Apostle speaketh of shall also be glorified with the Saints there shall be new heauens and a new earth Apocal. 21.1 and the heauens shall be decked and adorned with starres the Moone shall shine as the Sunne and the light of the Sunne shall be seuenfold Isay. 30.26 and the earth with trees and plantes Apocal 22.3 but to what end and vse the heauens and earth shall then serue it is not reuealed vnto vs in Scripture and it were curiositie for vs to determine yet it shall not be amisse to adde somewhat of this mysterie Quest. 31. To what end the new heauens and earth shall serue in the next world 1. The Sunne and Moone shall not then serue either to giue light vnto the world there shall then be no darknes and the glorie of God and the Lambe shall be the light of the heauenly Ierusalem Reuel 22.23 neither shall they serue for times and seasons yeares monethes and dayes as now for then there shall be no Summer or Winter nor any darknes the Sunne shall not then goe forth as a gyant to runne his course as now Psal. 19.6 but then all the creatures shall rest and their ministerie and seruice such as is now shall cease not yet shall the earth then yeeld fruite for the vse of men as now it shall be a time of rest and the great yeare of Iubile to all creatures they shall all be freed and deliuered from seruitude as the Apostle saith here v. 21. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice or seruitude 2. Neither yet shall the new earth be without inhabitants which is Bellarmines opinion because it shall remaine operta aquis couered with water and so be vnfit for habitation Bellar. lib. 6. de amission grat c. 3. resp ad obiect 7. for 1. the state of all things shall then be most perfect not confused and mingled together as in the beginning the earth was couered with water before God made a distinction and seperation 2. and then there shall be no Sea Reuel 22.1 as now much lesse shall all the earth be a continuall sea 3. and the Scripture speaketh euidently that the meeke shall inherit the earth Matth. 5.5 which promise beeing not performed in this world shall be fulfilled then Neither yet shall the Saints inhabit the earth to liue in terrene pleasures in eating and drinking and sporting themselues with terrene delights as Cerinthus the heretike held and as the Turkes are made to beleeue by their false prophet Mahomet and the carnall Iewes also doe dreame of such a terrestiall Paradise the Turkish histories doe to this purpose make mention of one Alahodinas the founder of the Assassines who vsed this deuise to get many followers he prouided a place most pleasantly situated abounding with all earthly delicacies and pleasures whether he would cause some to be conueyed beeing cast into a sound sleepe and after they had solaced themselues there a while by the like intoxicate drinke he would returne them to their former place who when they were awaked would report that they had beene in Paradise But the new heauens and earth shall not abound with carnall and corruptible pleasures there shall dwell righteousnesse 2. Pet. 3.13 that is spirituall delight 4. And the opinion of Catharinus a Popish writer that infants dying in their originall sinne shall be the inhabitants of the earth is but a meere fansie he thinketh that they shall not goe to heauen as beeing impure neither will he thrust them downe to hell because they committed no actuall sinne Bellarmine confuteth this phantasticall opinion by this reason because then there shall be but two places heauen and hell a place of ioy or of torment Bellar. lib. 6. de amissi grat c. 3. 5. Wherefore it is most probable that the heauen and earth shall both be the seate of the blessed that there shall be an entercourse betweene heauen and earth As the Angels sometime came from heauen and appeared in humane bodies and Moses and Elias talked with Christ in the mount and out Sauiour himselfe after he was risen againe was 40. daies conuersant with his Apostles in the earth and which are good probabilities that the Saints shall passe to and fro from heauen to earth and shall follow the lambe whether soeuer he goeth as it is Reuel 14.4 But of this great misterie and secret nothing can certainely be affirmed it is enough for vs to beleeue that there shall be new heauens and a new earth prepared for the righteous and that God shall haue a glorious Church new Ierusalem both in heauen and vpon earth for in them both the new heauens and earth shall righteousnesse dwell as S. Peter saith before alleadged See more qu. 35.2 following Quest. 32. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition Here are diuerse opinions some doe thinke that more is contained here vnder the name creature then before some that as much was said before by the Apostle and that the same thing is set down here but yet more expressely And in each of these opinions there are some differences 1. Of the first sort 1. Ambrose thinketh that where the Apostle said before the creature is subiect to vanitie Angels there are excluded but here in that he saith euery creature groneth he vnderstandeth the Angels who though they are not subiect to vanitie yet they doe grone as it were and greeue for vs as they doe also reioyce for vs Ambrose to this purpose epistol 22. But the same creature groneth which hopeth to be deliuered from the bondage of corruption for otherwise this could not be a reason of the former verse if the Apostle spake not of the same kind of creatures if angels then are not the creatures which shal be deliuered neither are they the creatures which grone with vs. Of the second sort 1. Origen in both places vnderstandeth Angels but he maketh the difference to be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groneth together euery creature groneth together in compassion both Angels and others but euery creature doth not simply grone as beeing subiect to miserie namely the Angels and therefore here the Apostle saith euery creature But if the Angels be not subiect at all to groning as indeed these blessed spirits are not then neither can they be said to grone together 2. Augustine vnderstanding by the creature man saith he is called euery creature because he communicateth with the hature of euery creature both of the intelligent spirits sensitiue creatures and vegetatiue plantes so gloss interline quia habet communionem cum omni creatura because he hath communion with euery creature but see this refused before qu. 28.4 3. Our new writers as Pet. Martyr Calvin with others both here and before vnderstand generally all creatures in the world which doe labour with vs vnder the burthen of corruption but all creatures in generall shall not be partakers of the glorious libertie of the sonnes of God
hope of reward the third of those qui Deo propter Deum serviunt which serue God onely for his owne sake Pererius Quest. 7. How S. Paul saith called to be an Apostle 1. Pererius note is somewhat curious here as if the Apostle should haue said I dare not call my selfe an Apostle but I am so called of all for here the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called is not of the nature of a Participle but rather of a noune as Erasmus noteth and Beza and it is as much as if he should say by calling an Apostle so that this word rather sheweth the authoritie by the which he was called then the calling it selfe 2. here may be noted the difference which the fathers make betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie called but the first is vsed of them which are called and obey not the other of them which are effectually called and obey their calling which difference though it may well be obserued here yet it is not derpetuall as Math. 22.19 Many are called and fewe chosen the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 3. not much vnlike is Origens distinction betweene electus and vocatus elected to be an Apostle and called to be an Apostle Iudas was an Apostle called but not elected which distinction if by election be vnderstood predestination it holdeth well otherwise in respect of the outward calling Iudas was both elected and called to be one of the twelue Tolet. 4. the difference which Augustine here noteth betweene vocari and congregari to be called and congregate or gathered together is not generally true the first he thinketh to be peculiar to the Church of Christ the other to be vsed of the synagogue and Church of the Iewes for the Prophets in the old Testament doe vse the word of vocation and calling Beza 5. there are two kinds of calling one is generall as to be called to the knowledge of God in what sense it is said many are called but fewe chosen there is a speciall kind of calling as to be called to some speciall office as the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aron Heb. 4.5 S. Paul was called both wayes first to the knowledge of Christ when he was conuerted Act. 9. then he was separated to the office of his Apostleship Act. 13. Tolet. 6. And hereby S. Paul in saying called to be an Apostle noteth two things 1. that he did not take this honour vpon him by intruding himselfe but he was therevnto appointed of God Erasm. 2. he sheweth that the Apostolike dignitie is not attained vnto by any humane merits but by the grace onely and free gift of him that called Perer. ex Thoma Quest. 8. Of the office and calling of an Apostle what it was 1. The word Apostle is taken either aequivoce in an equivocall and improper sense and either in the better sort as Andronicus and Iunta are said to be notable among the Apostles Rom. 16.7 where the word is generally taken for one that is sent or in the worse as some are called false Apostles 2. Cor. 11.13 2. or the word is vsed vnivoce properly and that either in a kind of excellencie as Christ is called our high Priest and Apostle Heb. 3.1 or else it is applyed to the chiefe Ministers of the New Testament which were properly called Apostles Gryneus 2. Hierome maketh fowre kinds of Apostles that is of such as were sent as the word signifieth 1. Some were onely sent from God as the Prophets Isaias Ieremias with the rest 2. Some were ordained of God but by men as Moses consecrated Aaron to be high Priest and Iosuah to succeede him 3. Some are sent by men and not of God as they which enter by corruption and bribes 4. some intrude themselues being neither sent of God nor by men 3. the word Apostle generally signifieth any that is sent yet it properly also expresseth the highest office and dignitie of Apostles in the Newe Testament as S. Paul saith 1. Cor. 12.20 God hath ordained some in the Church as first Apostles secondly Prophets thirdly teachers 4. And though S. Paul were none of the 12. Apostles yet he and Barnabas were also ordained of Christ to be Apostles of equal authoritie with the twelue Quest. 9. Diuerse points wherein consisted the excellencie of the Apostleship 1. The Apostles were such as were immediately called by Christ to preach his gospel through the world as Matth. 28.20 Goe and teach all nations 2. They were such as had knowne Christ in the flesh and were eyewitnesses of his miracles and heard his sermons as S. Iohn saith That which we haue seene and heard declare we vnto you 1. epist. 1.3 And S. Paul though he had not knowne Christ in the dayes of his flesh yet he sawe him now beeing immortall and in glorie by reuelation 3. They had the keies of the kingdome of heauen after a more speciall manner that whatsoeuer they bound or loosed in earth should be bound and loosed in heauen as Peter did bind vp the sinne of Simon Magus and gaue sentence against Ananias and Saphira his wife 4. They had authoritie both to discerne the canonicall Scripture from that which was not canonicall as also to write newe canonicall bookes as Paul Matthew Peter Iohn Iude. 5. They had power to worke miracles to heale all manner of diseases and to cast out deuills yea the verie shadowe of Peter as he passed by was able to heale the sicke Act. 5.15 and the partlets and napkins that were brought from Pauls bodie to the sicke helped them Act. 19.12 6. They had the gift to speake with diuerse tongues and languages Pererius here addeth further that they had another speciall grace that speaking but in their owne tongue yet men of diuerse languages did so vnderstand them as if they had spoken diuerse languages of the same opinion is Erasm. annot Act. 2.8 But Beza well obiecteth that if this had beene so the miracle had not beene in the Apostles speaking but in the peoples vnderstanding neither yet is it to be thought that they spake diuerse languages at one and the same instant as Erasmus obiecteth but that they spake diuersly vnto seuerall people of diuerse languages as they were offred vnto them 7. This speciall prerogatiue the Apostles had to be iudges of men at the latter day as our Sauiour saith Matth. 19.28 That they shall sit vpon 12. seates and iudge the 12 tribes of Israel not that they shall sit as Iudges to giue sentence but by the word and doctrine which they had preached and the world refused shall men be iudged as our blessed Sauiour in this sense saith Ioh. 12.48 He that refuseth me and receiueth not my words the word that I haue spoken it shall iudge him in the last day 8. The Apostles had power by laying on of their hands to giue the holy Ghost which
with other Schoolemen in 2. sentent distinct 33. some doe thinke they shall haue internum animi dolorem the inward greese of minde for the losse of the heauenly beatitude as holdeth Pet. Lombard 2. sentent distinct 33. with some other schoolmen to whome Bellarmine subscribeth lib. 6. de amiss grat c. 6. 1. For the first opinion that infants dying in their originall sinne are not excluded heauen these arguments are brought 1. The infants shall be afflicted with no sensible punishments because they had no euill mind will or purpose while they liued here 2. Neither is there any contrition or sorrow in this life required for originall sinne much lesse in the next to this purpose Pighius 3. Cartharinus among other reasons vrgeth that place Dan. 12.2 that many shall awake out of the dust some to euerlasting life some to shame whereupon he inferreth that all shall not rise to one of these ends but some and so there should be a third sort that should neither goe to heauen nor hell but enioy a third place 4. There shall be a new heauen and a new earth as the new heauens shall not be without inhabitants so neither the earth which is most like shall be the place for such infants Contra. 1. Though infants actually in their life shewed no euill purpose will or intent yet it is sufficient to their condemnation that they had an euill inclination by nature which would haue shewed it selfe if they had liued to yeres of discretion the onely cause why their euill inclination appeareth not for that their mind hath not fit organes or instruments to exercise the faculties thereof like as the young cubbes of foxes and wolues are killed and destroied when they are yet young though they haue yet done no harme because it is certaine if they should be suffered to grow they would follow their kind so the Scripture saith that the imaginations of mans heart are euill from his youth Gen. 9.21 2. And holy men euen for their originall sinne haue shewed great contrition and sorrow in this life as Dauid confessing his sinne beginneth with his very sinnefull birth and conception Psal. 5.1 so S. Paul crieth out Rom. 7. wretched man that I am who shall deliuer mee from the bodie of this death 3. In that place of Daniel many is taken for all as Augustine and Theodoret expound that place as S. Paul in the fift chapter to the Romans v. 17. by many vnderstandeth all as by one mans disobedience many were made sinners for otherwise it would follow that all should not arise that sleepe in the dust but onely some 4. And it is a weake reason there shall be inhabitants of the new earth therefore infants shall inhabite it Bellarmine thinketh that the earth shall be couered with waters and so haue no inhabitants at all but this is an idle speculation for the earth shall then be restored to a perfect estate not to lie hid vnder the waters and to what end there shall be a new earth it is curiositie to enquire the scripture hauing not expressed it And if it be appointed for the habitation of the Saints to passe from heauen to earth and to follow the Lambe wheresoeuer he goeth it is a worke consequent that infants shall be those Saints thus much shall suffice for the answer vnto these reasons 5. And further the opinion it selfe to make any kind of happines out of the kingdome of heauen and to inuent a third place betweene heauen and hell is contrarie to the Scripture which forteth all men into two rankes or companies which are appointed to two places they are either of the sheepe at Christs right hand which shall enter into life or of the gootes at his left hand for whom hell fire is prepared Matth. 25. And the Scripture testifieth that all that shall be saued shall walke in the light of the celestiall Ierusalem Reuel 22.4 and without it shall be dogges c. 12.15 none then can be saued out of it 2. Now we come to the other opinion of the Romanists that send infants dying without baptisme to hell but they onely attribute vnto them a punishment without any sense vnlesse it be the inward greefe and dolor of mind to see themselues excluded the kingdom of God Contra. First it is an vncharitable opinion to send all infants to hell that die vnbaptised for the grace of God is not tied to the outward element God can saue without water it is not the want of baptisme but the contempt thereof that condemneth the Scripture saith Mark 16.16 he that shall beleeue and be baptised shall be saued but he that will not beleeue not he which is not baptised shall be damned here are three opinions 1. the Papists generally hold that all infants dying without baptisme are damned but this is a cruell and vncharitable opinion as is shewed before See else where more hereof Synops. Centur. 3. er 3. 2. Some thinke that many of the infants of the Saintes are saued euen without baptisme by the couenant of grace made vnto the faithfull and their seede but not all for some of the children of the faithfull doe not belong vnto election such were Ismael Esau. Thus Pet. Martyr 3. But the better opinion is that all the infants of faithfull parents dying in their innocent estate before baptisme are saued by the generall couenant of grace made to the righteous and their seede because there is now no barre or impediment put in to binder the efficacie of that couenant as in those which liue vnto the yeares of discretion and depriue themselues by their impietie and vnbeleefe of the benefit of that couenant Secondly that such infants as are not saued by Christ dying before baptisme or after doe suffer the sensible paines of hell fire though in the least and easiest degree of all it is thus prooued 1. The Scripture saith Reuel 10.15 Whosoeuer was not found written in the booke of life was cast into the lake of fire Infants then which are condemned shall be punished in hell fire 2. We see that infants euen in this life doe suffer in their infancie paine and torment of bodie it therefore standeth with Gods iustice that infants euen for originall sinne should feele sensible torments 3. If they will graunt that they shall haue the inward dolor of the minde to see others admitted into the kingdome of God and themselues excluded why not also paine of bodie seeing the Scripture saith that there shall be weeping and gnashing of teeth when men shall see the Patriarkes entring into heauen and themselues excluded and thrust out at the doores Luk. 13.28 4. Christ died for infants as well as for others and bare the punishment due vnto them for their sinnes but he suffered both the torments of bodie and minde therefore both were due vnto infants 5. Gregorie is of this opinion perpetua tormenta percipient qui nihil ex propria voluntaâ—â— peccauerunt they shall receiue euerlasting
wearieth the clouds to water the earth 3. Pet. Martyr yet more distinctly sheweth the vanitie of the creatures whereunto they are made subiect for our cause in these fowre things 1. they are in continuall labour to serue mans necessitie 2. they are often punished together with man as is euident in the destruction of the old world and in the destruction of Sodome 3. they haue a certaine sympathie and fellow-feeling of mans miserie 4. and most of all they are constrained to minister their seruice to the wicked desires of the vngodly as the Sunne to giue his light and the earth her fruit as the Lord saith Hoshea 2.8.9 because they bestowed their wine and corne vpon Baal that he will take away the corne and the wine which he lent them 4. Chrysostome here answeareth an obiection whether any iniurie be offred to the creature for beeing thus subdued to vanitie nequaquam quia propter me facta est no because it was made for me and therefore suffreth with me and with me together shall be restrained Quest. 29. Whether the heauens and earth are corruptible and shall perish in the ende of the world 1. We doe first detest the opinion of the heathen Philosophers which held that the heauens were of an incorruptible nature such were they whom Peter noteth that obiected thus where is the promise of his comming for since the fathers died all things continue alike from the creation 2. Pet. 3.4 this opinion is contrarie to the Scripture which euidently testifieth that the heauens shall perish Psal. 102. and shall be consumed with fire 2. Pet. 3.7 for there is no visible thing created which had a beginning but also shall haue an ende 2. But yet we refuse their opinion likewise that held the heauens to be so corruptible as that they shall vtterly be abolished which seemeth to be the sentence of Chrysostome for he saith that the inhabitants of the earth non eandem cum coelo terra patientur internetionem shall not haue the same ende and destruction which the heauens and earth shall haue which he interpreteth omnimodam perditionem a thorough and absolute perdition and destruction c. of the same opinion seeme to be most of the Greeke fathers Theodoret Theophylact Oecumenius vpon this place likewise Basil homil 1. in Hyperium Gregor Nyssen lib. de creation homin c. 4. And whereas some Scriptures are alleadged which seeme to fauour this opinion as Psal. 102.27 They shall perish but thou shalt endure and Luke 21. Heauen and earth shall passe 2. Pet. 3.10 The heauens shall passe away with a noise and the elements shall melt with heat to these places it may be answeared that the heauens shall not vtterly perish but shall be changed as it followeth Psal. 102.27 As a vesture shalt thou change them and they shall passe away as Gregorie saith per eam quam nunc habent imaginem by that image of corruption which nowe they haue and to the same purpose he citeth the Apostle figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huius mundi c. the figure or fashion of this world passeth 1. Cor. 7.37 And the fire shall serue onely to purge the elements and earth not vtterly consume them to nothing 3. Wherefore the founder opinion is as Gregorie satih the heauens both shall pase away and yet shall remaine ab ea quam nunc habet specie per ignem tergetur it shall be stripped by fire of that fashion which now it hath ea tamen in sua natura servatur it shall be preserued in it owne nature the substance shall not be abolished and this he prooueth by that text The earth remaineth for euer not as some reade The earth remaineth not for euer Ecclest 1.3 Gregor lib. 17. moral c. 5. Hierome prooueth as much by that place Isay. 30. The Moone shall shine as the Sunne c. non interitum significat pristinorum sed commutationem in melius it signifieth not the destruction of the old but a change for the better Hierome vpon the 65. chapter of Isay Pareus prooueth the same out of Peter who competeth the destruction of the world by water and by fire together 2. Pet. 3.7 as then the world was not destroyed vtterly by water but changed so it shall be by fire also Pererius numer 74. doth collect as much by S. Pauls words here that they shall be delivered from the servitude of corruption into the libertie c. but if the heauens and earth that shall be deliuered be not the same but newe heauens then not the same but other heauens shall be restored vnto that glorious libertie Quest. 30. How the creature shall be deliuered c. into the glorious libertie 1. Theodoret referreth it to the time when the glorious libertie of the Sonnes of God shall be manifested and so Ambrose readeth in libertate they shall be deliuered into the libertie that is when the Sonnes of God shall receiue their libertie but the Greeke text will not beare this sense the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 2. Chrysostome interpreteth propter libertatem they shall be deliuered because of the libertie of the sonnes of God as though it shewed the cause of this deliuerance 3. But more is expressed that they shall be deliuered into c. they shall not onely be freed and exempted from their corruptible state but they also shall put on an incorruptible state and in their kind be partakers of the glorie of the sonnes of God as Chrysostome also saith propter te male habet corruptibilis facta rursus propter te incorruptibilis erit because of thee it became corruptible and for thy sake againe it shall be incorruptible 4. Some thinke that they shall onely be deliuered in beeing exempted from corruption by the vtter abolishing of them when the creature ceaseth to be any more it shall be deliuered from corruption ex Pareo but not to be at all is worse then to haue a beeing though in some miserie therefore this were no deliuerance but a more corruptible estate still to remaine corrupted and abolished for euer and the Apostle saith not onely that they shall be deliuered from c. but into the libertie as they shall put off the one so they shall put on the other 5. They which here comprehend also the brute beasts and other creatures hauing sense and life doe thus qualifie these words non consortes futuros c. that the creatures shall not be partakers of the glorie of the sonnes of God sed suo modo c. but in their kind they shall be fellowes with them in that glorious state Calvin But it is not probable that such kind of creatures beeing now appointed onely for the necessities of this life for the foode cloathing and other seruices of man which then shall be at end shall then be restored to any such glorie Wherefore we insist vpon the 3. interpretation that these creatures which the
as hath beene also shewed before qu. 28.5 4. The ordinaire gloss thus obserueth the Apostle saith euery creature noting not singula generum sed genera singulorum not the particular of euery kind but the kinds of the particulars But if the Apostle meane euery particular creature before and here the kind then euery creature should not be as much as the creature which was spoken of before 5. Wherefore with Chrysostome and Theophylact I thinke the Apostle speaketh here of creatures without life as before but he saith all that is structura mundi the frame of the world which Beza interpreteth totum mundum conditum the whole created world to shew the consent of them together and he saith all ad maiorem expressionem sententiâ— more expressely signifying his meaning and because the principall partes of the world perpetuâ— sunt are continued and ioyned together Tolet yet vnder the continent may be insinuated the things contained and so all creatures in the continent of the world do communicate with vs in this groning Quest. 33. Whom the Apostle vnderstandeth v. 23. we which haue the first fruits of the spirit 1. We neither vnderstand with Origen primitias spiritus the first fruites of the spirit to be the spirit it selfe which is called the first fruites that is the cheefe and more excellent spirit aboue all other for the spirit is one thing and the fruits that is the gifts of the spirit an other 2. Nor yet with Augustine by the creature is vnderstood the soule and the bodie wherein man communicateth with other creatures and by the spirit the spirituall part of man which is offered as the first fruits vnto God Augustine lib. 83. quest c. 67. for the Apostle speaketh here of man sanctified by the spirit diuerse from the creatures before mentioned 3. Nor yet are the Apostles here vnderstood onely which had receiued the excellent and miraculous gifts of the spirit as Origen also hath this other exposition which Ambrose followeth epistol 22. Anselme Lyranus Thomas gloss interlin Gorrhan Perer. disput 15. Haymo Gualter 4. But the common exposition is to be preferred which Chrysostome and Theodoret follow that the faithfull are here insinuated which haue receiued the grace of iustification so also Calvin Martyr Beza Pareus Osiander for though the Apostles had more excellent gifts then others yet here they are not compared with other faithfull but the other faithfull are compared with the creatures before spoken of that if they sigh and grone then we much more that haue receiued the first fruits of the spirit which doe shew that as we haue but the beginning now so we shall haue the perfection and accomplishment afterward in the kingdome of God Gryneus as the first fruits in the law spem faciebant futurae messis did giue certaine hope of the haruest to come Pareus 5. And whereas the Apostle addeth wayting for the adoption euen the redemption of our bodies he must be vnderstood to speake of the perfection of our adoption and redemption now begunne in our soules and bodies in part but then perfited when our bodies shall be freed from corruption And Origen giueth a good satisfaction here because the Apostle saith we are saved by hope we are now then adopted redeemed in hope but when these things shall be perfited and finished we shall haue râ—m not spem the thing not the hope And another doubt also may be answeared that although saluation and sighing cannot stand together for a man cannot sigh for that he hath yet because he saith we are saued in hope we may sigh for the accomplishment of that which we hope for Gryneus so then the Apostle speaketh of our adoption and redemption as it shall be perfited and consummate in the next life not as it is inchoate and begunne here in this for we are now redeemed and now are we the sonnes of God by adoption as the Apostle said before v. 15. But yet we haue not full possession of our inheritance as Saint Iohn saith 1. epist. 3.2 We are now the sonnes of God yet it appeareth not what we shall be our adoption is taken three waies in Scripture 1. one is of our election as the Apostle saith Ephes. 2.3 We are predestinate to be adopted in Christ. 2. the second is of our vocation whereof the Apostle spake before v. 19.3 and there is an adoption in our glorification when we shall haue a full and perfect fruition of eternall glorie which the Apostle meaneth in this place Pareus 6. Origen by the bodie here vnderstandeth the Church but the Apostle the redemption of our bodie now the Church is not our bodie but Christs The Apostle meaneth then that when our mortall bodie shall be deliuered from corruption then shall our adoption be perfect which now the Saints doe sigh and long for Quest. 34. That no liuing creatures shall be restored in the next world but onely man v. 23. Because the Apostle saith of the faithfull wayting for the adoption the redemption of the bodie here it may be inferred because other creatures are not partakers of adoption therefore neither of the redemption of their bodies to immortalitie for the more explication hereof three things shall be breefely touched 1. what creatures shall remaine after the resurrection 2. to what vse 3. what creatures shall not be restored 1. Concerning the first it hath beene shewed before qu. 28.6 that the creatures which shall be restored into the glorious libertie of the Sonnes of God shall be the heauens and earth and the elements betweene them for so the Lord promiseth by Isaiah 65.17 Saint Peter beleeueth the same according to Gods promise 2. ep 3.13 S. Iohn in vision seem the same accomplished Reuel 21.1 what shall be the forme and fashion of the new heauens and earth is not expressed in Scripture and it were curiositie for vs to enquire but new heauens and earth we are certaine by the Scriptures that there shall be which Chrysostome well expresseth by this similitude que madmodum nutrix regium puerum educans c. like as a nurse that bringeth vp a Kingâ— sonne when he commeth to his kingdome she also is made partaker of his preferment so the creatures as the heauens and earth which are now our preseruers and nourishers after that man is brought to his glorie shall be glorified also with him 2. Concerning the vse first for the heauens 1. they shall not then serue for mans necessitie as now for he shall not need the Sunne to giue light nor the clouds to raine 2. neither to informe and instruct man touching his creature for we shal then know as we are knowne 3. nor yet shall the Sunne then runne his course as now for there shall be no time Reuel 10.6 which is measured by the course of the Sunne neither any more generation of things which is now procured by the heate and motion of the Sunne 4. yet though it be probable that the Sunne shall haue
neither heate nor motion the light thereof shall be encreased seuenfold Isay. 30.28 for many things are in this world lightsome but giue no heate as the glistring and shining precious starres 5. and the heauens shall serue then to be an habitation and seate of the blessed as the Apostle saith They shall be caught vp in the clouds and meete the Lord in the ayre 1. Thes. 4.17 and the Saints by the continuall sight of great glorie of the heauens shall be stirred vp to praise and magnifie their glorious Creator Concerning the earth it shall serue also to be the seate and habitation of the blessed for although now the heauens onely are the seat of the blessed soules where Christ sitteth at the right hand of the throne of maiestie Heb. 8.1 yet both the new heauens and new earth shall be then the habitation of the righteous as Saint Peter euidently speaketh 2. epist. 10.13 We looke for new heauens and a new earth wherein dwelleth righteousnesse that is the righteous as Bucanus well interpreteth Bucan loc 39. qu. 17. And Origen collecteth as much out of our Sauiours words Matth. 5. that the meeke shall inherite the earth sed terra speranda est non haec quae arida dicitur sed illa erit mansuetorum terra c. but an earth is to be hoped for not this which is called the drie land and is seene of the eye but the earth of the meeke which the eie hath not seene c. And this seemeth to be the meaning of Christ because he there speaketh of blessednesse which is not to be found in this earth Augustine also seemeth to be of the same opinion lib. 20. de ciuitat Dei c. 16. where he affirmeth that then the elements as they had here corruptible qualities meet for our corruptible bodies so they shall put on incorruptible qualities agreeable to incorruptible bodies But this agreement needed not if the bodies of the Saints should not conuerse where the new earth and new elements are Reason also giueth as much that the Saints should there triumph and praise God where before they were persecuted and afflicted and God was dishonored But Pet. Martyr obiecteth that place 1. Thes. 4.17 that the bodies of the Saints shall be caught vp in the clouds and therefore he thinketh they shall not liue in the earth to this we answer that not the earth onely but the heauens and earth shall be the place and seate of the blessed that the Saints following the Lambe whethersoeuer he goeth Reuel 14.4 shall visite the earth also and shall goe and come as it pleaseth God as before hath beene touched qu. 32.5 But herein we must not be too bold to wade without ground how the Saints shall be disposed of whether some to heauen some to the earth whether the same shall be sometime in heauen sometime in earth or how else as it pleaseth God we leaue these as great misteries not reuealed but that the Saints shall then be vpon the earth we are certaine out of Scripture as hath bin shewed 3. Now it remaineth to be shewed what creatures are not like to be restored in the next world and here we affirme this as most probable though thereof there be no certaintie that the vnreasonable creatures as foules beasts fishes shall then cease and be no more of which assertion these are the reasons 1. Non sunt ad immortalitatem condita these creatures were not created for immortalitie as the rest which shall then remaine the heauens the earth Sunne and Moone not that they were ad immortalitatem facâ—a made by their constitution apt vnto immortalitie as schoolemen giue instance of the heauens which are a simple bodie without qualities one repugnant to another for as Pet. Martyr well obserueth immortalitie is the franke gift of God and it dependenth not à vinaturae from the force of nature for naturally the heauens and earth as they had a beginning so they must haue an end But in this purpose of God these creatures which shall remaine were created of God to immortalitie so were not the vnreasonable creatures Bucan loc 37. qu. 8. 2. Those creatures onely beside man shall be glorified which shall immediately passe from their corruptible state into the glorious libertie of the sonnes of God v. 21. and therefore the creature is likened to a woman trauailing with child till she be deliuered v. 22. but the vnreasonable creatures after they are dissolued do not enter to glorie they fall vnto corruption and their life and spirit is extinguished with them but the heauens and earth which continue the same shall in the same instant when they are deliuered from corruption receiue a glorious libertie wherein appeareth the equitie also of God that those creatures which from the beginning of the world vnto the end thereof were subdued vnto vanitie for mans cause as the heauens and earth shall be restored to libertie with man rather then those creatures which are but a while vnder this seruitude of corruption because their time in the world is but short they beeing renewed and multiplied by continuall generation 3. If the vnreasonable creatures should be restored then either the same that were before as the same bodie of man shall rise againe or some other of the same kind newly created but not of the first for the partes of those creatures die with them and therefore their bodies shall not be restored to life Bucan loc 37. qu. 8. nor the second there shall then be no new creation for it is called the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the restitution and restoring of all things not of creation Act. 3.21 So Pet. Martyr defineth solos homines excitandot à mortuis that men onely shall be raised from the dead though he will not determine of the other whether any of those kinds of creatures shall still continue 4. Pet. Martyr hath this saying that no kind of creatures shall remaine nisi opus aliquod habuterâ— sunt vnlesse they shall haue some seruice or worke for it is against nature to constitute any thing quod omnino sit otiosum which should be altogether idle c. then seeing there shall be no vse of these creatures which now serue for the vse of man as for his profite in feeding clothing carrying labouring or for his pleasure it followeth that they shall not be at all 5. And further nulla promissio facta est c. no promise in the Scriptures is made concerning those creatures as there is of the heauens and earth therefore it is probable that they shall not then remaine Gualter But because the Scripture is silent herein certainely as a point of faith it cannot be determined and we may here safely professe with the Master of sentences se nec scire quod in scripturis sacris se non meminerit legisse that he is ignorant of that which he remembreth not to haue read in the sacred Scripture c. yet in this question what
is most probable and commeth nearest to the truth the former reasons may demonstrate to any of vnderstanding Quest. 35. How we are said to be saued by hope v. 24. 1. For the coherence of these words 1. Chrysostome thinketh the Apostle maketh mention of hope because he had spoken before of the excellent graces of the spirit which he called the first fruits ne omnia in hoc tempore quaereremus left we should make accouÌ„t of all things as present 2. some make this as a reason of the sighing and longing of the faithfull because they haue onely yet things in hope Tolet. 3. Martyr thinketh the Apostle answeareth an obiection how it may stand with the condition of children to sigh and grone because yet they haue their saluation but in hope 4. some make the obiection this how can it be said that we waile for our adoption seeing we are alreadie the adopted sonnes of God in Christ and so the answer shall be that we haue these things onely in hope Rolloch Piscator 5. But it is rather an other argument of consolation to moue the faithfull patiently to beare their tribulations from the nature of hope Pareus Gryneus 2. Hope is taken three waies in Scripture 1. it signifieth generally the doctrine of faith as 1. Pet. 1.15 be readie to giue an answer to euery man that asketh a reason of that hope which is in him 2. hope is taken for the obiect of hope the thing hoped for as Gal. 5.5 we wait for the hope of righteousnes through faith afterward in this place hope that is seene that is the thing hoped for is no hope 3. it betokeneth that godly affection of the mind in hoping for that which is promised and beleeued Gryneus 3. Saluation is taken sometime for iustification in this life Tit. 3.5 Not by the workes of righteousnesse c. but according to his mercie he saued vs But here it signifieth the perfection and happie estate both of soule and bodie in the kingdome of heauen Pere disp 16. 4. But these words of the Apostle must not be so taken as though we had onely things in hope and nothing in possession for we are now iustified by faith and sanctified by the spirit but the perfection and accomplishment of these things we haue onely in hope Martyr 5. And two conditions are considered in the things hoped for that it is both difficult for if it were easie and in our owne power we would not hope for it and beside though it be hard and difficult yet is it not impossible for then we should despaire altogether and neuer hope for it Martyr and hereunto adde a third qualitie required in hope it selfe that it is not wauering and doubtfull for that is contrarie to the nature of hope but it is certaine and firme and therefore is it called the ankor of the soule Heb. 6.19 6. We are saide to be saued by hope not efficienter not as though it were the cause of saluation but consequenter in respect of the sequele and consequent that after we haue patiently waited and expected by bope that the thing hoped for will certainely follow Quest. 36. Of the difference betweene faith and hope They differ three waies 1. ordine in order and prioritie 2. operatione in the worke and operation and obiecto in the obiect 1. Faith goeth before hope and begetteth hope as the Apostle defineth hope Heb. 11.1 it is the ground hypostasis or foundation of things hoped for for first we beleeue the things promised then we hope for them and in the third place followeth our loue and delight in them yet faith is not the efficient cause of hope the spirit of God is the author efficient and working cause of all these graces but the way and manner of working them is according to this order that first we haue faith then by faith the spirit bringeth vs to hope 2. The operation of them is diuerse for it is the proper effect of faith to iustifie vs and assureth vs of remission of sinnes in Christ but hope doth not iustifie vs it doth by patience vphold and support the soule in the expectation of the finishing of that which is begunne in vs by faith 3. The obiect of them both doth differ 3. waies modo gradu tempore in the manner the measure or degree and the time 1. in the manner for faith relyeth vpon the promise it selfe hope resteth in the thing promised 2. in the measure initium salutis fide habetâ—r complementum spe the beginning of saluation is had and obtained by faith the complement and perfection thereof by hope 3. in the time for faith apprehendeth the promise of remission of sinnes and iustification as present hope is exercised in the expectation of eternall life to come Quest. 37. Whether things hoped for cannot be seene It will be here thus obiected 1. we looke for heauens and earth in the next world but they are seene Origen answeareth that they are not these heauens and earth which are now visible which we looke for but other heauens and earth as Saint Peter saith we looke for new heauens and new earth 2. Pet. 3.13 for as touching these visible heauens and earth they shall passe away Matth. 5.18 2. Obiect Stephen saw the heauens open and Iesus sitting at the right hand of God Act. 7. he saw that which he hoped for Gorrhan answeareth he saw indeed gloriam Christi non suam the glorie of Christ but not his owne glorie hope is of those things which belong vnto a man himselfe he saw the glorie of Christ which shall be communicated to his members but his participation of that glorie he saw not but hoped for it 3. Obiect Saint Paul was taken vp into the third heauen and heard things not possible to be vttered and beeing there he likewise saw the glorie of Christ. Ans This was not any corporall sight but a spirituall vision and sight for Saint Paul determineth not whether his spirit were then in the bodie or out of the bodie when he was so taken vp 4. Obiect A man running in a race may set his eie vpon the price which he runneth for â—â— hopeth to obtaine Caietan answeareth that there are two things considered in that which is hoped for materiale the materiall part the thing it selfe and formale the formal part which is the possession and obtaining of it the first may be seene the second is not seene but onely hoped for Quest. 37. What spirit is said to helpe our infirmities v. 26. 1. Chrysostome by the spirit vnderstandeth the spirituall gift of prayer that whereas the Church was in heauines and much perplexed then he which had the gift of praier did rise vp and by framing of a praier shewed the people how and what they should pray for But thus it may be be excepted against this sense 1. the spirit is not thus taken throughout this Chapter and diuersely in the same place to vnderstand the same word is
certaintie of the Prophesie 2. But Thomas taking this to be an insufficient answer as indeed it is for the Apostle prooueth by this testimonie that all had heard alreadie not that they should heare therefore he vseth here a distinction the Gospel may be said to be preached to the whole world three kind of waies either so to be preached as the faith should be planted and Churches founded or so as it might come to the knowledge of euery one in particular or the same onely of the Gospel might be dispersed ouer all the world the last of these onely he thinketh was done in the Apostles time the first not till afterward the third way is not necessitie at all to be performed But there was more then a fame onely of the Gospel spread abroad in the world in the Apostles time for the Apostle speaketh of such a kind of hearing as had beene able to beget faith faith commeth by hearing but a fame onely is not sufficient 3. Faius thinketh the whole earth is named because the Gospel was preached to the two great families of the world the Iewes and Gentiles 4. Tolet thinketh that the world is named by a figure for the greater part of the world as it is said Act. 2.5 there were men dwelling at Ierusalem of euery nation vnder heauen But neither of these answears doe satisfie because the ends of the earth are named and seeing that place of the Psalme is historically vnderstood of the heauens which are patent and open to euery part of the earth it beeing prophetically applied to the preaching of the Apostles must haue as large a sense Therefore I insist vpon the latter opinion as the better grounded that in the Apostles time the Gospel was preached to all the world but because there are many nations now found in India and in other places which seeme neuer to haue heard of the Gospel here certaine cautions are to be admitted 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tobel signifieth the habitable world many countries may be inhabited now and in great likelihood are which were desolate then and after occupied Pareus 2. Ambrose in his commentarie here saith vbi praesentia hominis praedicantis deficit â—â— Evangelij sonus fama pervenit where the presence of a preacher was wanting â—hether the sound and fame of the Gospel might come as the fame of the wonders which were done in Egypt came vnto the knowledge of other nations as Rahab confesseth to the spies Iosh. 2. 3. Adde hereunto Hieromes couiecture vpon the 24. of Matthew who thinketh that in his time there was not any nation qua ignoravit nomen Christi which was ignorant of the name of Christ and if there were any nation which had not a preacher of the Gospel yet ex vicinis gentibus opinionem fidei c. yet it could not choose but haue some opinion of the faith from the next and neere nations the like conceit hath Caietan in his Commentarie by the ends of the world vnderstanding externa regionis the extreame parts of the region from whence the inward parts might receiue the preaching of the Gospel 4. Lyranus addeth further that though not by the Apostles themselues yet by their disciples while the Apostles were yet liuing the Gospel was preached as by S. Savinian and those which came with him in Fraunce and to the vtmost coasts of the Ocean and so in other places of the world other disciples sent by the Apostles might preach whether they themselues in person came not 5. Pet. Martyr also hath this caution that wheras the fathers and auncient writers doe speake of diverse nations called to the knowledge of Christ their meaning is that then the faith in such nations was receiued publikely ex magistratuum instituto by the authoritie of the magistrate which was not seene in the Apostles times when as the Magistrates were enemies to the Christian faith 6. Adde hereunto that many nations which then had the Gospell preached vnto them for their vnthankefulnesse were depriued of that benefit and so fell to Pagan idolatrie againe as here in England after the Christened Brittans succeeded the heathenish and idolatrous Saxons Now all these cautels beeing layd together it may safely be affirmed that the Gospell of Christ was preached to the whole world in the Apostles time so that the Lord shall not neede to send new Embassadors and Apostles as before to preach the Gospell to the world and yet we denie not but that toward the comming of Christ the knowledge of the Gospell shall be reviued and be more plentifull then many yeares before by the industrie of faithfull and zealous pastors which shall beat downe the superstitious idolatrie of the newe Romanists as the Apostles did the heathenish idolatrie of the old Romanists which thing we haue seene fulfilled in this age beginning at the first preaching of Luther vnto this time 7. And thus I conclude this point with that excellent obseruation of Chrysostome that the Gospel of Christ was speedily published to the whole world in the space of 20. or 30. yeares which cannot be said of any other sect or heresie whatsouer that it should in so short a time goe ouer the world But whereas the Mahumetan profession may be here obiected that it dispersed it selfe into many places in a short time Pet. Martyr maketh this answear that they build vpon a foundation layd before for they acknowledge God the creator of heauen and earth they beleeue the immortalitie of the soule and the resurrection of the bodie and the errors which they hold they either receiue from the Iewes or they are a relique of the Arrians as in that they affirme Christ to be a great Prophet yet a creature and this may be the reason of the easie proceeding and fast encreasing of this sect whereas the Gospel which the Apostles preached was altogether contrarie to the profession of the Heathen in euery point But I thinke it may better be answeared that neither the Mahumetan nor Popish sect nor any other was euer so generally receaued as the Gospel preached by the Apostles not yet in so short a time for Mahomets religion was diuerse hundred yeares in hatching before it attained vnto that rule and dominion which now it hath it is now about a thousand yeares since the first beginning thereof Quest. 28. How God prouoked the Iewes to enuie by the Gentiles v. 19. 1. Where the Apostle saith I demaund did not Israel knowe c. Concerning the occasion of these words 1. Chrysostome thinketh this is an other proofe that the Iewes were not ignorant of the preaching of the Gospel by their emulation and enuie conceiued against the Gentiles and so he applieth both the former interrogation haue they not heard and this to the Iewes so also Martyr likewise Beza Gryneus and Iunius lib. 2. paral 19. supplying here the word God hath not Israel knowne God doe make this another obiection touching the Iewes that though they
spirit of Christ seeing all both good and bad shall rise 14. qu. What it is to be lead by the spirit of God 15. qu. What is vnderstood by the spirit of bondage 16. qu. Whether the fathers vnder the law had onely the spirit of seruitude 17. qu. Of the diuers kinds of feare 18. qu. Why the Apostle ioyneth together two words of the same sense Abba father 19. qu. Of the testimonie of the Spirit what it is 20. qu. Whether the testimonie of the Spirit and of our spirit be one and the same 21. qu. How we are said to be heires what our inheritance is 22. qu. How these words are to be vnderstood If so be you suffer with him 23. qu. How we are said to suffer together with Christ. 24. qu. Of the meaning of these words of the 18. v. I count that the afflictions c. 25. qu. Wherein the sufferings of this life are not proportionable and so not worthie of the glorie to come 26. qu. How the creatures are said to waite and to be subiect to vanitie and to be deliuered and to grone v. 19. v. 23. 27. qu. What creatures the Apostle here speaketh of 28. qu. Of the seruitude of corruption whereunto the creature is subiect and wherefore 29. qu. Whether the heauens and earth are corruptible and shall perish in the end of the world 30. qu. How the creature shall be deliuered c. into the glorious libertie 31. qu. To what ende the new heauens and new earth shall serue in the next world 32. qu. Why the Apostle saith euery creature v. 22. hauing hitherto named the creature without any other addition 33. qu. Whome the Apostle vnderstandeth v. 23. We which haue the first fruits of the spirit 34. qu. That no liuing creatures shall be restored in the next world but onely man 35. qu. How we are said to be saued by hope v. 24. 36. qu. Of the difference betweene faith and hope 37. qu. Whether things hoped for cannot be seene 38. qu. What Spirit is said to helpe our infirmitie v. 36. 39. qu. What infirmities the Spirit helpeth in vs. 40. qu. How we are said not to know how to pray as we ought v. 28. 41. qu. How the Spirit is saide to make request with sighs that cannot be expressed 42. qu. Of the meaning of these words v. 27. He that searcheth the hearts knoweth what is the meaning of the spirit c. 43. qu. Of the nature condition and propertie of a true and liuely prayer out of vers 27. 44. qu. How all things make together for the best to those that loue God 45. qu. Of the meaning of these words v. 29. Those whome he knew before he also predestinate 46. qu. Wherein our conformitie to the image of Christ consisteth 47. qu. How Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne among many brethren 48. qu. Of certaine doubts out of the 30. v. Whom he predestinate thē also he called 49. qu. Of the difference betweene the purpose or counsell of God his prescience and predestination 50. qu. Of these words v. 31. If God be on our side who can be against vs 51. qu. Of those words v. 32. which spared not his owne Sonne 52. qu. How nothing cā be laid to the charg of the elect 53. qu. How Christ is said to make request for vs. 54. qu. Whether Christs intercession and interpellation for vs doe extenuate the merit of his death 55. qu. What charitie the Apostle speaketh of from which nothing can separate vs. 56. qu. Of these words v. 36. for they sake are we killed all the day long 57. qu. Wherein the faithfull are compared vnto sheepe we are counted as sheepe for the slaughter v. 36. 58. qu. How the faithfull are said to be more then conquerours 59. qu. Of the diuerse interpretation in generall of the 38. 39. verse I am perswaded that neither life nor death c. 60. qu. Of the diuers interpretations in particular Questions vpon the 9. Chapter 1. qu. Why the Apostle beginneth his treatise with an oath I speake the truth in Christ c. 2. qu. Of the forme and words of the Apostles oath 3. qu. Whether it be lawefull for Paul to griue for the Iewes whose reiection was according to Gods appointment 4. qu. Of the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 5. qu. Whether the Apostle did well in desiring to be separated from Christ from whō be knewe he could not be separated 6. qu. How Moses wished to be blotted out of the booke of life 7. qu. Whether in matters of salvation our kinred after the flesh ought to haue any prioritie before others 8. qu. The causes which made the Apostle to be so much grieued for the Iewes 9. qu. Of the excellencie of the Israelites and of true nobilitie 10. qu. Of the meaning of these words v. 5. Who is God ouer all blessed for euer 11. qu. Of the meaning of these words v. 6. all they are not Israel which are of Israel 12. qu. Of the meaning of these words v. 10. and not onely c. but also Rebeccah c. 13. qu. Whether these examples concerne tēporall or eternall election and reprobation 14. qu. How this saying of the Prophet Esau haue I hated agreeth with that Wis. 11.25 thou hatest nothing which thou hast made 15. qu. Of the meaning of these words I will haue mercie on whom I wil haue mercie 16. qu. How it is said It is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. qu. How the Lord is said to haue raised or stirred vp Pharaoh v. 17. 18. qu. How the Lord is said to harden whō he will v. 18. 19. qu. Of the obiection propounded v. 19. thou wilt say why doth he yet complaine 20. qu. Of the Apostles answer to the former obiection Who art thou O man that pleadest v. 20. 21. qu. How the similitude which the Apostle bringeth in of the potter is to be vnderstood 22. qu. What the Apostle meaneth by the same lumpe or masse v. 21. 23. qu. Of the 22. v. what if God would 24. qu. In what sense the vessels of wrath are said to be prepared to destruction v. 21. 25. qu. Of the testimonie cited v. 21. out of the Prophet Hosea 26. qu. What is meant by the short summe or account which God shall make in the earth 27. qu. Why God is called the Lord of Hosts 28. qu. What is vnderstood by seede 29. qu. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 30. qu. How Christ is said to be a stumbling stone and rocke of offence v. 33. 31. qu. Of the mening of these words he that beleeueth in him shall not be ashamed 32. qu. Whether it be the propertie of faith to make one not to be ashamed which is ascribed vnto hope c. 5.5 Questions vpon the 10.
HEXAPLA THAT IS A SIX-FOLD COMMENTARIE vpon the most Diuine Epistle of the holy Apostle S. PAVL to the ROMANES wherein according to the Authors former method sixe things are observed in euery Chapter 1. the Text with the diuers readings 2. Argument and method 3. the Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall vses observed Wherein are handled the greatest points of Christian religion concerning iustification by faith c. 3 4. the fall of man c. 5. the combat betweene the flesh and the spirit c. 7. Election c. 9. the vocation of the Iewes c. 11. with many other Questions and Controversies summed in the ende of the Table Diuided into two bookes the first vnto the 12. chapter containing matter of Doctrine the second belonging to Exhortation in the five last Chapters THE FIRST BOOKE Act. 10.15 He is a chosen vessel vnto me to beare my name before the Gentiles c. Ambros. de Ioseph c. 10 Binae stolae datae Beniamin sic praecellit Paulus eius exvberit portâ—â—â—â—â— Double garments was giuen to Beniamin so Paul of Beniamin excelled and his portion did exceede PRINTED BY CANTRELL LEGGE PRINTER TO the Vniversitie of CAMBRIDGE 1611. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND MIGHTIE PRINCE IAMES by the grace of God KING of Great BRITTAIN France and Ireland Defender of the true Christian Faith c. GRacious Soueraigne As I haue heretofore by Gods speciall grace assisting me trauailed in some bookes of the old Testament so now I haue assayed to doe the like in the newe For like as one cannot saile in the Sea without feare that hath not first tried the riuers so the deepe Sea of mysteries in the newe Lawe cannot well be sounded vnlesse we haue first coasted by the old and betweene them both as the wheat betweene the two milstones so the truth is tried out Origen well obsetueth that this was S. Peters error when he would haue had three tabernacles for Christ Moses and Elias for I haue read saith he that for the Prophets and the Gospel there are not three but one tabernacle There is the same substance of both and one truth both the Prophets and Apostles were ministers of the same house wherein are diuerse mansions the one shewing vs onely as it were the neather roomes the other bring vs into the vpper chamber where Christ eare his passeouer with his disciples Bernard well noteth that the diuine Scriptures haue a threefold grace they are pleasant to the tast solide for nourishment and efficacious for medicine the first of these is seene specially in the old Scriptures which is adorned with propheticall types and figures as meate curiously addressed to the tast but the soundnesse of nourishment and efficacie to heale is most found in the newe And thus hauing made an entrance into the Apostolicall writings I haue made choice of S. Pauls epistles and among them of this to the Romanes which is as a key vnto the rest which as Augustine saith of the Gospel of S. Iohn est contra omnes haereticos is against all heretikes this one epistle beateth downe all both old and newe heresies and that which Cyprian affirmeth of the Scriptures in generall that God speaketh there as verily as if he spake vnto vs face to face so in this diuine epistle such heauenly oracles are vttered as if they were deliuered with Gods owne mouth There are few either old hereticall positions or newe popish errors which if they be propounded plainely may not be confuted by this epistle If I say If I say they will vtter their minde plainely without equiuocating trickes and sophisticated doubting for as Hierome saith it is the victorie of the Church for you to speake plainely that you thinke and to bewray your opinions is all one as to conuince them We blesse God who hath raised vp your Maiestie as a notable instrument both of discouering and disswading Popish error and superstition to these your gracious proceedings in the building of Gods spirituall house all your faithfull subiects and true hatred Christians vse those ioyfull acclamations which the people did to Zorobabel when he brought forth the head stone saying grace grace vnto it of Zorobabel it is said his hands haue laid the foundation of this house his hands also shall finish it And we all hartely pray that by your Princely hands this worke by you happely begunne vtterly to extirpate Popish superstition may in good time be perfitly accomplished We craue not reuenge vpon our aduersaries for their malice for as Cyprian saith Christ is not yet reuenged who shall take reuenge and he who is worshipped in heauen is not yet reuenged in earth But our desire is that such wholesome lawes as are alreadie enacted may effectually be executed to bridle Popish recusancie to cause those to returne which are alreadie seduced and to keepe them from infection which are not yet peruerted for as Hierome well saith he killeth an heretike that suffereth him no longer to be a heretike as for our correction it is their quickning God hath made your Highnesse as the Pilote and steeresman to guide this little ship of the English Church that it dash not vpon the rockes of false religion the ministers of God are as the oatemen they which are lustie and strong to work would be set to their tackling of such we may complaine with Hierome I mourned to see such negligence among vs that some cannot defend the truth whereas they are forward to thrust vpon vs lies for truth c. others would labour at the oares but they are feeble and want strength such would be encouraged as Ambrose saith such ought to be the reward of him that preacheth the glad tidings of the kingdome that he neither thereby be discouraged nor lifted vp c. Thus while both the sturdie marriners doe fall to their busines and the weake saylers are hartened to play their parts your sacred authoritie guiding the helme we may at the length bring the ship by Gods grace safely to the shoare fearing nothing while we follow our load-starre Christ Iesus as Ambrose saith obserue that starre which brought the wisemen vnto Christ who in his good time we trust shall conduct this our ship with our Soueraigne Pilote the noble officers the painfull marriners and the patient passengers vnto the hauen of euerlasting life Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Christian Reader HEre I offer vnto thy iudgement and charitable view Christian brother a Commentarie vpon the most diuine Epistle of S. Paul to the Romanes wherein are handled the cheife points of Christian religion concerning iustification by faith the combate betweene the flesh and the spirit election vocation of the Gentiles the reiection and finall conuersion of the Iewes whereof I may say as Ambrose of Beniamins sacke facco soluto reluxit argentum the sacke beeing loosed the siluer appeared so this epistle beeing vnfoulded the treasure hid therein will
other Apostles which were iudged to be Apochryphall bookes and of no authoritie 1. because in the writings of those which succeeded the Apostles no mention is made of them 2. the stile is diuerse from the stile of the Apostles 3. and the doctrine contained in those bookes dissenting from the doctrine of the Apostles 3. Beside these two latter sorts of bookes all the rest are vndoubtedly held to be Canonicall and of equall authoritie and therefore that distinction of Sixtus Senensis is to be taken heede of who calleth some bookes of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the first sort some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canonicall of the second sort which were sometime doubted of for by this meanes should they not be of equall and the like authoritie And beside he saith that these latter were held by some of the fathers to be Apochryphall bookes vnderstanding Apochryphal bookes for such as had an hid and vnknowne author But indeede the Apochrypha are so called not for that their author was vnknowne for then diuerse of the Canonicall bookes should be Apochrypha but because they were of an hid and obscure authoritie in which sense none of the fathers euer held any of the Canonical bookes of the New Testament to be Apochrypha 4. As the Heretikes brought in counterfeit bookes of their owne into the New Testament so they reiected diuerse parts of the Canonical bookes 1. Faustus the Manichie held diuerse things to be false in the New Testament Augustin lib. 33. cont Faust. c. 3. 2. The Ebionites receiued none but the Gospel according to Saint Matthew Iren. l. 1. c. 26. 3. the Marcionites onely allowed S. Lukes Gospel Epiphan haeres 42.4 the Acts of the Apostles and S. Pauls epistles the Tatiane and Seueriane heretikes reiected Euseb. l. 4. c. 29. 5. Marcion and Basilides the epistles to Timothie Titus and to the Hebrewes Hierom. praefat ad Titum 4. Places of doctrine in generall 1. Doct. Of the excellencie of the Newe Testament aboue and beyond the Old 1. It excelleth in the the matter and doctrine the law promiseth life onely to those that keep it the Gospel vnto those which beleeue in Christ Rom. 10.5 6. 2. In the subiect the lawe was written in tables of stone but the Gospel is written by the spirit of God in the fleshie tables of our hearts 2. Cor. 3.2 3. In the end the old Testament was the ministration of death and the killing letter the other is the ministration of the spirit which giueth life 2. Cor 3.6 7. 4. In the condition and qualitie the law imposed the hard yoke and seruitude of ceremonies which was impossible to be borne Act. 15.10 but Christs yoke is easie Math. 11. which of seruants adopteth vs to be the sonnes of God Rom. 8.15 5. In the minister Moses was the typical Mediator of the Olde Testament but Christ the Lord and builder of the house is the Mediator of the New Heb. 3.3 6. In the fruites and effects the Old Testament could not purge the conscience from sinne but the sprinkling of the blood of Christ purgeth the conscience from dead workes Heb. 9.13 14. 7. In the manner the old Testament was folded vp in types and figures as Moses vailed the glorie of his face but now we see the glorie of the Lord in the Gospell with open face 2. Cor. 3.18 8. In the ratification the old Testament was confirmed with the blood of beasts the New by the death of Christ quest 17.18 9. In the seales the old was attended vpon by bloodie sacrifices and other such like hard Sacraments as circumcision which was painefull to the flesh the New hath easie and vnbloodie sacraments as the seales neither so many in number namely Baptisme and the Eucharist 10. Another excellencie is in persons whom this New Testament concerneth which is not giuen onely to one people and nation as the old was but vnto the Catholike Church of God dispersed ouer the face of the earth as the Apostles are commanded to goe and teach all nations Matth. 28.19 In these respects the Apostle thus giueth preheminence to the New Testament before the old Heb. 8.6 he hath obtained a more excellent office in as much as he is the Mediator of a better Testament which is established vpon better promises Not that Christ was not Mediator also of the old Testament for without him neither can there be any Church nor couenant made with the Church but because Christ but shadowed forth in the old Testament is more fully reuealed and manifested in the New 5. Places of confutation 1. Controv. Against those which thinke it is against the nature of the New Testament to be committed to writing Of this opinion are certaine of a fantasticall spirit which to this purpose abuse that place of Ieremie 32.33 I will write my lawe in their hearts and that of S. Paul 2. Cor 3.3 You are our epistle written not with inke but with the spirit whence they would inferre that the Newe Testament is not to be written but that it consisteth in reuelation and the instinct of the Spirit Contra. 1. If the Newe Testament were not to be extant in writing then the Apostles had done a superfluous and vnnecessarie worke in writing the bookes of the Newe Testament whereunto they were directed by the spirit of God and S. Iohn is directly commanded to write Apocal. 14.13 and S. Paul saith that all Scripture is giuen by inspiration 2. Tim. 3.16 The spirit of God then mooued them to put in writing these holy bookes of the Newe Testament which are part of the Scripture 2. It followeth not because the Lord writeth the Gospel in our hearts by his spirit that therefore it is not to be written for by the writing thereof which is preached and read saith is wrought in the heart by the operation of the spirit as the Apostle saith Rom. 10.17 that faith commeth by hearing and hearing by the word And againe the Prophet there sheweth a difference betweene the lawe and the Gospell the law gaue Precepts but could not incline the heart to obedience but the Gospel doth not onely command faith but by the operation of the spirit worketh the same thing which it requireth 3. In the other place of the Apostle 1. they would make the Apostle contrarie to himselfe as though he should speak against the writing of Euangelical precepts whereas the Apostle did write that very epistle with inke 2. he speaketh not of the Gospel but of the Corinthians whom he calleth his Epistle 3. and by the latter in that place he vnderstandeth not the writing with inke or such like but the externall doctrine without the grace and life of the spirit such as the doctrine of the Law was 2. Controv. Against the Romanists which hold that the writing of the Gospel and other Scriptures is not simply necessarie to saluation First we will examine the arguments which are brought by them to confirme this their
proceede from a louing minde Tolet. 2. I thanke my God 1. he saith my God not theirs to signifie that their faith was imperfect as Ambrose for in the words following he setteth forth an ample commendation of their faith 2. some thinke he so saith because he acknowledged this benefit that the Romanes beleeued to be as conferred vpon himselfe Tolet. 3. But the manner of the Saints is so to speake as Dauid doth often in the Psalmes ex privato sensu diuinae bonitatis of a priuate and more liuely sense and feeling which they haue of the goodnesse of God and in respect of some singular gifts which they haue receiued Marty so also Chrysostome id magno facit affectu he doth it with a great affection And so the Prophets and other holy men cum qui communis est omnium Deus sibt proprium facientes making the common God of all peculiar to themselues euen as the Lord did call himselfe the God of Abraham Isaac and Iacob tanquam seorsim illorum tantum esset as though he were seuerally their God onely 3. Thorough Iesus Christ. He offreth thanks throrough Christ 1. the meaning whereof is not as Ambrose to giue thanks for a benefit receiued by Christ. 2. but as Origen per Christum tanquam sacerdotem he offreth this sacrifice of thanks by Christ as the high Priest by whom all our oblations are acceptable vnto God for we must take the same way in giuing of thanks which the father doth in conferring graces that as he bestoweth his graces vpon vs in Christ so in him againe we should returne our thanks Aretius 4. For you all 1. not as in their stead as Dauid desired to die for Ionathan but because of them that they had receiued such an excellent gift of faith 2. the Apostle sui oblitus forgetteth himselfe and giueth thanks for the Church Pareus 3. he giueth thanks for them all incipientibus proficientibus perfectis for the beginners for them which profited and proceeded and for them which were perfect Gorrham Quest. 24. How the faith of the Romanes was published through the world 1. Origen by the whole world vnderstandeth the Angels in heauen which did reioyce for the conuersion of men in earth but this sauoureth of his accustomed curious speculations the like phrase the Apostle vseth of the Thessalonians 1. epist. 1.8 Your faith spread abroad in all quarters he meaneth then the world of men not of Angels 2. Hierome maketh this the sense because the same faith which the Romanes had receiued was preached by the Apostles in all the world but the Apostle here doth giue a speciall commendation of the faith of the Romanes 3. therefore here an hyperbole or rather a Synecdoche is to be admitted that many parts of the world are taken for all because the more knowne parts of the world were now subiect to the Romanes so S. Luke saith c. 2.1 There came a commandement from Augustus Caesar that all the world should be taxed Pareus And Chrysostome giueth this reason Rome was quasi in quodam orbis vertice collocata placed as in the toppe of the world whence it might be seene and discerned of all the earth Quest. 25. Of the singular faith of the Romanes 1. First their faith was commendable and famous for the worthinesse and excellencie thereof both for the soundnesse of doctrine which they had receiued as S. Paul testifieth c. 16.17 I beseech you obserue those which cause diuision and dissention among you contrary to the doctrine which ye haue learned and beside their knowledge was ioyned with goodnes and feruent loue as he againe saith c. 15.12 I am perswaded of you that ye are full of goodnes and filled with all knowledge and that yee are able to admonish one another 2. Againe they had many lets and impediments which made their faith the more famous 1. diuitijs delicijs corrupti erant they were corrupt with riches and other delicates and so were hindred from beleeuing 2. qui praedicabant erant piscatores they which preached the Gospell were fishermen and Iewes which nation was odious vnto the Gentiles 3. they taught to worship a man that was crucified 4. vitam exagebant austeriorem they exacted a more strict and austere kinde of life Chrysostome 5. vnto this may be added that the most grieuous persecution of the faith was at Rome and the Christians there were as vnder the paw of the lion and so in greatest danger yet notwithstanding all these lets and impediments they receiued the Christian saith 3. And further the Romane Church is commended in respect of the founders thereof and the planters of their faith which was first founded by S. Paul and then by Peter who both liued and preached there and there ended their life from thence also it is thought that Iohn the Euangelist was banished into the Isle Pathmos Chrysostome therefore thus saith of Rome ob id maximè Romam praedico beatam c. I do chiefely for this count Rome happie because Peter and Paul did so loue it that they taught the faith of Christ there and finished their life among them hom vlt. in epist. ad Roman 4. But concerning the last commendation of the Romanes faith which Pererius produceth that the Church of Rome inviolatam intaminatam conservauit c. hath kept inviolably and pure the faith receiued from the Apostles that it is manifestly false shall afterward be shewed in the places of controuersie Quest. 29. Whether the Church of Rome were first founded by S. Peter 1. It is the receiued opinion of the Romanists that Peter was the first founder of the Romane faith for the proofe whereof they alleadge certaine authorities as of Eusebius who writeth that in the 2. yeare of Claudius Peter came to Rome and there confounded Simon Magus and preached the faith to the Romanes at which time they entreated Marke to write the Gospel as they had heard it from S. Peters mouth Euseb. 2. histor Ecclesiast c. 13.14 likewise Chrysostome affirmeth the same that Peter preached at Rome first qui praedicabant erant piscatores they that preached were fishers ex Perer. Bellarmine to the same purpose also produceth Epiphanius Orosius Leo with others that the faith was first planted by Peter at Rome lib. 2. de Pontif. Rom. c. 1. 2. Contra. 1. Concerning Peters comming to Rome there is great vncertaintie Hierome and Eusebius say it was in the 2. yeare of Claudius But Beda in 15. c. Actor affirmeth it to haue beene in the 4. yeare of Claudius Onuphrius assigneth the 3. yeare of Claudius in Chronic. Damasus saith that he came to Rome in the beginning of Neroes Empire and sate there 25. yeares whereas Nero raigned but 14. yeares in all and he further affirmeth that Peters disputation and combate with Simon Magus was in the presence of Neto the Emperor which Eusebius reporteth to haue beene vnder Claudius 2. Chrysostome speaketh of the preaching of fishermen but not of the first
be lawfull to sweare and vpon what occasion 1. That it is lawfull to sweare thus it appeareth 1. Christ came not to dissolue the lawe Matth. 5.17 now the lawe not onely permitteth but commandeth to sweare where cause is Deut. 6.13 and 10.20 2. the Lord himselfe sweareth Psal. 110.4 Heb. 6.17 therefore it is not sinne to sweare 3. the holy Fathers and Patriarkes vsed to take an oath where it was lawfully required as Abraham Gen. 21.24 Iacob Genes 31.53 Dauid 1◠Sam. 24.23 2. But it will be thus on the contrarie obiected 1. Christ saith Sweare not at all neither by heauen for it is the throne of God c. Answear Christ forbiddeth not to sweare by God but not by creatures as by the heauen the earth by the Temple by the head 2. where he saith let your communication be yea yea nay nay Christ forbiddeth not the lawfull vse of an oath when there is iust cause but the often and vnnecessarie vsing of it in common talke where then it concerneth the saluation or edification of our brethren it is lawfull to take an oath as it was requisite that the Romanes should be well perswaded of S. Pauls affection toward them who had yet neuer seene them as Chrysostome saith quouiam neminem hominum animi sui testem sistere poterat c. because he could not set forth any man to be a witnesse of his minde he calleth vpon God who searcheth the heart 3. It will be againe obiected that in the Newe Testament an oath is not lawfull as it was in the olde Basil. in Psalm 14. Answear The abuse of an oath was vnlawfull both in the Old Testament and in the Newe But to take an oath lawfully is as well permitted to the Church of Christ nowe as it was to the Church of the Iewes As the Prophet Isaiah prophesieth of the Newe Church that they shall sweare by Iehovah Isay. 19.18 and c. 43.23 Ierem. 4.3 Quest. 30. How Paul is said to serue in the spirit 1. Chrysostome by the spirit vnderstandeth the holy Ghost omnia spiritus sancti imputat virtuti he ascribeth all to the vertue of the holy spirit nothing to his owne diligence But in that he saith in my spirit this interpretation is auoided Paul would not so call the holy Ghost my spirit 2. Theodoret by spirit thinketh to be meant the gift and grace giuen vnto Paul whereby he was furnished for his Apostleship whereof he spake before v. 5. by whom we haue receiued grace and Apostleship so also Oecumenius he is said to serue him in tradito sibi dono in the gift giuen vnto him but so much is expressed in the words following In the Gospell of his sonne that sheweth his ministerie and employment in the Gospell 3. some giue this sense whom I serue in the spirit that is not in the flesh non in carnalibus observantijs not in carnall obseruations such as were the ceremonies of the lawe gloss interlin so also Aretius I serue God non vt hypocritae ceremonijs not as hipocrites with ceremonies but the mentioning of the Gospel following excludeth all legall ceremonies 4. Origen here maketh a distinction betweene the soule and the spirit which he taketh for the superior and higher part of the soule wherein he serued God Ambrose also by the spirit vnderstandeth the minde which is true that inwardly he serued Christ in his spirit and mind but the faine not considered in the naturall condition thereof as Origen seemeth to haue relation thereunto but renewed and regenerate by grace 5. S. Paul then by his spirit vnderstandeth his ardent and earnest affection wherein he serued God most earnestly and zealously in the ministerie of the Gospel Beza The like saying the Apostle hath 2. Tim. 1.3 I thanke God whome I serue from mine Elders with a pure conscience he serued God with an vpright and innocent heart not in shew and oftentation and in this sense our Sauiour saith Ioh. 4.24 They that worship God must worship him in spirit and in truth Martyr 31. Quest. v. 10. What prosperous iourney the Apostle meaneth v. 10. That I might haue a prosperous iourney by the will of God 1. Paul simply praieth not for a prosperous iourney but according to the will of God there is a prosperitie not according to the will of God as the wise man saith Prov. 1.32 The prosperitie of fooles destroyeth them Gorrham But the Apostle esteemeth not of such prosperous things quae sine voluntate dei eveniunt which come to passe without the will of God Haymo 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that I may haue a iourney giuen me according to my minde Erasm. in which desire the Apostle non deprecatur omnia pericula doth not pray against all perills and daungers for he suffered shipwracke and endured other casualties in his iourney to Rome but he counted it a prosperous iourney which howsoeuer might bring him vnto them to bestow some spirituall gift vpon them Aretius Such a prosperous iourney was that which S. Paul tooke into Macedonia where though he suffered imprisonment and were beaten with roddes yet his iourney prospered in respect of the good successe which he had in preaching of the Gospel Martyr 3. And this desire of Paul to see the Romanes might be one cause of his appeale which he made to Rome Act. 25. Lyranus 32. Quest. Whether S. Paul needed to be mutually strengthened by the faith of the Romanes v. 12. That I might be comforted through our mutuall faith both yours and mine 1. Chrysostome thinketh that Paul spake not this quod ipse illorum opus habeat auxilio as though he had neede of their helpe seeing he was a pillar of the Church but that he so saith to qualifie his former speach v. 11. because he had saide that I might bestow vpon you some spirituall gift to strengthen you 2. But although the Apostles modestie appeare herein that ioyneth himselfe with them as hauing neede of their mutuall comfort yet in truth he professeth himselfe not to be so perfect as though he needed no helps non ponit se in supremo gradu he doth not place himselfe in the highest degree for he other where doth acknowledge his imperfection both in knowledge 1. Cor. 13. and in the gifts of regeneration Rom. 7. Pareus like as a minister comming to visit one that is sicke to comfort him may be comforted againe by him Olevian to this purpose P. Martyr 3. This mutuall consolation Theophytact vnderstandeth of the alleviating of their afflictions by their mutuall comforts Tolet with others of the mutuall ioy which they should haue one in an others mutuall faith Lyranus that they should be comforted by faith which was common to him and them for there is but one faith But as Chrysostome saith here this consolation may be taken pro fider incremento for the encrease of faith for the faithfull mutuis exhortationibus in fide proficiunt by mutuall exhortations doe profit
oppressors of the people of God and therefore the vision which the Prophet receiued c. 2. was to Minister comfort againe the present afflictions of Gods Church Ans. It is the manner which the Lord obserueth in the visions and prophesies by occasion of temporall deliuerances to raise vp the mindes of his people to looke for their euerlasting deliuerer as Psal. 72. vnder the type of Salomon the kingdome of the Messiah is properly described and Dan. 9. the Prophet prayeth for the deliuerance of his people out of the captiuitie of Babel and he receiueth that prophesie of the 70. weekes concerning the Messiah who should deliuer them from their sinnes And so in this place the Prophet praying for the deliuerance of the people from their oppressors receiueth a vision concerning the Messiah in whom whosoeuer beleeueth shall liue for euer Pererius 5. Theodoret thinketh that this saying of the Prophet concerned not those times then present but was a prophesie of the times of Christ that then the iust by faith should liue so also Ireneus lib. 4. c. 67. But the Apostle otherwise applyeth it Galat. 3.11 that neither vnder the lawe nor vnder the Gospel any were iustified by the lawe but by saith for his words there are generall And that no man is iustified by the lawe in the sight of God it is euident for the iust shall liue by faith 6. Ambrose and so likewise Chrysostome because the word is put in the future tense shall liue doe vnderstand this not of this present life but of eternall life to come But it is euident that S. Paul Galat. 3.11 vnderstandeth this life of iustification and so the Apostle calleth iustification by faith the life of the soule Galat. 2.20 I liue by faith of the Sonne of God and the future tense with the Hebrewes indifferently is oftentimes put for the present yet the Apostle so vnderstandeth the present life of the soule by faith and grace as that he excludeth not the other sense concerning eternall life as he applyeth this sentence of the Prophet to the second comming of Christ Heb. 10.37 Tolet. 7. Now whereas Moses saith as S. Paul citeth him Rom. 10.5 The man that doth these things shall liue the Prophet may seeme to be contrarie vnto him saying the iust by faith shall liue but they are easily reconciled Moses speaketh of the iustice of the lawe which none could attaine vnto the Prophet of the iustice of the Gospel which the faithfull obtaine by faith in Christ Mart. 8. Thus the Apostle setteth downe the chiefe benefits which we haue by faith saluation v. 16. it is the power of God to saluation iustice or righteousnesse the iust by faith life shall liue Matyr Quest. 47. How the wrath of God is said to be reuealed from heauen against all vnrighteousnesse ver 18. 1. This clause is a probation of the former that there is no way whereby one is iustified before God but by faith which the Apostle prooueth by the contrarie because either by workes or faith must men he iustified but not by workes as he prooueth first in this chapter by particular induction in the Gentiles that their workes deserued nothing but Gods wrath and in the Iewes c. 2. This is the reason of the connexion of this verse with the former Beza Aretius Mart. And the causes why the Apostle thus beginneth to reprooue the Gentiles are these 1. S. Paul was the Apostle of the Gentiles and therefore he first dealeth with them 2. because the qualitie and nature of faith and of the grace of God can not be well vnderstood vnlesse we first looke into our selues and consider the vilenesse of our owne workes 2. And because such is mans pride by nature vt opera sua maximifaciat that he setteth much by his owne workes therefore the Apostle doth first beginne to beat downe the pride of man 3. It is the manner of the Prophets and of our Blessed Sauiour in their prophesies and sermons to beginne with the Lawe and then to proceede to the promises of the Gospel Hyper. 2. By the wrath of God is signified declaratio irae Dei the declaration of the wrath of God Aretius there is in God no motion or perturbation as in man wrath according to the Hebrewe phrase is taken for reuenge or punishment Erasmus 3. Reuealed 1. three waies is the wrath of God reuealed against sinne 1. by the light of nature for euery mans conscience accuseth or excuseth him 2. by the Gospel which threateneth euerlasting punishment to the wicked and vnbeleeuers 3. and by daily experience which sheweth that God is angrie with the sinnes of the world Pareus 2. God doth by daily experience testifie his wrath against the vngodly of the world and euen at this time when the Apostle thus wrote the world was plagued with warre famine and other grieuous calamities for the contempt of the Gospel Gualter 3. but this revelation also may be applyed to the Gospel wherein is reuealed the wrath of God against sinners as Mat. 3. Iohn Baptist preached Now is the axe laid to the root of the tree and our Blessed Sauiour saith Luk. 13.3 vnlesse ye repent yee shall likewise perish 4. vnder the lawe also the wrath of God was declared against the vngodly as in the destruction of Sodome and of the Egyptians in the red Sea but the wrath of God did then onely shew it selfe in such externall and temporarie punishments But the gospel doth threaten euerlasting condemnation as Matth. 10.28 feare not them which kill the bodie but rather feare him who is able to destroy both bodie and soule in hell Perer. And the Law did onely in theft generally condemne all infidelitie but the Gospel in hypothesi in particular condemneth incredulitie and vnbeleefe in Christ Pareus And then it beeing a time of ignorance the iudgements of God though they were in the world yet were not marked and obserued but now they are euident to all men Aretius 4. From heauen 1. Ambrose expoundeth ipsos coelos demonstrare c. that the heauens doe declare the wrath of God against sinners and shall be their accusers who refused to worship God which made the heauens so sometime the Lord calleth the heauens and earth to be witnesses against men Isa. 2.1 Gryneus 2. Origen giueth this sense quia spirituales nequitiae in coelestibus sunt because the spirituall wickednesses that is the euill spirits are aboue in the celestiall places who are ministers of Gods iudgements vpon the wicked 3. Chrysostome Theophylact Oecumenius referre it to the reuelation of the last and finall iudgement from heauen at the second comming of Christ. 4. Caietan and gloss ordinar thus vnderstand it quia Euangelium de toelo est because the Gospel is from heauen wherein this wrath of God is reuealed 5. Some hereby vnderstand the vniuersalitie of Gods iudgements that they shall be vpon all men vnder heauen wheresoeuer they are Per. 6. Some referre it to the manifest appearance of Gods
with the singular vertues of God But Tolet obiecteth that the word quoque also is here a note non declarationis sed adiectionis not of declaration but of addition Contra. Though the vulgar Latine so translate quoque also yet in the originall the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as nempe or videlicet that is to say as Vatablus and the Syrian interpreter read so likewise Beza 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the world created These words are diuersly expounded for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the very act of creating of the world and the creature it selfe that was made as Erasmus noteth hereupon these diuers interpretations are giuen 1. Some read by the creation of the world Beza Genevens and Aretius thus distinguisheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tota mundi fabrica the whole frame of the world taken together but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes afterward mentioned are the speciall workes as the starres the elements and such like But if by the creation the workes themselues created should be vnderstood then the Apostle should seeme superfluously afterward to make mention of the workes are vnderstood by the workes Perer. Tolet. and beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the genitiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the datiue and therefore they can not be ioyned appositiuely together by way of declaration Pareus 2. The Latine translatour readeth à creatura of the creature which Anselme and the ordinarie glosse following vnderstand of man in which sense it is taken Mark 16.15 preach the Gospel to euery creature And man is so called the creature by a certaine excellencie because he hath some agreement with euery creature he is in a place as other bodies he hath sense as beasts and vnderstanding as Angels But as Tolet well noteth the other word which is ioyned with creature of the world excludeth this particular sense and application vnto man 3. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here better taken for the world created and is referred vnto the time à mundo condito since the world was created Pareus à fundamentis mundi from the foundation of the world as the Syrian interpreter for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from is taken as Matth. 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foundation of the world Tolet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not the act of the creation for it is taken for the world created afterward in this epistle Rom. 8.20 nor yet for the creatures simply but for the state of the world when it was created from the world created à constitutione mundi from the constitution of the world as Chrysostome is translated 3. Beeing vnderstood by his workes Non corporea vel imaginaria visione sed intellectuali not by a corporeal or imaginarie vision are they seene but by an intellectual gloss interlin as the cause is vnderstood by the effect Lyran. like as by an image representing one that is absent we are brought to the knowledge and remembrance of him so God is seene in his workes Perer. 4. To wit his eternall power and Godhead 1. Some by the inuisible things of God vnderstand the person of God the father by the vertue or power the person of the Sonne by the deitie the holy Ghost which interpretation Theophylact mentioneth here onely Gorrham seemeth to follow it But this reason maketh against it that the mysterie of the Trinitie is to high a matter to be searched out by the light of nature that knowledge commeth onely by reuelation Perer. 2. These three things then are here vnderstood the eternitie power and diuine maiestie of God the knowledge whereof man is lead vnto in part by his naturall instinct Perer. 3. And vnder the deitie or Godhead are vnderstood the rest of his attributes his wisdom goodnes iustice which are seene in the administration of the world whereby his Godhead which is in it selfe incomprehensible is knowne as by the effects Pareus 52. Quest. Of the knowledge which the Philosophers had of God and by what meanes they attained vnto it 1. Theodoret rehearseth fiue waies whereby the Philosophers were brought to the knowledge of the Creator 1. by the contemplation of the heauens and the starres and their orderly motion 2. by the consideration of the elements the fire the aire the water the earth 3. by the admirable frame and workemanship of mans bodie 4. by the operation of mans hands and by the manifold arts inuented by man 5. by the dominion which man hath ouer the creatures Theodor. in serm de provid But some Philosophers had their speciall and peculiar reasons beside which induced them to thinke there was a God 2. Socrates especially considered the prouidence of God in prouiding so bountifully for man as he bringeth Euthydemus by this particular induction to acknowledge that God hath speciall care of man as he hath giuen him the light and day to guide him the night for him to rest in the fire to warme him the fruits of the earth to nourish him And whereas Euthydemus obiected that these things were common vnto men with bruit beasts Socrates sheweth that euen the beasts themselues also are for mans vse and beside God hath giuen more excellent gifts vnto man then to any other creature as vnderstanding memorie speach wherein Gods speciall care appeareth more to man then toward any other creature This was Socrates inducement ex Grynaeo 3. The Platonists did finde out God by comparing the Godhead with other things first they were perswaded that God was not a bodie secondly they held God to be immutable and so they sought not God in the soule of man or among the mutable spirits and therefore they held God to be an infinite and immutable essence beyond them all to this purpose August lib. 8. de civ Dei c. 6. And further they rose vp thus by degrees to finde out the Godhead first they held spirituall things to be better then corporall then the things that had life they preferred before those that had no life and of the things that had life them that had sense and motion and of these they held to be most perfect the things that were endued with reason and of the things hauing reason such as were intellectuall spirits such as are the Angels and among those he to be most perfect that was totus actus onely in act void of all passiue qualitie which is God for the other spirits doe consist partly in act partly in a possibilitie as they may not be But it is impossible that God should not be and thus by these steppes did they ascend to the contemplation of the diuine nature Faius 4. Aristotle was perswaded that there was a God and that all things consisted by the diuine power because it was haereditaria fama omnium mortalium an hereditarie opinion of all mortall men lib. 12. Metaphys c. 6 7. lib. 7. Ethicor. c. 13. thereupon
106.31 the phrase is put with a preposition litzedakah it was imputed to him for righteousnes so that beside the identitie of the phrase there is no difference to say it was imputed vnto him for righteousnes or as righteousnes this reading of the Apostle is warranted by that other place in the Psalme 4. S. Paul with the Septuagint read he beleeued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but in the Hebrew it is Iâ—iehovah in God Augustines distinction therefore doth not alwaies hold that it is one thing Deo credere to beleeue God an other in Deum credere to beleeue in God Mart. for these two both in the Hebrew and Greeke phrase are taken for the same though in the Latin tongue there is a difference 5. Quest. Of the meaning of the words Who counted this for righteousnes vnto Abraham 1. Some of the Hebrewes peruerting that place Gen. 15.6 doe vnderstand it of Abraham that he imputed this faith vnto himselfe for righteousnes but beside that it is a very improper and vnfit thing that a man should impute vnto himselfe his owne righteousnes the Apostle taketh away this doubt v. 9. weere he saith was imputed to Abraham he could not be both the imputer and the person also to whome the thing is imputed 2. And as vnreasonable is their glosse who vnderstand an other third person not expressed that the world imputed it to Abraham that is held him for that cause to be a righteous man ex Beza annot for how should the world be here vnderstood whereof there was no mention before the words then doe easily demonstrate who it was that imputed it namely he in whome Abraham beleeued he beleeued God and he that is God counted it vnto him for righteousnes 3. Tertullian lib. de patient doth read it in the passiue and referreth it vnto Abraham iustitiae deputatus est he was deputed for righteous whereas the Apostle doth not speake of the imputation of his person but of his faith as he saith v. 9. faith was imputed to Abraham 6. Quest. What it was that Abraham beleeued The Apostle may seeme vnfitly to alleadge that place of Abrahams faith which was onely concerning the promise of multiplying his seede which kind of beleefe is of an other nature then iustification by faith to this obiection diuers answers are made 1. Pererius here hath one answer that S. Paul speaketh not of the first iustification of Abraham when of a sinner he became righteous but of his second iustification which was an encreasing of the first and this is done per quemlibet actum meritorium by any meritorious act so that to beleeue any promise of God by such a faith informed by charitie is meritorious of a further degree of iustice But beside other errors which are here couched together as of the first and second iustice that charitie is the forme of faith that we are iustified by the merit of faith all which are before confuted in the controversies of the former chapter I doe here oppose against Pererius one of his owne order namely Tolet. annot 5. who directly prooueth that S. Paul speaketh of Abrahams first iustification which he prooueth by that place Iam. 2.25 that when Abrahams faith was imputed to him for righteousnes he was called the friend of God now saith he secunda iustitia non amicum sed gratiorem amicum fecit the second iustice doth not make one Gods friend for he was Gods friend before when he was first iustified but it maketh him a better and more acceptable friend 2. Peter Martyr hath here two answers 1. he that spake here vnto Abraham was Christ and therefore in beleeuing God he beleeued Christ and so this saith was imputed vnto him for righteousnes 2. all the promises of God were grounded vpon the mercie and goodnes of God and the mercie of God is grounded on Christ the Patriarkes then though it were but a temporall promise which was made yet in beleeuing of it did repose their trust vpon Gods mercie in Christ but both these answers are vnsufficient for they shew not directly that Abraham was iustified by faith but onely by a certaine consequence 3. Therefore the best answer is that Abraham in this multiplying of his seede did vnderstand Christ for his faith had respect not onely vnto this promise of the multiplying of his seede as the starres of heauen Gen. 15.5 but to the other promises before going as that in his seede all the families of the earth should be blessed Gen. 12. And that in these promises the Messiah is vnderstood thus it may appeare 1. because so S. Paul expoundeth seede of Christ Gal. 3. and the Hebrews also doe vnderstand this seede wherein all the families of the earth shall be blessed of Christ. 2. this multiplying of Abrahams seede as the sand of the sea or starres of heauen was not fulfilled in the carnall seede of Abraham which contained it selfe within the compasse of Canaan but it was accomplished in the spirituall seede of Abraham in the conuersion of the Gentiles to the faith of Christ. 3. neither could that blessing of all the families of the earth be vnderstood of any carnall blessing but of the spirituall benediction of the Gentiles conuerted to the faith of Christ as it is said Isa. 53.11 My righteous seruant by his knowledge shall iustifie many 4. yea in that they are promised to be as the starres of heauen that is shall haue celestiall glorie this promise the seede of Abraham could not attaine vnto but by Christ the king of glorie Psal. 24.8 5. our blessed Sauiour saith that Abraham was glad to see his day he saw it and reioyced which sheweth that he had an euident knowledge and expresse faith of Christ. Pareus Perer. 4. But Stapleton in Antidot denieth that this faith of Abraham was a speciall faith of the remission of sinnes but onely the Catholike faith which is to assent vnto euery word of God Contra. 1. If Abraham did assent vnto the word of God then also to this word concerning the remission of sinnes in Christ vnlesse they will denie that Abraham had any word at all for the remission of his sinnes whereupon then arised that his singular ioy in Christ for wherein can a man ioy then in the remission of his sinnes and consequently that his name is written in heauen Luk. 10.20 2. If they hold the hope and assurance of remission of sinnes to be no part of the Catholike faith as indeede the Papists doe not make it let them keepe such Catholike faith to themselues we will none of it what comfort can one haue in that faith which can not assure him of Gods fauour and of the remission of his sinnes 7. Quest. Why Abrahams faith was imputed vnto him at this time and not before Although Moses then first maketh mention of Abrahams iustification by faith Gen. 15.6 yet it hath relation to all other acts of his faith going before for it was an act of faith that
inward circumcision of the heart which is by faith 2. Anselmus thinketh that the Apostle reporteth here that which he said before that Abraham is the father of them which beleeue though they be vncircumcised but he toucheth here rather the other part that Abraham is the father of the circumcision also which he further explaineth that he meaneth not such as onely haue the carnall circumcision but such as walke in the steppes of Abraham 3. By walking in the steppes the Apostle vnderstandeth not here the fruites and effects of faith but rather faith it selfe in which respect Abraham is said to be the father of the faithfull Beza annot And herein they must followe the steppes of Abraham 1. he was not counted iust not by any merits or workes of his but by faith 2. this faith was ioyned with a constant and full assurance herein they must be like vnto Abraham 4. Origen here obserueth that though at this time he were called Abram not Abraham when he was pronounced iust by faith Gen. 15. yet the Apostle retaineth that name which was afterward imposed by the Lord quod enim divinitus sumitur obseruari in posterum convenit for that which is once appointed of God it is fit afterward to be observed Quest. 23. How and where Abraham was promised to be heire of the world v. 13. 1. Gryneus by the world vnderstandeth by a Synecdoche of the whole taken for a part the land of Canaan which was promised to Abraham and his seede but the Apostle speaketh here not of a temporall but of a spirituall promise 2. Faius Osiander with others doe apply it vnto Canaan also but mystically as it was a type and figure of the kingdome of heauen 3. Lyranus will haue this fulfilled in Christ to whom was giuen all power in heauen and earth so also Peter Martyr and Caluin who alleadgeth that place Heb. 1.2 Whom he hath made heire of all things 4. Pareus by the world vnderstandeth the world of the faithfull and beleeuers dispersed ouer the world and so in effect it is the same which he said before that Abraham should be the father of all which beleeue whether of the circumcision or vncircumcision So also Origen here referreth vs vnto that promise Gen. 15. that in Abraham all the kinreds of the earth should be blessed likewise Beza 5. As this last seemeth to be the fittest interpretation so I thinke it best to ioyne both these last together that Abraham was made heire of the world that is the father of all beleeuers in the world yet so as this was chiefely performed in Christ as it is said Psalme â—â— I will giue the heathen for thine inheritance and the vttermost parts of the earth for thy possession And so S. Paul also Galath 3. vnderstandeth the seede of Abraham vnto whom the promise was made of Christ to this purpose the ordinarie glosse that Abraham was heres mundi secundum propositum exemplum heire of the world in respect of his example of beleeuing but Christ secundum potestatem in regard of his power Quest. 24. Wherein Abraham was made heire of the world and wherein this inheritance consisted 1. This inheriting of the world is not meant of any temporall dominion which snoâ—â— fall vnto the posteritie of Abraham as the Iewes dreamed for the obiect of faith is spirituall not temporall as it is defined by the Apostle to be the euidence of things that are not seene Heb. 11.1 2. It must therefore be referred vnto Christ. 1. Abraham in Christs right is promiseâ—â— the inheritance of the world which should be chiefely accomplished in the celestiall inheritance 2. and now in the earth this spirituall inheriting of the world is vnderstood of the Church of Christ which is dispersed thorough the world 3. and beside the faithfull onely haue true tight and interest vnto the temporall things of this life which the wicked 〈◊〉 bold as vsurpers as the Apostle saith 1. Cor. 3.21 all things are yours and ye Christs and Christ Gods Pareus Quest. 25. How faith is said to be made voide if they which are of the lawe be heires 1. Haymo by the promise here vnderstandeth the blessing which was promised to Abraham should in his seede come vpon all nations so that if they which were of the lawe and circumcision should onely be heires vnto Abraham that promise should not be accomplished that all nations should in his feede be blessed 2. Origen thus expoundeth evacuabitur id that should be evacuated and made voide that Abraham was iustified by faith his meaning is that the word of God should not be found true so also Osiander taketh here faith for the constancie of Gods promises it would follow that God did not stand to his promise seeing the promise was made to the faith of Abraham but faith is not taken in that sense in this chapter but thereby is meant beleefe in God and the relying vpon his promises 3. Bucer and Calvin giue this sense that seeing faith is ioyned with an assured confidence and trust if the promise were made to the keeping of the law which beeing a thing impossible would make doubtfulnesse and distrust in the minde this were contrarie vnto the nature of faith and so in this respect faith should be made voide 4. Tolet here referreth vs to that place Galat. 3.17 where the Apostle reasoneth from the time that the lawe which came 400. yeares after the promise could not make voide the promise which was made before but if the inheritance came by the lawe then should the promise which was made first be of no effect which were verie absurd and inconuenient 5. But the Apostle rather reasoneth here from the contrarie and diuerse nature of the lawe and promise for the lawe requireth workes and so the reward is of due debt the promise is of faith and so the reward is of grace and fauour these then doe one destroy an other for that which is of fauour cannot be of desert and due debt if the inheritance then come by the lawe of workes the lawe of faith is made voide and so Gods promise should be frustrate which is impossible Pareus in ver 14. Quest. 26. How the lawe is said to cause wrath 1. This is not brought in as an argument and proofe of the former speach that the promise is of no effect if the inheritance were by the lawe but it is a new argument to prooue that inheritance is not by the lawe by the contrarie effect because the promise procureth a blessing but the lawe wrath and so malediction therefore the inheritance is not by the law 2. Origen by the lawe vnderstandeth the lawe of the members which maketh vs captiue vnto sinne and indeede causeth wrath and where this law is not there is no transgression Haymo thinketh it may be of the lawe of nature but it is euident that the Apostle speaketh of the written lawe of Moses as he calleth the Iewes Abrahams seede of the lawe v.
the Apostle that Christ Iesus is our preseruer in this state to keepe vs in peace which is true but it is not all we rather vnderstand with Origen Theodoret Ambrose that this our peace and reconciliation was wrought and effected by Christ not continued onely and preserued 2. neither doe we vnderstand by this phrase that Christ in respect of his humanitie was instrumentum coniunctum a ioynt instrument of this our peace as Lyranus But Christ is the true author and efficient cause of this our peace as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioynt cause and fellowe worker with his father for he saith Ioh. 16.33 that in him we haue peace as the foundation thereof and therefore he is said to be our peace Ephes. 2.14 the worker and effector thereof Faius And here we may obserue the opposition betweene the effects and fruits of iustification by the lawe and by faith for they which looke to be iustified by the lawe haue not wherein to reioyce with God c. 4.1 but they which are iustified by faith haue peace with God and so matter of reioycing Tolet. Quest. 2. Of the second benefit proceeding of our iustification which is to stand and perseuere in the state of grace 1. By whom we haue accesse thorough faith 1. This is an amplification of the former benefit of reconciliation that we haue not peace onely with God by faith but are admitted also vnto his presence to his grace and sauour one may be reconciled to his Prince and yet not be brought into his presence Pareus as Absalom was a long time kept from his fathers presence after he was reconciled but by faith we are both reconciled and restored the fruition of the fauour and gratious presence of God 2. But we must take beede here of Origens note that this gate whereby we haue accesse vnto God is not onely saith but oftium hoc iustitia oftium humilitas righteousnesse is this gate humilitie is this gate whereas the Apostle directly saith We haue accesse thorough faith 3. Neither is this accesse taken onely for a bare entrance and beginning as Gorrhan thus alludeth accedere est incipientium stare proficientium c. to haue accesse is of beginners to stand of proceeders to glorie of such as are perfect but here it signifieth not an entrance as it were to the threshold but an admittance into the verie chamber of the spouse Faius 2. Vnto this grace 1. Not the grace of a good conuersation gloss interlin for the Apostle speaketh of the iustifying grace wherewith we are formally made iust Lyran 2. neither by grace are vnderstood the second graces and gifts of the spirit whereof the Apostle speaketh 1. Cor. 15.10 I laboured more aboundantly then they all yet not I but the grace of God c. Origen for the Apostle speaketh not of any such speciall and particular graces which Paul had but of the common iustifying grace 3. this grace then is that whereof he speake before c. 3.24 We are iustified freely by his grace and it signifieth both the originall of our iustification which is the free mercie and grace of God and the state and condition whereunto we are called Pareus 3. Wherein we stand 1. Some haue reference vnto our fall in Adam gloss interlin 2. some oppose it to the gesture of sitting or lying as set against the lawe wherein we stood not but were as pressed downe with the burthen of ceremonies 3. Tolet annot 3. thinketh thereby to be signified progressum ad vlteriora bona a progresse and proceeding to further good things so Pererius saith that standing betokeneth hominem erectum ad aspectum a man setling himselfe to looke vp to behold heauenly things 4. But Chrysostome better obserueth the stedfastnesse of spirituall graces neque finem novit isthaec Dei gratia this grace of God knoweth no ende And beside it sheweth as the stedfastnes of Gods grace in it selfe so the certaintie which we haue thereof by faith for faith is like vnto Iacobs staffe wherewith he went ouer Iordan Gen. 32.10 it is that whereby we stand Rom. 1.24 whereby we walke 2. Cor. 5.7 thorough this vaile of miserie Faius we then stand in the state of grace beeing sure by the Lords assistance neuer to fall away from thence sic Calvin Pareus with others Quest. 3. Of the third benefit of iustification the hope of euerlasting glorie v. 2. And reioyce vnder the hope of the glorie of God 1. Tolet annot 3. will haue the word reioyce referred vnto the former clause wherein we stand and reioyce vnder the hope c. and his reason is because there are two prepositions vsed in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in and of or vnder with the former is the same word reioyce ioyned in the next verse we reioyce in in tribulation but this a needelesse contention for howsoeuer the word be ioyned the matter of this reioycing is the hope of eternall life 2. The Latine translator addeth the glorie of the sonnes of God which some vnderstand of the Angels Hugo Card. some of the Saints in heauen Lyran. but there are no such words in the originall though this glorie belong vnto the sonnes of God not onely them which are alreadie glorified in heauen but those which are the sonnes of God by grace yet militant in earth as it is called The glorious libertie of the sonnes of God c. 8.21 3. Origen is here somewhat curious making three kinds of glory one which was seene the glorie of Moses countenance which is passed away another glorie which appeared in the incarnation of Christ Iob. 1.14 And we sawe the glorie thereof as of the onely begotten sonne of God the other is the glorie of the next life whereof the Euangelist speaketh Matth. 25.31 When the Sonne of man commeth in his glorie And whereas the Apostle speaketh here onely of the hope of glorie that is glorie hoped for and yet elsewhere be saith 2. Cor. 2.18 We behold the glorie of the Lord with open face and are changed vnto the same image from glorie to glorie as though he had possession alreadie of this glorie the Apostle must be vnderstood to speake of two kinds of glorie one now enioyed in the state of grace but the more full glorie is hoped and expected for in the kingdom of heauen 4. Chrysostomes note here is good that faith extendeth it selfe not onely vnto things present as the Apostle speaketh of grace wherein we stand but vnto things also to come namely the glorie which is hoped for And beside he noteth the certaintie of this glorie which is hoped for because we glorie in this hope now faith he gloriamur in ijs quae tam exhibita sunt we glorie in the things which are alreadie exhibited if then the hope of things to come were not as certaine as the things which are alreadie past we could not glorie in it 5. Here the Apostle speaketh not so much of that
also passe ouer vnto his posteritie euen in respect of the fault this he prooueth by the testimonie of the Hebrewes themselues iust by the words which they vse in circumcision which are these Deus noster pars nostra protector noster praecepit erui carneâ— nostram ab infâ—â—â—â— propter foedus suum quod posuit in causa nostra God our portion and our protector hath commanded that our flesh should be deliuered from hell for his couenant like which he hath placed in our flesh c. But infants which are circumcised haue not deserued hell by any actuall sinnes which they had committed therefore they are guiltie of hell in respect of originall sinne To this purpose also he produceth the testimonie of R. Salmo who giueth this note vpon that place Genes 2.4 These are the generations of heauen and earth c. that in two places onely this word teldoth generations is written fully namely with chalom in the beginning and ende in this place before Adams fall for in the beginning men were created secundum plenitudinem 〈◊〉 perfectioâ—â—â— in their fulnesse and perfection but after Adam had sinned their generations were corrupted and therefore Gen. 4. and other where that word it not expressed fully with chalom in the ende the other place is Ruth 4. These are the generations of Pâ—â—â—rs c. these the word toldoth is written fully because Christ the sonne of Dauid was the Sonne of Pâ—â—res for vntill he came the generation of man should not be restored â—â— Burgens 3. But there are euident places beside out of the old testament for the proofe of originall sinne as Genes 9.21 the imagination of mans heart is euill from his youth and Dauid confesseth Psal. 54. I was borne in iniquitie and in sinne hath my mothere conceiued me c. Controv. 11. That Adams sinne is entred into his posteritie by propagation not imitation onely against the Pelagians The Pelagians held these two hereticall positions concerning this matter 1. That Adams sinne is deriued into his posteritie nor by any naturall propagation but by corrupt imitation 2. the other that death is entred into Adams posteritie not as a punishment of Adams sinne but as a defect of nature issuing out of the fraile and brittle composition and constitution of mans bodie these strange assertions are thus confuted by Augustine 1. If the Apostle had spoken here of the beginning of sinne by imitation not by propagation non eius principium fecisset Adamum sed diabolum c. he would not haue made Adam the beginning but the deuill c. for he sinned first he was a lier from the beginning Iohn 8.44 2. As he in whom all are quickned and made aliue beside that he gaue an example of righteousnesse to those that imitate him dat etiam occultissimam fidelibus gratiam c. giueth also secret grace vnto the faithfull c. so he in whom all die beside the example of imitation in transgressing Gods commandement occulta etiam labe c. he also infected all his ofspring with the secret contagion of concupiscence Augustine lib. 1. de peccator merit remissi c. 9. 3. Further Augustine presseth these words of the Apostle Rom. 5.16 the fault is of one offence to condemnation but if men are onely guiltie of condemnation for their actuall sinnes he should haue said condemnationem fieri ex multis peccatis c. that condemnation came through many offences not through one epist. 89. ad Hilarium 4. And in an other place he vrgeth this reason because many in sinning doe not propound vnto themselues the example of Adam but haue other occasions which moue them as when a theefe killeth a man he did it nihil de Adamo cogitans thinking nothing of Adam but to this end that he might haue his gould c. Adams eating of an apple which was forbidden can yeeld no example of imitation to a murtherer and there are many wicked men in the world that neuer heard of Adams transgression to this purpose Augustine lib. 6. cont Iulian. c. 12. 5. Beside the Apostles words euidently conuinceth them for the Apostle saith as sinne entred so death by sinne then as death actually is propagated so also sinne Tolet. annot 15. And death is entred vpon all because all haue sinned seeing then infants die it followeth that they sinne but not actually therefore they haue originall sinne P. Martyr 6. Hence it is euident that the commentaries which passe vnder Hieromes name are forged for that author saith vpon this place insaniunt qui de Adamo per traducem ad â—â— asserunt venisse peccarum they are madde which affirme that sinne is come vpon vs as traduced and deriued from Adam c. for Hierome liuing in the same time that Pelagius broached his heresie did condemne and detect it as Augustine and other orthodoxall writers did Controv. 12. Of the manner how originall sinne is propagated against the Pelagians where it is disputed whether the soule be deriued from the parents The Pelagians to strengthen their error in denying the propagation of originall sinne from Adam to his posteritie obiected thus the seate and place of sinne is the soule but the soule is not propagated nor deriued by generation from the parents therefore neither sinne To this obiection diuerse answers are made 1. Some thinke that originall sinne is conueied by that carnall pleasure and delight which the parents haue in the act of generation but this is not so for these two reasons 1. because that carnall pleasure is not sinne 〈◊〉 some euill affection beside do concurre with it for without that delight there is no generation which if it were necessarily accompanied with sinne the Scriptures would not haue giuen libertie to marrie if it were in it selfe a sinnefull act 2. And if it were admitted that this naturall delight were sinne yet there by that infirmitie onely should be conueied whereas originall sinne is a generall corruption of nature 2. Some thinke that God createth the soules of men agreeable to their corrupt bodies like as he giueth vnto dogs and other creatures spirits answerable to their state and condition But this opinion is reiected likewise for if God should create or make any soule euill he should be the author of sinne 3. Some doe thinke that the soule of man is deriued also ex traduce as they tearme it and propagated from the parentes as the bodie is this opinion Tertullian seemed to fauour and Augustine holdeth it probable Genes ad liter c. 10. some of their reasons are these 1. because in the making of the woman it is not said that God breathed into her the breath of life as it is expressed of Adam and therefore it is like that she had as her bodie so her soule from Adam Answer Nay rather the contrarie is inferred because no mention is made of the soule and spirit of Eue that it had the like beginning which Adams had otherwise he would haue said this
an enemie to God for if it were so that this enemie were natura non voluntatis in nature not in the will of man there would be no reconciliation for things in nature contrarie and enemies one to the other cannot be reconciled 2. The Manichees also are here confuted who did hold that sinne was of God as the anchor and beginner thereof for they did make two beginnings one of good the other of euill and two Princes one of light the other of darkenes this wicked fansie is here confuted for the Apostle sheweth that sinne entred by Adam and so descended to his posteritie Faius Controv. 17. That all sinnes are mortall and worthie of death by nature v. 12. And death by sinne if then death came in by sinne yea children hauing onely originall sinne are subiect to death hence it is euident that all sinnes are in themselues worthie of death so that it is a vaine distinction which the Romanists make betweene veniall and mortall sinnes as though some sinnes were pardonable in their owne nature In that some sinnes are pardonable it is of grace and mercie in God not in the qualitie and propertie of the sinne Martyr Indeede there is some sinne remissible some irremissible as sinne against the holy Ghost but this difference ariseth not so much from the nature of the sinne as from the qualitie of the offender whose heart is so hardened that he cannot repent him of the blasphemie against the spirit Neither yet doth it followe if all sinnes are mortall in their owne nature that therefore all sinnes are equall for as there are degrees in the punishment of death so there are degrees in the sinnes themselues and though euen great offences are pardonable in the mercie of God yet pardon in such sinnes is more hardly obtained Controv. 18. That Henoch and Elias are not yet aliue in their bodies v. 12. And so death went ouer all men Hence then it is concluded that Elias and Heâ—â—â— doe not yet liue in their bodies whom the Romanists hold shall come in the ende of the world to preach against Antichrist Gorrhan would thus helpe the matter that deâ—h entred vpon them reatis non actu not in act but in the guilt their death is deferred it is not taken away c. for they hold that they shall be killed by Antichrist in the ende of the word Contra. 1. That it is appointed vnto men to die the Apostle testifieth Heb. 9.27 none are exempted from the common law of death as it is said 2. Sam. 14.14 We must needes die and we are as water spilt vpon the ground that cannot be gathered vp againe and the Psalmist saith Psal. 88.48 What man liueth and shall not see death Therefore Henoch and Elias are subiect to this generall law of death 2. And if they were yet aliue they must be either in the celestiall or terrestiall Paradise but the terrestiall was destroied in the flood and there they could not be preserued and from the celestiall Paradise none can returne to die againe that is no place or habitation for mortall creatures See further hereof Synops. Centur. 5. er 32. Controv. 19. The Virgin Marie conceiued in originall sinne The Romanists in their annotations vpon the 14. v. doe affirme that whereas all other are conceiued and borne in originall sinne Christ onely is excepted and his mother for his honour and by his speciall protection as many godly men iudge preserued from the some c. Contra. 1. But this error is euidently confuted by the Apostles words who saith that in him that is in Adam all haue sinned therefore euen the Virgin Marie also for onely Christ was conceiued by the holy Ghost without the seed of man of a virgin and therefore he onely was conceiued without sinne 2. and it was more for Christs honour to be borne of a sinner himselfe no sinner to shewe his puritie and perfection then come cleane and vndefiled euen out a vessel not naturally cleansed from sinne 3. If the holy Virgin must be conceiued without sinne because of her Sonne that was borne without sinne then by the same reason the mother of Marie must haue the same priuiledge because she brought forth Marie without sinne and so her mother before her and thus this priuiledge must runne vp still vnto Christs progenitors 4. Why are they afraid to determine this point absolutely that Marie was conceiued without sinne but set it downe onely as a priuate opinion of some godly men whereas Sixtus the 4. hath decreed it was so and thereupon for the strengthening of his opinion instituted the feast of the conception of the Virgin Marie and added these words to the salutation of Marie benedicta sit Anna mater tua de qua sine macula tua processit caro virginea and blessed be Anna thy mother from whom thy virgins flesh proceeded without spot 5. they will not denie but that Bernard the Master of sentences Thomas Aquin. and before them Augustine were godly and deuout men all which held the contrarie that the Virgin Marie was not conceiued without sinne August de Genes ad liter lib. 10. c. 18. Bernard epist. 174. Magister lib. 3. distinct â— Thom. Aquin. vpon that place Controv. 20. Against merits v. 16. The gift is of many offences hence is inferred that seeing our iustification by Christ is called a grace and gift that it proceedeth from the free loue grace and fauour of God Pareus here well inferreth facessant ergo merita congrus c. away with all merits either of congruitie as preparations vnto grace or of condignitie vnto saluation for if our iustification and saluation were of merit or worke it were not of grace as the Apostle concludeth Rom. 11.6 If it be of grace it is no more of workes for then worke were no more worke c. 21. Controv. That the punishment of originall sinne is euerlasting death v. 18. By the offence of one the fault came of all vnto condemnation c. Here are two opinions to be refuted the first is of those which either promised vnto Infants dying without baptisme in originall sinne the kingdome of heauen as one Vincentius did hold whome Augustine confuseth lib. 1. de origin animae c. 9. or els did assure vnto them an happie estate in some middle place betweene heauen and hell as the Pelagians August haeres 88. vnto which opinion Pighius and Cathariâ—us two Popish champions come very neere who thinke that Infants dying in their infancie and so in originall sinne should enioy an happie and blessed estate here in earth after the generall resurrection The other opinion is generally of the Romanists which hold that Infants dying without baptisme shall haue poenam damni the punishment onely of losse in beeing depriued of the vision of God but they shall not haue poenata sensus the punishment or torment of sense or feeling and here some doe exempt them from all torment both inward and outward as Thomas
grace and mercie of God it is the gift of God Rom. 6.23 6. Passions here are communes common to good and bad therefore S. Peter would not haue any suffer as an euill doer 1. Pet. 4.15 But the glorie to come is onely promised to the righteous it is called the libertie of the sonnes of God v. 21. 7. And to conclude to put all these together the afflictions of this life are nothing comparable to the glorie of the next neither in qualitie nor quantitie for the qualitie the sorrowes of this world cannot be so great as the ioyes of the next and for the quantitie they are but short and light Quest. 26. How the Creatures are said to waite and to be subiect to vanitie and to be deliuered c. and to grone v. 19 v. 23. 1. Chrysostome well obserueth that here the Apostle throughout saineth a certaine person of the creatures giuing vnto them affections as well desire hope sorrow greeuing as the Prophets doe sometime bring in viniam lamentantem the vineyard wayling the mountaines howling and lamenting and here the Apostle by this patheticall and emphaticall description of the generall desire and hope of the creatures to be deliuered from the bondage of corruption encourageth and hearteneth the Saints with patience to endure affliction vpon hope of their deliuerance 2. First he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest desire of the creature expecteth which word Theophylact interpreteth anxiam expectationem the carefull expectation so Calvin Martyr Ambrose frequentem the continuall expectation Hilarie long inquam a desire a farre off the word properly signifieth erecto capite expectare to expect with putting forth of the head the word is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an head Beza and so the Syrian interpreter oculos intendit the creature expecteth and setteth the eyes as earnestly looking and beholding and whereas he saith the expectation of the creature expecteth that is an Hebrew pleonasme to expresse the continuall desire and expectation of the creature Now there is a twofold expectation or desire of the creature one naturall as for the earth and trees to bring forth fruit and this propension and inclination they haue by nature there is another supernaturall desire as when any thing tendeth to an end aboue the naturall constitution as the corruptible bodie to the state of incorruption in the resurrection and so the creatures are said to expect when the sonnes of God shall be reuealed not that they haue any sense or knowledge who are the sonnes of God but then they expect their owne libertie from the bondage of corruption when the glorie of the sonnes of God shall be made manifest 3. The nature is said to be subiect to vanitie 1. which is not simply to be vnderstood of corruption as Chrysostome expoundeth for neither are the heauens of a corruptible nature as other things nor yet should the elements haue beene incorruptible though man had not sinned seeing they were to serue for the generation and procreation of things which cannot be done without corruption Tolet annot 15. 2. And Origens speculation is vaine who vnderstandeth this vanitie to be the bodies into the which the soules which were before were detruded lib. 1. perearch c. 7. And Erasmus conceit is somewhat too curious that interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanitie frustrationem the deceiuing or disapointing of the creature which saileth of that end at the which it aymeth namely immortalitie in multiplying one individuum particular by another but it misseth of that end 4. wherefore by vanitie is vnderstood the fraile condition of things which is much degenerated since the creation both in the heauens and the earth and in the elements and they doe looke to be restored againe to their perfit estate Beza 4. Not of it owne will 1. not signifying thereby as Theophylact that all things were made by the prouidence of God not virtute sua by their owne power or vertue 2. neither is it spoken comparatiuely because they looke for a better estate and so are said not to will that which is worse Pere 3. but this their vanitie is contra naturalem propensionem against their naturall inclination for euery thing by nature would decline and shunne the corruption thereof God made all things perfite in the beginning but by mans sinnes euen according to the ordinance of God all things were subdued to vanitie Pareus 5. Vnder hope not that there is any hope in the creature but the Apostle ascribeth vnto them figuratiuely humane affections and here hope is taken for the thing hoped for as where it is said in the Psalmes the Lord is my hope Tolet annot 10. hereby onely is expressed the excellencie of that state to the which the creatures shall be restored 6. Into the glorious libertie c. 1. Theodoret referreth it to the time when the sonnes of God shall be glorified and so Ambrose readeth in libertate in the libertie of the sonnes of God that when the sonnes of God shall enioy their libertie then the other creatures shall be freed from their corruptable estate 2. Chrysostome interpreteth propter libertatem they shall be deliuered from the bondage of corruption because of the libertie of Gods children as for mans cause they were enthralled so for mans cause they shall be enlarged 3. But here more is signified that the creatures also though they shall not be partakers of the glorie yet they shall haue a more perfect estate Calvin 7. Euery creature groueth c. which neither with Origen can be vnderstood of the Angels for they are not subiect to greefe or groning 2. neither is it to be referred to men as Augustine whose opinion shall be examined in the next question 3. but here the Apostle continueth the former figure called prosopopeia ascribing vnto the vnreasonable and senselesse creatures a kind of sense and feeling of their miserie and longing desire to be easied from it as a woman that trauaileth Par. Quest. 27. What creatures the Apostle here speaketh of 1. Origen in one exposition by the creature vnderstandeth the soule of man which it subdued to vanitie by reason that it is enclosed in the bodie and is constrained to serue vnto the necessities thereof and else where he hath yet a more straunge conceit which is mentioned before qu. 27.3 that the soules hauing an existance before the bodies are subdued to vanitie beeing ioyned to the bodies But the Apostle by the creature vnderstandeth a distinct thing from man and therefore not the soule as he inferreth v. 25. not onely the creature but we also c. 2. Origen hath another application by the creature vnderstanding the Angels and Arâ—angels which are set ouer nations and are presidents of battels and other affaires and so are subiect to vanitie in respect of the temporall affaires of this life wherein they are emploied and P. Mar. sheweth how in a tolerable sense the angels may be said to be subiect to vanity in respect of
their employments about things of the world Theodoret and Ambrose doe vnderstand part to be spoken of the sensible and visible creatures vnto the 22. v. where because the Apostle addeth a terme of vniuersalitie euery creature groneth here they also include the Angels who as they are said to reioyce ouer them that repent so they are greeued at the vngodly But Augustine reiecteth this interpretation vpon this reason because the Apostle saith that the creature is subiect to vanitie and shall be deliuered from the bondage of corruption and groneth which things de excellentibus illis virtutibus credere nefas est to beleeue of those excellent vertues and powers were a wicked thing yet Augustine endeth with a quaere whether these things may in any good sense be vnderstood of the Angels as they doe helpe our infirmitie and so may be said to be like affected with vs Augustine in hanc epistol numer 50. But Thomas absolutely refuseth this interpretation vpon this reason because in the next world the Saints shall be like the Angels and therefore the Angels cannot in any sense be said to be subiect to vanitie or to grone seeing we when we shall be like the Angels shall be exempted and free from all such things 3. A third exposition there is by the creature to vnderstand man and either the righteous and iust man onely or man in generall both righteous and vnrighteous the first sense followeth Gregorie nolens seruit mutabilitati corruptionis he against his will is subiect to this mutable and corruptable estate wayting with patience vntill the time come when he shall be deliuered from the bondage of corruption Greg. lib. 4. moral whom Caietanus and Catharinus follow So also Hugo Card. Gorrhan But the Apostle saying afterward and not onely the creature but we also which haue the first fruits of the spirit doe sigh in our selues so that the Apostle distinguisheth the creature wherof he speaketh from the sonnes of God which haue the first fruits of the spirit neither will it satisfie to say that the Apostle maketh two degrees of righteous and iust men one that hath attained a more excellent degree which haue receiued the first fruits of the spirit and are called the sonnes of God such as the Apostles were the other which are not so perfect yet they also shall be deliuered from the bondage of corruption as well as the other Haymo for the Apostle by the Sonnes of God generally vnderstandeth all the faithfull so many as shall be heires of saluation as he inferreth v. 17. If children then also heires 4. Augustine vnderstandeth by euerie creature man in generall that partaketh with the nature of euerie creature he hath vnderstanding with the Angels sense with bruit beasts and hath a vegetatiue life with plants and man as he is taken naturally shall be deliuered from the bondage of corruption that is such as doe not yet beleeue shall be called to the faith and they shall also be the sonnes of God to this purpose Augustine lib. 83. quest c. reuealing of the sonnes of God as the Apostle saith here of the creature v. 19. 5. The most generall and receiued interpretation is by the creature to vnderstand corporalia irrationalia things corporall vnreasonable comprehending the heauen and stars with the earth together with living creatures of all sorts trees and plants Thus Ambrose vpon this place epist. ad Horontion to him consent M. Calvin interpreting this place depecudibus plantis of beasts and plants with other creatures so also Pet. Martyr Faius Pererius But this exception may be taken against this sense because the bruit creatures which now onely serue for our necessarie vse shall not be partakers of the glorie of the Sonnes of God there shall then be no vse of them probabile est abolendas esse it is probable that they shall be abolished 6. Therefore it remaineth that we vnderstand here by the creature onely in animata insensata the things without life and sense as the heauens and elements and the earth with the things therein Chrysostome so Oecumenius also vnderstandeth sensu carentem creaturum the creature that wanteth sense so Beza saith that by the creature is signified mundi machina coelesti elementari regione constans the frame of the world consisting of the celestiall and elementarie region so also Rollach Bucanus loc 37. quest 8. Pareus seemeth also to include the bruit beasts yet he thinketh they shall be abolished Tolet also vnderstandeth sensibiles vniversi partes the sensible parts of the whole world the heauens the starres the elements and earth of the same opinion with Chrysostome are Ireneus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat And in this sense all things will agree that these creatures are subiect to vanitie and doe as it were groane vnder the bondage of corruption and shall be restored to the glorious libertie of the sonnes of God the onely doubt is because afterward v. 22. the Apostle addeth a particle of vniuersalitie euerie creature and so it should seeme that the Apostle excludeth no creatures at all But why the Apostle there saith euerie creature shall be shewed qu. 33. following Quest. 28. Of the servitude of corruption whereunto the creature is subiect and wherefore 1. Their observation is somewhat curious that take this to be the vanitie and mutabilitie to the which the heauens are subiect because whereas in the beginning the Sunne was to keepe his course in the equinoctiall onely for then there should haue beene a continuall spring and indifferent temper without either parching heate or pinching cold now the Sonne hath changed his course and runneth in the oblique circle of the Zodiake c. But this is not so for seeing the Sunne and Moone were appointed in the creation to distinguish the seasons and times of the yeare this could not be if the Sunne in following the declining circle of the Zodiake by approaching and remoouing did not make some inequalitie of daies and difference of seasons Faius 2. Chrysostome sheweth how the earth is now cursed to bring forth thistles and the heauens also shall waxe old as doth a garment Psal. 102. and shall be changed into a better mould whereunto further may be added that the Sunne and Moone haue their eclipses the skie is cast ouer with clouds the starres with euill influences doe infect the ayre the ayre is oftentimes vnholsome and pestiferous the earth is stricken with barrennes and becommeth vnfruitfull Pareus adde hereunto that demonstration of the Preacher Eccles. 1. how he giueth instance of the vanitie of all things in the Sunne that riseth and setteth and runneth about where he beganne the winds goe in a circuite from the South to North and thither againe so the riuers runne into the Sea and out of the Sea to their springs and fountaines againe And thus the creatures are in continuall labour as Elihu saith to Iob c. 37.11 He maketh the clouds to labour or he
discriâ—iâ—â— all perills which put the life in danger Mort. omnia extrema secunda adversa and â—ll exceeding great prosperitie or adversitie 2. Angels principalities powers 1. Origen vnderstandeth onely the euill Angels and adversarie powers so Osiander also 2. Chrysostome onely the good Angels and Hierome so also Lyranus and they vnderstand it by way of supposition that if the good Angels should seeke to withdraw vs from Christ which is impossible yet we should not giue 〈◊〉 vnto them so the Apostle hath the like supposition of the good Angels Galat. 1.8 Calv. 3. But we may better vnderstand the Angels good and bad Mart. Gryn Pareus who by principalities and powers vnderstandeth the kingdomes and commanders of the world but they are titles rather giuen to the Angels as Ephes. 1.21 Gryneus following Chrysostome 3. Things present nor things to come 1. Not in this world and the next as Origen 〈◊〉 hath a speculation of the passage of the soule out of the bodie which in that instant is many times seduced and deceiued by the euill spirits 2. But he meaneth the dangers of this life present or to come Mart. Par. 3. he maketh no mention of the things past for they are ouercome alreadie Lyran. and as for our sinnes past they are forgiuen vs in Christ Gryn 4. Neither height nor depth 1. Origen vnderstandeth it of the spirits in the ayre and in the deepe 2. Lyranus of the depth and profunditie of Sathan 3. Gorrhan of the height and depth of humane wisedome so also Mart. 4. Osiander of the diuerse kinds of death as by hanging aloft and beeing drowned in the deepe 5. Chrysostome and Theophylact better vnderstand things in heauen and earth the elements aboue and belowe Pareus ret sâ—premas infernas things aboue and beneath Bulling 6. Theodoret vnderstandeth heauen and hell 7. Oecumenius prosperitie and adversitie 5. Or any other creature 1. not beside those which are visible Origen for he had spoken of invisible things before 2. nor a newe creature beside those which God made as Ambrose as equus hipes an horse with two legges and such like gloss ordinar Hugo Gorrhan 3. But the Apostle absolvit inductionem doth make an ende of his induction because it had beene infinite to reckon vp all the creatures Martyr so Chrysostome if there be any other creature of what manner soeuer how great soeuer 4. Places of Doctrine Doct. 1. How the same worke may be both good and sinnefull as it proceedeth from God the deuill and man v. 3. Sending his Sonne c. God in sending his Sonne and giuing him vp vnto death onely intented his owne glorie and the salvation of man but Sathan stirred vp the Iewes of envie and malice to put that holy and Iust one to death so the same action as it proceeded from God was good as it came from Sathan man was euill So that God is no way the author of euill though he be author of that thing which is abused vnto euill Mart. This further is euident in the affliction of Iob which as God was the author worker of it tended to Gods glorie and the triall of Iobs faith but as Sathan had his finger in it he would thereby haue supplanted the faith of Iob. Doct. 2. Of the causes of saluation v. 3. Here all the causes of our saluation are expressed 1. The author and efficient cause is God who sent his Sonne to redeeme vs. 2. the materiall cause is Christ who came in the similitude of sinful flesh not that he had not true flesh as Marcion the heretike said but it was true flesh yet without sinne so in that behalfe like vnto sinfull flesh as hauing the true nature of our flesh but not the sinfull qualitie thereof 3. the forme is also set forth he condemned sin in the flesh that is suffred the punishment due vnto our sinne in his flesh 4. the impulsiue or motiue cause was the imbecilsitie weaknes of the law for if the law could haue saued vs Christ needed not haue died 5. the finall causes were these two 1. for sin that is he came to expiate purge and take away sinne 2. and that the lawe might be fulfilled and the righteousnesse of the lawe fulfilled by Christ imputed to vs by faith v. 4. Doct. 3. That the holy Ghost is God v. 9. The spirit of God dwelleth in you Hence Didymus inferred well that the holy spirit is God because he dwelleth in all the faithfull this infinitenes and immensitie of the spirit sheweth that he is God for who but God can dwell in so many temples at once and beside in that he is called the spirit of God that also prooueth him to be God for the spirit of God is of the same nature and substance with God Doct. 4. That the three glorious persons of the Blessed Trinitie are of one efficacie and power v. 11. The raising vp of the dead is a worke of Gods omnipotencie but God the Father the Sonne and the Holy Ghost doe all raise vp the dead as God is said to raise vp our dead bodies because his spirit dwelleth in vs God the father then raiseth and his spirit also raiseth and quickeneth the dead and Christ also raiseth the dead because the same spirit is here called the spirit of God and of Christ so Ioh. 6.54 He that eateth my flesh c. I will raise him vp at the last day Doct. 5. Of euerlasting glorie v. 18. Not worthie of the glorie which shall be reuealed in vs Thomas Aquin. obserueth 4. necessarie points out of these words concerning euerlasting life 1. it is called glorie to shew the excllencie of it for in this life noble wittes are desirous of nothing more then glorie it is set forth by the name of that thing which is most desired 2. it shall be which sheweth the eternitie of it for that which is now present is but short and momentarie 3. reuealed the glorie to come then is of it selfe invisible but God shall so illuminate our minds as that he himselfe will be seene of vs. 4. this glorie shall be shewed in vs which signifieth the stabilitie of this glorie it shall not depend of externall things as riches honour but within vs it shall be and possesse and replenish both our bodies and soules Doct. 6. Of the nature and properties of hope v. 24. Hope that is seene is no hope 1. the author and efficient cause of hope is God Rom. 15.13 The God of hope c. 2. the subiect is the faithfull heart 3. the obiect things which are not seene 4. the forme thereof is with patience to abide 5. the effect thereof is ioy in the spirit Rom. 1â— 1â— reioycing in hope 6. the ende is our saluation we are saued by hope 7. the contrarie to all is despaire and diffidence ex Gryneo Doct. 7. Of true prayer that consisteth not in the sound of the voice but in the sighes of the heart v. 26.
a strange tongue in their seruice 2. Now God was called the Lord of Sabaoth 1. some thinke in respect of the starres and host of heauen which the heathen worshipped to shew that he was superior to the gods of the heathen 2. some vnderstand the Angels by these hosts Lyranus 3. some Angels Men and Deuils and therefore the Prophet doth say thrice holy holy holy Lord God of Sabaoth Isay. 6. Gorrhan 4. some thinke that there is a relation to the hostes of the Israelites in the middest whereof the Arke went in the wildernes 5. But rather generally here must be vnderstood the whole host of heauen and earth Mar. as Gen. 2. ◠and not onely in respect of the number of them but propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the decent and comely order wherein all things were made Faius 6. and this title is giuen vnto God in the old Testament not in the New to signifie that the law was then data in timore giuen in feare but in the new in loue Hug. 28. Quest. What is vnderstood by seede 1. Origen by this seede vnderstandeth Christ who as the seede is left in the earth so he was to be buried and rise againe and so fructifie to the euerlasting good of his Church but for this seede we had all beene as Sodome still in our sinnes Iunius in his parallels vpon this place misliketh not this application to Christ thinking that whereas the Prophet hath the word sarid remnant the Apostle of purpose turned it seede with reference to Christ that came of the Iewes but Beza and Martyr reiect this as not agreeable to the scope of the Apostle here 2. Photius in Oecumen vnderstandeth the Apostles but for whose preaching the whole world had beene left in their sinnes as Sodome 3. Gorrhan interpreteth this seede to be the word without the which we had beene as Sodome and Gomorrha paret essemus in poena quia similes in culpa we should haue beene equall in punishment because like in sinne glosse ordinar 4. But the Prophet hath relation to the ouerthrow and destruction of Sodome and Gomorrha wherein there were none left Chrysost. saue onely Lot and his companie who were strangers and so not of the citie so without Gods mercie the people had beene vtterly destroied in the captiuitie of Babylon if the Lord had not reserued a remnant to himselfe and so when Christ came to offer them spirituall deliuerance the whole nation generally refused him onely a small number cleaued vnto Christ thus Martyr Pareus 29. Quest. How the Gentiles obtained righteousnes that sought it not and the Iewes missed of it that sought it 1. Whereas this might seeme a strange paradox that they which seeke righteousnes should not haue it and they which seeke it not obtained it Origen thinketh here by a distinction to dissolue this knot it is one thing saith he sectari to follow which is vnderstood of a prescript forme of doctrine such as the written law was which the Gentiles had not and therefore could not follow it it is an other thing to follow the law of nature which the Gentiles had and followed but the Apostle here speaketh not of any law which the Gentiles followed at all but that they obtained that which they neither sought not followed 2. Chrysostome thinketh that the Apostle sheweth here the reason of the electing of the Gentiles and reiecting of the Iewes namely the faith of the one and the incredulitie of the other But these are not the causes of the decree of election and reprobation but the effects for three things the Apostle treateth of in this chapter concerning election and reprobation of the beginning thereof in Gods decree of the ende which is the glorie of God which two the Apostle hath handled hitherto and of the meanes saith of the one and incredulitie of the other which the Apostle toucheth here 3. Tolet here distinguisheth betweene the law of righteousnes and righteousnes it selfe the Iewes followed the law but not righteousnes because they did not the works of the law but abounded in sinne but it is euident that the Apostle by the law of righteousnes vnderstandeth the perfection which the law required which were the works of the law vnto the which the Iewes attained not 4. Some by the law vnderstand onely the ceremonies and rites of the law by obseruing whereof the Iewes could not attaine vnto righteousnesse but it is euident that throughout this epistle the Apostle vnderstandeth euen the workes of the morall law as c. 7. he directly maketh mention of that law whereof one precept is thou shalt not lust 5. Some make a difference here betweene iustitiam legis ex lege the iustice of the law and iustice by the law the iustice of the law is such workes which the law requireth but the iustice by the law is such workes as men doe according to the prescript of the law of their owne strength without faith the Apostle reiecteth this in the matter of iustification but not the other to this purpose Bellarmine lib. 1. iustificat c. 19. And so the Apostle here saith that the Iewes sought the law of righteousnesse but while by their owne power they sought to fulfill it they could not attaine vnto it he alleageth to this purpose Angustine who saith iustitiam legis non implet iustitia quae ex lege est c. the righteousnesse which is of the law fulfilleth not the righteousnesse of the law c. and the righteousnes by the law he interpreteth to be that quam homo suis viribus facit c. which a man doth by his owne strength But 1. it is euident that the Apostle indifferently vseth these phrases the righteousnesse of the law and by or from the law as he taketh the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Rom. 3.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or from God Phil. 3.9 for one and the same so whether we say the righteousnesse of faith which the Apostle calleth the law of faith Rom. 3.27 and the word of faith Rom. 10.8 or the righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith there is no difference but in words 2. Origen hath the like curious distinction vpon these words of the Apostle Rom. 3.30 who shall iustifie circumcision of faith and vncircumcision through faith betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith he maketh this difference that to be iustified ex fide of faith is to beginne with faith and end with works and to be iustified through faith is to beginne with works and end with faith c. whereas the Apostle intendeth one and the same manner of iustification the like curiositie there is in this distinction betweene the righteousnesse of the law and by the law 3. And the verie words of the Apostle They followed the righteousnesse of the law shew as much which he interpreteth afterward They sought it by the workes of the
and keepers thereof how doth the Prophet Ezech. c. 20.25 call them statutes that are not good the answer is that the law of it selfe promiseth life but in respect of mans weaknes that is not able to keepe the law it is not good because it bringeth death and so Moses saith Deut. 30.15 I haue set before you this day life and death c. the law was life to them that had power to keepe it which none haue in this life but death vnto the trangressors Faius Quest. 10. Whether Paul did of purpose alleadge that place of Moses Deuter. 30.12 or allude onely vnto it 1. Some thinke that Moses in that place directly speaketh of the law according to the literall sense and Saint Paul by a certaine allusion applieth that vnto faith which Moses vttereth of the law so Theodoret Chrysostome Oecumenius likewise Tostatus vpon that place Paul per quandam concordantiam transtulit ad fidem Paul by a certaine agreement hath translated this place and applyed it vnto faith Vatablus also saith that Paul followeth not Moses sense but some words But this would extenuate the force of S. Pauls argument if he should allude onely vnto this place of Scripture and not confirme that which he intended by the same and the Apostle himselfe saith that the iustice of faith thus speaketh that is as Origen expoundeth Christ who is our iustice by faith thus speaketh by the mouth of Moses wherefore Moses in that place speaketh of the iustice of faith 2. Some thinke that S. Paul followeth not the litterall but the mysticall sense of Moses thus Lyranus thinketh that the booke called Deuteronomie the second law was a figure of the Gospel which was indeede a newe and a second law and that this was figuratiuely spoken of the gospel that as they needed not goe to heauen or to the furthest parts of the Sea to fetch the Law because it was neere them as it were put into their mouth by Moses so neither neede they nowe seeke farre for the knowledge of Christ either to heauen or hell seeing he was euidently preached by the Apostles this sense also followeth Bellarmine de grat liber arbit lib. 5. c. 6. But that Moses speaketh not of the precepts of the law in that place is euident because he sheweth the facilitie of them it is in thy mouth and heart to do it c. but it was not so easie a thing to performe the Lawe Bellarmine answeareth with Tostatus that Moses speaketh not of the performing but of the knowledge of the lawe whereas the words are directly to do it Sotus in his commentarie thinketh that Moses speaketh of the externall obseruation of the law which was readie at hand but for the internall and spirituall obedience they were to expect further grace But Moses speaketh directly of the inward obedience it is in thy mouth and in thy heart c. 3. Some thinke that the Apostle applyeth that testimonie vttered by Moses of the lawe vnto the Gospel by an argument from the lesse to the greater that if Moses gaue such commendation of the lawe much more is it true of the Gospel But the Apostle sheweth the iustice of faith to be a farre different thing from the iustice and righteousnes of the law and therefore not to differ onely as the lesse and greater but as things of a diuerse nature 4. Wherefore it may be more safely affirmed that the Apostle citeth this verie place out of Moses as Origen thinketh haec à Deuteronomio assumpta sunt these words are taken out of Deuteronomie yet the Apostle as an interpreter alledgeth them omitting some things in Moses and inserting some other by way of exposition as that is to bring Christ againe from aboue and to bring Christ againe from the dead and some words he altereth as that which Moses calleth the Sea S. Paul nameth the deepe which in effect is the same to this purpose Iun. in parall 16. lib. 2. Faius and Pet. Martyr affirmeth that it is so euident a thing that Moses here speaketh of Christ that certaine great Rabbines among the Iewes confesse that Moses in all that 30. chapter of Deuteronomie hath reference to Christ yet Pareus inclineth to thinke S. Paul here vseth but an allusion to that place of Moses dub 6. Quest. 11. Whether Moses in that place directly speaketh of the righteousnesse of faith 1. Tolet annot 6. and likewise Caietan which take this place to be alleadged by Moses in the litterall sense doe thinke that Moses speaketh of the circumsion and conuersion of the heart vnto God which belongeth vnto the righteousnesse of faith that when God should conuert and turne their heartes they should then not find it an hard and difficult thing to keepe the commandements of God Pet. Martyr much dissenteth not that Moses then simply speaketh not of the precept of the law but vt iam per gratiam facile factu erat but as now made easie by grace and faith in Christ so also M. Calvin denieth not but that Moses in that place speaketh of the obseruation of the law but ex suo fonte diducit he fetcheth it from the fountaine and originall thereof namely the iustice of faith 2. Some thinke that Moses in that place speaketh not onely of the law sed de vniuerso doctrina but of the whole doctrine which he hath taught which was not onely legall but contained many euangelicall promises But the words of Saint Paul are against both these interpretations The righteousnesse which is of faith speaketh on this wise c. and this is the word of faith which we preach therefore Moses onely in that place speaketh of the word of faith 3. Wherefore their opinion is to be preferred who thinke that Moses in that place directly treateth of the doctrine of faith and not by way of consequent onely as Iunius well obserueth because Moses saith this commandement which I command thee this day but that day Moses deliuered not the precepts of the law which were giuen before but of faith and so the Apostle ex consilio Mosis by the counsell and according to the meaning of Moses himselfe applyeth this place vnto Christ Iun. lib. 2. parall 16. so also Faius est apposita loci applicatio c. it is a fit application of that place likewise Osiander it is no doubt but that S. Paul appositissime allegaverit most fitly aptly applied that place of Moses to his purpose Quest. 12. By what occasion Moses maketh mention in that place of the Gospel and of the meaning of the words 1. Origen thinketh that Moses and the Apostles intendment is this to shew that Christ is euerie where that he is not onely in heauen and in earth but in euerie place to the same purpose Haymo he instructeth vs by these words ne putemus Christum localem esse that we should not thinke that Christ is confined to a place But this is not to the Apostles purpose for of this
and of the Apostles by Christ excepting Paul whereas for the former the text saith that Ionas fled from the presence of the Lord that called him who were called extraordinarily if the Apostles were not both in respect of the caller which was Christ God in the flesh and of their extraordinarie and miraculous gifts Now the ordinarie calling is in a Church alreadie setled and constituted the extraordinarie when a Church is to be setled and it is of two sorts either when there is no Church at all as the Apostles were sent vnto the Gentiles who were altogether straungers from God or when the Church is wholly corrupted with false doctrine and corrupt manners as the Prophets were raised vp in Israel when they were fallen to idolatrie and noâ—â— in this last age when Christians vnder Antichrist were becom idolaters God hath stirred vp many zealous preachers as Hus Hierome Luther Calvin with other excellent instruments Doct. 7. Of the peace which the Gospel bringeth v. 15. How beautifull are the feete of them which bring glad tidings of peace Whereas without Christ God was offended with the world and there was no peace but the earth was full of tribulation 2. Chron. 15.4 God by Christ reconciled the world to himselfe and sent peace according to the song of the Angels at the birth of Christ glorie to God in heauen and in the earth peace which peace is threefold first toward God in the assurance of the remission of sinnes Rom. 5.1 peace of conscience in that sinne hath no more power ouer vs to perplex and trouble our mindes and peace with our brethren of these two our Sauiour speaketh Matth. 9.57 Haue salt in your selues haue peace one with an other But whereas Christ saith he came not to send peace but debate Luk. 12.51 that is to be vnderstood of the peace of the world which hateth the light and with it the children of light can haue no peace 5. Places of controversie Controv. 1. Against inherent iustice v. 3. They beeing ignorant of the righteousnesse of God c. Stapleton Antidot p. 601. contendeth this place to be vnderstood of inherent not of iustice imputed for that which is imputed saith he is not giuen neither receiueth he any iustice to whom it is imputed onely but remaineth still wicked in himselfe Contra. 1. The righteousnesse which is inherent in a man is the righteousnesse of works which the Apostle calleth their owne righteousnesse but the righteousnesse of God is not the righteousnesse of workes but that which is of faith as the Apostle sheweth v. 6. there he calleth that the righteousnesse of faith which here he nameth the righteousnesse of God but this is no other then righteousnesse imputed now faith is imputed for righteousnesse without workes Rom. 4.5 6. thus then the argument is framed the righteousnesse of God is the righteousnesse of faith this is prooued both out of this place v. 4. and c. 3.22 the righteousnesse of God by faith but the righteousnesse of faith is by imputation c. 4.5 6. therfore the righteousnes of God is righteousnes imputed 2. That iustice is not onely giuen which is actually conferred but that also which is accounted and imputed as the debt which is freely pardoned is as fully discharged as if the debt were paied and they which are iustified by righteousnesse imputed remaine not wicked because they are counted righteous in Christ beeing iustified by faith and are sanctified in some measure and so are regenerate and become new beeing mortified vnto sinne by which their mortification and dying vnto sinne they are not iustified before God but onely by faith in Christ. Controv. 2. Against the workes of preparation which are done without faith v. 4. Christ is the ende of the law Here Chrysostome well noteth that if Christ be the end of the lawe it followeth that qui Christum non habet etsi legis iustitiam habere videatur eam tamen non habeat he which hath not Christ though he seeme to haue the righteousnesse of the lawe yet he hath it not c. without Christ then and faith in him there is no true righteousnesse before God for without faith it is impossible to please God Heb. 11.6 what is become then of the Popish workes of preparation which should goe before iustification as though a man hauing not faith yet by his workes might prepare and make himselfe fit for iustification following for all such workes which come before faith and so are not sanctified in Christ are before God no better then sinnes Controv. 3. That it is impossible for any in this life to keepe the lawe v. 5. The man that doth these things shall liue thereby 1. Hence it is euident that no man can performe the lawe in euerie point for the lawe requireth perfect obedience in all things and as he that keepeth it shall liue thereby so he that fayleth in any part thereof is vnder the curse of the lawe as S. Paul sheweth Galat. 3.10 2. If it be answeared that it is impossible to keepe the lawe by the power onely of free-will but by grace it is possible to be kept S. Iohn sheweth that euen the regenerate by grace are not without sinne 1. Ioh. 1.8 and consequently they transgresse the lawe 〈◊〉 sinne is the transgression of the lawe 1. Ioh. 3.4 3. And whereas Stapleton obiecteth antid p. 637. that then this should be a ridiculous deceitfull and idle promise He that doth these things shall liue thereby if none were able to doe them and it were like as a father should promise his sonne an inheritance if he could get a kingdome which were impossible for him to doe Contra. 1. Though the condition be impossible to vs to be fulfilled yet is it possible in Christ who hath performed the perfect obedience of the lawe 2. and though it be not possible to keepe the lawe perfectly yet by grace we are made able in some measure to keep the lawe and the rest where we faile is supplied by the perfect obedience of Christ. 3. neither is the example like for the sonne is not bound by any dutie to fulfill that condition but we are debters vnto God for the keeping of the lawe which if it be now impossible it is mans owne fault who in his creation was made righteous and endued with sufficient strength to keepe the law See further hereof Synops. Centur. 4. err 63. Contr. 4. Against the doubting of saluation v. 6. Say not in thine heart who shall ascend c. 1. The Apostle sheweth the contrarie effects of the lawe and Gospell they which depend vpon the righteousnesse of the law are continually in doubt how they shall come to heauen and how they shall escape hell but the righteousnesse of faith remooueth all these doubts because their faith is grounded vpon the word of God which teacheth them that Christ ascended into heauen for them and that he died for them they neede none other to ascend to prepare
professed themselues worshippers of God and asked after him therefore the other are the Iewes and this further appeareth because this is reckoned among one of their faults they did eate swines flesh which neither was practised among the then Pagan nor now beleeuing Gentiles 3. Wherefore this rebuke must light vpon the Iewes for they contemning the Lords altar did set vp other altars in gardens to sacrifice vpon to their idols they did visit the graues and sepulchres either to consult with the dead contrarie to the law Deut. 18. or els to adore their reliques as Papists now doe 4. And it is apparant to all the world how this prophesie is fulfilled God hath reuealed himselfe to the Gentiles and the Iewes are blinded still 6. Morall obseruations 1. Observ. Of the securitie and assurance of faith v. 6. Say not in thine heart who shall ascend into heauen c. So long as a man is vnder the terror of the law his mind is continually perplexed and troubled doubting of heauen how he shall come thither and fearing hell who shall deliuer him from thence but beeing iustified by faith and so at peace with God nothing doth trouble vs we neede not to say who shall ascend to heauen to bring vs thither or descend to hell to redeeme vs thence for Christ hath done both for vs in whom we are so sure of Gods loue that nothing can separate vs from it as S. Paul sheweth by his owne experiences Rom. 8.38.39 so long then as the minde is doubtfull perplexed and wauering it is a sure signe that such haue not yet attained vnto this iustifying faith Observ. 2. Against pride and vaine-glorie Chrysostome vpon these words v. 11. He that beleeueth in him shall not be ashamed taketh occasion to shewe the vaine desire of humane praise whereas it is faith in Christ that bringeth true praise and delivereth from shame and confusion I will abridge his morall vpon this point 1. First he describeth this vanitie by the adiuncts thereof quid illa sumptuosius quid difficilius c. what is more sumptuous and more hard as to build goodly houses to provide multitude of seruants great horse to set forth showes to go in pompe and all to get praise what can be more costly 2. By the event it consumeth not onely money but devorat animas it devoureth the soule mater gehennae est inanis gloria vaine-glorie is the mother of hell and vehemently kindleth the fire thereof 3. By the difference between this passion and all other quae morte finiuntur which end by death but this vaine desire sheweth it selfe after death as in the immoderate cost bestowed in garnishing sepulchres that they which could not affoard one halfepennie to the poore while they liued morientes sumptuosam mensam vermibus praebeant beeing dead to prepare a sumptuous table for the wormes 4. By the condition and propertie of it as there is no servitude no not of the Barbarians which is more grieuous then the servitude of vaine-glorie it commandeth most servile things he which is ambitious refuseth no labour nor seruice to further his vnsatiable appetite so that there cannot be a greater slaue then a vaine-glorious man 5. The companions of vaine-glorie are envie couetousnes adulteries for many one in his foolish braverie vaunteth himselfe hanc hanc ego decepi I haue deceiued this woman and that and had my will of them 6. Vaine-glorie is an vncertaine thing though a man had tenne thousand commenders they much differ not à graculis garrientibus from so many cackling iayes for they will vpon any occasion be as readie to dispraise 7. Beside that which a man desireth to be praised he soonest obtaineth by contemning of praise for men doe not more wonder at any then at him qui non laudari sustinet which can not endure to be praised 8. This studie of vaine-glorie is farre vnlike all other studies and professions in other artes men will make them their iudges that haue skill but the vaine-glorious man putteth himselfe vpon the ignorant multitude the harlot is not so vaine for she contemneth and despiseth many louers but the man ambitious of praise doth fawne euer vpon base and vile persons for praise and commendation Now Chrysostome in this manner proceeding to lay open the vanitie of this desire of praise doth also shewe the remedies against it 1. There is a woe denounced to such Luk. 6.26 Woe be vnto you when all men speake well of you for so did their fathers to the false Prophets euill men are sooner commended of the world then good 2. We must set before vs the euerlasting praise of God which will make vs to tread vnder foote the praise of men like as they which delight in the comelinesse of the bodie alia splendidior facies visa à prima separat a more beautifull face doth turne a mans desire from the former the seruant looketh to his master the scholar to his teacher the labourer to his paymaster but he that desireth the praise of men looketh not to God his master and rewarder Athleta in arena certans in theatro probari cupit the champion or combatant striuing in the sand and ground belowe yet seeketh to be approoued in the theatre aboue yet a vaine-glorious man cum theatrum in coelo habet spectatores in terris colligit when he hath his theatre in heauen yet doth seeke vnto him spectators in earth 3. We must consider the dignitie and excellencie of our calling and say with S. Paul knowe ye not that we shall iudge the Angels and wilt thou then that shalt iudge the Angels be iudged of vile and base persons here in earth 4. We must set before our eyes the examples of the Saints that haue condemned the vaine-glorie of this world as Helias when the King and nobles and people were gathered together and wondred at him he sought not their praise but checked them saying how long halt ye betweene two opinions 1. King 18.21 and when all Iudea assembled vnto Iohn be fawned not vpon them but reprooued them O generation of vipers to this purpose Chrysostome Observ. 3. Against despaire v. 12. He that is Lord ouer all is rich vnto all From this place Oecumenius collecteth a comfortable note that seeing Christ is so desirous of our saluation vt suas divitias existimet esse that he couneth it his riches if many be brought vnto the faith that no man should despaire of saluation And that we should haue a desire vnto our saluation which our Blessed Sauiour so thirsteth after as he did when he wept ouer Ierusalem which he would haue gathered vnto him â—â— the henne doth her chickens but they would not Matth. 23. Observ. 4. Against envie M. Calvin vpon the same words he is rich vnto all doth thus collect that one should not envie another as though they lost any thing by the graces bestowed vpon an other for God is aboundantly rich eius opulentiam largitate non
be vnordained but the Ecclesiasticall censure of excommunicating kings is onely an humane ordinance not commanded nor warranted by the word Ergo 2. An excommunicate person is in the same degree with an heathen and Publican Mat. 18.17 but an heathen Magistrate is to be obeyed for such were the gouernours in S. Pauls time to whom he willeth subiection to be giuen Rom. 13.1 3. Christian religion ouerthroweth not the policie of Commonwealths neither is God the author of confusion but if Princes excommunicate should be disobeyed great disorder and confusion should follow in the commonwealth for the canons forbid palam vel secrete loqui to speake openly or secretly with excommunicate persons part 2. c. 11. qu. 3. c. 1. or to goe vnto the house of one that is excommunicate ib id c. 26. or to receiue any that is excommunicate into their house c. 29. and they are decreed not to be homicides qui contra excommunicatos armantur which take armes against excommunicate persons caus 23. qu. 5. c. 27. and an excommunicate person non audiendus in iudicio must not be heard in iudgement decret Gregor lib. 1. tit 29. c. 21. Now who seeth not what confusion would be brought vpon the commonwealth if the subiects might neither speake and conferre with the king nor resort vnto him and that they might take armes against him standing excommunicate 4. No Ecclesiasticall lawe can dispense and take away the ciuill and naturall lawe as for the sonne to doe his dutie to his father the wife to her husband the seruant to his Master though they stand excommunicate yea the Popish decrees allowe all these to doe their seruice euen vnto excommunicate persons as thus stand the words of the canon anathematis vinculo has subtrahimus videlicet vxores liberos seruos ancellas c. we doe release from the bond of excommunication wiues children seruants maides c. which did attend vpon excommunicate persons part 2. c. 11. qu. 3. c. 103. If these domesticall inferiours may performe their duties to persons excommunicate how much more lawfull is it for subiects to doe the like to their Princes because the necessitie of the state so much the more requireth it 5. The Popes censure of excommunication is vniust and vnlawfull and therefore voide by their owne lawes as part 2. c. 11. quest 3. it is decreed iniustam damnationem irritam that an vniust damnation is of no force c. 1.46 non est petenda solutio vbi inique fertur sententia absolution is not to be craued where the sentence is vniustly laid c. to this purpose is the decree of Gelasius B. of Rome there expressed Now the Popes excommunicating is vnlawfull for diuerse reasons 1. because he is an incompetent iudge he excommunicateth Princes who are not of his iurisdiction and the lawe is cui denegatur executio denegatur sententiae pronuntiatio to whom the execution of the sentence is denied the pronouncing of the sentence is c. Cod. lib. 3. tit 26. leg 3. but the Pope out of his precinct and iurisdiction hath no power to execute his sentence Ergo the denouncing thereof belongeth not vnto him 2. Their owne canons hold that qui inimici sunt iudices esse non possunt they which are enemies can be no iudges Caus. 3. qu. 5. c. 15. but the Pope is a professed enemie to kings whom he excommunicateth 3. They are not held to be excommunicate which are excommunicate by heretikes c. 24. qu. 1. c. 36. but the Pope holdeth many hereticall points of doctrine for proofe hereof see Synops. Papis thoroughout 4. It is not lawfull for any to excommunicate in their owne cause See the decree of Gregor c. 23. qu. 4. c. 27. but this doth the Pope 5. Their law is that no man should be excommunicate antequam causa probetur before the cause be prooued c. 2. qu. 1. c. 11. but how can the causes of Princes he prooued before an incompetent iudge where no man appeareth to answear for them 6. An excommunicate person cannot excommunicate c. 24. qu. 11.4 but the Pope standeth excommunicate himselfe according to that decree of the Toletane councell 12. c. 1. non erat ab anathematis sententia alienus aut à divina animadversionis vltione securus quisquis contra salutem principis deinceps aut crexerit vocem aut commouerit caedem aue quamcunque quaesierit laedendi vltionem he shall not be free from the sentence of excommunication or secure from the reuenge of the diuine animadversion whosoeuer hereafter doth either lift vp his voice against the safetie of the Prince or plotte to murther him or seeke to be reuenged by procuring any hurt vnto him c. the like decree see Toletan 4.74 Toletan 5.4 Toletan 7.1 Now then because it is apparantly known that the Pope practiseth against the safetie and state of Princes not of his faction he standeth excommunicate and so his excommunication is of no value 6. If Kings ought not at all to be excommunicate de iure by the right of their imperiall authoritie then de facto if they chaunce in fact to be excommunicate obedience notwithstanding is to be yeelded vnto them but the first is true as is partly shewed before and further appeareth by the reasons sometime vsed by the Colledge or Church Leodievs against the excommunication of Paschalis the 2. in this manner si quis vetus novum Testamentum gestaque revoluerit c. If any man turne ouer the old and new Testament and the things done therein he shall euidently find quod aut minime aut difficile possunt Reges Imperatores excommunicari that Kings and Emperors either not at all or verie hardly are to be excommunicate they may be admonished rebuked by discrete men because those whom Christ the King of kings hath appointed in his place in earth damnandos salvandos suo iudicio reliquit c. he hath reserued to be condemned or saued to his owne iudgement c. here are two reasons of this assertion the one taken from the authoritie of the old and new Testament wherein no such president is to be found the other from the eminencie of the Princely estate which Christ hath reserued to his owne iudgement An other reason which they vrge is this Paulus pro malis regibus orari vult c. Paul will haue euill Kings prayed for that we may lead a quiet life esset apostolorum imitari Apostolum it were Apostolike to imitate the Apostle c. Kings must then be prayed for and blessed they must not be anathematized and accursed How farre the Ciuill state may proceed in resisting a Tyrant Here Pareus hath this position that the inferior Magistrates beeing subiects may defend themselues the Commonwealth and the Church and the true saith euen by force of armes against a Tyrant so these conditions be obserued 1. When either the Prince degenerateth to a Tyrant and maketh hauock of all offering notorious wrongs against all law
good workes though they may defend and arme vs against the assaults of Sathan yet it is the righteousnesse onely of Christ that couereth vs as a garment in the sight of God Par. 2. How Christ is put on it is diuersly scanned 1. Some make fowre wayes of the putting on of Christ as the glasse receiueth the image by impression so some put on Christ for a time but it passeth away as an image in a glasse as the wooll receiueth the die or colour per assumptionem by assuming the same as the example is as it were put on per imitationem by imitation and the yron taketh the fire per penetrationem by penetration but all these do onely shewe the putting on of Christ vnto sanctification whereas he is put on also vnto iustification 2. some then make two puttings on of Christ the one is by faith in Christ whereby we are iustified like as Adam was cloathed with skinnes of slaine beasts to signifie our spirituall cloathing by the death of Christ this sense followeth Pet. Martyr Pareus the other by imitating of Christ in holines as Origen saith that he which putteth on all vertues putteth on Christ qui haec omnia habet habet Christum he that hath all these things hath Christ but Chrysostome saith better he that hath put on Christ omnem virtutem habet hath euery vertue indeed of the workes of sanctification Beza vnderstandeth this putting on of Christ and Osiand likewise Tolet referreth it to the imitation of Christs vertues but the better sense is to ioyne them both together it signifieth more then imitation only as Chriâ—â—tum fide apprehendere to apprehend Christ by faith and then by his spirit to be made fit â—ot vnto euery good work Caâ— for the word putting on signifieth not onely partem aliquaÌ„â—rgumenti some part only of the couering but the apparelling of the whole man both inward and outward Faius 3. But seeing the Apostle saith that Christ is put on by baptisme S. Paul here speaketh â—o them which were baptised how then doth he bid them now put on Christ the answear 〈◊〉 that as August saith some do put on Christ ad sacramenti perceptionem to the receiuing of the sacrament onely some vsque ad vitae sanctificationem vnto the sanctification of life the Apostle speaketh here of the latter for so Christ not once onely in baptisme but all our life long is to be put on 4. Gorrhan is here somewhat curious in distinguishing these three put on the Lord which signifieth power Iesus clemencie Christ wisedome the first is seene in subduing sinne with power the second clementer indulgendo in gently pardoning the penitent the third prudenter instruendo in prudently instructing the ignorant But this I omit as too curious 5. Chrysostome taketh here occasion to shew how Christ is all things vnto vs as here he is our vesture and apparell he is our way and life our foode our foundation our spouse our master our friend our brother our advocate our habitatioÌ„ as he saith he dwelleth in me and I in him yea he is our suppliant we pray you in Christs stead be reconciled vnto God 1. Cor. 5.20 Quest. 27. How the flesh is to be cared for v. 14. Take no care for the flesh to fulfill the lusts thereof 1. I will omit here to note the elegancies which Erasmus obserueth in the Apostles phrase and stile how in the originall the Apostles words doe fall well to the eare in the orderly compounding and one part doth answear an other his sentences are full of Metaphors and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like ending of the words in the sound and pronouncing 2. But I preferre Chrysostomes note that as the Apostle before did not forbid simply to drinke but to be drunken nor to marrie but to commit fornication so here he simply restraineth not all care for the flesh sed ad concupiscentias addidit but he addeth not to concupiscence and as Origen saith in necessarijs cura habenda est in necessarie things a care is to be had sed non in delicijs but not in pleasure and delights so that here is forbidden not necessitas sed superfluitas necessitie but superfluitie Lyran. for whereas the Apostle vseth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouidence care providentia dici non potest c. it cannot be called providence which prouideth hell fire for the flesh while it liueth in pleasure Theophy 3. This then sheweth the hypocrisie of those which place the greatest part of their religion in macerating and pinching of their flesh as many superstitious friers doe of whom the Apostle speaketh Coloss. 2.23 that they haue it in no estimation to satisfie the flesh whereas S. Paul alloweth Timothie to drinke wine for his often infirmities sake 1. Tim. 5.23 Pareus 4. Haymo well obserueth that the Apostle saith not ne cogitetis that ye thinke not sed ne perficiatis but that ye fulfill not the lusts of the flesh for not to thinke of them here is impossible 4. Places of Doctrine Doct. 1. That God is author of order and so consequently of governement v. 1. There is no power but of God God is the author of order the deuill bringeth in confusion as in heauen and earth God hath set all things in an excellent order so he would haue order kept among men that some should command and rule others be ruled obey that they should not be as fishes and creeping things that haue no ruler Habuc 1.14 Doct. 2. That it is lawfull for the Magistrate to vse the sword v. 4. He beareth not the sword for naught The Magistrate then may lawfully vse the sword both in time of peace to punish offenders euen vnto death if the qualitie of their offence deserue it and in time of war to resist the coÌ„mon enemie yea not onely in ciuill matters may he punish offenders with the sword but in Ecclesiasticall also as heresie blasphemie for these also are the workes of the flesh Galat. 5.20 and the Prince is to be feared for all euill workes v. 3. Doct. 3. That Magistrates must be obeyed not for feare but for conscience sake v. 3. This maketh against those which thinke they haue satisfied their dutie if they doe outwardly performe their obedience but the Apostle requireth more the inward disposing of the mind and conscience to obedience that if there were no lawe to compell a man yet his owne conscience and the feare of God should keepe and hold him in awe and reverence of the Magistrate as the Preacher saith Curse not the King no not in thy thought Ec. 10.20 Doct. 4. That tribute must be paid v. 7. Giue to all men their dutie tribute to whom tribute c. It is then a requisite and meere thing that tribute should be payed vnto the Prince 1. as a signe of subiection 2. as a recompence of the great care and paines which the Magistrate taketh in watching ouer his people 3.
by Sathan and his ministers as by the adversaries the Iewes 2. Thess. 2.16.17 Ambrose addeth a third reason he staied sometime vt excluderet falsa commenta pseudapostolorum to exclude and remooue the vaine fictions of the false Apostles but here the Apostle sheweth an other cause beside all these fundandi ecclesias occupatione detentus he was deteined by the imploiment in founding of Churches Origen and so as Chrysostome noteth he expresseth the cause of his stay which he concealed before in the beginning of the epistle Rom. 1.13 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some vnderstand as well of the many impediments as of the many times wherein he was hindred Faius but the latter is more agreeable as Chrysostome expoundeth and so he said c. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oftentimes he had beene purposed to come but was letted hetherto v. 23. But now seeing I haue no more place he by these two reasons putteth them in mind of his speedie comming 1. because he had now no occasion to stay in those partes to plant new Churches for though all were not conuerted yet he had ordained Pastors in euery Citie to build further vpon his foundation Lyran. 2. where he saith in those quarters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 climates it is not taken strictly according to the Astronomical account which maketh a climate to be a space of the earth betweene two parellels extended from the aequator to the pole in which space the day is lengthened by halfe an houre which climates Ptolome numbreth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone ouer onely two climates preaching the Gospel but it is here taken in a larger sense for these regions Origen restraineth it to Achaia where Corinthus was from whence he thinketh this epistle was dated 3. The other reason is his auncient and long desire many yeares of comming vnto them which desire it seemeth the Apostle had at the least 10. yeares before for he wrote this epistle about the 20. yeare of his conuersion and the 55. of Christ and long before that the Romans had receiued the faith about the 3. yeare of Claudius when the second persecution was begunne by Herod at such time as Iames was killed and Peter imprisoned which was in the 10. yeare of the Apostles conuersion and the 45. of Christ Pareus But long before this the Romans had receiued the faith for Andronicus and Iunia whom S. Paul saluteth Rom. 16.7 were in Christ before Paul was conuerted which was in the 2. yeare after the passion of Christ and the 10. of Tiborius raigne about tenne yeares before the 3. of Claudius so that if Paul had this desire to go to Rome so soone as he heard of their faith he had it aboue tenne yeares nearer twentie see qu. 29. vpon the 1. Chapter Quest. 30. Whether Saint Paul in person preached in Spaine as here he intendeth v. 24. There are here two famous opinions the one varying from the other 1. Many of the auncient Fathers doe thinke that as Saint Paul at this time purposed so he went and preached in Spaine as Dorotheus in synops patriarch Apostolor Paul beginning his preaching at Ierusalem c. vsque ad Italiani Hispaniam praedicando progressus est went forward in preaching euen vnto Italie and Spaine Cyrill cateches 17. in Hispaniam vsque promptitudinem praedicationis extendit he extended the readines of his preaching euen vnto Spaine Chrysost. homil 76. in Matth. videas eam ab Hyerosolymis vsque ad Hispanias currentem thou maiest see him comming forth from Ierusalem euen vnto Spaine so also in some places Hierome as in 11. c. of Isay ad Italiam Hispanias alienigenorum portatus est nauibus he was carried into Italie and Spaine in straungers shippes so also Theodoret in c. 4.2 epist. ad Timoth. Paul vpon his appeale beeing sent by Festus to Rome his defense beeing heard was set free in Hispaniam profectus est and went into Spaine Grego lib. 32. c. 22. affirmeth the same that Paul went into Spaine Paulus cum nunc Iudaeam nunc Corinthum nunc Hispanias peteret quid se aliud quà m aquilam esse demonstrabat Paul sometime going to Iudea and to Corinthus sometime to Spaine what did he else shew himselfe to be then an eagle so also Anselme vpon the 16. chapter of this Epistle nec falsum loquitur Paulus qui se in Hispaniam profecturum pollicetur neither did Saint Paul speake false when he promised to goe into Spaine c. imitans solis cursum ab Oriente ad Occidentem imitating the course of the Sunne from the East to the West Tolet beside the testimonie of these Fathers vseth two reasons to shew that it was very probable that Paul according to his purpose here visited Spaine 1. First because beeing deliuered from his imprisonment in Rome where he continued two yeares in custodie he beeing set at libertie in the 6. yeare of Nero in those eight yeares space before his martyrdome at Rome which was in the 14. yeare of Nero might performe his promise here made of going into Spaine 2. the Apostle veluti spiritu prophetico c. as with a propheticall spirit foretelleth his iourneying into Spaine it was then vndoubtedly fulfilled Tolet ann 15. Contra. 1. It is verie probable that S. Paul was deliuered after his first imprisonment as hath beene shewed before 12. generall quest vpon this whole Epistle but then he returned to visite the East Churches as he oftentimes promised in his Epistles sent vnto them from Rome as to the Philipp 2.24 I trust in the Lord that I my selfe also shall come shortly to Philemon v. 23. prepare mee lodging for I trust through your prayers to be giuen vnto you c. 2. neither doth S. Paul here make an absolute promise or speake prophetically but saith onely when I shall take my iourney into Spaine I will come to you and Erasmus thinketh that the words here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated vt si that if or as the Ecclesiasticall expositor siquando if at any time I goe into Spaine c. And that this was no propheticall speach appeareth further because he saith I trust to see you and to be brought on my way thitherward by you but this was not done when Saint Paul came to Rome for there beeing deteined in hold for two yeares together he could not be so accompanied by them hauing not his libertie for he purposed then not to stay at Rome but onely to see them in his passage after that I haue beene somewhat filled with your companie This his purpose then fayling in some part was not propheticall for then it should haue been performed in euery point and fayling in one part might also in the rest so that Saint Paul thus spake humana tantum ratione coniectura non impulsu spiritus by humane coniecture and reason not by the impulsion and moouing of the spirit
Sathan fall from heauen like lightening Luk. 10. herein appeareth also the mercie of God in calling the barbarous nations to the knowledge of â—is truth and withall his iustice and seueritie is manifested toward these nations that are for their vnthankfulnes now depriued of the Gospel of Christ for where the Gospel was sometime preached and professed now the Turkish Alcaron is taught Doct. 10. Of the difference betweene the calling of the Apostles and ordinarie Pastors v. 19. The Apostles charge was to be witnesses of Christ vnto the ende of the world and to the vtmost parts of the earth Act. 1.9 which commission was giuen vnto them vpon necessitie for the planting of Churches and converting of nations and in regard of the excellencie of their gifts who were furnished also with the power of miracles to confirme their doctrine and for getting more authoritie vnto the doctrine of the Gospel it beeing preached first by them which had seene and heard Christ and had their calling immediatly from him But other ordinarie Pastors are tied to their charges and vnto them belongeth that exhortation of S. Paul to the Pastors of Ephesus Act. 20.28 Take heede vnto your selues and to the flocke ouer the which the holy Ghost hath made you ouerseers Pastors then which are set ouer their speciall flocks must not hinc inde discurrere runne vp and downe without the speciall calling of the spirit as Chrysostome well reprooued Epiphanius the Bishop of Cyprus for busying himselfe out of his owne charge and entermedling in Church-affaires at Constantinople 11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained v. 27. Their debters are they for if the Gentiles be made partakers of their spirituall things their dutie is also to minister vnto them carnall c. The same reason the Apostle vrgeth for the maintenance of the Ministers of the Gospel 1. Cor. 9.12 so our Sauiour saith The labourer is worthie of his hire Matth. 10.10 yea and many great promises are made to them which performe this dutie that they shall receiue the reward of a Prophet of a righteous man of a disciple Matth. 10.42 and contrariwise many iudgements doe fall vpon the people for the neglect of this dutie as Hagg. 1.9 because they suffered Gods house to be wast prohibiti sunt coeli ne darent rorem prohibita est terra ne daret gramen the heauens were restrained from yeelding raine â—nd the earth was restrained from yeelding grasse And where there is not sufficient maintenance for the Ministers these two mischiefes doe follow that both for the present the people want instruction and the meanes of provision is cut off for future times also that learning and religion will decay ea res minatur interitum vniversae religionis which thing threatneth the ruine of all religion to this purpose Melancthon grauely by occasion of these words 12. Doct. That the meanes working vnder Gods prouidence are not to be neglected v. 30. That you would striue with me by praier c. Origen well obserueth here that though the Apostle were assured he should come to the Romanes with abundance of blessing nihilominus tamen in his quae manifeste futura cognoverat sciebat orationem esse necessariam yet he knew praier to be necessarie euen in those things which he knew would certenly come to passe c. the meanes then must be vsed for as it is a carnall confidence to relie vpon the meanes altogether leauing Gods providence so it is presumption and a tempting of God to rest immediatly vpon his prouidence without the means S. Paul knew when he suffered shipwrack that all should be saued yet he saith Vnlesse these stay in the shippe ye can not be saued Act. 27.30 so the fruits of the earth are Gods blessing yet the husbandman must labour God is the author of all good gifts yet are they obtained by praier 13. Doct. The faithfull haue their infirmities v. 31. That my seruice may be accepted of the Saints S. Paul calleth them Saints and yet he feareth least his seruice in bringing them almes from the Gentiles by reason of some suspitions conceiued and sinister rumors raised of him should not be accepted for euen the godly are many times deceiued in humane matters by reason either of want of iudgement in themselues or that they are seduced by others euen the most holy men in Scripture are set forth with infirmities as we read of Moses doubtfulnes at the waters of strife of Elias impatience when he wished to die of Paul and Barnabas falling out We should not then condemne Christians and censure them as carnall men and hypocrites for some small infirmities 14. Doct. The faithfull haue their passions and affections v. 32. That I may come vnto you with ioy S. Paul beeing an holy and sanctified man yet had his passions sometime of griefe sometime of ioy for these affections are naturall and are not euill in themselues nay often they are the instruments of vertuous actions the holy Prophets and Patriarks had their affections nay our blessed Sauiour had his affections of anger griefe ioy The opinion then of the Stoikes is wide who would haue a wise man like a stone without any passions at all for Cato Vâ—icensis a professed Stoike in his life that seemed to be mooued with nothing yet was so faint hearted at his death that attempting to kill himselfe least he should fall into the hands of Cesar he could not enter his sword deepe to make a deadly wound and then struggling and wrastling his bodie falling from his bedde ouerthrew a great presse or cupboard standing in the way 5. Places of controversie 1. Controv. Whether Saint Peter were iustly reprehended of Saint Paul for refusing to eate with the Gentiles Gal. 2.14 This question ariseth because S. Peter there might seeme to haue respect to the infirmitie of the Iewes according to the rule here giuen by S. Paul v. 1. We which are strong ought to beare the infirmities of the weake and if it were so S. Paul should seeme to haue reprooued Peter causles for doing that which S. Paul himselfe here aduiseth to be done This question was long since controverted and notably handled betweene Hierome and Augustine Hierome was of opinion that either S. Pauls reprehension was onely in shew and as it were by agreement betweene them or els not iust Augustine maintaineth the contrarie that it was in truth and most iust Hieromes arguments for his opinion are these 1. It is said in the text that Paul reprehended Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the face but in speciem in shew for so also the word signifieth it was as agreed betweene them that S. Paul should rebuke Peter for withdrawing himselfe from eating with the Gentiles and that Peter should seeme to beare it patiently to content both the Gentiles and the Iewes that neither of them should thinke any meates to be vncleane Ans. But this phrase 〈◊〉 〈◊〉
lawe it selfe and the Prophets require Chrysost. and beside this is added ne Evangelium quasi novum à veteri lege dissidens least the Gospel should be suspected as newe and dissenting from the lawe At the commandement of the eternall God 1. Haymo referreth it to the commandement of Christ giuen to his Apostles goe and preach the Gospel to euery creature but it signifieth more the euerlasting ordinance and appointment of God aeternaliter disposuit qua fierent in tempore he disposed from euerlasting the things which should be done in time Lyran. so Chrysost. olim praefinitum erat nunc autem apparuit it was appointed before but appeared now 2. so here the Apostle curiosis quaestionibus ianuam claudit doth shut a doore against all curious questions least any man should enquire why the mysterie of the Gospel was kept secret and hid so long the Apostle sendeth vs to the secret counsell and determination of God 3. God is called eternall as a title peculiar vnto himselfe that is truly eternall which is without beginning and ende and whereas other things are immortall as Angels and the soule of man yet this difference there is it is one thing non mutari cum possit mutari not to be changed when it hath yet a possibilitie to be changed an other non posse prorsus mutari not to haue any possibilitie to be changed at all which onely belongeth vnto God to be of an immutable nature gloss ordinar 4. The ende followeth for the obedience of faith 1. Chrysostome obserueth here fides obedientiam exigit non curiositatem faith exacteth obedience not curiositie we must not curiously inquire and aske a reason of that which is commanded but willingly yeeld our obedience 2. there are two acts of this obedience the one is to receiue the faith without exception or gainsaying the other to bring forth the fruits of this faith by good workes 3. and the Apostle by pressing this end the obedience of all nations here also comprehendeth the Romanes non solum tu ita credis sed tecum vniversus etiam orbis but all the world also with thee Chrysost. Quest. 25. Of the doxologie it selfe to God onely wise c. 1. It is not said to God onely wise as though the Sonne were excluded sed ad discretionem vniuersae creaturae but to distinguish all creatures from the creator he onely compared to the creatures is alone wise Chrysost. for the Apostle saith not to the father onely wise but to God onely wise which one God is the Father Sonne and holy Ghost 2. Origen noteth further that God is not said to be wise as though by wisedome he is made wise as men are but he is the fountaine of wisedome non enim ex sapientia sapiens Deus sed ex sapiente Deo sapientia procedit for God is not wise by wisdome but wisdome proceedeth from God who is wise 3. Glorie 1. Lyranus readeth honour and glorie which he thus distinguisheth that honour is a reuerence exhibited as a testimonie of ones vertue but glorie is an honour exhibited coram multis before many but here there is no vse of this distinction for in the originall there is found onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorie 2. this ascribing of all glorie vnto God signifieth a threefold act one in respect of God to glorifie him in his wisedome in wondring at the depth thereof glorificat illum denuo stupefactus he doth glorifie him beeing againe astonished at these incomprehensible mysteries Chrys. as S. Paul crieth out in admiration of the vnsearcheable depth of Gods wisedome Rom. 11.33 then in our selues there is our reioycing and thanksgiuing vnto God glorie is clara cum laude laetitia a cleare kind of reioycing with praise gloss as the Apostle saith Rom. 7.25 I thanke my God c. the third act is in respect of others that they may come to the knowledge of the Gospel and so set forth the glorie of God as the Apostle saith Eph. 3.10 That by the Church may be knowne the manifold wisedome of God 4. Thorough Iesus Christ. 1. which some referre to the former words to the onely wise God that is to Iesus Christ gloss interlin but Iesus Christ is here distinguished from the onely wise God as beeing a distinct person 2. Origen referreth it to the eternall generation of Christ because God the Father genuerit sapientiam Iesum Christum hath begotten the true wisedome Iesus Christ and so he declareth God to be onely wise 3. Hugo referreth it to the preaching of Iesus Christ and those things which were done by him in the flesh by the which he declareth God to be onely wise 4. Haymo because by Christ manifestatum est mysterium Trinitatis the mysterie of the Trinitie was manifested 5. Chrysostome ioyneth it to the first words v. 25. to him that is able to establish you c. by Iesus Christ c. 6. But it is better coupled with the words following be glorie whereby the Mediatorship of Christ is commended that we are by his Mediation made partakers of those benenefits Calvin and beside our praise and thanksgiuing cannot be accepted of God but thorough Christ Osiander as the Apostle vseth to say I thanke my God thorough Iesus Christ Rom. 1.8 chap. 7.25 5. For euer 1. the vulgar Latin readeth in secula seculorum for euer and euer but in the originall it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula for euer though the Syrian reade it as the Latine doth 2. but the sense is the same and howsoeuer here the Greeke so readeth not yet in other places as Rev. 5.13 we find the word doubled in seculo seculorum for euer euer or for age after age as we say world without end as Origen saith it is the maner of scripture immensitatem temporum per hoc designare thus to set forth the immensitie and infinitenes of time and it is all one as if the Apostle should haue said in omnia futura secula for all the ages to come honour and glorie be giuen vnto God Haymo 3. And as this glorie praise is here set forth by the immensitie of time it neuer shall haue end so two other circumstances of the like infinitenesse and immensitie are elswhere added as Reuel 5.13 all creatures in heauen and earth do ioyne together to giue praise vnto him that sitteth vpon the throne and they giue praise honour glorie power that is all and all manner of praise Quest. 26. Of the vse of the word Amen v. 27. Amen 1. This word Amen as Augustine obserueth is neither Greeke nor Latine but an Hebrewe word and signifieth truth or it is true which word is retained in all languages as Augustine coniectureth ne vilesceret nudatum that it should not being made bare by interpretation become more vile and therefore the interpreter keepeth the originall word vt honorem haberet velamenti secreti to giue honour to the vailed secret other reasons also may