the Iewes had so Chrysostome taketh it in this generall sense qui lucem fugit tenebras eligens which doth flee the truth choosing darknes c. 19. Quest. Of the punishment due vnto the wicked Indignation wrath tribulation anguish c. v. 8. 1. Some doe ioyne all these together as depending vpon one sentence so Ambrose Theodoret Origen but they are distinguished into two periods one endeth at wrath the other beginneth at tribulation the first sheweth the qualitie of the works which are punished the other the persons that shall be iudged indifferently both Iewes and Gentiles Tolet. or the first containeth the thesis or generall preposition the other an hypothesis with particular application to the Iewes and Gentiles 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation some take for the more vehement motion of anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger for the lesse Origen Martyr but the first rather signifieth the lighter commotion and stirring of the minde the other the inflammation of the minde with a purpose of reuenge Tolet. Pareus and this anger and indignation are not to be referred vnto the men themselues as Origen but vnto God who is not subiect vnto any such perturbations but here figuratiuely anger the cause is taken for the effects the iudgement of God vpon the wicked the effects of his anger Pareus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribulation and anguish 1. some applie vnto the inward vexation and anguish of the minde which the wicked feele in this life these are before iudgement and the other two indignation wrath after gloss ordinar Aret. and hereupon Origen maketh a difference betweene the tribulation of the wicked quam subsequitur angustia which anguish and vexation of the minde followeth and the affliction of the righteous wherein they are not straightened but enlarged in their inward man 2. But this tribulation and anguish is better referred to the infernall punishment where shall be weeping and gnashing of teeth Pareus which some thus well distinguish referring tribulation to the externall punishment of hell fire and anguish to the worme of conscience that neuer diâ—th Oâ—â—and Gorrhan But yet so there eternall punishment is here described as that the horror of conscience euen in this life the forerunner of that euerlasting horror in hell may very well be included also 4. Vpon the soule of euery man which is not onely an Hebraisme that is vpon euery man Tolet. for according to the Hebrew phrase it had beene sufficient to say vpon euery soule therefore hereby is also signified the horrible punishment of their soules specially yet together with their bodies Pareus for à parte totum intelligit he vnderstandeth the whole by a part Haymo 20. Quest. Why the Iew is set before the Grecian v. 9. Of the Iew first and of the Grecian 1. Tolet thinketh that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first here signifieth ordinem praeminentiam statuum the order and preheminence or prerogatiue of states betweene the Iewes and Gentiles for the Iewes were preferred before the Gentiles because they were the people of God But although this reason may be yeelded in the next verse where mention is made of glorie and honour vpon euery one that doth good the Iew first and then the Gentile yet it can be no prerogatiue for the Iew to be first in punishment 2. Therefore I preferre their iudgement which thinke that the Iew in the order of punishment is placed first because they knew Gods will and had better helpes and therefore they were worthie of greater punishment if they did not their masters will so Ambrose Iudaeus credens propter Abraham honorificentior diffidens peius tractandus the beleeuing Iew was more honoured for Abrahams sake but the vnbeleeuing Iew was worthie of greater blame so also Athanas. ad Antioch qu. 144. so primum significat grauitatem poena this word first doth in this place signifie the greatnesse of punishment in the other prarogativam pramij the prerogatiue of reward Faius 21. Quest. What Iewes and Gentiles the Apostle here meaneth 1. Origen will haue neither the vnbeleeuing Iew here to be matched with the beleeuing Gentile for then the Iewe should not haue the preheminence nor yet the beleeuing Iewe with the vnbeleeuing Gentile for then they were not fit to be ioyned together but he vnderstandeth as well the vnbeleeuing Iewes as Gentiles and hath these strong positions 1. that euen they which beleeued not among the Gentiles yet doing well might be rewarded though they had not faith in Christ for as they were condemned for their euill works so if they did well they should be counted worthie of reward and whereas that place will be obiected He that beleeueth not is condemned alreadie Ioh. 3.18 he giueth this interpretation secundum hoc quod non credidit iudicatus est c. he is
be palpable ignorance a mans conscience beeing contrarie to the reuealed will and law of God bindeth not 3. But thus it will be obiected on the contrarie error and falsitie is not to take place and preuaile before the truth therefore an erroneous conscience should not bind Ans. 1. It simply bindeth not but for a time vntill the truth be fully knowne 2. and error and falsitie bindeth not sed quia creditur veritas because it is apprehended and beleeued as a truth Further it will be obiected If it be sinne for a man to goe against his conscience in a thing indifferent then he will be driuen into this perplexitie that whether he doe against his conscience or not he sinneth for if one should be perswaded that it is not lawfull to eate flesh he sinneth because he is in error though it be of infirmitie and if he should eate beeing otherwise perswaded in his minde he should sinne likewise in going against his conscience Ans. 1. Here is no absolute necessitie of any such perplexitie but onely an hypotheticall necessitie this error of the conscience beeing presupposed but it is not simply necessarie that he should sinne the one way or the other because he may cast off and leaue his error 2. and though there be an error committed both waies yet it is lesse to sinne of infirmitie and error of iudgement then wittingly offend as he doth which violateth his conscience 29. Quest. How our brother is said to be grieued and to be lost and destroied v. 15. v. 15. If thy brother be grieued c. 1. The Apostle in this verse vseth two effectuall reasons to mooue the stronger not to offend the weake the first is taken from the dutie of charitie which will not hurt or grieue an other as one member doth foster and cherish not hurt an other 2. he saith grieued which is lesse then to be scandalized if the lesse be against charitie then that which is greater much more 3. the brother is grieued diuers waies 1. Oecumenius thinketh he is grieued for the sharpe admonition and reprehension of the strong 2. or because seeing others to cate he by their example least he should be blamed is induced to doe the like and afterward grieueth at it Pareus 3. or he is grieued beeing by this meanes made to stagger and to doubt of the truth of the Catholike faith 4. or he is grieued thinking him to be a transgressor of the law that eateth Lyranus 4. And whereas he saith he walketh not according to charitie minus dicit plus significat he expresseth the lesse but in deede meaneth more for he walketh against charitie 2. Why doest thou destroy him with thy meate c. Here is an other reason taken from the daunger which is incurred by our weake brother as much as in vs lieth we cause him to perish for whome Christ died that he should not perish this reason is thus amplified by Chrysostome Christ refused not death for him thou ne cibos contemnis wilt not for thy brothers cause neglect thy meate Christ died for his enemie thou wilt not doe this for thy brother Christ died for all non luchraturus omnes though he should not gaine all quod suum est adimplevit yet he did that which belonged vnto him thou maist with thy meate winne thy brother and yet wilt not forbeare atque hoc cum sit ipse Dominus and Christ did this beeing Lord of all thou doest not this small matter beeing but his brother and fellow-seruant 30. Quest. Whether any in deede can perish for whome Christ died This doubt ariseth by reason of the Apostles words Destroy not him with thy meate for whome Christ died as though any could perish that Christ died for 1. Some doe thinke that one may perish in deede for whome Christ died dum fidem amittat qua cum vulnerata conscientia stare non potest c. while he looseth his faith which can not stand with a wounded conscience and so perish Osiander therein consenting with other of the Lutherans Chrysostome seemeth in this place to incline to the same opinion Christus tamet si non esset omnes luchraturus nihilominus pro omnibus mortuus est quod suum erat adimplens c. Christ though he was not to gaine all vnto him yet he died for all fulfilling that which was his part to doe c. Contra. But the contrarie is euident that they for whome Christ died in the counsell of God can not possibly perish 1. For of all that is giuen to Christ he looseth nothing Ioh. 6.39 but they are giuen to Christ for whome he dieth and they are of Christs sheepe whom none can take out of his hands Ioh. 10.28 2. neither can their faith which doe truly beleeue in Christ perish because they are sustained by Christ as he saith of Peter I haue praied for thee that thy faith faile not neither can the conscience of the faithfull be so wounded or wasted totally and finally but that faith though during that time obscured as in Dauid when he sinned against Vriah be not wholly extinguished 3. Chrysostome may be vnderstood to speake of the sufficiencie of Christs death that he died sufficiently for all which we acknowledge not of the efficacie that he died effectually for all for he saith he was not to gaine all and Augustine consenteth Electorum si quisquam perit fallitur Deus c. if any of the Elect perish God is deceiued but none of them doth perish quia non fallitur Deus because God is not deceiued lib. de corrupt grat c. 7. 2. Some by perishing here vnderstand nothing but to be offended and scandalized and take this to be an argument from a comparison that one should not pluris facere escam quam fratris salutem set more by meate then his brothers saluation which is hindred by the offence giuen vnto him and this argument is enforced by shewing the price and value of our brother for whome Christ died if Christ gaue his life to redeeme him much more should we giue a piece of flesh to helpe to saue him Beza annot to the same purpose Ambrose ex cuius morte quantum valeat fratris salus cognoscitur by whose death it appeareth how much the saluation of our brother is set by So Haymo by perishing vnderstandeth offending and scandalizing but to destroy is more then to offend and to perish or be destroied as the Apostle vseth this word in the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8.11 is more then to be offended the Greeke Scholiast interpreteth ne à fide eijcias least thou cast him out from the faith and then he which leaueth the faith must needes perish And like as to offend or cause our brother to stumble is more then to griue him so to destroy him is more then to offend or cause him to stumble for thus the Apostle proceedeth by degrees 3. An other sense is that he is occasio
Gods promises taketh him in effect not to say the truth and so dishonoureth him 5. Tolet nihil impossibile Deo credidit he beleeued that nothing was impossible vnto God 6. Lyranus he ascribed the promise not vnto his merit or worthinesse but vnto the goodnesse of God 7. But with Beza I ioyne all these together agnito collandato Deo c. he acknowledged and praised God that he is true and gratious so Bucerus illum verum omnipotentem credit illum invocat colit c. he beleeueth him to be both true and omnipotent and doth call vpon him worship and adore him Thus Abrahams faith is set forth quod credidit confidenter that he beleeued confidently He did not doubt of the promise of God thorough vnbeleefeâ— gratanter he beleeued thankefully because he gaue God the glorie and certainely he was fully assured Gorrhan Quest. 37. What was imputed to Abraham for righteousnesse v. 22. Therefore euen it was imputed to Abraham for righteousnesse 1. Tolet will haue this referred not simply vnto Abrahams saith to prooue that not his workes but his faith were imputed vnto him for righteousnesse but vnto the qualitie of his faith which was perfect because he was assured he beleeued confidently But seeeing the Apostle addeth that it was not written for Abraham onely but for vs also that faith should be imputed to vs for righteousnesse it is euident that the Apostle hath not relation vnto the particular qualitie of Abrahams faith but generally vnto the condition and nature of faith whereby all that beleeue are iustified for otherwise none should be iustified but they which haue the like perfect faith as Abraham had 2. Origens collection here also is not found that because the Greeke coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is here vsed inferreth that the like may be said of other his vertues as pietie mercie charitie quod reputata est ad iustitiam that it was reputed vnto him for iustice But this glosse is contrarie vnto the text which saith Abraham beleeued God and it was counted vnto him for righteousnesse this iustice is imputed vnto his faith not to any other of his vertues for it is the office onely of faith to beleeue and not of the rest now the Apostle inserteth the coniunction and because the sentence is so expressed by Moses which dependeth on the other clause Abraham beleeued God then it followeth and it was counted to him for righteousnesse Quest. 38. Of these words Now it is not written for him onely c. ver 23. 1. Here then is confuted their error who thinke that the Prophets did write vpon speciall and particular occasions onely for that age wherein they liued But the Apostle sheweth that this Scripture was written for our vse as he saith againe c. 15.4 Whatsoeuer is written is written for our learning Pareus 2. But all things which are written of Abraham are not written for our imitation as his arming of himselfe to recouer Lot that was taken captiue his offring vp of his sonne in sacrifice and such like acts for we must distinguish betweene the vniuersall or generall calling of those holy men which was to be worshippers of God and their particular which was for some speciall seruice in their generall calling the holy Patriarkes are by vs to be imitated and in such actions as thereunto belonged as Abraham is set forth to vs an example for beleeuing but the particular acts which they did by some speciall and extraordinarie direction of the spirit are not by vs to be imitated Martyr 3. Yet there is somewhat to be obserued euen in the singular and extraordinarie acts of the fathers worthie of our imitation As in Abrahams readinesse to sacrifice his sonne thus much we learne that as he preferred the commandement of God before the life of his sonne so we should preferre the will of God before all other things Martyr And so Origen here obserueth well est viri sapientis c. it is the part of a wise man to obserue quoâ—â—â—â— vnum quodque opus quod de Abrahame scribitur c. how euerie worke which is written of Abraham may be fulfilled in him 4. The same Origen also here hath an other good observation not onely the things written of Abraham are written for vs sed quae de Isaac scripta sunt similiter accipienda c. 〈◊〉 the things written of Isaac are so to be taken likewise and so of Iacob c. for the Apostles rule is generall as is alleadged before that whatsoeuer is written is written for our â—â—â—â—ing Quest. 39. How Abrahams faith is to be imitated by vs. v. 24. But also for vs to whom it shall be imputed c. 1. Here the Apostle sheweth that our faith must be answerable vnto Abrahams in these three things 1. first in the benefit of imputation of righteousnes as iustice came vnto Abraham by imputation so also it is giuen vnto vs the same kind of iustice before was alwaies in the Church from the beginning of the world to the ende 2. he sheweth to whom this benefit of imputation is imputed namely vnto beleeuers such as Abraham was vnbeleeuers then are excluded 3. what must be beleeued euen the same thing which AbrahaÌ„ beleeued of God that he was able to quicken the dead so we must beleeue in God that raised vp Iesus from the dead in which faith two things are contained the manner we must beleeue in God which noteth a firme and stedfast assurance and the matter which sheweth three things the author God that raised Iesus that is raised and the end in confessing him to be our Lord that is our Sauiour Mediator and Redeemer 2. But it will be obiected that Abrahams faith is inimitable because it was great and miraculous and a perfect faith Answ. 1. It was a perfect faith in comparison of ours but not perfect in it selfe for there is no mortall mans faith so perfect but it is mingled with some doubting 2. we are not required to imitate his faith in the quantitie and greatnesse thereof but in the qualitie that we beleeue in God as he did Faius and yet Abrahams faith was a great faith rather in respect of the fathers which liued vnder the old Testament then of the faithfull vnder the newe Quest. 40. Wherein Abrahams faith and ours differ and wherein they agree 1. They differ in promissionis specie in the kind and qualitie of the promise for Abraham was promised beside the spirituall blessing in the Messiah the possession of the land of Canaan the multiplying of his seede the victorie of his enemies the inheritance of the world to vs is onely promised the inheritance of the kingdome of God 2. in obiecto fidei in the particular obiect of faith Abraham beleeued in him which doth quicken the dead but we beleeue in him that raised Iesus from the dead which particular point of faith was not so plainly reuealed to Abraham 3. Abrahams faith was exemplarie for vs