if they had had no lawe at all so wee must beware least at this day it be turned agaynst vs. And surely it is too true in a great many who whiles they boast themselues to haue a certaine singuler knowledge as though the Gospell were not a rule of life they are giuen ouer vnto all kinde of vncleannesse Let vs not therefore dally so securely with the Lorde let vs remember what iudgement hangeth ouer such pratlers who shew forth the worde of God onely in iangling 22 Thou which abhorrest idols Verie aptely he opposeth sacriledge to idolatrie as a thing of the same kinde For sacriledge Sacrilege what it is simply is a prophanation of the diuine maiestie Which sinne was not vnknowen vnto the heathen Poets For this cause Ouide chargeth Lycurgus with sacrilege Metamorph. 3. For contemning the solemne feastes of Bacchus and in Fastis he calleth those Sacrilegas manus id est Wicked handes which violated the maiestie of Venus But seeing the Gentises gaue the maiestie of their gods vnto idols they counted that onely for sacrilege if any did steale that was dedicated to their Temples wherein they thought all religion consisted So at this daye where superstition raigneth in steade of the woorde of God they acknowledge no other sacrilege then the stealing of the riches of temples because with them there is no God but in idols no religion but in riot and pompe And here wee are admonished first that we flatter not our selues when wee haue obserued some part of the Lawe and contemne the residewe Two things to be noted Secondly that we glorie not so for externall idolatrie remoued that in the meane while wee haue no care to banishe and expell from vs that impietie lieth hidde in our myndes 23 Thou which gloriest in the lawe c. Although euery transgressour putteth God to reproche seeing all men are borne to this ende that they shoulde woorshippe him in righteousnesse and holinesse yet hee doeth iustly charge the Iewes herein with a speciall fault They in a speciall sort dishonour God who pretende his name and keepe not his lawe For whiles they preached God to bee their Lawgiuer and had no care to order their liues according to his rule they declared that the maiestie of their God which they so easely contemned was of no great count with them After which sorte at this day those defame Christ by the transgression of the Gospell who vainely talke of his doctrine whiche in the meane while by their licentious and lustfull life they treade vnder foote 24 For the name of God Ezech. 36 23◠Esay 52.5 I thinke this testimonie ratther to be taken out of Ezech. then out of Esay seeing with Esay there are no vpbraidings against the people whereof all that Chapter of Ezechiel is full Some thinke it is an argument taken from the lesse to the greater to this sence if the Prophete not without cause reprooued the Iewes of his time that for their captiuitie the glorie and power of God was despised amongst the Gentiles as though God had not been able to conserue the people which hee had taken into his protection much more are you a reproche and dishonour vnto God by whose maners his religion being estimated it is euill spoken of Which sentence as I doe not disproue The reproches of men fall vpō the name of God whom they professe so I wishe rather to haue one more sincere as though it were sayde wee see that all the reproches of the people of Israel doe fall vpon the name of God because seeing they are counted and called the people of God they beare the name of God grauen as it were in their foreheade whereby it must needes come to passe amongst men that that God in whose name they boast them selues shoulde be after a sort defamed by their filthinesse And this is a marueylous vnwoorthie thing that they whiche haue their glorie from GOD shoulde bee a reproche vnto his sacred name for at the least they ought to requite him otherwise 25 Circumcision verily profiteth if thou doest keepe the Lawe but if thou shalt bee a transgressour of the Lawe thy circumcision is turned into vncircumcision 26 If therefore vncircumcision shall keepe the righteousnes of the Lawe shall not his vncircumcision be reckoned for circumcision 27 And the vncircumcision which is by nature if it keep the lawe shall iudge thee which by the letter and circumcision art a transgressour of the Lawe 28 For hee is not a Iewe that is one openly neither is that circumcision which is outwarde in the fleshe 29 But he is a Iewe which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God 25 Circumcision verily profiteth By a preoccupation he remoueth those thinges whiche the Iewes on the contrarie might take againe for the defence of their cause For if circumcision were a seale of the couenant of the Lorde whereby the Lorde chose Abraham and his seede for a peculiar people vnto him selfe they were thought to glorie therein not in vayne but because the trueth of the signe being omitted they aboade in the externall forme hee answereth that there is no cause why they shoulde arrogate any thing vnto them selues of the bare signe Wherein the veritie of circumcision consisted The veritie of circumcision did consist in the spirituall promise which required faith The Iewes neglected both as well the promise as faith Foolishe therefore was their confidence Wherby it commeth to passe that hee omitteth heere the principall vse of circumcision namely whiles he applyeth his talke vnto their grosse errour as hee doeth with the Galathians And that is diligently to bee noted For if hee shoulde intreate of the whole nature and propertie of circumcision it were absurde that there should be no mention of grace free promise But in both places he speaketh according to the circumstāce of the cause hee handleth Paul speaketh here of circumcision according to their opinion therefore he toucheth onely that part whiche was in controuersie They thought that circumcision of it selfe was a woorke sufficiente vnto the obteyning of righteousnes Therefore that he might speake according to their opinion he answereth that if the worke be respected in circumcision this is the condition of it that hee which is circumcised giue himselfe to worship God wholy and perfectly the worke therefore of circumsion is perfection And thus wee may speake of our baptisme If any trusting in the only confidence of the water of baptisme doth thinke himselfe to bee iustified as though hee had nowe gotten holinesse by that worke the ende of baptisme is to bee obiected namely that by that the Lorde doth call vs vnto holynesse of life Heere shoulde the promise and grace whiche baptisme doth testifie and seale vnto vs be passed ouer in silence because we are to deale with those who being content with the vaine shadowe
Obiection for the woordes of the Scripture say no more that a man is iustified by faith and made blessed by the mercie of God then by workes Verily here as well the order of causes as the dispensation of the grace of God is to bee considered Answere For because what so euer is spoken either of the righteousnes or blessednes of workes it taketh no place vnles this sole righteousnes of faith goe before and onely fulfill all partes this must be reared vp and established that the other as fruite from a tree may growe and come forth of it 9 Came this blessednesse then vpon the circumcision only or vpon the vncircumcision also for wee say that faith was imputed vnto Abraham for righteousnes 10 Howe was it then imputed when he was circumcised or vncircumcised not when he was circumcised but whē he was vncircumcised Because there is mention made of circumcision and vncircumcision onely some foolishly gather there is nothing els in question then that righteousnesse is not obtayned by the ceremonies of the lawe But wee are to note with what sorte of men Paul hath to deale For wee knowe that hypocrites whiles in generall they boast their meritorious workes yet they pretende a colour in externall workes The Iewes also which thorowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse had their peculier reason Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself whereby it foloweth all they are cursed whose works come into iudgement Now this principle is holden that mē are not iustified by their worthines but by the mercy of God But yet that is not inough except remission of sinnes go before al works of the which circumcision is the first whereby the people of the Iewes were ingraffed into the obedience of God Wherefore hee goeth on in shewing that also Wee are alwayes to beare this one thing in minde that circumcision is reckoned here as the inceptiue worke if I may so terme it of the legall righteousnesse How the Iewes gloried in circumcision For the Iewes did not glorie in it as in the pledge or seale of the grace of God but as in a meritorious obseruation or keeping of the lawe Therefore they preferred themselues before others as though they were more excellent then others in the sight of God Nowe wee see the controuersie is not of one rite but vnder one kind are all the workes of the lawe that is all workes to the which wages can be due comprehended And for this cause chiefly is circumcision named because it was the foundation of legall righteousnesse But Paul disputeth from the contrary if the righteousnesse of Abraham bee the remission of sinnes which he bodily taketh for a thing granted and the same remission of sinnes came vnto Abraham before circumcision then it followeth the remission of sinnes was not giuen in regard of merites going before Thou seest it is an argument drawē from the order of the causes and the effects For the cause is euer before his effecte But righteousnesse was in Abraham before circumcision 11 After hee receiued the signe of circumcision the seale of the righteousnesse of faith whiche was in the vncircumcision that hee might bee the father of all them doe beeleeue by vncircumcision wherein righteousnesse is also imputed vnto them 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the faith of our father Abraham which he had when he was vncircumcised 11 After hee receiued the signe By the way of anticipation or preuenting hee declareth Though circumcision iustified not yet was it not in vaine that though circumcision iustified not yet was it not in vayne or superfluous seeing it had another and the same a very excellent vse namely whose office was to seale the righteousnes of faith as it were to make it sure And yet in the meane while frō the ende it self he insinuateth vnto vs that it is not the cause of righteousnesse For it tendeth vnto the confirmation of the righteousnesse of fayth yea and of that verily which was had in vncircumcision therefore it derogateth or taketh nothing from it Moreouer heere wee haue a notable place concerning the common vse of Sacramentes The common vse of Sacramentes for they are as Paule witnesseth seales whereby both the promises of GOD are after a sort sealed in our heartes and the certitude of the grace of GOD established And although they profite nothing by them selues yet GOD who woulde haue them to bee instrumentes of his grace doeth make that they wante not a secrete grace and profite in the electe And although they are vnto the reprobate only dead vnprofitable figures yet they alwaies retaine their vertue nature for albeit our incredulitie depriue vs of their effecte yet it shaketh not neither extinguisheth the trueth of God Wherefore let vs stande sure that the holy Sacramentes are testimonies wherewithall God sealeth his grace in our heartes Touching the Sacramente of circumcision this is to bee saide in particular therein was a twofoulde grace represented GOD promised to Abraham a blessed seede wherein both hee and all the worlde should hope for health Heerevpon depended that promise I will bee thy GOD. Gen. 17.7 Therefore the free reconciliation in GOD was included in that signe and the analogie or proportion serued that the faithfull might respect the promised seede Againe God required integritie and holinesse of life by the Sacrament hee declared howe it might bee come vnto namely if in man that bee cutte off whatsoeuer commeth of the fleshe because the whole nature of man is corrupted By the externall signe therefore hee admonished Abraham that he shoulde spiritually circumcise the corruption of his flesh wherevnto also Moses alluded Deut. 10.16 And that he might shewe it was not the woorke of man but of God hee wold haue tender infants circumcised who for want of yeres cold not as yet execute that commaundement For that spirituall circumcision is an effect or worke of the celestiall power Moses hath spoken as you haue in Deut Deut. 30.6 The Lorde shall circumcise thy heart The Prophetes also afterwarde declared the verie same more clearely Finally as at this day baptisme so in olde time circumcision consisted of two partes namely that therein was testified as well newnesse of life As circumcisiō in old time so baptisme at this day is a signe of a twofold grace namely of the remission of sinnes and sanctification as the remission of sinnes but where as in the person of Abraham circumcision was after righteousnesse that houldeth not alwaye in the Sacraments as it appeareth in Isaac and his posterite but GOD woulde once at the beginning shewe foorth such an example least any shoulde tye saluation vnto the externall signes That hee might bee the father Note howe the circumcision of Abraham confirmeth
he hath remoued all doubt And then the third clause not of workes but of the caller Nowe then let vs apply our mindes more neerely vnto this text If the purpose of God according to election be thereby established that before the brethren were borne had done either good or euill the one is reiected the other is chosen then if any would go about to attribute to their works the cause of differeÌ„ce the purpose of God shold so be ouerthroweÌ„ Now whereas he addeth Our election is grounded onely vpon the goodnes of god not of workes but of the caller Hee signifieth not of the behalfe of workes but of calling only For he goeth about to exclude all consideration of works Wherfore we haue all the stablenes of our election concluded in the onely purpose of God merites are worth nothing here which serue for nothing but vnto death no dignitie is regarded for ther is none but the onely goodnes of God raigneth And therefore the doctrine is false contrary to the word of God namely that God doth chose or reiect as hee foreseeth euery man worthie or vnworthie of his grace 12 The elder shall serue the younger Beholde how the Lord putteth a difference betweene the sonnes of Isaac yet beeing in their mothers wombe When the Lord called Iacob to that birthright was due by the order of nature to Esau therby he gaue a type of another matter For this is the answere of the heauenly oracle wherby it followeth that his pleasure was to shewe vnto the younger speciall fauour which he denied vnto the elder And although this did appertein vnto the law of birth right yet therin as in the type of a greater matter was the will of God declared And that may easily be seen if we doe consider how litle according to the flesh the birthright profited Iacob For therefore hee was both in great danger also for the auoiding of that danger he was forced to flee from his house countrie and was vncourteously intreated in exilement and when he returned trembling doubtful of life he prostrateth himfelfe at the feete of his brother humbly he beseecheth him to forgiue him his offence doth not liue but by his pardon Where is his Lordship ouer his brother of whom he is constrained by prayer to aske life Therefore there was some greater matter then the birthright which the Lord promised by his oracle 13 As it is written Yet he confirmeth by a surer testimonie how greatly that oracle giuen to Rebecca did auaile to the presente cause namely that by the Lordship of Iacob bondage of Esau the spirituall condition of theÌ„ both was testified Secondarily that Iacob obteined this grace by the goodnes of God and no merit of his Therefore this testimonie of the Prophet declareth why the Lord gaue vnto Iacob the birthright And it is takeÌ„ out of Malachie where the Lord vpbraiding the vnthankfulnes of the Iewes first maketh mention of his goodnes towards theÌ„ Malac. 1. I haue loued you quoth he and he addeth whence the beginning of loue proceeded was not Esau the brother of Iacob As though hee said what prerogatiue had he why I should preferre him before his brother none at all For there was an equall right sauing that by the law of nature this which was the younger ought to haue been subiect to him that was the elder yet haue I chosen hym refused this being moued thereunto by my mercy only and by no dignitie of workes And now I had adopted you to be my people that I might still prosecute the same loue towardes the seede of Iacob but I haue reiected the Edomites the progenie of Esau Therefore ye are so much the worse whom the remembrance of so great fauour cannot prouoke to the worship of my maiestie And although the earthly blessings are there also mentioned which god bestowed vpon the Israelites yet we must not otherwise take theÌ„ then pledges of his beneuolence For where the wrath of God is there foloweth death but where his loue is there followeth life 14 What shall we say then is there any vnrighteousnesse with God God forbid 15 For hee saith to Moses I will haue mercy on whom I will haue mercy and will shew compassion on whome I will shewe compassion 16 So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy 17 For the scripture saith to Pharaoh For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the earth 18 Therefore he hath mercy on whom he will whome he will hee hardeneth 14 What shall wee say then Fleshe cannot heare that wisedome of God but straightwayes it is troubled with tumultuous questions and in a sort striueth to bring God to a count Therefore wee see the Apostle so often as hee handeleth any high mysterie answereth many inconueniences wherewithall hee knewe the mindes of men otherwise to bee occupied And chiefly when men heare that of predestination whiche the scripture deliuereth they are tangled with many trifles For the predestination of God is truly a Labyrinth whence the wit of man can no way vnwinde it selfe but such is the importunate curiositte of man that the more dangerous the inquisitioÌ„ of any thing is the more boldly he rusheth thither so when talke is of predestination because he caÌ„not bridle himself Predestination is not therefore vtterly to be neglected because it is a hard daÌ„gerous question by his rashnes hee doth straightwaies as it were drowne himself in the depth of the sea What remedie then haue the godly should they flee all remembrance of predestinatioÌ„ no not so For seeing the holy ghost hath taught nothing but that which is necessary for vs to know assuredly the knowledge thereof shal be profitable if it keep it self within the word of God Let this theÌ„ be a sure obseruatioÌ„ with vs that we seek to know nothing of it but that the scripture teacheth where the Lord shutteth his holy mouth let vs also stop the way to our mindes of going further But because wee are men into whose mindes those foolish questions doe naturally come let vs heare of Paul how we may meet with theÌ„ Is there any vnrighteousnes with god This is a moÌ„strous furie of mans wit that rather it chargeth god of vnrighteousnes theÌ„ it wil reproue itselfe of câ—citie neither wold paul fetch things far of wherw t he might trouble the readers but at it were hee taketh away that wicked doubt which straitwayes creepeth in vpon many so soone as they heare that God doth determine of euery one according to his pleasure Furthermore this is that kind of vnrighteousnesse which flesh imagineth that one being neglected God doth respect another That Paul might loose this knot he deuideth the whole cause into two members in the former whereof he intreateth of the elect in the
other of the reprobate and his will is that in those wee consider the mercy of God but in these we acknowledge the iuste iudgement of God First of all therefore hee aunswereth that this cogitation is execrable that vnrighteousnes should bee thought to be with God then secondly he declareth on both sides how there can be none Yet before we goe further this obiection testifieth cleerely that God hath elected some reiected othersome the cause is no where els to be sought for then in his purpose For if the difference were grounded vpon the respect of works in vaine had Paule moued question of the vnrighteousnes of God wherof there could be no suspition if he handled euery one according to his desert Now this also is to be noted in this second place that although he saw this part of doctrine could not bee touched but murmuring speeches also horrible blasphemies would straitwaies rise against it yet frākly freely he doth denoūce it yea he dissembleth not what occasion of storming and murmuring there is offered vnto vs whiles we heare that before men are borne euery one hath his lot appointed by the secret counsaile of God yet neuerthelesse he goeth on without doubting he denounceth that which he had learned of the holy spirite Whereby it followeth that their nicenesse is intollerable who seeke to be wiser-in redeeming pacifying offences then the holy Ghost Least God should be charged with any fault they make religion of the matter simply to say that the saluation and destruction of men doth depend of his free election If they restrained their mindes from wicked curiositie and also brideled their tongues frō too muche lauishing their modestie sobrietie were to be allowed of but what boldnesse is this to bridle the holy ghost and Paule Let this magnanimitie therfore florish in the church of God that the true teachers be not ashamed of the simple profession of true doctrine howsoeuer it be hated and to refute whatsoeuer reproches the wicked thrust in 15 For he saith to Moses Touching the elect God cannot be charged with any vnrighteousnes for he voutsafeth them of mercy according to his good pleasure And yet here also the flesh findeth somewhat to murmure or complaine Because it cānot yeeld this vnto God that he should voutsafe one with fauour rather then another vnlesse the cause appeare foorth Because therefore it seemeth absurd that some should be preferred before others without desert the frowardnes of men maketh warres with God as though he gaue vnto the persons more then equity Now let vs see how Paule defendeth the righteousnes of God First he obscureth not neither hideth that which he saw to be odious but in mainteyning thereof he proceedeth with immutable constancie Secondly he laboureth not to finde out reasons to mollifie the asperity but he counteth it sufficient by the testimonies of Scripture to restraine impure barkinges This might seeme to be a cold excuse that God is not vniust because he is merciful to whō he wil but because vnto God his owne onely authority is sufficient so that he standeth in no need of the defēce of any other it was sufficient vnto Paul that he was appointed a defēder of his owne right And Paul bringeth here the answere which Moses receiued of the Lord whē he prayed for the health of the whole people Exod. 33.15 I wil haue mercy saith the lord on whō I wil haue mercy I wil shew compassion to whō I wil shew cōpassion By this oracle the Lord declared howe hee is debtor to no man that it is of his free goodnes whatsoeuer he giueth vnto them secōdly that this beneficency is free that he may bestow it vpon whom he will lastly that no cause can be imagined aboue his wil why he doth good vnto certayne men and willeth them well not vnto al. His words are as much as if it were said looke vppon whom I haue once determined to haue mercy I will neuer take my mercy from him and I will for euer shew bountifulnesse vnto him to whom I haue determined to bee bountifull And so hee noteth the highest cause of bestowing grace namely his voluntary decree and withall hee insinuateth that hee hath appoynted his mercye peculiarly for certaine For both this short speech excludeth all forreyne causes as when we chalenging to our selues free power of dooyng wee saye I will doe what I will doe And also the pronowne Relatiue expresseth plainely that mercy is not indifferently for al. This libertie is taken from God if his election be tyed to external causes In tow wordes which Moses vseth the onely cause of saluation is expressed for Chanan is to fauour or giue a benefit freely liberally but Racham is to shew mercy So that is brought to passe that Paul intendeth namely that the mercy of God because it is free is not tyed but he may shew it where he lust 16 So then it is not c. By that testimonie hee gathereth that without all controuersie it followeth the election of God is not to be attributed to our industrie or studie or indeuour but is wholy to be referred vnto the counsaile of God Least any shold thinke that they who are chosen are therefore chosen because they dyd deserue it or had wonne vnto themselues the fauour of God by any meanes or finally because there was in them any crumme of dignitie or worthinesse whereby the Lord might be prouoked And vnderstand it simply that it standeth not in our wil or studie for he hath put course for study that we should be nūbred amongest the elect but that standeth wholy on the goodnesse of God which choseth those freely that neither will nor studie no nor thinke of it And they who reason out of this place that there is in vs some force or vertue of studie but whiche can doe nothing by it selfe except it be holpen by the mercy of God they doe it foolishly For the Apostle doth not shewe what is in vs but excludeth all our indeuours It is therefore a meere cauillation that they bring in namely that wee will and runne because Paule denieth it to bee in the willer or runner seeing his minde is nothing els then that neither will nor running doth any thing Yet they are againe to bee reproued who to the ende they might giue place to the grace of God abide secure and idle For although we profite nothing by our owne study yet that studie which is inspired of God is not vneffectual These thinges are not therefore saide that wee shoulde by our waywardnesse or slouthfulnesse choke the spirite of GOD infusing his sparkles into vs but that we should vnderstand it is of him whatsoeuer we haue and therefore let vs learne both to aske all things of him to hope for all thinges and to ascribe all things to him also with feare trembling to seek our saluatiō Pelagius hath gone about by another sophisticall but a
and horrible confusion doeth thrust it selfe in all abroade yet the saluation of manie abydeth shut vp vnder the seale of GOD. But least any vnder this pretence should cocker their slouthfulnes as many doe seeke lurking places for their vices from the secrete preseruatiō of God we must marke agayne Who are saue◠that they are said to be saued who abide soūd vndefiled in the faith of God And also the circumstance of iudgemēt is to bee noted namely that those are they abyde safe who haue not so muche as by outwarde dissimulation prostrated their bodies to the woorshippe of Idols For he doeth not only giue vnto them the puritie of mynde but also that they haue kepte their bodies vndefiled from all vncleannesse of superstition 5 Euen so then at this present time He applyeth the example vnto his time and to the end he might make al things like he calleth them a remnant namely in comparison of that greate number whose eyes were set vpon vngodlinesse Although together alluding vnto that testimonie of Esay he alleadged before he sheweth that yet in a miserable and confused desolation the faith of God shined because there remayned some remnant And that he might confirme that more surely he doeth precisely cāll those remnauntes who being left by the grace of God doe testifie that the election of God is immoueable as the Lorde saide to Elias when the whole people was fallen to Idolatrie that he had reserued those seuen thousand Whereby is gathered that through his benefite they were preserued frō perishing Neither doth he simply preach grace but now also he calleth vs vnto election that we might learne reuerently to depend vppon the secrete counsell of God One proposition therefore is that but a few are saued in comparison of the great number of them take vnto themselues the name of the people of God Another that those are saued whom he hath chosen without respect of merite For election of grace after the Hebrue manner is put for free election 6 If by grace now then not of workes This is an amplification taken from the comparing of contraries for suche is the case betweene the grace of God and the merite of workes that he which mainteyneth the one ouerthroweth the other Againe if no consideration of workes can be admitted in election which doth not obscure the free goodnes of God which he would haue so greatly commended vnto vs therein let those phrensie persons which make the dignitie which God foresaw in vs the cause of election see what they will answeare vnto Paule For whither you shall giue place vnto workes to come or past this sentence of Paule will alway crye out against you whiche sayth that grace leaueth no place for woorkes Paule doth not here dispute onely of our reconciliation with God neither of the meanes or next causes of our saluation but he ascendeth higher namely why God before the world was made some being reiected did onely choose other some And he denieth that God was brought hereunto by any other cause then his meere pleasure Looke howe much is giuen vnto workes in iustification so much is taken from grace For if any place be giuen vnto workes so much he proueth to bee taken from grace Whereby it followeth that the foreknowledge of workes is wickedly mixed with election For if God haue chosen some reiected other some as he foreknew them to be worthy or vnworthy of saluation now the merite or wages of works being put downe the sole grace of God shall not raigne but shall onely be in halfe parte cause of election For as Paule reasoned before in the iustification of Abraham where wage is payde there grace is not freely giuen so nowe he taketh an argument from the same fountaine if works come in to be a cause when God adopteth a certayne number of men vnto saluation then wage is due and therefore it is not a free benefite And although he speake here of election yet because it is a general reason which Paule vseth heere it ought to bee extended vnto the whole cause of our saluation that we might knowe it is so often sayde there is no merite of workes as our saluation is attributed to the grace of God or rather that we might beleeue the righteousnes of works is so often brought to nothing as grace is named 7 What then Israel hath not obtayned that he sought but the election hath obtained it the rest haue beene blynded 8 As it is written God hath geuen them the spirit of slumber eyes that they should not see and eares that they shoulde not heare vnto this day 9 And Dauid saith let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them 10 Let their eyes be darkened that they see not and bow downe their backe alway 7 What then Because he was occupied here in a harde question he maketh a demand as though he doubted Yet by this kind of doubting he goeth about to make the answere which followeth more certaine for he insinuateth that no other cā be giuen And that is namely that Israel in seeking saluation laboured in vaine because he wēt about it by a preposterous study Although he make here no mention of the cause yet seeing he had expressed it before assuredly he woulde also haue it vnderstood in this place For his wordes are as much as if he said now it ought not to seeme straunge that Israel in striuing vnto righteousnesse hath profited nothing And thence is that brought to passe whiche he addeth straightwaies of election For if Israel hath obteined nothing by merite what haue others obteyned whose cause or condition was no better Whence commeth so great difference amongst equals Here who doth not see it is election only which maketh the difference And the signification of this word is doubtful For it seemeth vnto some to be taken collectiuely for the elect Election put for the elect themselues that the partes of the contrarietie may agree among themselues whose sentence I dislike not so that also they graunt vnto me that there is somewhat more in this worde then if he had saide the elect namely that he might inferre howe there was none other cause of obteyning then election as if he said not they who labour trusting to their merits but they whose saluation dependeth vppon the free election of God for he doth precisely compare that remnant whiche was saued by the grace of God with all Israel or the whole bodie of the people Whereby it followeth that the cause of saluation resteth not in men but in the meere good pleasure of God The rest haue beene blinded As the elect onely are deliuered from perishing by the grace of God so who so are not elected must needes remaine in blindnes For this is the meaning of Paul that touching the reprobate the beginning of ruine and condemnation is hence that they are forsaken of God The testimonies
beholden them all in order hee could not finde one iuste It followeth therefore that this mischief went ouer all mankinde seeing nothing is hid from the sight of God He speaketh verily in the ende of the Psalme of the redemption of Israell But straightwayes we shall shewe in what manner holy men and how farrefoorth they are exempted from this condition In the other Psalmes hee complaineth of the wickednesse of his enemies where vnder himselfe and his hee portraieth a certaine type of the kingdome of Christ wherefore vnder his aduersaries all those are represented vnto vs which being estraunged from Christ are not lead by his spirit Esay doth expresly note Israel Therfore his accusatiō doth the more agree vnto the gētiles What then There is no questiō but the nature of mē is described vnder these termes that thereby wee might see what man is being left vnto him selfe in as much as Scripture testifieth all to bee such which are not regenerate by the grace of God How the godly are exempted from the commō condition of mē The condition of holy men were nothing better but that the same prauitie or naughtinesse is corrected in them Yet to the ende they myght remember howe they differ nothing from others by nature in the reliques of their fleshe wherewith they are still compassed they feele the seedes of those thinges which woulde continually bring foorth fruite in them except mortification did let them which they ought to ascribe vnto the mercie of the Lorde and not vnto their nature And finally whereas all the faultes are heere reckoned doe not appeare in euery one this letteth not but they may rightly and truely bee contayned or compacted vnder the nature of man as we haue already noted Chap. 1.26 19 We knowe that whatsoeuer the Lawe saith it saith it to them which are vnder the Lawe that euery mouth might be stopped and all the worlde bee culpable before God 20 Therefore by the workes of the Lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne 19 Wee knowe Hauing left the Gentiles hee doeth precisely applie those speeches vnto the Iewes in subduing of whom there was much more a doe because they being no lesse voyde of righteousnesse then the Gentiles did couer themselues with the cloake of the couenant of God as though this were sufficient holinesse for them that they were distinguished from the residue of the worlde by the election of God And truely hee bringeth foorth those euasions which he knewe well the Iewes had at hande For whatsoeuer was spoken sinisterly in the Lawe against all mankinde they were wont to returne it vpon the Gentiles as though they were exempted from the common sort And surely so they were but that they fell from their degree Therefore least some false imagination of their owne priuate worthynesse shoulde hinder them and 〈◊〉 they shoulde restrayne those thinges vnto the Gentiles 〈◊〉 whiche doe no lesse appertayne vnto themselues Paule heer◠preuenteth that and by an argument taken from the ende of the Scripture hee sheweth that they are not only in the same conditiō with the common sort of men but that that iudgment is peculiarly denounced of them And hereby wee see the diligence of the Apostle in refelling obiections Paul applieth the former testimonies of scripture against the Iewes For to whome is the lawe giuen or to whose instruction ought it to serue if not to the Iewes In that therefore it maketh mention of others that it doeth as it were by the way or as they say lightly but to his owne schollers it doeth principally apply his doctrine In the lawe Hee saith the Iewes are those to whom the Lawe was appointed whereby it followeth that it doeth properly appertaine vnto them and vnder the lawe hee vnderstandeth also the Prophetes and so comprehendeth the whole olde Testament That euery mouth might be stopped That is that all euasion and power of excusing might bee taken away Howe mans mouth is said to stopped It is a Metaphore taken from iudgementes where hee that is guiltie if hee haue any thing that may serue iustly to his defence asketh leaue to speake that hee might cleare him selfe of those thinges are laide against him but if his owne conscience condemne him hee holdeth his peace and saying nothing expecteth his condemnation being euen nowe by his silence condemned The same sence hath that saying of Iob Iob. 39.37 I will lay my hande vpon my mouth For hee sayeth although hee wanted not some kinde of excuse yet not going about to iustifie him selfe hee woulde yeelde vnto the sentence of God The next clause conteyneth an exposition For his mouth is stopped who is so holden wrapped in iudgement that hee can no way escape otherwise to be silent before the face of God is to be afraide of his maiestie and as it were astonished with his brightnesse to become euen speechles 20 Because by the workes of the lawe It is a great question yea euen amongst the learned what workes bee called the workes of the lawe whiles some extende them vnto the obseruation of the whole lawe other some restrayne them vnto the ceremonies onely The annexing of this worde lawe did mooue Chrisostome Origen and Hierome to bee of the first opinion for in that addition they thought there was◠peculier aduisement that the speeche shoulde not bee vnderstoode of all woorkes generally But this doubt is easily loosed For seeing woorkes are so farre foorth iust in the sight of the Lorde as wee doe studie by them to giue vnto him woorshippe and obedience to the ende hee might more precisely take from all woorkes the force vertue or strength of iustification hee hath named those woorkes whiche specially myght iustifie if there were any that coulde iustifie Workes of the law are named by a kind of excellencie as who should say if they iustifie not then no workes iustifie For it is the lawe that hath the promises without the which our woorkes are of no valewe before God Thou seest therefore the cause why Paule expressed the workes of the lawe Namely because by the law there is a rewarde appointed vnto woorkes Neyther were the very Scholemen ignoraunt hereof amongst whome it is an olde and common saying that workes are not meritorious in respect of any internall or reall worthinesse but for the couenant And although they are deceiued for that they see not our woorkes alwayes to bee defiled with vices which doe take from them merite yet that principle is true namely that the rewarde of workes dependeth vpon the voluntary promise of the lawe Therefore Paul wisely and very well doeth not dispute of bare woorkes but precisely and namely hee alleageth the keeping of the lawe of the which properly the question was As for those thinges which are brought in of other learned men for the defence of that sentence they are weaker then were meete By the naming of circumcision they
farre forth as it obteineth for vs the grace of God Neither doeth he onely pronounce God the giuer of righteousnesse but also condemneth vs of vnrighteousnes that the liberality of God might helpe our necessity To be briefe Faith adorneth vs with the righteousnes of Christ which it beggeth of God none shall come vnto the righteousnesse of faith but he that is a sinner in himselfe For this circumlocution is to be applied vnto the circumstaunce of the place that faith doth adorne vs with the righteousnesse of another which righteousnes it beggeth of God And here agayne God is saide to iustifie vs whiles he doth freely pardon vs being sinners and doth loue vs with whom he might iustly be angrye namely whiles by his mercy he doth away our vnrighteousnes 6 Euen as Dauid declareth the blessednesse of man vnto whom God imputeth righteousnes without works saying 7 Blessed are they whose iniquities are forgiuen whose sinnes are couered 8 Blessed is the man to whom the Lorde imputeth not sinne 6 As Dauid c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe with in the compasse of ceremonies Seing he now calleth them simply and without any additiō works As works are here taken indefinitely for all workes so in the whole disputation which he called before the works of the law If no man can deny but a simple vnlimited speeche suche as we haue now in hand is indifferently to be vnderstood of euery woorke the same must alway hold in the whole disputation For there is nothinge lesse reasonable then to take the power or force of iustification away from ceremonies onely seeing Paule doeth indefinitely exclude workes Heereunto apperteyneth the contrary member that God doeth iustifie men by not imputing their sinne In whiche woordes also wee are taught that righteousnesse with Paule is nothing els then the remission of sinnes Lastly that this remission is free because it is imputed without woorkes which the verie name of remission sheweth For that creditoure or lendour whiche is paide doeth not remitte but hee which willingly of meere liberalitie doeth cancell or rase out the debte Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes For howe is it possible they shoulde agree with Paule they say by woorkes wee must satisfie the iustice of God that wee may obtayne pardon of our sinnes On the contrary Paule reasoneth that the righteousnesse of fayth is free and without workes because it dependeth vpon the remission of sinnes This were vndoubtedly a false argument if in the remission of sinnes there were any regarde or respect vnto woorkes at all In like sort by the same wordes of the prophete the follie of the Schole men is refuted touching halfe remission They babble that the fault being remitted the punishment is reteined of God but the Prophete he crieth that our sinnes are not onely couered that is taken awaye in the sight of God but also hee addeth they are not imputed How shall God take punishment of those sinnes hee doth not impute therefore there remaineth sound vnto vs God forgiueth not onely the fault but also the punishment this most excellēt sentence he is iustified by faith who is purged or clensed before God by the free remission of his sinnes Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iustification through the whole life For when Dauid being weried with the continuall sting of his conscience burst foorth into this saying he spake surely by his owne experience And now also he had serued God many yeeres Therfore after great proceedings or goings forward at the lēgth he proued it by experience true that all they are miserable which are cited before the iudgement state of God crying out there is none other way to obteine blessednes then if the Lorde receiue vs into fauour by not imputing our sinnes Whereby the imagination of those is verye well refuted which dreame that the righteousnesse of faith is but the entrance so that the faithfull by woorkes retayne the possession of righteousnes Righteousnes not only begun but also continued by faith which righteousnes they did not obteyne by any merites Where as some times workes are saide to be imputed vnto righteousnes and also other beatitudes are reckoned that doth nothing preiudice the sentence of Paul The psal .. 106.30 Psa 106.30 saith it was imputed for righteousnes vnto Phinees the priest of the Lorde that in taking punishment vpon the adulterer and the harlot hee tooke away the reproche of Israell In deede we heare in this place howe a man did a good woorke but wee knowe a man is not iustified for one deede For there is required a perfect and most absolute obedience as the promise saith He that shall doe these shall liue in them Leuit. 18.5 Howe then is this punishment of Phinees imputed vnto him for rigteousnesse surely it must needes bee he was iustified before by the grace of God For they which haue put on the righteousnes of Christ haue God not onely fauourable to them selues How righteousnes is sometime giuen vnto workes but also to their woorkes whose spots moles are couered with the puritie of Christ that they come not into iudgement whereby workes being infected with no corruptions are counted iust and that no woorke of man can any otherwise then by this fauour please God it is euident And if the righteousnes of faith be the onely cause why our works are counted iust see then how sottishly they reason because righteousnes is giuen to workes it is not of faith onely But I oppose an inuincible argument against them namely that all works are condemned for vnrighteous except a man be iustified by sole faith The like is to be vnderstood of blessednes they are denounced blessed which feare the Lord Psal 128.1 Psal 1.2 and walke in his wayes Which meditate in his law day and night but because no man doth that in such perfection as were meete that the commaundement of God might be fully satisfied al such blessednes is voide of none effect vntill that we being purified and clensed by the remission of sinnes be made blessed and so are made capable of that blessednes which the Lord promiseth for his seruants for the studie of the Lawe and good workes Therefore both righteousnesse of workes is an effect of the righteousnesse of fayth and the blessednesse commeth of workes an effect of the blessednes with cōsisteth in the remission of sinnes If the cause neither ought neither can be destroyed of his effect they goe ill fauouredly to woorke if any goe about to ouerthrowe the righteousnesse of fayth by workes But why may not a man will some say by those testimonies contend to proue a man to bee iustified and also made blessed through woorkes
downe before For the similitude he bringeth in taketh away al ambiguitie because grafting doth not onely note the conformitie of example but a secret coniunction whereby wee growe vppe together with him so that hee quickening vs with his spirite powreth his vertue into vs. Therefore as a graft hath the condition of life and deathe common together with the tree in the which it is grafted so it is reason wee shoulde no lesse bee partakers of the life then of the death of Christe For if wee bee grafted into the similitude of the death of Christe and that is not without his resurrection then no more shal our death be without a resurrection But the wordes may haue a two folde exposition either that wee are grafted in Christ into the similitude of his death or simply we are grafted into his similitude The first acception would require the greek Datiue homoiomati that is to the similitud to be referred to the shewing of the maner And I denie not but that hath a fuller sense yet because the other agreeth better to the simplicitie of the worde I haue thought good to preferre it Albeit it is but a small matter seeing both come to one sense Phil. 2.7 Chrysostome thinketh Paule said the similitude of death for death as in another place How wee are grafted into the similitude of the death of Christ beeing made in the similitude of men But me thinke I see some greater Emphasis in this worde For besides that it auaileth to inferre the resurrection it seemeth to tende vnto this not that wee shoulde die like Christe by a naturall death but that wee haue this congruencie with his death that as he dyed in the fleshe which hee receiued of vs so wee shoulde die in our selues that wee may liue in him Then is it not the same death but the like for the resemblance or proportion betweene the death of this present life and spiritual renouation is to bee noted Graffed This worde is very significantâ— for it declareth plainely that the Apostle doth not exhort onely but rather deliuereth the doctrine of the benefite of Christe For he requireth not any thinge of vs which is to be done by our studie or industrie Wherein the similitude of grafting holdeth not but he preacheth that grafting which is done by the hand of God Neither is it conuenient a man shold goe about to apply the metephor or coÌ„parisoÌ„ to euery part For betwene the graftinge of trees and this oure spirituall graftinge there will straightwayes appeare a diuersitie for in that the graft dothe drawe his nourishment from the roote but yet reteineth his naturall propertie of bearing fruite but in this insertion or grafting of ours wee doe not onely drawe the iuice and strength of life from Christe but also wee passe from our nature into his Howbeit the mynde of the Apostle is to note nothing els then that efficacie of the death of Christe which sheweth it selfe in the mortification of our fleshe and that of his resurrection to renew in vs a better nature of the spirit 6 That our olde man It is called the olde man as the old testament is so called in respect of the new For it beginneth to be olde when our regeneration being begunne How it is called the old man it is by litle and litle destroyed and he meaneth the whole nature which we bring out of our mothers wombe which is so vncapable of the kingdom of God tâ—â— must needs perish so farre foorth as we may be restored into 〈◊〉 life He saith this old man is fastened to the crosse of Christ because through his vertue it is slayne And he hath precisely alluded vnto the Crosse that he might expressely shew How the old maÌ„ is crucified how we haue not mortification else where then by the participation of his death For I doe not agree vnto them who vnderstand that he said rather crucified then dead because it liueth yet and floorisheth on some part That is verily a true saying yet it agreeth but litle with the present place The body of sinne What is meant by the body of sin which he addeth a litle after signifieth not the flesh and bones but the masse of sinne and corruption For manne beeing lefte to his owne nature is a masse contracted of sinne Hee noteth the end of this abolishing when he saith That wee shoulde not serue sinne any more Whereby it followeth that so long as we are the sonnes of Adam and nothing els but men we are so subiect vnto sinne that wee canne doe nothing els but sinne but beyng grafted into Christ we are deliuered from this miserable necessitye not that by and by we cease altogether to sinne but that at lengthe wee become Victorers in the fight 7 For hee that is dead is iustified from sinne 8 For if so that we be dead with Christ wee beleeue that wee shall also liue him 9 Knowing that Christe beeyng raysed from the dead dyeth no more death hath no more power ouer him 10 For in that he dyed he died to sinne once but in that he liueth he liueth vnto God 11 So yee also esteeme your selues dead verily vnto sinne but liuing vnto God in Christ Iesus our Lord. 7. For he that is dead This is an argument taken from the property or effect of death For if death put downe all the actions of life we which are dead must needes cease from the actions of that life which actions it exercised whiles the same life coÌ„tinued For iustified vnderstand freed and deliuerâ—â—â—â—om seruitude or bondage For as he is loosed from the bâ—â—â— of accusation who is freed from the sentence of the Iudge so death loosing vs from this life doth free vs from all the actions therof Furthermore albeit there is no where amongest men suche an example extaunt yet there is no cause why thou shouldest thinke this that is sayde here eyther to be a vayne imagination or shouldest despayre because thou findest not thy selfe in the number of those who haue vtterly crucified the flesh For this worke of God is not perfected the same day it is begun in vs but it increaseth by little and little by daily increments as by degrees is brought to perfection The fruite of our communicatioÌ„ with the death of Christ is that the fleshe with his concupiscences be mortified To be briefe then take it thus if thou art a Christian there must appeare in thee the signe of thy communication with the death of Christ whose fruite is that the flesh be crucified with all his concupiscences Howbeit thou mayest not therefore counte this communication as none because as yet thou doest feele some reliques of the fleshe to liue in thee but thou art continually to studie for the augmentation thereof vntill thou arte come vnto the marke For it is well if our fleshe be continually mortified and we haue profited wel when the flesh beyng subdued hath yeelded to the
doeth withall put this boldnes in our hearts that wee dare cal God our father And surely seeing it is the confidence of heart only that openeth our mouth When God is rightly prayed vnto except the spirite gaue testimonie to our hearts of the fatherly loue of God our tongues woulde bee dombe to vtter any prayers For that principle is alway to be holden God is not otherwise rightly prayed vnto vnles as in mouth we call him father so wee bee surely perswaded in our heartes that he is such one Whereunto the other also answereth namely that our fayth is not otherwise prooued then by the inuocation of God And therefore not without cause Paul calling vs vnto this proofe sheweth that then it appeareth howe seriously euery one beleeueth when they who haue imbraced the promise of grace exercise them selues in prayers And here those toyes of Sophisters touching morall coniecture are notablie refuted whiche is nothing els but vncertaynetie and doubtfulnesse of minde yea rather wandering and errour And also their obiection is answered where they demaunde howe a man may bee assured of the will of God Whence the certainetie of saluation proceedeth But this certaintie proceedeth not from mans brayne but is the testimonie of the spirite of God as hee handleth more at large in his former Epistle to the Corinthians whence also the fuller exposition of this place is to be gathered Therfore this sentence standeth sure that none can bee called the sonne of God who doeth not acknowledge him selfe to bee such one which knowledge is called science of Iohn to shew fourth the certaynetie thereof 1. Ioh. 5.19 17 If wee be children By an argument taken from that is annexed or from the consequent hee prooueth that saluation standeth herein if wee haue God for our father The inheritaunce is ordeined for the sonnes seeing then God hath adopted vs to himselfe for sonnes hee hath also ordeyned the inheritaunce for vs. Secondly hee sheweth what kinde of inheritaunce that is namely celestiall and therefore incorruptible and eternall such as was manifested in Christ By which manifestation both all vncertainetie is taken away and also the excellencie of the inheritaunce is commended which wee participate with the onely begotten sonne of God Albeit the purpose of Paule is as shortly after it shall better appeare highly to aduaunce the inheritaunce promised vnto vs that wee contenting our selues with it might manfully dispise the allurementes of the worlde and patiently beare what so euer troubles happen vnto vs in the worlde If so be that we suffer with him There are diuers interpretations of this place but I like this sence aboue all others Wee are the fellowe heires of Christ so that wee followe him the same way hee went vnto that inheritaunce And so where as he made mention of Christ his meaning is as it were by these degrees to passe vnto this cohortation the inheritaunce of God is therefore ours because by his grace wee are adopted to be his sonnes and least it should be doubtfull the possession thereof is alreadie deliuered vnto Christ whose partakers wee are made By passions sufferings the Lords ministreth vnto vs saluation thorow his free mercie And Christ came vnto it by the crosse therefore we must goe vnto it the same way Neither is that to bee feared which some stande in awe of least by this Paule did ascribe the cause of eternall glory to our laboures for this kinde of speech is not vnusuall in the scriptures but rather hee declareth the order which the Lorde followeth in ministring saluation vnto vs then the cause For before hee had sufficiently defended the free mercie of God against the merites of workes nowe whiles hee exhorteth vs vnto patience hee disputeth not whence saluation commeth to vs but howe the Lorde gouerneth his 18 For verely I thinke Although they doe not altogether amisse who take this by the way of correction yet I had rather referre it to the amplifying of the cohortation in steede of a preoccupation to this sence it ought not to bee grieuous vnto vs if wee must come vnto the celestialll glory by diuers afflictions seeing if they be compared with the greatnes of this glory they are nothing Hee hath put glorie to come Glory to come put for eternall glory for eternall glory as hee calleth those afflictions of the worlde whiche passe away suddainely Hereby it appeareth this place was ill vnderstoode of the schoolemen whence they haue gathered their destinction of congruo and condigno Neither doeth the Apostle compare the dignitie of them both but onely mitigateth the bitternesse of the crosse by the comparison of the greatnesse of glory and that to confirme the mindes of the faythfull in patience 19 For the feruent expectation of the creature expecteth for the reuelation of the sonnes of God 20 For the creature is subiect to vanitie not of it owne will but for him who hath made it subiecte in hope 21 Because the creature also shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God also 22 For wee knowe that euery creature groneth with vs also and trauayleth in paine together vnto this present 19 For the feruent He teacheth that wee haue an example of the patience hee exhorteth vnto euen in the very dumbe creatures For to let passe the varietie of exposicions I vnderstande this place thus that there is no element neyther any part of the worlde which not being as it were touched with the feeling of the present euill intendeth not vpon the hope of the resurrection And he putteth downe two thinges namely that all creatures trauayle and yet are susteyned by hope Whereby also it appeareth how great the price of eternall glory is that it can prouoke draw al things into desire of it Furthermore this speech expectation expecteth although it be somewhat strange yet it hath a most conuenient sence for he signifieth thereby that the creatures being plunged in great anxietie and hanging in suspence with great desire do expect that day whiche shall openly declare the glory of the sonnes of God What is ment by the reuelatiō of the sonnes of God 1. Iohn 3.2 He calleth that the reuelation of the sonnes of God when we shall bee like vnto God as Iohn sayth for although we knowe we are his sonnes yet it hath not appeared And I haue kept the wordes of Paule because the translation of Erasmus seemeth vnto mee bolder then were meete namely vntill the sonnes of God bee manifest and yet it doeth not sufficiently expresse the mind of the Apostle For his meaning is not that the sonnes of God shal be manifested in the last day but then it shall appeare howe happie and blessed their estate is when they hauing put off corruption shal put on celestiall glory For he therefore attributed hope vnto the creatures that want sence that the faithfull might open their eyes to beholde the inuisible life
patiently expect a deliueraÌ„ce For he would that they being lift vp with the expectatioÌ„ of the blessednes to come should with stoutnes of mind ouercome al the preseÌ„t euils that they might not coÌ„sider what they are but what they shal be Which haue the first beginnings Wheras some interprete first fruits a rare singular excellency that I like not at all therfore to auoyd doubtfulnes I choose rather to translate it first beginnings For I doe not with theÌ„ take it to be spoken of the Apostles onely but of al the faithful who in this world are only sprinckled with drops of the spirit or certainly wheÌ„ they haue profited very wel being indued with a certaine measure thereof are yet farre froÌ„ the perfection thereof These therfore are vnto the Apostle the first beginnings or first fruits Wherunto the whole or entire increase is opposed For seeing wee are not yet indued with fulnes it is no maruel though we bee moued with disquietnes And wheras he repeateth we our selues addeth in our selues that he doth for the more vehemeÌ„cy that hee might expresse a more feruent desire And he doth not only name desire but a mourning for where there is a feeling of misery there is also mourning Expecting the adoption Adoption here improperly yet not without good reason Adoption put for that inheritance we are adopted vnto the fruition therof is called the fruitioÌ„ of that inheritance wherunto we are adopted For Paule meaneth that that eternall decree of God wherby he hath chosen vs for sonnes before the world were made of the which he testifieth vnto vs by the gospel the faith whereof he sealeth by his spirit in our hearts should be voyde vnlesse the promised resurrection were firme sure which is an effect therof For to what end is god our father but that this earthly pilgrimage being ended the celestiall inheritance might receiue vs Hereunto apperteyneth the redemption of our body which is straightwaies added For the price of our redemption was so paid of Christ that death neuertheles might hold vs yet bound in his bonds yea we carrie it within vs wherupon it followeth that the sacrifice of the death of Christ shoulde be in vayne and fruitles except there appeared fruite in the celestial renouation 24 For we are saued by hope Paul confirmeth his exhortatioÌ„ by an other argument Namely because our saluation cannot be separated from a kinde of death which he proueth by the nature of hope For seeing hope extendeth it selfe vnto things not yet knowen by experience and representeth vnto our mindes the image of things which are hid and farre off whatsoeuer is either openly seene or holden with the hand cannot be hoped for But Paule taketh it for a thing so grauÌ„ted that it cannot be denied so long as we liue in this worlde our saluation standeth in hope whereby it followeth that it is laide vp with God farre aboue our sences Whereas he saith that is no hope which is seene it is verily a hard speeche but yet such as obserueth not the sence for he goeth about simply to teach seeing hope is of good things to come not present it can neuer be ioyned with manifest possession So then if any thinke much to mourne they must needâ— euert the order is set downe of God who doeth not call his vnto the triumph before he haue exercised them in the warfare of sufferance But seeing it hath pleased God to nourish our saluation as it were secretly in his bosome it is expedient for vs to labour in earth to be oppressed to mourne to be afflicted yea to lye as it were halfe dead or like vnto those are dead For they who couet a visible saluation they put them selues by it renouncing hope which is ordeyned of God to be the keeper of it 25. But if we hope for that we see not This is an argument taken from the antecedent to the consequent because patience necessarily followeth hope For if it be grieuous to wante the good thing thou desirest vnles thou support and comfort thy selfe by patience thou must fall by desperation So then hope alway draweth patience with it So it is a most fitte conclusion namely that the doth vanquish away whatsoeuer the Gospel promiseth of the glorie of the resurrection except by bearing the crosse and tribulations patiently we passe through this present life For it life be inuisible then we must haue death before our eyes if glorie be inuisible then ignominy is present Therfore if thou wilt comprise this place in fewe wordes The saluation of the godly is laid vp in hope thou maiest digest the argumentes of Paule into this forme Saluation is layde vp in hope for all the faithfull it is the propertie of hope to inteÌ„d vpon good thinges to come and which are absent therefore the saluation of the godly is hidden vp Nowe hope is not otherwise mainteyned then by patience therfore the saluation of the godly is not consummated but by patience Patience is an inseparable companion of faith Finally heere wee haue a notable place that patience is an inseparable companion of faith The reason whereof is at hande because whiles wee comforte our selues with the hope of a better estate the sence or feeling of the present miseries is mollified and mitigated that they are not so hard to be â—oure 26 Likewise the spirite also helpeth our infirmities for we know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which caÌ„not be expressed 27 But he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the Saintes according to the will of God 26 Likewise the spirite also Least the faithful shoulde obiect that they are weaker then they are able to beare so many so hard burdens he setteth before them the helpe of the spirit whiche is aboundantly sufficient to ouercome al difficulties There is no cause then why any should complayne that the bearing of the crosse is aboue their strength seeing we are strengthened by vertue from aboue And the greeke word Sunantilambanesthai to helpe together is very significant namely that the spirit receiuing vnto it part of the burdeÌ„ wherwith our infirmity is oppressed doth not only helpe vs and succour vs but doeth so ease vs as though it vndertooke some part of the burden with vs. And in the word infirmities the plural number hath his augmentation For seeing experience doeth teach vs that vnlesse we be stayed by the power of God innumerable ruines are straight waies at hand Paule therfore admonisheth that notwithstaÌ„ding we are euery way weake diuers infirmities threateÌ„ falling vnto vs yet there is ayde inough in the spirit of God so that we shal neuer be moued or ouerthrown by any heape of euils Howbeit these helpes of the spirite teach vs more certainly that through the ordinaunce of God it is so brought to passe that by
passe by the will and prouidence of God did so greatly grieue him hereby wee are taught that the obedince which wee giue to the prouidence of God letteth not but we may mourne at the fall of wicked men whereunto yet neuerthelesse wee know they were ordayned by the iust iudgement of God For the same mind may receiue this twofold affection How the godly may mourne euen for the destruction of the reprobrate that whiles it respecteth God it can willingly abide they shoulde perishe whom hee hath determined to destroy but when it hath turned his cogitation vnto men it sorroweth at their euill They therefore are farre deceiued who require in godlymen a sencelesnes voidenes of affection least they shoulde repugne the ordinaunce of God Anathema What it meaneth and howe Paul wished it for the Iewes 3 For I would wishe He coulde not expresse any greater vehemencie of loue then by protestation or declaration For this is perfect loue when one refuseth not yea euen to die for the health of his frinde But the particle that is added doeth declare that he speaketh not onely of a transitorie destruction but of eternall death And he alluded vnto the signification of Anathema when he sayde from Christ For it is called of segragating or seperating And what is it to be segregated or seperated from Christ but to be excluded from all hope of saluation it was therefore an argument of most feruent loue that Paule doubted not to wishe that condemnation to himselfe which hee sawe to hange ouer the heades of the Iewes that hee might deliuer them Neyther letteth it that hee knewe his saluation was grounded vppon the election of God which can by no meanes fall away For these feruent affections as they are caried headlong so they respect or consider nothing els but that they tende vnto Therefore Paule did not ioyne the election of God with his wishe but the remembrance of that being past by hee was wholly fixed vpon the saluation of the Iewes Nowe where as many doubt whether it were a lawfull desire that doubt may thus be vnfoulded namely that this is the perpetuallimitte of loue that it may proceed euen vnto death So that then if we loue in God and not out of God our loue shall neuer bee too much And such was this of Paule For whiles hee sawe his nation to bee indewed with so manye giftes of God hee loued the giftes of God in them and them for the giftes sake And also was verie sory that these graces shoulde perishe hence came it that his minde being as it were confounded hee burst forth into this extreme wishe So I receiue not their opinion who thinke Paule sayde these in respect of God onely and not in respect of men agayne neyther doe I consent vnto those who without consideration of God say that Paul gaue so much vnto the loue of men but I ioyne the loue of men with the studie of the glory of God And yet I haue not declared that which was the principall namely that the Iewes are here considered as they are decked with their ornamentes whereby they were distinguished from mankind For God by his couenant had so highly aduaunced them that if they fel the fayth and truth of God should fayle or decay in the world For the couenant had been voyde whose stablenes is sayd to indure Psal 12.1 so long as the Sun and Moone shall shine in heauen So that it were more absurde the same shoulde be abolished then that the whole worlde shoulde be turned vyside downe Wherefore it is not a simple and bare comparing of men for although it were better one member shoulde perishe then the whole bodie yet Paule therefore esteemeth the Iewes so highly because he giueth vnto them the person and as they commonly say the quality of elect people Which thing also appeareth better out of the text as we shall see straightwayes in his place These wordes I say my kinsmen according to the fleshe although they signifie no new thing yet they auayle muche vnto amplification For first least any should thinke hee doth willingly or voluntarily seeke a cause of debate with the Iewes he signifieth that he hath not so put off the sence of humanity but he is moued at this so horrible a destruction of his owne flesh Againe seeing the Gospel whereof he was a preacher must needs come forth of Sion it is not without cause that he doth so largely inferre the commendation of his kinred For this exception according to the fleshe in my iudgement is not added as els where for to extenuate but rather to cause trust or confidēce For although the Iewes had reiected Paule yet he dissembleth not that hee was borne of that nation in whose roote the election yet florished though the braunches were withered That whiche Budaeus saith of the woorde Anathema is contrary to the sentence of Chrisostome who maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one 4 Who are the Israelites Here now he plainely sheweth the cause why the destruction of the people of the Iewes did so greatly grieue him that he was readie to redeeme them with his owne destruction namely because they were Israelites For the Pronowne relatiue is put in steede of an Aduerb causall So this anguishe grieued Moses when hee desired that he might be put out of the booke of life that the holie and elect seede of Abrahā might not vtterly perish Therefore besides humane affection Exod. 32.2 he noteth other reasons and the same also greater or weightier whiche ought to make him fauour the Iewes namely that the Lord had so aduanced them as it were by a certaine prerogatiue that they were separated frō the cōmon sort of men And these speeches of dignitie are testimonies of loue For we vse not to speake so fauourablie but of those whom we loue And although through their ingratitude they made themselues vnwoorthy who should be esteemed of according to these giftes yet Paule ceasseth not euen therfore to reuerence them Whereby he teacheth The good gifts of God can neuer be so defiled by the wicked but they are alway praise worthie that the wicked cannot so defile the good giftes of God but they are alway woorthy to bee praysed and had in admiration although vnto those doe abuse them there come nothing thereby but the greater obloquie And as we are not by hating the wicked to contemne the giftes of God in thē so on the contrarie we are to beware least by our fauourable esteeming and praysing of the giftes in them we puffe them vp much more also that our prayses carrie not a shew of adulation But let vs imitate Paule who graunteth vnto the Iewes their ornaments in such sort that afterward hee declareth all to bee nothing without Christ Finally he doth not in vain put this amongest their prayses that they were Israelites For Iacob prayed for that in steede of an excellent
blessing Gen. 48.18 that his name myght bee called vppon ouer them To whom perteineth the adoption The whole speech of Paule is directed vnto this marke Howesoeuer the Iewes by their fallyng away haue made a wicked diuorcement with God yet is not the light of the grace of God vtterly extinguished in them as hee also sayde in the thirde Chapter although they were vnbeleeuers and truice breakers Rom. 3.3 yet is not the faith of God made voyde by their vnbeliefe Not onely because hee hath reserued out of the whole multitude a remnant vnto himselfe but because by the right of inheritance the name of the Churche did yet abide with them And albeit they had nowe depriued them selues of all these ornamentes so that it profited them nothing to be called the sonnes of Abraham yet because it was dangerous least through their fault the maiesty of the gospell shoulde become vile amongst the Gentiles Paule considereth not what they deserued but with many vailes hee couereth their filthines and shame vntil the Gentiles were perswaded the Gospel came vnto them from the celestiall fountayne out of the priuie chappell of God out of an elect nation For the Lorde all other nations being let passe had selected them for a peculiar people to himselfe and had adopted them for sonnes as he often testifieth by Moses and the Prophetes And not contente simplie to call them sonnes sometime hee calleth them his first begotten Exod. 4.22 sometime his darlings In Exod. The Lorde sayth thus Israell is my first begotten sonne let my sonne goe that hee may serue me I am become a father to Israell and Ephraim is my first born Ier. 31.9 Also in the same place Is not Ephraim my deare sonne Is he not my pleasant childe Therefore my bowels are troubled ouer him yet I wil haue compassion on him By which wordes hee doeth not onely set foorth his fauour towardes Israel but rather sheweth the force of adoption vnder the which the promise of the celestiall inheritance is conteined Glory signifieth that excellencie whereunto the Lord had aduanced that people aboue al other nations and that both by many diuers other meanes and also because he dwelt in the middest of them For besides many signes of his presence he gaue a singuler testimonie therof in the arke whence he both gaue answeres and also did heare his people 1. Sam. 4.22 that he might shew forth his power in helping them For which cause it was called the glory of God Because here he hath distinguished couenants from promises let vs not this difference that wee count that a conuenant which is conceiued by plaine and solemne wordes and hath a mutual promise namely the couenant made with Abraham but promises they be which soeuer occurre here there in the scriptures For when God had once made his couenant with the old people hee ceased not now and then to offer his grace by newe promises Whereby it followeth that the promises are referred vnto the couenant as vnto their onely head euen as the speciall helpes of God whereby hee testifieth his fauour towardes the faithfull doe flowe out of the onely fountaine of election And because the law was nothing els but a renuing of that couenant which renuing might the better establish the remembrance thereof it seemeth that law giuing here in this place ought peculiarly to be restrained vnto iudgements For that also is a singuler ornament of the people of the Iewes that they had God for their lawgiuer Deut. 4.32 For if some glory in Solon and some in Lycurgus howe much more iustly may they glory in the Lorde of whom you may reade Deut. 4. By worship hee vnderstandeth that part of the lawe wherein the lawfull maner of worshipping God is prescribed as are the rites and ceremonies For they ought to bee esteemed lawfull by the rule of God Without the which whatsoeuer mē deuise is but meere prophaning of religion 5 of whom are the fathers For this also is of some value to descend from the saints and men beloued of God seeing God hath promised to the holy fathers mercy towardes their children euen vnto a thousand generations and chiefly in the wordes made to Abraham Isaac and Iacob Gen. 17.4 And in another place Neither skilleth it that this by it selfe is vaine and vnprofitable if it bee separated from the feare of God holines of life For the same we see also in worship glory both euery where in the Prophetes and specially in Esay Esai 1 11. 60.1 Howebeit because God vouchsafeth these being ioyned with the studie of pietie with som degree of honour he hath worthily reckoned them amongest the prerogatiues of the Iewes For therefore are they called the heires of the promises because they descended of the fathers of whom Christe is c. They which referre this vnto the fathers Acts. 3. as though Paules minde were onely to say that Christe descended of the fathers they haue no reason for it For his meaning is by this commēdacion namely that Christ came of them to knit vp the excellencie of the people of the Iewes For it is not a thing lightly to bee esteemed namely to be ioyned in carnall kinred with the Redemer of the worlde For if hee honoured all mankinde when he coupleth himselfe to vs by communicating our nature much more did he honour them with whom hee woulde haue a neerer bond of coniunction Although it is alway so to bee taken that if this blessing of kinred bee separated from pietie it is so farre from profiting that rather it turneth to their greater condemnation Furthermore here we haue a notable place that the two natures are so distinguished in Christe Two distinct natures in Christe that they are vnited together into the person of Christ For whereas hee saith Christe came of the Iewes thereby he declareth his true humanitie The parcel according to the fleshe whiche is added doeth note that hee had some what more excellente then fleshe where is a plaine distinction betweene his humanitie and diuinitie And hee ioyneth both together when he saith the same Christe which was borne of the Iewes according to the fleshe is God blessed for euer Wee muste also note that this speech doth not agree vnto any other then the onely and eternall God 1. Tim. 1.17 For in another place hee preacheth one onely God to whome all honour and glory is due They who deuide this member from the other texte that they might take from Christe so manifest a testimonie of his Dietie doe too impudently goe about to make darkenesse at none day For the wordes are cleare enough Christe of the Iewes according to the flesh who is God blessed for euer And I doubt not but Paul who had a hard fight an vrgēt offence did purposely erect his minde vnto the eternall glory of Christ yea and that not so much for his owne priuate cause as that
vnto all He calleth those the sonnes of the fleshe in whom there is nothing more excellent then carnall progenie as he calleth those the sonnes of promise who are peculierly sealed of the Lord. 9 For this is the worde of promise He addeth another testimonie in the explication whereof wee may see with what diligence and dexteritie he handeleth the scripture When the Lorde quoth hee saide hee would come Gen 18.10 and Sara should beare a sonne to Abraham thereby hee insinuated that his blessing was not yet extant but was yet to come Howbeit Ismael was nowe alreadie borne when that was spoken Therefore the blessing of God was out of Ismaell And let vs also by the way note with what circumspection he proceedeth heere least hee should exasperate the Iewes For first the cause beeing suppressed hee doth simply declare the matter then secondarily he openeth the fountaine 10 Neither hee onely but Rebecca also when shee had conceiued by one euen by our father Isaac 11 For yer the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by works but by him that calleth 12 It was saide vnto her the elder shall serue the younger 13 As it is written Iacob haue I loued and haue hated Esau 10 Neither hee onely In this Chapter there are certain broken sentences as this is but Rebeeca also which had conceaued by one our father Isaac For hee endeth in the middest thereof before he come vnto the principall verbe Yet the meaning is that this diuersitie touching the inheritance of the promise may not onely bee seene in the sonnes of Abraham but also there is a farre more euident example thereof in Iacob and Esau For in the former some might alleadge the conditiō was not equall because one was the sonne of an handmaid But these were both of one wombe and twinnes yet was one reiected and the other receiued of the Lorde Whereby appeareth that the fulfilling of the promise doth not indifferently fall out a like in all the sonnes of the fleshe And because Paule did respect the persons to whome God made his counsayle knowen I choose rather to vnderstande the masculine Pronowne The special election was not only reuealed to Abraham but also to Rebecca then the Newter as Erasmus hath doone For the meaning is that the speciall election was not onely reuealed vnto Abraham but also afterward to Rebecca whiles shee did beare two twinnes in her wombe 11 For yer the children were borne Nowe hee beginneth to ascend higher namely to shewe the reason of this diuersitie which hee teacheth doth not consist in any thing els then the election of God For hitherto hee had touched in fewe wordes that there was a difference amongest the carnall sonnes of Abraham namely notwithstanding they were all by cirumcision adopted into the fellowship of the couenant yet the grace of God was not effectuall in them all and that they therfore are the sonnes of the promise who inioy the benefites of God But whence that came he had either not spokē of it or els he had obscurely insinuated it But nowe he doth plainely referre the whole cause vnto the election of God and the same free and such as doth not depend vpon men that in the saluation of the godly nothing might be sought for aboue the goodnesse of God and in the destruction of the reprobate nothing aboue his iust seueritie The first proposition Let this therefore be the first proposition as the blessing of the couenant doth separate the people of Israel from all other nations so also the election of God discerneth the men of that nation whiles he predestinateth some vnto saluation and other some vnto condemnation The 2. proposition is that there is no other foundation of that election then the meere goodnes of God and also mercie since the fall of Adam The second proposition which mercie not for any consideration of woorkes at all imbraceth whom it pleaseth The third proposition that the Lord in this his free election is at libertie and loose from that necessitie The third proposition that he should indifferently impart the same grace vnto all But rather whom he will he passeth ouer and whom he will he chooseth All these thinges doeth Paule comprise briefly in one sentence then afterward he will prosecute the rest Finally in these wordes when they were not yet borne or had done good or euill he declareth that God in putting of a difference could not haue respect to the woorkes which were not yet And they which reason to the contrarie saying that doth not let but the election of God may discerne betweene men according to their merites because God doth foresee by the works to come who wil be worthy or vnworthy of his grace doe not see more then the Apostle but fal in that principle of religion which ought to be very well knowen to all Christians namely that God could see nothing in the corrupt nature of man such as was in Esau and Iacob whereby he might be moued to doe good Therefore when he saith that both of them had then done neither good nor euil it is also to be added which he presumeth namely that both of them were the sonnes of Adam by nature sinners indued with no crumme of righteousnesse Neither doe I therefore stand so long in expounding these as though the minde of the Apostle were doubtfull but because the Sophisters not being cōtent with the simplicitie therof goe about by their friuolous distinctions to creepe out hence my meaning was to shew that Paule was not ignoraunt of those thinges they bring but that they rather are blinde in the first principles of religiō Moreouer although the corruption of nature which is dispersed ouer all mankynde before it come as they say into action is auayleable enough vnto condemnation wherby followeth that Esau was woorthely reiected because naturally he was the sonne of wrath yet least anye doubt should remayne as though through respect of any fault or sinne his condition was the woorse it was necessary as well sinnes as vertues should be excluded Surely true it is that the next cause of reprobation is for that wee are all accursed in Adam yet to the end we might learne to rest in the bare and simple will of God Paule dyd lead vs aside from the consideration thereof for so long vntill hee had established this doctrine namely that God hath a sufficient iust cause of election and reprobation in his owne will or pleasure That the purpose of God c. Almost in euery woorde hee vrgeth the free election of God for if works had place he should haue said that the reward of God might stande by workes But hee opposeth the purpose of God which is conteined that I might say so in his onely pleasure And least there shoulde remaine any doubt therof by adding the other parcel according to election
filthie or rotten cauillation to abuse the sentence of Paule namely that it is not the willer or runner onely because the grace of God helpeth Whom Augustine hath not onely soundly but wittilye refuted for if the will of man be therefore denied to be the cause of election because it is not the onely cause but in part then thus it may be saide againe that it is not of mercy but of the willer and runner For where there is a mutuall woorkyng there shall also bee a mutuall praise But assuredlie this last saying doeth fall with the weight of his owne absurditie The saluation of the elect standeth wholy and onely vpon the mercy of God let vs therefore determine that the saluation of those whome it pleaseth God to saue is so ascribed vnto the mercy of God that nothing is left vnto the industrie of man Neither hath it much more colour that some would haue those recited together in the person of the wicked For howe shall it hang together to wrest those places of Scripture where the righteousnesse of God is defended to vpbraide vnto him tyrannie Againe is it like seeing the refutation was readie and easie that Paule without speeche woulde suffer the Scripture to bee so grossely abused But these starting holes they haue soughte who dyd measure this incomparable mysterie of GOD by theyr owne sense It was a rougher doctrine for their daintie and tender eares then that they coulde thinke it meete for an Apostle But they ought rather to haue bended their own stifneckednesse to the obsequie of the spirite that they might not haue been so much addicted to their own grosse imaginations 17 For the scripture saith c. Nowe hee commeth vnto the seconde member of the reiection of the wicked Wherin because there seemeth to bee somewhat more absurditie so muche the more diligently hee goeth about to make manifeste howe God in reiecting whome hee will is not onely irreprehensible or without blame Exod. 9.16 but also wonderfull in his wisedome and equitie Hee therefore taketh his testimonie out of Exodus Where the Lorde saith it was hee that stirred vp Pharaoh to that ende that whiles he went about stubbornely to resist the power of GOD hee beeing ouercome and subdued might be for an example how inuincible the arme of God is to the bearing wherof much lesse to the breaking wherof no humaine strength is sufficient Beholde the paterne that the Lord would shewe in Pharaoh Two things to be considered in Pharaoh Wherefore two thinges are to bee considered here the predestination of Pharaoh to destruction which is verely referred vnto the iust but yet secrete counsayle of God Secondly the ende thereof which is that the name of God might be celebrated and to that ende doth Paule chiefly staye vpon it For if this hardening be such for the which the name of GOD deserueth to bee declared that hee shoulde bee charged with vnrighteousnesse is abhomination It is an argument taken from the places of contraries But because manie interpreters whiles they go about to qualifie this place also they doe corrupt it first it is to bee noted that for the worde stirred vp In Hebrewe it is I haue ordeyned thee where the Lorde going about to declare that the stubbornnesse of Pharaoh was no let to him that hee might not deliuer his people affirmeth that his furie was not onely foreseene of him and that hee had meanes prepared to brydle it but also that hee had purposely so ordeyned it and verely to that ende that hee might shewe foorth a more euident testimonie of his power Some therefore doe turne it amisse namely that Pharaoh was reserued to a tyme seeing rather hee speaketh of the beginning For seeing many thinges else where occurre vnto men whiche hinder their counsayles and let the course of their actions God saith Pharaoh came from him and that this person was layde vpon him Vnto which sentēce the word raise or stirre vp notably agreeth Finally least any should imagin that Pharaoh was moued from aboue by a certaine vniuersall and confused motion that hee might rushe into that furie the speciall cause or ende is noted as if it were sayde that God did not onely know what Pharoah woulde do but also purposely appointed him to this vse Where by it followeth that it is in vayne nowe to striue with him as though hee were bounde to giue a reason or account seeing hee doeth willingly come forth himselfe and preuenteth this obiection denouncing that the reprobate in whom hee will haue his name celebrated come from the secret fountain of his prouidēce 18 Therefore he hath mercie on whom he will Heere followeth the conclusion of both members which can not any way bee vnderstoode in the person of any other then of the Apostle because straightwayes he addeth a communication with the aduersary when he beginneth to bring foorth such things as may be obiected of the contrary part Therfore it is not to be doubted but Paule speaketh these of his owne sence as we haue admonished a little before namely that God according to his pleasure voutsafeth whom he seeth good of mercy and draweth foorth the seuerity of iudgement against whom he list For this hee goeth about to bring to passe amongest vs that concerning the diuersitie is betweene the elect and reprobate our mind might bee content with this namely that it hath so pleased God to illuminate some vnto saluation and blind othersome vnto death and not seeke for any cause aboue his will For we must stande vpon these particles of whom hee will and whom hee will Beyond that which he doeth not suffer vs to passe But the worde harden To harden how it is taken when in the Scriptures it is attributed to GOD it doth not onely signifie as certaine tempering moderatours woulde haue it a permission or suffering but also the action of Gods wrath For all externall thinges which make to the excecation of the reprobate are the instruments of his wrath And Satan him selfe which inwardly worketh effectually is so farre foorth his minister that he worketh not but at his commaundement Therefore that friuolous euasion or refuge which the schoole men haue of foreknowledge doth fall downe For Paule doth not onely say that the ruine of the wicked is foreseene of the Lorde but is ordeined by his counsaile and will as Salomon also teacheth Prou. 16.4 that the destruction of the wicked was not onely foreknowne but that the wicked ones themselues were purposely created that they might perish 19 Thou wilt say then vnto mee why doeth hee yet complayne who hath resisted his will 20 But O man what art thou that pleadest or shouldest pleade in iudgement with GOD shall the thinge formed say to him that formed it why hast thou made mee so 21 Hath not the potter power of the clay to make of the same lumpe one vessel to honour and another vessell to dishonour 19 Thou wilt say then vnto mee
Heere especially the fleshe stormeth when it heareth howe it is referred vnto the will of God that they are destinated vnto death which perishe Wherefore the Apostle descendeth agayne vnto obiections by taking to him the speeche of the aduersarie because hee sawe the mouthes of the wicked coulde not bee stopped but with full mouthes they woulde barke agaynst the righteousnesse of God And hee doth notably expresse their affection For they not beeing content to defende themselues make God guiltie in their steade and then after they haue turned the fault of their condemnation vpon him they are grieued at his so great power In deed they are constrayned to yeelde but storming because they can not resist and attributing to him the principalitie they doe in a manner charge him of tyrannie muche like as Sophisters in their Schooles doe in such sort babble of his absolute as they call it righteousnes as though hee hauing forgotten his righteousnes woulde make a tryall of the might of his lordeshippe by mixting all thinges peruersely Thus therefore doe the wicked reason in this place what cause hath hee why hee should be angry at vs seeing he made vs such seeing hee leadeth vs whither hee lusteth at his pleasure what els doth hee in destroying vs but reuenge his owne woorke in vs neyther is it our part to contende with him and howe so euer we striue hee will haue the vpper hande Therefore both his iudgement shall be vniust if he condemne vs and also his power which hee abuseth nowe agaynst vs is licencious But what doth Paul answere to these 20 Who art thou O thou man Because in Greeke there is the participle it may also be read in the present tence which doest striue or contende or fightest on the contrary beecause this is expressed in the Greeke worde to this sence who art thou that takest vpon thee to contende with God The first answere but the sence is not muche diuers By this first answere hee doeth nothing els then represse the wickednesse of that blasphemie by an argument taken from the condition of man He will straightwaies adde another whereby hee will cleare the righteousnesse of God from all accusation This verily is apparaunt that no cause is brought aboue the will of God Seeing the answere was at hande namely that the difference doeth depende vpon iust causes why did not Paule vse this conpendious or short forme but placed the will of God in the highest degree that it onely might suffice vs for all causes assuredly if the obiection had been false that God doeth reiect or elect according to his pleasure whom hee eyther vouchsafeth not with fauour or whom hee loueth freely the refutation had not been neglected of Paule The wicked obiect that men are cleared from guiltines if the will of God beare the chiefest sway in their saluation and destruction Doth Paule denie it Yea by his answere hee confirmeth namely that God doeth decree or determine of men as it pleaseth him yet in vayne and madly doe men rise vp to contende because God by his right power or authoritie assigneth to his woorkes what lotte he will And they who say that Paule wanting reason did flee vnto brauling or chiding charge the holy Ghost with great reproch For hee woulde not at the first bring forth those thinges which might make to the defence of the equitie of God and which he had in a readinesse because they coulde not be conceiued or apprehended Yea hee also so tempereth the seconde reason that hee doeth not vndertake a full defence But yet so that hee declareth or sheweth forth the righteousnesse of God if it bee with deuout humilitie and reuerence weighed of vs. That therefore whiche was most meete hee admonisheth man of his condition as if hee sayd seeing thou art a man thou must acknowledge thy selfe earth and ashes why then doest thou contende with the Lord about a matter which thou canst not vnderstande to bee briefe the Apostle hath not brought that coulde bee sayde but that was expedient for our rudnesse Proude men storme that Paul not denying men to be reiected or elected by the secrete counsayle of God alleageth no cause as though the spirite of God wanting reason helde his peace and not rather by his silence did admonishe that the mysterie which the mindes of men do not comprehend is reuerently to be had in admiration so might bridle the waywardnesse of mans curiositie Let vs know therefore that God doeth not for any other end cease from speaking but because he seeth his infinite wisedome cannot be comprehended by our slender capacity and therfore sparing our infirmity prouoketh vs vnto sobriety and modesty Shall the thing formed We see that Paul hitherto doth alway stand vpon this namely that the wil of God although the reason therof is vnknowen to vs is to bee counted iust For he sheweth that the Lord hath his right taken from him The wil of God is alway iust howsoeuer we see not the reason of it if hee bee not at liberty to doe with his creatures what hee lust This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproche if such liberty be giuen vnto him as though they with their disdainfulnes were better diuines then Paule who hath appointed this rule of humilitie to the faithfull that they shoulde wonder at the power of God and not esteme it after their owne iudgement And hee represseth this arrogancie of striuing with God by a most fiâ— similitud wherein he seemeth rather to haue alluded vnto Esay Esay 5.9 Iere. 28.6 then Iere. For nothing els is taught with Ieremie then that Israel is in the hand of the Lorde so that for his sinnes hee maye breake him in peeces as a potter may his earthen vessel But Esay goeth higher saying woe be to him that gaine sayeth his maker namely to the pot the striueth with the potter Shall the claye say to his potter what makest thou c. And surely there is no cause why mortall man shoulde preferre himselfe before an â—arthen vessell when he compareth himselfe with God Neither are wee to be very curious in applying that testimonie to the present cause seeing the minde of the Apostle was onely to allude vnto the wordes of the Prophete that his similitude might haue the more waight 21 Hath not the Potter authoritie The reason why the thing formed ought not to striue with his former because the maker doth nothing but by his right or authoritie By the worde power he vnderstandeth not that hee hath strength and force to doe with his vessell what he lust but that this preeminence or authoritie doth agree vnto him by good right For his minde is not to giue vnto God any licencious power but such as is worthily giuen vnto him Furthermore in applying the similitude consider this as the potter doth take nothing from the claye what fourme soeuer hee giue it
the way they wearied themselues in vayne Nowe in the first place hee seemeth vnto mee to haue put the lawe of righteousnesse by the figure hypallage for the righteousnesse of the lawe Hypallage is when thinges are turned vpside downe and in the repetition of the seconde member in another sence to haue so tearmed the forme or rule of righteousnesse Therefore the summe is that Israel depending vpon the righteousnesse of the lawe namely that which is prescribed in the lawe had not the true maner of iustification And it is a notable allusion of woordes whiles hee teacheth that the legall righteousnesse was in cause that they fell from the lawe of ryghteousnesse 32 Not by fayth but as it were by woorkes Because commonly the excuse of preposterous zeale seemeth to bee iust Paule sheweth they are iustly reiected who seeke to gette vnto themselues saluation by the confidence of workes because so much as in them is they destroy fayth out of the which there is no health to be hoped for Therefore if they shoulde bee partakers of their desire that successe shoulde bee a making voyde of true righteousnesse Faith and the merit of works are vtterly contrary Furthermore thou doest see howe fayth and the merites of woorkes are compared together as thinges vtterly contrary Seeing then the confidence of workes is a great let whereby the way to obteyne ryghteousnesse is stopped vp agaynst vs it is necessary that that being reiected wee rest vpon the onely goodnesse of God For this example of the Iewes ought iustly to terrifie all those who seeke to obtayne the kingdome of God by woorkes For as it is alreadie declared hee calleth not the obseruations of ceremonies the woorkes of the Lawe but the merites of workes vnto the which faith is opposed which faith not regarding his owne worthynes doth that I may say so with both eyes beholde the sole mercie of God For they haue stumbled at the stumbling stone By an excellent reason hee confirmeth the former sentence For nothing is more absurde then that they shoulde obtayne righteousnesse whiche goe about to ouerthrowe it Christ is giuen vnto vs for righteousnesse hee laboureth to depriue him of his office who so thrusteth vpon GOD the righteousnes of woorkes And hereby it appeareth so often as men rest vpon the confidence of woorkes vnder the vayne pretence of being zealous for righteousnes by furious folly they fight with GOD. Moreouer it is no harde matter to bee knowen howe they stumble at Christ who trust to the confidence of woorkes for except wee acknowledge our selues to bee sinners Howe iusticiaries stumble at Christ bare and voyde of righteousnes that is our owne wee obscure the dignitie of Christ whiche consisteth in this that hee might bee light health life resurrection righteousnesse and medicine to vs all And to what ende serue all these but that hee might lighten the blinde restore the damned quicken the dead reare them vp are brought to nothing washe them are full of filth cure and heale those are deadly diseased yea if we clayme vnto our selues any righteousnes wee doe in a sort striue with the power of Christ seeing his office is as well to beate downe all pride of fleshe as to ease and comfort those labour and are heauie laden And the testimonie is properly cited For there God denounceth that he will be an offence to the people of Iuda and Israel where at they shoulde stumble and fall Seeing Christe is the same God spake by the Prophet it is no maruaile though that bee nowe fulfilled in him And calling Christe a stone of offence Hee admonisheth that it is not strange if they profited not in the way of righteousnesse who stumbled at the offence by their owne peruerse stubbornes whē God had declared an easie way And it is to bee noted that this doth not properly and of it selfe agree vnto Christe but rather is accidentall by the malice of men as it followeth straightwayes 33 And euery one that beleeueth in him shal not be ashamed Hee adddeth this testimonie beeing taken other where to the consolation of the godly as if hee said where as Christe is called a stone of offence there is no cause that therefore wee shoulde bee afraide of him or in steede of truste conceiue trembling For hee is ordeined to the ruine of the faithlesse but to the life and resurrection of the godly Therefore as that Prophecie of stumbling and offence is fulfilled in the rebellious and faithlesse so there is another which is directed to the godly namely that he is a strong stone a precious and corner stone most firmely grounded vpon whom whosoeuer shall leaue he shall not fall And whereas hee hath put not to bee ashamed For not to make hast or precipitate that he had from the Greeke interpreter Assuredly the Lord there goeth about to confirme the hope of his And when the Lorde biddeth vs hope well thereby it followeth that we cannot be ashamed 1. Pet. 2. See the place of Peter not much vnlike vnto this CHAP. 10. 1 BRethren my heartes desire and prayer vnto God for Israel is that they might be saued 2 For I beare them recorde that they haue the zeale of God but not according to knowledge 3 For they being ignorant of the righteousnesse of God and going aboute to establishe their owne righteousnesse haue not submitted themselues to the righteousnesse of God 4 For Christe is the ende of the lawe for righteousnesse vnto euery one that beleeueth HEreby we may see with how great carefulnesse the man of God doth occurre or meete with offences For yet that hee mighte temper whatsoeuer was bitter or sharpe in opening the reiection of the Iewes hee testifieth as before his good will towardes them and doth confirme the same by the effect namely that hee had a care of their saluation before the Lorde For this affection springeth from pure charitie Although perhaps for some other cause also hee was forced to testifie his loue towardes the nation whereof hee came for his doctrine had neuer beene receiued of the Iewes if they had thought him to be their sworne enemie and also his falling from the lawe had been suspected of the gentiles because they had thought that for the hatred of men he was an Apostata from the lawe as wee haue touched in the former Chapter 2 For I beare them recorde This apperteineth to procure credite to his loue for there was iust cause why he should rather haue compassiō on thē then hate them seeing that he saw they fell onely of ignorance not through wickednes of mind yea when hee saw that for no other cause then for some affection of God they were moued to persecute the kingdom of Christ But heereby let vs learne It is dangerous to follow our good intentions whether our good intētions do carry vs if we obey them Commonly this is thought to bee a good and very fit excuse when hee that is reproued
pretendeth he meant no harme And this pretence at this day holdeth a great many that they apply not their studie to search out the truth of God because they thinke that to bee excusable whatsoeuer they transgresse of ignorance without set malice yea with a good intention But there is none of vs can excuse the Iewes that they crucified Christe that they cruelly raged against the Apostles that they went about to destroy and extinguish the Gospel and yet they had the same defence wherin wee glory securely Therefore let those vaine hastings or wranglings of good intention goe If wee seeke the Lord from our heart let vs follow the way by the which there is accesse vnto him For it is better As Augustine saith yea euen to halt in the way then to runne stoutly out of the way If we would be religious let vs remember that is true which Lactantius teacheth namely that is true religion which is ioined with the word of God And againe when we see them to perish who through good intention wander in darknes let vs think we are worthie of a thousand deaths if we being illuminated of God do wittingly willingly wander from his way 3 For they being ignorant of the righteousnes of God Behold how through rash zeale they erred namely that they went about to erect their own righteousnes which foolish trust came of the ignorance of Gods righteousnes Mark the antithesin or contrarietie of the righteousnes of God and men first we see they are opposed one against the other as things contrary which cannot stand together whereby it foloweth that the righteousnes of God is ouerthrowne so soone as men establish their owne righteousnes Secondly to the ende the Antitheta or contrarieties might answer one the other What righteousnes is called the righteousnes of God and what the righteousnes of men out of question that is called the righteousnes of God which is the gift of God as againe that is called the righteousnesse of men which they seeke in or of themselues or which they trust that they bring vnto god Therefore he is not subiect to the righteousnes of God who wil bee iustified in himselfe because the first steppe to obteine the righteousnes of God is to resigne or forsake his own righteousnes for to what end is it to seeke for righteousnes elswhere but because necessitie doth constraine vs and we haue declared in another place how men put on the righteousnes of God by faith namely because the righteousnes of Christe is imputed vnto thē Finally Paul doth greatly disgrace that pride wherwith hypocrites are puffed vp howsoeuer it be couered with a faire face of zeale whiles he saith the yoke of god beeing as it were shaken off they are all aduersaries and rebels against the righteousnes of God 4 For Christe is the ende of the law The worde fulfilling seemeth vnto me not to serue amisse in this place as Erasmus also hath translated it perfection but because the other reading is receiued by the consent almost of all men and the same also agreeth well the readers for my part shal be at libertie to reteine it By this reason the Apostle meeteth with an obiection which might bee moued against him For the Iewes might seeme to haue kept the right way because they applyed or gaue themselues to the righteousnesse of the lawe It stoode him in hande to refute this false opinion whiche thing hee doth heere For hee sheweth that hee is a preposterous interpreter of the lawe who seeketh to bee iustified by the works thereof because the law was giuen to this end that it might lead vs by the hand to another righteousnesse Yea whatsoeuer the lawe teacheth whatsoeuer it commandeth whatsoeuer it promiseth it hath Christe alway for his marke so then all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnes confounded with the knowlege of sinne doe seeke for free righteousnesse of him onely Whereby it foloweth that the corrupt abuse of the law is iustly reprehended in the Iewes who lewdly of their helpe made their hinderance yea it appeareth they did shamefully lame the lawe of God who hauing reiected the life or soule thereof did take to them the dead body of the letter For albeit the lawe of righteousnesse doth promise a rewarde to his obseruers yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse in Christe which is not gotten by the merite of woorkes but beeing freely giuen is receiued by faith So the righteousnesse of faith as wee sawe in the first Chapter hath testimonie of the lawe And wee haue heere a notable place that the lawe in all his partes respecteth Christe and therefore no man can haue the true vnderstanding thereof who doth not still seeke to come vnto this marke 5 For Moses describeth the righteousnesse whiche is of the lawe that the man which doth these thinges shall liue in them 6 But the righteousnesse which is of faith speaketh on this wise say not in thyne hearte who shall ascende into heauen That is to bringe Christe from aboue 7 Or who shall descende into the deepe that is to bring Christe againe from the dead 8 But what saith it The woorde is neere thee in thy mouth and in thy hearte this is the worde of faith whiche we preach 9 For if thou shalt confesse with thy mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued 10 For with the hearte man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 6 For Moses describeth c. That it might appeare how greatly the righteousnesse of faith and the rigteousnes of works are contrary one to the other he compareth them together For by comparison the repugnancie which is betweene thinges contrary appeareth better And hee dealeth Why paul rather alleageth the testimony of Moses then the Prophetes not with the oracles of the Prophetes but with the testimonie of Moses for this onely cause that the Iewes might vnderstand there was not a law giuen by Moses which should hold them in the confidence of works but which should rather lead thē vnto Christ For although hee shoulde haue alleadged the Prophets for witnesses of his sentence yet this doubt had remained why the lawe did prescribe another forme of righteousnesse Hee therefore notably remoueth this scruple whiles he confirmeth the righteousnes of faith euen by the doctrine of the lawe Furthermore whereas Paule maketh the lawe consent with faith and yet opposeth the righteousnesse of that The law hath a twofold acception against the righteousnesse of this the reason thereof must be knowen The lawe hath a twofolde acception For sometime it signifieth all that doctrine was deliuered by Moses sometimes but that part which was proper to his ministerie namely which is conteined in precepts rewardes and punishments For Moses generally had
worth then that for their sakes the course of the Gospel shoulde bee hindered But righteousnesse and peace Hee hath by the way opposed these against meate and drinke not as though hee reckoned all those thinges whereon the kingdome of Christe consist The kingdom of Christ consisteth in spirituall thinges but that he might declare how it standeth vpon spirituall thinges Albeit to say the trueth he hath comprehended the summe in few wordes namely that wee beeing cleere in our selues might be at peace with the Lorde and possesse true ioye of conscience yea and that by the holie Ghoste dwelling in vs. Yet notwithstanding as I saide hee hath applied these fewe to the present argument for he that is made partaker of true righteousnesse hee inioyeth a most excellent and inestimable benefite namely the quiet ioy of conscience For hee who hath peace with God what canne hee desire more Whereas hee ioyneth peace with ioye hee seemeth vnto mee to expresse the manner of that spirituall ioye for howesoeuer the reprobate droupe or lifte vppe them selues yet the conscience is not otherwise pacified and quieted then whiles a manne feeleth that GOD is reconciled and mercifull to him neyther indeede is there any sounde or true ioye but whiche proceedeth from that peace And although it is necessarie when mention is made of so greate thinges to preache the spirite for the Authour of them yet in this place hee woulde secretely oppose the spirite agaynst externall thinges that wee might knowe howe without the vse of meates those thinges apperteyne vnto the kingdome of GOD maye abyde perfecte and sounde vnto vs. 19 For who so by these This reason is taken from the consequent for it cannot be when a man is accepted of God approoued of men but the kingdome of God shoulde liue floorishe in him Who so with a quiet and peaceable conscience serueth Christ in righteousnes approoueth himselfe as well before men as God Whersoeuer then is righteousnesse peace and spiritual ioy there is the perfect kingdome of God so then it standeth not vpon corporall thinges Furthermore he saith that that man is acceptable to God who obeyeth his will And testifieth that the same man is also approued of men because they cannot but giue testimonie to that vertue they see with their eyes Not that the wicked doe alway spare the sonnes of God yea rather when there is none occasion they poure out reproches against them with faigned calumniations slaunder them vnwoorthily finally by misconstruing their good deedes they turne them to reproche But Paule speaketh heere of sincere iudgement which is mixed with no morositie hatred nor superstition 19 Therefore let vs followe after such thinges as concerne peace and mutuall edification 20 Doe not destroy the woorke of God for meate All thinges indeede are pure but it is euil for him that eateth with offence 21 It is good not to eate flesh nor to drinke wine nor to doe any other thing wherby thy brother may fal or be offended or be made weake 19 Therefore let vs. He doth what he can to reuoke vs from the bare consideration of meates vnto those greater thinges which ought to haue the first place in all our actions and so to ouerrule them For we must eate to liue and liue to serue the Lorde And hee serueth the Lorde who through beneuolence and curtesie edifieth his neighbour For vnder these two namely concorde and edification almoste all the dueties of charitie are conteyned And least that shoulde bee little esteemed hee repeateth that sentence whiche hee had put downe namely that corruptible meate is a thing vnworthie for whose cause the building of the Lorde should bee destroyed For wheresoeuer there is but a sparkle of godlinesse there a man may see the work of God whiche they ouerthrow who through their importunitie trouble the conscience that is yet weake And it is to bee noted that edification is therefore ioyned vnto peace because sometime they doe too much cocker one another so that they hurt greatly by theyr obsequie Wherefore there is choyse to bee kept in the studie of obeying and profit is to bee considered that wee may willingly graunt vnto our brother whatsoeuer serueth to the furthering of his saluation As Paul admonisheth in another place all thinges are lawfull to me 1. Cor. 10.28 but all thinges are not expedient and straightwaies after hee addeth the reason because all thinges doe not edifie And it is not in vaine that he repeateth againe not for meate signifiyng that hee requireth not an abstinence wherein there might bee a hassarde or losse of Godlinesse as hee saide of late although wee doe not freely eate euerie meate but abstaine from the vse of certaine meates for our brethren sakes yet the kingdome of God abideth perfect 20 All thinges indeede are pure Where as he saith all thinges are pure that is by the way of concession or graunting and whereas hee addeth but it is euill to the man that eateth with offence That is by the way of exception as though he said in deede the meate is good but the offence is euill For meates are giuen vs that wee might eate them without the breach of charitie hee therefore defileth the vse of pure meate who in eating of it violateth charitie Therupon he inferreth that it is good to abstaine from all thinges which may turne to the offence of our brethren And he putteth downe three words in order to fall to be offended to be weakened To this sense Let no cause of falling be giuen to your brethren yea nor of offence nor of infirmitie For to be weakened is lesse then to stumble or be offended and to be offended is lesse then to fall Hee is saide to be weakened into whose conscience there is put some wauering or doubting to be offended What it is to be weakened to be offended and to fall whose conscience is shaken with some greater perturbation to fall who in a maner is alienated from the studie of religion 22 Thou hast faith haue it with thy selfe before God Hee is blessed who iudgeth not himselfe in that whiche hee examineth 23 Hee which iudgeth if hee eate is condemned because hee eateth not of faith For whatsoeuer is not of faith is sinne 22 Thou hast faith That hee might conclude hee sheweth wherein the commoditie of Christian libertie doth consist whereby appeareth that they doe falsly brag of libertie who can not gouerne themselues in the vse of it He saith therfore that the knowledge of libertie seeing it is of faith doth properly respect God so then he who is indued with such certaintie he must cōtent himselfe with the peace of conscience before God neither is it necessary to come into possession before men It followeth then that of set purpose it commeth to passe if we offend our brethren in eating flesh because no necessitie inforceth vs thereto Besides this it may easily appeare how wickedly this place is wrested of many who