Commentary on Romans

Quest. 21. How we are said to be heirs, and what our inheritance is.

v. 7. If we be children, then also heirs: 1. Chrysostom here well observeth the Apostles wisdom, who while he spake of heavy things, as what they should suffer, if they lived after the flesh, v. 13. passed it over quickly, but now treating of the privileges of the faithful, and of the good things, which are given unto them, he amplyfieth his speech: that they are Sons, and not only so, but heirs, and heirs of great things even of God, and joint heirs with Christ.

2. Origen also here noteth, that the Apostle still ex consequentibus syllogismum nectit, doth frame a syllogism by the consequents: as ye have received the spirit of adoption, therefore ye are sons: if sons, ye are heirs: for the servant expecteth a reward, the son looketh for the inheritance: and if heirs then the heirs of God, and heirs of glory.

3. But there is great difference between this inheritance, and the inheritances of men. 1. Origen noteth, that with men all sons are not inheritors, as Abraham gave gifts unto his other sons, but left the inheritance to Izaak: but here all the sons of God are heirs. 2. Haymo observeth, that here an inheritance is confirmed in the death of the father, but God dieth not: though now he seem to be absent from us, and afterward when we are admitted to our inheritance, we shall see him as he is: gloss. ordinar. and yet Christ dying left us as an inheritance his peace: but this is most strange that here the heir must first die and be mortified, before he can come to the inheritance, whereas in the world, he dieth that leaveth the inheritance. 3. And among men the inheritance must be divided into parts, if all the sons be heirs: but here tota habetur à quolibet bono, the whole inheritance is enjoyed of 〈◊〉 one admitted thereunto, though not alike, but in degrees, Lyranus.

4. • nd this our inheritance is not limited: as the Apostle saith, all things are yours, 1. Cor. 3.21. whether things present, or to come: for the present, Christ hath left us his peace: my peace I give unto you: and he hath left us his Testament, as his will, that we should believe it: Haymo who further showeth, how we shall be heirs with Christ, both of his glory, for when he appeareth we shall be like him, 1. John. 3.3. and of his dominion and power: as he promiseth his Apostles, that they shall sit upon twelve seats, and judge the twelve tribes of Israel, Matth. 19. And this prerogative shall not be given only to the Apostles, but even the Saints shall judge the world, as the Apostle showeth, 1. Cor. 6.3. Par. This twofold inheritance of Christ's glory, and dominion is well touched by Origen, Christus non solum in partem haereditatis, sed etiam in consortium potentiae adducit, Christ doth bring us not only into a part of his inheritance, but into the fellowship of his power: But whereas Christ only is named to be heir, I will give the nations for thine inheritance, Psal. 2. we must understand, that he only is the natural heir, being the only begotten son of God, but we are heirs by adoption and grace, and so are admitted to be heirs with Christ.

5. But here Chrysostom hath an harsh note, that the Jews under the law were not heirs, as our Savior saith, Matth. 8. that the children of the kingdom shall be cast out, whereas our Savior there speaketh of the hypocrites, and false worshippers among the Jews, not generally of all: as there are also among Christians many hypocrites, and false children, that shall never be heirs: And the Apostle in saying Galat. 4.1. The heir as long as he is a child differeth nothing from a servant, &c. evidently showeth, that even the faithful under the law were heirs, though kept under the ceremonies and rudiments of the law for a time, as children that shall be heirs, under tutors and governors.

Quest. 22. How these words are to be understood, if so be ye suffer with him.

1. They which follow the Latin translation here, si tamen, &c. yet if, or if notwithstanding we suffer with him, do think that our sufferings are the cause of our glory afterward: so Stapleton and the Rhemists infer, that as Christ's passions were a cause of his glory, so is it in his members: but the Apostle remooueth this conceit, inferring in the next verse, That the afflictions of this life are not worthy of the glory, &c. but between the cause and the effect there is a worthiness, and a due proportion: See further hereof among the controversies following.

2. Ambrose, whom Calvin and Beza follow, think this is required as a condition, that they which look to be glorified, must first be partakers of Christ's sufferings: and so our sufferings are necessary as a condition, and the way wherein we should walk, and as a 〈◊〉 of our obedience, not as a cause: this sense may safely be admitted: And here a difference is to be made between the legal conditions, and Evangelical: for there 1. the condition require • was exactly to be performed, and a perfect obedience was required to satisfy the law: but in the Gospel our willingness and godly endeavor is accepted in Christ, though we come short of the precept. 2. there the reward could not be had without the condition performed: here (though if time and place serve, we must show our obedience) yet in some cases the promise is had without the condition, as the thief upon the cross was saved without any such condition of obedience. 3. the obedience of the law was exacted, as a cause of the reward propounded: but in the Gospel it is necessary only as a fruit of our obedience: the cause is the mercy of God, and his gracious promises in Christ.

3. Chrysostom will have the Apostle to reason here from the greater to the less, that if God did so much for us, when we had done nothing at all, much more will he reward us, if we suffer for him.

4. But here I subscribe rather to Pet. Martyr, who thinketh that the Apostle maketh mention here of the sufferings of the Saints, because they are argumenta & indicia, arguments and tokens, that they are the heirs of God: for in their constant sufferings they have experience of the power and goodness of God, whereby they are kept and preserved unto salvation: Pareus indifferently followeth this, and the second interpretation.

Quest. 23. How we are said to suffer together with Christ.

1. Not in compassion only toward the sufferings of Christ, but by imitation, in being partakers of the like afflictions, must we suffer with him, Erasmus.

2. Neither do the Saints by the merit of their sufferings attain unto the kingdom of heaven, as Christ did by his, as the Rhemists here note: but we must suffer with Christ only to show our obedience and conformity to our head.

3. Nor yet is it enough to suffer, for many are punished for their evil doing, and there are that will endure much in the world upon vain-glory: but our sufferings must be for righteousness sake, as Christ's were.

4. And herein must our sufferings be like unto Christ's: that as he yielded himself to the death of the cross, 1. both to show his obedience unto the will of God, 2. and to take away our sin: so we likewise in our afflictions should show our obedience, because so is the will of God, and that we thereby should seek to mortify sin in us, Mart.

5. Now the passions of the Saints are of two sorts: they are either internal, in mortifying the lusts of the flesh, or external in suffering persecution and trouble for Christ's sake.

6. And as we suffer with Christ, when we bear the like rebukes for the truth as he did, so also Christ suffereth in us and together with us: the afflictions of his members he taketh to be his own: as he said to Saul, why persecutest thou me?

Quest. 24. Of the meaning of the 18. verse, I count that the afflictions, &c.

1. I count, not I think, as the vulgar Latin, the word is 〈 in non-Latin alphabet 〉 , which signifieth not an opinion, which is uncertain, but a due value and estimation of the thing, as Erasmus well observeth here: quasi subducit rationem, he doth as it were cast up his account, that the afflictions of this life, are nothing answearble to the glory to come: so also Beza, by the like use of this word elsewhere, as c. 3.28. c. 6.11. will have it here to signify perpendere, to weigh, consider, &c.

2. The afflictions or passions: the Apostle giveth instance rather of the afflictions of the Saints, then of their virtuous works and actions, because they are more painful, Perer. and the Apostle applieth this comfort in regard of those times, when there were great persecutions for the name of Christ.

3. Of this present time: if not the afflictions of those times, when the greatest persecutions were for Christ, were worthy, &c. much more of any other time, Gorran: and he meaneth all the afflictions of this life present, not only which the Martyrs suffered, but if it were possible for any to bear all Job's afflictions, and whatsoever torments, si his possunt esse graviora, if there could be any greater, they should not be worthy of that glory, Origen, Haymo: and hereby is also signified, finiri cum vita, that these afflictions are ended with the life, Perer.

4. Are not worthy: the word is 〈 in non-Latin alphabet 〉 . 1. Beza here refuseth the common interpretation, condigna, condign or worthy, and readeth, non sunt paria, are not equal: because the word signifieth the equality and like weight of such things, as are weighed in a balance together: so also Faius: likewise Calvin thinketh that the Apostle here speaketh not de dignitate, of the dignity, or worthiness, or price of our sufferings, but only of their condition and quality, that they are nothing being compared to eternal life: But I rather with D. Fulke and Pareus think, that this is a pregnant proof against the Popish opinion of merits: tollit omne meritum condigni, it taketh away all merit of condignity: for if the sufferings of the Saints, neither for quality nor quantity, are proportionable to the glory of the life to come, it followeth necessarily, that they are not worthy: And the Romanists also contend that the Apostle here treateth not de merito operum, of the merit of our works: Tolet annot. 17. but only showeth that in respect of the lightness and shortness of our sufferings, there is no comparison between them, and the glory to be revealed: in this point therefore, it is better to dissent from them. 2. Likewise we must here take heed of a corrupt gloss of Caietans, who thus noteth, that the Apostle saith not, they are not worthy, ad poenas temporales pro peccatis remissis luendas, in respect of the temporal punishment due unto our sins that are remitted: for that is not true: Job saith the contrary that his calamity was greater then his sins, Job. 6.1. but he saith only they were not worthy of the glory: for 1. the Latin text, which Cajetan followeth, readeth thus corruptly, I would my sins whereby I have deserved wrath, and my calamity which I suffer, were weighed in a balance, this, as the sand of the sea would appear heavier: whereas the true reading is this, I would my grief (or indignation, that is, perplexity of mind arising of his troubles) were well weighed, and my miseries were laid together, it would now be heavier then the sand of the sea where is no mention made at all of sin. 2. in this reading there should be little less then blasphemy uttered against the justice of God, that Job's afflictions exceeded his sins. 3. Neither is there any punishment remaining for sin once remitted.

5. Of the glory. 1. Chrysostom here noteth, that the Apostle describeth the joys of heaven, by that thing which is most desired here, namely, glory: he saith, not of the rest to come, for there may be rest where there is no glory: but where glory is, there is rest: Origen also here observeth, that in this present life consolation is ministered to the Saints, secundum mensuram passionum, according to the measure of their sufferings: to which purpose he allegeth that place, 2. Cor. 1.5. As the sufferings of Christ abound in us, so our consolation aboundeth thorough Christ, but the glory to come is not given secundum mensuram, &c. according to the measure of our sufferings, but far beyond: thus Origen here.

6. Which shall be revealed: Origen here observeth well, that there is gloria revelata, glory already revealed, & revelanda, and to be revealed: so Chrysost. although this glory be also at this present, iam tamen abscondita, yet it is now as hid: as the Apostle saith, our life is hid with Christ in God: but when Christ which is our life shall appear, then shall we appear with him in glory.

7. In us or toward us: 1. They which read in us, some refer it to the glory of the body, the just then shall shine as the Sun, Haymo: some to the knowledge of the mind, Origen: some to the clear vision which we shall have of God, Perer. and he saith in us, that is, the righteous: to the wicked this glory shall not be revealed, gloss. interlin. and hereby he maketh a difference between man and other creatures: for man shall first be glorified, and then other creatures, whereof he speaketh immediately after. 2. but the words are in the original ( 〈 in non-Latin alphabet 〉 ) which signify, erga nos, toward us: Chrysostom, Mart. Vatab. Gen. B. L.

Quest. 25. Wherein the sufferings of this life are not proportionable, and so not worthy of the glory to come.

1. Passiones sunt paruae, our sufferings here are but little, • . Pet. 5.10. After that ye have suffered a little: but the glory of the next life shall be exceeding great, as 2. Cor. 4.17. it is called a most excellent, &c. weight of glory.

2. Pancae sunt, they are but few, in respect of the variety and multitude of joys in the kingdom of God, Psal. 16.11. In thy presence is the fullness of joy, and at thy right hand, there are pleasures.

3. Breves, they are but short: as the Apostle saith, Affliction is for a moment, but the glory shall be eternal, 2. Cor. 4.17.

4. They are mixtae gaudio, mingled here and allayed with comfort: as 2. Cor. 1.5. At our sufferings abound, so our consolation aboundeth, &c. but there shall be glory without any mixture of grief, Revel. 21.4. God shall wipe all tears from their eyes.

5. Our sufferings are obligatae & debitae, are a due debt in respect of our sins, there is not any cross but it is justly laid upon us for sin, Psal. 32.6. thou forg • nest the punishment of my sin, but everlasting glory is the free gift of God: it is not otherwise due but by the grace and mercy of God; it is the gift of God, Rom. 6.23.

6. Passions here are communes common to good and bad: therefore S. Peter would not have any suffer as an evil doer, 1. Pet. 4.15. But the glory to come is only promised to the righteous: it is called the liberty of the sons of God. v. 21.

7. And to conclude, to put all these together, the afflictions of this life are nothing comparable to the glory of the next, neither in quality nor quantity: for the quality, the sorrows of this world, cannot be so great as the joys of the next, and for the quantity, they are but short and light.

Quest. 26. How the Creatures are said to wait, and to be subject to vanity, and to be delivered, &c. and to groan, v. 19 v. 23.

1. Chrysostom well observeth, that here the Apostle throughout saineth a certain person of the creatures, giving unto them affections, as well desire, hope, sorrow, grieving: as the Prophets do sometime bring in viniam lamentantem, the vineyard wailing, the mountains howling and lamenting: and here the Apostle by this pathetical and emphatical description of the general desire and hope of the creatures to be delivered from the bondage of corruption, encourageth and hearteneth the Saints with patience to endure affliction, upon hope of their deliverance.

2. First, he saith 〈 in non-Latin alphabet 〉 , the earnest desire of the creature, expecteth, which word Theophylact interpreteth anxiam expectationem, the careful expectation: so Calvin, Martyr: Ambrose, frequentem, the continual expectation, Hilary, long inquam, a desire a far off, the word properly signifieth erecto capite expectare, to expect with putting forth of the head; the word is compounded of 〈 in non-Latin alphabet 〉 , an head: Beza: and so the Syrian interpreter, oculos intendit, the creature expecteth, and setteth the eyes, as earnestly looking and beholding: and whereas he saith, the expectation of the creature expecteth, that is an Hebrew pleonasme ; to express the continual desire and expectation of the creature: Now there is a twofold expectation, or desire of the creature: one natural, as for the earth and trees to bring forth fruit; and this propension and inclination they have by nature: there is another supernatural desire, as when anything tendeth to an end above the natural constitution: as the corruptible body, to the state of incorruption in the resurrection: and so the creatures are said to expect when the sons of God shall be revealed: not that they have any sense or knowledge who are the sons of God, but then they expect their own liberty from the bondage of corruption, when the glory of the sons of God shall be made manifest.

3. The nature is said to be subject to vanity. 1. which is not simply to be understood of corruption, as Chrysostom expoundeth: for neither are the heavens of a corruptible nature, as other things, nor yet should the elements have been incorruptible though man had not sinned, seeing they were to serve for the generation and procreation of things, which cannot be done without corruption: Tolet annot. 15. 2. And Origen's speculation is vain, who understandeth this vanity to be the bodies, into the which the souls, which were before, were detruded. lib. 1. perearch. c. 7. And Erasmus conceit is somewhat too curious, that interpreteth 〈 in non-Latin alphabet 〉 , vanity, frustrationem ; the deceiving or disapointing of the creature, which saileth of that end, at the which it aimeth, namely immortality, in multiplying one individuum, particular, by another: but it misseth of that end. 4. wherefore by vanity is understood the frail condition of things, which is much degenerated since the creation, both in the heavens, and the earth, and in the elements: and they do look to be restored again to their perfect estate: Beza.

4. Not of it own will: 1. not signifying thereby, as Theophylact, that all things were made by the providence of God, not virtute sua, by their own power or virtue. 2. neither is it spoken comparatively, because they look for a better estate, and so are said not to will that which is worse; Pere. 3. but this their vanity is contra naturalem propensionem, against their natural inclination: for everything by nature would decline and shun the corruption thereof: God made all things perfect in the beginning, but by man's sins even according to the ordinance of God, all things were subdued to vanity; Pareus.

5. Under hope: not that there is any hope in the creature: but the Apostle ascribeth unto them figuratively human affections: and here hope is taken for the thing hoped for: as where it is said in the Psalms, the Lord is my hope: Tolet annot. 10. hereby only is expressed the excellency of that state to the which the creatures shall be restored.

6. Into the glorious liberty, &c. 1. Theodoret referreth it to the time, when the sons of God shall be glorified: and so Ambrose readeth in libertate, in the liberty of the sons of God: that when the sons of God, shall enjoy their liberty, then the other creatures shall be freed from their corruptable estate. 2. Chrysostom interpreteth propter libertatem, they shall be delivered from the bondage of corruption, because of the liberty of God's children; as for man's cause they were enthralled, so for man's cause they shall be enlarged. 3. But here more is signified, that the creatures also, though they shall not be partakers of the glory, yet they shall have a more perfect estate, Calvin.

7. Every creature groueth, &c. which neither with Origen can be understood of the Angels, for they are not subject to grief or groaning: 2. neither is it to be referred to men, as Augustine, whose opinion shall be examined in the next question. 3. but here the Apostle continueth the former figure called ( prosopopeia ) ascribing unto the unreasonable and senseless creatures, a kind of sense and feeling of their misery, and longing desire to be easied from it, as a woman that travaileth: Par.

Quest. 27. What creatures the Apostle here speaketh of.

1. Origen in one exposition, by the creature understandeth the soul of man, which it subdued to vanity, by reason that it is enclosed in the body, and is constrained to serve unto the necessities thereof: and else where he hath yet a more strange conceit, which is mentioned before, qu. 27.3. that the souls having an existance before the bodies, are subdued to vanity being joined to the bodies: But the Apostle by the creature understandeth a distinct thing from man, and therefore not the soul: as he inferreth v. 25. not only the creature, but we also, &c.

2. Origen hath another application, by the creature understanding the Angels and Ar • angels, which are set over nations, and are presidents of battles and other affairs: and so are subject to vanity, in respect of the temporal affairs of this life, wherein they are employed: and P. Mar. showeth how in a tolerable sense, the angels may be said to be subject to vanity, in respect of their employments about things of the world: Theodoret and Ambrose, do understand part to be spoken of the sensible and visible creatures unto the 22. v. where because the Apostle addeth a term of universality, every creature groaneth, here they also include the Angels, who as they are said to rejoice over them that repent, so they are grieved at the ungodly: But Augustine rejecteth this interpretation, upon this reason, because the Apostle saith that the creature is subject to vanity, and shall be delivered from the bondage of corruption, and groaneth: which things, de excellentibus illis virtutibus credere nefas est, to believe of those excellent virtues and powers were a wicked thing: yet Augustine endeth with a quaere, whether these things may in any good sense be understood of the Angels, as they do help our infirmity, and so may be said to be like affected with us: Augustine in hanc epistol. numer. 50. But Thomas absolutely refuseth this interpretation upon 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 subject to vanity, or to groan: 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 understand man, and either the righteous and just man only, or man in general both righteous and unrighteous: the first sense followeth Gregory, nolens seruit mutabilitati corruptionis, he against his will is subject to this mutable, and corruptable estate, waiting with patience until the time come, when he shall be delivered from the bondage of corruption: Greg. lib. 4. moral. whom Caietanus and Catharinus follow: So also Hugo Card. Gorran: But the Apostle saying afterward, and not only the creature, but we also, which have the first fruits of the spirit, do sigh in our selves: so that the Apostle distinguisheth the creature whereof he speaketh from the sons of God, which have the first fruits of the spirit: neither will it satisfy, to say, that the Apostle maketh two degrees of righteous and just men, one that hath attained a more excellent degree, which have received the first fruits of the spirit, and are called the sons of God: such as the Apostles were: the other, which are not so perfect, yet they also shall be delivered from the bondage of corruption, as well as the other, Haymo: for the Apostle by the Sons of God generally understandeth all the faithful, so many as shall be heirs of salvation, as he inferreth, v. 17. If children, then also heirs.

4. Augustine understandeth by every creature, man in general, that partaketh with the nature of every creature, he hath understanding with the Angels, sense with brute beasts, and hath a vegetative life with plants: and man as he is taken naturally, shall be delivered from the bondage of corruption, that is, such as do not yet believe, shall be called to the faith, and they shall also be the sons of God: to this purpose Augustine lib. 83. quest. c. revealing of the sons of God, as the Apostle saith here of the creature, v. 19.

5. The most general and received interpretation is, by the creature, to understand corporalia & irrationalia, things corporal & unreasonable, comprehending the heaven and stars with the earth together with living creatures of all sorts, trees, and plants: Thus Ambrose upon 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 brute creatures which now only serve for our necessary use shall not be partakers of the glory of the Sons of God, there shall then be no use of them, probable est abolendas esse, it is probable, that they shall be abolished.

6. Therefore it remaineth that we understand here by the creature only in animata insensata, the things without life and sense, as the heavens and elements, and the earth with the things therein: Chrysostom, so Oecumenius also understandeth 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 celestial and elementarie region: so also Rollach, Bucanus loc. 37. quest. 8. Pareus seemeth also to include the brute beasts, yet he thinketh they shall be abolished: Tolet also understandeth sensibiles vniversi partes, the sensible parts of the whole world, the heavens, the stars, the elements, and earth: of the same opinion with Chrysostom, are Irenaeus lib. 5. c. 36. and Hilarius lib. 12. de Trinitat. And in this sense all things will agree: that these creatures are subject to vanity, and do as it were groan under the bondage of corruption, and shall be restored to the glorious liberty of the sons of God: the only doubt is, because afterward v. 22. the Apostle addeth a particle of universality, every creature, and so it should seem, that the Apostle excludeth no creatures at all: But why the Apostle there saith, every creature, shall be shown qu. 33. following.

Quest. 28. Of the servitude of corruption, whereunto the creature is subject, and wherefore.

1. Their observation is somewhat curious: that take this to be the vanity and mutability to the which the heavens are subject: because whereas in the beginning the Sun was to keep his course in the equinoctiall only, (for then there should have been a continual spring, and indifferent temper without either parching heat or pinching cold) now the Son hath changed his course, and runneth in the oblique circle of the Zodiake, &c. But this is not so, for seeing the Sun and Moon were appointed in the creation, to distinguish the seasons and times of the year, this could not be, if the Sun in following the declining circle of the Zodiake by approaching and removing, did not make some inequality of days and difference of seasons, Faius.

2. Chrysostom showeth, how the earth is now cursed to bring forth thistles, and the heavens also shall wax old, as doth a garment, Psal. 102. and shall be changed into a better mould: whereunto further may be added, that the Sun and Moon have their eclipses, the sky is cast over with clouds: the stars with evil influences do infect the air: the air is oftentimes vnholsome and pestiferous: the earth is stricken with barrenness and becometh unfruitful, Pareus: add hereunto that demonstration of the Preacher. Eccles. 1. how he giveth instance of the vanity of all things in the Sun: that riseth and setteth, and runneth about where he began, the winds go in a circuit from the South to North, and thither again, so the rivers run into the Sea, and out of the Sea to their springs and fountains again: And thus the creatures are in continual labor, as Elihu saith to Job, c. 37.11. He maketh the clouds to labor, or he wearieth the clouds to water the earth.

3. Pet. Martyr yet more distinctly showeth the vanity of the creatures, whereunto they are made subject for our cause, in these four things. 1. they are in continual labor to serve man's necessity. 2. they are often punished together with man, as is evident in the destruction of the old world, and in the destruction of Sodom. 3. they have a certain sympathy and fellow-feeling of man's misery. 4. and most of all they are constrained to minister their service to the wicked desires of the ungodly; as the Sun to give his light, and the earth her fruit: as the Lord saith, Hoshea 2.8.9. because they bestowed their wine and corn upon Baal, that he will take away the corn, and the wine, which he lent them.

4. Chrysostom here answereth an objection, whether any injury be offered to the creature, for being thus subdued to vanity: nequaquam, quia propter me facta est, no, because it was made for me, and therefore suffereth with me, and with me together shall be restrained.

Quest. 29. Whether the heavens and earth are corruptible, and shall perish in the ende of the world.

1. We do first detest the opinion of the heathen Philosophers, which held that the heavens were of an incorruptible nature: such were they whom Peter noteth, that objected thus: where is the promise of his coming, for since the fathers died, all things continue alike from the creation, 2. Pet. 3.4. this opinion is contrary to the Scripture, which evidently testifieth that the heavens 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 have an ende.

2. But yet we refuse their opinion likewise, that held the heavens to be so corruptible, as that they shall utterly be abolished: which seemeth to be the sentence of Chrysostom: for he saith that the inhabitants of the earth, non eandem cum coelo & terra patientur internetionem, shall not have the same ende and destruction which the heavens and earth shall have, which he interpreteth omnimodam perditionem, a thorough and absolute perdition and destruction, &c. of the same opinion seem to be most of the Greek fathers, Theodoret, Theophylact, Oecumenius upon this place: likewise Basil homil. 1. in Hyperium, Gregor. Nyssen. lib. de creation, homin. c. 4. And whereas some Scriptures are alleged, which seem to favor this opinion, as Psal. 102.27. They shall perish, but thou shalt endure, and Luke 21. Heaven and earth shall pass. 2. Pet. 3.10. The heavens shall pass away with a noise, and the elements shall melt with heat: to these places it may be answered, that the heavens shall not utterly perish, but shall be changed, as it followeth, Psal. 102.27. As a vesture shalt thou change them: and they shall pass away, as Gregory saith, per eam quam nunc habent imaginem, by that image of corruption which now they have: and to the same purpose he citeth the Apostle, figura ( 〈 in non-Latin alphabet 〉 ,) huius mundi, &c. the figure or fashion of this world passeth, 1. Cor. 7.37. And the fire shall serve only to purge the elements and earth, not utterly consume them to nothing.

3. Wherefore the founder opinion is, as Gregory satih, the heavens both shall pase away, and yet shall remain: 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 preserved in it own nature: the substance shall not be abolished: and this he proveth by that text, The earth remaineth forever: not as some read, The earth remaineth not forever, Ecclest. 1.3. Gregor. lib. 17. moral. c. 5. Jerome proveth as much by that place Isaiah. 30. The Moon shall shine as the Sun, &c. non interitum significat pristinorum, sed commutationem in melius, it signifieth not the destruction of the old, but a change for the better: Jerome upon the 65. chapter of Isaiah: Pareus proveth 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 utterly by water but changed, so it shall be by fire also: Pererius numer. 74. doth collect as much by S. Paul's words here, that they shall be delivered from the servitude of corruption into the liberty, &c. but if the heavens and earth that shall be delivered be not the same, but new heavens, then not the same but other heavens shall be restored unto that glorious liberty.

Quest. 30. How the creature shall be delivered, &c. into the glorious liberty.

1. Theodoret referreth it to the time when the glorious liberty of the Sons of God shall be manifested: and so Ambrose readeth in libertate, they shall be delivered into the liberty: that is, when the Sons of God shall receive their liberty: but the Greek text will not bear this sense: the word is not 〈 in non-Latin alphabet 〉 , in, but 〈 in non-Latin alphabet 〉 , into.

2. Chrysostom interpreteth, propter libertatem, they shall be delivered because of the liberty of the sons of God, as though it shown the cause of this deliverance.

3. But more is expressed, that they shall be delivered into, &c. they shall not only 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 glory of the sons of God: as Chrysostom also saith, propter te male habet corruptibilis facta, rursus propter te incorruptibilis erit, because of thee it became corruptible, and for thy sake again it shall be incorruptible.

4. Some think, that they shall only be delivered in being exempted from corruption by the utter abolishing of them; when the creature ceaseth to be anymore, it shall be delivered from corruption: ex Pareo: but not to be at all, is worse, then to have a being though in some misery, therefore this were no deliverance, but a more corruptible estate, still to remain corrupted, and abolished forever: and the Apostle saith not only that they shall be delivered from, &c. but into the liberty: 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 having sense and life, do thus qualify these words, non consortes futuros, &c. that the creatures shall not be partakers of the glory of the sons of God, sed suo modo, &c. but in their kind, they shall be fellows with them in that glorious state: Calvin : But it is not probable that such kind of creatures being now appointed only for the necessities of this life, for the food, clothing, and other services of man, which then shall be at end, shall then be restored to any such glory: Wherefore we insist upon the 3. interpretation, that these creatures which the Apostle speaketh of, shall also be glorified with the Saints: there shall be new heavens, and a new earth, Apocal. 21.1. and the heavens shall be decked and adorned with stars: the Moon shall shine as the Sun, and the light of the Sun shall be sevenfold, Isaiah. 30.26. and the earth with trees and plants, Apocal, 22.3. but to what end and use the heavens and earth shall then serve, it is not revealed unto us in Scripture, and it were curiosity for us to determine: yet it shall not be amiss to add somewhat of this mystery.

Quest. 31. To what end the new heavens and earth shall serve in the next world.

1. The Sun and Moon shall not then serve either to give light unto the world, there shall then be no darkness: and the glory of God, and the Lamb shall be the light of the heavenly Jerusalem, Revel. 22.23. neither shall they serve for times and seasons, years, months and days, as now: for then there shall be no Summer or Winter, nor any darkness: the Sun shall not then go forth as a giant to run his course, as now: Psal. 19.6. but then all the creatures shall rest, and their ministry and service, such as is now, shall cease: not yet shall the earth then yield fruit for the use of men, as now: it shall be a time of rest, and the great year of Jubilee to all creatures: they shall all be freed, and delivered from servitude, as the Apostle saith here, v. 21. the word is 〈 in non-Latin alphabet 〉 , service or servitude.

2. Neither yet shall the new earth be without inhabitants, which is Bellarmine's opinion, because it shall remain operta aquis, covered with water, and so be unfit for habitation, Bellar. lib. 6. de amission. grat. c. 3. resp. ad object. 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 covered with water, before God made a distinction, and separation: 2. and then there shall be no Sea, Revel. 22.1. as now: much less shall all the earth be a continual sea: 3. and the Scripture speaketh evidently, that the meek shall inherit the earth, Matth. 5.5. which promise being not performed in this world, shall be fulfilled then.

Neither yet shall the Saints inhabit the earth, to live in terrene pleasures in eating and drinking, and sporting themselves with terrene delights, as Cerinthus the heretic held, and as the Turks are made to believe, by their false prophet Mahomet, and the carnal Jews also do dream of such a terrestiall Paradise: the Turkish histories do to this purpose make mention of one Alahodinas the founder of the Assassins, who used this devise to get many followers: he provided a place most pleasantly situated, abounding with all earthly delicacies and pleasures, whether he would cause some to be conveyed being cast into a sound sleep, and after they had solaced themselves there a while, by the like intoxicate drink he would return them to their former place: who when they were awaked would report, that they had been in Paradise: But the new heavens and earth, shall not abound with carnal and corruptible pleasures; there shall dwell righteousness, 2. Pet. 3.13. that is, spiritual delight.

4. And the opinion of Catharinus a Popish writer, that infants dying in their original sin shall be the inhabitants of the earth, is but a mere fancy: he thinketh that they shall not go to heaven, as being impure, neither will he thrust them down to hell, because they committed no actual sin: Bellarmine confuteth this fantastical opinion, by this reason, because then there shall be but two places, heaven and hell: a place of joy, or of torment, Bellar. lib. 6. de amissi. grat. c. 3.

5. Wherefore it is most probable that the heaven and earth shall both be the seat of the blessed; that there shall be an intercourse between heaven and earth: As the Angels sometime came from heaven and appeared in human bodies, and Moses and Elias talked with Christ in the mount: and out Savior himself after he was risen again was 40. days conversant with his Apostles in the earth: and which are good probabilities, that the Saints shall pass to and fro from heaven to earth: and shall follow the lamb, whether soever he goeth, as it is, Revel. 14.4. But of this great mystery and secret, nothing can certainly be affirmed: it is enough for us to believe, that there shall be new heavens, and a new earth prepared for the righteous: and that God shall have a glorious Church, new Jerusalem, both in heaven and upon earth: for in them both the new heavens and earth, shall righteousness dwell, as S. Peter saith before alleged. See more qu. 35.2. following.

Quest. 32. Why the Apostle saith, every creature, v. 22. having hitherto named the creature without any other addition.

Here are diverse opinions: some do think that more is contained here, under 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 expressly: 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 subject to vanity, Angels there are excluded: but here in that he saith, every creature groaneth, he understandeth the Angels, who though they are not subject to vanity, yet they do groan as it were and grieve for us, as they do also rejoice for us; Ambrose to this purpose, epistol. 22. But the same creature groaneth, which hopeth to be delivered 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 shall be delivered, neither are they the creatures, which groan with us.

Of the second sort: 1. Origen in both places understandeth Angels, but he maketh the difference to be in the word 〈 in non-Latin alphabet 〉 , groaneth together, every creature groaneth together in compassion both Angels, and others: but every creature doth not simply groan, as being subject to misery, namely the Angels: and therefore here the Apostle saith, every creature ; But if the Angels be not subject at all to groaning, as indeed these blessed spirits are not, then neither can they be said to groan together.

2. Augustine understanding by the creature man, saith he is called every creature, because he communicateth with the hature of every creature; both of the intelligent spirits, sensitive creatures, and vegetative plants: so gloss. interline. quia habet communionem cum omni creatura, because he hath communion with every creature: but see this refused before, qu. 28.4.

3. Our new writers, as Pet. Martyr, Calvin, with others; both here and before understand generally all creatures in the world, which do labor with us under the burden of corruption: but all creatures in general shall not be partakers of the glorious liberty of the sons of God, as hath been also shown before qu. 28.5.

4. The ordinaire gloss. thus observeth; the Apostle saith, every creature, noting not singula generum, sed genera singulorum, not the particular of every kind, but the kinds of the particulars: But if the Apostle mean every particular creature before, and here the kind, then every creature should not be as much, as the creature which was spoken of before.

5. Wherefore with Chrysostom and Theophylact, I think 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 show the consent of them together; and he saith (all,) ad maiorem expressionem sententi • , more expressly signifying his meaning: and because the principal partes of the world, perpetu • sunt, are continued and joined together, Tolet: yet under the continent, may be insinuated the things contained: and so all creatures in the continent of the world do communicate with us in this groaning.

Quest. 33. Whom the Apostle understandeth, v. 23. we which have the first fruits of the spirit.

1. We neither understand with Origen, primitias spiritus, the first fruits of the spirit, to be the spirit it self, which is called the first fruits, that is, the chief and more excellent spirit above all other: for the spirit is one thing, and the fruits, that is, the gifts of the spirit another.

2. Nor yet with Augustine, by the creature is understood the soul, and the body, wherein man communicateth with other creatures, and by the spirit, the spiritual part of man, which is offered as the first fruits unto God; Augustine lib. 83. quest. c. 67. for the Apostle speaketh here of man sanctified by the spirit, diverse from the creatures before mentioned.

3. Nor yet are the Apostles here understood only, which had received the excellent and miraculous gifts of the spirit: as Origen also hath this other exposition, which Ambrose followeth, epistol. 22. Anselm, Lyranus, Thomas, gloss. interlin. Gorran, Perer. dispute. 15. Haymo, Gwalther.

4. But the common exposition is to be preferred, which Chrysostom and Theodoret follow: that the faithful are here insinuated which have received the grace of justification: 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 faithful, but the other faithful are compared with the creatures before spoken of: that if they sigh and groan, then we much more, that have received the first fruits of the spirit: which do show that as we have but the beginning now, so we shall have the perfection and accomplishment afterward in the kingdom of God, Gryneus: as the first fruits in the law, spem faciebant futurae messis, did give certain hope of the harvest to come, Pareus.

5. And whereas the Apostle addeth, waiting for the adoption, even the redemption of our bodies, he must be understood to speak of the perfection of our adoption, and redemption, now begun in our souls, and bodies in part, but then perfected, when our bodies shall be freed from corruption: And Origen giveth 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 perfected and finished, we shall have r • m, not spem, the thing, not the hope: And another doubt also may be answered, that although salvation, and sighing cannot stand together: for a man cannot sigh for that he hath, yet because he saith we are saved 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 perfected and consummate in the next life, not as it is inchoate and begun here in this: for we are now redeemed, and now are we the sons of God by adoption, as the Apostle said before, v. 15. But yet we have not full possession of our inheritance, as Saint John saith, 1. epist. 3.2. We are now the sons of God, yet it appeareth not what we shall be: our adoption is taken three ways 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 have a full and perfect fruition of eternal glory, which the Apostle meaneth in this place: Pareus.

6. Origen, by the body here understandeth the Church: but the Apostle, the redemption of our body: now the Church is not our body, but Christ's: The Apostle meaneth then, that when our mortal body shall be delivered from corruption, then shall our adoption be perfect, which now the Saints do sigh and long for.

Quest. 34. That no living creatures shall be restored in the next world but only man.

v. 23. Because the Apostle saith of the faithful, waiting for the adoption, the redemption of the body: here it may be inferred, because other creatures are not partakers of adoption, therefore neither of the redemption of their bodies to immortality: for the more explication hereof, three things shall be briefly touched, 1. what creatures shall remain after the resurrection, 2. to what use, 3. what creatures shall not be restored.

1. Concerning the first, it hath been shown before, qu. 28.6. that the creatures which shall be restored into the glorious liberty of the Sons of God, shall be the heavens and earth, and the elements between them: for so the Lord promiseth by Isaiah, 65.17. Saint Peter believeth the same according to God's promise. 2. ep. 3.13. S. John in vision seem the same accomplished, Revel. 21.1. what shall be the form and fashion of the new heavens and earth is not expressed in Scripture, and it were curiosity for us to inquire: but new heavens, and earth, we are certain by the Scriptures that there shall be: which Chrysostom well expresseth by this similitude, que madmodum nutrix regium puerum educans, &c. like as a nurse, that bringeth up a King • son, when he cometh to his kingdom, she also is made partaker of his preferment: so the creatures, as the heavens and earth, which are now our preseruers and nourishers, after that man is brought to his glory, shall be glorified also with him.

2. Concerning the use: first for the heavens. 1. they shall not then serve for man's necessity, as now, for he shall not need the Sun to give light, nor the clouds to rain. 2. neither to inform and instruct man touching his creature, for we shall then know, as we are known. 3. nor yet shall the Sun then run his course as now: for there shall be no time, Revel. 10.6. which is measured by the course of the Sun: neither anymore generation of things, which is now procured by the heat and motion of the Sun. 4. yet though it be probable that the Sun shall have neither heat, nor motion, the light thereof shall be increased sevenfold: Isaiah. 30.28. for many things are in this world lightsome but give no heat: as the glistering and shining precious stars. 5. and the heavens shall serve then to be an habitation and seat of the blessed: as the Apostle saith, They shall be caught up in the clouds, and meet the Lord in the air. 1. Thes. 4.17. and the Saints by the continual sight of great glory of the heavens shall be stirred up to praise and magnify their glorious Creator.

Concerning the earth it shall serve also to be the seat and habitation of the blessed: for although now the heavens only are the seat of the blessed souls, where Christ sitteth at the right hand of the throne of majesty, Heb. 8.1. yet both the new heavens and new earth shall be then the habitation of the righteous: as Saint Peter evidently speaketh, 2. epist. 10.13. We look for new heavens and a new earth, wherein dwelleth righteousness, that is the righteous, as Bucanus well interpreteth, Bucan. loc. 39. qu. 17. And Origen collecteth as much out of our Saviors words, Matth. 5. that the meek shall inherit 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 dry land, and is seen of the eye, but the earth of the meek, which the eye hath not seen, &c. And this seemeth to be the meaning of Christ, because he there speaketh of blessedness, 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 converse, where the new earth and new elements are: Reason also giveth 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 objecteth that place, 1. Thes. 4.17. that the bodies of the Saints shall be caught up in the clouds, and therefore he thinketh they shall not live in the earth: to this we answer that not the earth only, but the heavens and earth shall be the place and seat of the blessed: that the Saints following the Lamb, whethersoeuer he goeth, Revel. 14.4. shall visit the earth also, and shall go and come, as it pleaseth God, as before hath been 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 heaven, some to the earth, whether the same shall be sometime in heaven, sometime in earth, or how else as it pleaseth God, we leave these as great mysteries not revealed: but that the Saints shall then be upon the earth, we are certain out of Scripture, as hath been shown.

3. Now it remaineth to be shown, what creatures are not like to be restored in the next world: and here we affirm this as most probable, though thereof there be no certainty, that the unreasonable creatures, as fowls, 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 immortality: as the rest, which shall then remain, the heavens, the earth, Sun and Moon: not that they were ad immortalitatem fac • a, made by their constitution apt unto immortality, as schoolmen give instance of the heavens, which are a simple body without qualities one repugnant to another: for as Pet. Martyr well observeth, immortality is the frank gift of God, and it dependenth not à vinaturae, from the force of nature: for naturally the heavens and earth, as they had a beginning, so they must have an end: But in this purpose of God these creatures, which shall remain, were created of God to immortality, so were not the unreasonable creatures: Bucan. loc. 37. qu. 8.

2. Those creatures only beside man shall be glorified, which shall immediately pass from their corruptible state into the glorious liberty of the sons of God, v. 21. and therefore the creature is likened to a woman travailing with child, till she be delivered, v. 22. but the unreasonable creatures, after they are dissolved, do not enter to glory, they fall unto corruption, and their life and spirit is extinguished with them: but the heavens and earth which continue the same, shall in the same instant, when they are delivered from corruption, receive a glorious liberty: wherein appeareth the equity also of God, that those creatures which from the beginning of the world unto the end thereof, were subdued unto vanity for man's cause, as the heavens and earth shall be restored to liberty with man, rather then those creatures which are but a while under this servitude of corruption, because their time in the world is but short they being renewed and multiplied by continual generation.

3. If the unreasonable creatures, should be restored, then either the same that were before, as the same body of man, shall rise again, 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 〈 in non-Latin alphabet 〉 , 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 only 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 remain, nisi opus aliquod habuter • sunt, unless they shall have some service or work: for it is against nature to constitute anything, quod omnino sit otiosum, which should be altogether idle, &c. then seeing there shall be no use of these creatures, which now serve for the use of man, as for his profit in feeding, clothing, carrying, laboring, 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 heavens and earth: therefore it is probable, that they shall not then remain, Gwalther: But because the Scripture is silent herein, certainly as a point of faith it cannot be determined: and we may here safely profess with the Master of sentences, se nec scire, quod in scriptures sacris se non meminerit legisse, that he is ignorant of that which he remembereth not to have read in the sacred Scripture, &c. yet in this question, what is most probable, and cometh nearest to the truth, the former reasons may demonstrate to any of understanding.

Quest. 35. How we are said to be saved by hope, v. 24.

1. For the coherence of these words, 1. Chrysostom 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 account of all things as present. 2. some make this as a reason of the sighing and longing of the faithful, because they have only yet things in hope: Tolet. 3. Martyr thinketh the Apostle answereth an objection how it may stand with the condition of children to sigh and groan, because yet they have their salvation but in hope. 4. some make the objection this: how can it be said that we wail for our adoption, seeing we are already the adopted sons of God in Christ: and so the answer shall be, that we have these things only in hope; Rolloch. Piscator. 5. But it is rather another argument of consolation, to move the faithful patiently to bear their tribulations from the nature of hope. Pareus, Gryneus.

2. Hope is taken three ways in Scripture. 1. it signifieth generally the doctrine of faith, as 1. Pet. 1.15. be ready to give an answer to every man, that asketh a reason of that hope, which is in him. 2. hope is taken for the object of hope, the thing hoped for, as Gal. 5.5. we wait for the hope of righteousness through faith: & afterward in this place, hope that is seen, (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 believed. Gryneus.

3. Salvation is taken sometime for justification in this life: Tit. 3.5. Not by the works of righteousness, &c. but according to his mercy he saved us: But here it signifieth the perfection and happy estate both of soul and body in the kingdom of heaven. Pere. disp. 16.

4. But these words of the Apostle must not be so taken, as though we had only things in hope, and nothing in possession: for we are now justified by faith, and sanctified by the spirit: but the perfection and accomplishment of these things we have only in hope: Martyr.

5. And two conditions are considered in the things hoped for, that it is both difficult, for if it were easy and in our own power, we would not hope for it: and beside, though it be hard, and difficult, yet is it not impossible: for then we should despair altogether, and never hope for it: Martyr: and hereunto add a third quality required in hope it self, that it is not wavering and doubtful, for that is contrary to the nature of hope, but it is certain and firm, and therefore is it called the ankor of the soul, Heb. 6.19.

6. We are said to be saved by hope, not efficienter, not as though it were the cause of salvation, but consequenter, in respect of the sequel and consequent: that after we have patiently waited and expected by bope, that the thing hoped for will certainly follow.

Quest. 36. Of the difference between faith and hope.

They differ three ways. 1. ordine, in order and priority. 2. operatione, in the work and operation: and obiecto, in the object.

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 believe the things promised, then we hope for them, and in the third place followeth our love 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 have faith, then by faith the spirit bringeth us to hope.

2. The operation of them is diverse: for it is the proper effect of faith to justify us, and assureth us of remission of sins in Christ: but hope doth not justify us: it doth by patience uphold and support the soul in the expectation of the finishing of that, which is begun in us by faith.

3. The object of them both doth differ 3. ways, modo, gradu, tempore, in the manner, the measure or degree, and the time: 1. in the manner, for faith relieth upon the promise it self, hope resteth in the thing promised. 2. in the measure, initium salutis fide habet • r, complementum spe, the beginning of salvation 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 sins and justification as present, hope is exercised in the expectation of eternal life to come.

Quest. 37. Whether things hoped for cannot be seen.

It will be here thus objected, 1. we look for heavens and earth in the next world, but they are seen: Origen answereth, that they are not these heavens and earth which are now visible, which we look for; but other heavens and earth: as Saint Peter saith, we look for new heavens and new earth, 2. Pet. 3.13. for as touching these visible heavens and earth, they shall pass away, Matth. 5.18.

2. Object. Stephen saw the heavens open, and Jesus sitting at the right hand of God, Act. 7. he saw that which he hoped for: Gorran answereth, he saw indeed gloriam Christi non suam, the glory of Christ, but not his own glory: hope is of those things which belong unto a man himself: he saw the glory of Christ, which shall be communicated to his members: but his participation of that glory he saw not, but hoped for it.

3. Object. Saint Paul was taken up into the third heaven, and heard things not possible to be uttered, and being there he likewise saw the glory of Christ. Ans This was not any corporal sight, but a spiritual vision and sight: for Saint Paul determineth not whether his spirit were then in the body, or out of the body, when he was so taken up.

4. Object. A man running in a race may set his eye upon the price which he runneth for, •• hopeth to obtain: Cajetan answereth, that there are two things considered in that which is hoped for: material, the material part, the thing it self, and formal the formal part, which is the possession and obtaining of it: the first may be seen, the second is not seen, but only hoped for.

Quest. 37. What spirit is said to help our infirmities. v. 26.

1. Chrysostom by the spirit understandeth the spiritual gift of prayer, that whereas the Church was in heaviness, and much perplexed, then he which had the gift of prayer did rise up, and by framing of a prayer shown 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 diversely in the same place to understand the same word is not so fit. 2. this spiritual gift of prayer, which Chrysostom urgeth, was not general, but given unto few, but here the Apostle speaketh of the general supply and helping of the infirmities of God's children. 3. and this is a perpetual consolation of Christ's Church to have their infirmities supported in their prayers: whereas that gift was miraculous, and was to continue but for a time.

2. Lyranus exposition is more unfit, who understandeth the spirit to be the Angel, which is given unto everyone for his keeper, which directeth him in his prayers; but Angels are not the searchers of the hearts, as this spirit is.

3. Neither do we with Ambrose take the spirit here pro gratia spirituali, for the spiritual grace: lib. de spirit. sancti, c. 12. the spirit here mentioned is the author and efficient cause of our comfort and help: the spiritual grace is only an effect of the spirit.

4. Wherefore by the spirit here is better understood, the holy Ghost himself, as Origen interpreteth, and Ambrose in another place, epistol. ad Horantion. so also Martyr, Beza, Pareus, Tolet, Pererius. And though the spirit be said afterward to make request for us, that must not be so taken, as though the spirit were our mediator unto God; but he is said to make request, because he stirreth us up to make request, as the spirit is said to cry Abba, father, Gala. 5.6. that is, the spirit maketh us to cry Abba, father, as the Apostle said before 〈◊〉 , whereby we cry abba, father.

Quest. 38. What infirmities the spirit helpeth in us.

1. The spirit helpeth our infirmities of our understanding: for of our selves we know not, what is good for us, what otherwise: what to be followed, what to be avoided. 2. the infirmity of our will is helped, which is not of it self so settled on the desire of heavenly things, as it ought to be. 3. the infirmity of our memory is succoured, to remember God's benefits received, judgments infflicted, precepts enjoined, and our sins remitted. 4. there is an infirmity in our concupiscence in rebelling against the spirit. 5. an infirmity of impatience is murmuring against God, when affliction is sent. 6. there is a spiritual slouthfulnesse, in being unwilling to take in hand any difficult or laborious work of virtue. 7. And inconstancy beside in being weary of well-doing, and in not continuing and persevering to the end. 8. A special infirmity in our prayer, is to pray either ante tempus, for things before the time, or to ask contraria, things contrary to the will of God, or modo indebito, in asking them in undue manner: all these infirmities, and specially the last are helped by the spirit.

Quest. 40. How we are said, not to know how to pray, as we ought. v. 28.

Augustine epist. 121. ad. Probam. moveth this question, how the Saints are said to be ignorant how to pray, seeing they cannot be ignorant of the Lord's prayer, which containeth • 〈◊〉 rule of all things meet to be prayed for.

1. Augustine answereth to this effect, that the Lord's prayer indeed prescribeth in general what good things are to be desired, and what evil things to be declined: but the Apostle here is to be understood to speak of temporal things, as the desire of prosperity, and the turning aside of adversity, which are in themselves indifferent: and herein one may err in his desire, as he giveth instance in Saint Paul, who desired the prick of his flesh, wherewith he was buffeted to be taken from him, which was not granted, as not being meet for him: and some have their desire in temporal things to their hurt, as the Israelites, when they longed for flesh: to this purpose also Pet. Martyr and Pererius, that the Lord's prayer is a rule not general, but yet in specialibus erramus, we may fail and err in the particular: and the Lord's prayer is of things simply good to be prayed for, or simply evil to prayed against: but the Apostle speaketh here of things indifferent, as of temporal blessings, or temporal afflictions.

2. But more particularly, herein appeareth our ignorance in our prayer, 1. when we crave any temporal blessing, which may be to our hurt, as Satan had his desire in afflicting of Job, but it was to his further confusion. 2. when we pray against any affliction, which is for the trial of our faith, and so for our spiritual good: as Paul would have been delivered from that strife and combat, which he had with his flesh, 2. Cor. 12. 3. when a good thing is asked, but of an ambitious mind, as the sons of Zebede ambitiously desired of Christ the chiefest places in heaven. 4. so something may be craved of a preposterous zeal, as James and John would have had fire come down from heaven upon the Samaritants, Luk. 9.15. 5. something may be asked unseasonably and out of time, as Marie spake to Christ to supply the defect of wine, before his hour was come, Job. 2. 6. yea we may fail in the desire of life eternal, in respect of the manner, though not for the thing; because we know not whether it be better for us through prosperity, or adversity to enter into God's kingdom.

Quest. 41. How the spirit is said to make request with sighs that cannot be expressed.

1. The spirit is said to make request for us, but in another sense then Christ is said to make request for us, v. 34. for Christ maketh intercession, vigore meriti, by the vigor and virtue of his merit; but the spirit is said to make request, interpellere faciendo, by causing us, and stirring us up to make request: Pareus: vnctione docet, the spirit by the annointing teacheth us how to frame and direct our prayers, Gryneus.

2. With sighs. 1. Augustine epistol. 121. c. 23. expoundeth it causally, because the spirit maketh us to sigh: and he giveth instance of that place, Deu. 13. the Lord tempteth you, that he may know whether you love him, that is, vt scire vos faciat, to make you to know: so also Gregory lib. 2. moral. c. 22. 2. Ambrose epist. 23. doth not expound it causally but figuratively, as God is said in Scripture to be grieved, to be angry, and such like things are ascribed unto God, which agree not to the divine nature. 3. some add further that the spirit is said to sigh, not only causally because he maketh us sigh, but instrumentally, because the spirit is said to do that, which he worketh by his instruments. annot. 26. but the first sense is most apt, because to sigh, and groan, can no wise agree unto the spirit in his person, but in respect of the work, which is by the spirit effected in us.

3. They are called gemitus inexplicabiles, sighs which cannot be expressed. 1. Origen referreth it to the spirit it self: quomodo cuarrari potest, &c. how can that be uttered, which the spirit speaketh unto God: so also Ambrose. epist. 23. saith they cannot be uttered, quia sunt gemitus spiritus sancti, because they are the sighs of the spirit. 2. August. epist. 121. c. 15. saith they cannot be expressed, because we desire that we know not, so also Anselm, and the ordinary gloss. that cannot be expressed, which we know not. 3. Lyranus referreth is to the unspeakable desire of the Angels concerning man's salvation. 4. some give this sense, they are unspeakable, in respect of the object, because they are de re inenarrabili, of a thing not to be uttered, that is eternal life, Gorran. 5. Pererius understandeth it of the unspeakable work of the spirit in the heart of man, which is such, as cannot be uttered. 6. Tolet thus, annot. 27. because the spirit after an unspeakable manner prayeth for us with sighs, when we seem to ask the contrary: as when Jeremiah and Job complained and were impotent in their prayers, and in their heat and passion seemed to ask one thing, yet the inward intention, meaning, sighing, and groaning of the heart obtained another. 7. But we need not go far for the meaning of these words: they have relation to the greatness of the troubles and afflictions of the Saints, which are such, as cannot be uttered and expressed by words, but only by inward sighs and groans, facit gemere plus, quàm dici possit, &c. the spirit causeth to sigh and groan more then can be expressed: gloss. ordinary: when as the tongue verbum proferre nequit, cannot bring forth a word, but the heart sigheth within. Pareus.

Quest. 42. Of these words, v. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit, &c.

1. Chrysostom understandeth it as before de cord spirituali, of the spiritual heart endued with the gift of prayer, not of the holy Ghost; for then the Apostle would have said, he that knoweth the spirit, not he which searcheth the heart; But if the Apostle should speak here of spiritual man that having the gift of prayer, prayeth for the congregation, his sighs are not such, as cannot be expressed, for he uttereth them by prayer. 2. the Apostle maketh mention of the heart, because the spirit immediately maketh not request, but by the moving, and stirring of the heart.

2. Origen's exposition also is somewhat strange, who interpreteth these words, he maketh request according to God, of the divine nature: that the spirit maketh request, not according to the flesh, but according to God: whereas Christ died, not according to God, that is, as he was God, but according to the flesh, and he maketh another difference between the interpellation of the spirit, and our redemption by Christ: for Christ died for the ungodly, as Saint Paul saith, but the spirit maketh request only for the Saints: These are dangerous, and violent expositors: according to God, here signifieth nothing else but according to the will of God, as Haymo saith, ea facit nos postulare, quae Deo placent, the spirit maketh us to ask those things which are pleasing unto God.

3. Here then are three reasons couched together to assure us of the efficacy and fruit of our prayers: 1. from the nature and property of God, who although the inward sighs of the heart, cannot be expressed by us, nor made known unto man, yet God knoweth the meaning of the spirit which moveth us to sigh and make inward requests; from the manner and matter of our prayers, that are according to the will of God, as the spirit teacheth and directeth us: 3. from the object of our prayers, which are made for the Saints, for such as are sanctified by the spirit of God, and so acceptable unto him in Christ.

Quest. 43. Of the nature, condition, and property of a true and lively prayer, out of v. 27.

In this one verse are expressed 1. the efficient cause of prayer, which is the spirit of God, which is said to make request, that is, to stir us up unto prayer. 2. the object of our prayers, to whom they must be directed, only to God the searcher of the heart.

3. The form of our prayer, which must be made according to the will of God.

4. The instrument and organe of the spirit, is the inward meaning, sighing, and sobbing of the heart and inward man, although there be no vow at all expressed.

5. The helping and vnderworking causes, are the Saints: so then impious and profane persons cannot truly pray: for they are not guided by the spirit of grace, who is the author of prayer in us, and the mover of us to every good work: Gryneus.

Quest. 44. How all things make together for the best to those that love God.

1. Caietanus, because the Greek word 〈 in non-Latin alphabet 〉 , worketh together, is in the singular number, he referreth it unto God, and putteth 〈 in non-Latin alphabet 〉 , all, in the accusative, not in the nominative case: that it is God, which worketh all things for the best unto his servants: But the usual reading is better, that all things work together, &c. for God is not so fitly said to work together with his creatures.

2. And they are said to work together, 1. either among themselves, as Origen saith, collaborant, they labor together. 2. or in respect of the Saints themselves, which ask these things of God, they work together with them, Haymo. 3. or rather they do concur or work together, cum causa piorum salutem operante, with the cause, which worketh their salvation, namely God; Pareus, and before him Haymo: cooperatur Deus, God worketh together in fulfilling all things belonging to their salvation. 4. but Pererius sense we refuse; they are said to work together, quia concurrere debet bonus vsus liberi arbitrij, because the good use of our freewill must concur, &c. for what is man's freewill without the spirit of grace, it is able to do no good thing of it self: as the Apostle said before, v. 26. that the spirit helpeth our infirmities, for we know not what to pray as we ought.

3. All things. 1. which is either to be taken so generally, as Origen comprehendeth even the spirit also that helpeth our infirmities: for the Apostle would not so shuffle together the Creator and the creature. 2. neither yet is Augustine's exposition so fit, that extendeth it •• o the sins of the Saints, which also profit unto their salvation, quia inde humiliores rediunt & doctores, because after their repentance and rising again they return more humble, and better instructed: lib. de corr. & grat. c. 9. so also Lyranus. who addeth further, that the remembrance of their former sins maketh for their glory, as the scar of the soldiers wound setteth with his valure: But this is not agreeable to the Apostles mind, who speaketh not here of the sins, but of the sufferings of the Saints. 3. As these make the Apostles words too general, so Haymo doth too much restrain them to the prayers of the Saints, that if they chance to ask unadvisedly, yet God turneth it to their good, either in not granting that they ask, or in changing it for some better thing. 4. Wherefore the Apostle specially meaneth, that all things, that is, all afflictions and tribulations shall be turned to the good of the Saints: as Chrysostom interpreteth, omnia, etiam tristia includit, in saying all, he includeth also, heavy things, &c. so Calvin, Martyr, Pareus, with others: though it be very true, that not only afflictions, but all things whatsoever shall fall out for the best: And here Bernard well observeth, that all things so work together, vt inter haec omnia, etiam quae nihil sunt, numerentur, &c. that among all these things, even those are numbered, which are indeed nothing, as sickness, death and such like, which have no nature of their own, but are naturae corruptions, corruptions of nature.

4. To those which love God: 1. the Apostle rather saith, which love God, then which believe in God, for these causes. 1. for that the love of God doth most show it self in affliction, when a faithful man is willing to endure all things for the exceeding love of God. 2. and hereby Saint Paul doth distinguish a true faith working by love, from a sained faith which hath no such love, Mar. 3. and least any should think, that by the merit of their love toward God, this benefit is obtained, for all things to work for the best, the Apostle addeth, which are called, to show, that God first loveth them in calling of them, before they could love God, Calvin: and so the ordinary gloss. well noteth, because the Apostle addeth, which are called, non aliunde est, quàm à praedestinatione, &c. it is not from any other cause, that all things work together to their good, then of predestination, it is not of their merit: 3. Origen, whereas all things are said to work together, &c. to them that love God, inferreth, that to them, which are not yet so perfect to love God, but retain still the spirit of fear, some things may fall out for the best, but not all: But though there may be diverse degrees in the love of God, and so some more or less are made partakers of this benefit, yet not only some things but all to such, as love God, shall fall out for the best, so long, as they remain in the love of God: But if they have not the love of God at all, then nothing shall be for the best, but even the good things shall fall out unto their hurt: as Chrysostom well collecteth, that as to those which love God, etiam quae nocitura videntur, even those things, which seemed hurtful, are for their profit, so to them which love not God, quae profutura videntur, damna sunt, things which seemed to profit, are hurtful.

5. Called of this purpose: 1. Chrysostom, Origen, Theodoret, Oecumenius do understand this not of the purpose of God, but of man, that God called those whom he foresaw to have a purpose to consent unto their calling: But this is a very erroneous interpretation: God in Scripture is said to call men not according to the purpose of men, but according to his own purpose, as c. 9.11. that the purpose of God might remain according to election. 1. Tim. 1.9. Who hath saved us according to his own purpose and grace: Ephes. 1.5. Who hath predestinate us according to the good pleasure of his will: in these and such other places, this purpose is interpreted to be the purpose of God, not of men: and herein Tolet annot. 31. and Pererius numer. 107. do well concur together in giving testimony to the truth, in rejecting the erroneous interpretation of the Greek expositors. 2. so then here the Apostle insinuateth a distinction of callings: some are only external, and not effectual, some are internal by the efficacy of grace according to the purpose of God: so our Savior in the Gospel, many are called, but few chosen: he speaketh of the external calling only, but the Apostle here mentioneth the other effectual calling, which always and only followeth election.

Quest. 45. Of the meaning of these words, v. 29. Those whom he knew before he also predestinate, &c.

1. They are deceived, which here do understand this foreknowledge of God, of the foresight of their faith, which should believe: as Haymo, quos praesciuit credituros; &c. whom he foresaw should believe, them he predestinate: so also Osiander, with other Lutherans, who do hold election to depend ex prouisa fide, of the foresight of faith: whereas faith is the fruit and effect of predestination, not the cause thereof: whereof more followeth to be handled among the controversies.

2. And as we make not God's prescience here the cause of predestination, so neither with Caietane do we make predestination the cause of God's prescience: ratio quod sciat ill • fore, est quod volendo decrevit illa fore, the cause that God knoweth things to come, is because he willed and decreed them to be: and Origen before had the like conceit, in eo, quod futurum sit id, quod nondum est, in hoc voluntas magis est, quàm praescientia conditoris, in this, that, what yet is not, shall be, therein the will rather of the Creator, then his prescience is seen, &c. for in the order of nature, first the knowledge of a thing, which is in the understanding, goeth before the determination and decree which is in the will.

3. Neither here do we admit their distinction, who would have the foreknowledge of God only to concern the reprobate, and predestination the elect: and so they set praescites, they which are foreseen or foreknown against the predestinate: for the Apostle here saith, that God predestinate whom he knew before, then are not the wicked only said to be foreseen of God, but the elect also, Beza: nay, Origen well observeth that in the Scripture, the wicked are not said to be foreseen of God at all, not that anything can escape God's knowledge, sed quia omne quod malum est, scientia eius & praescientia habetur indignum, but because whatsoever is evil is counted unworthy of the knowledge or foreknowledge of God.

4. Some do take this foreknowledge of God, pro verbo elegendi, for the word of electing, as 1. Pet. 1.2. Elect according to the foreknowledge of God, Calvin: but here election and foreknowledge are distinguished: foreknowledge goeth before election.

5. Wherefore by prescience here, we understand not simply the foreknowledge of God, but his foreacknowledging, which is a knowledge with approbation: the word is not 〈 in non-Latin alphabet 〉 , he knew before, but 〈 in non-Latin alphabet 〉 , praecognovit, he acknowledged before: in this sense it is said, The Lord knoweth who are his, 2. Timoth. 2.19. and Rom. 11.2. Hath God cast away his people, whom he knew before, that is, loved, approved, for they had no good works which the Lord did foresee: thus Martyr, Bullinger, Pareus, with others: and Pererius, significat scientiam approbationis, it signifieth the knowledge of approbation: dispute. 21. num. 100. wherein he crosseth the judgment of his fellow Jesuit Tolet, who denieth, that this word doth belong at all unto approbation and dilection, which are the acts of the will, but only unto the knowledge in the understanding.

6. So then here the Apostle setteth forth these three mystical acts of the Blessed Trinity before the world was created: the purpose of God, which is general to save some, and condemn others: then the foreknowledge and approbation of God, in electing of some, and refusing of others: thirdly, predestination, in appointing unto the elect, both the ende of eternal life, to the which he decreed to bring them, and in ordaining the way and means thorough faith in Christ to achieve that ende, Gryneus.

Quest. 46. Wherein our conformity to the image of Christ consisteth.

v. 29. To be made like to the image of his Son: 1. Caietans observation is somewhat curious, that in the original, the word image is put in the genitive, 〈 in non-Latin alphabet 〉 , of the image, not to the image, to show that this our conformity is not mediately referred to Christ, immediately to his image, but that we must directly imitate Christ, in bearing his similitude and image: for the Greek construction of the word signifying, similitude, requireth a genetive case: and it is all one in effect, to say, conforms imaginis, as the Latin interpreter readeth, or conforms imagini, as Beza, likeness of the image, or to the image.

2. Athanasius epist. ad Serapion: Basil lib. 5. cont. Eunom. do take the spirit of God, to be the image of the Son: to the which image we are made conformable in holiness and purity.

3. Origen referreth it to the soul of Christ, which was endued with all graces of the spirit, wherein consisteth our conformity; to imitate those virtues and spiritual graces which were in Christ.

4. Theodoret placeth this conformity in being made like unto the glorious body of Christ.

5. Chrysostom, Theophylact, herein will have this conformity to consist, because, that as be is the Son of God, so we are by grace the adopted sons of God: so also Lyranus, filiatio adoptiva est quaedam similitudo filationis naturalis, the adoptive sonship, is a similitude of the natural sonship of Christ.

6. But to speak more distnictly: this conformity to the image of Christ, is not in the essence of the divine nature, but in divine qualities and graces, in which sense S. Peter saith, we are partakers of the divine nature, in fleeing the corruption which is in the world, 1. Pet. 1.4. that is, in holiness and purity we must be like unto God: This conformity is either inchoate and begun in this life, or perfect in the next: in this life, it is either a principal conformity unto Christ in holiness and righteousness, as Ephes. 4.23. We must put on the new man, which after God is created in righteousness: or it is accidental in being made partakers of Christ's sufferings, 1. Pet. 4.13. our perfect conformity in the next life, is to be made like unto Christ in glory, 1. John. 3.3. When he shall appear, we shall be like him, Gryneus.

Quest. 47. How Christ is said to be 〈 in non-Latin alphabet 〉 , the first borne among many brethren.

1. This is added by the Apostle, as a limitation of our conformity unto Christ: though there be a likeness in us and a similitude unto Christ, yet not an equality, he still retaineth the dignity of the first borne: so this conformity unto Christ is not an authentical proportion, in making us equal, but in a geometricall, reserving the preeminence unto Christ the natural Son of God.

2. Christ is called the first borne two ways, first equivoce, improperly, as he is the Son of God by nature, but we are only sons by grace, and so we are sons as he is, but in the same kind: then vnivoce, more properly he is called the first borne as he is man, who hath received in his human nature the plenitude and fullness of grace, and communicated it unto the faithful, whom he vouchsafeth to call his brethren, Dominic. Sotus in hanc epist.

3. Haymo showeth how Christ may be said to be vnigenitus, and primogenitus, the only begotten, and first begotten Son of God, both in his divine and human nature: in the divine he is the only begotten, because he is only the son of God by nature, and so hath no brethren: he is also the first begotten, because he was ante omnem creaturam non factus sed natus, he was before every creature not made, but borne: and so S. Paul calleth him the first borne of every creature, Coloss. 1.15. As he is man, he was the only begotten Son of Marie, and the first begotten, because he first arose from the dead, first ascended into heaven: and so he is called the first borne of the dead, Coloss. 1.18.

4. Yet to speak more properly and distinctly, he is said to be the only begotten Son as he is God, and the first begotten as he is man, Chrysost. Theophyl.

5. Now herein consisted the prerogative of the first borne. 1. in the preeminence of birth, they were the first. 2. in their office and anthoritie, they were the rulers of the house after the father, and the Priests of the family, before the Levitical orders were established. 3. in their inheritance, they had a double part to the rest of their brethren, and they did keep and nourish the family, as Joseph did who had Rubens birthright: So Christ is more excellent then his brethren. 1. in his nature, both divine, wherein none of his brethren can partake with him, and human, which he only took without sin. 2. in his offices he exceedeth, being anointed both to be our Prophet, to reveal unto us his fathers will, and our Priest, in offering up himself in sacrifice for us, and now in being the Mediator of our prayers, and our king in governing us by his holy spirit, and by the scepter of his word. 3. he also hath the preeminence in his glorious inheritance, he is glorified above all creatures, and is of all even of the Angels adored: which glory he imparteth unto his faithful members in measure.

Quest. 48. Of certain doubts out of the 30. verse, whom he predestinate, them also be called.

Origen here noteth certain doubts. 1. Object. Whereas it is said, whom he knew before he predestinate, hence it will follow, that God did not foreknowe or foresee those whom he did not predestinate. Answ. Origen here giveth good satisfaction, showing that according to the phrase and use of Scripture, God is said to know or foreknowe some, that is, in affectum recipere, & sibi sociare, to affect them, and associate them to himself: as in this sense Adam is said to have known his wife, that is, joined her in society unto him: And thus only they are foreseen and foreknown of God, that is, beloved, approved, whom he predestinate unto life.

2. Object. The Apostle saith, whom he calleth he justifieth, and yet there are many called which are not justified, nor ordained unto salvation.

Answ. Origen here propoundeth a good answer, videtur mihi vocationis quaedam differentia, &c. there seemeth unto me to be a certain difference of callings, &c. but Origen proceedeth not well in the explication of this distinction: some (saith he) are called, secundum propositum boni, according to their good purpose, but some are called, that have no such good purpose at all: whereas the difference of callings is not in the purpose of the heart, but in the grace of God, which maketh unto some their calling effectual, which some wanting that grace do resist and disobey: so Haymo interpreteth well, quos vocauit per gratiam, whom he called by grace. There is then an external calling only, without the inward work of grace, and with this, election is not always joined, there is beside an inward effectual calling by grace, concurring with the outward, and this necessarily followeth predestination, and this the Apostle speaketh of here.

3. Object. Whom he calleth he justifieth, &c. Hence it will follow, nihil culpae habere, &c. that there is no fault in them which are not justified, because they are not called. Ans. Origen answereth, that justification, non ex sola vocatione pendet, doth not depend only of vocation: but from the desire which men have unto their salvation, whereby their vocation it made effectual: but this is dangerous, to make the efficacy of ones calling to depend upon his own will and desire: and it is contrary to the Apostle, it is not in him that willeth, or in him that runneth, but in God that showeth mercy, Rom. 9.16. The better answer is: 1. that no man that is called outwardly by the preaching of the word, and yet thereby is not converted unto God, can excuse himself, seeing he resisteth the grace of God offered. 2. in that God giveth more grace unto some, then to others, whereby their calling is effectual, no other reason can be given thereof then the good pleasure of God, and we must not dive too deep into God's secrets, to know a reason of his doings.

4. Object. But why doth the Apostle omit sanctification, joining unto justification, glorification: the answer is, that sanctification must be understood, and it is here by a synecdoche included in justification, as the more principal: yet otherwhere the Apostle expresseth them both, as 1. Cor. 6.11. But ye are sanctified, but ye are justified, Pareus.

5. Object. But why doth the Apostle speak as of a thing already past and done, he hath glorified, whereas the glorification of the Saints is yet expected. 1. Origen answereth that there is a double kind of glory, one, quam iustificati in vita praesenti, &c. which the justified do enjoy in this life present, another, quae speratur in futura, which is hoped for in time to come. 2. some answer that it is true of many of the Saints, that they are now glorified in heaven: But the Apostle speaketh in general of all that are justified by Christ, not of some only. 3. therefore I prefer Haymo his solution, who saith it is the manner of Scripture, sic narrare futura, tanquam praeterita, to speak of things to come, as already done and past because of the certainty of them.

Quest. 49. Of the difference between the purpose or counsel of God, his preference and predestination.

Seeing the Apostle here mentioneth these three together, v. 29.30. it shall not be amiss briefly to show the difference between them.

1. The purpose of God, 〈 in non-Latin alphabet 〉 , 1. hath other names beside in Scripture, as his determinate counsel, Act. 2.23. the good pleasure of his will, Ephes. 1.4. and the counsel of his own will, Ephes. 1.11. 2. the purpose of God and his providence differ: for the one is general concerning the government and disposition of all things in the world, the other specially concerneth the state and condition of men: but more distinctly the purpose of God is taken three ways: 1. generally it signifieth the counsel of God for the administration of all things in general, as Ephes. 1.11. He maketh all things according to the counsel of his own will: and in this sense the providence and general purpose of God, are all one. 2. it is taken for the counsel of God in electing of some, and rejecting of others: as Rom. 9.11. That the purpose of God might remain, where the Apostle speaketh of the election of Jacob, and the rejection of Esau. 3. it more specially signifieth the counsel of God touching the salvation of the elect: as it is taken here, v. 28. called of his purpose.

2. Concerning the prescience of God, 〈 in non-Latin alphabet 〉 . 1. this difference there is between the knowledge of God and his prescience or foreknowledge: the knowledge of God is not only extended to the things which are, have been, or shall be, but even unto the things which never were, neither shall be: but his prescience is only of those things which shall have a being. 2. God's prescience is taken two ways, either for his general foresight not only of those things which the Lord himself intendeth to do, but even of the evil, which be decreeth to suffer to be done: and thus as well the reprobate are foreseen of God, as the elect: in this sense the Apostle saith, Act. 15.18. From the beginning of the world to the end, the Lord knoweth all his works: secondly, it signifieth, not the simple and absolute knowledge of God, but his liking and approbation of that which he knoweth, as 2. Tim. 2.19. The Lord knoweth who are his: and thus S. Paul understandeth God's prescience here, those which he knew before he predestinate, v. 26. 3. out of this prescience and approbation of God proceedeth his election: that upon whom he casteth his love and affection, he electeth and selecteth them from the rest, whom he leaveth to themselves as S. Peter joineth them together, 1. Pet. 1.2. Elect according to the foreknowledge of God.

3. Concerning predestination, called 〈 in non-Latin alphabet 〉 . 1. it is taken either generally for the determination of God, touching the salvation of the elect, and the condemnation of the reprobate: as Fulgentius defineth predestination, est praeparatio operum Dei, &c. it is a preparation of the works of God, which in his eternal counsel he decreed to do to show his mercy or his justice in: in this sense it is found in Scripture, Pareus: though there be other words equivalent, as some are said to be 〈 in non-Latin alphabet 〉 , foreordained to damnation, Iud. 4. and the vessels of wrath are said to be prepared to destruction, Rom. 9.22. Gryneus. Or predestination is taken more specially for the decree and appointing of such as are elected unto everlasting salvation: as Augustine defineth it to be praeparatio beneficiorum Dei, &c. The preparing of the benefits and mercies of God, whereby they are most certainly delivered, that are delivered: and the ordinary gloss defineth predestination, to be praeparatio gratiae, a preparation and appointing of grace. 2. Predestination is not only of the ende, but of the means tending thereunto: as the elect are predestinate to be called, justified, adopted in Christ, and to be in the ende glorified: as Ephes. 1.4. He hath chosen us in him, &c. that we should be holy: and v. 5. he hath predestinate us to be adopted thorough Jesus Christ: but this part of predestination, which decreeth the means to bring the elect to salvation, is properly called ordination, as Act. 13.48. as many as were 〈 in non-Latin alphabet 〉 , ordained to everlasting life, believed: the means unto eternal life, which is faith, falleth under the ordinance of God.

4. Concerning election 〈 in non-Latin alphabet 〉 . 1. Some think that it followeth predestination in order, in respect of us, for with God these is no distinction or time, and order in these things: as Bucanus loc. 36. quest. 3. but it rather goeth before as the Apostle first saith, Ephes. 4.1. 4. he chose or elected us in him, &c. that we should be holy, then he saith, v. 5. who predestinate us, &c. and v. 11. in whom also we were elected being predestinate: for first the persons are elected, and then the thing is decreed, which is predestinate unto the elect, namely, eternal life, with such things as do accompany it: By election then such as shall be saved are sorted out: which word the Apostle useth, Ephes. 1.11. we were sorted out, 〈 in non-Latin alphabet 〉 . 2. This then is the order: first, there is the purpose of God in general to glorify his name in saving some. 2. then he foreseeth, liketh, and approveth a certain number according to his good pleasure, whom he chooseth out, electeth, and separateth from the rest; then he doth predestinate them unto everlasting life, and ordaineth the way and means, whereby they are brought unto life.

Quest. 50. Of these words, v. 31. If God be on our side, who can be against us?

1. This word if, is not dubitantis, but ratiocinantis, a word of doubting, but of reasoning, inferred out of the premisses: as Augustine. serm. 16. de verbis Domini, hath reference here to the next verse before, whom God hath predestinated, called, justified, glorified, with them he must needs be: Origen whom Pareus followeth putteth this back to all before alleged in this chapter: as that the spirit of God dwelleth in us, that we have the spirit of adoption, and are the heirs and sons of God, and so rehearseth the rest: if God be thus with us, how can we miscarry: so also the ordinary gloss following Augustine, God is with us, praedestinando non existentes, vocando aversos, mortificando peccatores, glorificando mortals, in predestinating us, when as yet we were not, in calling of us being strangers, mortifying us being sinners, in glorifiying of us being mortal.

2. Origen here also well observeth, that where the Apostle saith, who can be against us? he denieth not, but that we have many adversaries, but they cannot prevail against us: so also Chrysostom, contra nos est ipse orbis, the world is against us, people, tyrants, yea our own kindred: but they are so far from hurting us, that will, they nill they, causa sint nobis coronarum, they are unto us a cause of a greater crown.

Chrysostom here further noteth the great privilege of the faithful, quam non habere poterit, qui diademate conspicuus, which yet he cannot have that weareth a crown of his head: for he hath many that rise up against him, barbarous and others, yea many of his own rebellious subjects: but against the faithful none can stand or prevail.

Quest. 51. Of those words, v. 32. Which spared not his own Son.

1. He spared not his own Son: His only Son by eternal generation, not any of his adoptive sons: such as the faithful are, whom the Apostle before called the sons of God by adoption, Origen: and this setteth forth the unspeakable love of God, in that he spared not the most precious and dearest thing unto him, as Abraham's obedience was commended, in that he was willing at God's commandment to have offered up in sacrifice his only son Izaak, Martyr.

2. And it is more to say, he spared not, then he gave, to show the greatness of the love of God, that spared not his greatest treasure for our redemption, Bucer: as Maurice the Emperor, would not spare his treasure to redeem the Christians, captives with the Persians, which turned to his ruin.

3. But gave or delivered him: 1. God gave his Son, and the Son also gave himself for us, and both of love: Judas also delivered him up in betraying him, but of malice: habebit ill mercedem malitiae, Christus laudem gratiae, he shall have the reward of his malice, and Christ the praise of mercy, gloss. ordinar. 2. and this setteth forth the love of God the more quod non simpliciter, sed occisioni tradidit, that God gave not his Son simply, but unto slaughter, Chrysost. 3. and he gave him for us all, non solum pro sanctis & maguis, sed & pro minimis, &c. not only for the Saints and great ones, but even for the lest, Origen: etiam pro vilibus, ingratis, quin & inimicis, yea for vile persons, unthankfull, yea his enemies, Chrysost. but the Apostle putteth in this limitation, for us all, that is which believe: Christ's redemption is sufficient mille mundis redimendis, to redeem a thousand worlds, if they had grace to believe, but it is only available for the faithful: Pareus: as Origen saith he was given, pro minimis qui sunt in ecclesia, even for the lest that are in the Church.

4. How shall he not with him give us all things. 1. the word is 〈 in non-Latin alphabet 〉 , freely give, which showeth that all things are given us freely of God, without any merit or desert of ours, Pareus. 2. all things are given us with Christ, both because in him are all the treasures of wisdom and knowledge, so that he which hath Christ, hath all other spiritual graces, he that hath Christ hath all things: as also because Christ is made heir and Lord of all, we together with him are also heirs of all things, Origen: quid de opibus dubitas, cum herum habeas, what needest thou doubt of riches having the master and Lord himself, Chrysost. all things superior a ad fruendum, equalia in futuro ad conviuendum, inferiora ad dominandū, both things superior, as the Blessed Trinity to behold, and enjoy things equal, as the Angels to live with, and inferior, to have rule over them, gloss. ordin. in the present righteousness, and in the time to come life everlasting, gloss. interl. 3. and as Christ with all his treasures and graces, is given unto us, so we are given to him: as the Apostle saith, 2. Cor. 3.22. Things present, things to come, are all yours, and ye Christ's: but here is the difference, Christ is given unto us freely without any merit of ours, but we are not given unto Christ freely, he hath purchased us with his blood.

Quest. 52. How nothing can be laid to the charge of the elect.

1. Lyranus referreth this to the final judgment, when none shall dare to say anything to the charge of God's chosen, but the consolation is more general, even in this life is the comfort of God's children, that no accusation laid in against them, can do them hurt: though Satan accuse them, the law condemn them, yet God is greater, that doth justify them.

2. Augustine lib. 3. de doctrine. Christian. c. 3. whom Haymo followeth, doth read all with an interogation: Who can lay anything to the charge, &c. God which justifieth? and then the answer must be supplied, no: so also the next clause, who shall condemn? shall Christ? but the better reading is in both clauses only to read the first part interrogatiuely, and then the answer followeth containing the reason, why none can accuse the Lord's elect, because God doth justify them, nor any can condemn them, because Christ died for them, so Chrysostom and Hilary lib. 10. de Trinitat.

3. Two reasons are given why no accusation can take place against the elect: because they are elected, and so God's purpose cannot alter, or change toward them: and Christ's redemption is sufficient to deliver them: which is set forth in four degrees: he died for the expiation of our sins, rose again for our righteousness, is ascended and sitteth at the right hand of God, from whence he sent his spirit, and he maketh intercession for us, whereby his merits are effectually applied unto us.

4. But Origen giveth here a corrupt gloss upon this word elect, nisi electus fueris, nisi • omnibus te probabilem exhibueris, &c. unless thou be an elect and choice one, and approve thyself in all things, thou shalt have thine accuser: and Chrysostom likewise interpreteth this election of the present state of integrity, which everyone is found in; and he useth this similitude, like as a breaker of horse, pullos eligit, &c. maketh choice of the best colts which he seeth to be meetest and fittest to run, so God maketh choice of souls: true it is, that God electeth none, but holiness and integrity of life doth follow and accompany them: yet is it not their own integrity, but the righteousness of Christ, which doth free them from accusation in this world, and from condemnation in the next, as the Apostle showeth, v. 34. that none can condemn us, seeing Christ hath died for us.

Quest. 53. How Christ is said to make request for us.

1. Chrysostom understandeth this interpellation and making of request, of the love of Christ toward us, and the care of his Church which he still hath, and otherwise he thinketh he maketh not intercession: so also Theophylact, the Apostle hereby showeth nothing else quàm summam eius in nos charitatem, then his exceeding great love toward us.

2. Theodoret and Oecumenius interpret it of the representation of Christ's humanity, and the exhibiting of his glorious body in the sight of his father: so also gloss. interlin. he maketh intercession, representatione humana, by the representing of his human nature: the sight whereof is a continual postulation or request for us.

3. Rupertus lib. 9. de dinin. offic. c. 3. referreth this intercession to the sacrifice of Christ upon the cross, the efficacy and virtue whereof still remaineth and crieth unto God for mercy for us: to this purpose also Haymo: Lyranus addeth further, yet speaking therein without any good warrant, that Christ doth make request for us, ostendendo latus & vulnera, by showing his side and wounds; Calvin saith, that Christ is not to be imagined to be •• a suppliant petitioner for us, but he appeareth by the virtue of his death and resurrection, quae vivae orationis efficaciam habent, which have the efficacy of a lively prayer.

4. Ambrose thinketh that Christ doth still preces fundere, pour out prayers unto God as he is man, even in the proper signification of the word: so also Gregor. Nazian, • rat. 4. Theolog. and Origen he thinketh further, that Christ still offereth prayers, cum luctu & lachryma, with wailing and tears, hom. 7. in Lev. which are not seemly for that place of glory: And that Christ still offereth up vocal prayers, Tolet is of opinion annot. 35. whose reason is, because even the Saints being in glory do now offer up prayers: Pet. Martyr also thinketh that Christ doth now fundere preces, pour out his prayers for us, because he still is our high Priest forever.

5. Cyril, cited by Oecumenius, taketh this making of request for us to be that vehement and earnest prayer, which our Blessed Savior made in the days of his flesh, the force, effect, and efficacy whereof remaineth still.

6. Now then out of all these, to take somewhat: this interpellation or request, which our Savior maketh, is performed, 1. both by appearing now in the sight of God for us, Heb. 9.24. 2. by the ever enduring force and efficacy of his blessed sacrifice once offered upon the cross, Heb. 10.19, with one offering hath he consecrated forever, them that are sanctified. 3. by his will and desire, that the elect should be always acceptable to his father in him, Heb. 10.10. by which will we are sanctified. 4. by the unchangeable love of God toward Christ being well pleased always in his Son, and assenting unto his holy will and desire, This is my beloved Son in whom I am well pleased, Matth. 3.17. Pareus.

7. But that it is not necessary, that Christ should make any vocal or formal prayers, it may be thus shown. 1. Chrysostom thus reasoneth, si cadem cum patre potestate, &c. if he by one and the same power with the father, doth raise and quicken the dead, and do all other things, quomodo precatione opus habet, &c. how hath he need of praying to help us 2. another reason he taketh from the greater to the less, that seeing Christ hath propri • potestate, &c. by his own power delivered us from condemnation, made us the Sons of God, and performed all other necessary things for our redemption, naturam{que} nostram i • regali throne constitutam ostentat, &c. and now showeth in heaven our nature placed in a Princely throne, ad facilia illa & minuta, hath he now need of prayer to finish those small things which are behind? 3. As the Son is said to make request for us, so God is said to •• create and beseech us, 2. Cor. 5.10. and the holy Spirit also maketh request for the Saints, Rom. 8.27. yet neither God the Father, nor the holy Spirit do these things otherwise then by their instruments and effects: we must not imagine any formal prayers to be made, we must not conceive anything to be done, quod maiestate illa sit indignum, which is unmeet and not beseeming the divine majesty: so Christ is said to make request, by the merit and efficacy of his death, and the continual demostration of his love: to this purpose Chrysostom: though it must be confessed, that Christ being God and man otherwise maketh intercession for us, then either God the father, or the holy spirit, which took not our •• ure upon them. 4. that Christ useth no formal or interstinct prayers it is evident by that place, John. 11.41. Howbeit thou hearest me always, but because of the people that stood by I said it, that they may believe that thou hast sent me: hence two reasons may be gathered, that if Christ pray, he always prayeth, he always is heard: his intercession then is his continual will and desire which is heard: Christ spake in his prayer, that others hearing might believe, but now there is no such cause in heaven, therefore now no such occasion is of formal and distinct prayers. 5. Tolets argument is nothing, for the Saints now make no formal prayers in heaven, but by their voices and desires; Revel. 6.9. the souls under the altar cry unto God: and Christ is a Priest forever after the order of Milchisedech, in that the fruits of his passion and mediation continue forever, though such distinct and and formal prayers be 〈◊〉 poured out.

Quest. 54. Whether Christ's intercession and interpellation for us, do extenuate the merit of his death.

1. Object. This doubt may be moved, because that seemeth not to be of sufficient merit, which needeth a further supply: now if Christ's mediation for us, be a supply unto his death and passion, then was not that alone sufficient.

Answ. 1. The intercession of Christ is not to merit our redemption, which is purchased by his death, but to apply unto us, ratify, and confirm our salvation merited by Christ's death: so that the work of our redemption is perfected by Christ's death, and in respect of the work it self nothing can be added: but on our part, because we are weak and do often fall into sin, our salvation had need continually to be confirmed and applied unto us, to which ende Christ's mediation helpeth. 2. like as other means, as the hearing of the word, prayer, the receiving of the Sacraments do not argue any imperfection and insufficiency in the work of our redemption, but in us that have need of such helps and supplies, whereby Christ's death is applied. 3. And whereas Christ's mediation is grounded upon the merit of his death and passion, it is so far from detracting to the merit thereof, that it rather amplyfieth and setteth forth the dignity of it.

Quest. 55. What charity the Apostle speaketh of, from which nothing can separate us.

1. Chrysostom, Oecumen. Theophyl. Origen, and most of the Greek and Latin exposition, as Augustine, A • b. do understand this of the active love which we bear toward God: but it is better referred unto the passive love, wherewith we are beloved of God: for 1. this is more agreeable to the Apostles scope, who hitherto hath urged the love and mercy of God toward us, in our predestination, vocation, justification, in giving his own Son for us, Mat. 2. the Apostle so expoundeth himself, v. 39. the love of God which is in Christ Jesus, Gryn. so also is it taken c. 5.5. the love of God is shed abroad in our hearts, by the Holy Ghost, 〈◊〉 . 3. and our love toward God, sepenumero fluctuas, doth oftentimes waver and sadeth in it, as in David, 2. Sam. 11.4. and so it were a very unstable foundation for us to stay upon, 〈◊〉 . The Apostles meaning then is, that no kind of trouble or affliction which the world taketh to be signs of God's anger, can yet separate us from the love of God, and make us less beloved of him.

2. Then the Apostle rehearseth six several kinds of affliction, which are incident to the children of God: the vulgar Latin numbereth seven, adding one more, namely persecution, which is not in the original: Lyranus sorteth them into this order: these passions and sufferings of the Saints, are either death it self, signified by the sword: or dispositions to death, either nearer, or more remote, and further off: the nearer, are either in respect of the thing, •• danger, or in the apprehension thereof, anguish: the more remote, are either in substractione necessarij, in the subtracting of necessary things, as of food in famine, of raiment in nakedness: or in illatione nocumenti, in the offering and bringing in of some hurt; as in tribulation: But the sorting out of these into their several places doth invert the order wherein the Apostle hath placed them, which it is safest to follow.

3. The Syrian translator readeth, for us, who shall separate me: which reading Beza seemeth to approve, because thereby the Apostle showeth how everyone should make particular application of his faith to himself, and the Apostle was not so secure of other men's faith, as so to pronounce of them: But the Greek text is more authentical, which readeth, us: and Osiander very well observeth thereupon, that the Apostle speaketh not of his own person alone, but of all the faithful in general, to show this certainty of salvation, to belong unto all that believe.

Quest. 56. Of these words, v. 36. For thy sake are we killed all the day long.

1. Calvin observeth, and P. Martyr noteth the same, that the 44. Psalm from whence this testimony is alleged, describeth rather the persecution of the Church of God under Antiochus, then under the Chaldeans: for they were carried into captivity, and afflicted by the Chaldeans for their idolatry: but under Antiochus they suffered for giving testimony to the law: and therefore it is said, for thy sake are we killed, &c.

2. For thy sake: Simply to be killed or put to death is not commendable, but it is the cause, which maketh the sufferings of the Martyrs glorious and honorable: and there are three things requisite in true Martyrdom: first the cause, they must suffer for Christ's sake, Matth. 5.11. then their person, that they be righteous and innocent, men of integrity, not offenders and evil livers, for then they cannot suffer for righteousness sake, Matth. 5.10. lastly the ende must be considered, that they do it not for vain glory, but in love to God, and his Church: as the Apostle saith, If I give my body to be burned, and have no love, it profiteth me nothing, Martyr.

3. All the day: 1. Chrysostom referreth it to the mind which is always ready and prepared to suffer for Christ. 2. Origen, omni vitae tempore, all the time of the life: so also Haymo: iugiter, continually, Pelican: sine intermissione, without intermission, Pareus. 3. Pet. Martyr understandeth it of the continual expectation of death in the time of persecution, so also M. Calvin. 4. Osiander applieth it to the number of those which are persecuted to death: the tyrants are not content with the death of some few, sed grassantur in quam plurimos, they rage against many. 5. Gryneus understandeth, by all the day, all the time of the world, since the persecution of Abel: but the second sense before seemeth to be the fittest.

57. Quest. Wherein the faithful are compared unto sheep: We are counted as sheep for the slaughter, v. 36.

1. Gorran here observeth eight several points, wherein they are resembled unto sheep. 1. for their innocence. 2. their patience. 3. their immolation and offering up in sacrifice. 4. their doctrine is as the milk. 5. their godly conversation as the fleece. 6. the tyrants and persecutors are toward them as wolves. 7. they are fruitful, in bringing forth many children unto God, as sheep that bring out twins. 8. they are obedient to Christ our chief shepherd, as the sheep hear the voice of the shepherd.

2. But these resemblances are somewhat far fetched, and concern not the scope of the Apostle here: herein therefore this similitude consisteth. 1. as Chrysostom, Theophylast, Haymo, quia occiduntur sine reluctatione, they are slain without any resistance. 2. sunt simplices, they are simple as beseemeth the flock of Christ. Martyr. 3. like as butchers draw out the sheep to be killed at their pleasure, so tyrants upon every occasion make slaughter of God's servants, even as butchers slay their sheep: as it happened in France in the great massaker, at Paris, Lions, Orleans, and other places. Gryneus. 4. like as sheep are killed for their flesh and fleece, so tyranni bona martyrum rapiebant, did ceaze upon the goods of the Martyrs. 5. herein appeareth the conformity between Christ and his members, who was as a sheep lead to the slaughter, Isa. 53.7. Bucer. 6. add hereunto, they are counted sicut • ves morbidae, as specked and diseased sheep, and so killed. Gorran.

58. Quest. How the faithful are said to be more then conquerors.

1. The vulgar Latin readeth only superamus, we overcome, so also Haymo, and the Syrian translator so interpreteth; but the word in the original is 〈 in non-Latin alphabet 〉 , we do more then overcome.

2. Which is diversely expounded. 1. Basil in Psal. 114. giveth this sense, he overcometh which giveth not place to those troubles which are necessarily inflicted upon him, he doth more then overcome, qui vltro accersit molesti •• &c. which willingly doth offer himself •• endure more, then is laid upon him: as Origen giveth instance in Job, who beside the plagues which were laid upon him by the malice of Satan, did of himself 〈◊〉 unto his sor •••• es, as in renting his garments, and scraping his sore wounds with a posthead, &c. but this observation seemeth somewhat curious. 2. Chrysostom and Theophyl ••• 〈◊〉 refer it, both unto the afflictions which they suffer, the persons which do suffer, and the persecutors which procure their sufferings: in the first, which are te • tations to try them, they are more then conquerors, triumphyng in those things, in quibus infidias patimur, wherein we are sought to be supplanted: and concerning the persons of the sufferers, they overcome with great facility, sine sudore & labor, without sweat or labor: and concerning the persecutors, flagellati flagellatores vicimus, we being whipped overcame the whippers: the patience of the Saints, which is invincible, vanquisheth and wearieth the tormentors. 3. But the fittest sense is, that we are more then conquerors, because the Saints are nor only not broken and terrified with their manifold sufferings, but do also glory and rejoice in their tribulation: Beza: and are brought unto an heavenly kingdom, wherein the excellency of the victory appeareth, Osiander.

Quest. 59. Of the diverse interpretations in general of the 38.39. verse. I am persuaded that neither life nor death, &c.

1. Hugo Card. here observeth that the Apostle rehearseth an eleven several impediments, which might hinder the certainty of our salvation, which is numerus transgression, the number of transgression, because it exceedeth the number of the commandments by one: and so hereby he thinketh whatsoever to be meant, whereby a man may be seduced or induced to transgress: but this observation; beside that it is curious, is built upon a false ground, for there are but only ten particulars named by the Apostle, the eleventh ut{que} fortitudo, nor strength, is inserted by the Latin translator, not being in the original: and Augustine omitteth it, in citing of this text lib. de grat. & liber. arb. c. 17. though it be found in the allegation of Jerome, epist. ad Algas. qu. 9. yet seeing neither the Greek original, nor the ancient Syriac translation hath it, it is better omitted.

2. Gorran setteth out this enumeration of the Apostle in diverse heads: as all kind of actions do either tend ad esse, or been esse, to the being of man, or his well being: the being of man is either preserved, and that is by life, or destroyed by death: that which tendeth unto man's well being, is either by the spiritual creature only, or by the corporal only, or from the creature partly spiritual, partly corporal, which is man: the spiritual creature is expressed by 3. names, Angels, principalities, powers: the corporal is distinguished in respect of things present or to come: the creature both spiritual and temporal, is set forth with three diverse actions, as of violence, signified by fortitude or strength: of craft and subti •• ie, called depth, or of prosperity, called here height: But this curious division agreeth not with the simple and plain enumeration, which the Apostle useth, and beside he groundeth this conceit upon the Latin text, which addeth one word fortitude, more then is in the original, he faileth also in the particular explication, of things present, things to come, bright, depth, as shall be seen afterward.

3. Origen observeth well that as the Apostle had rehearsed before omnes humanas tentationes, all human temptations, v. 35. as famine, nakedness, the sword, and such like, now be reckoneth up temptations, maiores humanis, greater then human temptations: as he speaketh of Angels, principalities, powers: But that other note of his is not so good: that whereas before the Apostle spake, confidenter, confidently, saying, in all these we are more then conquerors: yet here valde tenuiter aij • , he saith somewhat slenderly or faintely, not that we are more then conquerors, as before, but nothing can separate us, &c. whereas in truth, the Apostle saying, I am persuaded, speaketh no less confidently then before.

Quest. 60. Of the diverse interpretations in particular.

1. Death nor life. 1. Origen understandeth by death, the death of the soul, which is a separation from God, and by life, the life of sin. 2. Chrysostom applieth it to everlasting death, and another immortal life: that though they could promise unto us another immortal life, to separate us from Christ, we ought not to give consent. 3. Osiander interpreteth mors horrenda, vita aerum •• sa, an horrible death, and a miserable life. 4. Lyranus understandeth, amor vitae, the love of this life, and the fear of death, the one threatened by persecutors, the other promised. 5. But it may be more generally taken, for omnia discri • i •• , all perils which put the life in danger: Mort. omnia extrema, secunda & adversa, and • ll exceeding great prosperity or adversity.

2. Angels, principalities, powers. 1. Origen understandeth only the evil Angels, and adversary powers, so Osiander also. 2. Chrysostom only the good Angels, and Jerome, so also Lyranus, and they understand it by way of supposition, that if the good Angels should seek to withdraw us from Christ, which is impossible, yet we should not give 〈◊〉 unto them: so the Apostle hath the like supposition of the good Angels, Galat. 1.8. Calv. 3. But we may better understand the Angels good and bad, Mart. Gryn. Pareus, who by principalities and powers understandeth the kingdoms and commanders of the world: but they are titles rather given to the Angels, as Ephes. 1.21. Gryneus following Chrysostom.

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 soul out of the body, which in that instant is many times seduced and deceived by the evil 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 overcome already, Lyranus. and as for our sins past, they are forgiven us in Christ, Gryn.

4. Neither height nor depth. 1. Origen understandeth it of the spirits in the air, and in the deep. 2. Lyranus of the depth and profundity of Satan. 3. Gorran of the height and depth of human wisdom: so also Mart. 4. Osiander of the diverse kinds of death, as by hanging aloft, and being drowned in the deep. 5. Chrysostom and Theophylact better understand things in heaven and earth: the elements above and below, Pareus: ret s • premas & infernas, things above and beneath, Bulling. 6. Theodoret understandeth heaven and hell. 7. Oecumenius, prosperity and adversity.

5. Or any other creature. 1. not beside those which are visible, Origen: for he had spoken of invisible things before. 2. nor a new creature beside those which God made, as Ambrose, as equus hipes, an horse with two legs, and such like, gloss. ordinar. Hugo. Gorran. 3. But the Apostle, absolvit inductionem, doth make an ende of his induction: because it had been infinite to reckon up all the creatures, Martyr: so Chrysostom, if there be any other creature of what manner soever, how great soever.

4. Places of Doctrine.

5. Places of controversy.