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
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
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
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
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
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.
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.
taketh this iustice to be Christ rather it signifieth the iustice or righteousnesse which is by faith to Christ so called both because of the efficient cause thereof namely God who worketh it in vs and in regard of the effect because it onely is able to stand before God Calvin 2. Without the Lawe 1. Origen here vnderstandeth the lawe of nature and giueth thiâ— exposition ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae the law of nature did helpe nothing at all to the knowledge of the iustice of God but it was manifested by the written lawe of Moses but the Apostle excludeth not here the written lawe for them it were no consequent speach vnto the former where the Apostle denied iustification vnto all workes of the lawe in generall the same lawe then must be here vnderstood which he treated before that is generally both the naturall and written law 2. Augustine ioyneth this word without the lawe not vnto manifested but vnto righteousnesse so the righteousnesse without the lawe he expoundeth sine adminiculo legis without the helpe of the law lib. de spirit liter c. 9. but this sense first Beza confuteth by the order and placing of the words which stand thus without the lawe is righteousnesse made manifest not righteousnes without the lawe as S. Iames saith faith without works is dead not without works faith is dead for in this transposing of the words the sense is much altered Tolet addeth this reason that righteousnesse without the lawe that is the workes of the lawe was knowne euen vnto the faithfull vnder the lawe therefore the words without the lawe must be ioyned rather vnto manifested then to righteousnesse 3. But yet Tolet is here deceiued for he thus interpreteth absque lege without the lawe that is cossante lege the lawe ceasing and beeing abrogate the Euangelicall faith was manifested for although the workes of the morall law are commanded in the Gospel yet they bind not by reason of the legall bond or obligation but by vertue and force of newe institution thereof by Christ But our Sauiour faith directly that he came not to destroy the lawe and the Prophets Matth. 5.17 but if the morall lawe were first abrogated though it were againe reuiued by Christ it must first be dissolued 4. Ambrose well referreth without the lawe to manifested but he seemeth to restraine it to the lawe of ceremonies sine lege apparuit sed sine lege sabbati circumcisionis it appeared without the lawe but without the lawe of the Sabboth and circumcision and newe Moone c. But in all this disputation the Apostle chiefely entreateth of the morall lawe by the which specially came the knowledge of sinne 5. some referre this to the manifestation of the Gospel by the preaching of the Apostles when the Gentiles were called which had no knowledge of the lawe Mart. and many also among the Iewes which though they had not the lawe yet cared not for it as they say Ioh. 7.48 Doth any of the rulers or Pharisies beleeue in him but this people which knoweth not the lawe Gorrhan â—â— they vnderstand without the lawe that is without the knowledge of the lawe But the Apostle speaketh of that iustice which was manifested both to the Gentiles and the Iewes which had yet the knowledge of the lawe 6. Gryneus whereas the Apostle saith first that righteousnesse is reuealed without the lawe and yet immediately after he saith hauing witnesse of the law and the Prophets would reconcile them thus vnderstanding lawe in the first place of the letter of the lawe which doth not set forth the iustice of God by faith and in the other place the spirituall sense of the lawe 7. But the meaning rather of the Apostle is this that it is not the office of the lawe to teach faith and that beside the lawe there is an other doctrine in the Church concerning faith which doctrine of saluation and iustice by faith neither the naturall nor morall lawe can teach and though in the time of the lawe this doctrine of faith was taught the faithfull yet the knowledge thereof came not by the lawe And for the full reconciling here of the Apostle to himselfe three things are to be considered 1. that in the first place the lawe is vnderstood strictly for the doctrine of the morall lawe whether written or naturall which doth not properly teach faith in Christ afterward the lawe is taken for the bookâ— of Moses wherein many Euangelicall promises are contained beside the legall precepâ—â— Beza annot â—2 The lawe doth properly vrge workes it doth not professedly teach faith and yet it excludeth it not Pareus but accidentally it bringeth vs to Christ as forcing vs when we see our disease to seeke for a remedie 3. this doctrine of faith was manifested without the lawe that is more clearely taught and preached at the comming of Christ yet it was knowne vnto Moses and the Prophets though more obscurely for in that it is said to be manifested nor made or created it sheweth that it was before though not so manifest Perer. disput â—0 Faius So then those words but now doe both note the diuersitie of time and they are aduersatiue particulars shewing that our iustice is not reuealed in the lawe but otherwise and els where Quest. 27. How the righteousnesse of faith had witnesse of the lawe and the Prophets Fowre wayes are the law and Prophets found to beare witnesse and testimonie vnto the Gospell of faith 1. by the euident prophesies of Christ as our blessed Sauiour saith Ioh. 5.46 Moses wrote of me and S. Paul said before c. 2. Which he had promised before by his Prophets in the holy Scriptures and S. Peter saith Act. 10.43 To him also giue all the Prophets witnesse such euident testimonies out of the lawe and Prophets are these which are cited by the Apostles as that Rom. 10.6 The righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into heauen that is to bring Christ from aboue c. so the Apostle citeth an euident testimonie out of the 31. of Ieremie Hebr. 8.8 how the Lord would make a newe testament with the house of Iuda and many such testimonies in the newe Testament are taken out of the old 2. A second kind of testimonie were the types and figures which went before in the old Testament as the Paschal lambe the Manna the rocke the cloud did shadow forth Christ likewise some acts of the Patriarkes and Prophets did prefigure out Christ as Abrahams sacrificing of Isaac Salomons building of the Temple Ionas beeing in the bellie of the whale with such like 3. The sacrifices and oblations and the blood of rammes and goates did signifie the vnspotted lambe of God that should be slaine for the sinnes of the world Mart. 4. The lawe also by the effect thereof did beare witnesse vnto Christ as Augustine saith lex hoc ipso quod iubendo minando
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
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
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
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
that not onely tenne or twenty yeares but vntill the comming of Christ vbi nunc facierum ornatus vbi vana gloria where is now the vaine glorie of women in tricking vp their faces learne of this woman what are the true ornaments not sought for in earth but laid vp in heauen This woman and her husband gaue entertainement to S. Paul two yeares and thou if thou wilt plenius illum habebis quà m illi shalt enioy him more fully then they neque anim aspectus Pauli tales illos fecit sed verba for it was not the fight of Paul but his words which graced them so much therefore accipe beatorum illorum libros c. take thou the bookes of those blessed men the Prophets and Apostles and thou shalt be as Priscilla which receiued Paul Hic est ecclesia ornatus ille theatrorum hic caelis dignus iste equis mulis this is the ornament of the Church the other to haue glistring apparell is for theaters and stages this is beseeming heauen the other to horse and mules this is often put about dead bodies namely costly apparell hic vero in sola splendet anima but the other onely shineth in the soule these true ornaments let vs all labour for Observ. 4. Of the profitable meditation of the punishment of hell Chrysostome vpon the diuersitie of gifts which S. Paul commendeth in the brethren whoÌ„ he saluteth in this chapter groundeth the difference of rewards and by a consequent he prooueth the punishment of the wicked in hell si non eisdem potientur iusti omnes c. quomodo cum iustis eadem gloria fruentur peccatores if the iust shall not enioy the same reward how shall sinners enioy the same glorie with the iust then he proceedeth in this manner 1. many doubt of hell enquiring of the place erit alicubi extra orbem hunc gehenna hell shall be somewhere out of this world he meaneth this visible world â—e quaeramus vbi sit sed quomodo illam fugiamus let vs not seeke where it is but how we shall escape it 2. some may doubt of the punishment to come because here God punisheth not all but the reason hereof is Gods longanimitie and patience propterea minatur non statim in gehenuam conijcit therefore he threateneth and doth not straite cast downe into hell 3. but some will further aske what manner of punishment it is what thing canst thou name in this life so grieuous as sicknenes diseases torment of bodie perpetuall blindnes ridicula ista sunt ad futura mala these are but toyes to the euills to come 4. But if there be hell it shall be onely for infidels not for beleeuers yes euen for them also if they liue not according to their faith for he which knoweth his Masters wil and doth it not is worthie of more stripes for otherwise the deuils should not be punished for they beleeue and acknowledge God and so he concludeth continuos sermones de illis versemus non enim sinet in gehenuam incidere gebennae meminisse let vs talke continually of those punishments for to remember hel it will keepe a man out of hell vtinam in tabernis vtnarijs c. immo vbique de gehenna disputatum esset I would that in wine-taverns and other banketting places yea euery where men would talke and dispute of hell Observ. 5. The companie of the wicked is to be shunned v. 17. Avoide them So S. Paul commandeth 2. Thess. 3.6 that they withdrawe themselues from them that walke inordinately Moses from the Lord commanded the congregation to get them away from about the tabernacle of Korah Dathan and Abiram Numb 16.16.24 the companie of the wicked is to be declined both least they be partakers of their sinnes and parteners also in their plagues Observ. 6. To giue thankes alwaies vnto God v. 27. To God onely wise be praise thorough Iesus Christ for euer the Apostle teacheth vs by his example to remeÌ„ber alwaies to shew our thankfulnes to God as he saith 2. Thes. 5.18 in all things giue thanks thus doth the Apostle vpon euery occasion breake forth into the praise of God as Rom. 1.8 I thanke my God thorough Iesus Christ and c. 7.25 I thanke God c. and we must not be wearie of giuing thankes praise must be yeilded for euer as Ambrose well saith imitare Lusiniam cui quoniam ad dicendas lauâ—â—s dies sola non sufficit nocturna spacia pervigili cantilena decurrit imitate the nightinghal which because the day sufficeth not to set forth the praise of the Creator doth passe ouer the night with continuall singing Ambr. serm 43. And now as S. Paul giueth thanks for the reuelation of the mysterie a long time kept secret which he hath opened in this diuine epistle so vnto the same God which hath giuen me strength thus to vnfold the secrets of this epistle otherwise farre exceeding my capacitie abilitie I conclude with the Apostle saying To God onely wise be praise thorough Iesus Christ for euer FINIS A TABLE OF THE QUESTIon 's handled in this Commentarie Generall Questions out of the whole Booke Quest. 1. Of the word Testament what it signifieth and of what things it must be vnderstood 2. qu. Of the diuers significations of the olde and new Testament 3. qu. Of the bookes of the new Testament their number and authoritie More speciall questions out of the whole Booke 1. qu. Whether S. Paul were the Author of this Epistle 2. qu. Of the birth the life acts and death of S. Paul 3. qu. Of S. Pauls place of birth 4. qu. Whether S. Paul were noble by birth 5. qu. Whether S. Paul were brought vp in the learning of the Greekes 6. qu. Of the yeares of the raigne of the Emperours of Rome vnto Nero vnder whome S. Paul suffered 7. qu. In which yeare after the passion of Christ Paul was conuerted 8. qu. At what age S. Paul was conuerted 9. qu. How long S. Paul after his conuersion was rauished in spirit and taken vp into Paradise 10. qu. At what time Paul was first in bonds and of his going to Ierusalem how oft he went thither before he came into bonds 11. qu. Of Pauls beeing in bonds first at Cesarea and afterwards at Rome 12. qu. Whether S. Paul was set at libertie after he was prisoner at Rome and where he bestowed himselfe afterwards qu. 13. In what yeare after the passion of Christ and of Nero his raigne S. Paul was put to death at Rome qu. 14. Of Pauls person and of the manner and place of his death qu. 15. What mooued Nero to put the holy Apostle to death qu. 16. Of the epistles of S. Paul the number of them qu. 17. Of the order of time wherein S. Pauls seuerall Epistles were written 18. qu. That it is no point of curiositie but a thing very requisite to know the diuers times of the writing of S. Pauls Epistles 19. qu. Of the