in deede not vsed among the sophisters but it is read in the scriptures For to to the Galathians it is wrytten That we myghte receaue the promyse of the spyrite through fayth And he vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche signifyeth nothynge els then to apprehend take hold and to receaue Also in the Actes of the Apostles Paul speeketh vnto Agrippa the kynge that he was sente for thys cause that menne shoulde receaue remission of sinnes and lotte amonge the Sayntes throughe fayth Where he also vseth the same verbe And vnto the Romaynes the 9. chap. The Gentyles whyche followed not righteousnesse tooke holde of ryghteousnesse euen that righteousnesse whiche is of fayth The greeke woord in this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherfore it followeth that we speake after the maner of the Scriptures Neyther is thys to be left vnspoken of that there are some whiche thinke that this definition of the Gospell is takē of the matter as though it should be thus expounded that the Gospell is the power of God to saluacion for that in it is set forth and intreated of the power of God wherby he saueth mankind And that power is Christ the sonne of God which was made of the seed of Dauid according to the flesh euen as it is before sayd So the first definiciō and this latter differ nothing as touching the kynd of the cause And in deede I dislyke not thys interpretacion for Paul in the fyrst to the Corinth calleth Christ the power of God and the wysedome of God howbeyt I do more willyngly allow the fyrst interpretacion Paraduenture some will say for asmuch as the Gospell is preached vnto many vnto iudgement and condemnacion and we are as Paul sayde vnto manye the sauor of death vnto death howe then is it called saluacion or power vnto saluacion And to the Corint it is writen We preache Christe crucyfyed Why the gospel is sometymes vnto condemnation vnto the Iewes in deede an offence and to the Greekes foolishnes Hereto we aunswere that the Gospell is hurtfull vnto them which trust in theyr owne strengthes theyr proper workes and theyr owne reason But in the same place to the Cor. Paul wryteth Vnto the called of God is Christe preached the power of God and the wysedome of God Whiche place serueth verye muche vnto the interpretation of this sentence For things ought to haue their name geuen them Thinges must be named bi their wne nature and not by that which chanseth by hap vnto them Christ is rightly called a sauior althoughe to many he turne to offence and ruine of that thynge whyche they haue obteyned of theyr owne disposicion and nature and not of that which is otherwyse annected vnto them by happe and as they speake per accidens that is by chaunce The Gospell hath of hys owne institucion and by the counsell of God the propriety to saue But in that it hurteth the same happeneth from without that is of the infidelity of the receauers otherwyse Christ hymself could not be called a Sauiour because he was put for the fall and offence of many Wherefore when he spake of the Scribes Phariseis he sayde If I had not come and spoken vnto them they shoulde haue had no sinne But for that he was not to this ende sent but these euils happened of an other cause therfore he is called a Sauiour Notwithstanding many by occasion of hys comming perished For as touchyng hymselfe he had the wordes of eternall lyfe And he hymself sayth The wordes which I speake vnto you are spiryte and lyfe But manye of them whyche stande here beleue not Wherefore those thinges disagree not but aptly agree which these whiche Paul nowe wryteth What kind of saluatiō we haue by the gospell Further we must diligently examine what maner of saluation this is whiche is brought vnto vs by the Gospell For politicall or ciuill men do also promise health or sauety by good lawes and seuerity of discipline But that is singular and very contract for it is only that safety wherby we are made safe from the iniuryes of men Phisicions also promise health but that pertaineth only to the body that it may be in good case Souldiers boast also that they are appointed to the sauetye of men but that safety belongeth only agaynst the inuasions of enemyes Yea and handycraftes men say that theyr workmanships are healthfull vnto men but these men also bryng only porcions of sauety They whiche build houses do defend vs from the iuiuries of the aire and wether they which make clothes and garments do after a sort defend our bodys from colde but this sauety which is of the gospell comprehendeth all and contayneth in it the vniuersal summe and head of our conuersation that is felicity it selfe and blessednes Felicitye blessednes come vnto vs of the gospell By Christe and the gospell we are deliuered from sinne from whēce come all euils What is the vulgare definition of felicity This is that saluacion whiche was shadowed in the old Testament as often as the publike wealth of the Israelites was defended from oppressers by Iephthe Samson Gedeon and Debora And that this saluacion which is now intreted of oughte to be taken generally is proued by a sure reason for that all these defectes vnto which the porcions of sauety which we haue now rehersed were a helpe happened vnto vs by reason of synne But by Christ and hys gospell we ar deliuered from synne which thyng the Aungell testifyeth when he sayd vnto Ioseph For he shall saue hys people from theyr synnes and thys is to restore vs to true felicity For felicity as it is commonly sayd is to lyue agreably vnto nature And oure nature is instituted of God that we shoulde be according to hys Image And thys particle to saluation is necessarily added because otherwise the power of God is also to take vengeance to reuenge and to condemne The power of God is both to saluation and to vengeaunce A similitude But the Gospell is not properly instituted to that ende but to saluacion Now if we were once fully perswaded of thys that in Christ and in the gospell we should haue perfect saluation we would not so much fixe our mynde on temporall thynges but would alwayes contende thither where we hope we should haue felicity and blessednes Euen as princes and noble men do seldome go abrode into the market place streates or lanes neyther do they much passe for the spectacles of the common sort of men for that they haue at home theyr delightes pleasures paradises and passing good thinges therefore they willingly tary at home and if they be abrode they quickely get them home So ought we also to vse the good thinges of this world only for the necessities of the body but we ought contynually to be conuersant in Christ and in hys gospell as in our saluation and felicity To the Iewe first and to the Greeke
no reputacion yet was it taken to be geuen for Christes sake And therefore in all the promises of the olde Testament the myndes of the godly ranne vnto this foundation and ground Then let vs consider the finall cause Wherefore would God haue the publike wealth of the Iewes preserued to the ende but only that Christ should be born therehence Why prouided he that the stock of Dauid should contynue safe euen to the ende but onely that the sonne of God should of it take humane fleshe Why brought he agayne hys people from captiuity but only that the Messias should at length be borne at the tyme promised in the place appointed and of a stocke assigned This vndoubtedly was the cause of all those promises vpon this cause did all the fathers bend their minds as many as vnderstood a right Wherfore Paule wresteth not the testemonyes of the prophetes neyther doth he rashely abuse them And let this be vnto vs a sure and faythfull rule for the perfect vnderstanding of the promises of the olde What it is to lyue by fayth testament whereas he sayth that the iust man shall lyue by fayth he meaneth that he shal be able to moue hymselfe to all good thynges as to beleue to hope to contynue in hope and to loue of charity vnto which thynges by the power and strength of our owne nature we canne by no meanes attayne And that by faith we obtaine eternall life it very well agreeth with those thinges which The knowledge whiche commeth by fayth and the eternall lyfe which shal be in heauen are one and the selfe same thyng as touching the matter Wherein the righteousnes which is receaued by fayth consisteth We are not firste iuste and then afterward lyue by fayth Differences betwen the righteousnes of the Gospel and of the lawe Christ spake This is the life eternall that they should acknowledge thee to be the only true God and him whome thou hast sent Iesus Christ These thinges shall we playnly and openly knowe in heauen our countrey and that with a cleare and manifest sight But now haue we these selfe same thinges with a very obscure knowledge that is through fayth This is not an other lyfe from that But then shall that be made perfecte which we haue now but only begon And the righteousnes which by this fayth maketh it selfe open consisteth herein especially that from the tyme we are reconciled vnto God we leade our life in such sorte that both we render vnto hym his due worshipe and also vnto our neighbour our bounden due offices or dueties And whereas the Prophete writeth that the iust man lyueth by fayth his wordes must not so be taken as though he should affirme that we are fyrst iust and that then afterward we liue by fayth But this thyng he teacheth that by fayth do come vnto vs two commodityes both that we should be iust and also that we should obtayne life we see here also set forth vnto vs the difference betweene the righteousnes of the law and of the Gospell The righteousnes of the law is a perfecte obedience of the commaundementes of God But the righteousnes of the Gospell is an imputacion thereof The righteousnes of gospell God geueth vnto vs but the righteousnes of the law we geue vnto God The righteousnes of the law leaneth vnto workes For it is written The man which doth these thinges shall liue in them and cursed be he whiche abideth not in all the thinges whiche are written in the booke of the lawe also If thou wilte enter into lyfe keepe the Commaundementes Also doo thys and thou shalte lyue But here it is sayd The iuste manne shall lyue by fayth Wherfore looke what difference there is betwene to do and to beleue so much seeme these places to be repugnaunt one to the other But these thinges A conciliation of places repugnant shall easely be made to agree by making a distinction of righteousnes For forasmuch as the righteousnes of the Gospell is one and the righteousnes of the lawe is an other some testimonyes speake of the one righteousnes and some teach of the other Now by that which hath bene spoken the Apostle setteth forth three good By fayth we obtayne saluation righteousnes and life thinges and those most principall which by fayth we obtayne namely saluation righteousnes and life For thē Gospell is the power of God to saluation to euery one that beleueth agayne the righteousnes of God is reuealed by it from fayth also the iust man shall liue by fayth If there be anye that requyre more then these good thinges then is he ouer curious Further euen in the very first entrance into the cause we see how strongly he affirmeth by these three sentences now rehersed that by fayth these good thinges happen vnto vs. Here also maye be noted in what estimation Paul hath the holy scripture for vnto it he ascribeth the chiefest authority to proue the question takē in hand namely that the righteousnes of god is reuealed by fayth And if both the Apostle and also the Prophet do so manifestlye pronounce that we are iustified by fayth then is it not meete that our aduersaryes should so crye out agaynst vs for that we affirme the very selfe same Wherefore if they be herewith offended then let them grudge agaynst the scriptures agaynst Paule and agaynst What remedy we must vse when it is sayd that we reiect good woorkes the Prophet and not agaynste vs. And agaynst them which crye out that we spoyle good workes of theyr dignity and honour there is no presenter remedy then to lyue vprightly and holyly that thereby we may aboundantly haue testemonyes of good workes and say to our aduersaries if any confydence were to be put in good workes then should we in no case geue place vnto you forasmuch as in them we farre excell you And all that whiche we say and teach of iustification which commeth through fayth tendeth only to this that the truth should by the word of God be defended This was Paules meaning when he sayde vnto the Phillippians If any man may put confidence in the fleshe I also may much more and by many thinges he declareth how much in this kinde of glory he excelled others But he afterward addeth that all these things he counted as dongue and losse that he might wyn Christ and that he mought be found in him not hauing his own righteousnes namely which is of works but that which is by the fayth of Iesus Christ This excellent example of the Apostle ought we to imitate that although we attribute not iustification vnto workes yet ought we plentifully to abound in them aboue other men For if we leade an vnpure lyfe and on the other syde boaste of iustification through fayth then shall we be laughed to scorne of our aduersaryes as though we for that cause professed this doctrine to lyue without punishement 〈…〉 ly and without all order For
large prosecute the same and chiefely by thys reason for that aduersities helpe forward our saluation And when he had seuerally declared that we are holpen by hope and by the intercessioÌ„ of the spirite and had before taught that all creatures grone with vs now he pronounceth vniuersally that all thinges woorke vnto vs vnto good He sayth not that God prouideth that we should not be vexed with aduersities but teacheth that the nature of them is after a sort inuerted as which of themselues are able to engender nothing else but our destruction but now contrariwise they bring vnto vs commodity saluatioÌ„ But this thing doo they not of theyr owne force but by the election and predestination of God Nether is it to be meruayled at if we attribute vnto God so greate a force For we see that phisitions somtimes doo the like For they oftentimes expell out of yâ— A similitude bodies of men venome or poyson by venemous medicines hemlock although otherwise it be present poyson yet being tempered by that art it is so farre of from hurting that it also expelleth poysen So afflictions in godly men fight not against them but rather fighte againste the remnants of sinne And by these wordes of the Apostle we may inferre of the contrary that vnto those whiche An argument taken from the contrary Examples either loue not or hate God all thinges turne to theyr destruction which thyng we know came to passe in Iudas in others For wheÌ„ he began to hate Christ no good occasions or quickening wordes of the Gosple or power to worke miracles could any thing profite him The Iewes also when they were led about thorough the wildernes and were adorned of God with excellent and manifold giftes yet oftentimes became worse and worse Ambrose thus knitteth together thys sentence with that which went before Although we be enfected with great ignoraunce so that ether we aske those thinges which are not to be asked or els we out of time aske those thinges whiche are to be asked yet oughte not that therefore to be a let vnto vs when as by the benefite of the spirite thorough the mercy of God al thinges worke vnto vs vnto good Howbeit this is to be noted that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is worketh together may be taken in the singular nomber and be referred vnto the spirite namelye that the spirite worketh and conuerteth all thinges to good to those which loue God And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All shal be the accusatiue case But the receaued sence is more playne it is a phrase of speach much vsed of the Attike writers to ioyne vnto nownes newter being in the plurall nomber a verbe of the third person singular Augustine Vnto the elect sins also are profitable De correptione gratia so largly taketh this senteÌ„ce the he doubted not to write that vnto holy men sinnes also are profitable Which saying indede although I will not deny but to be true yet wil I not easely graunt that it agréeth with the sentence of Paul For both those thinges which are alredy spoken and whiche shall afterward be spoken pertayne to calamities and afflictions But the same Augustine else where more diligently weighing this place vnderstandeth by The sentence of Paul is to be referred vnto calamities and afflictions Why the burthens of Christians are said to be lighte Paul entrâ—ateth not here of of pleasantnes but of commodity How aduersities profite the godly The contrary endeuor of the Deuill it the whole burtheÌ„ of grieues and tribulatioÌ„s which he sayth is by this meanes made the lighter for that we loue God For he which loueth any man from the hart so for his sake beareth calamities that he is nothing grieued at them Iacob for Rachel serued 14. yeares and that so long space by reason of his loue semed but short And this is it that Christ sayth that his burtheÌ„ is light and his yoke pleasant not that those thinges which the Christians both do and suffer are not hard and difficile but bicause by reason of the loue which they beare vnto God all thinges be they neuer so hard shal be pleasant vnto theÌ„ But Paul here entreateth not of that kinde of good thinge which is light and pleasant but which is profitable vnto the godly vnto saluation And if thou demaund how aduersities are profitable vnto the godly I answere bycause God by theÌ„ auocateth his froÌ„ the delightes and pleasures of thys world and from themselues For such are we thorough the fault of nature and naturall corruption that we can not with out some hurt of ours be driuen vnto those things which are in very dede good On the contrary part the deuil laboureth as much as lieth in him by tribulations and aduersities to draw vs from God which thing he oftentimes bringeth to passe in the vngodly but in the elect the prouidence of God ouercommeth hys malicious purpose Farther by these afflictions calamities sin which perpetually froÌ„ our birth cleaueth fast vnto vs is dayly more more diminished The Apostle saith that this commeth to passe vnto them that loue God for that they are first loued of God For Iohn testifieth that we preuent not the loue of God God in louing preueÌ„teth vs. for no man can loue him vnles he be first loued of him It may peraduenture seme wonderfull why Paul sayd Vnto them that loue and not rather vnto theÌ„ that beleue especially when as at other times he attributeth iustification vnto fayth But this is to be knowen that in this place is not entreated of iustification For he writeth of the suffring of aduersities The cause whereof if thou wilt serch from the bottome then must thou go vnto grace and vnto the holy ghost Of grace and the holy ghost streight way springeth fayth by whiche after we haue embrased the goodnes and promises of God without any delaye springe hope and charitye Wherefore Paul tooke that thinge which is in aduersities next ioyned vnto fortitude For streight way so sone as we loue God for hys Loue is not the chiefest cause that maketh vs paciently to fuâ—â—er aduersities but the â—iest cause Charity distinguisheth the true faith from the false The connexion of faith and charity The most holiest men haue but a slender loue towardes God Why vnto loue can not be ascribed iustification Difference betwene the godly the vngodly sake we patiently beare all aduersities Wherefore he declared not the chiefe and principall cause but the niest And to the ende we should not stay there he streight way adioyned the roote and fouÌ„taine of that good thing For he saith Vnto those which are called according to purpose Farther he therefore maketh mencion of loue to put a difference betwene true faith and a fayned counterfeate and dead faith which is no faith at all For some boast of faith which bere no loue at all vnto God
is reduced all those things which follow in this chap. he shall sée that the Apostle draweth those thinges which he teacheth of predestination to these principall pointes namely vnto power For he saith Hath not the potter power Vnto purpose or good pleasure for vnto the Ephesians he vseth both words Vnto will for he saith He hath mercy on whome he will and whome he will he hardeneth Vnto mercy or loue for he saith It is not of him that willeth nor of him that runneth but of God that hath mercy Also Iacob haue I loued but Esau haue I hated Seing Paul what cause soeuer he eyther here or in any other place geueth of predestination reduceth them to these fower principall pointes can we doubt of his meaning or shall we take vpon vs to geue sentence otherwise But as touching works he speaketh not so much as one worde wheresoeuer he entreateth of this matter but onely to exclude them Farther consider this that there is nothing more against the scope and meaning of Paul then to put workes foreséene to be the causes of predestination IustificatioÌ„ should come by workes if election should depende of workes forsene For by that meanes woorkes shoulde be the causes of iustification But that doctrine the Apostle hath in this Epistle by all manner of meanes oppugned And I hereby proue this reason to be firme because the Apostle maketh predestination to be the cause of vocation and vocation the cause of iustification Wherefore if workes be causes of predestination they shall also be causes of iustification For this is a firme rule among the Logicians whatsoeuer is the cause of any cause is also the cause of the effect Farther no man can deny but that good workes procéede of predestination For we are sayd to be predestinate that we shoulde be holye and blameles And God by predestination hath prepared good woorkes in whiche we should walke And Paul himselfe confesseth that he obteined mercy to be faithful Good workes are the effectes of predestination Against the good vse of of free wil. Wherfore if workes be the effectes of predestination howe can we then say that they are the causes thereof and chiefly those kinde of causes which are called efficient causes For that vse of frée will is nothing worth which they so often boast of as though we haue it of our selues and not of the mercye of God For Paul sayth that it is God which worketh in vs both to will and to performe And God in Ezechiell sayth I will take away from them theyr stony hart and wil geue vnto them a fleshy hart We can not saith Paul thinke any thing of our selues as of our selues And if we had in our selues that good vse which they speake of what shoulde let but that we mighte glory thereof Vndoubtedly the Lord sayth No man commeth vnto me vnles my father draw him And Ierome against the Pelagians excelleÌ„tly wel writeth that those which are sayd to be drawen are by that woord signified to haue bene before withstanding He which is drawen was before vnwillyng resisting and vnwilling but afterward God so worketh that he chaungeth them This selfe same thing also doth the nature of grace proue For Paul sayth That the remnantes might be saued according to the election of grace yâ— is according to gracious or frée electioÌ„ For so is the genetiue case after yâ— Hebrue phrase to be resolued Farther in the definition of predestinatioÌ„ in yâ— first place we haue put this word purpose which seing it signifieth nothing els as we haue declared out of the Epistle vnto the Ephe. but the good pleasure of God thereby it euidentlye appeareth that from no other where must we séeke the cause of predestinatioÌ„ More Workes caÌ„not be the causes of our calling ouer workes can not be the causes of our vocation and much les of our predestination for predestination goeth before vocation And that woorkes are not the causes of vocation is declared by the Epistle vnto Timothy God hath called vs sayth Paul with his holy calling not by our works but according to his purpose and the grace which we haue in Christ before the times of the world Hereby it most manifestly appeareth that works are not the causes of our calling Yea neither also are works the causes of our saluation whiche yet were farre more likely for by good woorkes If we should be predestinate by workes thâ— exclamatioÌ„ of Paul were to no purpose God bringeth vs to felicity But Paul to Titus sayth that God hath saued vs not by the workes of righteousnes but according to his mercy Farther what néeded Paul after this disputation to cry out O the depth of the riches of the wisedom knowledge of God how vnsearcheable are his iudgementes and how vnaccessable are his waies For if he would haue followed these mens opinion he might with one poore word haue dispatched the whole matter and haue sayd that some are predestinate and other some reiected because of the works which God foresaw should be in both of them Those men Augustine in mockage called sharpe witted men which so trimly and so easly saw those things which Paul could not sée But say they the Apostle in thys place assoileth not the questioÌ„ But it is absurd so to say especially seing yâ— he broght it in of purpose the solucioÌ„ therof serued very much vnto yâ— which he had in hand And how in Gods name can he seme not to haue assoyled the question when he The question is assoyled when it is reduced to the highest cause reduced that euen vnto the highest cause namely vnto the will of God And therewithall sheweth that we ought not to go any farther when God had appointed limities at the fote of the mounte Sina if any man had gone beyond those limites he was by the law punished Wherefore let these men beware with what boldnes they presume to go further then Paul would they should But they say that the Apostle here rebuketh the impudent Be it so But yet is this rebuking a most true solution of the question For Paul by this reprehension prohibiteth vs not to enquire any thing beyond the mercy and will of God If these men meane such a solution which may satisfye humane reason I will How the questioÌ„ may be said to be assâ—yled not to be assoyled easely graunt that the question is not in such sorte assoyled But if they seke yâ— solution which fayth ought to embrace and to reste therein they are blind if they se not the solution But let vs se what moued these men to say that workes foresene are the causes of predestination Vndoubtedly that was nothing ells but to satisfy humane iudgement which thing yet they haue not attayned vnto For they haue The aduersaries satisfie not humane reason nothing to answere touching an infante which being grafted into Christ dieth in his infancy For if they will haue him to
seme doubtfull whether it ought to be referred vnto Moses whome he had before cited or vnto the righteousnes of faith which is brought in as if it should speake But thys is no matter of wayght and there are some greke exēplers wherin is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is But what saith the scriptures Nether is this to be passed ouer y◠in the Hebrue is had not only nigh or next but there is also added this aduerbe Meod which signifieth very whereby is noted a very nigh inward néerenes The Seuenty intepreters haue in their translation not onely in the hart and in the mouth but haue added in the handes But that is not had in the Hebrue and Paul hath left it out Augustine in his questions vppō Deut. who readeth after the translation of the Seuenty diligently noteth that But if it be added it nothing hindreth yea rather it helpeth the interpretacion of the Apostle whereby is declared that in that place is entreated of the commaundement of God as it is grafted in the hart as it is confirmed by the mouth and as it is expressed in worke But all these thinges are to be referred vnto Christe and How great the strēgth of fayth is vnto faith for that is it which causeth our mind and harte to be opened and made able to receiue those thinges which are vtterly repugnant vnto reason iudgemēt and sence and so is that made nigh vnto vs which is by nature most farre of from vs. And that the scripture by name mencioneth the hart it wanteth not a mistery for although faith pertaine vnto the assent of the minde yet notwithstandinge hath it most nighly ioyned with it the affect of the will which is by the hart described for that if vnto our vnderstanding or minde be offred those thinges which are most manifest and plaine it is so ouercome that it straight way geueth assent nether The minde when it assēteth vnto thinges very manifest waiteth not for the consent of the will How the vnderstanding will are vnto faith waiteth it for the commaundement or consent of the will as it is euident in the first principles of all sciences and in mathematicall demonstrations But whē thinges doubtfull are set foorth and that the reasons on either side are obscure and many thinges are agaynst the proposition set foorth the minde and vnderstanding geue not assent but by the commaundement and consent of the will which in that case peiseth and examineth the ambiguity Wherfore when faith is engendred in vs the holy ghost therein vseth two workes The one is so to illustrate the minde that it may be made certaine of the thing set before it although it be not very euident The other is that the will be so strengthned that by the affect therof it may ouercome whatsoeuer sence or reason do set foorth which is repugnante vnto the word of God geuen vnto vs. For in the worke of faith vnto our will is ioyned the holy Ghost for the assente whiche by beleuing we geue vnto the oracles of God is firme and of efficacy for the spirite chaungeth the will and maketh it of hys owne accorde vtterly to will those thinges which it before refused Wherfore God whē he geueth vnto vs faith gouerneth ech power of the soule as is agreable vnto their nature And forasmuch as this pertaineth to the wil not to iudge any thing of it self but to follow the iudgemente of vnderstanding the minde is by the spirite of God made assured of the thinges which are to be beleued and vnto it therewithall it is made plaine that we must wholy be obedient vnto God Therof it commeth that the wil resisteth not but represseth all thinges which otherwise shoulde be a let to this assent required at our hands He calleth the Gospel y◠word of faith for none other cause but for that by faith it is apprehended whereby a figuratiue kinde of speach the obiect is illustrated and described by the vertue which apprehendeth it This is the worde of faith which we preach This is not spoken that we should beleue that the Gospell is not ioyned with the law for how then could repētance be preached But therfore it is written for that the chiefest parte of the ministery of the Apostles is occupied about the righteousnes of faith And when it is said This is the word of fayth which we preach by a certaine Emphasis is declared that the doctrine of the Gospell is in no wise repugnant vnto the lawe of Moses yea rather it excellently well agréeth with it It is not onely sayd that the woorde is nigh in the hart but also in the mouth Which thing Paul weying moste aptly applied it to his purpose for this he saith belōgeth to confessiō which euer straight way foloweth a true effectuall faith Some of the Iewes vnderstood this place as though Moses should say now the word is in your mouth y◠is ye haue it in sight before you for this woorde Pi disagréeth not from this signification for it is sayde Keephi lephi which signifieth hard by and nighe Others also haue not vnaptlye by in the mouthe vnderstanded expressing or rehersing for the lawe being geuen and written the Iewes mought repeat and recite with themselues the woordes thereof And the Leuites daylye repeated it in the Tabernacle or in the temple of God and in this wise it was said to be had in the mouth But this is to be considered that it was for no other cause had in handes and sighte or recited either of the Leuites or of any of the people but to bring men vnto Christe and to stirre them Why the law was oftentimes repeted vp to faith in him and to prouoke the godly to confesse to praise and to allowe that which the Lord had spoken If thou shalt confesse with thy mouth the lord Iesus and shalt beleue in thine harte that God hath raised him vp from the deade thou shalt be saued For with the hart mā beleueth vnto righteousnes and with the mouth is confession made vnto saluation For the scripture saith whosoeuer beleueth in hym shall not be made ashamed For there is no difference betwene the Iew and the Grecian For there is one lorde ouer all who is riche vnto all them that call vpon him For whosoeuer shall call vpon the name of the lord shal be saued If thou shalt confesse with thy mouth the Lord Iesus and shalt beleue in thine hart that God hath raysed him vp from the deade Althoughe Paul séemeth not here to obserue a right order for first we beleue before we make confession The fayth of an other mā is knowen onely by confession In the resurrectiō is accomplished our saluation yet because that we cannot iudge concerning our brother whether he beleue vnles we heare him first confesse for this cause the Apostle putteth the effect before the cause And amongst other thinges which are to be beleued he
oftentimes we are ignorant what it is that we aske and then God which knoweth what thinges are profitable for vs although perticularly he seeme not to graunt vnto our requestes yet most of all he heareth our prayers when he geueth saluation and therefore is he neuer in vaine called vpon of his faithfull These things being thus set forth and confirmed Paul setteth the Churches in quiet dâ—claring that neither the Gentiles ought to despise the Iewes nor the Iewes also ought not to enuy the Gentiles when as faith and inuocation may be common to ech people For the Prophetes also testifie that wheresoeuer shal be sounde faith and inuocation there also shal be saluation and an assured obtainment of righteousnes For as touching the lacke thereof the Iewes and the Gentiles were both equall as it is said in the 3. chapiter of this epistle For all haue sinned and haue nede of the glory of God Neither herein is there any difference betwene Iewe or Grecian Moreouer neither people hath of himselfe faith whereby to be iustified Wherefore as touching these things the lot both of the Iewes of the Gentiles is a like And therfore it was mete yâ— as the Gospel was preached vnto the Iewes so also it should be preached vnto other people the Iewes wer vnwisemen for this thing to be angry with the Apostles We are also taught forasmuch as faith may be geuen of God vnto whomsoeuer he will neither is We must despaire of no man Note his predestinatioÌ„ knoweÌ„ to despayre of no maÌ„ but by teaching admonishing preaching to endeuor our selues to draw all men vnto Christ The Lord commauÌ„ded the Apostles to go into the whole world to preach to al nations neither excepted he any Therefore Paul earnestly laboured to be made all to all yâ— he might winne all or at the least some vnto Christ None when he falleth into any sinne or in any thing disagreeth from vs is straighway to be reiected he may yet beleue and call vpon God and thereby obtaine righteousnes and saluation Neither ought we hereof to be ignorant that the wordes of the Apostle which we haue hitherto entreated of in this 10. chapiter so proue certainty of saluation that vndoubtedly they can not be denied nor auoyded First he sayd Hereby is certayntye of saluation proued Say not in thine hart who shall ascend into heauen By which wordes he suffreth vs not to doubt that Christ being in heauen pacifieth the father and maketh him meroifull towardes vs and that by his death he hath ouercome eternall destruction sinne the deuill and hell fire so that they can not preuaile against vs if we hope in him Moreouer that we should not doubt he added He which beleueth in him shall not be made ashamed Agayne Whosoeuer calleth vpon the name of the Lord shal be saued This suffreth vs not to doubt of saluation whatsoeuer our aduersaries obiect vnto vs. But how shall they call vpon him in whom they haue not beleued and how shall they beleue in him of whome they haue not heard and howe shall they heare without a preacher And howe shall they preach except they be sent as it is written How bentifull are the feate of them which bring glad tidinges of peace and which bring glad tidinges of good thinges But how shall they call vpon him in whome they haue not beleued That thou shouldest not thinke that by the worke of inuocation thou shalt haue saluation the Apostle straight waye declareth vnto thee the roote whereby thou art made safe namely faith None inuocateth but he which beleueth wherefore the fruit of inuocation commeth vnto vs through faith Paul in this place The fruite of inuocation coÌ„meth vnto vs by faith maketh a certaine kinde of gradation wherein he knitteth the causes together with their effectes We must beginne at saluation which is put for the last effect saluation commeth of inuocation inuocation is by faith faith commeth of hearing and hearing is by preachers and they come by the sending of God Wherefore it followeth that if the Gentiles ought to haue saluation as well as the Iewes then God should send preachers vnto them also Wherefore the Apostles are not to be blamed in that they preached vnto the Gentiles seing that God sent them This kind of argument is called Sorites of heaping vp together for the causes are gathered of the effectes and of the first is inferred the â—â—st or of the last is concluded the first How shall they call vpon him in whome they haue not beleued No man imploreth the helpe of God vnles he be perswaded with himselfe that God is at hand and redy to helpe him And here againe thou hast an argumeÌ„t to confirme The certainty of saluation confirmeâ— â–ª the certainty of saluation How shall they beleue in him of whome they haue not heard We must first heare the thinges that are to be beleued for that whiche is beleued is the word of God which is receaued by hearing It is not lawfull that we should of our owne hed deuise things to be beleued of vs we muste beleue God in suche force as he hath reuealed hym selfe vnto vs. The ministers of the church are adorned with an excellent title But how shall they heare without a preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold with how excellent a title the ministers of the Church are adorned they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the ambassadors of God This is theyr chiefest worke to publishe abrode the wordes of God But they haue vtterly lost this dignity which are of this minde that the highest and singulariest honor is to consecrate as they vse Vnles they preach the Gospel they are not the Ambassadours of God to speake the sacrament or to transubstantiate bread and wyne They are not so described in the holye scriptures but that they shoulde preache and doo the office of ambassadors How shall they preach vnles they be sent For an ambassader can signifie nothing of the will of his prince but so much as his prince shall before shew vnto him Paul was not ignoraunt but that it is possible that God can by him selfe worke without an outward minister he knew very well that he which planteth and which watreth is nothing but it is god only which geueth the encrease God can without outward preaching bring to saluation But he here speketh of the ordinary way which God vseth in the Church For he ordeyneth the ministery and vseth the voyce and words of the preachers to kindle fayth by the holy ghost in the hartes of the hearers Wherefore we ought to geue thankes vnto God for so singular a gift But manye contemne and loth the ministers of the Church and would as I suppose be instructed by Angells are ignoraunt that Christ would by his humanity minister vnto vs saluation God delighteth in the loue and knitting together of the members in the Church that we should hang
in this place saith when he writeth And they shall say vnto Sion Thy God raigneth Hetherto hath sinne raigned Wherfore Paul in this Epistle said Let not sin raigne in your mortall body Death also hath raigned For the same Apostle Death hath raigned from Adam euen vnto Moses The Deuill also hath raigned whom the Lord calleth the Prince of this world and Paul the gouernour of this worlde and the God of this worlde All these thinges haue hitherto miserably exercised their What maner of princes the Hebrues had tyranny ouer vs But nowe the Lorde raigneth For as touching outwarde kingdomes the Iewes indéede had many iudges and many kings few good some tollerable but a greate many moste wicked tyrannes And they whiche were good as Dauid Ezechias Iosias and suche like were yet notwithstanding weake neyther coulde they eyther defende the people from calamities or make them good Wherefore the Iewes were oftentimes oppressed of theyr enemies led away into captiuitye and being therout deliuered were in reste for a while But after Alexander the greate came the Macedonians and most grieuously afflicted Iewry After theÌ„ came Pompeius Crassus Herode and last of all Vespasianus and Titus whych vtterly ouerthrew all The church also of Christ had hys outward Princes partly wicked and partly good as touching ciuill righteousnes but yet very Then shall we bee in good estate wheÌ„ Christ raigneth in vs. Wherein coÌ„sisteth the kingdom of God weake Wherefore our estate can neuer be in good case vnlesse Christ raygne in vs. Thys as Daniel sayth in hys seconde chapter is the kingdome of heauen which is neuer corrupted in it is peace not during for a time but an euerlasting peace For in the Psalme it is sayd In his dayes shall aryse righteousnes and aboundance of peace vntill the moone be taken away And in Esay And of his peace there shall be no ende But herein consisteth hys kingdome that we be directed by the word and spirite of God After these two maners Christ raygneth in vs. The woord sheweth what is to be beleued and what is to be done The spirit impelleth and moueth vs to doo these thinges Thys is the euerlasting kyngdome of God whereunto when he wil adioyne any people or any nation he visiteth them by hys ambassadours whych are Preachers of the Gospell and them wyll hee haue to be receaued cherefully yea he sayth He which receaueth you receaueth â—e and he which despiseth you despiseth me We haue now the iudgemeÌ„t of God â—ouchyng Ministers wherewith the beleuers ought very mutch to comfort themselues although the world iudge otherwyse and count them for mad men and 〈…〉 castes and estéeme them as paringes and chips so long as there is a world thâ—y shall be so iudged of But for as much as the iudgement of the world is foo 〈…〉 and vnderstandeth not the thinges that pertayne vnto God therefore we 〈…〉 st not leane vnto it but rather embrace the most firme and most pleasant sen 〈…〉 ce of God Nahum the Prophet in hys fyrst chapter hath the lyke saying of 〈…〉 beutifull féete of such as preach the Gospell so that that whych was foretolde of Esay he also foresawe shoulde come to passe But at Rome in our dayes men At Rome they fall downe to kisse the fete of the Pope drawen by thys testimony of the Prophet doo fall downe and kisse the féete of the Pope as though he preached the Gospell going about the whole worlde preachyng peace when as rather he is a sworne enemy of the Gospell and maketh open warre agaynst the true doctrine thereof neyther at anye tyme ceaseth to disturbe peace betwene Christian Princes The Pope as a sworne enemy of the Gospell not a preacher therof But all obeye not the Gospell For Esay sayth lorde who hath beleued our hearing vnto whom is the arme of the lord reuealed Then faith is by hearing and hearing by the word of God But all obey not the Gospell This séemed to bee agaynst that so great dignitye of the Apostles whych hath now bene proued both by the authoritye of God which sent them and also by theyr ambassadge that very fewe and especially Of preaching doth not always follow the faith of the hearers of the Iewes beleued which came to passe by no other meanes but for that outward preachyng is not alwayes of necessity ioyned wyth the fayth of the hearers For it is possible that for as much as the power of God is not bound vnto instruments a man may beleue wythout a Preacher and on the other syde a man may heare preaching yet not haue fayth As in thys selfe same epistle he ioyned foreknowledge together wyth predestination although manye are foreknowen of God which yet are not predestinated vnto eternall life he ioyned vocation also together wyth iustification although verye manye are called whych yet are not iustified The Apostle in thys place describeth fayth by the name of obedience and that not wythout iust cause for in it is contayned obedience twoo maner Faith is iustly called obedience of wayes For fyrst it is necessary that the minde or humaine reason do geue place vnto the reuelation of God simply consenting thereunto whych thing pertayneth to a redy obedience for otherwise there are many thinges which let and after a sort call vs an other way There is also an other obedience for they which truly beleue endeuor themselues to obey the commaundementes of God whiche thing before they neither did nor could do The Apostle vsed this selfe same phrase in the first chapter of this epistle By whome we haue receaued grace and Apostleship to be obedient vnto fayth In the Actes of the Apostles also it is declared that many of the priestes were obedient vnto faith and in this sence is faith somtimes Why faith is called a law called a law not for that it bringeth with it blessing or cursing but because that it likewise as the law doth requireth obedience howbeit diuerse For the law requireth obedience euen of them that will not and yet in the meane tyme doth it not geue strenthes to performe it but faith forasmuch as it most fully persuadeth piety stirreth vs vp to liue according to the profession thereof And for that thys doubt touching the fewnes of the beleuers chiefely moued the Iewes therefore to quiet their mindes he bringeth a testimony of Esay whose doctrine they durst not reiect whereby they mought vnderstand that God had long tyme before prouided for this skarsity of the beleuers For Esay sayth who hath beleued our hearing The Prophet before those wordes brought in God the father which commaunded that his sonne should be preached and that his reproches which he should suffer for the saluation of mankind should be tolde abroade vnto whome the company of the Prophetes aunswered who hath beleued our hearing And to whome is the arme of the Lord reuealed As if they should say we indéede haue
regarde to his body being past getting of children nor to the wombe of Sara being past childbearing and that he staggered not by reason of distrust but was by faith confirmed most certainely persuaded that God was able to performe what so euer he had promised This example teacheth vs that we ought not to haue a regarde vnto those things which either may or seeme to hinder our iustification but our faith ought vtterly to be fixed in the words and promises of God but contrariwise these men will call vs backe to our owne indispositions as they cal them and will haue vs therefore alwayes to be in doubt of our iustification In dede we ought not to dissemble whatsoeuer imperfection or fault is in vs and that for this cause that it may be daily amended and corrected Yet ought we not therefore to be in doubt and wauering touching our iustification and the grace of God Now haue we to proue the second proposition namely that a man is iustified by faith Which thing we entend first to proue by testimonies of the holy A confirmation that we are iustified by faith scriptures Paule in the first chapter of this Epistle thus defineth the Gosple that it is the power of God to saluation to euery one that beleueth In these wordes is touched the efficient cause of our iustification namely the power of God and the ende which is our saluation and also the instrument wherby it is receiued namely faith for he addeth vnto euery one that beleueth And this he confirmeth by a testimony of Abacucke the Prophet In which sentence he so much delighted that he vsed it both to the Galathians and also to the Hebrues in the self same sense He addeth moreouer that the wrathe of God was reueled from heauen by reason of the knowledge of the Philosophers which withheld the truthe of God in vnrighteousnesse and which when they knew God glorified him not as God but fell to the worshipping of Idols But contrariwise in the gospell is reuealed the righteousnesse of God namely that righteousnesse whereby men are iustified from faith to faith which phrase of speache we haue in his due place sufficiently expounded in the third chapter Now is the righteousnesse of God saith he made manifest without the law the righteousnesse I say of God by the faith of Iesus Christ in all and vpon all them which beleue in him And a little afterward wherefore being iustified frely by his grace by the redemption which is in Christ Iesus whome God hath set forth a propitiator by faith in his bloud Here also is not onlye shewed the grace by which God fréely iustifieth vs but also Christ his deathe is set forthe that it may manifestly appeare that he is the reconciliator and the mediator Wherunto also is added faith wherby we receiue the fruit of his redemption to the shewing forth also of his righteousnesse in this time that he might be iust and iustifying him which is of the faith of Iesus Christ. If men coulde by theyr workes get vnto themselues righteousnesse the righteousnesse of God shoulde not then be so declared But seeing we sée that it is communicated vnto vs by faith without any preparation of workes it must needes seeme vnto vs very great And amongst other things which God requireth of men this is the chiefest that they should not any thing glory of themselues But if iustification should consist of workes men might boast of their owne endeuor and industry But seeing we are freely iustified by faith there is no place left for boasting Wherfore Paule saith Thy boasting is excluded by what law by the law of works No but by the law of faith Wherfore he concludeth after this manner We iudge that man is iustified by faith without works And that we should not think that that proposition is particular he declareth that it is vniuersall â–ª God saith he is he the God of the Iewes only is he not the God of the gentiles also Yea of the Gentiles also For it is one God which iustifieth vncircumcision through faith and circumcision by faith Wherefore euen as there is but one God ouer all men so iustifieth he all men by one and the selfe same way And in the fourth chapter he saith but vnto him which worketh not but beleueth in him which iustifieth the wicked faith is imputed vnto him vnto righteousnesse By this sentence are bothe workes excluded and also faith is set forth by which is imputed righteousnesse vnto men And straight way he addeth of Abraham that he is the father of all them that beleue by vncircumcision that it might also be imputed vnto them and that he is the father of circumcision not only vnto them which are of circumcision but also vnto them which walke in the steps of faith which was in the vncircumcision of Abraham our father Afterward by the nature of the promesse he sheweth that iustification is by faith For he saith by the lawe was not the promesse made vnto Abraham and vnto his seede to be the heire of the worlde but by the righteousnesse of faith for if those which are of the law should be heires then shold faith be abolished and the promesse made voide In these words are two excellent things to be noted The first is that the promesse is free â–ª neither is it ioyned with the condition of workes and therfore seing faith is as a correlatiue referred vnto the promesse it must needes follow that it is such as the promesse is and therefore it hath a respecte vnto the promesse by it selfe and not to the conditions of our vntowardnesse or indisposition as the good holy Fathers of Trent â—eache The second is that if the inheritance and righteousnesse should depend of that condition of works then had there bene no néede of the promesie For meÌ„ might haue sayd why is that fréely promised vnto vs which we can claime vnto our selues by our owne endeuor and labor Or why is it so necessary that we shold beleue when as by our owne workes we can attaine vnto righteousnesse Afterward Paule addeth the finall cause why iustification commeth by fayth By grace sayth he that the promesse might be firme for if by our owne works and preparations we should be iustified the promesse should alwayes be vnstedfast neither could we appoint any certaintie of it Afterwarde he putteth the example of Abraham who as it is before said contrary to hope beleued in hope neither had he a regarde vnto those things which as touching his owne part mought haue bene a let vnto the promesse of God namely his own body being nâ—w as it were dead and an hundreth yeare olde and the age of Sara his wife These things sufficiently declare what maner of faith that was by which vnto Abraham was imputed righteousnesse so that thereby we also may vnderstande the power and nature of faithe which iustifieth Paule also addeth that by suche a faith is muche aduaunced the
nothing and vncircumcision is nothing but onely fayth which worketh thorough loue Of this only dependeth iustification of this faith I say not being dead but liuing and of force And for that cause Paul added which worketh by loue Which yet ought not so to be vnderstand as though fayth should depend of loue or hath of it as they vse to speake his forme but for that when it bursteth forth into act and will shew forth it selfe it must of necessity doo it by loue So the knowledge of a man dependeth not hereof for that he teacheth other men but therin is it most of all declared But if any perfection of these actions of louing and teaching redound vnto fayth and knowledge that commeth of an other cause and not for that that they depend of it or therof haue theyr forme as many Sophisters dreame In the Epistle to the Ephesians the 2. chapter it is thus written By Grace ye are made safe thorough fayth and that not of your selues for it is the gift of God And moreouer in the third Chapiter That according to the riches of his glory he would graunt you that ye may be strengthned with might in the inward man by the spirit that Christ may dwell in your harte by fayth He y◠hath Christ in him the same hath without all doubt righteousnes For of him Paul thus writeth vnto the Corrinthians in the first Epistle and second chapiter Who is made vnto vs wisedome ▪ righteousnes holines redemptiō Here therfore is shewed by what meanes Christ dwelleth in our harts namely by fayth Agayne Paul in the third chapiter to the Phillippians That I might be found saith he in him not hauing mine own righteousnes which is of the law but that which is of the fayth of Iesus Christ Here that righteousnes which is of workes and of the law he calleth his but that which is of fayth and which he most of all desireth he calleth the righteousnes of Iesus Christ Vnto the Hebrues also it is written in the 11. chapter The saynts by fayth haue ouercome kingdomes haue wrought righteousnes and haue obteyned the promises These wordes declare how much is to be attributed vnto fayth for by it the saints are sayd not only to haue possessed outward kingdomes but also to haue excercised the workes of righteousnes namely to haue liued holily and without blame and to haue obteyned the promises of God And Peter in his first epistle and first chapiter In the power of God sayth he are ye kept vnto saluation by fayth In these wordes are signified two principal grounds of our saluation The one is the might and power of God which is wholy necessary for vs to attayne saluation The other is fayth wherby as by an instrument is saluation applied vnto vs. Iohn in his first epistle and 5. chapiter Euery one sayth he which beleueth that Iesus is Christ is borne of God But to be borne of God is nothing els then to be iustified or to be borne agayne in Christ It followeth in the same chapiter This is the victory which ouercommeth the world our fayth By which testimony is declared that the tiranny of the Deuill of sinne of death of hell is by no other thing driuē away from vs but by faith only And toward the end of the selfe same chapiter it is sayd And these things haue I writen vnto you which beleue in the name of the sonne of God that ye might know that ye haue eternall life and that ye should beleue in the name of the sonne of God Now let vs gather also out of y◠Euangelists as much as shall serue for this presēt questiō Mathew in his 8. chap. sayth That Christ excedingly wondred at the faith of y◠Centurian and confessed that he had not found such fayth in Israell And turning vnto him sayd Euen as thou hast beleued so be it vnto thee Here some replye that this history and such other like entreat not of iustificatiō but only of the outward benefits of the body geuen by God But these men ought to consider that sinnes which are in vs are the causes of the griefes and afflictions of the body For only Christ except who vtterly died an innocent all other for as much as they are obnoxious vnto sinne doe suffer no aduersitie without iust desert and although God in inflicting of calamities vpon vs hath not alwayes a regarde hereunto for oftētimes he sendeth aduersities to shewe forth his glory and to the triall of all those that are his yet none whilest he is so vexed can complaine that he is vniustly dealt with for there is none so holy but that he hath in himselfe sinnes which are worthy of suche like or else of greater punishmentes And where the cause is not taken away neither the effect is nor can be taken away Wherfore Christ forasmuch as he deliuered men from diseases of the bodies manifestly declared y◠it was he which should iustify thē from sinnes And that this is true the self same Euangelist teacheth in the. 9. chapter For when he that was sicke of the Palsey was brought vnto Christ to be healed he saith y◠Christ answered Arise my sonne thy sinnes are forgeuen thee At which saying when as the Scribes and Phariseis were offended to the ende they should vnderstand that the cause of euils being taken away euen the euils themselues also are taken away he commaunded him that was sicke of the Palsey to arise and to take vp his bed and to walke Wherfore it manifestly appeareth that Christ by the healings of the body declared that he was he which should forgeue sinnes and euen as those healings were receiued by faith euen so also by the same faith are men iustified and receiue the forgeuenesse of sinnes And in the selfe same .ix. Chapter is declared that Christe answered vnto two blinde men which were very importunate and most earnestly desired to be healed Doe ye beleue that I can doe this for you And when they had made answer that they beleued he sayd Euen as you haue beleued so be it vnto you And when our Sauior was going to the house of the ruler of the sinagoge to raise vp his daughter from death there followed him a woman which had an issue of bloud which woman was endued with so great a faith that she thought thus with her selfe that if she might but touche the hemme of his garment she should straight way be made whole Wherefore Christ answered her be of good confidēce daughter thy faith hath made thee whole But why Christ adioyneth confidence vnto faith we haue before declared in the beginning of this question whē we declared the nature of faith For we taught that that assent wherwith we take holde of the promises of God is so strong so vehement that the rest of the motions of the minde which are agreable vnto it doe of necessitie follow In Luke also is set forth the history of that sinnefull
insome places you so follow and treade theyr steps that it playnly appeareth that they are after a sort red in your writinges To these thinges first I answere that I did not at the first take in hand this charge to write an exposition vpon this epistle for I knew right well that the Fathers both Grekes and lattines haue with great labour and fruite exercised themselues herein Neither was I ignoraÌ„t that there are of the latter writers which haue done the same First Phillip Melancthon a notable man who elegantly and with an exquisite methode hath more then once explaned this epistle Afterward Martin Bucer a man not onely endued with singular pietie and incomparable learning but also so long as he liued coupled with me in most deare frendship set forth vpon the selfe same epistle a large and learned commentary And I had red also two other most shining lightes of the church Bullinger I say and Caluine both most faithfull pastors the one of the church of Tigure the other of the church of Genena ether of which men hath with great trauaile to the great profite of the flocke of Christ set forth most excellent and most learned commentaries vpon all the epistles of the apostle but it is not my entent in thys place to collect and celebrate the prayses and vertues of all these men And I knew that there haue bene others and that not a few whose learned trauailes vpon this epistle of Paul haue bene set abrode and therfore there was no cause as I said why I shoulde take vpon me the trauaile to frame a new interpretation when as other men had in this kind of speaking sufficiently and aboundantly trauayled But thus stoode the case when in England during the time of the Gospell I was appointed to teach at Oxford I publikely enterpreted the first epistle to the Corinthians and also this epistle to the Romanes as the maner is I priuately collected those interpretacions that I dayly vsed which afterward by the earnest sute of others I was compelled to put abrode and to make common to all men those thinges which I had noted for my selfe alone or a few of my frendes wherefore that whiche I tooke not in hand to any such purpose rather to the contrary first God and then yâ— instant desires of men haue brought to this point namely yâ— those things which were at the beginning destinied to be familiar and priuate schrolles shouldbe turned into commentaries Neither do I professe my selfe to haue bene yâ— only author finder out of all those things which I haue vpoÌ„ this epistle written For I haue ben in many things excelleÌ„tly wel holpeÌ„ by the old writers in especial and also no lesse by the new such as I haue before mencioned vnto whome yet though I haue not bene euery way and in all thinges agreeable yet haue I not done that either of a corrupt affect of the mind or of a desire to gaynesay or of a lust to reproue any man but for that I iudged otherwise of some certayne thinges then they did which I doubt not seing it was done with a good mind shall also be taken in good part when as by this meanes is not broken the vnity of the Church neither is any part of my good will reuerence towardes theÌ„ thereby empayred or diminished Secondly this I thinke to helpe to the defence of this my edition for that the fruitfulnes of the holy scriptures is so great that it can not all whole be drawen out of any man thoughe he be neuer so wise learned wittie and industrious Wherefore this is earnestly to be wished for that all men might prophesie to the end that those vnmeasurable riches which still lye hidden in the mines of yâ— word God and in the hidden vaines of the holy booke may with great study be digged out Which thing as I to my power haue taken vpon me to do so I besech the sonne of God that others may surcede which may pricke out gold and siluer much more pure then mine that vppon Christe the only foundation of our fayth may be built most perfect doctrine to the commoditie of the Church Now should rest for me somewhat to speake of the worthines commodities and entent of this epistle but I thinke it good at this time to leue the matter vntouched partly for that these thinges are in a maner knowen to all men and partly for that in the preface we haue spoke so much as we thought sufficient touching this matter and touching a few other thynges pertayning to the same Wherefore omitting them at this present this agayne I desire and require at your handes right honorable and worthy sir that you would vouchsafe to accept my small gift as a moste certaine pledge of my loue and affection towardes you neither take it in ill part that with my bolde offer I presume to trouble your honour ¶ Fare you well and God send you as you haue begâ—n long to liue to our Lord Iesus Christ the sonne of God and redemer of manking Written in my study at Tigure the KaleÌ„des of August 1558. ⧠The Preface wherein is set forth the dignitie vtilitie and summe of the Epistle to the Romanes and consequently of the whole doctrine of Paul IF the dignity of a booke should depend of the prayse of the writer then Chrisostome then a great many others had bestowed a necessary trauayle which haue set forth Paul with wonderfull prayses But bycause that the holy ghost is the author of this epistle to the Romanes and Paul is only the writer thereof therefore I will the more sparingly touch his prayses The Lord called him a Paul a vessel elecâ—â—d to prâ—ache the name of our lord Iesus Christ Paul is to be harkned vnto of the Gentles especially vessell which in the Hebrew phrase is an organ or instrument elected whereby his name should be spred abrod thoroughout the whole world And the name of the Lord we know is Iesus Christ Nether did Paul preach amongst the BeÌ„tiles these letters only or words or souÌ„des but also those things whiche are by them signified namely that Iesus Christ is the sauiour of mankind also our wisedome righteousnes and sanctification and finally whatsoeuer good thing we haue And forasmuch as we come of the stocke of the Gentiles we right chiefely to harken vnto him which aboue others was appoynted the maister and Apostle of the Gentiles and was thereunto seperated from his mothers wombe And as valiant souldiers and couragious horses when they heare theyr trumpet blow do erect themselues do make redy theyr weapons neyther can theyr force be restrayned so ought we when Paul is recited or wheÌ„ we rede him by our selues to erect our minds and all our motioÌ„s endeuors appetites to the obedience of God as men which fele our selues stirred vp by our owne truÌ„pet And to what office this Apostle was appointed he declared in the Acts of the apostles when he
thynges of which there is no mention at all made in the holy Scriptures yea we know that very many thinges which they defend were receaued long after the Apostles tyme out of the decrees or Synodes of Byshops And if there be any whose originall is not certainly knowen yet doe not the holy Scriptures make any mention of them But here the Apostle doth for thys cause commend hys Gospel because it was before promised by the Prophets in the holy Scriptures All these thynges haue a wonderfull When the promise of the Gospell begâ—n emphasis For that which was so long tyme before promised of God can not be but excellent and wonderfull And thys promise beganne froÌ„ that which Adam inspyred with the holy ghost spake Thys is nowe bone of my bones and fleshe of my fleshe which the Apostle to the Ephesians taketh to be spoken of Christ Gen. 2. and of the Church and from that also which was sayd vnto Eue Thy seede shall Gen. 3. breake hys head in peeces Afterward it was extended with continuall oracles by the Patriarckes holy Prophets euen vnto the end Prophets are here taken for excellent men namely interpreters of the worde of God and by thys worde are signified all the writers of the Canonicall Scripture of what degree soeuer they were of And that which is added in the holy Scriptures pertayneth to this end to shew that they are not vayne oracles which he citeth for as much as they are extant in the holy Scriptures For they are sealed with publicke writings and ratified and firme by an instrument And in speakyng of these thynges he commendeth hym self which was the minister of so great a Gospell And by the selfe same meanes he calleth them backe both from ceremonyes and also from Philosophie vnto which thynges they were wonderfully bent It followeth VVhich was made of the seede of Dauid The incarnation of the Sonne Howe the sonne of God was made of God is here touched and in consideration of the person he is sayd to haue bene made although thys agreeth not with hym but as touching hys humanitie But it is sayd of the seede of Dauid because vnto Dauid was made a notable promise so that Messias was commonly called the sonne of Dauid as we read in the Gospell that the Scribes the Phariseis testified vnto whom Christ obiecteth How doth Dauid call hym hys Lorde By thys place are the wicked Math. 22. heretickes ouerthrowen which affirme that Christ had a body not of the nature and substaunce of the Virgin but brought from heauen They faine vnto them Christ had a true body and flesh of the Virgin Mary selues this argument Because our fleshe is subiecte vnto damnation the curse therfore it is not very likely say they that the sonne of God would take it vpon hym Which argument may easily be confuted For curse and damnation are accidences wherefore God was able easilye remoue them and yet keepe whole the nature and substaunce of man Wherefore he could no lesse geue vnto Christ a holy and cleane body of the Virgin then he could out of the vyle clay bring forth a noble and most cleane body vnto Adam And in that we heare that the sonne of God so abased hym selfe to take vpon hym humane fleshe it ought to be vnto vs no small spurre that nothing be offered vnto vs so hard which for Christes sake we will not suffer Many demaunde why Christ the sonne of God Why Christ tokâ— vpon hym humane fleshe tooke vpon hym humane fleshe And although many reasons might be brought yet will I bryng that which Ambrose hath rendred vpon this place namely that punishment myght be taken in that fleshe which sinned euen as men that are malefactours are there accustomed to suffer punishmentes where they haue coÌ„mitted Ambrose great wicked crimes VVhich was declared to be the Sonne of God Here I can not tell howe the Latine translation had Qui praedestinatus est that is which was predestinate By meanes whereof the interpreters had much adoe to declare it aptlye They myght in deede saye that Christ was to thys end predestinate to be the Mediatour and redemer of mankinde But the thynges which followe agree not therwith for the cause of thys predestination could not be eyther the resurrection from the dead or effusion of the holy ghost Therefore we must read it as the Greke bookes haue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as Chrysostome interpreteth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shewed declared and iudged The Apostle first entreateth of the veritie of the humane nature which is hereby shewed because he was made borne of the seede of Dauid Now he setteth forth the deuine nature For he sayth that Christ was by sure argumentes published declared and shewed to bee the sonne of God And although here is no mention of predestination yet is not the Latine translatioÌ„ new For Origene maketh Origene eiteth the Latine translatioÌ„ mention of it who yet followeth it not For he interpreteth it as it is in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how he shoulde cite the Latine translation there are sondrye opinions Some attribute thys to hys diligent and painfull studye which had a care to search out all translations Neyther is it to be thought that he was ignoraunt of the Latine tongue for as much as he was called to Rome by Mammaea the mother of Alexander the Emperour Some thinke that these thynges were not written by the author but put in by the interpreter And there are some which thinke that that booke is none of Origenes among whom is Erasmus Hierome expounding the first chap. to the Ephesians playnlye sheweth Hierome that we shoulde here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neyther addeth he the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vndoubtedly thys worde is vsed when Magistrates elected are published and declared Therefore thys is the sense Christ which was man in very dede The signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The resurrections is the only signe of the deuine nature of Christ and of the seede of Dauid was declared appoynted and published to be the sonne of God by the reasons following In power according to the spirite of sanctification resurrection of the dead Thys kinde of speache being very darcke hath sondrye expositions Some thus expounde it as though it were one onely argument to proue the diuinitie of Christ namely hys resurrection which they say was done by power and by the holy ghost And to proue thys argument to be of great force they alleage that Christ gaue no other signe but the signe of Ionas the Prophete that also which hee sayd Lose thys Temple and on the thyrd daye I will rayse it vppe agayne Iohn 2. And it seemeth that some of the Apostles dyd therfore dispayre of the diuine nature because they saw the resurrection to be differred as Cleophas sayd vnto
obiecte vnto vs the Gospell younge menne whyche are studious of the Gospel yea euen theyr own senses and humane reason cryeth agaynst them saying are ye not ashamed of thys new doctrine Are ye so blynde that ye see not that by thys meanes good workes are condemned the worshipping of God perisheth the minstery of the church is troden vnder foote the dignity of priesthode is abiected ecclesiasticall riches are vtterly spoyled what patrones or supporters of learned men shall ye haue hereafter Did your elders which went before you both in thys Mecoenate◠vniuersity and in others being both doctors notable men follow these steps Vnto these men also ought we to aunswere we are not ashamed of the Gospell howsoeuer you speake ill of it If so be they wil say we haue the Gospell yours A collatio◠of the doctrine of the Papistes of the Gospell is a new doctrine Let vs answere them agayne In such sort is that the Gospel which ye haue as that is the Gospell to set forth fayned worshippinges of god casting away and dispising the sincere worshipping described vnto vs of God as it is to worshippe stockes and images as is to obtrude vowes whereby such men are drawen away from matrimony which aboue others haue most neede therof as is to go on pilgrimages vnto Images to worshippe the bones of Saynctes to inuocate the dead and an infinite number of such other like Wherefore ye ought to be ashamed of your doctrine and not we of the Gospell of Christ Let it be diligētly examined what we by the same gospel iudge of the What maner of doctrine ours is honour of god We attribute all thinges vnto hym only we wil in all thinges depend of hym only Farther see what our iudgement is concerning the worshippyng of hym We desire to retayne the same pure and holy as it is delyuered vs in the holy scriptures What do we thinke of good works we vrge them continually and requyre to haue them done of vs so perfectly that we thinke alwayes that something remayneth not perfectly done of vs vnto whiche we should leuel and whereunto we ought to direct all our endeuors What iudge we as concerning the holy ministery we trauayle to haue it to be in great estimation as by which God worketh our saluacion What of Sacraments That they should be kept pure and vndefyled and be reduced vnto that vse whereunto Christ instituted them What iudge we of magistrates that they should be obeyed and that we should be subiecte vnto them in all thinges so that they commaund nothing agaynst the word of God What of poore and miserable men that we should helpe and relieue them What of publike peace and tranquillity That it be kept yea euen with the los of our goods What of sciences and good learning That they should be mayntained and aduaunced Why do ye obiect auncientnes vnto vs There is nothing that we more desire then to haue thynges brought to their olde estate Ye haue brought in new thinges we require againe the estate of the primitiue Church and desire to haue againe the institucions of the Apostles Wherefore there is no cause why we should be ashamed of the gospel of which such as complain do rather lament the losse of theyr commodities then that they can accuse our doctrine And if anye Troubles and discommodities are not to be ascribe◠vnto the Gospel troubles or discommodities happen they are not to be ascribed vnto the doctrine but vnto those which vnder the pretence of Christ and of the gospell doo seeke those thinges which are their owne and not the thinges which are Iesus Christes But now let vs see Paules reason why he is not ashamed of the gospell of Christ Because it is the power of God to saluacion to euery on that beleueth It is the power that is the organe and instrument wherby God sheweth forth hys power to saluation For together with the woord of God and the gospell are instilled grace and the holy ghost and especially remission of sinnes by whiche we are renewed and made safe And yet this knittinge together of mans saluation wyth the gospell is not naturall that is of necessitye so that the gospell The Gospell is not a naturall instrument but at the pleasure of God This diffinicion hath the cause efficient end and instrument of receauinge the Gospel A similitube of the Sacraments The sum of the whol controuersy concerning iustificatiō Why in iustification mencion is made chiefly of the power of god The difference betwene the righteousnes of the law and of the Gospel This phrase of speach to take holde by fayth is not strange nor rare in in the holye scriptures beyng geuen and set forth saluation should streight way follow of necessitye For it is needefull that God doo also inwardly moue the harts of the hearers as in the Actes of the Apostles we reade it was doone vnto the woman that sold silke Wherfore the gospel is to be counted an instrument arbitrary which God vseth according to hys will Many thynke that thys definition is taken of the cause efficient For in it is expressed the power of God whiche maketh vs safe Then is added the fynall cause namely that thys power of God is to saluation neyther is that lest vnspoken of whereby we are made able to take hold of so greate a benefyte and the same is fayth For it is added to euery beleuer For they which come to heare the Gospell and wante fayth receaue nothyng but wordes and the Gospell to them is no Gospell Euen as in the Sacraments they which are without fayth do in deede receaue the simboles or signes but they haue not the fruyte and thing of the sacraments Here is now touched the chief poynt of all the controuersy For in that it is sayd that saluacion cometh of the Gospell vnto euery one that beleueth is sufficientlye declared that we are iustifyed by fayth and not by works nor by our owne strength nor by philosophy nor by ceremonies of the law Neither did he without cause make mencion of the power of God For that before we can be saued our enemyes ought to be vanquished that is the deuill death hell and in especiall sinne Hereby playnly appeareth also the difference betweene the righteousnes of the lawe and the righteousnes of the gospell The righteousnes of the lawe is to do and to worke He that shall do these thinges shall liue in them sayd Moyses as it is alleaged to the Galathyans and shall in this Epistle be afterward intreated of in hys place But contrarywyse the ryghteousnes and saluation of the Gospell is by fayth vnto all thē that beleue For it is fayth which taketh hold of the mercye and promes of God although there haue bene some which durst affirme that this kind of speach to take hold by fayth is straung that is not vsed in the holy scriptures But they are excedingly deceaued It is
worthy because God by them doth sometimes punishe vs. Otherwyse we should commend the deuill also whose bondslaues we are made through sinne and of hym are greuouslye afflicted For he is the tormentour of God and the executour of the deuine vengeaunce Moreouer we read that Saule was geuen of God to be kyng in Gods furye and wrath to auenge the wantonnes and rebellion of the people by the tyrannie of a wicked kyng And yet is not an vngodly kyng therefore to be commended or praysed These thynges and such lyke do plainly declare the weakenes of that argument And as touching that which was sayd in the second place that the wordes of the Apostle which we are here in hand with carye with them theyr exposition for they are sayd to be deliuered vp vnto the lustes of theyr owne hart Wherfore they had them within them before and God wrought them not within them but for that they were before extant he deliuered them vp vnto them to be set a fire of them we graunt in déede that the powers and faculties of lusting are naturally grafted in man And God was the author of them when he created man But God made them moderate and such which should be subiecte vnto reason and obedient vnto the worde of God and not be rebellious eyther agaynst hym or agaynst reason But after sinne they became stubborne violent and rebellious Wherefore it is plaine that that is false which thys man sayth that suche lustes as we are now deliuered vp vnto for to be punished withall were extant in vs before sinne They are vndoubtedlye Iatsar harang that is an euill workmanship or imagination wherwith our hart is perpetually enfected But this euil imagination was not geuen of God in the creation but followed after sinne And agaynst that whiche was lastly alleaged namely that these things are done rather by the patience or suffrance of God then by his power Augustine declareth by the words of Paul that either of them is true for to the Romanes it is written Euen so God willing to shew his wrath and to make his power knowen suffred with long patience the vessels of wrath Rom. 9. ordeyned to damnation In these wordes is expresse mencion as well of power as of pacience And although in that 3. chapter of the 5. booke agaynst Iulianus Augustine sayth that he greatly passeth not whether of these wayes these kinde of speaches be expounded yet enclineth he more to my sentence to thinke that God worketh something els when he delyuereth hardeneth or blyndeth then that he suffreth permiteth or forsaketh Yea he manifestly writeth that it is not likely but that euē as God whē he punisheth worketh something in our bodies so also should we thinke that he worketh something in the mindes although after a secrete maner And thus much hitherto of the Fathers If my iudgement therein should be demaunded I would say that these kyndes of speache To deliuer vp to blinden to harden and to seduce do signify somethyng more then to be forsakē of God or withdrawing of grace which hapneth through sin and which all men confesse For we can not deny but that of God are offred many occasions which in men that are destitute of grace and of the holy ghost séeme to stirre vp euill lusts to be vnto thē occasion of fallyng as it is manifest of the vngodly king Achab vnto whō the words of the false prophetes wer as a snare And the words of God pronounced vnto Pharao by Moses wer instrumēts of his greater hardening And the aduersities whiche happened vnto the Israelites in the desert were occasions both of blasphemye and also of infidelity And that God ministred such occasions it is out of controuersye Whiche occasions when they light vpon a godly mynd and one that is adorned with the grace of God they turne vnto good and are profitable for theyr saluation But when Occasions inward and outward they happen vpon those which are forsaken of God they cause a greater fall and a greater turning away from God And such occasions happen both outwardly and also inwardly For not only persecutions aduersities pleasures and entismentes do outwardly offer themselues vnto vs but also cogitacions and inward motions are suggested vnto the mynde which to the godly are profytable to saluation but the wicked they do more and more confyrme in impiety Besides these occasions such as are alredy alienated from God seme not to nede any other preparation to sinne For by reason of our corrupt nature we are prone inough vnto it of our selues Wherefore Paule in this Epistle to the Romanes sayth that these vessels of wrath are prepared and apt to destruction And in the booke of Genesis Our cogitations and counsels are prone vnto euill euen from Sinne comprehendeth two things our childehode But to make the thing more playne being otherwise somewhat darke it shal be good to marke that sinne comprehendeth two thinges Action and a defect or want For that action is called sinne which wanteth of the law and of such conditions and circumstances which should make it vpright and commendable If we speake of the action in that it is extant and is counted among naturall creatures it is not to be doubted but that it is done of God But the defect or want forasmuch as it pertayneth to priuation neyther is in very deede extant hath no neede of any efficient cause but it sufficeth that the grace It is God which with draweth his grace from sinners of the holy ghost be remoued and our strengthes taken away by whiche that action myght haue bene brought to a iust perfection And who can deny but that this withdrawing of strengthes and grace is done of God For he is the moderator of hys owne giftes But we must alwayes adde this that God doth iustly and for our euill desertes withdraw hys ayde And as Anselmus writeth in his booke of the fall of the deuill Euen as we are not afrayd to confesse that that creature is made of God which yet is brought forth through the wicked will of man for we say that God is the Creator of an infant borne of adultery why also shall we deny but that he is the author of that action whiche is brought forth through an euill will And this must we without all controuersy graunt that whatsoeuer is extant in the nature of thinges the same must of necessitie haue God for hys author Wherefore it followeth that these thinges are done of God not only by permission but also his might and power thereunto helpeth and as they say worketh God permitteth not against his will but willingly with all Otherwise that thing should be nothing For whereas they talke of permission I would fayne know of them whether God permitteth willingly or not willingly If thou say not willingly then shall it followe that God permitteth it agaynst hys will and by compulsion But if thou say that he doth it willingly because
he made all thinges whatsoeuer he would it can not be auoyded but that the will of God after some maner concurreth to the producing of sinne But this thing ought we alwayes to haue before our eyes that one the selfe same thinge as it proceedeth from vs is sinne but as it is of God it is no sinne Therefore if in thys question we should aunswere simplye we ought to say that God is not the cause of sinne in that it is sinne Because he as we haue alredy often sayde inflicteth those thinges whiche in vs are sinnes as punishementes and wythdraweth his grace from such as haue deserued Whether a man endued with the grace of God can fall into sin The grace of God is not alwaies of one and the selfe same efficacye euill and oftentymes ministreth vnto them occasions of falling to the ende they should iustly be punished And if thou wilt demaund whether a man endued with grace and not forsaken of God can fall I would answere that the grace of God is not alwayes after one and the self same maner For sometymes by the iust iudgement of God it is more remisse and by it our hart and mynde are not so strongly and with such efficacy chaunged And then a man may fall and often tymes committe greuous sinnes But when it is of efficacy and mighty and when it fully beareth dominion in our hartes it preserueth vs from the greuouser sort of sinnes so much as in this life is possible But to returne to that which we were in hand with we can not deny but that God after a sort is the cause of sinne whether we consider the action whiche is naturall or the taking away of strengthes and grace although that happen not but through our fault For so sayd Oseas Thy perdition or destruction commeth of thee O Israell but thy saluation commeth from me Wherfore when it is sayd that God is the cause of sinne we must graunt that not to be spoken properly forasmuch as we haue in our selues sufficient cause of sinne And although we cauel neuer so much of other sinnes yet what shall we say of Originall sinne Vndoubtedly there is none which doubteth but that it is inflicted to vs of God for the auengement and punishment of the first fall And we are so borne with it that it can not be sayd that we draw it by any other proper sinne before committed of vs. But in these thynges we must deale moderately and in a Christian assembly we must speake warely For if a man streight way shall absolutely and simply say that God is the cause of sinne he shall not say true and the thyng not beyng well vnderstoode will cause many to be offended and men wyll excuse It must be aunswered by partes theyr wycked actes and go about to lay the cause of them vpon God The matter may be declared by partes and the truth may in such maner be spoken that all maner of offence may be auoyded But which is the best way thus to deale The Maneches we haue alredy shewed A great many heretofore haue erred in thys matter The Maneches for that they woulde not make the almighty God the author of sinne because they perceiued the Scriptures to be repugnaunt vnto theyr sentence appoynted two beginninges and framed vnto themselues two Gods one good and an other euil one of the old Testament and an other of the new one the Creator of thys visible worlde an other the father of our Lorde Iesus Christ They thoughte that by this meanes they could conciliate those thynges which are euery where written in the holy scriptures The good God they vtterly denied to be the cause of sin But the author of it they made the god of this world whome they pronounced to be euill They abused a place of the latter epistle A place of the latter Epistle to the Cor to the Corinthians where it is sayd In whome the God of this world hath blinded the hartes of the vnbeleuers Behold sayd they to make blynde pertayneth not not in any case vnto the good God but vnto the God of this worlde But thys place nothinge helpeth them For we may thus vnderstande it that God hath blynded the hartes of the vnbeleuers which are sayd to be of this worlde And after this maner doth Augustine read it Farther peraduenture by it is signified the Deuill whome Christ and also Paule calleth the prince of thys worlde with his fellowes powers aduersaries vnto vs the gouerners of this worlde and of darkenes Neyther is it any meruayle if he be called a God for so was he counted and worshipped of the infidels For the Scripture vseth sometymes to name thinges not as they are but as they are counted Moreouer there is no cause why but that we may vnderstande by the God of thys worlde the true God which hath created this world that is thys visible world and the self same God is the father of our Lorde Iesus Christ Neither is it a thyng vnsemely for hym to blinden the hartes of the vnbeleuers when as Paule in this place saith that he deliuered them vp both vnto theyr owne lustes and also into a reprobate mynde Yea and Christ also sayth of hymself that he came into iudgement that they which saw should be made blynde and they which were blynde should see But vnto those thinges which we haue now spoken of as touchyng occasions A place of Iames. Whither God tempteth men namely that God sometimes ministreth suche occasions by whiche men destitute of grace and the holye Ghoste are stirred vppe to sinne a place of Iames seemeth to be repugnaunte who in hys 1. chapter writeth thus God tempteth not to euill And yet we cannot deny but that the scriptures sometymes testefye that God tempted the Israelites Abraham and others Augustine de consensu Euangelistarum deuideth temptations into two kyndes Namely that some are to Two kinds of temptacion proue and other some to deceaue And he graunteth that God somtimes tempteth to proue but neuer to deceiue But this distinction semeth not to be sufficient For one and the selfe same temptation when it ighteth vppon a godlye man profiteth to trye hym wyth all But if it happen to an vngodlye person and one that is destitute of grace it serueth to seduce him As in the desert the temptacions as touching Moses Aaron Iosua and Chaleb were probations and trials but vnto others they were prouokementes vnto sinne And yet it sufficiently appeareth that God was the author of them Wherefore An other distinction of temptacions The Greeke schooles Howe God is not the author of inward temtations laying a part Augustines distinction there is an other which is more allowable which is read in the Greeke Scholies namely that there are certayne temptations vtterly outward whose beginning or cause we haue not in our selues as aduersities and persecutions but there are other temptations which seeme to burst
the precept of God vrgeth there reasonynges and such like can not persuade nor conuince to cause vs to do otherwise And though there seme to be some comparison betwene those thynges which are prohibited and those thynges whiche are permitted yet oughte we neuer to take vppon vs to make those thynges a lyke betwene which the worde of God hath put a difference These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vayne disputations and reasonings which haue ingendred supersticions ◠brought in idolatry And though there were none other thyng to aunswere yet Those things betwene which the woord of God hath put a difference ought not to made a like A differēce betwene writing and painting Painting expoundeth not it selfe were this sufficient Howbeit we coulde put a difference betwene writyng and payntyng that although in the holy Scriptures there are set forthe one or two similitudes of GOD there is yet in the same place expounded and declared what is the meanyng of them And yf a man reade farther he shall at the length fynde that God is a spirite infinite and whiche filleth heauen and earth Which thing paynting teacheth not neyther doth it declare it self wherfore it should easely at the length bring men into errors and make them to be of that minde to thinke that God is like a man Augustine also in his little booke De fide Simbolo the 7. chap And yet sayth he must we not therfore thinke that God the father is circumscribed as it were with the forme or shape of a man that when we thinke of him we should couceaue in our minds that he hath a right or left side o◠for that the Father is sayd to sitte we should therfore thinke that he doth it with bowing of his knees least we fall into that sacriledge for which the Apostle execrateth those which changed the glory of the incorruptible God into the likenes of a corruptible man For all Christian to erect vnto God such an image to place it in a temple it is wicked much Of the pictures of Christ of the Apostles and of holy histories God forbad not grauing caruing molding nor painting The beginninge of Images more wicked is it to place such a one in the hart Now resteth to consider touching Images which represent corporall things as Christ the Apostles holy histories Vndoubtedly as touching the nature of these things ther is no cause but that they may be resembled by signs and pictures Neither are the arts of grauing caruing or molting or painting at any time forbiddē by the commanndement of God Augustine affirmeth that the beginninge of Images came of the desire whiche men bare towardes the deade For when men tooke it vnpaciently by death to be bereft of them whom they dearely loued they desired at the least to solace themselues with the images of them Which pretence as shall afterward be declared the deuill abused to idolatry And by thys meanes the Images of the elders were kept and that was counted an honour vnto the dead and brought some solace or comfort vnto theyr friendes It is written of Alexander Emperour of Rome the sonne of Mamnea that he had in hys Temple the Images Alexander the sonne of Mamenia had Images in his temple Images out of temples are not to be condemned so that they be not woorshipped nor filthye Marcellina a fellow cōpanion of Carpocrates A copper image of Christ of Christ of Moses and of Abraham The Turkes haue no Images at all neyther publikely nor priuately In carpets they weue knots small flowers and certayne other thinges but neuer any perfect Images Which Images yet if they be had without worshipping and that out of Churches can not be condemned so that they be rightly vsed and not worshipped Wherfore Marcellina is iustly condemned which woman Augustine in hys booke de haeresibus ad Quoduult Deum sayth was a fellowe companion of Carpocrates and had the Images of Christ of Paul of Homere and of Pithagoras which she both worshipped also offred incense vnto which thing only was to be condēned Otherwise to haue images was not among the elders counted worthy of reproofe Eusebius Cesariensis affirmeth that he saw the Images of Peter and Paule which certayne of the faythfull kept by them And he telleth that in Cesarea Phillippi which was called Paneas was a Image of Christ made of copper at whose feete lay prostrate an other Image of that woman whiche by touching the hem of hys garment was healed of her flux of bloud And he sayth moreouer that vnderneath it sprang vp a certayne herbe whiche when it grewe so high that it came to the hem of the garment of the image of Christe gate thereby such power that it healed all maner of diseases And Socrates in his 7. booke of the Tripartite history writeth that Iulianus the Apostate remoued thys Image and commaunded his owne Image to be put in the place thereof whiche was so strikē with lightning that it was vtterly destroyed And although that Image of Christ was by the Ethnikes drawen throughout the whole world yet it was An appocripha history of king Abagarus by the Christians after a sort gathered together again reserued Eusebius writeth also of our Lord Iesus Christ that he sent his owne Image by hys disciple vnto king Abagarus but forasmuch as thys is Apochriphall I can not easely be perswaded that it is true But let vs see whether these Images of Christ and of Saintes may be had in holy places where the faythfull assemble together or whether rather they be forbidden There were certaine of the Ethnikes which as touching this thing had no very ill iudgement Numa Pompilius as Plutarch declareth in his lyfe erected no kynde of Images in holy Temples And so continued it at Rome for the space of 150. yeares That king had learned The opinion of Pythagoras touching God Pithagoras sentence Who taught that God is a mynde and a spirite and vtterly tooke from him the nature of a body Wherefore these mē were of this minde that they thought it a thing most vnworthy to represent a more noble nature by viler thinges Although by the verity of the history it is certayne that Numa was before Pithagoras neyther could he learne thys of hym But how soeuer it be we may inferre that that thing which they repelled out of their Temples We ought not to haue Images in our Temples ought we much more to banishe from ours For those thinges which are there set forth may withdraw the mynde from the wordes of God For our mynde is of such condition that it is so vehemētly withdrawen by those things which are offred vnto the senses that it can not attentiuely applye it selfe vnto other thinges Wherefore the Lacedemonians gaue straight charge that in the The maner of the Lacedemonians court wherein the Senate was kept there shoulde stand no signes or Images for that it behoueth that
sort of offences And yet was it not therefore to be suffred that lighter offences which deserued death should not be punished with it To consent vnto them that do euill is to fauor and embrace thē not to reproue thē yea rather to prayse thē And whē a mā hath cōmitted vnto him y◠office either of teaching or of preaching or els of admonishing to winke at these things or as the maner is in the court of Rome to dispēce with thē to take money to bargayne and as they terme it to cōpoūd for those things which they count for manifest hainous crimes The Apostle as Chrisostome noteth endeuoureth himself vtterly to stop the mouth of this kind of men For if they had layd ignoraunce for an excuse therto he answereth when they knew the righteousnes of God but if they had excused thēselues by weakenes yet neuertheles were they gilty because they cōsented and reioyced at others which committed the selfe same thinges But for Whether al the Ethenikes were guilty of so many and so great crimes as much as Paule inueigheth here against them which when they knew God glorified him not as God neither were thankeful but addicted themselues vnto idolatry whether shall we condemne all these Ethnikes as guilty of so many and so great crymes as we haue now heard recited or no Vndoubtedly there were in the publike wealth of Rome many excellent and good men as the Valerians the Catos and the Scipios and also there were suche among the Grecians as Aristides Phocio and Socrates whome we reade not to haue bene defiled wyth so many shamefull and filthy lustes There are some whiche to this question thus aunswer that although these men were not polluted with all these sinnes yet there was not one of them but that at the lest he was spotted with a great many of them Vndoubtedly they were proude and ouermuch desirous of glory fame Farther without all doubt their iudgement was very ill touchyng God But this it should seme is an easier exposition to say that these excellent men as touching the hart and mynde were vnpure and contaminated as such which had not Christ both for a mediator and for a propitiator through whome theyr natural lustes mought not haue bene imputed vnto them for sinne Nether had they the holy ghost or grace of Christ whereby they should haue bene restrayned from committyng of sinne and also haue wrought suche workes whiche mought haue aduaunced the glory of God Wherfore this their vncleannes of hart and naturall enmitie agaynst God as touching it selfe coulde haue burst forthe into all these wycked actes if God had not prouided lest publike wealths should haue bene turned vpside downe and least all politicall discipline shoulde haue perished that euermore some excellent men should florish by whose lawes and pure lyfe after a sort other men should be conteyned in doyng of ciuile dueties And although the actions and doynges euen of these men were sinnes as touchyng God yet in outwarde appearance they were not so polluted but that they might be vnto others an example and also a certain rule of ciuile honesty But there were so few of these men that amongst a great number of Philosophers a man could scarsely fynde one or two of them and in an infinite multitude of ciuile men a man could as we see scantly be able to finde a few examples of morall vertues And Paule speaketh of men as they are for the most part Wherfore that which he here sayth abideth firme neither doth thys obiection any thyng weaken it The second Chapter WHerfore O man thou art inexcusable whosoeuer thou arte that iudgest for in that that thou iudgest an other thou condemnest thy selfe for thou that iudgest doost euen the selfe same thyng But we knowe that the iudgement of God is accordyng to truth agaynst them which commit such thinges And thinkest thou O man that iudgest them which do such thynges and doest the same that thou shalt escape the iudgement of God Knowledge generally is deuided into two partes wherof the one pertayneth Two kindes of knowledge onely vnto contemplation of whiche he hathe hetherto from the begynnyng at large written when he declared that these men by the obseruation of thinges created mought haue come to the knowledge of the most high God the authour of the world from whome when they had thorough idolatry filthilye fallen they were deliuered vp to be punished with most shamefull lust There is on other knowledge which is called practike for that it is occupied aboute the doyng of things Now in this place doth Paule teach the they abused thys knowledge also for that when as they knewe what was equitie and right as touchyng the doyng of thyngs yet notwithstandyng partly they maintained and supported others when they transgressed these bondes and partlye if they dyd punishe sinnes in other men yet wincked they at the selfe same sinnes in themselues And he in such sort reproueth them that he declareth vnto them that they shall not escape the iudgement of God although in the meane tyme they auoid the iudgement of men So that his entent is to take away from thē al manner of excuse Such great loue and affection beare we vnto our selues that oftentymes we can geue vpright iudgement vppon other men but can easely ouerskip our selues offending in the like or rather in things more haynous Wherefore he sayth Thou art inexcusable This sentence he inferreth of those thinges which he had before spokē because that as touchinge eyther of these two knowledges they are conuinced both wittingly willingly to haue sinned Origen supposeth that this is not a verye apte distinction of the chapiter when as those thinges which are here spoken do so plainely depend of the things going before Ambrose also supposeth that in this place is a preuention against them whych peraduenture would excuse themselues for that although they fal themselues yet consent they not vnto such as worke wickedly which men he willeth to call to minde that forasmuche as they are seuere in punishinge of others the selfe same iudgement shall at the length lighte vpon themselues But why the Apostle seemeth to cut of onely the excuse of ignorance we haue alredy before declared the cause namely for that the Ethnikes whiche attributed all thinges vnto free will neuer pretended the other excuse of infirmitie Therfore was it nedefull to vrge them on this behalfe that they should vnderstand that theyr knowledge was not sufficient for them Moreouer the entent of the Apostle is to call them backe from the lawe and from Philosophye of whiche two thinges the principallest office is to teach Wherefore when he had declared that knowlege by it selfe was not sufficient to iustefy them he moste manifestly inferreth that iustification cannot be obtayned neyther by Philosophy nor by the lawe And that these men by the lighte of nature knew what thinges were to be doone he proueth manifestlye by this token namely for
iudgement they either aggrauate or extenuate the person then of necessity there must be a respect had vnto the person Because accordyng to the saying of the Gospell That seruaunt shall be more greuously punished whiche knoweth the wyll of his Lord and transgresseth it then he which sinneth ignorauntly Wherfore there remaineth that this place of the Apostle be vnderstanded of such persons as are seioyned from causes Farther there is to be put great difference Persons free from causes Besides iudgemente somethinge may be geuen vnto one man freely and an other of the same state and condition omitted betwene to accept a person in iudgemeÌ„t besides iudgement to geue vnto som one man any thing freely and not geuing to an other For this latter parte no man can iustlye accuse As if a man hauyng two debters shoulde requyre his debte of the one and forgeue the other he of whome the debte is required hath no cause iustly to complaine of his creditour So likewise God althoughe he cal one and calleth not an other because no merites went before in neyther of them cannot be called an accepter of persons Neither if in rewarding those which labored but one houre in the vineyard he would geue as great a reward vnto those and to them which had labored in it all the whole day ought he to be reproued Because he defrauded not these men of the hire for whiche he agreed with them And vnto the other he would geue freely that whiche they deserue not But then should there be iust cause to complayne if a thing should be geueÌ„ vnto one man and an other vnto whome the selfe same thing is due should be defrauded And after the selfe same manner forasmuch as God is bounde vnto God is bound to no man no man when he destributeth sondry giftes it is lawfull for him to do with his owne what pleaseth him For that in geuinge vnto some freely he defraudeth not them of any thing due whome he omitteth These thinges hath Augustine against the two Epistles of the Pelagians in his seconde booke and. 7. chap vnto Bonifacius where he thus writeth Acception of persons is there rightlye sayde to be where he which iudgeth leauinge the deserte of the cause whereof he iudgeth geeueth iudgemente with the one against the other because he findeth some thinge in the person which is woorthy either of honor or of compassion And straight way he bringeth the similitude of the two debters and the parable of the vineyard whereof we haue alredy spoken and addeth Euen as therfore here is no acception of persons because one is in such manner freely honored that an other is not defrauded of that his due so also wheÌ„ according to the purpose of God one is called and an other is not called vnto him that is called a good gift is frely geueÌ„ of which good gift the calling is the cause vnto him that is not called is rendred euill because all men are guilty for that by one man sinne entred into the world These are Augustines woordes vnto which to the ende we may ouerthrow the argumentes which we haue before recited this is to be added That Those thinges which God geueth vnto men he geueth of hys mercy whatsoeuer good thing God of his liberality geueth vnto menne the same vndoubtedly proceedeth of his mercy and clemencye And althoughe sometimes he pronounceth that he will do good vnto some eyther for theyr progenitors sake or els for theyr prayers these thinges he therfore speaketh to stirre vs vp to liue well Neither are these promises to be vnderstanded of the whole kinred of the posterity or vniuersally For God accordinge to his secret predestination hath his choyce in he seede of the saintes and in hearing of prayers which are made out of other men Which thing may be sufficiently confirmed by examples For althoughe the seede of Abraham were blessed yet that blessing had place in Isaac and not in Ismael The same promise was made vnto Isaac but it was performed in Iacob and not in Esau The common wealth of the Iewes had a promes that it shoulde be preserued but that promes was performed in the kingdome of the house of Dauid and not in the kingdome of the ten tribes Wherfore forasmuch as this choice which is according to predestination is vtterly vnknowne vnto The choyce which consisteth in predâ—stination is both vnknowne vnto vs also leaneth not vnto persons Two kinds of the benefites of God vs we oughte not to lene vnto the person And it commeth to passe perpetually that they which are so chosen of God are also adorned with good works Wherfore God hath not a respect vnto the person but as we haue sayd iudgeth according to the woorkes And how little a respect of persons he sometimes hath the place in the. 14. chap of Ezechiell declareth where it is saide That the earth shal be destroyed forasmuch as it hath bene altogether viciate and corrupte And thoughe there stoode vp in it Noah Iob Daniell vndoubtedly they shall not deliuer it but shall deliuer theyr owne soules onely Farther the benefites of God are eyther but for a time whiche pertaine vnto this life or els they are eternall whiche belong vnto the chief felicity of which Paule now intreateth Who affirmeth that without respecte of persoÌ„s it shal by the iust iudgemeÌ„t of God be either rendred or denied But as touchinge commodities whiche dure but for a time we doubt not but that God vseth sometimes either to hasten or to slacken them at the prayers of holy men which selfe thinge he attributeth also vnto the seede of the saints But in this doing he eyther prouoketh men to repentaunce or els by his lenitye they bringe vnto theÌ„selues greater punishment But as touching the eternal chief felicitie we haue now declared yâ— God hath made no promise generally for the sauing of any posteritie Therefore the Iewes deserued woorthely to be reproued for that they promised vnto themselues onely so greate a thinge as thoughe for that they were of the seede of Abraham they coulde not perishe paule in thys There is no generall promes for the sauinge of any posterity as touching eternall life selfe same Epistle the. 9. chap most manifestly declareth That not all they whyche are of Israell are Israelites neyther because they were the sede of Abraham therfore they were straight way all sons But by Isaac sayth he shall thy seede be called That is Not they whiche are the children of the fleshe are the children of God but the children of the promes are counted for the seede This sentence of the Apostle testefieth that whiche we haue sayd namely that the promises of God in this kinde were singuler and not vniuersal And it is for certaine that in those which are chosen to saluacion are vndoubtedly found good workes if they come vnto ful age Wherfore these The elect if they come to full age shall vndoubtedly
speake peculiarly of Christ we haue in Genesis that the sede of the woman Peculiar testemonies of Christ of faith that iustesieth should treade vnder foote the head of the serpent And to Abraham it was sayd In thy seed shall all nations be blessed And of the same Abraham it is written He beleued God and it was imputed vnto him for righteousnes Moreouer Paul citeth Say not in thine hart who shall ascend vp into heauen or who shall descend downe into hell The woorde is nighe at hand in thy mouth and in thy harte Paul also addeth And this is the woord of fayth which we preach If thou beleue with thy hart and confesse with thy mouth Again The Scepter shal not be taken away from the tribe of Iuda neyther a captayne out of his loynes tyll he be come whiche shal be sent and he shal be the expectation of the Gentles Ieremy writeth of Christ He shal be called God our righteousnes And in the same prophet we reade that God appoynted to geue a new Testament not according to that which he made with the Fathers but in describing his law in their harts bowells Abacuk saith The iust shall liue by fayth Esai saith I am found of them that sought me not Also God hath layed vpon hym all our iniquityes Dauid also Blessed are they whose iniquityes are forgeuen and whose sins are couered Blessed is the man vnto whome the Lord hath not imputed sinne An other kind of testimonyes also is had out of the dedes of the old fathers whiche were certayne forshewinges that Christe An ether kind oâ— testemonies are the actes of the Fathers should come to redeme mankinde For as he is sayd to lyue in vs for that we are his membres so also both was he and liued he in the old fathers Wherfore they were no les his members then are we But how the head suffereth and is recreated in his members it is most apertly declared in Paul wheÌ„ it was sayd Saul Saul why persecutest thou me And in the last iudgemeÌ„t Christ will pronouÌ„ce that whatsoeuer hath bene geueÌ„ vnto the least of his was geuen vnto him wherfore so often as we reade that the elders were ouercome brought into captiuity oppressed with calamityes we must vnderstand that Christ in them suffred these self same things And agayne wheÌ„ we heare that they got the victorye were restored and A shadowe of the death and resurrection of Christ delyuered let vs thinke that Christ also was in like sort affected in them And in the one we haue a shew of his death begon and in the other a shadow and beginning of hys resurrection And that this thing is so we are tought by that whiche Christ sayd that he should be in the hart of the earth thre dayes and thre nights lyke as was Ionas the prophet He likened himselfe also vnto the brasen serpente which Moses set vp vpon which whosoeuer looked they obteyned health be inge otherwise in daunger to dye of the venemous stinginge And in Oseas the prophet we reade Out of Egipt haue I called my sonne Which oracle the Hebrews contend to wreste vnto Pharao which was destroyed and vnto the people of Israell deliuered from his tyrannie Which thing if we should in the meane time graunt theÌ„ yet would I aske of them of whence that nation had the preeminence to be called by the name of the Children of God That vndoubtedly coulde not be proued The â—lders were not the childreÌ„ of God but by Christ to come by any other meanes then by Christ which is the Sonne of God being the first begotten amongest many brethren By whom others also as manye as are nombred to be the children of God haue aspired to suche a deuine adoption Wherefore the Apostle sayth that Christ was the first fruites and pronounceth that he hath the principalitie ouer all thinges Wherfore not without cause hath our Euangelist cited this place of the Prophet touching the Lord forsomuch as he also was by the admonishment of the Angell called backe out of Egipt Lastly the The thirde kinde of â—estemonies are sacrifices sacrifices oblations and ceremonies of the Elders bare witnes of this kinde of righteousnes For in those beastes which were slayne the death of Christ was manifested vnto the fayth of the Elders For euen as the thing sacrificed which otherwise had nothing offeÌ„ded was slaine for the sin of an other which escaped frée so was thereby shewed that Christ should be flayne for vs which were guiltie of death that by the pacefieng of the heauenly Father we might escape the punishments which we had deserued Neither let any man say that the sacraments of The sacraments of the elders how they had saluation ioyned with them and how they had not What was Paules meaning to yâ— Hebrues touching the rites of the Iewes the Elders had not saluation ioyned with them For that thing will we also graunt as touching the outward woorke which commonly is called the woorke wrought But the fayth which in those rites embraced Christ brought saluation vnto the Elders euen as at this day also the outward exercises of the sacraments or commaundementes doo nothing profite but onelye fayth bringeth saluation which seeth that vnder the infoldinges of sensible signes are set forth vnto vs heauenly giftes And if at any time the Apostle vnto the Hebrews or in anye other place seeme to affirme otherwyse wee must thyncke that hee hath to doo agaynste the Iewes which seperated Christe and hys fayth both from the lawe and also from ceremonies Which two things being seperated he firmely and strongely concludeth that they haue not saluacion by such rites and sacrifices The righteousnes of God by the fayth of Iesus Christ Now is it meete to tell what fayth is Fayth therefore is an assente and that a firme assente to the What is fayth wordes of God obteyned not by reason or by naturall demoÌ„stration but by the authority of the speaker and by the power of the holy Ghost And this definicion disagreeth not from that which Paule putteth in the .xi. to the Hebrues Hereby we may see about what thinges faith is occupied namely aboute the woordes of God And it is manifest what is the chiefest principle ground vnto whiche all thinges pertayning to God are referred and that is The Lord hath sayd But the authority of the speaker cannot be of force with vs so much as it ought vnlesse the perswasion of the holy Ghost be therunto adioyned In Greeke it is called Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we ar not accustomed to beleue but that which we are fully perswaded of Basilius as touching fayth when he expoundeth this place of the Psalme I haue beleued and therefore haue I spoken writeth Do not contend to see those thinges which are layd vp a farre of
forasmuch as so great a price is payd for our saluation we By the vse of the sacramēts we are put in minde of the benefit receaued The wayght of sinne is to be waighed by the price of our redemption ought not to suffer so great a benefite lightly to slippe out of our memory For the auoyding whereof we are holpen not only by doctrine and the scriptures but also by sacramentes For euen as among the elders the often sacrifices shadowed Christ to come so now the often vse of the misteries bringeth to memory his death and bloud shed for vs. And by this price of redemption may we perceaue the greeuousnes of sinne forasmuch as the waight thereof was so great that it kindled agaynst vs the iust wrath of God and such a wrath as was not rashely conceaued which wrath being an appetite or desire of vengeance by a most iust consideration required a most excellent sacrifice vpon which might be transferred all our sinnes And forasmuch as the same wrath is by no other thing asswaged but by the bloud and death of Christ they are to be coūted most greeuous blasphemers which dare attribute the same either to our workes or to outward rites VVhome God hath set forth a propitiator In that Christ is sayd to be set forth vnto vs by God thereby is shewed that the doctrine of the Gospell is God two maner of wayes setteth forth Christ vnto vs to be beleued The merite of the death of Christ dependeth of the predestination of God no new thing nor inuented by men But in what sort Christ is set forth vnto vs is declared by two principall pointes First because God by reuelation setteth forth vnto vs thinges to be beleued vnto the knowledge whereof by the light of nature we could neuer attayne Secondly in that he causeth vs to haue a pleasure in thinges shewed vnto vs and to geue our assent vnto them and moueth and stirreth vp our mynd inspiring vs with fayth This may also be referred vnto the good pleasure and blessed predestination of God wherehence dependeth the merite of the death of Christ Otherwise God mought by any other thing haue redemed vs and deliuered vs from sinnes Wherefore we must count that by his determination and purpose only haue we receaued that he would vouchsafe to accept the death of Iesus Christ his sonne and by it reconcile vnto him the sayntes Of this purpose and good pleasure is mencion made vnto the Ephes in the first chapiter Where it is thus writtē According to his good pleasure which he had purposed in himselfe euen vnto the dispensation of the fulnes of tymes that he might set vp all thinges perfectly by Christ both the thinges which are in heauen and the thinges which are in earth in whome euen we also are by lot called being predestinate according to his purpose which worketh al things according to the counsell of his wil that we which before hoped in Christ should be to the prayse of his glory in whom also we hope forasmuch as we haue hard the word of truth euē the Gospell of your saluation c. And in an other place oftentymes and in this selfe same epistle is mencion made of the purpose of God Although this reason of the will and A probable reason of the counsel of God counsell of God is not to be contēned yet as I thinke this reason may be assigned that by him it was mete the world should be restored to his olde estate by whome all thinges were created This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here put may signifye these three thinges a propitiator propitiation and propitiatory I rather allow the latter signification because Paule semeth to allude vnto the How Christ is our propitiatory oracle of the olde Testament and couering of the arke which is there called the propitiatory or mercy seate For vpon the arke of the couenaunt there was layd a board or table for the oracle of the arke at whose endes stoode two Cherubins but the midle place was empty out of which were answeres geuen vnto them that asked and God was made fauorable vnto the people and was sayd to dwel there It is playne and manifest and not to be doubted but that all these things may aptly be referred vnto Christ as in whom dwelleth the whole fulnes of the godhed corporally as Paule sayth vnto the Collossians and therehence are most certayne oracles geuen of the will of God as touching our saluation And that by hym God is pacefied and reconciled vnto vs there is no doubt we may also interprete it a propiciator as though that word were put in the maskuline gender that euen as we call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauior so we may call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a pacefier Neyther paraduenture is this farre from the true and proper sence if we vnderstand Christ to be our pacification For Iohn in his epistle the 2. chapiter calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our pacification where he thus writeth My little children these thynges I write vnto you that ye sinne not But and if any man sinne we haue an aduocate with the father Iesus Christ the iust and he is the propitiatiō for our sinnes and not for our sinnes only but also for the sinnes of the whole world But as I haue sayd the first exposition pleaseth me best and that for this cause chiefely because a little afterward is sayd By his bloud For the maner of the high priest of the Hebrues was once euery yeare to sprinkle the propitiatory or mercy seat with bloud when he entred into the place which was called Sancta sanctorū that is the holy of holyes Nether is it without a cause that the Apostle here straightway addeth By faith forasmuch as our aduersaries also do graunt y◠by Christ commeth rightousnes vnto vs but they will not once declare by what meanes we apply the same vnto vs How Christ is sayd of the Papistes to be our redemer and make it ours which thing Paule now plainly expresseth They seme alwaies to tende this way that Christ therfore hath redemed vs because he is to be counted the chiefe and hed of our merites as though as their common phrase of speache is Christ deserued for vs onely the first grace and afterward leaueth vs wholye to our selues But this is to muche niggardly and maliciously to vse the benefite of God Wherefore seing now we vnderstand hym we wil continually oppose vnto the iustice of God the death of Christ as a full satisfaction of our sinnes To declare his righteousnes Hitherto we haue spoken of the efficient cause of iustification which is God and his mercy But those whiche are iustified pertaine to the materiall cause are men of all sortes being guilty of sinnes and destitute The order of iustification of the grace of God The instrumentes also haue bene declared The one
Christ for no other cause so long tyme differred his comming in the flesh but to kepe downe mans proude Pecoks tayle For if he had come straight way at the beginning vnto vs men would easely haue sayd that Why the sonne of god diffeâ—red his comming so long they had not then so great neede of hym that without him they could not be saued wherefore he would that mankinde should so long tyme be oppressed with the seruitude of sinnes and burthen of the lawe vntill they should vnderstand that they had vtterly nede of a redemer But why God so much laboreth to destroy our glory the holy scriptures aboundantly inough declare namely that Why God will haue our glory to be repressed his glory might the more brightly sinne forth Wherefore it is manifest that whatsoeuer glory we claime vnto our selues all that do we robbe from the glory of God Neyther nedeth it any greate exposition what Paule meaneth by the lawe of workes For by that word he vnderstandeth as well the lawe of nature as the lawe of Moses and also mans lawe For that all these lawes do engender glory if a man can vaunt that he can fulfill them VVe conclude therefore that man is iustefied by faith without the vvoorkes of the lavve Those thinges which he before sayd he confirmeth with a briefe conclusion which by a reason thereunto annexed he will afterward proue And where as he sayth Arbitramur that is we think in Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not to thinke or to suppose but in this place it is to conclude to inferre and certaynly to demonstrate namily of those thinges which before were spoken In which signification it is taken in the 6. chapter when the Apostle sayth So thynke ye also that ye are dead vnto sinne but are alyue to God in Iesus Christ our Lord. Where this word thinke ye is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is thereby signified is to haue for certayne And as touching this thyng Ambrose is of our mind and he vnderstandeth these words man is iustified without works of the Gentiles But Chrisostome contrary wyse thinketh that by this word man is ment nature to make the seÌ„tence of the Apostle more ample and large whose iudgement I mislike not for it agreeth as well with the Iewes as with the Gentiles not to attayne vnto sound righteousnes by workes but by fayth Further seing the Apostle so expressedly sayth that man is iustified without the workes of the lawe hâ—reof is inferred that which we before also tought namely that it is fayth only which iustifieth which thing not only Origine vpon this place but also Chrisostome acknowledgeth who fayth that fayth only Faith only iustifieth as OrigeÌ„ and ChrisostoÌ„e vpon thys place confesse is required to obtayne this righteousnes But I heare our aduersaries say that wheÌ„ we reade in the fathers That fayth only iustifieth that word only is to be vnderstanded principally for that it hath in iustification the chiefest partes And they bringe a place or two where this word only so signifieth But vndoubtedly if a maÌ„ weigh Pauls words well they wil not agree with this interpretatioÌ„ For he putteth righteousnes without the works of the law which is not true if works do so follow fayth that with it they bring forth iustification in the elect of God An obiectioÌ„ of the aduersaries Simple men sometimes herein gaue place vnto the papists but when they vnderstood theyr guile they returned againe into the rightway Dangers may be anoyded by an vprighte interpretation The aduersaries cry out that if we teach meÌ„ after this sorte we then open a window vnto sluggishnes and flouthfulnes Vnto which their coloured preteÌ„ces some of our men haue sometimes simply and without guile consented who when they saw that true faith whiche iustifieth hath alwayes ioyned with it good works absteyned in their sermons from that worde Onely But afterward when they vnderstoode the fraude of the aduersaries whiche obtruded this deuise to the ende they might at the length teach the people according to their owne fayned inuentions that men are not onely by faith but also by workes iustified they returned vnto their olde forme of speaking that the people should not be any more deceiued And seyng Paule most warely alwayes eschued flaunders and offences of the hearers so much as he might by the truth of the scriptures and we sée that he most manifestly teacheth those things wherof most plainely followeth That fayth onely iustifieth we ought not to be afeard of such daungers which may easily be auoyded if we aptly adde an vpright interpretation of that which we speake They agayne obiect vnto vs that workes of the law in this place signifie ceremonies Vnto whoÌ„ we aunswer as we haue before already said that the question in dede began about ceremonies but Paule dissolueth it vniuersally and answereth in suche sorte that he concludeth of all kinde of workes Wherfore the reason which he bringeth in in the first place That God is the God not onely of the Iewes but also of the Gentiles hath a respecte vnto ceremonies For the Ethnikes had not receiued the ceremonies of It is proued that here is entreated also of morall workes the Iewes But afterward when he addeth that by faith the lawe is not abolished but rather established he declareth that his exposition is chiefly to be vnderstanded touchyng morall workes which faith abolisheth not but rather confirmeth Which thing we cannot affirme of ceremonies whiche we sée are by Christ and his fayth taken away Farther in that he before sayd that all men haue sinned and were destitute of the glory of God and by that meanes euery mouth is stopped and the whole world made guilty vnto God it sufficiently declareth of what law he speaketh And so doth that also where he sayth that the law sheweth sinne and that also which he citeth out of Dauid No liuing creature shall be iustified in thy sight and many other thynges which afterward in their places we shall sée do sufficiently shew that the wordes of the Apostle comprehend also morall preceptes Wherfore workes are excluded Woorkes ar excluded from the cause of iustification but not froÌ„ the effect therof but they are excluded as from the cause of iustification but not as from the effect And Christe to declare this to be true in Luke sayde When ye haue done all these thinges say ye we are vnprofitable seruantes vnto whom neither is this in deede due to haue thankes geuen vnto vs. But if by workes we should attayne vnto iustification then should we not be vnprofitable in doyng well and vnto vs should be farre greater things due then geuing of thankes God is he the God of the Iewes onely and not of the Gentles also Yes euen of the Gentles also He proueth now his proposition namely that men are iustified without the workes of the law For if righteousnes should depende of them
indéede by them but by the power of the holy ghost who vseth this instrument of the sacraments euen as he doth the instrument of the woord which is preached And faith being stirred vp more and more embraseth righteousnes and remission of sinnes For these things are not in atomo or in an indiuisible point but they haue in them some breadth For if sinne were in this life perfectly remoued from vs we should neuer sinne any more But many euilles oftentimes offer them selues vnto vs which haue nede of forgeuenes and remission So although we be regenerated and renewed yet there neuer wanteth in vs somwhat which must be regenerated and renued And to make this the playner I will bringe this similitude That which is most perfect white hath mixed with it no blacknes or darknes at all But our righteousnes hath mixed with it much vnpurenes vnclenes which must nedes be made clene wherefore in the resurrection we shall haue a perfect and absolute regeneratioÌ„ And therefore Christ called the resurrection by that name when he sayd vnto his Apostles that they should sit in the Regeneration vpon xij seates and iudge the twelue tribes of Israell For that selfe same cause Paul when he was alredy iustefied was commaunded to be baptised And AbrahaÌ„ of whom we now speake after that righteousnes was imputed vnto him was commaunded to be circumcised and that not in vayne but for that cause which we haue alredy declared Now the matter moueth or rather requireth vs somewhat to speake of circumcision But because we can certaynely affirme nothing touching it vnles we thoroughlye knowe the nature of sacramentes therefore I thoughte it beste first to declare what in my iudgement is to be thought of them in generall The word which signifieth a sacrament is in Hebrue Sod Razi The fyrst of A place toâ—ching sacramentes Of the Hebrue and Greeke woorde these wordes is common vnto all secretes and hid thinges and is more in vse And the other Esay vsed in the 24. chapter wheÌ„ he sayd Razi li Razi li that is Asecret vnto me a secret vnto me Daniell also in his 2. chapter when he entreateth of the knowledge of the mistery vseth the selfe same worde Such is the nature and condition of sacramentes that they contayne thinges hidde vnto some indede knowen but not vnto all And from this Etimology the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differeth not much which is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is we ought diligently to kepe thinges close inwardly Of that maner were the misteries of Ceres of Eleusis in the countrey of Athenes which were The misteries of Ceres of Eleusis opened vnto none but vnto those that were initiated And they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which haue these thinges sealed and shut vp in them Chrisostome when he enterpreteth the xi chapter of this epistle where Paule sayth that he writeth a mistery of the Israelites partly blynded and partly to be restored sayth that a mistery signifieth a thing vnknowen and vnspeakeable and which hath in it much admiration and which is aboue our opinion The same father when he enterpreteth the second chapiter of the first epistle to the Corrinthyans where we reade we speake wisedome in a mistery thus writeth It should be no diuine or perfect mystery if thou shouldest adde any thing of thy selfe By which words it is manifest how Nothing ought to be added vnto the misteries of god much they are to be blamed which at their owne pleasure and iudgement make sacramentes and from those which Christ himselfe hath ordained plucke away what pleaseth them These wordes of Chrisostome do manifestly reproue them Neyther let them thinke that this any thing helpeth theyr case to say that he speaketh of that mistery which is found in the holy scriptures vnto which he sayth nothinge is to be added neyther any thinge to be taken awaye from it Forasmuch as the sacramentes whereof we entreate are of no lesse wayght The sacraments are equall with the holy scriptures then the holy scripture it selfe For they as Augustine very aptly sayth are the visible wordes of God Farther Chrisostome expounding the place before alleadged sayth that we in the sacramentes see one thing beleue an other thing behold with our sence one thinge vnderstand in our mynde an other thinge Whereof it followeth that all are not after one and the selfe same maner affected towardes these misteries For an infidell when he heareth that Iesus Christ was crucified thinketh it to be a thing The faythfull and the vnfaythfull are diuersly affected towardes the sacramentes foolishe and of no valew But the faythfull man acknowledgeth in that mistery the exceding great power and wisedome of God If an Ethnike heare that Christ was raysed vp from the dead he will thinke it to be a fable But a Christian will not only beleue that so but also will not doubt but that he himselfe as a member of Christ shall one day be raysed vp from the dead Chrisostome commeth afterward to the visible sacrament and sayth If an infidell see baptisme he will iudge that there is but water onely But the the faythfull beboldeth the washing of the soule by the bloud of Christ. And in the Eucharist by the senses is knowen only the bread and the wine But the beleuers referre their myndes vnto the body of Christ Hereunto he applieth a similitude of a booke For A similitude if an vnlearned rude man that can not reade a word should light vpoÌ„ a booke he can only behold woÌ„der at the prikes figures colours but the sense and vnderstanding of them he can not find out but be which is learned learneth out of it ether histories or other thinges worthy to be knowen and pleasant Now that we haue declared the interpretecion of the Greke and Hebrue name there resteth that we speake somewhat of the lattin word Among the elders sacramentum that is a sacrament What the Latines signifie by this worde Sacramentum signified a bond which passed by an oth Wherefore we are accustomed to say Sacramento cum aliquo contendere that is by an othe to contend wyth a man and Sacramentum militare that is an othe which a man taketh when he goeth to warfare And paraduenture these our misteryes are therefore called sacramentes because in them God byndeth himselfe with couenantes and promises being after a sort sealed and we on the other side binde our selues vnto him Wherefore we entreate not of a mistery or sacrament generally wherby Now is not entreated vniuersally of sacramentes is signified as Chrisostome sayth any thing that is vnknowen and vnspeakable which hath in it much admiration and is aboue our opinion For after that maner there are an infinite number of sacramentes For so may we call sacramentes the natiuity of Christ his resurrection the Gospell the blinding of the Iewes the calling of the Gentles and many other
after the seuenth day there commeth vnto the infant newly borne so much strength that he is able easely to abyde the payne of circumcision But let vs leaue vnto them these The eyght day betokeneth the resurrection of Christ fayned toyes and let vs rather thus thinke that in the eight day was betokened the resurrection of Christ and therewith all ours which thing may easely be perceaued by Paule for he sayth that in circumcision was signified the cutting of of the sinnes of the flesh But the sinnes of the flesh can neuer be perfectly cut of from vs vntill we are come to the holy resurrection All the whole tyme of this world and the tyme of this whole life representeth a weeke of dayes But the eight day signifieth the resurrection There is moreouer an other reason The tyme of thys life is a weeke not worthy to be contemned namely that a childe being so newely borne is able to do nothing of hymselfe as touching the attaynement of righteousnes Wherfore hereby we be admonished y◠iustification cōmeth not of our workes And although it were so in the rite of Circumcisiō yet are not we in Baptisme bound to any certayn nomber of dayes For Christ hath made vs fre from this In baptisme we are not compelled to an◠certayne nomber of dayes Circumcisiō mought in the primitiue church be retayned for a time kinde of obseruation Howbeit there haue bene some which haue gone aboute in Baptisme also to compell Christians vnto the eyght day But those the Counsell held by Cypriam hath condemned In the primitiue Church Circumcision was for a tyme obserued Augustine also vpon the epistle vnto the Galathians saith that not euery circumcision after Christ was condemned but only that circumcision wherin was put hope of saluation but that circumcisiō which was receaued for this cause only to retaine peace in the Church and the more to aduaunce the preaching of the Gospel mought well be borne with all For this cause Paul suffred Timothe to be circumcised But if it be required to be done as necessary vnto saluation it is by no meanes to be permitted And therfore Paule ernestly resisted and would not suffer Titus to be circumcised as it is written in the epistle to the Galathians They say that euē now very many Churches Many churches of the christians retaine still circumcisiō in the East or in the South retayn still to this day Circumcision together with Baptisme How rightly they do it let them see vnto that Doubtles it is most likely that forasmuch as they haue retayned it so long and that so stifly they put some hope of theyr saluation in it Wherefore they should do much better if they would vtterly omitte it But it shal be good in the meane time to declare Why circumcision bound men to obserue the law how Paul to y◠Galathians sayth that he which is circumcised is debter to obserue the whole law For when Abraham receaued Circumcision the law was not yet geuen Wherefore it semeth that Circumcision had not that of his owne force and nature to binde men to obserue the law But we ought to remember that that whiche the Apostle sayth proceedeth out of an other principle namelye that Circumcision represented Christ as which should come and geue himselfe vpon the crosse and the law should so long be of force vntil Christ came Wherfore seing by Circumcision they testified that he was not as yet come it must nedes follow that they were kept still vnder the law when as the law could only by the comming of Christ be abrogated And with how greate an obseruation God would haue that sacrament to be kept hereby it is manifest for that in the booke of Genesis the 17. chapter he testefieth That the soule which is not circumcised the 8. day should be cut of from his people Ambrose in his booke of Abraham the Patriarch semeth to wonder at this so greate seuerity For God sayth he appoynted How it is sayd that the soule of the vncircumcised should be cut of cities of refuge that if any had by chance or vnwares killed a mā he mought haue a place whether to go that the frendes and kinsfolke of the party slayne should not kill hym so that he had not of set purpose and willingly but by chaunce and vnawares committed the murther Wherfore seing infants did not by their owne will refuse circumcision what reason was there they should bee cut of He answereth that therefore peraduenture God would haue the children depriued of theyr corporall life that in them the parentes might be punished for theyr impiety But he sayth that there were other which were of the opinion that this sentence pertayned not vnto the infants but vnto those in whose power they were as if it had bene sayd that they should be cut of But the very words of the scripture are agaynst this sentence wherefore he turneth himselfe to an allegoricall exposition as though that threatning should pertayn to those which circūcise not the mind which is the strongest most excellentest portion of the soule But suche allegories satisfie not this question Wherfore I thinke that two thinges are necessary to the absoluinge of this doubte The firste is that that threatning pertayned vnto him when he came to full age if he should then allow the negligence of his parents not receaue Circumcision vnto which he was by the law bound The second is that God is not to be accused of iniustice if somtimes he killed the infant being so brought vp vncircumcised For such seuerity mought be of force to admonish mē in how il part God taketh it to haue his sacramentes contemned And if paraduenture thou demaund what is to be What is to be iudged of children that perished without circumcision iudged of the soule of a child so killed hauing not as yet receaued the sacramēt I answer that we ether as touching his saluation or condemnatiō can affirm nothing on neither side For if he pertayned to the number of the elect so that he was predestinate to eternall life there is no cause but that he may be saued forasmuch as grace is not bound vnto the sacraments But if he were a vessell to that end made of God to shew forth in him his wrath and so to be condemned what can we complayne of the seuerity of God especially seing we are all borne the children of wrath and of condemnatiō Howbeit in my iudgmēt we ought to hope well of him for that forasmuch as the promise was geuen vnto the sede of Abraham and he being an infant hath not by any actuall sinne of his owne withdrawen himselfe from the promise it is most likely that he is admitted vnto the kingdome of God Neither oughte we to thincke that he was slayne of God to eternall condemnation but rather to saluation that he shoulde not by mallice change his hart and that by hys death he mought testifye
Whereof springeth the certainty of hope touching the constaÌ„cy of God which no vnworthines of ours caÌ„ make frustrate and if we looke vpon this vnworthines withdrawing vs from this confidence we ought agaynst hope to beleue in hope and though it neuer so much cry out agaynst vs we ought to haue full confideÌ„ce that we shal by Christ be made safe setting before vs our father Abraham whose steps we ought by fayth to cleaue vnto he as touchinge the promise that he should haue issue had no consideratioÌ„ vnto his age or to his wife which was past childbearing but had a respect only vnto him which made the promise had a consideratioÌ„ vnto his might and therfore he most firmely setled with himselfe that that should come to passe which God had promised So although that we be vnworthy and that our filthynes sinnes are a let vnto vs yet let vs haue no distrust but that we shal by Christ be made safe vnles we will be infected with infidelity from which AbrahaÌ„ so much abhorred for he doubted not through vnbeliefe sayth the Apostle Wherfore this vncertaynty of our aduersaries is vtterly taken away from the minds of the godly For for this cause as the Apostle testifieth would God haue vs to be iustified by fayth not by works that the promise should abide certaine and What is to geue glory vnto God The vngodly ought to haue hope vnshaken And this is in deede to geue the glory vnto God whiche thinge Abraham did For he notwithstanding those wonderfull great impediments hoped that that vndoubtedly should come to passe which God had promised Iob also so little estemed these letts that he sayd Although he kill me yet will I hope in him By which words he declareth that it is the part of the godly althoughe they be seuerely afflicted of God appeare to be hated of him yet not to cast away hope Wherfore him let vs imitate if our fallinges and vnworthynes themselues against vs yet let vs not distrust Let vs in the meane time detest our bices and as much as lieth in vs amend them but yet through them let vs by no meanes be deiected from the hope of saluation For if when the promises of God are of fred we should looke vpon our owne worthines we should be stirred vp to desperation There should be no peace if we stood in doubt of saluation rather then to any hope For there is no man whose minde is not ladeÌ„ with many and greuous sinnes Farther Paul teacheth vs that peace towards God is had by Christe and by the fayth which is towardes him which peace vndoubtedly should ether be none at all or ells very troublesome if we should continually doubt of his good will towards vs. Do we not alwayes in our praiers call him father But no sonne which followeth naturall affection doubteth of his fathers good will towards him How then do we call him father whome we suspect to be our enemy There mought be brought a great mani other such The fathers taught the certainety of saluation like reasoÌ„s for the certainty of hope But now I will in few words declare that the fathers also in theyr writings taught the selfe same certainty Chrisostome vpon this place thus writeth do not saith he though thou be neuer so vnworthy discorage thy selfe seing thou hast so great a defeÌ„ce refuge namely the loue or fauor of the iudge And a little afterward he saith For that cause the Apostle himselfe when he saith hope confouÌ„deth not ascribeth all the things which we haue receaued not vnto our good dedes but vnto the loue of God Ambrose also saith That forasmuch as it is impossible that they which are deare vnto him should be deceaued he would make vs assured of the promise because it is God which hath promised hath promised to those whome he counteth for deare Augustine in his sermoÌ„ which he made vpoÌ„ yâ— moÌ„day in yâ— RogatioÌ„ weke Why sayth he doth your hand tremble when you knocke why is your conscieÌ„ce halfe on slepe when you beg I am the dore of life I abhorre not him that knocketh though he be vncleane And vpoÌ„ the 41. Psalme he sayth Put not hope in thy selfe but in thy God For if thou puttest hope in thy selfe thou shalt fill thy soule full of trouble for that it hath not yet found how it may be secure or assured of the. By these words he declareth that security which we haue coÌ„meth not of our selues but of God And vpoÌ„ the 27. psalm when he expoundeth these words of Paul out of the secoÌ„d chapter to yâ— EphesiaÌ„s we also were by nature the childreÌ„ of wrath as are others Why doth he say we were Bycause sayth he by hope nowe we are not for in deede we are so still But we speake that which is better namely that which we are in hope bycause we are certaine of our hope For our hope is not vncertaine so that we should doubt of it And Chrisostome vpon the. 5. chapter vnto the Romanes sayth that we ought no les to be fully perswaded of those things which we shall receaue theÌ„ we ar of those things which we haue alredy receaued Cyprian also in his sermon of the pestilence when he sawe the godly fearefull to dye many wayes confirmeth them to be sure of theyr saluation and amoÌ„gst all other things saith that they are afeard and abhorre death which are without hope or fayth And Bernardus wonderfully reioyseth of the 〈…〉 of Christ of his wounds and crosse In that rocke he sayth he standeth and shall not fall for no violence done against him He maketh mencion also of many excellent things touching this firm and coÌ„stant certainty Wherfore those things which we haue auouched of the constancy and security of hope agree not only with the holy scriptures and with most sure reasons but also with the sentences of the fathers Now it shal be good to define hope that yâ— certainty therof may the more plainly be known Wherfore hope is a faculty or power breathed into vs Definition of hope by the holy ghost wherby we with an assured and patient minde wayte for that the saluation begonne by Christ and receaued of vs by fayth should one day be perfited in vs not for our merites but through the mercy of god First it is said to be instilled of the holighost bicause that springeth not of nature or of our coÌ„tinual actioÌ„s It is indede after faith although not in time yet in nature which thing we may perceaue by epistle vnto the Hebrues Where it is written that Hope is after faith that faith is the fouÌ„datioÌ„ of things to be hoped for For forasmuch as the things which we hope for ar not euideÌ„t manifest but ar a gret way far of froÌ„ vs they ought to cleaue fast vnto faith wherby as by a certain brase or sure post they may be staied vp And yâ—
dye for others which thing yet very rarely happened the thyng They which seme to dye for others dye for their owne sake being well considered may be sayd to haue died for their owne sake and not for any other mans sake Either for y◠they would winne glory or els for that they saw that all thinges went against them and not being able to abide that they chose rather to die But how farre the Decians and Curtians and suche other like were distant from the pure loue of Christ may be declared by many argumēts The death of the Curtians and of the Decians far inferior to the death of Christ For first they were not of that dignity that they should be compared with Christ wherfore their life which they gaue was not of like valew Farther woulde they or nilde they they should at one time or other haue died and peraduenture euen the selfe same tyme when the host was like to haue bene vanquished of the enemies But when death hangeth ouer mens heds it commonly maketh them the more fierce and bold as we read of Solon for he when he had raysed vp the citizens against the Tyranne Pisistratus beyng demaunded what thyng made him so bold alone aboue others to take vpon him such an enterprise answered his olde age For when he saw that he should within a while afterwarde dye he easely perswaded himself willingly to dye for his country sake but Christ not beyng obnoxious to death and yet for our sakes geuing himself vnto the death declared himselfe a much greater loue towards vs then they did towards their country Farther they died for their coūtry which was swete vnto thē for their wiues for their children for their lawes but Christ would be slain for weake persōs for sinners for enemies Before thē was set glory for whē they in such sort died they were an admiratiō to all mē wer publikely highly cōmended praised but Christ died a most vile death so y◠also he was reckened amongest thieues when as otherwise he was of all men the most innocentest Last of all they when they died had no consideration of God but Christ whatsoeuer he did did it of an obedience toward the eternall God his father Wherefore whether we looke vpon our selues or vpon Christ which suffred we can fynde no cause of his death but the meare loue of God towardes vs for we were so miserable and paste grace that we coulde by no merite of ours allure God to loue vs. Further Christ was so perfect and so heaped vp with all maner of felicity that he had no nede of that death thereby to attayne the more commodity What a pure loue is And that is counted a singular and pure loue which nether followeth his owne commodities nor is after a sort violently drawen of the worthynes of the thing it selfe And herein vndoubtedly Christ hath excellently well resembled his father and declared himselfe to be the sonne of God For he rayneth vpon the iust the vniust graunteth life doth good to men that are contumelious agaynst How much Christ excelled the Philosophers him and as Iohn sayth loued vs first Some of the Ethnike philosophers thought that they had done a very great acte when they were not moued with iniuries and for that cause they were counted like vnto God but Christ farre excelled thē For he was not only not agaynst wicked ones his enemies but also loued them and so loued them that he gaue his life for them Wherefore forasmuch as God is constant nether will easely chaunge hys will and seing that he hath geuen vnto vs so much vndoubtedly he will afterward geue greater thinges and seing that he hath once begonne to be beneficiall vnto vs he will not ceasse of vntill he haue adorned vs with all maner of benefites He hath God is hetherto foūr faythfull in his promises bene found faithfull in many promises he promised to take vpon him humane fleshe he tooke it to preach the Gospell he preached it To dye for our saluation he died To rise agayne from the dead he rose agayne To ascende vp into heauen he ascended vp To geue the holy ghost he gaue it To cal the Gentles he hath called them What is now behynde but the last resurrection and euerlasting glory to be rēdred vnto the faythfull Vndoubtedly if he haue faythfully performed all other thinges he will not in this one thing which is remaining breake hys fayth There were two thinges to be done saith Chrisostome which semed very hard namely that sinners should be iustified and that the Lord should dye for thē And forasmuch as both these things are now done the thinges which are remayning shall vndoubtedly be performed And Ambrose saith that the thinges which are remaining to be done are now made very easy And where as Paul sayth According to the time It may be referred vnto the death of Christ which happened not at euery tyme but at a tyme certayne opportune and appointed of God For if all thinges haue their appoynted tyme much more is the same to be affirmed of the death of Christ Wherfore Paul saith y◠he was geuen whē now was come the fulnes of time And Christ many times said either that his houre was now come or that it was not yet come That particle also may be added to that which is sayd that we were weake namely as the consideration of the tyme required For when we were strangers from Christ we lyued a weake life which yet is not so to be taken as though the consideration of the tyme coulde excuse that infirmitye For tyme vndoubtedly brought not that infirmity vnto vs for men were rather made weake by their owne transgression Although Ambrose vnderstand those wordes According to the tyme of the three dayes wherein Christ lay deade in the sepulchre But it skilleth not much which of these three interpretations a man followe But chiefely by these wordes of the Apostle we ought to consider what estate they are in which are not yet regenerate nor made partakers of the death of Christ For Paul pronounceth them to be weake sinners enemies and wicked men Where then ran What is the estate of those that are not regenerate Against workes preparatory these workes of preparation haue place for which our aduersaries make so muche ado But these men dreame I know not of what middle state wherein men lyue not altogether godly nor vtterly vngodly Amongest which kinde of men they recken Cornelius the Centurion whose almes were gratefull and acceptable and his prayers heard of the Lord when as yet he beleued not in Christ But as touchyng him if as these mē say he were not yet a pertaker of the death of Christ nor by any means regenerate vndoubtedly by the testimony of Paul he was both an enemy of God and an vngodly person and therfore neither he himself nor his works could be acceptable vnto God
and largely vseth this worde Sinne namely to signifie whatsoeuer is repugnaunt vnto the law of God and vnto his will For therby man departeth from the institution of nature from that image whereunto he was created For God so created him at the beginning that in him should shine forth his image whiche thing vndoubtedly cannot be when we resist the law of God And this is Why many pleasures are forbidden men the onely and true cause why man is not permitted to delight himselfe wyth all kind of plesures For if he should so he should make himself like vnto brute beasts and not lyke vnto God his creator For God would haue man to be in this worlde hys vickar and therfore to be most like vnto hym And sinne beyng so largely taken comprehendeth not onely Originall sinne that is our depraued nature corrupt strengthes both of the body and of the soule but also all those euils whiche follow of it namely the first motions of the mind to things forbidden also wicked deliberations noughty endeuors and vitious customes Wherefore the Apostle in this one name of sinne comprehendeth both the roote it selfe all the fruites therof Vnder the name of sin the Apostle comprehendeth the roote and frutes thereof The Etymology of this woord sinne What is the rule of our nature Neither must we geue eare vnto them which bable that these thinges are not sinnes For seyng the holy ghost calleth them by this name I sée no cause why but that we also ought so to speake and to cleaue vnto this doctrine Farther also that these first motions of the mynde and corruption of nature are sinnes the very etimology of the word plainly declareth For this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sinne commeth of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to erre from the marke set before vs by what means so euer it be And forasmuch as this is the rule of our nature and of all our actions to be in all thinges very like and conformable vnto God vndoutedly seing we are prone vnto those thinges which are forbidden vs by the lawe of God and are euen straight way at the first brunt caried hedlong vnto them we must nedes without all controuersie be sayd to sinne that is to erre from the scope and ende set before vs. Of the lyke signification is also the Hebrew worde for that whiche is in y◠tonge called Chataah that is Synne is deryued of this verbe Chata whiche thou shalte fynde in the booke of the Iudges the xx chapiter vsed in the selfe same sence in whiche I before sayde in the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken that is to erre from the marke For there it is written of the seuen hundred children of Beniamin that they were so accustomed to throwe stones out of a sling that they would hitte euen a heare and nothing erre from it Farther experience it selfe teacheth how greate these euills are euen in vs that are regenerate For we are by them so letted that we cā not fulfill the law of God How the law is performed of men regenerate and yet are we bound to obserue the same in all poyntes We are commanded also not to lust whiche precept howe muche it is broken of vs by reason of our pronesse to sinnes and fyrst motions to vices euery man hath experience thereof in himselfe and can be a witnes vnto himselfe And if the Fathers They are perfecte whiche vnderstande theyr owne wants seme sometimes to write that the law may be fulfilled of mē regenerate they thē spake of an obediēce begonne of such a fulfilling as hath ioyned with it much imperfection For euen they affirme that those are perfect and doo performe the law of God which vnderstand theyr owne wants so that they daily None no not the most holiest hath all the vertues absolutely say with others Forgeue vs our trespasses and acknowledge with Paul that they haue a greate way farther to go The selfe same fathers also confesse that none can be found no not the most holiest man that euer was that hath all vertues absolutly For as Ierome sayth He which excelleth others in one vertue oftentimes faileth in an other vertue And he citeth Cicero which sayd That there can not easely be found one which is most excellent either in the knowledge of the Law or in the arte of Rethorike but to finde one that hath excelled in both kindes together it was neuer hard of Wherfore the Apostle to the end he would make playne most notably set forth the perfect benefite of God geuen vs by Christ doth not onely touche Originall sinne but also in this one word sinne cōprehēdeth all kindes of vices which springe out of it Now let vs se by which one mā Paul saith that By Adam as by a common roote and Masse entred in sinne into the worlde sinne had suche entrance in the world That man was the first Adam who was as a certaine common masse or lompe wherein was conteyned all mankind which lompe beinge corrupted we can not be brought forth into this world but with corruption and vnclenes And although Eue trāsgressed before the man yet the beginning of sinning is ascribed vnto Adam for that succession is attributed vnto men and not vnto women Howbeit Ambrose by one man vnderstode Eue. The corruption is not ascribed vnto Eue but vnto Adam But forasmuche as this woord one is the masculine gender the signification thereof can not but hardly and with much wresting be applied vnto the womā Others thinke that both as well Adam as Eue are by this commō word Man vnderstand so that this phrase of speach differeth not much frō that which is in the 2. chapter of the booke of Genesis Male and female created be them Nether doo they much regard this adiectiue one for that the scripture testifieth that Adam and Eue were one and the selfe same fleshe The first interpretation is more simple and playner and therefore I the gladlier follow it And we ought to remember that Paul writeth vnto Timothe that although both these first parēts sinned yet was there not in ech one and the selfe same maner of transgression For he sayth that Adam was not deceaued Which selfe thinge also maye be gathered of that Adam was not deceaued which they answered vnto God when he reproued them For the woman whē she was asked why she did it accused the serpent The serpēt said she deceaued me But Adam when he was demaunded the same question sayd not that he was deceaued but answered The woman which thou gauest me deliuered me the aple and I did eate This is not so to be taken as though we should affirme that there was There was errour in Adam whē he transgressed no error in the man when he transgressed For as we are playnly tought in the Ethnikes in euery kinde of sinne alwayes happeneth some error This
ioyned with hym as the body with the head no otherwise then if vnto a man hauing a sore wound should be geueÌ„ such a plaister A similitude or medicine as should not onely heale the wounde but also make the whole body An other simiâ—itude more stronger and much fayrer then it was before Chrisostome addeth an other similitude of a man far indebted which hauing not wherwithal to pay is cast into prison with his wife children all his familie vnto whom commeth some mighty monarch or emperour and dispatcheth not onely the money which he aught to other men but also taketh him out of prison leadeth him vnto his courte exalteth him to dignitie placeth him in a kingdom and heapeth him vp with all maner of riches so hath Christ dealt with vs miserable mortall men Farther he compareth these two thinges together to merite vnto others condemnation and to merite vnto others saluation And he saith that it semeth far more strange from reason It is mere strange sâ—oÌ„ reason to merite vnto an other coÌ„demnation â–ª then saluation to merite vnto an other condemnation then to merite saluation Wherefore the conning handling of Paul is much to be commended which declareth that that is done which semed to be more absurde that we mighte the easelier vnderstande that Christ hath merited vnto vs remission of sinnes For we sée this oftentymes to happen that a man is deliuered out of misery at the request or for fauor of some excellent and noble man Neither is the gift so as is that which entred by one that sinned For the iudgement came of one offence vnto condemnatioÌ„ but the gift is of many offences to iustification Neither is the gift so c. Here teacheth he that whiche was the seconde parte of our deuision namely that herein consisteth that excelleÌ„cy of Christ wherby he farre passed Adam for that he hath not onely abolished one sinne which was brought in by Adam but also hath taken away infinite other sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is iudgement signifieth in this place giltines But that which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of one it is doubtfull whither it ought to be referred vnto the sinne or vnto man But bicause to which of either it be referred it commeth all to one effect it skilleth not much whether way it be expounded Paul vnto iudgement semeth to oppose yâ— gift and vnto condemnation iustification Neither let vs meruail that he so long tarieth in this place and doth with so great diligence handle and as it were polish Why Paul tarieth so long in this place one and the selfe same thing For it is an excellent foundatioÌ„ of our saluation And therfore to the end it should not slippe from vs it was requisite that it shoulde be plainly and exactly set forth Howbeit here ariseth vnto vs a doubt not to be neglected For seing that the sinne of Adam hath so corrupted man yâ— our whole kind of his owne nature can now do nothyng els but sinne and whatsoeuer sinnes haue afterward followed are the fruites of that transgression the sinne of Adam may seme to haue bene of no lesse force to destroy then the grace of Christe to restore To dissolue this doubt we confesse that of the offence of the first parent and of originall sinne dispersed abrode into euery one of vs do spring other sinnes Howbeit All other sinnes are not of necessitie knit with originall sinne this is to be noted that all wicked actes are not so of necessitie knit with originall sinne that they streightway procede therof For otherwise we should all commit so many and the selfe same sinnes And that this is not true both the thing it selfe also experience teacheth Wherfore Paul considered that thorough our counsels deliberations are after a sort infinite sinnes added vnto that first fault but yâ— grace of God through Iesus Christ hath not onely remoued away that one sinne which is in vs by nature but also hath from in a maner infinite other sinnes brought vs vnto righteousnes hath after a sorte for one ill turne rendred vnto vs thrée good For he hath both abolished that one sinne which is in vs by nature and hath remoued The sinne of Adam recheth to more then the righteousnes of Christ This coÌ„parison is not as touching the nuÌ„ber but as touching the effectes away infinite other sinnes which we haue committed since and hath restored vs to a righteous life Howbeit there is again obiected that the sinne of Adam is deriued into more then the righteousnes of Christ For we are all infected in Adam but we are not all deliuered in Christ For many shall be condemned vnto euerlasting destruction Here is to be aunswered that Paul referred not his power to the number of them which shal either be damned or be saued but only vnto the effects which haue come both from Adam and from Christ Vnles we will say that there are more saued by the grace of Christ then haue perished by originall sinne drawn from Adam For only certaine infants perish by meanes of it but they which are of ful age and condeÌ„ned perish not by meanes of it only but also by reason of actuall sinnes which they haue moreouer committed neither haue they much wherof The grace of Christ of his own nature is suffecient for all men to complaine of Adam but they which are saued are saued only by the benefit and grace of Christ Wherfore Christ saueth more then Adam destroyeth Farther though all men are not brought to saluation yet the merite and grace of Christe was of it selfe sufficient for all men But why all men are not predestinate vnto saluation can not be rendred a reason perticularly But we ought to iudge of that power which Christ hath to saue not by the hidden counsell of God which we can not vnderstand but by the forme of the promise whiche is had in the Scriptures And that promise is generall neither is it by yâ— kinde of speache drawen vnto one man more then vnto an other Moreouer the Apostle for this cause with so many The benefit of Christ is of more might to saue theÌ„ the sinne of AdaÌ„ to destroy wordes teacheth that the benefite of Christ was of more might to saue then the sinne of Adam was to destroy for that this doctrine is exceding necessary And therfore let vs beware that we neuer suffer it to slip away from vs for this is continually to be opposed vnto the greuousnes of our sinnes and vnto the infirmitie wherby as experience teacheth vs we continually fall For there is none whiche if he cast his eyes vpon his sinnes and vpon the infirmitie wherewith he is infected is not straight way discouraged and vtterly in dispaire vnles he looke vppon the might and victory of Christ for therein only he comforteth himselfe and conceiueth an assured hope of his saluation And by two things chiefly is
lust may be found the nature of In naturall lust there is the nature of sinne sinne For it is vniust that the body should not obey the minde in honest thinges that lustes should be against the mind and beare dominiō ouer it and that reason should be against God and abhorre from his cōmaundements These things seinge they are vniuste whether they happen vnto vs with our wils or of necessitye vndoubtedly they are sinnes But this man which obiecteth these thinges doth he not sée that he must also of necessity graunt that the posterity of Adam is guilty of his sinne and that not willinge and against their mind which thinge is most of all against the word of God For it is written in the Prophet The Sonne shall not beare After Pigghius opinion the Son beareth the iniquitie of his father not his owne the iniquity of the father also The soule which sinneth it shall dye Which sayinge vndoubtedly were false if we beleue Pigghius forasmuche as children do dye and are guilty of eternall damnation although they haue not sinned Vnto which absurdity we are not compelled which do put in euery man that is born sinne and a cause why he shoulde die and be condemned Pigghius also thinketh it contumelious and blasphemous against God for that he suffreth sinne to be planted in them that are borne when as they can do no otherwise but to be borne in suche sorte affected as we sée all other menne that are borne to be affected But let Paul answere to this obiection who in this Epistle saith O man what art thou which answerest vnto God Hath not the potter power ouer his clay to make of one and the selfe same lompe one vessel for honor and an other for contumely Let Esay also aunswere who saith that it is not mete that an erthē pot should dispute with other erthē pots of the worke of his maker God is not such a one to be brought into order by our reasō which should come to passe if we should measure his iustice by the rule of our iudgemēt And forasmuch as there passeth no day wherin happeneth not somwhat in the gouernmēt of worldly things which we find fault with accuse fatisfieth not our wisdome whē then shall we confesse God to be iust For who can assigne a cause why so much grace is not geuē vnto him whiche pearisheth for euer as is to an other which is saued I know that these men are accustomed to say that God doth therein no vniustice because he by no law is bound to destribute one the self same and equal grace vnto al men But vndoubtedly humane prudence will not there stay For it wil complaine and saye that although he be not bound by the prescripte of mans law yet by the law of his goodnes he ought to be one and the selfe same vnto al men Farther what humane wisedome can sée what that iustice of God is that some are taken away being yet infants and children that theyr hartes should not be peruerted with malice and so to attain to saluation wheras other are kept safe till they come to ripe age wherin to deserue vnto themselues distruction when as otherwise they mought haue bene We oughte to haue in reuerence the secretes of God and not to correct them A saying of Cato they had bene taken away in theyr infancy Here we ought to haue in reuerence to worship the secretes of the iudgement of God and not to desire to correct them or to amende them accordynge to the prescripte of our lawes Cato beinge an Ethnike when he tooke Pompeius parte because he iudged it iuster then Cesars at the last the victory declining and Pompey being discomfited put to flight looked vp to heauen and cried out that in thinges deuine there is greate obscurenes For he thought it a thing vnworthy that the prouidēce of God should suffer Cesar to haue the vpper hād And I my selfe whē I consider these things am much delighted whith Augustines answere which he vseth agaynst the Pelagians Two argumentes of the Pelagians when he was in hand with this selfe same cause which we are now in hand with For the Pelagians obiected vnto him two argumentes somewhat subtle and hard One was how it can be that God which of his goodnes forgeueth vs our owne sinnes will impute vnto any other mens sinnes An other was if Adam by originall sinne condemneth men vnwares and agaynst their will why doth not Christ also to the ende he might in no part be inferior vnto Adam saue the vnbeleuers To these thinges Augustine answereth what if I were so An excellēt sentence of Augustine dull that I could not straight way confute these reasons shoulde I therefore geue euer a whit the the les credit vnto the holy scripture Yea rather it is much more conuenient for me to acknowledge myne owne rudenes then to ascribe vntruth vnto the holy scriptures But afterward he dissolueth both the arguments For to the first he answereth God imputeth not to vs an other mans sinne but our owne Christ to saue his wayteth not for their will The iustice of God hath no nede of our defence that God is the chiefe good thing nether doth he as these men alleadge in originall sinne impute vnto vs an other mans sinne but our owne iniquity which sticketh vnto our nature euen from the very beginning To the other he saith that Christ saueth also those that are vnwilling for he wayteth not for them to will but of his owne accord commeth vnto sinners both vnwilling and resisting And he also bringeth many infants to felicity which as yet beleue not neither by reason of age can haue fayth whereby to beleue Therefore do I alleage these thinges to shewe that it is lawfull for me if I will to vse the same answere which this father vsed first and to say vnto Pigghius Let vs suffer God to defend himselfe he nedeth none of our defence that he should not be counted vniust or cruell Let vs beleue the scriptures which crye euery where that we are borne corrupt and vitiate Which thing also both death and an infinite heape of miseryes do manifestly declare vnto vs which thinges vndoubtedly God would not lay vpon the childrē of Adam vnles there were in them some sinne deseruing punishement But they which discend not into themselues neither behold their owne nature how redy it is to all wickednes those I say know not what this concupisence meaneth Howbeit many Euen the Ethnikes wondred at the corruption of our nature of the Ethnike Philosophers saw it For they do meruayle how in so excellent a nature there can be so greate wickednes selfe loue and desire of pleasures And they so acknowledge these euils that they iudged it very nedefull that children should haue correction and discipline and to corect this naturall malice they gaue counsell to sustaine labours and excercises and
of creation that it should be called a filthines therfore that opinion is also What is the subiecte of Original sinne reiected The last opinion is of most men receiued and it is that the soule contracteth originall sinne by his coniunction with the body which is alredy infected and corrupted of our parentes so that if we be demaunded what is the place thereof or as they commonly speake what is his subiect we answer that the place therof is in the fleshe as in the roote and beginning then out of that fountayne it also Seede is the instrument wherby this sin is traduced possesseth the soule and so it is extended thoroughout the whole man Wherfore séede is the instrument wherby this sinne is traduced from the parentes into the children Pigghius obiecteth that vices can not be deriued by sede into the posterity vnles peraduenture it be those vices which cleaue and sticke in the body of the parent as we sée happeneth in the leprosie in the falling sickenes and other diseases of the body Neither doth nature suffer that in the very substance of séede sinne should haue place that by it it should be traduced into the children Here we aunswer Not onely the affections of the body are deriued from the parents into the children but also the affections of the minde first that it is not true that onely the diseases of the body of the parentes are deriued into the children For we sée many conditions of the minde deriued from the parentes into the children As wit fury ambition gentlenes hautines such other To the other we graunt in déede that the euill qualitie or corruption which is brought by the séede as it is in the sede is not sinne But yet that letteth not but that the corruption brought into the children by seede as by an instrument may haue in it the nature of sinne As the qualities which we haue now rehersed do not make the séede it selfe wittie docible or couetous but yet those qualities brought vnto the child conceiued do make him such a one But whether God may be put Whether God be the author of this traduction of originall sinne the author thereof they commonly say that the deformitye and vnrighteousnes which is in this sinne is drawn out of nature already corrupted which as it was created of God was not so vitiated and so they graunte that whatsoeuer is good in nature the same to be of God And whatsoeuer is therein euill for as much as it is nothing ells but a defect or want of it it is not or necessity to put an efficient cause For that which is but a want it is not of necessity that it should be made for if it should be made it should also remayne in it But this is not enoughe We agree indede with them that God is the author of the subiect or of the thing layd vnder the defect or want But in that they say that this defect it selfe hath not an efficieÌ„t cause therein we agree not with them For there ought to be something to remoue or prohibite that perfectioÌ„ which is wanting and to with hold the grace and giftes wherewith our nature was endewed at the beginning Wherefore we must needes referre this priuation or defecte vnto God which geueth not perfection vtterly without want which thing he euermore doth by his iust iudgement although it be not alwayes manifest vnto vs. And it is most certayne by the scriptures nether can it be denied but that God punisheth sinnes by sins But yet they are not so laid on vs of god yâ— they should be sinnes as they depende of him for whatsoeuer God doth the same without all controuersy is both righte and luste And euen punishementes so farre forth as they are punishementes pertaine to the nature of goodnes Howbeit as they procede from vs they are sinnes For we doo not affirme that God by himselfe God when he createth the soule corrupteth it not when he createth the soule corrupteth it For it contracteth the filthines of sin from a corrupt body where vnto it is adioyned But in this thing humane wisedome is muche offended For it thinketh that by no meanes there ought to be made any suche coniunction For it semeth to be like as if a man should cast a Wherein humane wisedome is here offended precious thinge into an vncleane vessell It semeth also vniust that the soule which hath done nether good nor euil should be ioyned with abody from which it should contract originall sinne Yea rather if it should be so men ought to absteyne from procreation As they that are leprous are also exhorted to absteyne if it be possible from procreatioÌ„ lest by it they should coÌ„tinew to infect humane nature And bycause the end whereunto man is instituted is eternall felicity it semeth not agreable that the soule should be placed in that body whereby it should be called backe from the end prescribed And as it is vniust that the soule which hath not offended should be punished in hell fire so also semeth it vniust yâ— it should be cast into that body wherein it incurreth not payne as in hell but sinne and hatred of God which are thinges more grenous and doth so incurre them that it can by no meanes auoyde them These thinges are so hard and obscure that they can not fully be satisfied by mans reason There are indede certayne These obiections may be lâ—nified but not so dissolued that they can satisfy mans reasoÌ„ consolations gathered out of Ecclesiasticall writers which doo only mitigate and lenefie these obiections so much as is sufficient for godly myndes but not so much as mans reason requireth For the soule is ioyned with an vncleane and infected body in consideration of the whole world that the kinde of man which is the chiefest should not be wanting in it God cesseth not of from his office He letteth not the course of nature but the body being now made according to his prefixed order he treateth the soule and will rather a man to be God will rather haue a man to be although he be corrupt then that he should be nothing Of those thinges which he gaue at the beginning he geueth certaine He hath put forth the remedy of Christ God myght otherwise haue helped if he had would God sheweth a form of his goodnes in renuing of this our kinde A sentence of Gregorius although he be not borne without sinne then to be nothing And though he geue not al those thinges which he gaue at the beginning yet of his mercy he geueth many of them Farther he hath set forth the remedye of Christ our mediator by whome the sinne which we haue contracted should be purged Which corruption driueth the Elect before their conuersion vnto Christ that feling the streÌ„gth of their disease they may receaue medicine of him And then after they are once grafted into Christ they haue this sinne lefte to
First that it is not vtterly vnprofitable no not euen without regeneration for it may serue to some ciuile discipline The office of the law For if mē do the outward workes of the law in such sort as they may although vnto them which doo them they are sinnes yet by thē may be obserued a ciuile order For where there is no obseruation of these thinges all thinges are confoūded iniuries are committed filthy lust rāgeth abrode the wrath of God is kindled so that he suffreth not publike welthes being in such maner corrupt verye long to continew There is also an other worke of the lawe which is inwarde which pertayneth vnto the conscience that it should perpetually accuse vrge scourge and condemne it And by this meanes God as we haue sayd bringeth a man at the length to iustification Which iustification being obteyned nether then doth the law lye idle but is like a glasse wherein the regenerate do behold After regeneration the law is not idle what fruites they ought to bring forth how much they ought dayly to profite what they haue to geue thankes for and how muche they want of the iust instauration to y◠end to obtaine it they may the more ernestly call vpon God The law also putteth before theyr eyes y◠marke wherevnto they ought to leuel in al theyr actions Vnto which although they can not attayne in this life yet they must doo theyr diligence not to depart far from it By these thinges it manifestly appeareth how much the law helpeth in outward workes what it worketh in the conscience and how much it helpeth them that are regenerate Now resteth this to marke that this sentence of the Apostle pertayneth not only to ceremonies Vnder this sentēce are comprehended not onely ceremonies but also the morall precept but also to the morall preceptes For sinne is by them most chiefely increased and it is of more greater wayght to stray from them then from outward ceremonies But now let vs returne vnto the Apostle That euen as sinne hath raigned in death so might grace also raigne by righteousnes vnto eternall life through Iesus Christ Here he sheweth a reason why grace in the elect after the increases of sinne abounded namely that by it we should obteyne righteousnes and so at the length come to eternall life For euen as sinne brought death so grace also and righteousnes which must be ioyned together haue brought eternall life The argument is taken of contraries An argument taken of contraries For seing that sinne which is opposite vnto righteousnes brought death it is meete that of grace and righteousnesse shoulde followe life Neyther is it in vayne that righteousnesse is ioyned wyth grace For thereby we are taughts that our righteousnesse consisteth not of woorkes but of grace The wonderfull order also of thynges is here to be noted In the firste place is put the A very godly gradation law then the increase of sinne and then the aboundance of grace afterward righteousnes last of all eternall life and all these things by Iesus Christ As touching the wordes sinne is sayd to haue raigned in death bycause sinne could not be taken away by the law and death was for his cause inflicted as a punishmēt In the 1. to y◠Corrinth Paul hath in a maner the selfe same sentence saying that the dart of death is sinne For nether could death otherwise wound mankind but by sinne Ether of them are sayd to raigne both grace and sinne when we are moued and stirred vp by them for in Publike welthes kinges raigne and gouerne How grace and sinne a◠sayd to raigne as it pleaseth them In godlye men righteousnes raigneth for they after they haue receaued remission of sinnes study to geue theyr members weapons vnto righteousnes and holines as before they had permitted them to sinne And this is called the kingdome of Christ which is therefore ascribed vnto grace by Why this kingdome is called the kingdome of Christ The rootes of death and life A similitude Grace and life cleaue together of necessity cause it consisteth freely and without workes In this place as Chrisostome noteth are set forth vnto vs the rootes of death and life The fountaine of life is grace and righteousnes the foūtayne of death is sinne And he addeth that death is like a souldier whiche is aypointed armed of sin as of his king wherfore take away the king then death being vnarmed can not destroy mē for euer Farther he admonisheth that forasmuch as haue alredy obteyned grace we should not doubt of the obteynement of life For these things cleaue of necessity the one to the other But why the Apostle bringeth this similitude we may easely shew Bicause grace was of more force to make new agayne then sinne was of force to kill And in that it is added by Iesus Christ we must call to rememberance the Analogy or proposition set at the beginning betwene Adam and Christe For euen as from Adam came sinne and death so from one Iesus Christ came grace and life This place admonisheth vs somwhat to speake of grace Nounes which as the Logicians say are put abstractly are vsually declared by their cōcrets whose significations Of Grace Abstractes are knowne by theyr concretes What is to be gracious are more present vnto the sence Wherefore let vs first sée what this worde Gratiosus that is gratious signifieth with the Latines And he amongest men is called Gratiosus whome all men fauour and whome the common people do loue So in the holy scriptures men are called gratious which haue found grace with God For so the scripture vseth to speake of those whom God fauoureth and We are one way gracibefore God and an other way before men whom he loueth But yet as touching this there is great differēce betwene God men For men fauour none but them in whome they finde those things whereby they may be allured and drawen to loue them It behoueth therfore that he which will be beloued of men haue in himselfe the causes of loue and beneuolence But God contrariwise found in men nothing worthy to be beloued wherby he mought be led to loue them For he hath loued vs first and out of that loue he bestoweth vpon vs whatsoeuer we haue that is acceptable vnto him Wherfore the name of The grace of God is taken too o◠manner of wayes grace is in holy scriptures taken two manner of wayes first and principally it signifieth the beneuolence of God towardes men and the frée fauour which he heareth towards the elect Secondly bicause God endueth his elect with excellēt gifts Grace sometymes signifieth also those giftes which are fréely bestowed vppon vs by God This two fold signification of grace beyng well noted declareth with how great diuersitie our aduersaries and we affirme one and the selfe same sentence for either of vs say that a man is iustified by grace But in this is
the difference They by the name of Grace vnderstand those giftes which are geuen vnto them that are iustified namely the habites or qualities which are poured into theÌ„ more ouer good workes and other such like which God worketh in the elect But we forasmuch as we sée that these giftes so long as we liue here are through our corruption vnperfect do deny that we can by them be iustified and that by them by any meanes we are able to satisfy the iudgement of God Wherfore we vnderstande that to be iustified by grace is to be iustified by the only mere and sincere good will of God which he of his only mercy beareth towards vs. We say also that we are iustified by the grace of Christ which his father beareth towards hym For forasmuch as he is most gracious before him he bringeth to passe that he loueth would in him as hys members and brethren adopted by faith But the schoolemen haâ—â— What it is to be iustified by grace and by the grace of Christ The imagination of the Schole men sprang out of the Ethikes of Aristotle fayned vnto themselues that grace is an habite or quality poured into the soule yâ— the foule may more easely rise vp and more redely do good workes Which theyr fayned inuention they can by no meanes confirm by the holy scriptures But they séeme to haue taken it from the philosophers who in the Ethikes teach that the faculties powers of the minde are by an habite strengthned so that they are able to perform those things which before they wer not able or if they were able yet they were not able without great difficulty The self same thing do these meÌ„ iudge of yâ— mynd that forasmuch as of hys owne nature it can not so lift vp it self to be acceptable vnto God and to do yâ— workes which should please him it hath nede of a heauenly and spirituall habite to performe these things And whilest they thus follow their philosophy they depart from the vulgare and receyued sence of this worde grace For when we say that a souldiour is acceptable vnto a kyng or vnto a captaine A similitude we do not say that in the souldiour is grace or fauour but rather in the king or captayne which beareth fauour vnto the souldiour So we in thys case if we would speake plainly or aright should not say that in vs is powred or geueÌ„ grace but rather that we are receiued of GOD into grace or fauour which before were hys enemies But that we may the better fynde out the error of the scholemen we will here sette foorth their definition for they defyne grace to be an habite of goodnes and charity infused of God like vnto his whereby he that hath it is To haue grace of God is to be receiued into fauour of him The definition which the scholemen assigne vnto grace made acceptable vnto God and doth workes that are acceptable vnto him and meritorious When they say that it is an habite infused of God they seperate it from naturall vertues Farther when they make it to be like vnto the goodnes and loue of God they thinke that they bring a reasoÌ„ why they which be adorned with this habite are acceptable vnto God namely because of that similitude And because they can not by the scriptures proue that grace is a thing created in the soule they labour to confirme it with reasons For Thomas sayth that the beneuolence of God can not be idle for God is saide to loue when he geueth any good thing Wherefore he saith that God to do good to some or to loue some is to geue or infuse into them such an habite or quality as we haue now described But this is a very weake argument For we graunt that the loue of God lyeth not idle The loue of God towardes the elect is not idle but filleth vs with benifites and those very manifold But how followeth this argument God geueth very many giftes Ergo he createth or powreth in such an habite Farther this is no small error that they will that by this habite or creature we are made acceptable vnto God For it must nedes follow that seing he hath geuen vs such a gift he therefore loued vs before for the loue of God goeth before all his giftes The vertues in dede which follow may haue some consideration The loue of God towards vs goeth before all his giftes why they should be geuen but yet they can not haue that force to allure God to loue vs for he loued vs euen before he gaue them vnto vs. An other of their reasons is this If they which are conuerted vnto Christ say they haue the holy ghost which before they had not then of necessity it followeth that there happened some mutation But in God there is no mutacion Wherefore we must appoint it to be in our selues namely that we haue such an habite of grace which before we had not But this likewise is of no force for God differreth his aydes God is not chaunged although he do that now which before he did not is as semeth good vnto him and moueth the hartes of men at an appointed time when as before he moued them not which thing yet we doubt but is done without any his change at all For we know that God at an appoynted time created the world which before was not extant and yet we can not say that God is therefore changed Now resteth for vs to confirme by the scriptures that the grace of God signifieth his frée and vndeserued loue secondly that it signifieth also the rewardes It is proued that the grace of God is the fauor which he beareth towardes vs. or giftes which are bestowed vpon the Saintes thirdly that the grace of Christ is that whereby he is of force with the father and by reason of whiche we are loued of the father As concerning the first Paul fayth to the Ephesians that we were elected of God before the foundacions of the world were layde according to his good pleasure to the prayse of the glory of his grace In which place we sée that the cause of our election is that the frée loue and grace of God towardes vs should be commended And in the latter epistle to Timothe he sayth Which hath called vs wyth his holy vocation not by workes but according to his purpose and grace And Peter exhorteth vs to hope in that grace which is offred But it is not lawfull to hope in a thing created And as touching Christ Paul saith vnto the Ephesians that God hath made vs acceptable in hys beloued that is in Christ whome most dearely and especially he loueth And in this epistle he calleth grace eternall life This therefore is the The true definition of Grace true definition of Grace and agréeable vnto the holy scriptures That it is the frée beneuolence of God whereby he counteth vs deare in Christ Iesus and
sinne And it is not hard to sée how fowly they are deceaued which do of Pauls wordes gather these so greate absurdities For in their reasons they take that A false argument of those which gather absurd things out of Paules sayinges which is not the cause for the cause and so fall into a manifest false argument For not to put confidence in the workes of the law or to teach that by the lawe sinne abounded is not a sufficient cause why the lawe of God should either be reiected or els counted vnprofitable And to teach that workes iustifye not is not a cause why we should ceasse of from doing works And to say that more grace abounded when sinne abounded is not to say that our sinnes are the causes of the grace of God For that is agaynst nature that that which is in very déede euill shoulde That which is in very deede euell of it selfe bringeth not foorth good things bring forth good And seing sinnes do alienate vs from God how should they purchase vnto vs grace The disease maketh not the Phisition notable but by occasion It is the art which coÌ„mendeth him and not the disease So sinnes of their own nature do not illustrate the grace of God but his goodnes and mercy wherby he forgeueth sinnes If we wil conclude rightly and without a fals argument let vs thus reason forasmuch as we can not fulfill the law and therfore it can not iustifie vs let vs not cleaue vnto it only Wherfore let vs annexe Christ and his grace How we ought in this place to conclude which if we do we shall receiue much fruit therby Againe seing that workes can not be the cause of iustification let vs not attribute so much vnto wicked men to such as are not yet regenerate to say that they by their own merites can get vnto themselues grace But being regenerate let vs aply our selues to good works as to the fruites of righteousnes And althoughe sinnes are not the causes of the grace of God yet let vs acknowledge that there neded a mighty and an aboundaÌ„t grace to take those sinnes away when as they had so infinitely increased There Paralogismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is committed also in these arguments a false reason of equiuocation For when Paul sayth where sinne hath abounded there more abounded grace he saith not whersoeuer sinnes haue increased there streight way grace hath more abounded For there are found many most wicked men ouer whelmed with infinite synnes in whom shineth no grace of God at all But this Paul sayth where sinnes haue increased by the law and are now in very dede known and inwardly felte in the mynd there men being made afeard of their misery are after a sort prepared and driuen vnto Christ to implore his ayde â–ª And therby it commeth to passe that grace aboundeth in them which are so touched by the law There is an other fallace or An other fallace as touching the diuersity of time deceipt in this reasoning which coÌ„meth of yâ— diuersitie of tymes For we graunt that God through Christ geueth aboundant grace wherby the sinnes which went before regeneration are blotted out Yet therof ought not to be gathered that sins are againe to be heaped vp to the end grace also should be augmented Wherfore it plainly appeareth that in these false accusations is more then one kynde of false argument Neither was Paul onely accused of this crime that he opened a wyndow to sin but also al those whosoeuer they were that taught Christ ernestly For those false witnesses in yâ— Actes testefied against StepheÌ„ yâ— he ceassed not to speake An example concerninge Stephan We are not onely iustified by faith but we receaue the spirite of Christ wherby we are restored to newnes of life many things against God against yâ— law But Paul to acquite the doctrine of the Gospel froÌ„ such false accusatioÌ„s saith that we are not only iustified by faith but also haue the spirit of Christ whereby we are both stirred vp to a new life and sinne also is weakened in vs. Wherfore wheÌ„ we reade the holy scriptures we ought to ponder them with greate diligence and attentiuenes before by way of reasoning we gather any thing out of them For he which neglecteth the principles or first groundes is easely led into dangerous errors So greate difference is there betwéene those things which Paul concludeth of the things before spoken and those thinges which the vnlerned do gather of them that they are manifestly contrary one to the other They by this doctrine do gather that we must sinne to the ende grace may abound But Paul of the selfe same doctrine gathereth that we must not sinne that grace should abound Which thing he proueth in this chapter principally The aduersaries gathered that we must sinne and Paule that we oughtâ— not to sinne The Apostle proueth bâ—â—wo reasons that we muste sinne no more Why he vseth interrogations They which are dead vnto sinne ought not to liue in it Similitudes by two reasons the first is because we are now deade vnto sinne and are come vnto Christ And this reasoÌ„ he at large handleth in the first part of this chap. The other reason is that we ought to obey him vnto whose seruice we haue addicted our selues Wherefore seing by our conuersion vnto Christ we are made the seruantes of righteousnes we must now serue it and not sinne And this reason contayneth that which remayneth of this chapter Neither is it in vayne that Paul putteth forth his sentence by interrogations For by them he partly expresseth the affection of his indignation how that he toke it very greuously that the doctrine of the Gospell should be diffamed with so absurd suspicions Farther by his interrogations he declareth the security of his conscience For he sheweth that he thought nothing lesse then that which was obiected against him The first reason is this They which are dead vnto sin ought not to perseuer therin But Christians are dead vnto sinne Wherfore they ought not to perseuer in it These things are euidently proued by the contrariety of death and life because no man can at one and the selfe same tyme be both deade and also on lyue For euen as he is a foole which would desire health in such sorte that he would together with it be sick also or which would abyde still in the fire that he might be deliuered from burning so also is he a foole which being deade vnto sinne thinketh that he may neuertheles liue vnto it The selfe same thing teacheth Christ when he sayth that no man can serue two masters And in naturall knowledge it is a common sentence that the generation of one thing is the corruption of an other Wherefore if we be borne agayne to Christ then is it necessary that we should dye vnto sinne Although What it is to dye vnto sinne whilest we liue here this death is
raigne in vs. And he by name excludeth those two thinges which we haue now rehersed that is to say that we should not obey it nor beare weapons with it against righteousnes And very warely ioyneth he vnrighteousnes with sinne For all they which sinne do worke vnrighteousnes either agaynst themselues or against their neighbours or els against God for against some one Lust after regeneratioÌ„ to called sin of these sinne euer worketh iniury This is also to be marked that Paul in thys place expressedly calleth that lust sin which remayneth in vs after regeneratioÌ„ which is not only in such maner so called as a writing is called a hand or cold is called slouthfull For a writing is called a hand bicause it is written with the haÌ„d and cold is called slouthful bicause it maketh vs slouthfull So nourishment lust which after regeneration is still in vs is both a remnaunt of Originall sin and also stirreth vs vp to sinne and therfore is called sinne But besides these two reasoÌ„s which are metaphoricall it is also of his owne nature sinne For sinne accordyng Concupiscence or lust is sinne not onely by a metaphore but also properly to the true definicion therof is that which in vs is by any meanes repugnant vnto the law of God Wherfore seing that lust which remayneth after Baptisme is repugnant vnto the law of God and stirreth vs vp against it it cannot but be sin Neither is this to be admitted which some commonly bost of namely that there is no sinne vnies it be voluntary and committed by frée election For this definition agréeth not with sinne vniuersally but only with that sinne which is called actuall For otherwyse originall sinne should not be called sinne For no man contracteth it willingly or of his own election Wherfore let vs agrée with Paul yâ— whatsoeuer wicked lust remayneth in vs after regeneration the same is sinne Yea rather if we would rightly weigh the matter within our selues actuall sinnes shall appeare to be partes of our naturall lust or to speake more vprightly euil fruites Actuall sinnes are the fruites of originall sinne comming of that euill roote The Apostle concludeth that we ought not to fight in the quarell of sinne or vnrighteousnes but rather we must apply our selues vnto God which hath both created vs and also perpetually gouerneth and renueth vs through Christ But applye your selues vnto God as they that of deade are on lyue and geue ouer your members as weapons of righteousnesse vnto God In that he sayth that we shoulde applye our selues vnto GOD he excludeth not thys whiche in an other place he sayth namely that God woorketh in vs. The Apostle speaketh here of men regenerate whiche for that they are in some parte made newe may bee fellowe woorkers of God And therefore Men regenerate are the fellow workers of God they ought continually to be admonished to obey the institutioÌ„ of the holy ghost Farther by these kindes of speaches is shewed the difference betwene those actions which God stirreth vp in meÌ„ and those actioÌ„s which he worketh in stocks and stones and also in brute beastes For in stockes and stones he so worketh that they nether fele nor desire any thing In brute beastes he so worketh that he vseth theyr sence and appetite for they haue nether will nor reason But in How God worketh in men meÌ„ and especially in them that are regenerate and are his he so worketh that he vseth the strengthes of theyr reasonable soule wherewith they are endewed And forasmuch as we are sayd to moue our selues according to these powers it ought not to seme straung if Paul write that we should geue ouer our selues vnto God for he speaketh of our nature as is mete for it to worke And yet neuerthelesse this abideth firme and vnchangeable that whatsoeuer good thing is wrought of vs the same is wholy wrought in vs by God and his spirite Farther he addeth Your selues bycause he requireth the strengths not only of the body and of the minde but also the whole and perfect man As they that of deade are on liue We ought to exhibite our selues aliue namely with the life of God whiche herein consisteth that we should be moued by the spirite of Christ and whatsoeuer we do we should doo it by his impulsioÌ„ For they liue vnto God and vnto Christ which are moued vnto the best things and which vtterly passe the nature of man Wherefore this life of God whereof The life of God in what thinges it differeth froÌ„ the corrupts life of men we now intreate differeth two maner of waies from the common life of meÌ„ first for that it floweth from an other ground or principle namely â—rom the spirite of Christ secoÌ„dly bycause it tendeth to an other end then doth theyr life which are moued by Sathan for they alwayes runne hedlong into most greuous euills and at the length fall into eternall distructioÌ„ and therefore as touching God they ought to be sayd and also to be counted dead But such were we sometimes also for which cause Paul sayth As they that of deade are on liue Although this be the playner and simpler sence to referre this sentence vnto that death whereof was before made mencion namely whereby we being coÌ„uerted vnto Christ do dye vnto sinne For they that are such can not but exhibite themselues bening vnto God which thing being brought to passe straight waye followeth that which Paul addeth That your members also may be geuen ouer as weapons of righteousnes vnto God Here is agayne signified vnto vs that when we come once to God we ought to fight in his cause And forasmuch as God is ioyned with our righteousnes it sufficiently appeareth that we haue not our righteousnes of our selues but of him For sinne shall not haue power ouer you For ye are not vnder thâ— law but vnder Grace These thinges are added as thoughe he should haue sayd Fight stoutely and with a valiaunt courage for it shall neuer come to passe that sin shal be are dominion ouer you which thing yet should happen if ye should not fight And hereby he assureth them that they shal haue the victory bycause they The grace of God is mightieâ— then ouâ— luste â–ª haue the grace of God to helpe them whose might and strength is farre greater then the power of our lust For the spirite of Christe and his grace can easelye tame and ouercome sinne ye are not sayth he vnder the law which only sheweth what is to be done and bringeth no helpe at all thereuÌ„to Chrisostome in this place admonisheth that the law sheweth only what is to be done or what is to be auoyded but nothing helpeth or aydeth them that wrastle but only setteth forth a bare exhortation of wordes But the Gosple setteth forth Christe of whome are ministred the holye ghost and strength to accomplishe good thing which through faith we haue knowen And thereby commeth to passe that
yet as we haue now taught we are bound vnto the Ten commaundementes as touching the obedience thereof Hereunto I answere that no man fullfilleth the Ten commaundementes though he be neuer so holye for all our workes are so vnperfect that they answere not vnto the prescript and rule thereof Howbeit bycause the precepts which are there contayned are agreeable vnto the law of nature and are grafted and printed in our mindes it commeth per accidens that is by chance that the good workes vnto which the children of God being now regenerate thoroughe the holy ghost are stirred vp are one and the selfe same with those workes which are written in the Ten commaundementes For it is mete for them whome God hath adopted to be his childreÌ„ that they apply themselues vnto good workes and to such workes as are acceptable vnto God And those workes are vtterly one and the selfe same with those which nature rightly enstructed bringeth forth of his owne accord and which the Ten commaundementes appoynted by God contayneth But so is it not of ceremonies and ciuile or iudiciall lawes for they are not so knowen of all men that they appeare vnto all meÌ„ vpright and iust if they should iudge of them by the light of nature only Paul to encourage them that fight putteth them in remembraunce to consider that they liue vnder grace and not vnder the lawe For two wayes are the mindes of men accustomed to be stirred vp vnto battayl firste by the goodnes Two thinges do chiefly encourage theÌ„ that fighte What grace in this place signifieth of the cause secondly by the certaynty of victory and rewards As touching the goodnes of our cause there is alredy spoken sufficiently for in it we exhibite our selues vnto God and for righteousnes sake we fight agaynst sin and death And now he promiseth also an assured victory for he sayth the grace of God is â—ne our side Grace as touching this place signifieth two thinges First the forgeuenes of sinnes by imputing of righteousnes thorough Christ secondlye the gifts of the holy ghost the renuing of our strengths This latter part bicause it is receaued in vs corrupt and fylthy vessels althoughe it somewhat wythdrawe vs from sinning yet it is not such that we ought to leane and trust vnto it For our workes though they be succored and holpen by these aydes yet are they not so perfect that they can stand in the iudgement of God But by the first kinde of exhortation we receaue greate consolation in our consciences For although in our fight sinne doth thrust in it selfe whither we will or no yet ought we not to be discouraged forasmuch as we assuredly knâ—w that it is not imputed vnto vs for Christes sake For sithen thorough Christe we are receaued of God into fauor our workes although otherwise they be â—nperfect yet for hys sake are acceptable vnto God But Paul encourageth his souldiers with bothe these kindes of exhortation when as he admonisheth them both that they are vnder grace and also that they haue the holy ghost a stay and an helpe vnto them so that sinne which is naturallye planted in them shall not be able to destroye Differences betwene grace and the law them But it shall be good to note certayne differences betwene the Lawe and betwene Grace which Chrisostome also noteth The law sayth he setteth forth a crowne but first requireth workes and battayles grace firste crowneth and afterwarde bringeth vnto the battayle By this difference he teacheth that the righteousnes whiche is set forthe of the Lawe is obteyned by workes For we can not be iustifyed by the Lawe vnlesse wee haue accomplished all the thinges whiche are commaunded in the lawe But that other righteousnes whiche we haue by grace thorough faith doth first crowne vs with a new generation and adoptioÌ„ to be the children of God and then we being regenerate it bringeth vs forth vnto battailes and vnto good workes Hereunto Chrisostome addeth The law reproueth sinne but loseth not from sinne grace loseth from sinne and reproueth not The lawe reprouing sinne encreaseth it grace forgeuing it suffereth vs not to be vnder sinne These things are true and very agreable with Pauls saying but that which he addeth not long afterward namely That before the commyng of Christ the body of man when he lyued vnder the law was such that it might easely be ouercome of sinne bicause the helpe of the holy ghost was not yet present neither also Baptisme nor mortification but maÌ„ for that the law shewed only what was to be done but nothing helped therunto went at raÌ„don and erred lyke an vnbrideled horse This I say if it be vnderstand vniuersally of al men is not true For who dare presume to say that Dauid Esay Ieremy Daniell and a great many moe holy fathers wanted the holy ghost or the grace of regeneration which was sealed by Circumcision as ours is by baptisme Or who will thinke that they wanted mortification wherby they brake the wicked appetites and lustes springing in them Wherfore those wordes of Chrisostom are to be vnderstand of the vngodly which had vtterly reiected Christ from them and liued only vnder the letter of the law and fayned vnto themselues a Messias which should come to bring only an earthly kingdome and procure worldly riches and pleasures vnto the people of the Iewes of which manner of men there were many among the Iewes And since the comming of Christ we haue no small number not much vnlike vnto these which onely in name are Christians But to returne A facili Hereby is proued that we ought to be assured of our saluation vnto Paul he comforteth them by reason of easines and promiseth vnto theÌ„ the victory bicause they are vnder grace In this place are reproued those which commaund vs perpetually to doubt whether we be in the fauor of God or no. For they which in such maner doubt do receyue no fruit of this consolation of Paule For thus they thinke with themselues how can we certainly know that we are vnder grace For peraduenture we are straungers from God and are by reason of our sinnes odious vnto him for how can we be assured that they are for Christ his sake forgeueÌ„ vs But by this meanes the reason of Paul is vtterly ouerthroweÌ„ Wherfore it behoâ—eth that with an assured fayth and an vndoubted hope which confoundeth not we certainly appoint that God loueth vs hath through Christ receiued vs into fauour And so shall we out of these wordes of Paul receiue wonderfull great comfort Now haue we finished yâ— first part of this chap. wherin Paul hath proued that we ought not to abide in sinne bicause we are now dead vnto it And this hath he confirmed by the sacrament of baptisme And when he had many wayes set forth this reason he at the last added an exhortation that we should not suffer sinne to raigne in vs but should earnestly resist it as much
as we are able and to the end we should not be faint harted he comforteth vs in promising vs an easy victory bicause we are not vnder the law but vnder grace What then shal we sinne bicause we are not vnder the law but vnder grace God forbidde Knowe ye not that to whomesoeuer ye geue your selues as seruantes to obey hys seruaÌ„ts ye are to whome ye obey whether it be of sinne vnto death or of obedience vnto righteousnes But God be thanked that ye were the seruants of sinne but ye haue obeyed from the harte vnto the forme of the doctrine wherunto ye were deliuered But beyng made free from synne ye are made the seruauntes of righteousnes What shall we therfore sinne bicause we are not vnder the law but vnder grace Now coÌ„meth he vnto the second reason wherby he entendeth to proue yâ— we ought not to abide in sinnes none otherwise theÌ„ he came at yâ— beginning of this chap. vnto his first reasoÌ„ For euen as before he depressed yâ— law coÌ„mended grace wherupon the aduersaries toke occasioÌ„ of speking slaundrous words saying shal we abide in sinne that grace may abound So coÌ„cludeth he yâ— reason now brought forth by these wordes For ye are not vnder the lawe but vnder grace At whiche wordes the false prophetes cried out saying that many were offended and accused the doctrine of Paul And therefore he oftentymes obiecteth vnto himselfe such Antipophora is â— figure interrogations For his doctrine for that cause was euery where euill spoken of Wherefore here is vsed the figure * Antipophora If it be so as thou sayst that we are deliuered from the lawe then may we sinne and that without punishement But they which make this obiection are wonderfully deceaued For the deliuery from the lawe is not geuen to liue licenciously but rather for a more perfecter absolutenes Wherefore Paul addeth God forbid signifiing that he excedingly abhorred from such kinde of doctrine And this absurdity mought haue followed if Paul had affirmed only that we are deliuered from the lawe and had added nothing els But in that he addeth But ye are vnder grace he sheweth Grace is a more excelleÌ„ter scholemaster then the law that they are so deliuered from the lawe to the ende they should lyue vnder a more excellenter schoolemaster for by grace and the holy ghost we are not only so illustrated that we sée what thinges we ought to do but also we are excedingly stirred vp and pricked forward to execute the selfe same thinges Wherefore the Apostle doth not so leaue the godly without the lawe that he woulde haue them let loose the bridle vnto wicked lustes but he setteth forth grace which through the benefite of the Gospell succeded the lawe And forasmuch as men are much better gouerned by grace and by the holy ghost then they are by the lawe it easely appeareth how weake the argument of these men is For in their disputation they take as it was said at the beginning that for the cause whiche is not the cause But so farre is it of that that which Paul sayth is the cause of sinne that of it rather the contrary followeth For they which are vnder grace and are gouerned They which are gouerned by the conduite of grace sinâ—â— not by the conduite thereof sinne not yea rather forasmuch as Christ 〈…〉 gh grace liueth in them they can not sinne so farre forth as by hym they are â—tirreâ— vp to any kynd of worke For Paul saith vnto the Galathyans I liue but not I now but Christ liueth in me But they sinne which liue vnder thâ— Lawe which 〈…〉 seth and condemneth them as Paul writeth vnto Timo. The law is not geuen vnto a righteous man but vnto the vngodly and vnto sinners to 〈…〉 holy and 〈…〉 the prophane to murtherers of fathers and mothers to manslears to whoremongers and to abusers of nature and if there be any other thing that is contrary to wholsome doctrine By thys place we sée that they which are infected with these wicked vices are vnder the dominion of the lawe namely by it to be accused and punished But the Gospell suffreth vs not to remayne in sinne for it doth not only preach the remission of sinnes but also vnto theÌ„ that beleue it bringeth the spirite of God whereby they are wonderfully inflamed and stirred vp to holy workes Neither is this reason of any force We are not compelled by threatninges and punishements of the law to withhold our selues from sinne therefore we are by none other meanes impelled By what reasons the regenerate are bound to liue holilye They which liue vndergrace oughte to obey God A similitude of seruauntes to lyue innocently For we are bound of dewty piety and fayth to lyue honestly and holilye which things vndoubtedly are of greater force and doo more vehemently stirre vs vp then any bond of the Lawe This is the effect of the reason aleadged They which liue vnder grace ought to obey God but to make the thyng more playne we will expresse it by a similitude of seruants for they ought in all things to be obedient vnto their masters and to be comformable vnto theyr willes thus therefore he reasoneth It is mete that seruaunts obey their Lords But ye are now made the seruauntes of righteousnes wherefore vnto it oughte ye to do seruice and not vnto sinne Farther to strike vs more sharpely he addeth to this reason a double spurre to pricke vs forward firste he sayth that they came into this seruitude not against their willes or by compulsion but willyngly and of theyr owne accorde secondlye as muche as lyeth in hym he layth before theyr eyes the haynousnes of synne and geueth thankes vnto God who deliuered them from it and made them the seruauntes of righteousnes If a man demaunde at what tyme we addicte our selues to be seruauntes vnto righteousnes Chrisostome answereth that we then do it when we are baptised So by the sacrameÌ„t of baptisme he declareth both this reason and also the other wherby he proued that we are dead vnto sinne This similitude of seruauÌ„tes and Lords is confirmed by that right or law whereby seruauntes are bound vnto theyr Lordes which law whither it be the law of god or the law of man maketh theÌ„ bound to obey theyr Lords and this thinge may be knowen by the finall cause if we consider the property of the name Augustine in this 19. booke De ciuitate Dei the 15. chap writeth that Serui that is seruaunts were so called of the Latine meÌ„ Why Serui that is seruants are so called Seruio in lattine signifyeth to saue or to keepe Seruitude sprange of sinne We are born slaues vnto Sathan bycause being taken in warre they were saued of theyr enemies For they which were taken were not alwayes slayne by them that ouercame them but sometimes were reserued one liue for this purpose that they should be seruauntes vnto them that tooke them And
I knew not sinne but by the law for I had not knowen lust except the law had saide Thou shalt not lust But sin toke an occasion by the commaundement and wrought in me all manner of lust For without the law sinne was dead For I once was aliue wythout the law but when the commaundement came sinne reuiued but I was dead and the same commaundement which was ordeyned vnto lyfe was found to be vnto me vnto death For sinne tooke an occasion by the commaundement and deceaued me and thereby slew me Wherefore the lawe is holy and the commaundement is holy and iust and good What shall we then say Is the law sinne God forbid Here Paul beginneth after a sort to defend the law For before he sayd that we are deliuered from it And he mought haue semed not very godly to haue estemed of the law especially when he sayd That the affectes of sinnes which are by the law were of efficacy in our members that we should bryng forth fruite vnto death For these and such other lyke things which semed to be contumeliously spoken agaynst the law he was cōmonly ill thought of of the apostles Wherfore by preuention he obiecteth vnto himself that which he knew was by them layd to his charge Is the law sayth he sinne By the figure Metonymia he putteth sinne for the cause of sinne or for that doctrine whiche persuadeth to sinne He speaketh it by way of interrogation as though he would put forth a question to be debated And to cleare himselfe of all manner of suspicion and to declare how farre he was from this impietie straight way without The law is not properly the efficient cause of sinne In our selues is the true cause of sinne any taryeng he aunswereth God forbid But to make that which followeth y◠eastlier and plainlier to be vnderstand this is to be noted that Paul attributeth not vnto the law the workyng of sinne For sinne commeth of it only per accidēs that is by chaunce For the true and proper cause of sinne is in our selues For y◠lust which is grafted infixed in vs when the law of God setteth it self against it waxeth more 〈…〉 ce and is more vehemently kindled not that the law bringeth occasions to this infection For it only sheweth things which are euill setting forth what things are to be done what to be eschued But when the corruption of nature perceyueth that those thyngs which are set forth of the law are agaynst it it gathereth together his strengths and strengthneth it selfe to resist as much as lyeth in it and therfore it poureth out greater forces As we sée in the sommer whē A similitude cold cloudes hange ouer vs then in these lower regions are much greater heates And when as of the sonne al things are inflamed and made whote yet by Antiperistasin welles and places vnder the earth are more cold For such is the nature of The nature of thinges contrary things contrary that to repell the presence of their contrary they more vehemētly bend themselues and gather greater strengthes But I knevv not sinne but by the Lavv For I had not knovven lust except the Lavv had sayd Thou shalt not lust By these wordes the Apostle teacheth that How the law encreaseth sinne the Law encreaseth not sinne but so farre forth as it setteth before our eyes the knowledge thereof And he speaketh of himselfe to geue vs to vnderstand that he speaketh or declareth nothing but that which he had learned by feling and experience And by y◠same example he secretly exhorteth vs wholy to discēd down into our selues if we will together with him know the groūde of our saluation If thou demaund it what time Paul sayth that he knew not sinne and was ignorant At what time Paul◠knew not sinne of lust many thinke y◠he meaneth this of his childhode in which time by reason of age he could not vnderstand the commaundementes of the law This answere although I meane not to disproue yet do I not thinke it to be sufficiēt For after that we are come to discretion nether age nor naturall knowledge can of themselues shew sinne vnles we most attentiuely consider the Law of God For if it be but lightly and sclonderly looked vpon it engēdreth not a true knowledge of sinnes Wherefore we may say that sinne is not knowen of men both when they are letted by age and when being come to age they neglect the Law of God and also when they doo not attētiuely enough ether heare or rede it This place manifestly teacheth that Paul entreateth not only of ceremonies Both age and sinne let vs from the knowledge of the law Here is proued that Paul entreateth also of morall preceptes The law of nature also shewed sin The law of nature was in a manner cleane blotted out The presumption of hipocrites went about to depraue many thinges in the law of God An euident difference betwene the letter the spirite but also comprehendeth the ten commaundementes For out of thē he bringeth a confirmatiō of his sentence when he citeth this precept Thou shalt not lust And euen this Law whereof he speaketh is it from which he pronounceth that we are deliuered Which thing were not possible if as our aduersaries affirm we should be iustified by the workes thereof But thou wilt say did not the Law of nature shew sinne why then doth Paul say that he knew not sinne but by the law geuen of God by Moses Indede the law of nature shewed sinne but yet so long as it was soūd and whole But it being in a maner clene blotted out partly by the fall of the first parentes and partly by many other corruptions which it had now by long vse and continuance contracted could not performe his office so much as should be sufficient vnto the saluation of men Wherfore God gaue a law which should restore all thinges which our prauity had corrupted in the Law of nature And yet could not the presumption of men be so repressed but it went aboute in the Law also geuen of God to depraue many things For the Scribes and Pharisies with theyr interpretaciōs had corrupted the natiue and proper sence of the Law Wherefore Christ was compelled to bring it to perfection from theyr deprauation and to shew that it is farre otherwise to be vnderstand then they in the olde time had interpretated it And hereby we vnderstand that there is no small difference betwene the Law and the Spirite The Law may be blotted and corrupted by euill interpretations Farther also although it be perfect yet hath it not suche strengths that it can ether extinguishe sinne or alienate the minde from sinne But the spirite can not be vitiated nor corrupted and it breaketh sinne and chāgeth the minde But we ought to know that the Law geuen by Moses could not so much be corrupted as the Law of nature For although it were by interpretations
A similitude Dâ—fâ—rence betwene Paul and the Philosophers we sée what they do yet oftentimes they so beguile our eies the we perceaue not what they do Aristotle sayth that in euery sinne is mingled some kinde of ignoraÌ„ce Although betwéene yâ— philosophers the seÌ„se of Paul there is some differeÌ„ce For they thinke this power to be grafted in the nature of the minde reason and will alwayes to desire and to approue that which is good but the confusion beginneth only in the grosser partes of the soule But the apostle affirmeth that al the partes of man both the inferior and the superior doo by reason of originall sinne resist the spirite of God But seing that both from himselfe and from the Law he remoueth away the cause of sinne it is manifest that it hath hys place only in lust grafted in vs. And seing he sayth that he himself doth not the things which he would and which are euil much les vndoubtedly doth the Law them For he by the Law vnderstoode that these things are not to be done Wherfore herehence haue we a commondation of the Lawe and he doth not here as heretikes faine which frowardly peruerte the sayings of Paul blame the Law For that vvhich I vvould I doo not but that vvhich I hate that doo I. Some thinke that this is to be referred only vnto the first motions But seing the scripture manifestly sayth that the iust also fall and that we all in many thinges offend I se no cause why we should into so narrow a streight contract this saying These thinges are not to be draweÌ„ onely to the first motioÌ„s of the Apostle For I doubt not but that euen holy men also haue not only some times euill lusts but also sometimes doo certayne thinges which ought not to be done But they are streight way sorye and they accuse themselues and as much as lieth in them correct the sinne And yet I would not that any maÌ„ should hereby thinke that I affirme that the iudgement of the spirite and the purpose of the will renewed abideth sound wheÌ„ the godly fall into most heynous wicked The iudgement of the spirite abideth not sound in faultes that are very haynous factes as when Dauid committed adultery and murther For these sinnes are of that kind whereof the Apostle sayth They which doo suche thinges shall haue no portion in the kingdome of God Wherfore Augustine made an excellent distinctioÌ„ namely that a crime is one thing and sinne an other thing Wherefore seinge in this kinde of crime the right of regeneration is after a sort lost it is not to be tought that Paul thereof speaketh in this place Now then it is no more I that doo it but the sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but I finde no ability to performe that which is good It is not I that doo it He affirmeth that he doth it not for that he all whole doth it not For in respect that he is regenerate he abhorreth from that whiche he doth The lust and vice whiche is by nature grafted and planted in vs is it which wresteth from vs many things But they which are wise fly vnto Christ that he may make that seruitude which they serue more milde which thinge he not only doth but also mercifully forgeueth the thinges that are committed amisse Wherfore for these causes Paul denieth that he doth that thing which he doth And vndoubtedlye it is to be ascribed vnto the singular gift of God that we will not and that those thinges displease vs which we doo and contrariwise that we wil and wishe those thinges which we doo not For thys propertye is not in all men For it is in them only which are now grafted into Christ and regenerate in him In dede Iudas Cain and Esau were displeased with their sin but yet not therefore for that they allowed the Lawe of God but for that they now began to fele their own discommodity and calamity and destruction For How sins displeasetheÌ„ that are desperate Difference betweene the godly the vngodlye they were not touched with any loue of the Law and wil of God So much difference is there betwene a godly man and an vngodly The godly maÌ„ although he fall yet he doth not from the hart violate the lawe of God For he hath euer thys in hym that continually he resisteth and repugneth sinne But the vngodly man neuer doth good from the hart or escheweth euill as the law commaundeth For he alwayes hath a regard vnto gayne commodity fame and such other like thinges and not vnto the will of God These declare that Paul speaketh Paul in this place speaketh of himself and of the regenerate those thinges which are contayned in this chapiter of himselfe and of the sayntes which are now in Christ regenerate For he sayth that in mind he serued the Lawe of God and to will was present with hym but to performe that which is good he found no ability And when he had cried out vnhappy man that I am who shall deliuer me from this body subiect vnto death He added a geuinge of thankes for that he knew that by Christ he shoulde attayne to it Thys can not they â—â— which are strangers from Christ and vngodly and voyd of yâ— holy ghost Testimonies where by is proued that holy men haue sinne They which deny thys are thereunto by thys reason chiefely moued for that they perswade themselues that sinne can haue no place in holy men when yet the scripture teacheth farre otherwise For Paul vnto the Galathians speaking of the godly writeth in a maner the selfe same thinges that he doth now in this place walke ye sayth he inspirite and performe not the desires of the flesh He sayth not haue ye not the desires of the fleshe but performe them not And the fleshe sayth he lusteth agaynst the spirite and the spirite agaynst the flesh so that whatsoeuer thinges ye would ye doo not This is it which he here sayth I doo not that which I would Dauid sayth Who vnderstandeth his sinnes Cleuse me from my hidden sinnes Enter not into iudgment with thy seruaunt for in thy sight shall no liuing creature be iustified And Esay sayth that our righteousneses are like a clothe stayned with the naturall dissease of a woman And the Lord commaundeth vs to pray Forgeue vs our trespasses If we say we haue no sinne sayth Iohn we deceaue our selues and the truth is not in vs Iames saith we all offende in many thinges The Fathers also affirme that Paul Augustine proueth that Paul speaketh of himself and of the regenerate Ambrose of the same iudgement in thys place speaketh of himselfe And amongste other Augustine agaynst the two epistles of the Pelagians the 10. chapiter And the reasons that moue him thereunto are those for that the Apostle sayth It
a beginning and an endeuour of obedience and forgeuenes of defectes which they committe the righteousnes also of Christ whereby the law is fulfilled is now made their righteousnes and is of God imputed vnto them For the strengthes of the head do passe into the members Lastly by hope we are made safe and the accomplishment of the lawe which wanteth in their workes so long as they liue here they shal attaine perfectly by all meanes ful wheÌ„ they shal be ioyned together with Christ in an other life â–ª And therefore woulde God prouide a remedy for the weakenes of the lawe which springeth of our weaknes Let vs sée therefore what God hath done He hath sent his sonne in the similitude of the fleshe of sinne and by sin hath condemned sinne in the fleshe By these woordes is manifeste the number and distinction of the diuine persons in the holy Trinity For if the sonne be sent of the father then must one of necessity be distinct from the other which is The distinction of persons in the Trinity contrary to the heresye of Photinus Sabellias the Patripassianites and other suche pestiferous men which taught that the sonne and the holy ghost are distincted both from the father and also betwéene themselues onely as touchinge the names But what order Paul hath put in the persons we may easely sée Firste he saith that the holy ghost is he which deliuereth secondlye that that spirite is geuen by Christ lastly that the sonne is sent of the father And so he resolueth the last effect of our saluation into the first cause In the similitude of the flesh of sinne Augustine admonisheth that these This word similitude taketh not away the veritie of the flesh things are to be red ioyntly together so that this word similitude is not referred vnto the fleshe but vnto sinne For the humane nature which Christ tooke vpon him had the shew or forme of sinne but yet in very dede it could not be polluted with sinne Paul also vnto the Phillippians writeth that Christ was in the similitude of men not that he was not a man in very dede but that bycause he so abased himselfe that he nothing departed from the common custome of men nether confounded he the nature of man with the nature of the word of God but left it so perfect that euen the forme and similitude of other men might be shewed in Christ And therefore the Apostle vseth this word similitude that we might vnderstand yâ— the Lord was not a pure man only as other men were althoughe he semed such a one For in him was the diuine nature hiddeÌ„ Wherefore there is no cause why the Marcionites or other such like heretikes shoulde by these places deny that Christ had true flesh For he tooke vpon him the nature of man as the Greke Schiolies haue noted with the affections thereof not vndoubtedly with those affections which spring of malice but with those which spring of nature instituted of God In summe to haue taken the flesh of sinne is nothing els then that Christ was so made man that he was subiect vnto heate cold hunger thirst contumelies and death for these are the effects of sinne And therefore the the flesh of Christ mought well be called the flesh of sinne Augustine in his 14. booke agaynst Faustus hath to doo agaynst an heretike which refused Moses as though he were conâ—umelious against Christ when he wrote Cursed be euery one that hangeth one a tree Vnto whome Augustine answereth If by this meanes thou condemnest Moses thou shalt also reiect Paul For he vnto the Galathians writeth that Christ was made accursed for vs. And the same Paul in his latter epistle to the Corrinthians sayth that he which knew not sinne was for our sakes made sinne Then he citeth this place whereof we now intreate that God sent his sonne in the similitude of the flesh of sinne and by sinne condemned sinne He bringeth also a reason Why the flesh of Christ is called sinne why the flesh of Christ is called sinne namely bycause it was mortall and tasted of death which of necessity followeth sinne And he affirmeth this to be a figuratiue kinde of speach wherein by that which goeth before is expressed that which followeth But besides this interpretation of Augustine I remember an other also which the same Augustine treatinge vpon this place followeth which also he semeth to haue lerned of Origene And that interpretation is taken out of Leuiticus where when as there are diuerse kinds of sacrifices instituted mencion is made of an oblation for sinne which selfe same oblation is euerye The oblacion for sinne is called sin SacrameÌ„ts haue the names of the thinges signified where called sinne But vnto that word is oftentimes added a preposition and in the Hebrue it is written Lechatteoth and Leaschrah that is for sinne and for trespas so that hereby we may se that the sacramentes as we haue often sayd haue the names of those thinges which they signifie And other tonges also both the Lattine and the Greke seme to haue imitated this forme of speaking For the Lattines cal that piaculum or piacularem hostiam whiche is offred to turne away the wrath of God The same thing the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of makingâ— cleane and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is it which Paul sometimes calleth sinne and accursed This therefore is the meaning that Christe condemned sinne whiche was in our flesh by sinne that is by that oblation which was for sinne that is by his flesh which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is after the Hebrue maner of speakinge the sacrifice for sinne But to condemne signifieth in this place to take away and to discharge those thinges which vse to follow them that are condemned And that we may the easelier vnderstand how Christ by his death How Christ by death hath condemned sinne condemned sinne we ought by fayth to be assured that he hath obteyned for vs the holyghost whereby our sinnes are forgeuen whereby also lust which is the roote of all sinnes is repressed in vs. But there are others which interpretate this place otherwise as though Christ condemned sinne in his flesh that is he would haue himselfe to be punished and offred vp for sinne namely for our sin Which interpretation doth not so much differ from the first But that interpretacion which Chrisostome and Ambrose haue is farre more straunge for they thynke that sinne it selfe was condemned of Christe for sinne that is for that cause namely bycause it had done vniustly and sinned greuously For sinne of his owne right semed to rage against meÌ„ which were eueÌ„ from yâ— beginning obnoâ—ius vnto it but in yâ— it was so bold to lay haÌ„ds vpon Christ being most innocent it deserued coÌ„deÌ„natioÌ„ But Ambrose semeth to signifie that sin is here takeÌ„ for the deuill who in yâ— he killed Christ tempted him more theÌ„
it was lawful for him to do wherfore he thinketh he lost his power which before he had â—uer men But this interpretation although it conteine nothing that is vngodly yet in no wyse agréeth with the meaning of the Apostle For Paul geueth a reason how we are deliuered by Christ from the lustes and motions of which he complaineth towards the ende of the vij chapter And forasmuch as the death of Christ is put for the cause of this deliuery that exposition which we brought of the sacrifice for sin both is agreable with reason and also is proued by other testimonies of the Scriptures For Esay in his 53. chapter writynge of Christ sayth If he shall put his soule Ameth schaim asham nephesch sinne that is to say for sinne Paul also as we haue before cited him saith That he which knew no sinne was for vs made sinne And in the first epistle to the Corrinthians Christ our paschall is offered vp And in the epistle vnto the Hebreues Christ is set forth to be that sacrifice for sinne whiche was sene to be offered without the hostes Iohn also sayth Beholde the lambe of God whiche taketh away the sinnes of the worlde in which wordes he calleth him a lambe for yâ— What the killinge of sacrifices signified in the old time he should be a sacrifice for sinne And that slaughter of sacrifices shadowed nothing els vnto the elders but damnation and death For there they which offred them acknowledged that the sinnes for which they ought to haue bene punished should be transferred and layd vpon the Messias that euen as the sacrifice was killed so should Christ in tyme to come dye for the sinne of the people Which thing peraduenture they declared by an outward simbole or signe namely by laying on of Why the Gentils sometimes sacrificed men their handes And many thinke that this signification of the offring vp of the Messias for sinne was of so great force that for the figuracion therof men were among certaine nations offred vp For that which they had heard of the holy patriarches should one day come to passe the same they sought to expresse by a sacrifice most nyest as they thought vnto the truth Which yet forasmuch as it wanted yâ— word of God and was by them only inuented was nothing els then an vngodly cruelty Of this thing Origene against Celsus maketh mencion Neither can it be but Why the killinges of sacrifices aâ— at this day â— out of vse wonderful that at this day throughout the whole world there are no immolatioÌ„s of sacrifices which seme by the prouidence of god therfore to haue vanished away bicause that noble and so long looked for sacrifice of the deth of Christ which was by all those sacrifices after a sorte shadowed is now performed For God hath geuen one only oblacion wherby as we haue said sinne is condemned By which so great liberality of God towardes vs both feare and also faith ought to be stirred vp in vs. For if God to the ende he would abolishe sinne spared not his owne proper sonne what shall become of vs if we despise so great a sacrifice and tread vnder foote the bloud of the sonne of God On the other side who will not put his confidence in God whom he séeth for our sinnes to haue geuen his sonne vnto the deth Wherfore we ought with a most strong faith to embrace this sacrifice Neyther ought we here to regard the sacrificing priestes which boast that they can by their The sacrifyce of Christ is not applied vnto vs by Masses masses and superstitions and vngodly whisperinges apply this sacrifice vnto vs. In dede the holy scriptures teache that one ought to pray for an other But that yâ— communicating of one man is sufficient for an other or that it applieth the death of Christ vnto an other that thing the holy ghost neuer taught And sithen the sacramentes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is seales of promises they can profite them onely if we speake of theÌ„ which are of full age which embrace theÌ„ by fayth Wherfore eueÌ„ as it is not coÌ„uenient yâ— one should be baptised for an other so doth it nothing profite if one man receiue the Eucharist or supper of the Lord for an other For this were all one as if a man should take seales by which promises are confirmed and transferre theÌ„ vnto a blanke paper which hath neither promise nor any thing written in it we may in déede when we communicate geue thankes vnto God for that he hath holpen our neighbours and brethren and we may pray for them that they may be confirmed But to eate the sacrifice or Eucharist or to offer vp Christ for other men it is vtterly a fained inuention And although we shoulde graunte theÌ„ thys yet should they not haue yâ— which they so much séeke for For thys is not peculiar vnto priestes but is coÌ„moÌ„ vnto al theÌ„ which celebrate yâ— supper of yâ— lord Away therfore with these fained lies let euery maÌ„ labor by his own proper faith to take hold for himselfe of this benefite of Christ to apply it vnto himself Augustine in his exposition begon vpon the epistle vnto the Romanes saith that euery one of vs applieth vnto himselfe the sacrifice of the death of Christ For he saith Touching the sacrifice of which the Apostle then spake that is of the burnt offring of the Lordes passion that euery man offreth for hys owne sinnes then when he is dedicated vnto the passion of Christ through faith and when by baptisme be is noted by the name of faithfull Christians Now let vs speake of the third thing namely to sée what is the fruite of the death of Christ That the righteousnes of God might be fulfilled in vs which walke not according to the fleshe but according to the spirite That which we haue turned Righteousnes and others Iustification in Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth that honesty and vprightnes which is commaunded in the lawe which although it be so called yet are we not therby iustified for the fulfilling thereof can be in no man but only in him which is iustified It is true in dede that We shal be iudged according to our works we shall not be iustified by them we shal be iudged accordinge vnto those woorkes for God wyll render vnto euerye manne accordynge to hys woorkes For accordinge to the condition of the workes the forme of the sentence shal be pronouÌ„ced Yet are not good works the causes of that felicity which we looke for For if they were causes then shoulde they either be equall with the reward or els they should be greater then it For this is the nature of causes ether to excell the affectes or at the least wayes to be The dignity of causes either excelleth or els is equall with the effecâ—es How the preceptes of the law are fulfilled in vs by Christ equall
vs vp to aske those thynges Neither doth the holy ghost that is the diuine person abase it selfe as though it were lesser then the father and prayeth but only it causeth vs to pray So God is sayd to tempt the Hebrues that he myght know that is to make other themselues or others to know Touching this matter Augustine in his sermon against Maximinus the Arrian at large entreateth It was sayde vnto Abraham now I know that thou fearest the Lord which is nothyng els but I haue shewed I haue made open and haue declared that thou fearest the Lord. And Paul to the Galathyans But now forasmuch as ye know God and he addeth a correctioÌ„ or rather are knowen of God that is tought and illustrated so that he may know All these places declare that those things which are done of godly men by the heauenly inspiration are attributed vnto God and vnto the holy ghost But there are two most manifest places the one to the Galathyans the other to the Romanes which if they be compared together make that most manifest which we affirm For vnto the Romanes Paul writeth we haue not receaued the spirite of bondage agayne vnto feare but the spirite of the adoption of children whereby we cry Abba father These wordes playnly declare that we are they which crye And vnto the Galathyans God sent The spirite â—rieth because it maketh vs to crye Against the Arâ—ians forth the spirit of hys sonne into our hartes crying Abba father Here the spirite is said to cry not vndoubtedly for any other caâ—â—e but for that it maâ—eth vs to crye Neither did the Arrians truly affirme that Paul saith that the holy ghost maketh intercession to the sonne For thereof went they about wickedly to inferre that as they held that the sonne is lesse then the father so is the holy ghost lesse then the sonne These are the dreames of heretiques The son prayeth maketh intercession for vs because he is lesse then the father as touchinge his humanity The spirite maketh intercession because it maketh vs to pray and to cry And vnto the Galathyans it is expressedly said that this crying Abba father is of the holy ghost Wherefore the Arrians of their owne hed and not of the wordes of Paul fained vnto themselues that the holy ghost calleth vpon the sonne not that the holy ghost stirreth vs not vp to call vpon Christ the sonne of God But this thing only Augustine teacheth that they by the wordes of the Apostle had no cause why they should so greatly bâ—ast yâ— they had proued that which they entended namely that the sonne is lesse then the father and the holy ghost lesse then the sonne Origene so interpretateth these wordes as though the holy ghost is to vs in our prayers after a sort a Schoolemaster A Scholemaster formeth himselfe to the capacity of his children and nameth the letter first vnto them that they maye imitate him in the pronunciation of the sounde of the letters which thing otherwise they could not do of themselues so the holy ghost instilleth into vs as into children what we ought to aske Out of all these interpretacions two thinges we may gather First that here are confuted the Pelagians which tought that we are of our owne strengthes able to fulfill the lawe of God For if we can not so much as know what thinges are profitable for vs how can we performe them And when we heare that the holy ghost maketh intercession for vs we reiect the Arrians which went about by these words to proue that the holy ghost is a creature and lesse then the son For it is alwayes of necessity that he which prayeth is lesse then he to whom he commeth to pray The sonne indeede is sayd to be lesse then the father because of his humanity â—ut the holy ghost neuer tooke vpon him any creature in one and the selfe same hypostasis to be made one person with it wherefore he is therefore sayde to The holy Ghost neuer tooke vpon him any creature in one and the selfe same hypostasis The sighes of the godly in afflictioÌ„â— are hearde pray because he maketh vs to pray Vnto all these thinges may be added one thing more It commeth to passe sometimes that godly men when they are greeuously afflicted do only sighe neither to their knowledge do they praye vnto God And yet the holy ghost inwardly both stirreth vp moderateth these sighes in these men although they â—e not ware nor know what is done which sighes the father as moued and stirred vp by the holy ghost harkeneth vnto and vnderstandeth and granteth the requestes of the spirite And therefore is the spirite said to serch the harts because it considereth that which they themselues when they grone and sighe coÌ„sider not For we are somtimes so oppressed with the greatnes of temptacioÌ„s weaknes of yâ— flesh that we can not pray but the spirite priuelye stirreth vp and kindleth these groninges And these are his prayers This thinge we feale not bycause we our selues are not they which praye for we are only stirred vp by the spirite of God For although the flesh be oppressed with tribulations yet the spirit is inwardly strong â–ª Ieremy Dauid Examples of the Saintes and Iob were sometimes occupied in lamentacions and complayntes so that they after a sort complayned of the iudgementes of God as though they were ether not iust or els to much seuere and yet notwithstanding was not the spirite extinguished in them And therfore God imputed not vnto them the sighâ—nges of the flesh but heard the entent of the spirite They are called vnspeakeable Why they are called vnspeakeable sighes sighes for that we speake not expressedlye what the spirite asketh But as touching this sence yâ— words must thus to be put in order we are ignorant what we should pray which yet we ought not to be ignorauÌ„t of We pray indede but what we aske we know not but God sercheth the hartes He nedeth no inquisition Why God is sayd to searche hartes Howbeit he is sayd to serch for that that which meÌ„ desire perfectly and exactly to know they diligently serch for it so God bycause he beholdeth our most hidden thoughtes is sayd to serch the hartes otherwise he before we beginne to aske knoweth what we haue neede of Also we know that all thinges worke together to the beste to them that loue God euen vnto them that are called of purpose For those whome he knewe before hee also hath predestinate to bee made like to the image of hys sonne that he might be the first born amongest many brethern Moreouer whom he hath predestinated them also hath hee called and whome he hath called them also hath he iustifyed and whome he hath iustifyed them also hath he glorifyed Also we know that all thinges c. Forasmuch as the Apostle had begonne to speake of the patient suffring of aduersities he thought he woulde more at
was like a sheepe led to the death yet he opened not his mouth But in all these thinges vve are conquerors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we are notably ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place nothing pertayneth vnto workes of supererogation For Paul ment nothing ells but that so much strength are geuen vs of God that in this battayle we a greate way ouercome all our enemies The deuills practise is this by these aduersities to wrest from vs our confidence and loue towardes God But that is by this meanes rather encreased For tribulation worketh patience patience worketh experience experience hope â–ª And hope confoundeth not But by what strengths we attayne vnto this victorye Paul streight way declareth sayeng Thorough him vvhich loued vs. Before we loued him And he hath geuen vnto vs his spirite Thorugh whome we obteine this excellente victory otherwise of our selues we are farre vnequall for so greate a battayle It is God as Chrisostome wisely noteth whome we haue to our fellow souldier in this battail We haue God to our fellow souldiour in our torments and by that meanes obteyne we so notable a victory Nether doo we only ouercome troubles whatsoeuer they be but also those which persecute vs though they seme neuer so great and mighty which thing how it happened in the Apostles Luke playnly describeth in the Actes When Peter and Iohn had wrought a miracle so manifest that it could not be denied the high priestes and Scribes being ouercome with the greatenes of the thing knew not what counsell to take What sayd they shall we do with these men As if they should haue sayd Here are playnly ouercome all our practises here our power is able to doo nothing here the more we striue the more and the manifestlier are we ouercome The same thing happened vnto Iulianus the Apostata as it is written in the Ecclesiasticall history He had begon by al maner of meanes to torment and vexe the ChristiaÌ„s but his cruelty and outrageousnes was ouercome with theyr patience Which thinge one of his rulers perceauing priuilye admonished him to cease lest he should both nothing at all profit and also make himselfe a laughing stocke to al men Thys power of God bringeth to passe that by those selfe same thinges which are agaynst the victory we to the greate admiration of all men obteyne the notabler victory For who can beleue that he which is ouercome can ouercome That one slayne burnt torne in peces can in the battayle get the victory These things nature reason and the world vnderstand not wherefore they are to be ascribed vnto God only in whose haÌ„ds forasmuch as the euentes of things are set they depend not of certayne and appoynted instrumentes but of the purpose and counsell of God whereunto those thinges which seme to resist are most of all seruisable Some seme thus to vnderstand this place as though therefore we obteyne so notable a victory for that we are by the greatnes of the benefits of God pricked forward to suffer all things be they neuer so hard And the greatnes of of the giftes of God is by this meanes chiefely knowen if it be compared How the greatnes of benifites is best known with those thinges whiche agayne on the other side we repaye He which died for vs saith Ambrose gaue his life for euill seruauntes why should we then make it so great a matter when we being vnprofitable seruauntes suffer death for a good Lorde And moreouer his death was wonderfull profitable vnto vs all when as coÌ„trariwise our death nothing at all profiteth him And so after this interpretacioÌ„ we must not read That vve by him vvhich hath loued vs are more then conquerors but for him Which reding yâ— Latine translatioÌ„ followeth But in Greke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche preposition ioyned with a genetiue case doth not or very rarely signify For. Wherfore it is more apt to say by him or thorough him as we expounded it at the beginning And so doth Basilius to Amphilochia De spiritu sancto the 8. chap. rede it In which place he at large declareth what this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth when it is attributed vnto Christ It maketh him not sayth he lesse then the father but maketh hym to be a mediator betwene vs and the father as by whome is deriued into vs from the father whatsoeuer giftes or graces we haue and by whome â–ª hath accesse vnto the father whosoeuer commeth vnto him For the electes and sayntes are taken of Christe and being now reconciled are offred vnto God the father And in the declaratioÌ„ of these thinges he alledgeth those wordes which we are nowe in hand with and interpretaâ—eth them so as we haue sayd For I am perswaded that nether death nor life Chrisostome thinketh yâ— Paul hitherto hath entereated of that loue wherwith God loueth vs but here turneth his speach to our loue and obeysance towardes God as though he would say that the loue of God is so kindled in the hartes of the godly that no creature Why Paul most constantly loued Christ can plucke him away from God And he rendreth a reason why Paul so cleued vnto Christ that be could not be pulled away froÌ„ him Bycause sayth he he loued Christ himselfe and not those giftes which Christ geueth So long as the foundation of amâ—ty abideth so long it also constantly endureth And therefore are those amities commended What manner of amities are to be commended which are gounded not vpon a vayne and mutable consideration but vpon a firme and sure consideration wherefore forasmuch as Paul sought Christ himself which alwayes abideth the same and immutable therefore his loue towards him abode firme and constant wherfore it had ben vnto him to fal away from Christe more griefe theÌ„ hell fire and on the other side to cleue fast vnto him more pleasaÌ„ter theÌ„ any kingdoÌ„e Howbeit I thinke this to be most true yâ— Paul stil coÌ„tinueth in yâ— which he had begon namely to coÌ„meÌ„d the singuler loue of God towardes vs that we might assuredly know yâ— all things though they be neuer so much against vs shall turne vnto vs to good seing we are so entirely loued of God But whether of these interpretacioÌ„s we follow I thinke it skilleth not much for either of them is both godly and also not vnaptly fitteth with the wordes and entent of Paul Howbeit I thought it good to declare what I thinke to be moste agreable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle that is I am fullye persuaded If thou séeke a reason thereof hee geeueth a reason demonstratiue whiche is For that God hath foreknowne vs and predestinate vs. And these are causes of the loue of God towardes vs. This declareth he by the effect for that the Reasons of causes and effectes that we are loued of God most louyng father hath geueÌ„ his sonne for our sakes and together
Iacob and Esau For they being borne of one and the selfe same parentes yet was the one elected of God the other reiected In this place Paule bringeth in humaine reason complayning for that God dealeth not a like with all men But the Apostle aunswereth that we ought not to seeke a cause of the electiō of God which answere for as much as it satisficeth not mans reason there ariseth an other complaint why should the blame then be layd on vs that we are obstinate and come not vnto God when as the fault semeth not to be ours if God haue not chosen vs Here Paule sayth that the potters vessell ought not to complaine of his maker and that God made some vessels to honour and some to contumely Which comparison whē we call to remembrance we ought to cōsider how great a benefite we haue obtayned in that we are partakers of the election of God And though God haue chosen some of the Iewes and many more of the Ethnikes yet is not that repugnant vnto the Oracles of the scripture but rather by the testimonie of Ose the Prophet it is confirmed Neither is there any cause why the Iewes shoulde boast of their righteousnes forasmuch as it is not geuē to thē to beleue Wherfore according to the saying of Esay They haue stumbled agaynst the stone And that thing which vnto others was a strength and foundation was made vnto them a fall and offence These thinges being diligently weighed bring great vtilitie and doo verye well agree This treatise is profitable for our tymes with our tyme. It semed at that time a thing absurde that among the people of Israell so few beleued and to vs at this day it is obiected that there are verye few which truly professe the Gospell and lyue thereafter At that time men suspected that Christ was not that Messias which was promised in the law because he should saue the Iewes but this man chose very few of thē Farther they boasted of the name of the people of God So vnto vs also at this day is obiected the title of the churche And men thinke it a thing absurde that the most parte of the world should dissent from the Gospell and those in especiall which seeme to passe all others in honors and wisdome of the world Moreouer Paul sheweth What are the grounds of the churche what are the principles o◠groundes of the church namely the election of God and the worde Hereby saith he ought the matter to be measured and not by the authority or agrement of the multitude or gorgeousnes of this world Wherfore this place hath a notable consolation that we should not repent vs in that we are fewe Although we doubt not but that God for his mercy sake will daily encrease the number that the fellowship of the elect may be ful howbeit in the meane time In what thinges other congregations sometimes excell the church The Iewes boasted much of theyr kinred and workes of ceremonies we confesse that the church is not to be weighed either by the propagacion of the flesh or by the greatnes of the multitude or by dignities and honours or els by excellencies of wittes for as touching these notes other nations oftentymes excell it These two thinges which Paul in this place entreateth of namely the confidence of their stocke and bloud and the affiaunce in rites and ceremonies the wicked Iewes bosted of euen in the times of the Prophetes For they had perswaded themselues that it should neuer come to passe that either they should be ledde into captiuity or that the publike wealth of the Israelites should euer cease to be and to florish They made their vauntes that they were the stocke of Abraham and of the Patriarkes but as touching ceremonies and the outward worshippyng of God they so much swelled with pride that Ieremy the prophet in this maner derided them with an elegant irony They say saith he the temple of the Lord the temple of the Lord the temple of the Lord. They leaned also vnto the multitude whē as yet in very dede neither fewnes nor multitude are a sufficient firme and sure argument The church is not to be measured by the multitude of the church For it is a false argument taken of the Accidens For these thinges are onely accidences to the Church But the multitude and the number thou wilt say will make an argument probable I graunt that But the iudgement of wise and better men is much more probable But they are oftentymes in number most few Farther graunt that the opinion of the multitude make a probable argument yet doth it not make a true and necessary argumēt Neither can we thus gather This reason is probable or very likely therfore it is true For Thinges probable ar not alwaies true but oftentimes false there are many thinges which are goodly in shew and probable which yet afterward if they be examined are found most false And contrariwise many things at the first sight séeme absurd which yet if a man afterward diligētly pease weigh he shall finde to be true Experience teacheth vs y◠the number of them y◠truly beleue is very small if it be cōpared with the Iewes Turkes heretikes Epicures The nomber of them that truly beleue is small And Christ calleth his flocke a little flock affirmeth That many in deede are called but few are chosen Farthermore Paul in this place and the Prophetes euery where testifie that not all the Iewes shal be saued but only that a few remnantes shall be made safe Wherfore the cause is neither confirmed nor confuted by reason Fewnes nor multitude confirme not the cause of fewnes or multitude Howbeit Augustine semeth somtimes to obiect vnto y◠Donatistes that they being a few in number would yet neuertheles ascribe vnto themselues only the Church condemning the whole world besides But if a man diligently reade ouer those disputations of Augustine he shall perceyue that the Donatistes erred in thrée thinges in especiall First bicause they beleued that the Three errors of the Donatists whole Church was in Afrike only and in their multitude but other churches dispersed throughout the whole world they said were corrupt bicause many had ben pertakers with them which had betrayed the holy scripture as though in this life there can be found any church which vtterly should want all spotte and wrinckle Farther they iudged that the sacramentes were contaminated by the ill life of the ministers and for that cause they rebaptised those which fled vnto their Church But we beleue that Christ hath his churches euery where For there is nothyng more proper vnto the Church then to be catholike that is vniuersal neither so to It is proper vnto the churche to be Catholike The cause is proued by the word of God and not by fewnes nor multitude ▪ be bounde either vnto certayne places or persons that it can be no
〈◊〉 that is dedicated vnto God Because that they are either seperated or els suspended by this declaration it sufficiently appeareth what it was that Paul wished vnto himselfe The proues of his principall sentence wherein he sayde that he had conceaued so great a griefe that he would gladly be made Anathema for his bretherne are of two sortes The one is taken of witnesses and the other of the cause And the cause is for that they were Israelites vnto whome pertayneth the adoption the lawe the glory the testamentes the promises and for that Christ as touching the fleshe came of their fathers And as touching the first poynt concerning witnesses he affirmeth that he sayth the truth in Christ as though he should haue to do before him and should cite him for a witnesse of his saying Farther he bringeth his owne conscience as a witnes and that rightly especially seing he entreateth of that thinge whiche no man could knowe but Paul himselfe For none knoweth our affections but we our selues onely and therefore Paul calleth his conscience for a witnes as before the iudgement seate of God And because the conscience may sometimes be deceaued forasmuch as euery man flattereth himselfe more then is meete and maketh his affections greater then they are in very deede therefore addeth he In the holy ghost For the conscience being by it directed and tempred is neuer deceaued Wherefore this othe of the Apostle consisteth of thre notable witnesses And he swereth with great waight not in a light or trifling cause but Of what greate waight the othe of the Apostle is in such a cause as bringeth a greate helpe to saluation and also vnto them vnto whome he writeth is very profitable And seing he so earnestly affirmeth with an othe that he had conceaued so greate a sorrow as he hath now expressed it most manifestly appeareth that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is lacke or want of affectioÌ„s of the Stoikes agreeth not with Christians For certaine things are so framed of nature that strength way so sone as they are offred vnto vs we by a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoâ—ke not agreable with Christians naturall motion abhorre from them as is death and as also are bitter chances when they happen vnto them which are ioyned vnto vs either by kinred or by countrey Christ vndoubtedly wept for the discention of Ierusalem and was heauy when his time was come that he should sone after dye And Paul in the latter to the Corrinthians sayth that when he shall come he shal hewayle them which haue not repented Samuell powred out teares for Saul bycause God had reiected him For whome also when he was slayne Dauid wept with a publike sorrow Ieremy also with many teares ditties bewayled the captiuity and ouerthrow of his people But these thinges thou wilt say happen vnto our freÌ„ds by the prouidence and commaundement of God wherefore when they so happen Whether it be lawful to be grieued for the aduersities of our neighbours holy men ought not to lament for them For we must chearefully obey the will of God otherwise why do we dayly pray Thy will be done But thou must vnderstand that we may doo both as our minde hath a respect vnto diuerse thinges For when a man beholdeth the aduersities and calamities of men and especially of those men vnto whome he is by any familiar aquaintaunce ioyned then is he both grieued and also would gladly with a greate price redeme those euilles And contrariwise when we behold the decrée prouidence and will of God we do not only take them in good part whatsoeuer thinges they be but The Prophets differ in theyr kindes of speach according to the diuersity of the respect also we receaue them gladly and with a cherefull mynde Wherefore in the Prophets there are red sundry kindes of speach according as they had a respect to diuerse thinges Sometimes they seme to desire God to turne away the calamities of sinners and seme to bewepe and lament them and sometimes they seme to wish that they which hate God may be punished and perish For our mynde like a Kameleon which way soeuer it bendeth it selfe putteth an affecte according to the nature of the thing which it beholdeth Crassus when he saw his sonne slayne and his legions go to the worse Ye souldiers sayth he fight cheare An example of Crassus fully manfully defende your Pub. welth For this mourning is my priuate mourning WheÌ„ he looked vpoÌ„ his own mischance he could not but lameÌ„t but when he set before his eyes yâ— helth of yâ— publike welth he called back his mind to cherefulnes So did Brutus so did Torquatus sley theyr own childreÌ„ yâ— the discipline Whether it wer lawfull for Paul to wish to be made Anathema from Christ of war publike liberty might be preserued But here ariseth an other question more difficâ—l â–ª how it was lawful for Paul to wish to be seperated froÌ„ Christ when as we ought to loue God aboue all thinges and when as we rede in the Gospel He which loueth his father or mother or bretherne more then me is not worthy of me This thing sayth Chrisostome is so obscure that Paul semeth to speake ridles For forasmuch as before he had said that he was perswaded that he could by no creature be plucked away from yâ— loue of Christ by what meanes can he now wish to be made Anathema for his brethern There haue bene some which thought that Anathema in this place is Kimelion that is a deare treasure and of greate price such as noble men vse to haue greate store of made of gold and siluer and fashioned with wonderfull greate conning but this is a triflinge and childishe interpretacion For if Paul had ment so he should not haue sayd from Christ but before Christ Farther what a great acte were this I pray you For there is none which desireth not to be acceptable vnto God and to pertaine vnto his flocke especiallye seinge he knoweth that he is the chiefe goodnes Farther if Paul haâ— bene in steade of a treasure before Christ what should that haue profited his brethern according to yâ— flesh But a man peradueÌ„ture wil say that he might then the better make intercession for them before God But forasmuch as the prayers of the faythfull lene not vnto the merites or dignity of theÌ„ that pray but only to a true and liuely fayth the Apostle ought not so diligently to put in these words in this place For he prayed without intermissioÌ„ for other men although according to those mens opinion he should not be Anathema In The commentaries ascribed vnto Ierome dede Chrisostome reherseth this expositioÌ„ but yet he coÌ„fesseth it to be ridiculous and folish The commeÌ„taries which are ascribed vnto Ierome say that these are to be referred vnto that time wherein Paul persecuted the Church of Christ as though he would say that he
learning sake I attribute very much But in considering it I finde two greate doubtes As touching the first Augustine in his booke de Sermone domini in monte saith How this is to be vnderstand that we should do vnto others that which we would should be done vnto vs. That that sentence of Christ that we should do vnto others that which we would should be done vnto our selues is to be vnderstand of an vpright and iust will For when we desire to haue any thing done vnto vs which is vpright and iust it is mete that we performe the same thing vnto an other man But if we our selues should desire any thing that is filthy or vniust then is it not mete that we should doo the same thing vnto our neighboure For suppose there were an vnchast and wicked maÌ„ which through filthy counsell would be content his wife should play the harlote shall he therfore with out sinne defile an other mans wife And if a man being in desperation in aduersities would desire that one should kill him shall it for that cause be Lawefull for hym to kill hys neighboure Wherefore It is not iust that a man should desire to haue an other man â–ª punished for himself for as much as I do not thinke yâ— the will of yâ— man is iust which to be deliuered from the punishment of death would desire to haue an other to suffer in hys place neither also can I thinke that a man is bound to desire vnto hym selfe dammantion to the end an other man should be deliuered bycause he desireth to haue such thinges vnto him selfe For as I haue sayde he desireth yâ— against reason and iustice Wherefore if damnation be sometimes wished for the brethren sake it is for some other cause to be wished for The second doubt is concerning Christ For although he for our sakes suffered death yet was he not in very dede seperated from God but that his humanity was holpen when vpon Christ was not for our sakes seperated from God the Crosse he suffered all extreme payns He was also made a curse as touching the punishement of the law which punishment he suffred for our saluation sake and he was counted as a blasphemer and an vngodly person and being as it were conuinced of these crimes he was condemned but yet was he not by eternall damnation seperated from God Erasmus sayth Optarim by the potentiall mode which signifieth I would haue wished namely if it were possible But this exposition disolueth not the doubt For herein is the doubt whether it be lawfull for the saluation of our neighbour to wishe or to desire to be made accursed from Christ And it might seme that although it were possible yet a good man ought neuer to haue any such thought to enter into his harte to desire this thing especially seing there can nothing be found better then God There are others whiche thynke that Paul when he wished these thyngs had his cogitatioÌ„ fixed only vpon the destruction perdition of the Iewes and â—or yâ— cause he was so much greued that straight way by a certayne force of charity he would redeme them euen with his owne condemnation Which force forasmuch as it came from the holy ghost and from charity could not but please God These are not say they the wordes of a man conterpesing himselfe betwéene God and the saluation of his neighbour as one which as it were after a déepe deliberation would preferre the Holy men are liberall of theyr owne thinges saluation of his neighbours before Christ but as holy men are liberall of their owne thinges so he considering the damnation of the Iewes for as much as he was desirous by some meanes whatsoeuer it were to put it away was willing to offer for them if it were possible euen his owne damnation that as it were by an exchange made they might be deliuered Neither offred he himselfe in such maner as though he would be a sacrifice for them or that he thought himselfe worthy so great honour that if he himselfe were condemned they should be delyuered but because he had no greater thing to offer But this opinion is hereby weakened because it is not very likely that Paul wrote not those thinges which he wrote with great deliberation and aduisement Wherefore he was not by violence or rashely impelled to speake these thinges but by great and wayghty deliberation that by what meanes so euer it were he might redeme the saluation of his brethren Neither know I whether such a will which afterward nedes to be corrected by the iust rule of the loue of God whome we ought to loue aboue all thinges may be ascribed vnto the holy ghost or no. And forasmuch as Paul speaketh as it appeareth of a matter of vehement charity it séemeth not probable that only a certayne first motion stirred him whereof we may doubt whether it procede from the holyghost and whether it a gree with the perfect loue of God if it be not amended Now resteth to rehearse the opinion of Chrisostome which for as much is my iudgement is of all other most playne easy and true ought to be taken as agreeable vnto the wordes of the Apostle First saith he the cause of this desire in Paul is to be sought for which if we be ignorant of then may we easely erre As when he circumcised Timothe when he polled his hed when he tooke vpon him the vow vnles a man know to what end he did these thinnges he might easely suspect that he was become an open Iewe. But if a maÌ„ wil more narrowly consider the thing he shall easely discharge him of all maner of Iewishnes Neither is this consideration to be had in Paul only but also in Abraham in Phinees and in Elias which men vnles thou diligently examine their causes thou maist What cause braue Paul to this desire count for homicides Wherfore let vs demaund of Paul Who moued thée O Paul vnto this thing to be made accursed from Christ He will answere vndoubtedly No man perswaded me so to do but Christ himselfe I would wishe in déede that my brethren according to the fleshe should be saued Howbeit I haue not fixed the end of my desire in them For this haue I wished not only for their sakes but chiefely for Christes sake that in this thing his grace and truth might most of all shine abroade And it ought not to séeme absurde vnto any man if I haue preferred It is not absurd for a man to preferre the dignity of Christ before his owne saluation the dignity and honour of Christ before mine owne saluation But this séemeth much to be against this sentence for that Paul made no mencion of this principall end and of this his chiefe entent But neither did he yâ— without a cause For he entended warely to set forth his matter which if he should haue openly spoken should not so well haue serued his turne
But what shall we say of our estatâ— â–ª Are we more abiect then the Iewes Or may we being compared with them Whether the Gentils be more abiect then the Iewes seme to be with out nobility For Paul thus writeth CoÌ„sider your calling brethern Not many noble men not many wise men are called I answere that there is no cause why we should therefore be sory for our estate For although if we consider the stock it self â–ª froÌ„ wheÌ„ce we were cut of which we caÌ„ not deny but to haue bene a wild oliue trée we be obscure and without nobility yet after that we are once Vnto them that are grafted into Christ is communicated all the nobilitie of Christ grafted into Christ all his nobility is most truly communicated vnto vs. For we are now not only his members but also flesh of his flesh and bone of hys bones so that all his fathers are now made our fathers which things although they haue not happened vnto vs by naturall generation yet vnto a godly man it ought to be sufficient that they were afterward geuen vnto vs. But our aduersaries with this kind of nobility extoll the antiquity of theyr Churches For they say that they haue a long succession of bishoppes and therefore they could The antiquity of the churches of the papists not fall away from the true piety and worshipping of God As though in the. 11. chapiter of Zacharie is not redde a prophesey agaynste a foolishe pastor And doubtles if that good and godly successors should euer follow good and godly Bishoppes they mought then paradueÌ„ture seme to speake somewhat but seing that that order was so oftentimes interrupted that as the Ecclesiasticall histories mencion somtimes after sound and Catholike Bishoppes succeded ArriaÌ„s it is manifest that they vainly falsly boast of these things Verely the Iewes had from Aaron vnto Christ the course of priestes without any interruption at any time And yet Christ vehemeÌ„tly reproued theyr traditions and the idolatry by them brought in Al the prophetes which were continually raysed vp to correct reproue the vices which were growen in vre what elders of theyrs could they cite whome they by an ordenary course had succeded And if this reason should be of force neither Christ nor the Apostles could haue departed from the Scribes and Pharises and Priestes of the Iewes whose succession had bene continuall and without interruption Wherefore euen as these argumentes nothing then furthered the cause of these priestes so can they not in these our dayes defend the errors of the Papistes Christ was a priest according to the order of Melchisedech yet had he not before his time a coÌ„tinuall order of priestes of that kinde The Apostles first planted the Churches and fell away from the Many wolues succeded the Apostles in the church high priestes of the Iewes And Paul in the. 20. of the Actes saith That euen of the Christians should come wolues which should inuade the Church When therefore such wolues succeded the rome of the Bishoppes and pastors â–ª and contaminated and corrupted the pure doctrine were they to be obeyed or no Tertullian Ireneus and The fathers feme to attribute somewhat vnto continuall succesâ—ion Succession is somewhat of 〈◊〉 so long as they kepe still theyr old piety The Successoâ—s of the Apostles are to be harkened vnto so long as they teach vprightlye We in no case take away the successioâ— of byshops Augustine seme sometimes to attribute somewhat vnto this successioÌ„ For they cite it to confirme the antiquity of the holy scriptures agaynst those which vtterly denied them and they teach yâ— by long succession they haue bene alwayes preserued in the Church And the succession of Bishoppes is somewhat of force so long as they kepe still their old piety vertue and religion â–ª But if they depart from that those things are in vayne obiected So long time are they to be harkned vnto as they deliuer sound doctrine For Christ admonisheth that euen the Scribes and Pharises are to be harkned vnto so long as they sitte in the chaire of Moses but yet not when they obtrude plantes which the heauenly father hath not planted Neither ought any of vs to be accused as though we went aboute to interrupt the successioÌ„s of Bishoppes We wish to haue them continued but yet in such sort that thinges corrupted be amended and that the Bishoppes theÌ„ selues once at the length would geue theÌ„selues to execute the office of Bishops that is that by godly doctrine and by vpright life they would edefy the Chuch Those excellent giftes of the Iewes which the Apostle hath hitherto reckened make yâ— question of theyr reiection of the calling of the Gentiles more difficile For how were they excluded which had receaued so many and so greate benefites And how were the Gentiles brought in which were vtterly strangers froÌ„ the common welth of Israell aliaâ—es from God voyde of his glory without Lawes couenant worshipping and promises Which also as touching the flesh pertayned neither to the Fathers nor to Christ But Chrisostome noteth yâ— Paul The thinges that Paul here rekoneth are onely the giftes of God and not the vertues of the Hebrues Both the natures of Christ here auouched only reckoneth vp the giftes of God so that the Iewes had nothing that they should therfore waxe proude when as they got not those giftes by theyr owne industry Paul sayth not yâ— they stode to the couenantes that they obserued the Lawes or worshipped God purely onely he setteth for testimonyes of the good will of God towards them Of vvhom is Christ as touching the flesh who is God ouer al blessed for euer Here he addeth an excellent commendation of Christ wherein he expressedlye confesseth the two natures in him ioyned together in one and the self same person so that of both natures is made Christ His humane nature is declared by these woordes Of the Ievves as touching the fleshe for by the flesh in the Hebrew phrase is vnderstanded the whole maÌ„ His diuine nature is most manifestly described in these woords VVho is God ouer all blessed for euer Which nature also is not obscurely signified in that which is added As touching the fleshe For that particle should not haue bene put vnles he had had something more then the fleshe This sentence the Arrians Mahumetists and whosoeuer they be that hold that Christ is only a pure man impugne in which rablement also are The Rabbines Mahumetistes and ArriaÌ„s are confuted the Rabbines of the Hebrewes For euen as by a corrupt interpretacion they had corrupted the law as touching maners and life which is manifest by that that Christ interpretated the Law and reproued theyr fond deuises so also had they depraued the sincere sayth of the Messias to come so that they thought he should be only a pure and simple man For when Christ demauÌ„ded of theÌ„ what they thoght of yâ— Messias they made answere
the Prophets and of the Psalmes the Hebrew prophetes and also in the Psames that the latter â–ª part of the periode should repete that which was spoken in the first Which thing he doth here most playnly and with much efficacy For first he touched the diuinity of Christ when The diuinitie of Christ thre times proued by this place he sayd as touching the fleshe for that particle should not haue bene necessary if there had bene in Christ nothyng els but his humane nature And he addeth Who is ouer all Which thing belongeth to God only Wherefore that which was in those clauses spoken somewhat obscurelye in the other part of the Periode he speaketh more expressedly For he sayth Who is ouer all God blessed for euer Amen Neither is the reason of Ambrose lightly to be considered that we ought not in this place to séeke any other thing or any other persoÌ„ wheÌ„ as here is purposedly entreaty made only of yâ— Son Erasmus excuseth this his deuise that he nothinge hindreth the diuine nature which we affirme to be in Christ especially seing the same may be aboundantly proued by other places of the scriptures We answere that we also know ryght well that the diuine nature in Christ is by many other places of the scriptures sufficiently testified but yet we thinke that this is also together with the rest to be retained for so we sée all the fathers haue done Neither is it mete that we should without cause decaye the armory of the Church which we ought rather dayly to fill and to renew But peraduenture he will say They trust but a litle to other places which so earnestly contende for this one Verely we do not a litle put confidence in other places but seing that this place is very firme and cleare we wyll not loose it The commentaryes of Orygen testify that these thynges are spoken of Christ as though Paul in these wordes woulde refell those which at that tyme durst not openly call Christ God which is meruayle to heare Origen affirme when as he otherwise did not rightly thynke of the sonne of God But Erasmus thinketh that that part in those coÌ„meÌ„taries to the Romanes is none of his For he sayth that Ruffinus or whosoeuer he were that turned Origen amended certayne things of purpose that the readers should not be to much offended And Ierome agaynst Ruffinus testifieth that Origen in hys other bookes neuer wrote well of these thinges touching which he had erred in hys bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it be true then forasmuch as in those bookes he had a most wicked iudgement of the sonne of God it may easely be proued that those thinges could not be written of him in his commentaries to the Romanes But howsoeuer it be touching Origen for his commentaries to the Romanes are not extant in the Greke wherby we might any thing iudge of them thys is certayne that Ciprian a most auncient writer in his 2. booke agaynst the Iewes the 5. chapiter vseth this testimony to proue the diuinity of Christ Although when he citeth the wordes of Paul he leueth out this word God Which same thing Hilary did vpon the 122. Psalme But that may seme to come thorough the negligence of the writers as Erasmus himselfe confesseth Neither is this to be omitted that that particle Ouer all maye be adioyned vnto that particle which followeth Blessed so that the sence is God which is to be praysed aboue all But not as though the word of God hath fallen away For not all they which are of Israell are Israelits nether are they all children which are the sede of Abraham but in Isaake shall thy seede be called That is Not they which are the children of the flesh are the children of God but they which are the children of the promise are counted for the seede For thys is a word of promise In thys same time will I come and Sara shall haue a sonne And not onlye thys but also Rebecka when she had conceyued by one euen by our father Isaake For the children being not yet borne and when they had done neither good nor euill that yâ— purpose of God might remaine according to election not by workes but by him that calleth It was sayd vnto her The elder shall serue the younger As it is written Iacob haue I loued â–ª and Esau haue I hated But not as though the worde of God hath fallen away Those thynges which Paul had spoken in the commendation of the Iewes semed as Chrisostome sayth to haue aggrauated the question For the Iewes were offended for that they being adopted into the people of God and hauing the Law geuen vn-them and endewed with promises should be reiected and in theyr places should be put the Gentiles which had bene alwayes aleants from God without adoption without the Law and without any promise at all of Christ And thys offence had now so much increased amongest theÌ„ that they sayd that that Christ whome Paul preached was not the true Messias promised of God Paul considering these things with him selfe ernestly lameÌ„ted that the Iewes were reiected But lest any man should thinke that he so lamented as though he thought that the promises of God were made voyde therfore he now both defeÌ„deth himselfe and the promises I doo not sayth he therefore speake these thinges or am therefore so ernestly sorry for that I thinke that the worde of God is fallen away for I know that his promises are constant and firme although these men perish I bewaâ—â—e indede theyr case but yet not so that I thinke that the league and couenant The cause of the griefe of Paul with God made with the children of Abraham is violated For although the Iewes being blinded refuse the Gosple yet the promises of God abide constant But that which moueth me thus to bewayle my nation is this for that when as I know that vnto that nation were made the promises and do se that so many of them do perish now I perceaue that that saluatioÌ„ promised pertayneth only to a few for which thing doubtles I am excedingly sorry For not all they vvhich are of Israell are Israelites neither are they all children vvhich are the sede of AbrahaÌ„ but in Isaake shall thy sede be called That these thinges may the playnlier be vnderstanded this we ought to know that the Apostle toke this as a thing most manifestly knowen by the holy scriptures that the promise touching Christ and euerlasting saluatioÌ„ was made vnto yâ— Iewes vnto the Iewes I say that is vnto the posterity of Abraham which should be The cause of saluation commeth not of carnall procreation borne of his flesh but yet that naturall procreation from Abraham was not the cause of saluation and of receauing Christ For if that had bene the cause then coulde none issuyng from him haue bene frustrated of the promise of God But that some were frustrated the Apostle declareth in Ismaell
nature of carnall generation And by this second example also Paul ascendeth Workes propagation of the fleshe are remoued away in the latter example higher neither remoueth he away only carnall generation from the cause of the efficacy of the promise of God but also workes For he sayth that those infantes were not yet brought forth to light neither had done either good or euill neither were they therefore seperated the one from the other that the one should be reiected the other elected that the one should be loued of God and the other hated Of these two thinges the Hebrues were accustomed continually to boast as of thinges most excellent namely nobility of bloud holynes of workes The one of theÌ„ Paul had now before remoued away now also he remoueth away workes When they were not yet borne neither had done any good or euill The Apostle entendeth in this place to set forth certayne thinges from which humane reason excedingly abhorreth for first he sayth that the mere goodnes and clemeÌ„cy of God is the ground of election Which thing men for that they to much Two things here entreated of â–ª from which humane reasoÌ„ excedingly abhorreth delight in themselues to much loue themselues do not easely graunt For they would rather appoint the groundes of their saluation in themselues and not gladly committe the same wholy vnto God Farther he sayth that this liberality and mercy of God is vtterly frée from all lawes so that it is bound to no man but that it fréely either reiecteth or electeth whom it will Here also is our reason excedingly offended for vnto men it séemeth equity that seing all men are of a like estate and condition God should also haue towardes all men a like and equall inclination for that they say longeth to iustice Wherefore they seme couertly to accuse Our soules liued not before they were ioined to the bodies God as an accepter of persons Farther by these wordes of the Apostle is condemned their error which thought that our soules either sinned or liued iustly before they were thrust into the bodyes for if it were so then had not the Apostle sayde rightly before they had done either good or euill Of that opinion was Origen thorough to muche following the doctrine of Plato Wherefore we muste holde that our soules had no being before they were ioyned vnto the bodyes For they could not haue liued idely and if they had done any thing the same doubtles should haue bene either iust or vniust and so they had done either some good or some euill But they which thinke that God in his election followeth workes foresene deny that they are by these sentences of the Apostle confuted For in that Paul sayth that God elected the one of these and reiected the other before they were borne that they say is to be referred to the singular sharpenes of the sight of God which séeeth those things which shall come to passe long time before they haue their being But the Apostle when as he straight way addeth that the election should abide according to purpose semeth not to haue had a respect vnto workes foresene but only to the singular will of God But neither by this do they confesse themselues to be confuted They affirme that the election of God is gouerned by foreknowledge whereby Against theÌ„ which think that election consisteth of works foresene when as he foreséeth what maner one euery man shall be so he either reiecteth or electeth euery one The selfe same thing also affirme they of the purpose of God that it ought to be iust and therefore ought to be moderated by the foreknowledge of workes and that for that cause it is called purpose because that that shall vndoubtly and immutably come to passe which God foreséeth But if it were so as these men imagine Paul ought then to haue sayd that vnto workes and merites should abide their dew honor which yet he saith not but opposeth vnto them the election and purpose of God And he expressedly addeth Not of workes and as it were euen of purpose denieth that which these men so earnestly endeuor themselues to obtrude wherfore thus to thinke semeth to be nothing els then to swim against the streame and manifestly to fight against the purpose of the Apostle For Paul to the end that nothing should want to confirme that which we say namely that the election of God is the chief cause of our saluation addeth But of him that calleth Whereby we vnderstand that our saluation There ought not to be put in man any thyng that is good which shold moue the will of God to elect him wholy dependeth of him which electeth and calleth vs. And it is verye absurde to set in man any thing so good that can moue the will of God to elect vs for whatsoeuer good thing is in man the same wholy procedeth from God vnles we wil say that there may be some thing that is good which is not of God which were to make of a creature a God And if they graunt that all good thinges which men either shall do or can do do proceede from God then also doubtles must they nedes confesse and graunt that God distributeth not these thinges rashly or by chaunce or vnaduisedly But now if these things be destributed God in no wise dâ—stributeth his gifteâ— rashly The things which God geueth vnto vs are not the causes of election by the election and predestination of God then can they not be yâ— causes of election or of predestination Farther the Apostle a litle afterward so referreth all things to the wil of God yâ— he vtterly excludeth our wil for he saith I will haue mercy on whome I will haue mercy and will shew compassion on whome I will shew compassion Wherefore it is not either of him that willeth nor of him that runneth but of God that hath mercy And that we should not take it ill for that God after this maner dealeth with vs he vseth a similitude of the potter which of one and the selfe same masse maketh one vessel to honor and an other to contumely and he addeth That the clay yet can not complayne of his maker Moreouer it is a thing dangerous and not agreeable with a godly man to assigne that Our wil also is excluded from being the cause of the election of God If this should be put to be the cause of saluatioÌ„ â–ª neither so doutles should humane reason be satisfieâ— to be the cause of the election of God which is neither put of Paul when yet he of purpose entreateth of that matter neither is any where extant in all the whole scriptures For that is to imagine vnto our selues that which semeth to be agreeable vnto our reason and besides that neither doubtles can thys imagination in all pointes satisfy humane reason For Augustine against the two epistles of the Pelagians in his 2. booke and 7. chapter
time when he was called Verely he thought vpon nothing ells but how to murther the christiaÌ„s and vtterly to destroy and to ouerthrow Christian religion and yet notwithstanding he was streight way conuerted vnto God and the truth was so set forth vnto him that streight way he embrased it vtterly and wholy changed his minde Wherefore there is no cause why any man should accuse God of iniquity for when he forgeueth and pardoneth he geueth frely of that which is his owne but Why God is not to be accused of iniquity when he punisheth and putteth to paines he by most good right requireth that which is his owne These thinges writeth August as we haue sayd in his boke of questions to Simplicianus the second question But in his epistle to Sixtus which is the 105. in nomber he sayth that God findeth not men mete to be elected but maketh them God in Iocob loued only his mercy He hated Esau for that he would not haue mercy on him Paul wanted not sharpenes of wit Neither loued he any thing ells in Iacob saith he but his owne free mercy And Esau he hated for that he woulde not haue mercye on him Whiche thinges these men sayth he speaking of the Pâ—lagians seking to auoyd say that God had a regard to the workes foresene as though forsoth Paul wanted so greate sharpenes of witte that he would not se that which these witty men saw For theÌ„ doubtles was the time for Paul so to answer wheÌ„ he had obiected vnto him selfe What shall we then say Is there iniquity with God God forbidde He mought streight way euen with one worde after these men haue solued the question yea rather he had had no question at all to solue We must consider what Paul there went aboute what he did and what was his entent His entent was to inculcate the grace of God but they which haue this scope before theyr eyes can not imagine any suche things And in his Enchiridion to Laurentius the 98. chapiter he writeth that if this had bene the entent of Paul he would in no case haue sayd Not of workes yea he would rather haue sayd Of workes foresene he loued Iacob by his free mercy and hated Esau by his iust iudgment Wherefore they which are planted in an holy calling let them acknowledge that vnto them is geueÌ„ grace not dew vnto them and in others that eternally perish let them consider what was dew vnto them Now that I haue thus briefely recited the sentences of the fathers I thinke it good to declare my iudgement What is to loue What is to hate as touching this whole matter First I vnderstand that To loue is nothing els but to will well to a man And to hate is nothing els but to wish ill to a man or not to wyll well vnto him Wherefore God is sayd to loue them vnto whom he willeth eternall saluation that is the chiefe felicitie and those he hateth vnto whom he wylleth it not Nowe this so being the controuersie is whether God wylleth felicitie to the elect by workes foresene or no and how he willeth it not to the reprobate First we wyll speake of loue Nowe loue can not be of workes foresene for Paul sayth Not of workes but of him that calleth And seing The electioÌ„ or predestination of God cannoâ— be of works foreseene that God findeth not good workes in men but of his mercy deriueth them into them how can they be the causes of his loue And in the 11. chapiter of this epistle Paul sayth That the remnantes shall be saued according to the election of grace And if of grace then not of workes And in this place the same Apostle referreth the effects also of the promises of God only to the will and power mercy of God Therfore ought we to presume to go no farther And in the 1. chapiter to the EphesiaÌ„s he sayth That we are predestinated into the adoption of children according to the good We should be iustified by workes foresâ—ne â–ª iâ— we should by them be elected pleasure of the will of God And if we should graunt that men attayne to saluation by workes forsene we could not auoyde but that men should be sayd to be iustified by workes For then of our workes should follow the foreknowledge of God of foreknowledge predestination and of predestination calling and of calling last of all iustification we should consent also with the Pelagians that iustification and merites take theyr beginning of our selues and that God afterward addeth grace mercy and variety of gifts Neither ought we to thinke that the worke of God which is eternall hath his beginning of any thing temporall The eternal worke of God hath not his beginning of a thing temporall The hatred of God is not of workes foresene After the selfe same maner we say that the hatred of God dependeth not of workes foreknown For Paul a like pronouÌ„ced of ech brother Not of workes but of him that calleth And if we should graunt that the hatred of God springeth of ill workes foresene it mought be on the contrary part inferred as sayth Augustine that the loue of God also springeth of good workes forsene And moreouer this reason can not take place in all those that are elected or reiected For many amongest the Iewes and Turkes perish euen in theyr in fancy and are condemned and therefore are nombred amongest those whome God hateth in whome yet he could foresee no euil workes forasmuch as they should neuer haue any yea rather he foreknew that they should worke nothing Neither auayleth that any thing which some say that God saw what they would haue A cauillatioÌ„ confuted done if they should haue liued For by this meanes should not the iustice of God as touching humane reason be defended for the defence whereof yet these men take so great paynes For streight way should come into yâ— mind why these men were reiected for those workes which they neuer did nor euer should haue done But they should haue done them thou wilt say if they had liued Graunt it were so But a conditionall proposition affirmeth nothing And that God followeth not this consideratioÌ„ in his loue or hatred Christ plainly declareth wheÌ„ he saith Wo vnto the Corozaim wo vnto the Bethsaida for if in Tyre and Sidon had bene done the thinges which haue bene done in thee they bad long since repented in sackcloth and ashes Again Wo vnto the Capernaum which art exalted vp to heauen for thou shalt be cast downe euen into hell For if in Sodome had bene done the thinges which haue bene done in thee those cities had yet bene remayning These wordes playnely declare that God hath not a respect vnto that what a man shall do For he gaue miracles vnto God gaue miracles to them that vsed theÌ„ ill but gaue none to theÌ„ that would haue vsed them well them that vsed them ill and gaue not
follow be alleadged of Paul the more vehemently to repell the obiection For he repelleth it after a sorte with this execration God forbid Whiche thing is plainelye declared by this particle For whereby is geuen a reason of the sentence going before And hereunto helpeth that this sentence is cited oute of the scriptures Whiche thinge Paul is not wont to attribute vnto the person of the aduersarye For he obiecteth vnto himselfe those thinges which are affirmed of humane wisedome against the sentence of the holy Ghoste but this he retayneth vnto himselfe by testimonye of the scriptures to confute these humane reasons whiche séeme to be againste it I will not speake how Origen when he sawe the absurditye of his exposition had no great affiance in it but placed an other in stéede thereof But Chrisostome and Ambrose attribute these wordes vnto Paul himselfe althoughe they somewhat straye from the righte interpretacion For Chrisostome sayth that Paul in this place maketh the matter more obscure to the ende to driue the Iewes to that pointe that touching the question for which they kept so great stirre neither they themselues should be able to make any aunswere For they demaunded why theyr nation being reiected the Gentils should be taken Paul to stop theyr mouthes And ye sayth he tell me why Ismaell being reiected Isaac was receaued Why Iacob being beloued Esau was hated But because to these thinges mought aunswere after a sorte be made that these men were euill and the other good therefore he bringeth thys place out of the. 33. chapter of Exodus where when God by reason of the idolatry which the people had committed in the calfe had commaunded manye of them to be slayne would yet notwithstandinge pardon the reste of the multitude Here is lefte no such refuge at all for the crime of them all was a like Wherfore God said vnto Moses I will haue mercy on whome I wyll haue mercy That is I alone can discerne why I will haue mercy on this man and will not haue mercy on that man This canst not thou sée Wherfore in this matter geue place to me Neither wanteth it an Emphasis that the Apostle in this place by name putteth Moses For séeing that he sawe not the cause of this thing when yet notwithstanding he was of all men that euer were the most familiarest with God verely much les could others sée it Wherfore Paul by these wordes repelleth putteth to shame the rashe The interpretation of Chrisostom confuted It is not the part of the holy ghost to make darke that questioÌ„ which is nâ—cessary vnto saluation inquisition of men for that God onely foreséeth the merites and worthines of those whome he electeth and whome he pardoneth This interpretacioÌ„ containeth thrée thinges which in my iudgemeÌ„t are not very sound First for that it sayth yâ— the Apostle maketh obscure the question when as in dede he most of all maketh it plain neither is it the part of the holy Ghost to hide the truth whiche is so necessarye to saluation Moreouer it affirmeth that God spake these words to Moses touching those men which were slaine for idolatry which thing as we shall declare agréeth not with the History Laste of all it referreth the matter to the righteousnes and foreknowledge of merites when as Paul reduceth these thinges to the mercye of God onely Ambrose will haue these thinges to be alleadged of the Apostle in thys sence as though God should say I will haue mercye on him whome I foreknowe shal be conuerted and abide by me And I will shew compassion on him on whom I will shew compassion that is I will geue mercy vnto him whome I haue foreknowne shall after his error with an vprighte harte returne vnto mee And this sayth he is to geue vnto him vnto whome ought to be geuen and not to geue vnto him vnto whome ought not to be geuen to call him whome he knoweth will heare him and not to call him whome he knoweth will not heare him And to call What to cal is with Ambrose To haue mercy is noâ— to foreknow sayth he is to pricke forward to receaue fayth In this interpretacioÌ„ also first this is to be disalowed that to haue mercy should be all one with to foreknow for these wordes are of farre diuers significations Wherefore to interpretate the one by the other is to adde of his owne head and not to geue the meaning of the Apostle And when he sayth that God geueth vnto whome is to be geuen and geueth not to whome is not to be geuen he hath a respecte vnto the iustice of God when as God himselfe as Paul testifieth referreth all thinges to his mercye Neyther is it true that God calleth those onelye whome he knoweth shall heare him for he daylye called the Iewes whome he knewe shoulde be rebellious vnlesse peraduenture he vnderstande no other callinge but that whiche is of efficacye but that callinge commeth not hereof for that men are prone to heare but yâ— it maketh them to be able to heare But Augustine wrytyng vppon thys place thoughte that GOD hathe not a respecte vnto workes to come but vnto faythe But the same sentence he himselfe afterward by most firme reasons reuoketh in his second booke of RetractatioÌ„s the 1. chapiter and in the first booke and 23. chapter Now resteth that as the wordes of Paul playnly declare the election and good will of God depend only of his mercy But that these wordes I will haue mercy one vvhome I vvill haue mercy should be vnderstand as Chrisostome would haue them of the slaughter of some of the pardoning of other some it semeth An history in Exodus rehersed not to be agreeing with the history For that slaughter is set forth in the 32. chapiter But before ye come to the other place which is in the 33. chapiter there are many thinges set For after that slaughter the Lord commaunded Moses to go vp from that place and sayd that he would not go with them for that it was a stiffenecked people And the people hearing this were excedingly sory and wept Agayne Moses prayed vnto the Lord that he would go with him and added that he would not go vnles the Lord would so promise him At the length the lord being as it were ouercome with these prayers maketh answer yâ— he would so do for that Moses had found fauor in his sight And Moses hearing this added Now then shew me thy glory Vnto whome the Lord answered I will make all my good go before thee and I will proclayme my name Iehouah before thee and I will haue mercy one whome I will haue mercy and I will shew compassion one whome I will shew This place is not to be vnderstanded of the idolatrers but of Moses compassion Wherefore I like theyr iudgement better which thought that thys place is to be vnderstanded not of the idolatrers slayn or preserued but of Moses only as if
glorye If God willing to shewe his wrath and to make hys power knowen suffreth with long patience of minde the vessels of wrath prepared to destruction that he might declare the riches of hys glory vpon the vessels of mercy which he hath prepared to glory If God vvilling to shevv his vvrath â–ª When the Apostle had before declared After the reason takeÌ„ of the efficient cause followeth that reason which is taken of the ende Of endes some are me some farre of Here is entreated of the extreme and vttermost ende by the efficieÌ„t cause that is lawful for God being as it were a potter to electe some meÌ„ and to reiecte other some and that vtterly in such sort at his pleasure that no cause can bee geuen why this man is elected and that man reiected now in this place he thought to proue the same by the end And that end is that the goodnes and power of god might be declared howbeit his iustice remaining in the meane time sound But there is no man I suppose which is ignoraunt that there are some endes which are farther of and more distaÌ„t and other some more nere Heare is touched the vtter most end which is the declaration of the proprieties of God Vnto the Ephesians is touched an end more nigh for there we are sayd to be to this end elected to be holy and blameles which selfe thing is signified in the epistle to Timothe For thus Paul writeth of himselfe I haue obtayned mercy that I might be saythfull And beyond these nigh endes there is an other extreeme ende namely that the glory or power of God might be declared And this reason is not taken out of the secrecy of the counsell of God or out of the deepe pit of the wisedome of God but out of those thinges which easely offre them selues vnto the mindes of the godly But this reading is somwhat obscure which thing also Origen hath noted and after him Erasmus Origen saw that there was nothing which answered vnto this coniuÌ„ction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If and that here is vsed the figure AnantopadotoÌ„ therfore he thought yâ— yâ— seÌ„ce mought be plaine and redy inough wtout that coÌ„iuÌ„ctioÌ„ but so durst not I do For I iudge it a thing wicked to alter one iot or title in the holy scriptures Erasmus thinketh yâ— We must not alter one ioâ—e or title in the scriptures that which is waÌ„ting may be had of those things which were a litle before spoken so that this should be the sence If God willing to shewe his power suffreth the vessels of wrath to make knowen theriches of his glory c And againe O man what arte thou which makest aunswere vnto God Again Hath not the potter power ouer the clay Or that which wanteth may thus be supplied Men haue not whereof to accuse God Caluine to make the sense more plaine readeth these wordes by way of interrogation What if God would shew forth c. As thoughe it were a kinde of figure called Reticentia He sayth that God would shew forth his wrath and make known his power and that by the vessels of wrath which he suffreth with much lenity The wicked are called vessels of wrath because they are prepared appointed and destinied to ven geaunce Which God suffreth This place may be two manner of wayes interpretated of which the first is that God brought forth and created those vessels and in that sense Augustine many times citeth this place The seconde is that God doth not straight way ouerthrow or destroy the wicked being now produced and created as they deserue but a long time suffreth and tollerateth theÌ„ This latter sense I iudge better then the first not indéede by reason of the signification of the worde for in very déede this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath either of both these significations but because Paul addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with much patience Vnles peradueÌ„ture Why God so long suffreth vessels of perditioÌ„ some will say that God sheweth great lenitie when he bringeth forth those whome he knoweth shal be enemies and rebels vnto him which yet cannot so properly be sayd if the naturall signification of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well considered Wherefore God tellerateth such vessels a long time for that by that meanes they are made more manifest For if he should straight waye breake them the power of God could not so easely be considered nor shine forth neither could men so â—asely take example by them But when God long time tollerateth the wicked at the length by his most mighty power punisheth and destroyeth them he therby not onely declareth his power but also by one and the selfe same worke declareth how plentifull his mercy is towardes the elect For those elect when they compare themselues with them so forsaken deiected and broken thereby vnderstande how greate a benefite and how great mercy is bestowed vpon them And here haue we the end But the cause why some are appoynted to wrath and other some to mercy ought to be sought for of those thinges which haue bene already spoken namely of Vessels signifie instruments the will and power of God By vessels Paul in this place meaneth instrumentes Wherefore Augustine very well noteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not with the GreciaÌ„s that which containeth licour for that sayth he is called by an other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh signifieth impediments or instrumentes the like woorde also do the Hebrues vse For Iacob called Simeon and Leui Cele hammas that is vessels of deceate or guile for that they were instrumentes of these vices After the manner of which hebrue phrase Paul was called a vessell of election that is an organe A vessell of election and instrument elected of God And Paul in the second to Timothe He sayth he which shall purge himselfe from those things shall be a vessell sanctified to honor and prepared to euery good worke Such kindes of speach declare that men of themselues caÌ„ do nothing For God is sayd to vse them not onely because hemoueth them but also because he directeth and applieth them to whatsoeuer thinges he will which is In what sort God vseth men God vseth alsâ— wicked men to be vnderstanded not onely of the godly but also of the vngodly For although of themselues they haue praâ—ity and corruption yet God vseth them as an instrument of his counsell Therefore the scriptures vse to call wicked men and cruell tyrans the rodde of the Lord his axe his sword his hammer for that they are moued by his prouidence and gouernement For although they perpetually sinne and worke wickedly yet can they not deceaue nor frustrate the counsell of God For so Iudas being so sore infected with couetousnes that he woulde do any thing for An example of Iudas gain sake by the preparacion of God
might be shewed forth the riches of the glory of God And al these thinges are so warely tought of the holy ghost that of the consideration of them we may gather greate edification But wheÌ„ we heare that meÌ„cion is made of the wrath of God we must not thinke that that wrath is such an affect whereby The wrath of God God is troubled for God is alwayes pacified and quiet But by this word are declared the effects of wrath for God when he punisheth doth that which angry men are wont to do namely to auenge iniury and dispite done vnto them And by such vengeance he sheweth forth and declareth his power for that he subdueth Children of wrath and vessels of wrath men rebellious and ostinate yea euen against their willes This is also to be noted that the wicked are in the scriptures called not only vessels of wrath but also children of wrath in which kinds of speach one and the selfe same thing in a maner is signified Howbeit somtimes it happeneth that of certayne vessels of wrath are made vessels of mercy although Paul at this preseÌ„t spake not of those For here he entreateth of them only which by eternall destruction shal be instruments of the wrath of God For in this place is entreated of predestination and reprobation Not all the vessels of wrath and children of wrath are to be considered alike Against merites which are fixed and vnchangeable And God is sayd to prepare vessels of mercy by which word is signified that those whom God electeth are of their own nature not one whit better then others for the thinges that are prepared are not of themselues apt And therefore they haue nede of a certaine aptacion Hereout may be gathered a reason against merits for if of our selues we be not apt but must nedes haue God to prepare vs no man can by right ascribe vnto himselfe that which he doth vprightly This kind of speach moreouer serueth not a litle to expresse the frée goodnes of God towards the elect For he doth not only geue vnto The goodnes of God expressed The auenging power of God is to be weighed in the fâ—ll of the wicked them eternall life but also prepareth them vnto it We are admonished also that as often as we sée the wicked which presently florishe in riches and fauor to be depriued and spoyled of their riches and dignities we attribute not that to chance or to men or to vnwarenes but rather to the power and auenging iustice of God Farther this is to be noted that the Apostle sayth that God with great lenity suffreth the vessels of wrath and therefore let vs apply our selues to imitate him For if he being so mighty do not straight way auenge it is vnsemely that we being inferior to him should séeke to auenge euery trifling iniury and that euen as soone as we can This doubtles is not to imitate our heauenly father who maketh his Sunne to shine vpon the good and vpon the euill rayneth vpon the iust vpon the vniust It is the duty of Christians to follow the doctrine of Christ But Christ sayth Be ye perfect as your heauenly father is perfect Of this goodnes of God neither were the Ethnikes doubtles ignorant but haue set it forth vnto vs to imitate For Cleanthes the philosopher being vpon a stage and wonderfully skoffed at by a certayne Poet tooke it so paciently that he not so much as once changed his contenance Afterward when the Poet acknowledged his fault desired pardon Cleanthes answered that a man yâ— is a philosopher ought not to be moued wheÌ„ as the Gods theÌ„selues being mocked had in derision of the Poets do yet notwithstaÌ„ding so gently patiently suffer it But wheras Paul saith yâ— God would not only A metaphore taken of riches declare his glory but also his riches therby he signifieth the vnmeasurable aboundance incredible might of the goodnes of God towardes the elect VpoÌ„ which selfe same consideration in an other place he calleth God rich in mercy before in this self same epistle he sayd Dost thou despise the riches of his goodnes and patience and longe sufferyng And a litle afterward he crieth out O the depth of the riches of the wisedome and knowledge of God For so great is the aboundance of the mercy and goodnes which God vseth towardes his that he séemeth vnto himselfe neuer to haue done inough in adorning them from whiche persecution we are so farre distant that when we bestow euen but a light duty vpon our brethern we beginne straight way to waxe wery And here vnder the name of glory me thinketh we may by the figure Metonymia vnderstand goodnes For of yâ— declaration of goodnes springeth glory Origen sayth that God sheweth forth his lenity or patience when he differreth to take vengeance of the sinnes of the wicked but sheweth forth his power when at the length he punisheth them By vessels of mercy he vnderstandeth those The glory of God is taken for goodnes which haue made themselues clene from filthynes But as we haue taught no man can make himselfe cleane but he vnto whom God geueth that grace Wherefore seing that this making cleane dependeth of the mercy of God it can not be the cause why we should be vessels of mercy Origen addeth that these vessels can not be prepared to glory by a grace without reason or comming by chance but when they Our clensing is not the cause of grace or of election The grace of God is not without reason though it depend not of our merites haue clensed themselues from filthines But as we haue said this clensing can not be said to be the cause of grace for it is geuen fréely neither can it be the cause of mercy for it is bestowed vpon vs before any thing be done of vs namely before the foundacions of the world were layd Neither also though we attayne not vnto grace by our merites ought that grace therefore seme to be without reason For it issueth from the most high wisdome of God which hath in it reasons sufficient neither ought those reasons to be altered by things created yea neither can it be said to come by chance For as the philosophers teach those things come by chance which happen besides purpose and deliberation but forasmuch as God bringeth The grace of God commeth not by chaunce As touching God nothing is done by chaunce or fortune to passe all thinges according to his counsell and will we ought not to thinke that he doth any thing rashely or by chance And vnto whomsoeuer he geueth grace he geueth it by his eternall purpose and decrée But if Origen in thus writing haue respect vnto vs to whome grace is geuen and will haue grace to come by chance for that grace is not geuen vnto all men but is bestowed vpon them which deserue it not and thynke not of it therein I will not not
said in the mind of him that predestinateth those things vnto which the predestinate are directed are in them namely grace iustification good works and glorification For these haue no place but in the saincts But in that we haue put the effects of predestination in the definition thereof it is not to be meruailed at For this definition can not be geuen vnles the correlatiues as they call them be also expressed Predestination is indéede defined but of necessitye there muste be expressed and declared the endes vnto which men are by it directed And therefore they are ioyned with foreknowledge because GOD knoweth bothe the beginnings How predestination is sometymes called foreknowledge and meanes and endes of our saluation This moreouer is to be known that when of the fathers as somtimes it happeneth predestination is called foreknowledge it then signifieth not onely a bare knowledge but also an approbation or an allowing which as we haue declared pertayneth vnto purpose Wherefore we did what we could to speake properly to the end these things should not be confounded Lastly is to be considered also how in predestination are knit together the goodnes wisdome and power of GOD whiche are his moste chiefe proprieties Purpose which commeth of his goodnes is placed in the will of God Foreknowledge declareth a wise preparation for the will purposeth nothing which is not before knowen lastly when it is come to be put in execution then is power present And now because things contrary pertaine to one and the selfe same knowledge the one of theÌ„ serueth much to yâ— knowledge of the other euen as we haue defined predestination so also will we define reprobation I sayd before that I was of the same minde that the Schoolemen are namely that the reprobate are not predestinate not for that I iudged their reason to be so firme but because the Scriptures vse so to speake for the moste parte This is their reason because predestination directeth not onelye vnto the ende but also vnto the meanes whiche leade vnto the ende But forasmuch as sinnes are the meanes God is not â—he cause of sinnes if we speake properly by whiche men are damned they say GOD can not be put to bee the cause of them Vndoubtedlye if we will speake vprightly and properly God can not be saide to bee the cause of sinnes whome yet we can in no wise vtterly exclude from the gouernment and ordering of sinnes for he is the cause of those actions which in vs are sinnes although as they are of God they are mere iustice For God punisheth sinnes by sinnes Wherefore sinnes as they are punishments are vpon men layd of God as of a iust iudge Farther it is God which withdraweth his grace from men which being withdrawen it can not be chosen but that they must fall And forasmuch as through his agitation or stirring all we both liue and moue vndoubtedly it is of necessity that all the works which we do after a maner be done by his impulsion Although thereof followeth not that he should poure into vs any new malice For we haue malice aboundantly inough of our selues both by reason of originall sinne and also because if the creature be not holpen by God of it selfe it declineth without measure and ende to worse and worse Farthermore God and that vndoubtedly iustly ministreth vnto the reprobate and vnto the wicked occasions of sinning and wonderfully enclineth the harts of men not only to good things but also as Augustine sayth by his iust iudgement to euill things Yea also he vseth the malice of men will they or nill they vnto those ends which he hath purposed vnto himselfe And the holy scriptures sticke not to say that God deliuereth men into a reprobate sence and maketh them blind and seduceth them and many other such thinges And yet for all this he can not be Sinnes are not all maner of waies excluded froÌ„ the prouidence of God By the maner oâ— speaking of the scriptures the reprobate â—re to be seperated from thâ— predestinate Why the reprobate are not called predestinate truly called the cause of sinnes when as we aboundantly haue the true cause of sinnes in our selues Wherefore that reason of the Scholemen is not firme neither leneth it to a very sure foundation Howbeit I therefore seperate the reprobate from the predestinate because the scriptures no where that I know of do call men that shal be damned predestinate Which sentence thoughe I sawe no reason why yet woulde I iudge is to be followed because of the authoritye of the woorde of God Howbeit I thinke the holy scripture so speaketh for that as we haue before sayde predestination hath a regarde vnto those endes vnto which we can not by nature attayne such as are iustification good life and glorification by whiche God exalteth vs farre aboue all strengthes of nature But the sinnes for which we are damned although they are not excluded from the gouernment of God namely after that manner as we haue already declared yet do they not passe the strengthes of our nature For euery man of himselfe is prone inough to sinne Wherefore reprobation is the most wise purpose of God wherby he hath before all eternitye constantlye decréed without any iniustice not to haue DefinitioÌ„ of reprobation mercy on those whome he hath not loued but hath ouerhipped that by theyr iuste condemnation he might declare his wrath towards sinnes and also his glory The former partes of this definition are already declared when we defined predestination euen vnto that part without vnrighteousnes Which part is therfore added because God doth no iniustice vnto any man although he bestow not his mercy vpoÌ„ God doth no iniury vnto them vpon whom he hath not mercy some For he is not bound vnto any man by any law neither is he compelled of duety to haue mercy vpon any man Wherefore God aunswereth in the Gospel Is thine eye wicked I am good Is it not lawfull for me to do with mine owne what I wil The selfe same thing hath Paul taught by the power of the potter And yet he affirmeth that therefore there is no iniustice in God For here is entreated of mercye and not of righteousnes And vnto Moses was aunswered in Exodus I will haue mercy on whome I will haue mercy c. I will not haue mercy on them c. By those Men of their owne nature are in misery wordes is signified that all men are of theyr owne nature in misery For mercy is bestowed vpon none but vpon them that are in misery Out of this misery God deliuereth some and those he is sayd to loue Othersome he ouerpasseth and them is he sayd to hate for that he hath not mercy on them That by theyr iust condemnation he might declare his anger against sinnes and his righteousnes The damnation of these men is said to be iust because it is inflicted vnto them for their sins The
more excellency then the effect especially in that it is such a cause wherfore if workes be the causes of predestinatiō they are also more worthy of more excellency Our works cannot be of more worthines then predestination That which is constant certaine dependeth not of that which is vncertain vnconstant then predestination Moreouer predestinatiō is sure cōstāt infallible How thē shall we appoint y◠it depēdeth of y◠works of frée will which are vncertaine vncōstant may be bowed hither thither if a mā cōsider thē perticulaly For men are a like prone vnto this or y◠kinde of sinne as occasions are offred For otherwise if we will speake generally by reason of the sinne of the firste parentes frée will before regeneration can do nothing els but sinne Wherefore according to the sentence of these men it must néedes follow that the predestination of God which is certaine dependeth of the workes of men which are not onely vncertaine but also are sinnes Neither can they say that they mean of those works which follow regeneration For those as we haue taught spring of Grace and of predestination Neither do these men consider that they to satisfye humane reason We must not so defēd ou◠liberty that we spoile God of his libertie and to auoutch I know not what liberty in men spoyle God of his due power liberty in electing which power and liberty yet the Apostle setteth forth and saith that God hath no les right ouer men then hath the potter ouer the vessels whiche he maketh But after these mens sentence God can not elect but him only whom he knoweth shal behaue himselfe wel neither can he reiect any man but whom he séeth shal be euill But this is to go about to bring God into an order and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason For he sayth that it is not absurde to take away from God that power which he himselfe will not haue attributed vnto him namelye to do any thing vniustly For we say that Paul hath in vaine yea rather falsly set foorth this We must geue vnto God that liberty whiche the scripture geueth vnto him liberty of God if he neither haue it nor will that it should be attributed vnto him But how Paul hath proued this libertye in God that place whiche we haue cited most manifestly declareth They also to no purpose obiect vnto vs the iustice of God for here is entreated onely of his mercy Neither can they deny but y◠they by this their sentence do rob God of a greate deale of his loue and good will towardes men For the holy scripture when it would commend vnto vs the fatherly loue of God affirmeth that he gaue his sonne and that vnto the death and that then when we were yet sinners enemies and children of wrath But these men will haue no man to be predestinated which hath not good woorkes foreséene in the minde of God And so euerye man may say with himselfe If I be predestinated the cause thereof dependeth of my selfe But an other which féeleth truely in his harte that he is fréely elected of Loue towards God is kindled of the true feling of predestination God for Christes sake when as he of himselfe was all maner of wayes vnworthy of so greate loue will without all doubt be wonderfullye inflamed to loue God againe It is also profitable vnto vs that our saluation shoulde not depende of our works For we oftentimes wauer and in liuing vprightly are not very constant Doubtles if we should put confidence in our owne workes we should vtterly dispayre But if we beleue that our saluation abideth in God fixed and assured for Christes sake we cannot but be of good comfort Farther if predestination shoulde come vnto vs by our woorkes foreséene the beginning of our saluation should be of our selues against which sentence the scriptures euery where cry out For that were to raise vp an idoll in our selues Moreouer the iustice of God shoulde then The consideration of the election of God ▪ and of the election of man is diuers haue néede of the externe rule of our workes But Christ sayth Ye haue not elected me but I haue elected you Neither is that consideration in God which is in men when they beginne to loue a man or to picke out a frende For men are moued by some excellente giftes wherewith they sée a man adorned But God can finde nothing good in vs which first proceedeth not from him And Ciprian saith as Augustine oftentimes citeth him that we therefore can not glory for that we haue nothinge that is our owne and therefore Augustine concludeth that we oughte not to parte stakes betwene God and vs to geue one parte to him and to kéepe an other vnto Vnto God is all whole to be ascribed our selues touching the obteinement of saluation for all whole is without doubte to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this ende before him to confirme our confidence and especially in afflictiōs out of which he saith that God will deliuer vs. But if the purpose of God shoulde be referred vnto our workes as vnto causes thereof then could we by no meanes conceaue any such confidence For we oftentimes fall and the righteousnes of our If predestinatiō shold depend of workes i◠woulde make vs not to hope but to dispayre workes is so sclender that it cannot stand before the iudgement seate of God And that the Apostle for this cause chiefly made mencion of predestination we maye vnderstand by the. 8. chapter of this Epistle For when he described the effectes of iustification amongst other things he saith that we by it haue obteined the adoption of sonnes and that we are moued by the spirit of God as the sonnes of God and therfore with a valiant minde we suffer aduersities and for that cause euery creature groneth and earnestly desireth to be at the length deliuered And the spirite it self also maketh intercession for vs. And at the last addeth That vnto them that loue God all thinges worke to good And who they be y◠loue God he straightway declareth Which are called saith he according to purpose These seketh Paul to make secure that they shoulde not thinke that they are hindred when they are excercised with aduersities for that they are foreknowne predestinated called and iustified And that he had a respect vnto this security those thinges declare whiche In which wordes of Paul the aduersaries a◠deceiued follow If God be on our side who shal be against vs Who shall accuse against the elect of God First by this methode is gathered that the aduersaries much erre supposinge that by this place they may inferre that predestination commeth of workes foreséene For Paul before that gradation wrote these wordes To them that loue God all
willeth But that God should will sinnes is to be counted for most absurd and for a blasphemous doctrine They say moreouer that God can not iustly punish â–ª if we committe those thinges which he him selfe both willeth and worketh But this must we of necessity say if we affirme that not only our ends but also our meanes to the endes depend of the purpose of God To satisfye this doubt first let them remember that it can not be denied but that God after a sort willeth or as other some say permitteth sin But forasmuch as that is done without any coaction of our minde therefore no man when he sinneth can be excused For he willingly and of his owne accord committeth those sinnes for which he ought to be condemned and hath the true cause of theÌ„ in himselfe and therfore hath no nede to seke it in God Farther this is no good comparison which these men make betwene good workes and sinnes For God â—o worketh in vs good workes that he ministreth vnto vs his grace and spirit whereby these workes are wrought for those are the groundes of good workes which groundes doubtles we haue not of our selues But sinnes he so gouerneth and after a sorte How God is said after a sort to wil sinne willeth that yet notwithstanding the groundes of them that is the fleshe and our corrupt and vitiate nature are not in God but in vs. Wherefore there is no nede that they should be powred into vs by some outward motion And God is sayd after a sorte to will sinnes eyther for that when he can he prohibiteth them not or for that by his wisedome he directeth then to certayne endes or for that he suffreth them not to burst forth but when and how and to what vses he him selfe will or finally for that by them he will punish other sinnes But these adde that God by no meanes willeth sinne For so it is written in Ezechiell As truly as I liue sayth the Lord I will not the death of a sinner but rather that he be conuerted and liue But we answere that the Prophet in that place entreateth not of the mighty and hidden will of God and of his will of efficacy For God by that will worketh all thinges which he will both in heaueÌ„ and in earth But he entreateth of that will which they call the will of the signe For no man can by those signes and tokens which are expressed in the law gather that God The first aunswer willeth his death or condemnation For the lord commaunded hys lawe to be published vnto all men he hath vnto all men set forth those things which should be profitable and healthfull lastly he vpon all men indifferently powreth greate benefites Wherefore by this will which we call the will of the signe he willeth not the death of a sinner yea rather he prouoketh them to repentance But as touching the other will which they call the will of his good pleasure if by it he would that no man should perish then doubtles no man could perish and there is no will so peruerse as sayth Augustine which God if he wil caÌ„ not make good Wherefore according to this will he hath done all things whatsoeuer he would This is a redy and playne interpretation which if our aduersaries admit not but will nedes contend that the wordes of the Prophet are to be vnderstanded Another aunswer of the mighty will of God and of his wil of good pleasure theÌ„ will we answer yâ— yâ— sentence pertaineth not vniuersally vnto all sinners but only to those which repeÌ„t And those are yâ— electe predestinated vnto whome God as according to his purpose he geueth faith and vocation so also geueth he repentaunce Wherefore which sense so euer they followe they shall neuer by those woordes conclude that God vtterly by no meanes willeth the death of sinners or willeth sinne But they obiect certaine wordes out of the first chapter of the booke of wisedome where it is written God reioyseth not in the destruction of the liuing But if say they he by anye manner of meanes willeth sinne or the punishment thereof he can not be said not to reioyce therein For he reioyseth doubtles in that which he will haue to be done First I aunswere that that booke is not in the Canon and therfore the authority thereof maye be refused But amitte that that booke were canonicall yet do those wordes make nothing against vs. For he whatsoeuer he was that was the author God doth not against his will punishe wicked actes of that booke ment nothing els but to remoue from God that prauitye of nature whereby wicked men take pleasure in euil things And yet was not his meaning that God punisheth wicked factes against his wil. For otherwise whatsoeuer that author vnder the name of Salomon was he should be against the true Salomon For he in his Prouerbes vnder the person of wisedome thus writeth of the vngodly and of the vnbeleuers I also will laugh in your destruction In which wordes is declared that God with a laughing that is with a chiereful minde administreth iustice As touching the wordes of Ecclesiasticus which are writen in the. 15. chapter That no man ought to say of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath deceaued me How it is to be vnderstanded that God deceiueth no maÌ„ in which place the lattine translation hath Me implanauit Vnles we will haue that place to be manifestly repugnant with many other places of the scripture in which God is sayd to haue deceaued the people by false prophets and to haue commaunded that Achab the king should be deceaued and to haue made blind the hart of the people that they shoulde not sée we must néedes after this manner expounde those wordes That no man ought to lay the fault in God as though he woulde excuse himselfe Achab though he was deceaued yet he moste iustly deserued to be They whiche are deceiued are iustly deceiued deceaued for that he contemned the true oracles of God and delighted himselfe in false Prophets The infidelity also and impiety of the people of Israell caused the vengeance of God and execution to come vpon them so that when they were deceaued they could by no meanes be excused Our aduersaries also séeme somewhat to be offeÌ„ded for that we affirme that men haue in themselues the cause of sinnes that is a corrupte and viciate nature For in the first chapter of the booke of wisedome the generations of the world are sayde to be good and not to haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a medicine of destruction This is true indéede so that it be vnderstanded of the first constitution of thinges and chieflye of the creation of Our nature as it was instituted of God wanted corruption man which was created of God in a good estate But afterward thorow his fall he spilt both himselfe and his posterity
worthely condeÌ„ned And this may strongly be sayd to repell those which paraduenture presume to lay the cause of theyr damnation not vpon theyr owne sinne but vpon God Wherefore originall sinne goeth before the birth of all men so that thou haue Originall sinne goeth before euery mans damnation a respect vnto euery perticular man it also goeth before the damnation of all the wicked although it could not be before the eternal purpose of God but only as touching foreknowledge These thinges being as we haue declared them as they are in no case absurd so also may they well be perceaued if we depart not from the sence of the scriptures which sence how much in this place Pighius ouerpasseth by meanes of his owne fond inuencion I will in few words touch He maketh many degrees or actes in the minde of God which he setteth in order A fond imagination of Pighius betwixt them selues not in dede by distinction of time but by distinction of nature and therefore such actes he calleth signes and yet had he not that out of the holy scriptures but borowed it out of Scotus In the first signe sayth he God appoynted to bring forth all men to eternall saluation which they might haue fruition of together with him and that without any difference and ouer them he would haue Christ to be the hed whome he thinketh also should haue come in the flesh although the first man had not sinned In the second signe he sayth that God foresaw the fall of man by reason whereof it was not now possible that men should come vnto saluation that is vnto the end which God had purposed in him selfe when he decreed in the beginning to create man Howbeit that the matter mought go forward he sayth that God did put in the thirde signe remedies in Christ namely of grace and of the spirit and such like wherby mought be holpen those which would receaue them and those forsakeÌ„ which should refuse them Lastly in the fourth signe for that he foresaw that manye would embrace these aydes and would vse them well and actiuely he therefore predestinated them to saluation but others whome he saw would reiect these benefites of God he adiudged to vtter destruction this he speaketh touchinge them that be of ful age But forasmuch as by this fond imagination he could not satisfy as touching infantes which perish before they caÌ„ haue the vse of free wil he patcheth thereunto an other fable namely that they after the iudgmeÌ„t shal be in this world happy with a certayne naturall blessednes wherein they shall continually prayse God and geue thankes vnto him for that theyr estate so tollerable So this man fayneth a doctrine which he can not proue by any one word of the scripture For how attributeth he vnto God that he in the first God appointeth not those thinges which shall haue no successe Christ had not come vnlesse sinne had ben coÌ„mitted signe decreed those things which should not haue successe Namely that al meÌ„ should enioy felicity Is it the poynt of a wise man I will not say of God to decree or will those thinges which shall take no effect Let him also bring forth some oracles of God to declare vnto vs that the sonne of God should haue taken vpon him humane flesh although man had not sinned But he is not able in any place to shew any such thing when as the holy scriptures euery where testify vnto vs that he was geueÌ„ for our redemption and for the remission of sinnes which thing also mought haue taught him if he had considered that originall sinne went before all the effectes of predestinatioÌ„ only creation excepted when as Christ was to this end predestinated and geuen vnto vs that we might haue a remedy of our falles of all which falles originall sinne is the hed and principall And he had not taken vpon him humane flesh if there had bene no sinne committed He without the scriptures also imagineth that it lieth in Infants perish vnlesse they be renued by the mediator the power of our free will to receaue the remedies being generallye set forth when as this is the most absolute gifte of God And that whiche he last of all bringeth namely of the naturall felicity of children is not only auouched besides the scripture but also is playnly agaynst it which teacheth that all perish in Adam vnles they be renued by the mediator But to perish or to dy how repugnant it is with felicity al men easely vnderstand And besides that he hath not on his side one of all yâ— fathers whiche durst imagine any such fond deuises Neyther can I be perswaded that Pelagius him selfe if he were a liue agayne would more diligently colour his opinion then this man hath paynted it and set it forth That which we haue hitherto proued touching predestinatioÌ„ namely that iâ— dependeth not of workes foresene the selfe same thing also affirme we of reprobation for neither it also dependeth of sinnes foresene so that by reprobatioÌ„ yâ— vnderstand not extreme damnatioÌ„ but that most depe eternal purpose of God of not hauing mercy For Paul writeth alike of Esau and Iacob Before they had done any good or euill it was sayd The elder shall serue the younger Iacob haue I loued but Esau haue I hated that it should not be of workes but of him that calleth And Pighius laboureth in vayne to haue this sentence of Paul vnderstanded of one of them only that is of Iacob when as the Apostle ioyned them both together vnder one and the selfe same conditioÌ„ Which thing he more manifestly afterward If sin were the cause of reprobatioÌ„ no man should be elected What are the effectes of predestination Christ is the first effect of predestination declareth saying He hath mercy on whome be will and whome he will he hardeneth Further if sinne were the true cause of reprobation theÌ„ should none be elected WheÌ„ as God foreknoweth that all men are contaminated with it Which selfe thing Augustine proueth vnto Simplicianus But now we will entreate of the third article to see what are the effectes of predestination and of reprobacion And we will be the briefer for that those thinges which shal be spoken haue much light by those thinges whiche haue alredy bene spoken The first effect therefore of predestination is Christ him selfe for the elect can haue none of the giftes of God vnles by our sauiour it be geuen vnto them Then also let there be put those effectes which Paul describeth in the 8. chapiter when he sayth Whome he foreknew those also hath â—e predestinated whoÌ„ he hath predestinated those also hath he called and whome he hath called those hath he iustified and whome he hath iustified those hath he glorified Whereby it is euident that vocation also and iustification and glorification are the effectes of predestination whereunto also may be added conformity of the image of the sonne of God when
as Paul reckneth it vp as an effect of predestination Good workes also may be added seing thâ—â— God is sayd to haue prepared theÌ„ that we should walke in theÌ„ TheÌ„ followeth certaynty or confirmation of our saluation which certainty of what sort it is we will declare in the 10. chapiter Lastly is the declaration of the riches of God which ende Paul manifestly mencioneth in thys Effectes of reprobatioÌ„ Of the state of the first man 9. chapiter and vnto the Ephesians he writeth That we might be to the prayse of hys grace and glory But as touching reprobation if it be compared vnto the first man GOD from eternally decreed to produce hym that by free will and certayne grace geuen vnto him he mought haue stode if he had would and God could haue geuen vnto him greater grace so that he could not haue fallen but Whether the first maÌ„ were of the number of the predestinate or of the reprobate he would not But whether AdaÌ„ were of the nomber of the reprobate or of the predestinate can not be gathered out of the holy scriptures although all the fathers in a maner consent that he was saued and therefore pertained to the nomber of the predestinate But other men which were reprobated were offred vnto God in a masse of perdition and vtterly corrupted For God decreed to produce them not els where but out of the sede of Adam and forasmuch as by his free purpose he would not bestowe his mercy vppon the multitude which is made reprobate therof followed reiection wherby they were left in theyr natiue sin Further forasmuch as God suffreth not his creatures to be idle they also are perpetually pricked forward to worke and for that they were not healed they do all thinges of theyr corrupt ground which although they seme sometimes to be beautifull workes yet before God they are sinnes Moreouer according as theyr wicked factes deserue God continually punisheth in them sinnes by other sinnes as vnto the Romanes many are sayd to haue bene deliuered vp into a reprobate minde for that when they knew God they glorified him not as God But yet as touching the sinne of the first maÌ„ this is to be considered that that sinne could not be sayd to haue bene the punishment of an other sinne For if it were the first sinne it had not any other sinne before it and that God vtterlye willed not that sinne that can not be sayd for agaynste his wil how coulde it be committed And he sawe that he woulde fall if he were not confirmed with his spirit and with a more plentiful grace and yet he holpe him not neither put he to his hand to kepe him from falling Moreouer the deuil vnles God had would durst not haue tempted him Furthermore he had appointed by him to declare his goodnes and seuerity hereof he gaue an occasion when he set a law which he knew should not be kept and also in geuing him a wife which should entise him And finally the action it selfe which as a subiect or matter sustained the priuation of vprightnes could not without the power and might of God haue bene produced Wherefore it is euident that God after a sort willed that sinne and was some way the author hereof although that it were not a punishment of sinne going before But contrariwise he is sayd not to haue willed it and not to haue bene the author of it for that he prohibited it punished it and willed it not simply but for an other ende â–ª he of himselfe ministred not yâ— prauity neither infused he it into him but the wil of Adam not being letted by a more mighty grace of his owne accord declined from vprightnes Esay also bringeth as an effect of reprobation the blinding and making grosse the hart of the people that they should not vnderstand And God oftentimes either by himselfe or by euil angels sendeth cogitations and offreth occasions which if we were vpright mought be taken in the best part but for as much as we are not renued we are by them driuen vnto euil afterwarde iustly and worthely foloweth damnation for sinnes and finally the declaration of the power and iustice of God is the last effect of reprobation Al these thinges follow reprobation although God as we haue before declared is not God is not a like the cause of all the effects of reprobation a like the cause of them all But because al the benefites of God which are geuen vnto the predestinate are referred vnto grace as to their hed and fountain therefore let vs see whether that principall effect of Gods predestination be as some haue imagined set forth of God coÌ„mon vnto al men for if it were so then should al men be predestinated it should lye in their owne power or in their own handes as the saying is to be predestinated so yâ— they would receaue grace wheÌ„ it is offred We in no wise say yâ— grace is coÌ„mon vnto al men but is geueÌ„ Whether the grace of God be set forth as common vnto all men vnto some and vnto others according to the pleasure of God it is not geuen And to confirme this sentence we alleadge these places of the scripture In the 6. of Iohn iâ— is sayd No man commeth vnto me vnles my father shall draw him And I wonder that the aduersaries should say that al men are drawen of God but all men will not come As if a man should say no man can attaine vnto learning Whether â—â— are drawen of God A similitude or good artes which is not endewed with reason and witte And yet doth it not thereof follow that though al men haue reason and witte al men should attayne vnto good artes for besides those grounds are required an endeuor and wil. So say they al men are drawen of God but besides the drawing of God there is required that we haue a wil thereto and do geue our assent for other wise we are not brought vnto Christ But doubtles it can not be that in al those propositions whiche are spoken with an exception that exception shoulde belong vnto al men For Christ said vnto Pilate Thou shouldest not haue power against me vnles it were geuen thee from aboue shal we therefore take vpon vs to say that vnto al men was geueÌ„ power against Christ And wheÌ„ as it is writteÌ„ That no man shall enter into the kingdome of heauen vnles he be of water and the spirit borne agayne shal we thereof inferre that al men are borne agayne of water and the spirit And when the Lord sayth ye shall not haue life in you vnles ye eate the fleshe of the sonne of man and drinke his bloud shal we thereby vnderstand that al men eate the flesh and drinke the bloud of the Lord And if this ought not so to be why wil these men when we say No man commeth vnto me vnles my father shal draw him therof inferre that all
owne proper wil apply it vnto himselfe Wherfore let them cease to adorne this theyr opinion with the title of the mercy of God They bring also an other argument that forasmuch as God prouideth for al men thinges competeÌ„t vnto the life of the body it is not very likely that he wil fayle them as touching the preperation of eternal saluation which he should not do vnles vnto euery man were set forth so much of the grace of God as is sufficient But by this theyr similitude they them selues are reproued for euen as God geueth vnto euery man corporal life without any theyr assent so also must they nedes conclude of spiritual life which thing by al meanes they refuse to graunt We graunt in dede that God thorough his mercy maketh his The reprobate want not all the benefites of God Many are borne vnapt to naturall felicity Sonne to aryse vpon the good and vpon the euill and we also confesse that both the predestinate and the reprobate are pertakers of some of the benefits of God And euen as in this life the commodities of the body and of life are not a like geuen vnto al men so also predestination vnto eternall felicity is not common vnto al meÌ„ Some are borne leprous blind deafe folish most poore vtterly vnapt vnto al maner of natural felicity neither attayne they vnto it at any tyme wherefore the comparison which they bring maketh very much agaynst them selues But say they God hath created al men to his owne image and therfore hath appoynted al men vnto blessednes wherefore we ought not to say that some are predestinate and some are reprobate That men are made to the image of God we graunt that they were able to receaue blessednes but after the fal nature was vitiated and the image of God much blotted Wherefore men can not of them selues attayne vnto felicity but haue nede to be deliuered from misery But that God hath now decreed to deliuer al men from misery and thorough Christ to make them blessed the scriptures teach not Wherfore we do not without iust cause say that he hath decreed to deliuer some and to leaue other some and that iustly the causes of which iustice yet are not to be sought for of our workes when as they are knowen to God only thorough his Whether al men haue power to be made the sonnes of God hidden and vnspeakable wisedom They obiect this also out of Iohn He gaue vnto them power to be made the sonnes of God As though they could thereof inferre that euery man may be made the sonne of God if he wil. But they geue no hede to those things which folow for it is added Vnto those which haue beleued in him which are borne not of bloude nor of the will of the flesh nor of the wil of maÌ„ but of God These things if they be rightly peysed declare yâ— this dignity priueledge is geuen vnto the beleuers and vnto the regenerate for to haue power geuen to be the sonnes of God signifieth nothing els Wherfore this dignity is put as an effect of regeneration and of faith and not as the beginning thereof as these men dreame They alleadge also that Christ dyed for vs all and thereof they inferre that his benefite is commoÌ„ vnto all men Which thing we also wil easely graunt How this is to be vnderstanded Christ hath â—â—ed for all if only the worthines of the death of Christ be considered For as touching it it mought be sufficient for all the sinners of the world But although in it selfe it be sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redemed all men sufficiently but not effectually for thereunto it is necessary that the death of Christ be healthfull vnto vs that we take hold of it which can not otherwise be done but by faith which faith we haue before aboundantly declared to be the gift The coÌ„parison of AdaÌ„ with Christ how it is to be vnderstanded of God and not to be geuen vnto all men This also is obiected vnto vs that the Apostle compared Adam with Christ and said vnto the Romanes that euen as in Adam we all dye so in Christ we are all quickened Wherfore by this meanes they say that the grace of Christ ought vniuersally to be layd forth vnto all men But if they will so take this comparison they shal be compelled to graunt that all shall by Christ be brought vnto felicity as by Adam all are throwen hedlong into sinne and into death But seing that the thing it selfe declareth the contrary they may easely perceaue that this similitude is not to be taken as touching all the partes thereof especially when as none fall of their owne consent into originall sinne but those men will not haue grace to be receaued but through a mans own consent Wherfore if they admit this difference how dare they affirme that the matter is on eche side a like The skope of the Apostle in this comparison is to bee considered and besides the skope nothing is to be inferred And in that comparison Paul ment nothing elles but that Christe is to those whiche are regenerated the beginning of life and of blessednes as Adam is vnto them that are deriued of him the cause of death and of sinne Nowe whatsoeuer is afterwarde besides this scope gathered touching the equalitye of multitude or of the manner the same is per accidens that is by chaunce and pertaineth not vnto the skope and substance of the similitude They obiect also the sentence vnto Timothe God will haue all men to be saued For this sentence Pigghius perpetually inculcateth How God will haue al men to be saued as though it were inuincible wheÌ„ yet Augustine oftentimes hath tought yâ— it may in such sort be expounded that it bringeth no waight at all to proue those mens fond inuention First we take it to be spoken of all estats and kinds of meÌ„ namely that God will haue some of all kinds of men to be saued which interpretacion agréeth excellently well with the purpose of the Apostle He had commaunded that prayers and supplications should be made for all men and especially for kings and those which haue publike authority that vnder them we may liue a quiet life in all piety and chastity And therefore to declare that no estate or kind of men is excluded he added that God wyll haue all men to be saued As if he shoulde haue said no man is letted by that vocation and degrée wherein he is placed so that it be not repugnant vnto the word of God but that he may come to saluation and therefore we ought to pray for all kind of men But hereof we can not inferre that God endueth euery man perticularly with grace or predestinateth euery man to saluation as in the time of the floud all
Gospell and we must chiefely beware that we geue not them occasion to suspect that we are by hatred enuy desire of vengeance or by some wicked lust moued to We must not flatter them that sinne speake those things which we seme to speake somwhat vehemētly Furthermore on the other side we must beware of the other extremity y◠we flatter not thē y◠sinne making a marchādise of y◠word of God either to win mēs fauour or for lucre sake or for pleasure sake For doubtles the truth as touching doctrine ought neuer to be kept in silēce neither are they which sinne to be spared although troubles should therof arise or that we should therfore suffer greuous things Christ knew right An example of Christ well that by teaching the truth and by reprouing of vices he should at the length be crucified and be also forsaken of his disciples and yet did he not therefore ceasse either from necessary doctrine or from profitable reprehensions Of that that the The autoritie of the Iews was great in the Church Apostle so diligently seketh to auoide the offending of the Iewes we gather that the authority of that nation was great in the primitiue Church for they before other nations beleued the Gospell and the iudgement of them was had in great estimation For the Iewes were studious in the scriptures and most diligent obseruers of the worshipping of God wherefore the offence of them could not be in curred without excéeding great hurt to the Gospell He calleth them bretherne the more to conciliate them vnto him For these are no small degrées of beneuolence to wish well vnto a man to pray for him and to call him by a gentle and louing name Howbeit there is a difference betweene A differēce worthy to be noted the reasō which he vseth in the ninth chapter and betwene that which he vseth in this chapter to proue his loue towardes the Iewes For there he saide that he so feruently loued them that for the redéeminge of theyr destruction he desired to be made accursed but here he writeth that he powreth out prayers for theyr saluatiō Of this difference this is the reason In the. 9. chapter he entreated of election or predestination which is not chaunged by prayers and therfore it had bene in vain there to haue made mencion of them But in this place is entreated of the righteousnes of fayth which faith forasmuch as it is the the gift of God there is no doubt but that by faithfull prayers it may be obteyned for our neighbours He bringeth moreouer an other argumente of his loue towardes the Iewes whereby he excuseth theyr incredulity as much as the nature of the thing suffreth but yet he so excuseth it that thereunto he addeth a most gréeuous accusation I beare them record saith he that they haue the zeale of God but not according to knowledge And yet must we not thinke that all the Iewes had this zeale for in that nation there were a greate many which were manifest wicked filthy liuers But when Paul thus wrote he had a consideration to the sounder sort and vnder this common name ment them onely And to be briefe he vseth the figure Synecdoche whereby an indefinite proposition is by reason of some partes y◠it containeth taken for true This selfe same excuse Peter in the Actes vsed when he said For I know that ye did it thorow ignorance c. Paul nowe attributeth vnto them zele but he reproueth their ignorance as an haynous sinne For séeing that they were by the law and by the scriptures dayly tought they ought not to haue bene ignorant of those thinges Theyr ignoraunce he hereby proueth for What was the ignorance of the Iewes y◠they knew not the difference betwene the righteousnes of God and their owne righteousnes neither saw they that by establishing their owne they fell away frō the true and perfect righteousnes That they had a zeale he therfore saith for that What zeale signifieth they sought to worship God and that diligently but they knew not the manner of true worshipping wherefore their zeale was a blinde zeale And to declare what zeale is we wil first consider the etimology thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale is a Gréeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this word signifieth to loue but yet vehementlye to loue so that after loue followeth admiration after admiration imitation and thē after that a grief if he may not enioy the thing which he loueth or if others be admitted to enioy the same This is the proper signification of the word Wherfore Definition of zeale we may thus define it Zeale is an affection whiche consisteth in that parte of the minde which lusteth or desireth after which by reason of the vehemēcy followeth grief both because of the fellowship of others and also for the wante of the thinge which is desired But the nature of it is not of one sort For there is a good zeale an euill zeale Of the good zeale Paul spake when he saide I am zelous for you with the A good zel◠an euill zeale of God for I haue betrouthed you that ye should geue your selues a chast virgen vnto one man Christ Also in the first to the Corrinthians Be zealous of the better gracious giftes God himselfe also is affected towards vs with a most perfect zeale as the scripture oftentimes teacheth although affectes are not properly attributed vnto him But of the euill zeale is not at this presente entreated But of it Paul to the Galathians thus writeth that the false Apostles loued them with a zeale that they might glory in theyr flesh and leade them away from Christ into the bondage of the law And in many other places is mencion made of it But the cause whereof The cause of a good euill zele either a good or euill zeale springeth may be thys The manner is a lyke in thys affection as it is in other affections Wherfore euen as boldnes lust and anger are so long time good or euill how long they kéepe themselues within certaine bondes prescribed vnto them by prudence or passe those bondes so also commeth it to passe in zeale But this we ought to know that accordinge to morall doctrine prudence commeth by naturall vse or discipline but in very déede as it is here considered it can not be gathered but out of the holy scriptures by the breathing of the holy gost Wherefore zeale is then good when it is thorow faith brideled by a iust and godly knowledge and it is then euill whē it is not by such knowledge restrayned as a ship when y◠maister or gouerner is present is preserued but he being absent goeth A similitude to wracke Wherfore Paul spake most warely for when he condēneth their zeale he taketh away from them knowledge and by one word that which mought haue bene an excellent vertue he
would declare that this his assent to the truth resembled some We are also sorye by reason of the morall workes of the Ethnikes certaine shew of piety and of duty Wherefore in such workes which are morally called good the minde of the godly delighteth although therewithall also it sorroweth that those workes are not done as they ought to be done And as touching this present sentence of the Apostle we must not gather that he of sinne that is of zeale without true knowledge conceaued a loue and good will towardes the Iewes for he reasoneth not from the cause yea rather by the effect he declareth his loue towardes them namely in that he not onely prayeth for saluation for them but also agrauateth not the crime which they were guilty of but rather Paul loued not the Iews for their euill zeale as much as the thing suffreth excuseth it It should be a false kind of reasoning a non causa vt causa that is taking that for the cause which is not the cause if a man would hereby proue that Paul had a delight in the sinnes of the Iewes But if a man will nedes contend that this argument is taken from the cause we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is englished harts desire is in this place an affect What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth The zele of the Iewes was sinne which pertaineth to mercy and so Paul had compassion vpon the Iewes for that he saw the Iewes so miserably erred And this sentence is of no small force to proue that that zeale of the Iewes though it were goodly to the shew was sinne for nothing stirreth vp mercy but only misery and calamity neither are we moued to pray for any that they might be conuerted from euil workes vnles the same workes were sinnes and that very hurtfull Wherefore I wonder at the Nicodemites of our tyme which obiect the history of Elizeus and of Naaman The Nicodemites of our time The fact of Naamā the Siriā very ill cited the Sirian to proue that it is lawful for them so that they thinke wel in in their hart to be present at vngodly supersticions For Naaman the Sirian although he were newly conuerted yet he vnderstoode that that was sinne and for that he had not as yet so farre gone forwarde to departe from his commodities he required of the Prophet to pray for him which declareth that he iudged that such a sinne neded pardon Wherefore we conclude that this zeale of the Iewes whereunto the Apostle now beareth record was in very deede sinne and although it haue some shew of vertue yet is it very farre of from it For as it is plaine by moral philosophy that vertues and vices are as touching Vices and vertues are occupied about one the same matter where about they are occupied one and the same but in forme much differ as fortitude and feare temperaunce and intemperance iustice and iniustice For one and the selfe same affectes when they are by right reason bridled to a mediocrity and when thorough vice they either want or exceede differ not in matter although the habites or qualities which are occupied about them are much differing And that which the Philosophers speake of vertues and of vpright reason we ought to transferre also vnto the holighost and vnto faith geuen vnto the scriptures And although in a good and euil zeale the affect be one and the same yet is the difference most great when it is gouerned by true knowledge and faith and when it is gouerned of it selfe and wanteth true knowledge As A similitude the water of the sea and rayne water although they agree together in matter of moisture yet are they sundred by very many proprieties differences These A good intent is not sufficient to make the worke good thinges haue I therefore alleadged to confute those which oftentimes defend wicked actes for that they are done of a good minde purpose or as they say entent as though euery zeale were sufficient to make the worke good Whose sentence if it were true mought easely excuse the Iewes in that they killed Christ and afflicted his Apostles for they beleued that by these meanes they defended the lawe of God and ceremonies of their fathers But the Apostle Errors in matters of faith is hurtfull Against workes of preparation saith otherwise when he attributeth vnto them zeale but yet a zeale ioyned with error but when error lighteth in matters of faith it is a deadly sinne Wherfore let them well aduise themselues what to say which so stoutly defend workes preparatory doubtles their meaning is nothing els but that men although before iustification they absolutely worke not good workes yet by reason of a certaine vpright purpose and zeale of congruity they deserue grace Such workes for as muche as they want true knowledge whiche is fayth it followeth that they are such a zeale as the Apostle nowe speaketh of We deny not but that God sometimes vseth suche our wycked workes by thē at length to bring vs vnto iustification but that we our selues do thorow them deserue iustification it is farre from the truth yea rather oftentimes Goodly workes are sometyme a let vnto saluation it commeth to passe that such workes are a great let vnto saluation For the Philosophers and Pharesies being dronken glutted with those goodly workes were ouermuch puffed vp and for that they delighted in thē selues they contented them selues with those workes neither endeuoured they to ascend vnto the true degree of righteousnes We are by this doctrine also of Paul We must not streight way geue place to zele admonished not straight way to geue place vnto zeale we must first trye and diligently examine it for oftentimes vnder the goodly shew thereof lyeth hidden most great impietie as it is manifest in the Iewes which slew Christ and persecuted the Apostles and as this place euidently declareth It is a greuous sinne to refuse to be subiet vnto God A rule to try zeale For they being ignorant of the righteousnes of God and going about to stablish their own righteousnes are not subiect vnto the rightousnes of God What more wickednes could haue bene deuised then to refuse to be subiect vnto God and to seeke to prefer their own righteousnes before the righteousnes of God The Apostle in these wordes geueth vs a rule whereby we may be able to trye and examine our zeale And that rule is this to see whether we will be subiect vnto God whether we can abide that all thinges shoulde bee attributed vnto God and claime nothing vnto our selues as the true knowledge of God requireth There are a great many in our daies which as it were by a certain zeale labour to defend worshipping of Images pilgrimages and other suche supersticious actes vnto whom if a man manifestly declare that those thinges are repugnant vnto the word of God they
which diuision he A distinctiō of righteousnes maketh mencion also in an other place For in the thirde chapter he speaketh of the one parte when he saith The righteousnes of God is reuealed by fayth And in the same place of Abraham he writeth And if he were iustified by woorkes he hath wherof to glory but not before God And vnto the Phillippians in the thirde chapter when he saith That I may be found in him not hauing mine owne righteousnes which is of the law but the righteousnes of God And the Apostle when he would declare the ignoraunce wherewith the Iewes were enfected the more to lay the haynousnes thereof before theyr eyes saith that they had erred in y◠thing which is the chiefest in mās life namely in that righteousnes which hath saluation and felicity ioyned with it they had no vpright iudgement of the ends of good and euill nor also of the The Iews erred touchyng the chiefe good thyng What our righteousnes is fountaine of all piety And of this thing were the Iewes ignorant who aboue all other nations séemed to haue a care of religion Wherefore he deuideth righteousnes into two partes whiche thing they could not do and by our righteousnesse he meaneth that righteousnes which is gottē by works And that righteousnes may be considered two wayes either as it goeth before regeneration or as it followeth it of which partes onely the first maketh to the purpose For this place can not be vnderstanded of woorkes whiche follow regeneration for Paul dealeth againste Our righteousnes is of two sortes The good workes of the faithful are both imperfect and also do follow iustification What is the righteousnes of God Definition of sinne What is to be absolued from sinne Absolution taketh not away the defect Definition of absolutiō those which reiected Christ And y◠righteousnes which was allowed of the Iewes before faith for that it was no rightousnes coulde not stande before God For that can not be cōstituted or stablished which is nothing But that righteousnes which followeth faith may indéede after a sorte be established for that it pleaseth God howbeit it is such that by it we cannot be iustified both bicause it is vnperfect and also for that it followeth iustification Now resteth to sée what is the righteousnes of God And it may thus be defined that it is an absolution from sinnes by fayth through Christ And that we may the better vnderstand the nature of this absolution we muste on the other side weigh the nature of sinne for this being knowne we shall the eassier know what it is to be absolued from it Sinne is a defect or falling away from the law and will of God which ought to be the rule both of vs of all our doings and to this defecte is necessarilye annexed an obligation to eternall death and damnation Wherefore when by the mercy of God this obligation and guiltines is taken away a man is absolued from sinnes For the defect is not takē away for there abideth in vs an infirmity and therfore our actions alwaies want of that perfection whiche they oughte to haue And it is not possible but that the thinges which we haue already committed haue theyr defect or want Wherefore God when he forgeueth sinne taketh away the obligatiō wherby we were bound vnder the curse Now by these thinges it is manifest what absolution is namely an action of God whereby he so deliuereth and acquiteth vs not indéede from the discommodities of this life but from sinnes that is from guiltines and obligation vnto eternall death But that we should not thinke that so greate a benefite commeth thorough our desert therfore there is added thorow Christ. For him as an instrument doth God vse to this deliuery of ours And that we shoulde not be ignorant how the sacrifice and redemption of Christ is applied vnto euery one of vs it is added by faith This definition is a great helpe to the right vnderstanding of iustification The righteousnesse wherby we are iustified is without vs. The righteousnes of God cannot properly be called ours The righteousnesse which followeth regeneration may be called both oures the rightousnes of God We are not iustified by faith as it is a worke This righteousnes Paul saith is the righteousnes of God And if thou demaund whether it may be called ours I aunswere that properlye it cannot be called ours forasmuch as it is without vs. For it is an action of the will of God the respecte whereof although it be directed vnto vs yet is it not in vs. And if at anye time it be called ours that is by a figuratiue speach namely ether because that we haue the fruicion thereof or for that we by faith whiche is in vs embrace it But the righteousnes whiche followeth regeneration may be called both ours and the righteousnes of God Of God because it is done by his spirite and grace which he geueth vnto vs in regeneration for by it we are impelled to leade a godly and holy life and to attaine to true vertues It is also called ours because our strengths being renued we woorke together to the attaining vnto it and it is done in vs and resteth in our hartes But if thou say that forasmuche as the righteousnes of God is applied vnto vs by faith we séeme to woorke together to the obteining therof We aunswere that faith indéede is a worke wherby in the minde we geue assent vnto the wordes of God but we are not vy the merite and worthines of this work absolued from sinne for that commeth of the clemency of God and force of his promise which by faith we embrace Wherfore when the scripture sayth that we are iustified by faith as soone as we heare the name of fayth we must straighte waye haue a consideration vnto the obiect or correlatiue thereof namely vnto the mercy of God and promise thorow Christ By these thinges let vs gather that this righteousnes of God is most farre distant from the righteousnes which is knowne by nature for neither reason nor Philosophy knoweth anye other righteousnesse but that which hath his abiding in the minde Not that they were ignorante of absolution The righteousnes of God is not knowen by nature or of the pacifieng of God for that thing did theyr sacrifices testifie whiche doubtles tended to other ende but they called not that pacifienge of God our righteousnes neither euer vnderstoode they the true pacefieng of God nor in whom it consisted But why the righteousnes of works is called ours Chrisostome saith that the cause thereof is for that it dependeth of our workes neither wayteth it for the helpe of God but the other righteousnes is called the righteousnes of God for that it vtterly dependeth of grace and commeth without our labour He moreouer noteth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signifieth to establish and that Paul by that word mēt to declare the vnstablenes
our saluation they should haue no place at all left Howbeit afterward when he after a sort sawe that he neded not so much to be aferd of this matter he saith workes in deede are not required but yet they are to bee had that grace be not in vayne For Paul saith And his grace was not in vayne in me Wherefore good works saith he are to be had that we be not ingrate to the grace of God And if thorough grace it is not of workes Or els were grace now no grace Chrisostome not vnaptly knitteth this parte together with that whiche went before The Iewes saith he mought haue said vnto Paul It is true indede that we haue bene called of God not only by his word but by benefites miracles irritaciō but so greuous and hard thinges were required at our hands that we were not able to beare thē and therfore we folowed him not when he called vs. Not so saith Paul Grace was set foorth vnto you without woorkes and to séeke woorkes to the ende to attaine vnto grace had bene to darkē it But God suffreth not nether at any time hath suffred his gifts so to be darkened Wherfore workes are not required of you After that he moueth this question Why then are not all men saued Bicause saith he all men will not neither are anye saued but onelye those whiche will These thinges in déede are true if they be warelye vnderstanded otherwise they may deceaue the Reader It is true that they whiche It lieth not in our power to assent vnto the Gospell Grace is not commō vnto all mē How none are saued but they that will repell the Gospell will not beleue it and will not geue assente vnto the truth offered vnto them but yet muste we not therefore imagine that it lieth in their hand to will and to assent They will and beleue whose minde God boweth and whose hart he softeneth Neither muste we thinke that grace is common vnto all men Farther when it is sayd that they are saued whiche will two thinges are to be taken heede of The one is that we thinke not that this will is the cause why we are made pertakers of grace when as rather that assente of the will commeth of grace Againe we must beware that we ascribe it not vnto humane strengthes and vnto frée will as they call it and these two errors being excluded we graunte that none are saued but such as will for no man beleueth againste his will nor is Workes ar not to be◠counted as causes of saluation An argument taken of contradictoris compelled by any violence to receaue the Gospell The second part of the proposition namely that workes are to be excluded from being causes of saluation Paul proueth by an argument taken of opposites And for that the nature of opposites is manifold he vseth those kindes of opposites which are called contradictories which can by no meanes be true both at one time For then saith he grace shoulde not be grace and worke should not be worke But who séeth not y◠it is impossible y◠one and the self same thing should at one and the same time and in respect of one and the selfe same thing be called grace and not grace woorke and not woorke Doubtles this is the nature of contradictories that the one being put the other is destroyed the one being taken away the other followeth Paul also before proued this self thinge although not so manifestly when he sayd Beinge ignoraunte of the righteousnes of God and seeking to stablish their owne righteousnes they are not subiecte vnto the righteousnes of God In which wordes also we were then taught that they which went about to be saued by theyr owne righteousnes that is by workes fell away from the righteousnes of God which is the perfect and true saluation Moreouer by this reason of Paul is most strongly proued that that moste high grace of the election of God consisteth not of workes which God from eternally foresaw for that knowledge of God or as they cal it foresight causeth not but that a work is a worke And Paul when he here maketh mencion of election in plaine wordes declareth and testifieth that it is not had by workes Which being true as in very déede it must néedes be true neither can iustification be of woorkes when as the A rule of the Logicians If election were of workes we should by them also be iustified An argument taken a maiori rule of the Logicians which euen children knowe is this That whatsoeuer followeth of the consequente followeth also of the antecedente Wherefore if election should depend of workes forasmuch as vocation and iustification depend of electi◠it should of necessity followe that iustification commeth also of workes Neyther doth the difference of the time anye thinge helpe our aduersaries yea rather the proofe may be made a maiori that is of the greater If woorkes whilest they are extant and present haue not the power to merite either iustification or election much les can they do it when they are not yet extant but are onely foreséene For who can deny but that a thing which is is of more efficacy to bring forth a worke then when yet it is not Peraduenture vnto Ethnikes it is lawfull by workes to séeke righteousnes and by them to establish the fauor and election of God and so is it also for these Sophisters which as touching this doctrine little or nothing at all differ from Ethnikes But we which follow the oracles of the scriptures and wil cleaue fast vnto them ought by no meanes to graunte that the election of GOD dependeth of our woorkes The foundation of the Apostles reason is Thinges The foundaciō of the reason now brought whiche are rendred vnto woorkes are rendred of duety but thinges whiche are of grace are not of duety where we plainly sée that duety and not duety haue manifest contradiction And this roote of this argumente the Apostle before declared vnto vs in the. 4. chapter when he said If Abraham were iustified by works he hath in deede glory but not with God for vnto him which worketh reward is not imputed according to grace but according to debt But of Abraham it is written that he beleued and it was imputed vnto him to righteousnes Wherefore Pauls argument leadeth to an absurdity or as they vse to say to an impossibility And doubtles they sinne greuously which acknowledge not the grace of God and they more gréeuouslye which séeke to obscure it but they intollerably and most gréeuously of all which vtterlye ouerthrow it Of this it followeth not but y◠God rewardeth good woorkes which How felicity may be called a reward are done of his faithfull but hereby followeth that merite is taken awaye is denied that the things which are geuen are due by the force of the worke Wherfore eternall life may indéede be called a rewarde but not that it
is due throughe the worthines of the good worke but because it followeth good workes by a disposition and order instituted of God And after good workes followeth the reward of felicity and after euill the rewarde of eternall death althoughe hell fire be in verye déede due to the desertes of sinnes Grace saith he is not grace For that it is turned into a recompense due to workes And worke should not be worke if that which is geuen and rendred vnto works should be counted to be geuen by grace for it is the nature of worke to claime the ende of duetye and not fréelye Some cauell that we are not saued and iustified by the workes which we our selues haue done but if they be the workes of God which are done in vs by them we are iustified herebye entendinge that by the receiuing of the sacramentes is conferred grace as the terme it but they are farre deceaued For no man in receiuinge the sacramentes receaueth any grace but that which he receiued by faith When as we receaue the sacramentes as sealinges The sacramentes do not thorow the worke wrought coÌ„ferre grace Wherunto the receauing of the sacraments â—s an helpe of grace and of the giftes already obteyned neither is any thing gotten by them by vertue and strength of the worke wrought as they vse to speake For he which receaueth the sacramentes commeth either worthely or vnworthely if vnworthely he thereby getteth nothing but hurt and losse if worthely then bringeth he a liuely faith wherby he receaueth grace represented by the wordes of God and the sacramentes The woorke it selfe is an helpe whereby faith being somewhat weake is thorough the holy ghost stirred vp and forasmuch as there is celebrated the memory of the Lord and his name is called vpon therfore many good things are obtained and by those obsignations and seales the mindes of the beleuers are confirmed but that the worke it selfe conferreth grace we can in no wise graunt They say also that workes which follow iustification forasmuche as they are not An other â—â—â—llatioâ— ours but come of grace do merite many thinges But althoughe that the grace of God do helpe vs in doing good workes and the thinges which we do are therefore acceptable vnto God and that he will reward those workes yet notwithstanding therein is neither duety nor merite as we haue tought but onely an order and a certaine consequence by the institution and goodnes of God And in summe according to Pauls doctrine where mencion is of grace there muste woorkes néedes be banished as touching that they should be causes eyther of saluation or of iustification And although the proposition which is now proued do pertaine as well vnto the Gentils as vnto the Iewes yet notwithstanding therein are chiefly reproued the Iewes who peraduenture would easely haue graunted that the Gentils grafted into Christ were saued by grace when as before they had liued wickedly and in ydolatry But they which were Israelites and were as they boasted obseruers of the lawe craked that saluation came vnto them throughe the merite of workes Which opinion as it was erronious and iniurious vnto Christ so is it euery where confuted by the Apostle What then Israell hath not obtained that he sought but election hath obteined it and the rest haue bene made blinde According as it is written God hath geuen vnto them the spirite of pricking that when they see they shoulde not see and when they heare they should not heare vnto this day And Dauid saith let theyr table be made a snare and a net and a stomblinge blocke euen for a recompense vnto them Let theyr eyes be darkened that they see not and bow downe theyr backe alwayes What then Israel hath not obteyned that he sought but the election hath obteyned it He concludeth his argument thus that not all the Iewes are The Iues sought not rightly saued but those onely whome God foreknew the elect I meane If they sought how found they not because they sought not rightely They sought a Messias which in glory and pompe should raigne ouer the whole world which should enriche them and subdue all nations vnto their Empire They sought their owne aduauntages namely to be féede with bread at Christs hand They sought to worshippe Messias and God otherwise then was prescribed in the holy scriptures They sought Christ to kill him as it is written in Iohn the 7. chapiter Yet a litle while I am with you and I go vnto my Father ye shall seeke me and shall not finde me Wherfore seing that they sought not rightly it is no meruaile if they found not Wherfore Christ also when he sayth Seke ye shall finde aske and ye shal receaue knocke and it shal be opened vnto you we must adde thereunto this aduerbe rightly namely that we aske rightly that we seke rightly that we knock rightly otherwise we shall do all in vayne The Iewes sought saluation preposterously when as they sought to get it by workes That they sought saluatioÌ„ it is not to be doubted when as Paul attributeth vnto them zele although he take away from them vpright iudgement and true knowledge They applied them selues to sacrifices and ceremonies for no other cause but by them to be saued But forasmuch as that was not to seke a right they attayned not to their purpose Chrisostome truly saith that they therfore were frustrated for that they stroue agaynst them selues For in seeking of saluation they repelled it being offred vnto them frealy by Christ but to seke a thing â–ª and to reiect it when it is offred is manifestly for a maÌ„ to resist that which he purposeth Election sayth he hath obteined it Here he toucheth the true cause yea The chiefest cause of saluation and the chiefest and the assured cause of saluation otherwise they which are saued had by nature nothing of more excellency or woorthines then those which perish Election according to the Hebrue phrase signifieth the elect as circumcision doth What election is after the Hebrew phrase the circumcised And Israel is called the sanctification of God for that it was sanctified by him They are also called Gods possession for that he possesseth them And this kind of speache not a litle furthereth the purpose of Paul for he ment to drawe vs agayne to the consideration of the very cause that we might with the more attentiuenes consider of it But the rest are made blind Here he deuideth Israell into two partes into â—srael is deuided into two partes the elect I say and into the reprobate And affirmeth that the promises are accomplished in the elect which were indefinitly set forth vnto all men Wherefore this proposition is to be proued that the rest which are not comprehended vnder election are by God made blind the cause of which blinding if a man enquire some aunsweres wickednes or sinne But thereby is not the question dissolued What is the efficient cause of excecation
for sinne or wickednesse are eyther ignoraunce blindnes or els they bring with them and comprehend ignoraunce blindnes Wherfore as touching the efficâ—ent cause some saye that it is the deuill which sentence is true and is written of Paul in the 4. chapiter of the second to the Corrinthians The God of this worlde hath made blind the mindes of the vnbeleuers Neither let vs regard that the Fathers A place in the â— to the CorinthiaÌ„s as Hilary Chrisostome Augustine and Ambrose haue interpreted that place not of the deuill but of the true God as though this were the sense God hath made blinde the minds of the vnbeleuers of this world But this transposing of woords the order of the Greke tonge will not suffer Neyther is it an hard matter to sée wherunto they had a respect in that their violent interpretacion They had to doo agaynst the Arrians and agaynst the Maniches bothe which vsurped the The Manichies made two beginninges words of the Apostle as though they made on their syde The Arrians went about to proue that the name of God mought be attributed vnto Christe although he were a creature when as the deuil is here called God And the Maniches taught yâ— there are two beginnings of things a good and an euil God the maker of yâ— world We must not for heretikes decline from the true seÌ„ce of the scriptures and God the father of our Lord Iesus Christe aboue the worlde and they sayd that the Apostle in this place calleth the euil beginning the God of this world as though he ought to be called the author of the world But we must not because of heretikes decline from the true sense of the scriptures Neither is it to be denyed vnto the Arrians that the deuill is called God when thereunto is added this particle of this worlde For this particle declareth that he is not the true God but is of the worldlings and men of this worlde both counted and worshipped for God As Dauid also sayd the Gods of the nations but straight way as it were by way of correction he addeth Deuils And vnto the Corrinthians in the first epistle There are many Gods and many Lords namely according to the iudgement of men corrupted And of some he sayth whose God is the bealy And Helias sayd vnto the false prophetes touching Baal Crye yet louder for your God is paraduenture in his caue or he is busy talking so that he can not heare And so he calleth Baal God because he was so comted of men But when Christ is called God he is sayd to be blessed ouer Christ is not called with any terme dâ—ninâ—â—iâ—e for he is in very dede god al and world without end Which coÌ„ditions added plainly declare the nature of the true God Moreouer we are admonished to put our confidence in him to call vpon him to worship him which things without al doubt are to be attributed vnto the true God onely and to none other Neither will we so be agaynst the Maniches to deny but that the deuill hath geuen him of God a certayne dominioÌ„ or preheminence in the world when as in the Gospell he is called the Prince of this world and Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gouernour of the world How the deuil is called yâ— prince of thys world and called him also principality and power But these things he to this end hath to do seruice vnto God and therfore he can do nothing more or les then is permitted him of God He in déede exerciseth power but yet that power which he receaueth of God and therefore he is sometymes called the spirite of the Lord but yet the euill spirite for so is he described in the booke of Samuell to haue inuaded Saul Wherfore excecation or making blind is a work common both to God and Excecation coÌ„meth both from God and froÌ„ thâ— Deuill Sinne is the in â—ard cause of excecatioâ— â–ª Excecation commeth of want of graâ—â— to the deuill God maketh blind as commaunding as a iudge as the chief and principall author but the deuill as the minister and hangman of God in which worke doubtles he is redy at hand and willingly offreth himself and yet can he do nothing vnles God commaunded him Hereby now is declared that sinne is the inward cause of excecatioÌ„ yea that it hath alwayes ioyned with it ignorance and that the deuill is the instrument thereof and the true God as a iudge is the cause efficient But how excecation coÌ„meth may thus be shewed Men by reason of sinnes are thorough Gods hidden iudgement whiche is yet notwithstanding euer iust left destitute of his grace spirite fauour and light and being thus miserably destitute they must néedes still more and more stomble and more greauously fall especially then when they be deliuered vp vnto sathan to be deceaued and to be throwne downe hedlonge That which the Apostle before sayd of Ismael and Esau and Pharao he now most manifestly affirmeth of the Iewes and that as it is most likely not without their great hatred and griefe Chrisostome sayth that they were made blind thorough their euill and contentions mynd But the commentaries ascribed vnto Ierome adde thereto God whereof Chrisostome speaketh not And doubtles we can not deny but that God doth with euery one of vs what soeuer séemeth good vnto him but yet so iustly that no man can excuse his sinnes or wreast the fault vpon him It is méete without doubt that we thinke the best of God and that we speake most reuerently of him but yet not in such sort that we be against the scriptures or plucke away any thing from his mighty power Paul had absolutely pronounced that the rest of the Iewes are made blind but he left vnmencioned the efficient cause thereof but now in the oracles whiche he citeth he expresseth it saying As it is vvritten God hath geuen vnto them the spirite of pricking that when they se they should not se and wheÌ„ they heare they should not heare Here now we ought not to doubt but that also the excecation of the wicked commeth froÌ„ God and that by his iust iudgement Origen sayth that he had in no part of the scriptures red that God gaue yâ— spirite of pricking and he thinketh that it may be that Paul added that of his owne for explication sake as also at the end he of him selfe addeth euen to this day Which thing he also before did for when he had sayd Who shall ascend vp into heauen he added to fetche downe Christ And after that he had sayd â–ª Who shall go downe into hell he added that is to fetch agayne Christ from the dead But although Origenes surmise be not vnlikely to be true yet in the 51. chapiter of Esay we rede that the Israelites had geuen them of God to drinke the cuppe of fury and Hithraalah that is of madnes or of poyson And
the selfe thing is written in the 60. Psalme and also in the 19. and 29. chapiters of Esay God is sayd to haue sent the spirite of Teradmah which is of disines and the spirite of Oâ—m which is of errors Whereby it is manifest that the Apostle Paul added nothyng whiche he had not out of the scriptures added nothing which he had not out of scriptures The metaphore is taken of those which allure men to drinke and labour to make them dronke and if the drinke be tempred with medicine to bring them to madnes But herein only is the difference for that when men so doo they doo it vniustly but when God so doth he doth it most iustly That which the Hebewes say Teraalah the 70. interpreters haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latines Compunctionem And that greke word may be expounded two maner of wayes First to signify griefe hatred What the woorde of God worketh in the wicked and what in the elect and vexation for when the word of God and saluation is set before them straight way they are pricked with griefe of hart they are vexed they burne in hatred and most earnestly resist as it is sayd of the Iewes When they heard Steuen theyr harts were rent a sonder and they gnashed with theyr teth But contrariwise the spirite of God whiche is geuen vnto the godly maketh appeased contented and quiet and bringeth a wonderful consolation vnto those yâ— are with it inspired The other interpretation according to Chrisostome is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand stedfastnes for that they were so addicted fixed and fastened vnto wicked affectes and vnto incredulity that they could therehence by no meanes be plucked away although they wanted not exhortacions vnto piety Doubtles this is a most greate infelicity when in stede of that sweete cuppe of mercy is geuen vs to drinke the cuppe of fury in stede of the cuppe of truth the cuppe of error in stede of the cuppe of brightnes and souÌ„d doctrine the cuppe of madnes and blindnes and that by God him selfe Wherefore let them take hede which ether teach or heare the holy scriptures that thorough theyr owne default that thing which is vnto others life and saluation be not made vnto them perdition â–ª God maketh not blynde by pouryng â—â— of new malice â–ª and present destruction God indede powreth not into any man any new malice but stirreth vp that which before lay hidden They had eyes to se miracles they had also eares wherwith they heard both the prophesies of the prophets and also the preachers but it nothing preuayled with them The Apostles argumente is Thus was it foretold thus hath God appoynted wherefore I bring nothing that is new We must not consider what the Iewes claymed vnto them selues but what the scriptures gaue vnto them There was no cause why they should so highly be offended with Paul when as he spake nothing but such thinges aâ— had happened in the time of Helias and Esay had foretold should come to passe as touching them also He addeth Vnto this Day For that towardes the end of the world they shal beleue So also he wrote vnto the Corinthians That there is a vaile put ouer the harte of the Iewes wheÌ„ the scripture is red which abideth also euen to this day And that which Esay speaketh indefinitly of the Iewes is to be vnderstanded as touching the greater part The Prophet there asked How long Lord and answere is made vnto him euen vnto destruction So afterward also in this epistle it is sayd Vnto the entrance of the fullnes of the Gentiles But for the better vnderstanding of that A place of Esay in the 6. chapiter place of Esay taken out of the 6. chapiter there are certayne thinges worthy to be noted First that the Prophet saw God sitting vpon an high seate and the skirtes eyther of the garments of God or of his throne filled the temple And yâ— forme wherein God shewed him selfe was like vnto a iudge By him stoode his ministers the Seraphins and he would pronounce a senteÌ„ce agaynst the Iewes and that a definite sentence which should be past remedy as Aben Ezra writeth When God hath once geuen senteÌ„ce it is not letted by repeÌ„taunce vpon that place who sayth that after God hath once geuen sentence it is not possible but that it shal be put in execution yea although repentance come in the meane time as though the sentences of Ezechiell and Ieremy entreate only of threatninges Whome shall we send sayth the Lord Rabby SolomoÌ„ saith that these be the wordes of one being somewhat in a doubt for he had sent Amos and they had derided him saying This man is a stammerer neyther can he bring forth his wordes playnly and shall we beleue that God hath sent him When Esay had offred him selfe Go thy wayes sayth the Lord as if he should haue sayd Resist not my sentence as did Moses which would haue bene blotted out of the booke of life Nor as did Ionas which refused to denounce vnto the Niniuites destruction Goe not about to praye as Ieremy did in the 7. chapiter for I haue sayd that I will not heare Tell vnto this people which was once mine but now not mine that was once wise but now more foolish then an asse and an exe which acknowledge theyr Lordes and know the way to theyr mangerâ— vnto this people I say worse then Sodoma and Gomorha which call good euil euill good and honor me with theyr lippes only In hearing heare ye Rabby Dauid Kimby sayth that that place is red in the imparatiue mode but is of some expounded by the future temps of the indicatiue mode as though it were a foretelling And some are moued not to vnderstand it by the imparatiue mode for that this semeth to be agaynst the goodnes of God to commaund sinne and the death of the soule For in an other place he sayth I will not the death of a sinner but will haue all men to be saued Wherefore say they these thinges are not to be taught for they opeÌ„ a way vnto sinnes which sinnes if God coÌ„maund theÌ„ can not displease him but There is nothing in the scriptures whiche edifieth not this is as though yâ— holy gost should speake things which serue not to edificatioÌ„ There is nothing in the scriptures which being aptly and rightly declared may not be taught and so farr is it of that by this doctrine a way is opened vnto sins that vnto them which haue but euen a cromme of piety and of wisedom hereby is set forth a doctrine to expell sinnes For if for the punishment of sinne God doo If God 〈…〉 nish sinneâ— by sinnes we ought to abstaine froÌ„ sinne in such sorte deliuer vp men to wicked affectes and to madnes to be thereby punished who will not fly from sinne When as it is a thing farre more greauous to fall into these euills then
he willeth not And without doubt God is most gentle and most plentifull of mercy but he is also most iust and therfore it is not to be meruayled at if somtimes he punish with this kind of punishment Pigghius that most trifling Sophister laboureth to inuert this place cited of all the Euangelistes to the end to proue that God is by no maner of meanes the cause of sinne But how farre wide he is from the doctrine of Paul hereby it may plainly be proued in that he maketh election common vnto all men and affirmeth that God hath a like appointed all men vnto eternall life when as Paul not only in very many other places but also here chiefly deuideth the Israelites into chosen and into not chosen and saith that others were made blind and that only election obtained saluation The first place he bringeth out of the 4. chapiter of Marke when Christ was asked why he spake in parables he answered Vnto you it is geuen to know the mistery of the kingdome of God but vnto them which are without all thinges are shewed by parables Here by an vntimely allegory he reproueth vs as though we are without and the flocke of the Papists are within And therefore he saith that we vnderstand not the scriptures But I would gladly know of this man whether they are to be counted out of the church which embrace the holy scriptures which obserue the sacraments and rightly Who are to be counted to be in the Church administer them which deny not the holy ghost wherby the life of the body of the Church is nourished and which confesse the selfe same articles of faith which all Christians confesse What I pray you claymeth he vnto himselfe that we haue not but only mere supersticions and bondage wherin he flattereth the Antechrist of Rome Verely that we are without these things and haue escaped them we are exceding ioyfull and he if he had any witte would much lament that he is within and abiding in them Marke sayth That seing they should see and not perceaue These words are most playne and vnles he had thornes in his eyes without any doubt God because of the wicked deserts of the Iewes would make them By what meanes Christ 〈…〉 seth to make blind blind thereto he vsed these meanes namely the foretellinges of the Prophetes the preachinges of Christ and of the Apostles which when they heard they were more irritated and skipt backe from the truth And therfore Christ sayth Vnto theÌ„ I speake in parables that thereby they may receaue for their sinnes the iust reward of obstinacy and pricking But saith he the obscurenes which is in the words of Mark touching this may be explaned by the brightnes and light which shineth in the words of Mathew For he in the 13. chapiter saith Therefore do I speake vnto them in parables for that seing they see not and hearing they heare not But he willingly ouerhippeth that which was before said Vnto you it is geuen to knowe the mistery of the kingdome of heauen but vnto them it is not geuen for in these words is manifest yâ— inequality of the grace gifts of God Vnto him that hath saith he it shal be geueÌ„ but he which hath not euen that which he hath shal be taken away froÌ„ him They are Hou 〈…〉 them that haue â—â— geuen and froÌ„ them that haue not is takeÌ„ away sayd to haue vnto whom is graunted election vnto saluation and of election commeth faith vnto those I say are continually many heauenly giftes aboundauntly geuen They are sayd not to haue which are reprobate and which are destitute of faith and lose also euen yâ— which they haue for the natural gifts wherwith they were sometimes excellently adorned are made vnto them vnprofitable and the wordes of God and miracles which are offred vnto them bring forth no fruite in their minds Therefore vnto them I speake by parables for yâ— seing they sée not Now sayth Pigghius thou séest the cause why Christe spake in parables for that they were blinde and obstinate not that they were such because that Christe so spake but for that they were such therfore Christe spake vnto them in parables and so neyther in Christ nor in God is there any cause of excecation But this man is farre deceaued for that word quia that is for that or because alwayes signifieth not the cause of a thing to make it to be but rendreth a cause of the knowledge that it may be and that by the effect As in Luke it is written of the sinfull woman Many sinnes are forgeuen her because she hath loued much This vehement aboundaunt loue was the effect and did set open the remission of sinnes which lay before hidden So also is it in the parable of the debters He loueth more vnto whom more is forgeueÌ„ So here also when the Apostles demaund Why speakest thou in parables The reason is geuen by the effect because that they seing see not Hereof commeth the excecation of these men Do ye not sée what here followeth I shewe the effect I declare the euent which is that these men in seing sée not in hearing heare not and are made blind And that Pigghius expositioÌ„ aptly agréeth not I will proue by two reasons First for that this sentence of Esay where as in the Hebrue is written God coÌ„maunding In Paul is not expressed the name God as the efficieÌ„t cause of this madnes and obstinacy but in other places of the scripture it is put and especially as we shall sée it is most plainly set forth in Iohn Secondly for that it agréeth not with the question of the Disciples They asked Why speakest thou in parables If Christ had aunswered that their blindnes was the cause therof it mought be thought that therfore he ought not to haue spoken vnto them in parables but ought rather to haue spoken vnto them more manifestly and more plainly to ouercome their blindnes with the brightnes of his doctrine But for that he would punishe them for their rebellion against God to the ende they should be made blind such a doctrine was sette forth vnto them whiche for that they vnderstood not they hated and fled away from it If one man to an other would speake obscurely that they which stand by should not vnderstand hym should afterward be asked why speakest thou so obscurely would he say thinke you for yâ— they which stand by are blockes vnderstaÌ„d not Doubtles this should be a ridiculous aunswere But he would aunswere if he would aunswere with reason Therfore spake I obscurely that they which stoode by should not vnderstand The Apostles asked not why those men beleued not whiche if they had then mought this cause haue bene geuen because that they are blind and heare not the thinges which are spoken But they asked why dost thou speake vnto them in parables and then caÌ„ not their blockishnes and blindnes be rendred as a
the Hebrew bookes for that the Iewes had corrupted them Origen The text of the old Testament is not corrupted of the Iewes saith he in his interpretacion vpon Esay denieth that it is so and that by thys reason for that Christ and the Apostles would not haue passed ouer in silence so heynous a crime For if the lord manifestly reproued the vayne and false interpretacions of the Pharises and Scribes what would he haue sayd if they had presumed with rash handes to corrupt the holy bookes But they say that the bookes of the scripture were by them conterfeated after the ascension of Christ and after that the Apostles had set forth the Gospells Heare saith Ierome I am not able to withhold my selfe from laughter as though the Apostles which oftentimes in theyr writinges alledge sentences of the old testament would not cite the places according to the 70. but according to the Hebrew verity as the bokes should be afterward falsified of the Iewes What then sayth he shall we here go from the Hebrew verity and follow the 70. lest we should seme blasphemous in attributing vnto God so greate seuerity that he will not haue the Iewes to se or to heare that he should make them blynde hardeÌ„ theÌ„ But thereby we shall nothing preuayle for the 70. haue not alwayes in their translatioÌ„ auoyded such kinde of speaches For in them we finde To this end haue I raysed thee vp to declare in thee my might power Agayne God hardned the hart of Pharao Likewise let theyr table be made vnto them a snare and an offence Make dimme theyr eyes that they se not and alwayes make crooked theyr backe When we come to this whether shall we fly Wherefore he concludeth that here is no blasphemy For Paul saith that God hath shut vp all vnder infidelity that he might haue mercy vpon all men And forasmuch as this pitte is very deape in which we are neyther able to wade nor yet to passe ouer it the Apostle cried out O the deapth of the riches of Gods wisedoÌ„e and knowledge And he sayth that the Iewes were therefore made blind that the Gentiles mought beleue neyther is that to be counted any cruelty that one litle part of the world was made blinde â–ª that all the other partes thereof might be illustrated and it pleased God with the God was not cruel in makyng blynde the Iewes conuersion of the Gentiles to make amendes for the losse which came thorough the fall of the Iewes Christ in Iohn sayth of him selfe I came for iudgment sake into this worlde that they which se should not se and that they which saw not should se Esay also foretelleth of him that he should be a stone of offence and a stombling blocke And Simeon said that he is put to the fall and rising of many These thinges alledgeth Ierome making altogether on our side But in Iohn this place is most manifestly cited in the 12. chapiter that it can not be denied but that the Iewes were made blind by God Iohn affirmeth that the â—ewes could not beleue yea it is added that they could not beleue which thing Pigghius will not grant when yet notwithstanding it is most true For how can a man beleue which is voide of the spirite and grace of God and left in the corruption of his owne nature wherein we are all borne Doubtles his incredulity is of necessity not indede absolutely but by supposition And he addeth that if that were impossible it should not vndoubtedly be impossible by reason of the foretelling of the prophet Vnto this we answere that here also is impossibility by supposition for â–ª that which Esay had foretold must nedes be verified and moreouer the prophet when he foretold and preached these thinges could not but make blind these which were forsaken of God For of necessity they were more and more inceÌ„sed and they more and more hated the worde of God and as men blind leped backe from it when as they were destitute of the grace and spirite of God But these That which is â—ont by the coÌ„maundement of God is said to be done of God Agaynst those which â—here no 〈◊〉 〈◊〉 troâ—â—s or figures but repell them 〈◊〉 they are necessary reasons of necessity Pigghius weigheth not but addeth that Esay saith not that God made blind the Iewes But is not in that place the excecation of the Iewes commaunded of God For it is all one That which is done by his commaundement is sayd to be done by him When he commaundeth the Prophet Make blinde the harte of the people nothing els sayth Pigghius is therby signified buâ— preach namely that the people shal be made blind Here I se a new trope or figure that to make blind signifieth to preach These are they which so sharpâ—lye reproue vs if in the matter of the sacrament we vse as it is necessary a trope and that a trope commonly vsed when yet they without any necessity bring a trope and that such a one as was neuer hard of before Neither is yâ— true which he alwayes taketh as graunted that the cause of excecation was in such sorâ— in the people that God can by no meanes be sayd to be the cause thereof But let vs heare how he vnderstand of this place of Iohn that it was impossible that they should beleue Impossible sayth he signifieth difficult or hard O new diuinity to affirme that a man destitute of the spirite and of grace and cleauing only vnto his owne corrupt strengths can beleue althoughe with difficulty Whether impossiblity signifye diâ—ficulty What could Pelagiâ—s say more in his owne defence if he were nowe on liue agayne But sayth he Impossible sometimes signifieth so as when we commonly say I can not loue that man that is I can not but with much difficultye be brought to loue that man But is this a good cousequence that if we sometimes so speake that therefore we should streight way graunt that it is so to be taken in this place of Iohn If I should graunt vnto thee that this worde sometimes so signifieth canst thou thereby proue that such a signification is here to be vsed I will not speake how the similitude which thou bringest hath not that force which thou thinkest it hath For when the Lord sayd vnto hys brethern The world can not hate you He ment not as thou imaginest that this is a hard matter but that it is by no meanes possible For that it is in very dede impossible that a carnal and worldly maÌ„ in as much as he is such a one should be hated of carnall and worldly men He may paradnenture for other causes be hated as for his riches or for his great power a thousand such like things but for that he is a carnall and worldly man he shall not displease men that are of the same sorte Which thing yet I doo not therefore speake as though I will deny but
Neither in this place as I haue admonished is to be imagined any other holines in y◠roote or in the first fruites then the blessing What holines in the first fruites is here mēt Holines of the roote originall sin let not one the other of the couenant made betwene God and the fathers Neither is the holynes of the roote or first fruites any thing against originall sinne for by nature we incurre that sinne which nature we draw corrupted from our parents But by the promise and force of the couenaunt it is forgeuen which forgeuenes when God worketh we can not learne by the testimony of the scriptures Paraduenture it is forgeuen vnto infantes when they are yet in the wombe or when they are borne or straight way after their birth neither is it paraduenture geuen vnto all men at one and the same time And such a forgeuenes is nothing els but not to impute that sinne vnto them although in very déede it be in them Wherefore we putting our confidence in the constancy of the couenaunt and truth of the promise of God do baptise our infants This allegory of Paul of the holines of the rootes and of the first fruites might at the first sight seme to be against a saying of Ezechiell Whether Paul be against Ezechiel in the 18. chapiter wherein he saith If the father be godly innocent and adorned with vertues the sonne which is borne of him if he be vngodly and an oppressor and defiled with wicked facts shall dye the death the holines of his parent shall nothing profite him And Christ séemed to declare the selfe same thing when he sayd If ye be the children of Abraham do his workes But in very déede obseruing the exposition which we before brought in those sayinges there is no contrariety for we do not affirme y◠the generation or propagation of the flesh is the whole perfect absolute The propagatiō of the fleshe is not the cause of holines cause of grace or of holynes for God can without it geue grace and in very déede he geueth it vnto many which were the children of infidels and many of those which are the posterity of holy parēts are excluded from it but the promise which is y◠cause of holines is in this manner forme set forth offred vnto vs of God y◠he will be our God and y◠God of our séede Which promise y◠childrē of the godly whē they come to age ought by faith to take hold of and to assent vnto it and y◠with an effectuall assent which hath ioyned with it the fruits of good workes otherwise they should not haue saluation the piety of their parēts elders should nothing profite thē Neither must we say as some say y◠Paul now speaketh not of actual holines as they call it but of holines in power for the children of the wicked also maye as touching power be saued for they are created vnto the image of God whereunto is not repugnant so that it please God but that they may be brought to saluation Howbeit they vse to say that the childrē of the faithful haue a more nigher power But this also is not inough for that in this sorte to be nigh in power what thing is it Doubtles they can assigne none other thing but this promise and couenante made with God Howebeit Ambrose laboureth thus to declare it Forasmuch as saith he they haue had faithfull elders they also are not vnworthy to be called vnto the fayth But he séemeth to write ambiguously For if he take worthines for merite Iustificatiō cosisteth not of merites his wordes ought in no wise to be admitted For there is none which meriteth or deserueth to be brought vnto iustification But if by woorthines he vnderstande that they by reason of the promise and couenant of God are somewhat more apte then others this is to come to that exposition which we firste gaue Let vs in the We as touchyng our childrē haue the fruicion of the same priuiledges that the Iewes had meane time hereof gather that the Iewes are not to be reiected as Paul concludeth Let vs also constantly beleue y◠we are in such sort brought into theyr society that as touching our children we haue the fruition of the self same blessinges and priuileges that they had And therfore is not their saluation past all hope whiche now both in the east parts and also vnder the tyranny of the Papistes liue in sondry supersticions séeing that they haue discended from faithfull elders for it maye easly come to passe that the blessing and vertue of the couenant may spring forth againe in them and that they may be drawen to saluation And though some of the braunches be broken of and thou being a wilde oliue tree was grafted in them and made pertaker of the roote and of the fatnes of the oliue tree boast not thy selfe againste the braunches And if thou boast thy selfe thou bearest not the rote but the roote thee And though some of the braunches be broken of When the Apostle had now proued that the fall of the Iewes was not so horrible but that manye of them were saued and shall hereafter be saued and had added that y◠fall was such that it brought no small commoditye vnto the Gentils and after that had by the holines of the roote and of the first fruites proued the excellēcy of the Iewes now he concludeth that we ought not to despise them nor to reproche them And he vseth the figure occupatio that is a preuention for the Gentils moughte haue sayde what profite haue they by the holines of the roote and of the first fruites when as they are cut of from the holy stocke of their godly parentes The Apostle aunswereth now indéede they are cut of but ye haue bene long time wilde oliue trées vnfruitfull The calling to minde of a mans olde estate much conduceth to modesty and straungers from God He putteth them in minde of their old estate which thing much conduceth vnto modesty Men should plucke the wallet whiche hangeth at theyr backe before them and looke vpon it and beginne firste of all to wéede their owne fieldes and then they should not easly skorne at other mens infirmities misfortunes and chaunces In this sorte doth Paul now deale with the Gentils The braunches saith he are broken of but ye haue bene longe time vnfruitefull they are cut of but they were in the stocke we are grafted in but they before obteined the naturall sappe and proper fatnes when the Gentils are sayde to haue bene wild oliue trées without fruit he entreateth not of any Ethnikes perticulerly which thoroughe faith obteined saluation but as I before admonished these things are spoken of the people of the Gentils generally which are worthely called a fruiteles wild oliue trée for that they had not publikely the profession of true piety as the Iewes had Some thinke it straunge that Paul
should say that some of the braunches were broken of when as the greatest part of the Iewes had fallen away And Chrisostome cleaueth vnto his firste exposition namelye that the Apostle in words onely comforteth the Iewes and speaketh to get fauor of them whiche thinge saith he vnles it be well marked he shall séeme to speake manye thinges repugnant This interpretacion I thinke not so apte for if there be in the scriptures admitted any kinde of lye there shall doubtles be nothing remayning in them whiche shal be without suspition of a lie or of falshoode Paul in this place had a respect not onely to one age of the people of the Iewes but to the whole nation together both which was from the beginning and which should be euen vnto yâ— end of the world And who séeth not that theÌ„ at that time were saued a great part There were many most holy patriaches iudges kings priestes prophetes priuate men and women which were all deare vnto God and towardes the end of the world they shall in great heapes be conuerted vnto Christe Yea and in the Apostles time there were in one day wonne vnto the Lord fiue thousand What marueile then is it if he saye that some or certaine braunches were broken of It Paul in this treatise maketh no lie mought haue séemed a lie if all had bene cut of Further althoughe the Apostle do somewhat extenuate or rather lenifye that which was in déede verye harde to be spoken yet maketh he no lie to speake for fauour or to comfort in woordes onely contrary to the truth of the matter Wherefore he putteth the Gentils in minde what manner ones they were before and in what state the Iewes were in times paste before God And doubtles if the Gentils had considered with theÌ„selues their former estate and the publike and ciuill doctrine and manners receaued amongst them they should haue found nothing in a manner which was not obnoxions vnto the curse And if they had any thing afterward whereof to glory the same came The grafting in of the GeÌ„â—les into the wilde oliue tree is wonderful wholy not of the doctrine and manners receiued of long time amongst them but of their new grafting into Christ in the place of the Iewes which had falleÌ„ away And without doubt that grafting in of the Gentils which we now entreat of was wonderful The lord sayd of it Many shall come from the east and from the weast shall rest with Abraham Isaack and Iacob c. And Paul excellently wel expresseth the same vnto the Ephesians in the 2. chapter saying Remember that ye beinge in times past Gentiles in the flesh were called vncircuÌ„cision of theÌ„ which are called circumcision in the flesh whiche circumcision is made with handes that I say ye were at that time without Christ aleantes from the common wealth of Israell and straungers froÌ„ the couenantes of the promise and had no hope and were Atheistes or without God in the world but now ye which were once farre of are made neere through Christ by his bloud And straightway in the selfe same chapter Now therfore ye are no more straungers and foreners but citezens with the saintes and of the household of God and are built vpon the foundation of the Apostles and Prophets And this is to be noted yâ— this place The olde Testament and the new is one and the self same thing as touching the substaunce maketh much to proue that the olde Testament and the new is one and the selfe same For the roote is one and the selfe same and the stocke or bodye of the trée is one and the selfe same the Iewes are cut of and we are grafted in one and the selfe faith abideth one and the selfe same mediator the selfe same sacramentes as touching the thinge although the outward signes and ceremonies are chaunged And doubtles the promises as touching the substance abide now the selfe same although at that time were mingled with them certaine shadowes of thinges as of theyr infinite populous multitude of the possession of the lande of Chanaan of the kingdome of the priesthoode of the temple or tabernacle c. Wherefore the substaunce thing and spirite are in either testament one and the same onely there is found some difference in qualities and certayne circumstances But whereas the Apostle calleth the stocke and propagation of the saintes an oliue trée it may seme that he tooke that out of the holye scriptures For in the 11. chapter of Ieremy the Lord said that he had made Iuda an oliue tree full of braunches fruitefull and fat but he there prophesieth that it shoulde be broken for their impiety whiche sentence the Apostle nowe vseth namely that the braunches are broken of And Dauid saide I as a greene oliue tree and full of braunches in the house of the Lorde haue put my truste in my God In whiche sentence is touched the cause of the fatnesse namelye for that the Saintes put their confidence in God and do truelye beleue in him I mighte also speake of that parable whiche in the booke of Iudges Ioathan the sonne of Ierobaall brought against Abimelech and against the Sichimites where he maketh mencion of the Oliue trée and and of the fatnes thereof together with the swéetnes of the fig trée and pleasantnes of the vine trée wherefore these thrée kinds of trées the vine trée the oliue trée and the figge trée are in the scriptures compared vnto the Church The Cedre trée also is somtimes added because of the beauty and heigth therof Although of the vine trée it be sayd that it was turned into a wild vine yet that is not to be vnderstanded vniuersally but only as touching the braunches which fell away Wherfore Augustine hath a very good saying that this tree is putata non amputata pruned and not cleane cut away The Apostle straight way prohibiteth the Gentles from glorieng against the Iewes He indéede forbiddeth not glorying generally for how can it be but It is not possible but that we should reioyce in the giftes of God that we should reioyce in the giftes of God but addeth against the bowes that are broken of namely that we should not reproch them To glory against theÌ„ were to glory against the roote and to go about in a manner to striue euen against Abraham who is our father For in the third to the Galathyans it is written They which are of faith are the sonnes of Abraham And likewise to the Romanes in the 4. chapiter But in Pauls metaphore the absurdity is a great deale more manifest if the braunches should arise against the roote Neither is the elegance of the meatophore of the wild oliue trée lightly to be passed ouer for euen as the wild oliue trée hath in deede the forme and shape of an oliue trée but yet as touching the ende and fruits it is not so prayse worthy so they which are straungers from Christ
man should say y◠we take our argumēt only of the which happeneth thorough the slouthfulnes of men when as the disputacion is of that which may be done if mē would put to theyr good will for many are not iustified by theyr good workes when as yet they might be iustified by them if they The 〈◊〉 would hereunto we answere with the Apostle in the 8. chapiter who sayth For that which the law could not performe in as much as it was weake bycause of the fleshe that performed God by his owne sonne being sent vnder the similitude of flesh subiect vnto sinne and by sinne condemned sinne through flesh This place admonisheth vs that the iustice of God which is commaunded in the commaundementes could not be performed by the helpe of the law by reason of the vice and infirmity of the flesh and for that cause was Christ sent of the father to performe that whiche The 20. could not be accomplished of vs. The same thing also teacheth he a litle after for when he had sayd that the lust of the flesh is death he addeth moreouer That it is enmity agaynst God for it is not subiect vnto the law of God neither indede can be Wherefore whatsoeuer we do by our naturall strengths which is called flesh the same resisteth God for our corrupted nature can not be subdued vnder the law of God And forasmuch as it is so thē can we not be iustified by y◠dedes therof In the same chapiter also we read Vnto those that loue God all thinges worke to The 21. good vnto those I say which are called of purpose In which wordes the Apostle touched the beginning and chiefe poynte of all our goodnesse namely the purpose of God whiche is so the cause of our saluation that all our other goodnes dependeth thereof but it is not moued by any of our goodnesse But the very causes of mans felicity are afterward orderly and distinctly described amonge which there is no mencion at all of our good workes Those which he knew before he also predestinated and whome he hath predestinated those hath he also called And whome he hath called them also hath he iustified and whome he hath iustified them also will he glorify This chayne is lincked together with all the meanes and helpes by which God bringeth vs to saluation But seing there is no mencion made of the workes of the law and of merites it sufficiently appeareth that by them we are not iustified Farther when it is sayd Who shall accuse against the elect of God The 22. It is God which iustifieth who shall condemne It is Christ which dyed yea which also is risen agayn which also sitteth at the right hand of God which also maketh intercessiō for vs If by the iudgment of God we should be iustified by workes it had bene sufficient to haue sayd the elect shal be accused in dayne forasmuch as they haue good merites and seing by theyr vertuous and holy workes they shall obtayne absolution He sayth not so But saith he it is God which iustifieth And it mought haue bene answered No man shall condemne the elect when as theyr workes ar such that they deserue both absolutiō and a reward But he maketh no such answere but sayth It is Christ which dyed c. Why then should we take vpon vs to mingle our woorkes therewithall when as the scripture willeth vs in no case so to doo Now come we to the ninth chapiter wherein is entreated of the prouidence of God which directeth and ordreth all thinges not for any other cause vndoubtedly but that we should thinke that the nature of it and of iustification is all one for either of them is geuē fréely and not of works For the Apostle writeth that of two brethern which were not yet borne and when they had done neither good nor The 23. euill to the end the election of God shoulde abide according to purpose not of workes but of the caller it was sayd The elder shall serue the yonger as it is written Iacob haue I loued and Esau haue I hated Here as we se are workes most manifestly excluded Also vnto Moses it was answered I will shew mercy to whomsoeuer I shew mercy The 24. and will haue compassion on whomesoeuer I haue compassion These wordes also declare y◠the forgeuenes of sinnes the meanes whereby men are receaued into fauor depend not of theyr workes but of y◠mere merciful beneuolēce of God And y◠same thing also do the wordes following declare It is not of him that willeth The 25. nor of him that runneth but of God that hath mercy Againe He hath mercy on whō he will and whome he will he hardeneth But if iustification might be gotten by our will or by workes then should it be both of him that willeth and of him that runneth neither should they be conuerted on whome God hath compassion but they which should chiefely haue compassion vpon themselues neither also should God harden any man when as all men might promptly easely and at their pleasure by good workes be reconciled vnto God and also be iustified But it is farre otherwise for they which put their confidence in workes do to farre erre from the true righteousnes whereof we now speake Toward the end of the 9. chapiter the Apostle sayth Israell which followed the lawe of righteousnes attayned not to the law of The 26. righteousnes And why euen because they sought it not by fayth but as it were by the workes of the lawe And if the works of the lawe were a let vnto the Iewes for the obtainment of iustification what should we then hope for thereby This selfe The 27. same thing the Apostle although in other wordes declareth in the 10. chapiter They being ignorant of the righteousnes of God and goyng about to establishe their own righteousnes are not subiect vnto the righteousnes of God These wordes signify nothing els but that they fal from the righteousnes of God which attribute to much to their owne righteousnes namely to workes And so great is the contrariety betwene grace and workes that the effect which procedeth from the one can not The 28. procéede from the other For Paul sayth There is a remnaunt left according to the election of grace If it be of grace then is it not now of workes for then grace is no more grace and if it be of workes then is it not of grace For this is the property of grace to be geuen fréely and of a mere liberality but the property of a worke is that the reward should be geuen of duty and euen by very right Lastly what shal we say The 29. when the Apostle crieth out Oh the depth of the riches of the wisdome and knowledge of God Vndoubtedly Paul by this affection declareth that it is a thing most hard to be knowen whether God deale iustly which predestinateth whome he will and
therefore such leaues he casteth awaye and destroyeth as vaine and nothinge woorth And of the same estimation are those They put in infidels a grace wherby they may doo good works woorkes with God whiche these men so colour and adorne They inuente also an other fayned deuyse not muche vnlike vnto the firste for they saye that those workes of the infidels are not done without grace For there is say they a certain generall grace laid forth vnto all men and common vnto men euen not regenerate wherewith they beinge after a sorte holpen may merite iustification and do An heresy of the Pelagians workes which please God But in so saying they fall into the heresye of Pelagius For he also taught that men without the grace of Christ might euen by the strengthes of nature and doctrine of the lawe worke good woorkes by whiche they might be iustified Neither doth this any thing helpe their cause in that they saye that they referre not these thinges vnto nature but vnto grace whiche the Pelagians vtterly denied for in wordes they wil séeme to disagrée from them when as in verye déede they altogether agrée with them For in that they assigne a grace whereby they can attain vnto righteousnes without Christ they are both against Christ and also against the counsell Milleuitanum and also against the holy scriptures Further in that they make grace common vnto all men they turne it vnto a nature and so say that some vse it and other some vse it not And this grace they Grace preueÌ„ting and grace after following call a preuentinge grace but that other whiche is more absolute they call an after following grace Which diuisioÌ„ we deny not so that it be rightly vnderstand For we graunt that there is one grace which preuenteth and an other which foloweth after but that grace is nothinge els but one and the selfe fauor of God throughe Christ wherewith we are both preuented to will well and wherewith we afterwarde being regenerate are holpen and stirred vp to liue well For who euer doubted but that we are preuented of God before we can be chaunged and renued in Christ He were worse then madde which would say that we in our conuersion do preuent the ayde and helpe of God He first loueth vs before we can beginne to loue him he first stirreth vs vp by his fauor and spirite before that we can either will or thinke any thinge that is good But herein is the error if we thinke that men are endued with the grace of Christ wheÌ„ they are not yet regenerate nor renued in Christ There are in déede sometimes geuen vnto them certain illustrations but if those be not so vehement and of such efficacye to chaunge their mindes Certayne illustratioÌ„s are geuen vnto infidels then serue they vnto their iudgemente and condemnation and not vnto their saluation which thing we must thinke that eueÌ„ the sinnes of them which are so illuminated do deserue And lest any man should be ignorant what these mens meaning is this is to be knowen yâ— they affirme that Paul excludeth from iustification those workes onely which are done of them by frée will onelye and by the helpe of the law But I would faine know of these men what manner of workes those be which are so done of men They are not vndoubtedly grosse and filthy sinnes such as are murthers fornications adulteries theftes and other suche like For these thinges are not done by the helpe of the law but rather by the impulsioÌ„ of the flesh and of the deuill Neither are they natural works as to play or pastime to plough to reape and to saile for as touching these thinges there is nothinge commaunded in the law Then there remaineth onely honest ciuil or moral workes as to honor the parentes to helpe the poore to be sorye for wicked actes committed For these things are both commaunded in the law and may as these men thinke be performed by frée will from all these say they Paul taketh away the power of iustifieng But what other good workes then are there remaining vndoubtedlye I se none vnles peraduenture they vnderstand those which are done of men alredy iustified for before iustification other workes haue we none besides those whiche we haue now rehersed Sithen therfore these men exclude both sinnes and also workes naturall and these morall workes which the law commaundeth vndoubtedlye they exclude all workes Let them then shew by what works they would haue men to be iustified If they had any consideration they woulde haue this alwayes before their eies If of grace then not of workes and if of workes then is it not of grace neither would they flye vnto this so folish false and vaine cauillation to say that Paul is to be vnderstand of those workes onely which are destitute of any faith and grace whatsoeuer they be How dare these men speake this when as they cannot abide that a man should say that men are iustified by faith only Ye added say they that worde Onely of your owne head it is not found in the holy scriptures If they lay this iustly rightly against vs why did they themselues commit the same faultes why will they take that themselues which they will not geue vnto others Seing therfore Paul taketh away the power of iustifieng from woorkes not adding therto this worde onely how do they then adde that worde vnto them But we haue Why wear said to be iustified by faith that by it onely most firme argumentes out of the holy scriptures to adde vnto fayth this word only and we vse that kinde of speach which as we shall declare is receaued and vsed of all the fathers But let vs heare what they also bable as touchinge this matter Paul say they had most to do with the Iewes which thoughte that they mighte so be iustified by workes and especially by the woorkes of the lawe that they had no néede of Christ Wherfore the Apostle bendeth himselfe to that only But I thinke that whatsoeuer thinges he wrote he wrote them vnto the church which consisted both of the Iewes and also of the Gentils which with one assent confessed Christ Do they thinke that there were any among all these whiche promised vnto themselues saluation without Christe Vndoubtedlye if there had bene any suche the church would not haue suffred theÌ„ But yet there were some which together with Christ would haue retayned ceremonies vnto whiche they attributed ouer muche but that there were any which excluded Christ it is not to be thoughte Further Paul wrote of iustification vnto the whole Churche which consisted both of â–ª Iewes and also of Gentâ—es Paul when he teacheth these thinges instructed not onelye the Iewes but also the Gentils as it most manifestly appeareth by the Epistle vnto the Ephesians where he saith that a man is iustified by faith and that saith he not of your selues leaste any man should boast and in
the second part he left out the name of stipend and of righteousnes and in stéede of them put in the name of grace Neither do I greatly passe that Augustine in an other place writeth that Paul mought haue sayd the stipend of righteousnes is eternall life and yet he would not say so least he should haue geuen occasion of erring For how Augustine thought that Paul mought haue sayd it vndoubtedly I sée not vnles paraduenture by righteousnes he vnderstand the workes of men regenerate forasmuch as with those workes the merites of Christ are ioyned For so it might be true that eternall life is the stipend of such a righteousnes Farther Origen goeth on and sheweth that men are so iustified fréely How eternall lyfe may be called the 〈…〉 pend of righteousnes that good workes are not required to go before For expounding this sentence Blessed are they whose iniquities are forgeuen The soule saith he whose sinnes are forgeuen must needes now be in good state for it is called blessed Wherefore it hath righteousnes which God imputeth vnto it although it haue not yet done any workes of righteousnes but only for that it hath beleued in him whiche iustifieth the vngodly Out of these words we gather many thinges First that God for works sake is not made debtor vnto any man Secondly that not only iustification but also eternall life is geuen fréely Lastly that righteousnes is imputed vnto the mindes of the beleuers although no good workes went before in them Basilius vpon these wordes of the 114. Psalme Be thou conuerted my soule into thy rest for the Lord hath done good vnto thee For saith he eternall rest is set forthe vnto them which in this life haue wrestled lawfully which yet is not rendered accordyng to the merite of workes but is geuen according to the grace of the most liberall God vnto them which haue hoped in him Seyng these thinges are spoken of the workes of men already iustified as touching eternall felicity then are they to be counted much more true if they be referred vnto the workes of them which are yet strangers frō Christ Wherfore euen as those merite not an eternall reward no more also can these merite iustification For both these thinges are geuen fréely Augustine in his booke De dogmatibus ecclesiasticis chap. 48. If by the law saith he commeth righteousnes then dyed Christ in vayne So also may we say if by nature come righteousnes Christ dyed in vayne This spake he against the Pelagians who affirmed that the liberty of man was so great that by nature onely it could do thynges acceptable vnto God And Augustine warely transferreth vnto nature that which Paul spake of the law and sheweth that the selfe same absurditie followeth either namely that the death of Christ is made in vayne For in very dede there is no other cause why the law bringeth not righteousnes but onely because nature is vitiate and weake Wherfore that which is spokē of the one may rightly agrée with the other The same Augustine vpon the first chapter of Iohn expoūding these wordes Grace for grace what saith he is grace He aunswereth That which is frely geuen What is grace frely geuen That which is not rendred saith he as due For if it were due vnto thee then it is a reward rendred If it were due thou wast before good And in his booke de predestinatione sanctorum the 7. chap. Let no man extoll himselfe as it is customably said Therfore deserued he to beleue because he was a good man and that before he beleued which thyng semeth to be written of Cornelius when as yet he had fayth when he did good workes These wordes are so playne that they haue no néede of declaration Chrisostome in his 2. homely vpon the first epistle Chrisostom vnto the Cor. Where grace saith he is there are not workes and where works are there is not grace Wherfore if it be grace why are ye proude by what meanes are ye puffed vp Chrisostome according to the maner of Paul so opposeth grace against workes that the one excludeth the other so far is it of that he will haue grace to be geuen for workes Ierome vpon the epistle to Philemon Grace saith he is whereby ye are saued and Ierome that by no merite or worke The same Ierome vpon the epistle vnto the Ephes expoūding these wordes By grace ye are made safe through fayth and that not of your selues for it is the gift of God Paul saith he therefore spake this least some hidden thought should crepe into vs if by our workes we be not saued vndoubtedly yet by faith we are saued so that in an other kinde it commeth of vs that we are saued All these testimonies sufficiently declare that iustification is geuē fréely neither can it be gotten by any merites or workes goyng before Now resteth to declare out of the fathers how good workes are to be estemed Vndoubtedly they follow iustification as the fruites therof which spring and burgē forth out of true faith Wherfore Origene sayth in that place which we haue before cited expounding these wordes vnto the Romanes But vnto him which worketh the reward is not imputed according to grace but according to debt Wherfore saith he not out of workes commeth the roote of righteousnes but out of the roote of righteousnes encreaseth the fruite of workes Whiche selfe thing Augustine affirmeth vnto Honoratus saying Hereout spring good works for that we are iustified and not because good workes went before therfore are we iustified And in his first booke second question ad Simplicianum Yea and workes saith he if there be any that be good do follow as it is said that grace and go not before it And therfore he addeth If there be any good because euen the workes of the regenerate haue in thē much imperfection and vnles the righteousnes of Christ which is imputed vnto the beleuers were ioyned with those workes they should not in very dede be good The same father in his 26. chapter de spiritu Litera at large entreateth this place vnto the Romanes Not the herers of the law shal be iustified but the doers and by many reasons he proueth that good workes follow iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the 7. chap. of the wordes of the Lord that first it behoueth that the trée be good then his fruites to be good that the Phariseis were reproued which in theyr dishes cups made cleane y◠which was without Make cleane sayth he that which is within and that which is without shal be cleane otherwise ye shal be compared vnto painted sepulchers which in dede without seme beautiful but with in are vncleane and full of dead mens bones What counsels are to be harkned vnto Now let vs come vnto the Counsells which yet are not without choyce and iudgement
bicause of vnbeliefe they were broken of but thou standest by faith Here is geuen the reason of the fall and destruction of men and on the other side of saluation and constancie namely vnbeliefe faith And of the Iewes which should one day be restored he addeth And if they abide not stil in their vnbeliefe they shal be againe grafted in for God is of might to graft thē in Héere we sée that by departing from vnbelief which consisteth in beleuing Hereby is proued that the restoring of thē that fall cōmeth by faith men that haue fallen are restored This maketh very muche against the error of those which although they after a sort confesse that the first iustification is giuen fréely without any workes going before yet vnto men that haue fallen they graunt not restitution vnto iustification but by satisfactions and many workes preparatory These things haue I gathered out of the Epistle vnto the Romanes now will we in order prosecute the other Epistles In the first Epistle to the Corinthians the first Chapter it is thus written bicause the world in the wisedome of God knew not God by wisedome it pleased God by the folishnesse of preaching to saue them that beleue Bicause the wise men of this world saith the Apostle by their naturall searching out could not take hold of the wisedome of God whereby they might be saued God of his goodnesse hath instituted a contrary way namely the preaching of the Gospell which vnto the flesh séemeth foolishnesse that by it saluation should be geuen vnto men but yet not to all sortes of men but to those only that beléeue Wherfore in the .ij. to the Corinthians the. 1. chapter it is thus written by faith ye stand by which wordes we vnderstand that the foundation wherby we are confirmed and established in the way of saluation is faith Farther Paule to the Galathians the .ij. Chapter where he reproueth Peter for his dissimulation wherby he séemed to lead the Gentiles to obserue the Ceremonies of the Iewes thus speaketh If thou being a Iewe liuest after the maner of the Gentiles and not as doe the Iewes why compellest thou the Gentiles to liue as doe the Iewes For we which are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the workes of the law and we beleue in Christ that we might be iustified by the faith of Christ not by the workes of the law because by the workes of the lawe shall no fleshe be iustified Héere we sée that the Apostles therefore folowed Christ y◠they might be iustified by faith which they could not obtaine by works And afterward the life which I now liue in the flesh I liue by the faith of the sonne of God which is all one as if he should haue said As yet in déede sinne sticketh in my fleshe and in it I cary death about but yet notwithstanding I haue life not through mine owne merite but by the faith of the sonne of God In the .iij. chap. he thus wryteth I would know this of you receiued ye the spirite by the works of the law or by the hearing of faith And straight way he addeth he which ministreth vnto you the spirit in you worketh miracles doth he the same by the works of the law or by the hearing of faith By these words we sée that it is faith and not works wherby we take holde of the gifts of God and he addeth ye know that they which are of faith the same are the children of Abraham and that vndoubtedly for no other cause but because in beleuing they imitate him Wherfore sayth he the scripture foreseeing that God would iustifie the Gentiles by faith shewed before hande glad tidings vnto Abraham saying in thee shall all nations be blessed This blessyng spred not abrode vnto them bicause they had their beginning of the flesh of Abraham but bicause they followed the steppes of his faith Otherwise of Abraham as touching the fleshe came not as farre as we can read any other nations then the Ismaelites Edomites and Israelites Then foloweth the conclusion Therefore they which are of faith shal be blessed with faithfull Abraham But to be blessed in the Hebrew phrase is nothing else then to receiue the gifts of God amōgst which iustification is the principallest Wherefore it followeth That vnto the Gentiles through Christ might come the promise made vnto Abraham that we might receyue the promise of the holy Ghost through faith We sée therefore that the promise of the holy ghost is not taken hold of by workes as many faine it is which thing euen reason sufficiently declareth For seing the Lord as it shall a litle afterward be declared had by promise geuen this blessing vnto Abraham we must se what is referred vnto the promise as a correlatiue Which as we haue sayd cā be nothing ells but fayth for fayth setteth forth vnto it selfe the promises of God as an obiect Paul furthermore addeth that the scripture concludeth all thinges vnder sinne that the promise by the fayth of Iesus Christ should be geuen to them that beleue Thys is the cause why y◠holy scriptures so diligently shew vnto men how they be guilty of sinnes namely that they should be the more stirred vp to embrase y◠promises of God at the least way by fayth when as they haue not good workes by which they may take hold of them And this vnderstand we by that which is afterward written The law is our schoolemaister vnto Christ that we should be iustified by fayth These wordes signifie nothing els but that y◠law therfore sheweth sinnes setteth forth vnto mē their infirmity and stirreth vp theyr lustes wherby sinnes are more and more encreased that they being thus admonished should returne vnto Christ and might from him thorough fayth receaue righteousnes Which thing they vndoubtedly did of whome it is sayd Ye are all the children of God by the fayth of Iesus Christ For what is it to be the sons of God but to haue now obteyned adoption which we obteine only by regeneration or iustification And in the 4. chapiter Brethern sayth he we are after Isaake children of the promise But to be children of the promise is nothing ells but to beleue those thinges which God promiseth wherby we are made his children according as he hath promised we should be For so was Isaake borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the 5. chapter he writeth We in the spirite looke for the hope of righteousnes by fayth In this place are two thinges touched the sprite of God whereby we are new facioned and renewed vnto saluation and fayth wherby we apprehēd righteousnes Wherfore in this matter of our iustificatiō although there be in our minds many ther workes of the holy ghost yet none of them except fayth helpe to iustification Therfore the Apostle concludeth Circumcision is
to haue peace with God For it reconcileth vs vnto God when our sinnes are taken away which had before made vs enemies vnto GOD. And afterwarde vppon these wordes The law of the spirite of life It is fayth sayth he which iustifieth them that flye vnto it to remit vnto them that which the law helde them guiltie of that liuing vnder faith they might be free from sinne And in his 2. boke vpon the Gospell of Luke he saith that Peter wepte not but when the Lord had looked backe vpon him And he addeth that the Lord brought forth in him both repentance and the power to weape But Augustine when he entreateth of this matter séemeth to be in his owne field so that to hunt in him for testimonyes touching this controuersie is as the common saying is to séeke water in the sea Howbeit it shal not be strange from our purpose to picke somewhat out of him also In the sermon of the Lord vpon the mountaine touching the wordes of the Gospell in Mathew in his 7. Sermon towardes the end If thou presume of thine owne worke a reward sayth he is rendred vnto thee and not geueÌ„ vnto thee by grace I demaund now Beleuest thou o sinner I beleue What beleuest thou that thy sinnes may by him freely be forgeuen thee Then hast thou that which thou beleuest In his preface vpon the 31. Psalme Thou hast done no good and yet remission of sinnes is geuen thee Thy workes are considered and they are al found nought If God should render vnto these woorkes that which is dew doubtles he should condemne thee And in his booke de Spiritu Litera the 12 chapiter We gather that a man is not iustified by the rules of good life but by the fayth of Iesus Christ. And in his booke agaynst the 2. epistles of the Pelagians in his 3. boke and 5. chapter Our fayth sayth he that is the catholike fayth discerneth the iust from the vniust not by the law of workes but euen by the law of fayth And Augustine and Alpius in his 106 epistle of righteousnes is of fayth whereby we beleue that we are iustified that is that we Note diligeÌ„tly what grace we ought to confesse are made iust by the grace of God thorough Iesus Christ our Lord. The same father agaynst Pelagius and Coelestius in his 1. booke and 10. chap. It is not inough sayth he to confesse what grace thou wilt but that grace whereby we are perswaded whereby we are drawen and whereby euen that which is good is geuen This maketh planly agaynst theÌ„ which put I know not what generall grace and will haue it to lye in euery mans power either to admitt or to refuse the same But this grace wherby we are so persuaded is nothing ells but fayth Which fayth indede is necessary to iustifie but those workes which are done before we be iustified doo nothing auaile For the Workes which seme good are turned into sinnes same Augustine agaynst the 2. epistles of the Pelagians the 3. booke and 5. chapter Euen as workes sayth he which seme good are vnto the vngodly turned into sinnes c And in his booke de Spiritu Litera the 28. chapter Euen as saith he there are certayne veniall sinnes without which euen the iust men can not liue and yet they hinder vs not from saluation so are there certayne good woorkes without which euen the most wicked men can very hardly liue which workes yet nothing profite them vnto saluation And that we should not thinke that this faith whereby we are iustified is a thing common What may be aunswered to be the causes why one man is persuaded and an other is not and straying at pleasure he addeth afterward in the 34 chap. Why is this man so instructed that he is vtterly persuaded an other not so There are onely two thinges which I thinke good to answer O the deapth of the riches c. Also what is their iniqâ—ity with God He that is displeased with this answere let him seeke saith he men better learned but let him beware of presumptuous persons If we should geue credit vnto our aduersaries this had ben a very rude blind doubt For they would haue straight way answered at one word that the one was perswaded because he would the other was not perswaded because he would not But Augustine considering yâ— matter more depely namely that it is god which worketh in vs both to wil to performe according to his good wil perceiuing the Paul himselfe being ouercome with the admiratioÌ„ of this thing made such exclamatioÌ„ thought it most mete rather to referre the whole matter vnto God who distributeth vnto euery man yâ— which semeth vnto hym good that without doubt iustly although we sée not the reasons of his iustice Yea neither is it méete for vs to search them out vnles we will haue that to happen vnto vs which commonly happeneth vnto flies which being allured by the The grace which the Pelagians taught was set forth to be common vnto al men was nature Grace is geuen vnto some and is not geuen vnto other some light of the candell and flying more nigh vnto it are oftentimes burnt with the slame thereof The same Augustine de Predestinatione sanctorum in his 5. chapiter reproueth Pelagius for that he had fayned that common grace vnto all the saints which he would haue to be nothing els but nature which selfe thing our aduersaries also at this day do when as they cry out that that grace is set forth as it were openly vnto all men and that it lieth in euery mans power to receaue it so that he will The same author ad Vitalem in his 107. epistle Vnto those sayth he whose cause is a like with those vnto whome grace is geuen vnto whome yet it is not geuen that they vnto whome it is geuen might vnderstand how freely it was geuen vnto them And in the selfe same place he playnly declareth that it is God which of vnwilling maketh vs willing and taketh away our stony hart and geueth vs a fleshy hart This manifestly declareth that it is fayth whereby we are iustified and that God distributeth it according to his good will The same father de dogma tibus ecclesiasticis in the 4. chap. for that booke whosoeuer was the author thereof beareth the name of Augustine To be purged from sinnes saith he God tarieth not for our will and in the 44. chapter The holy ghost maketh vs to chuse thinke and consent vnto euery good thyng pertaynyng vnto saluation And in his 13. booke and 17. chapiter de Trinitate The word of the sonne of God sayth he toke vpon hym the nature of maÌ„ without any maner of merite And after the selfe same maner also is the grace of God geuen vnto vs. This comparison is taken of the greater For if that man which was made the sonne of God obtayned the same
of it and cherefully to follow it first it is manifest that the philosophers had not a mynde renewed For they onely allowed their owne doctrines and rested themselues in them onely The wicked also haue not a mynde renewed For if a man aske them what they thinke touching the commaundementes of God if they speake as they thinke they will aunswere that they séeme vnto them hard and yrkesome and importunate Yea and the matter at y◠length proceded to such impiety that there were some which held that the law of Moses was not geuen of the true God but of an euill God such a God as they had fayned vnto themselues In this error or rather wicked impiety were the Valentinians Martionites Maniches and other pestiferous heritiques Last of all neither they also haue their mynde renewed which in sence only and wordes prayse The law of God ought to be allowed not only in sence and wordes but also in dedes and allow the law of God but in déedes do much abhorre from it Chrisostome thus readeth it That ye may allow the better thinges and then by opposition he addeth The will of God as though he should adde an interpretacion which shoulde make playne what these better thinges are namely those thinges which God willeth But that particle is not had in this place but is red in the Epistle to the Phillippians for there after this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to allow is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better thinges Paul in these wordes setteth forth an excellent rule whereby a mynde renewed ought to be directed namely that the whole order of a mans life is to be taken out of the word of God and out of his lawes For thys is the part of true a Christian that being asked a reason of his doings whatsoeuer he do speake or meditate he aunswere that therefore he doth it for that he knoweth that it pleaseth God That the mynde of man not yet renewed can not allowe The institution of lyfe ought to be directed by the worde of God the thinges which are of God but rather ernestly resist them we may vnderstand by that which Paul before sayd The wisedom of the fleshe is enmity agaynst God for it is not subiect vnto hys lawe yea neither can it Wherefore euen as in a sicke man the tast ought first to be clensed from corrupt humors before that he cā iudge a right of his meat and drinke so in vs humane reason must néedes be purged before that it can vnderstand any thing pertayning to God and conducing to saluation Farther Paul when he exhorteth to renew the mynde séemeth to haue a respecte to that whiche he had before touched concerning those which when by humane wisedome and by the admonition of creatures knewe God yet worshipped him not as it was méete and therefore they were cast of God into a reprobate mynde Wherefore he now exhorteth vs that by a new profession of fayth we vtterly put of the olde mynde Good acceptable and perfect These thinges may be taken two maner of wayes first they may bee referred vnto the will of God as thoughe they were a certaine expressiō of his dispositiō or nature And if we follow this interpretacion thē ought we to take y◠wil of God for those things which God willeth not for y◠power or faculty wherby he willeth For so we vse to say this is my will or this or y◠mans will when as onely thereby is signified what it is y◠I will or what is that this or that man willeth So the meaning of Paul should be that those things which God willeth are good acceptable vnto him perfect Yea we cannot find those proprieties but only in those things which God willeth The other exposition is that that which is here sayd be referred wholy to y◠which went before as if Paul should say that to be transformed in newnes of mind and to allow the will of God is both good and acceptable vnto God and perfect But the first sence is both more simple semeth also more agréeable Origen vpon this place thinketh that there is one wil of God which is takē absolutely simply there is an other wil which Paul calleth good acceptable and perfect For the old law sayth he and the olde ceremonies were the will of God But they could not be called the good acceptable and perfect will of God After this maner we may say that the sinnes wherby God auengeth other sinnes are a certain wil of God but not a good acceptable and perfite wil for such sinnes we ought neyther to allow nor to desire For we wought to follow that will of God which we haue set forth vnto vs in the holy scriptures But I thinke y◠this subtelty serueth nothing to the purpose of Paul For I say thorough the grace that is geuen vnto me to euery one that is amongest you that no man presume or thinke of him selfe more then he ought For we ought to be wise vnto sobriety as God hath dealt to euery man the measure of fayth For I say thorough the grace that is geuen vnto me That which was before spoken summarily and generally Paul now declareth perticularly and by partes and more plainely setteth foorthe and profitably amplifieth By this grace geuen vnto him he vnderstandeth the office of the Apostleshippe and sayth that he was heard of God although not for his owne sake yet for his office sake which he executed He vseth the figure Metonomia whereby the cause is put for the effect For of the grace and mercy of God it was that Paul was an Apostle He sheweth also the necessity wherby the Romanes vnto whom he wrote were bound to obey his sayings And when he nameth grace he escheweth all suspicion of ambition For it signifieth that that office was fréely geuen vnto him of God For he did not thrust himself into the ministery but when he thought nothing les or rather when he persecuted the Gospell God appointed to him this office Hereby also men ought to learne how much they are bound vnto God for the pastors and ministers of Churches For God in this thing no les gratifieth the people then he doth them that be theyr rulers and theyr teachers For those giftes of God which are commonly frée gracious giftes are bestowed not so much to theyr vse vnto whome they are geuen as to the edifieng of the common body of the Church Crisostome moreouer noteth the singular modesty of Paul who as before he did set forth the mercies of God whereby to allure the Romanes to harken to the word of God so here he maketh mencion of his grace to the end those thinges which he speaketh should not be reiected I say Many haue taken this word as an exposition of those thinges which were before spoken As if Paul should say that this is the good acceptable and perfet will of God which he now
setteth forth and persecuteth But I thinke rather that here he beginneth to speake of a new matter For if this woord I say should To say sometymes signifieth to commaund here haue that signification it woulde not very well agrée with it whiche is added namely thorough that grace which is geue vnto me Wherfore it signifieth nothing ells but I bid or I commaund which significatiō disagréeth not from the Greke nor Lattine phrase For the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we in our epistles vse at the beginning to say Salutem dico which is all one as if we should say Iubeo te saluere that is I cōmaund thée to haue health Wherfore Paul by this phrase of speach signifieth that those thinges which follow are commaundementes of the Apostle And that which consequently is written in this chapiter may be comprehended in this proposition or summe Whosoeuer is in this body of y◠Church let him abide in his place let him not vsurpe an other mans office but let euery man execute his owne with as much diligence and loue as he cā For Pauls mind was vtterly to banish from the congregation of the godly all busie and curious doinges whereby commeth to passe that men eyther medle with higher matters then is mete for them or neglecting theyr own they busy themselues about other mens matters Paul geueth this charge to al men vniuersally he excepteth not one For in this poynt he relenteth neither to princes nor to rich men nor to learned men more then to others And this pertayneth to that vertue which they commonly call humilitie And therfore Chrisostome sayth that Here in is commaunded modesty Christ gaue gret charge touchyng this modesty Discorde in the church of Rome the Apostle here setteth forth vnto vs humility the mother of all vertues And therein he semeth to imitate Christ when he should entreate of maners and of an vpright life began first with this sentence Blessed are the poore in spirite for theyrs is the kingdome of heauen Doubtles there were great causes y◠mooued Paul so largely in this place to entreate of this thing For first the church of Rome was enfected with no small discord For the Iewes sought to be preferred before the Gentiles and the Gentiles on the other side despised them This so greate euill could not more conueniently be remedied then that Paul should admonish them all to contayne themselues within that measure which God had deuided vnto euery man And euen as in the Church of the Corinthians emulation once kindled grew at the length in a maner to contention bycause that the gifts of the holy ghost were not with an equall proportion distributed vnto all men so is it also most likely that the like things happened amongst the Romanes Moreouer we may say that the Apostle after a sorte maketh a steppe vnto those thinges which he will afterward speake of when he shall reproue those which thorough a certayne arroganty trusting to theyr great knowledge vsed all kindes of meates and that to the great offence of the weake Yea and those weake ones also forgetting theyr limits and weake knowledge were not aferd to condemne others which were excellenter then themselues as though they greauously sinned when they did eate those meates which they durst not touch Wherfore seing that either of them excéeded the meane it was very mete and requisite that they should be put in mind of modesty and temperancy Let no man sayth he presume or thinke more of himselfe then he ought For we ought to be wise vnto sobriety That is we ought to thinke moderatly and temperately of our selues Ierome against Iouinian most sharpely defending virginity and chastity to the end to abuse this place for a testimony condemned the receaued translatiō of the Lattin bookes For he thought that we should here réede not that we ought to be wise vnto sobriety but to be wise vnto chastity I graunt indede that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes signifieth chastity Howbeit in this place that signification agreeth not For Paul generally entreateth of arrogancy and selfe loue whereby euery man sought to be preferred one before an other Origen much better by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstandeth temperaunce not that temperaunce wherby we moderate pleasures in meate and drinke and carnalitie but whereby we bridl◠our affects and lustes and all our actions So that Paul semeth here to teach nothing ells but that no man should take vpon him more then his degrée and condition wil suffer Neyther is this to be passed ouer that Chrisostome hath noted that the Greke etimology of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that it kepeth a meane or rather prudence Which etimology Plato also followeth in Cratilo as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the preseruer of reason And doubtles they which let loose the bridle to arrogancie and thinke higher of themselues then is méete are destitute of their accustomed prudencie and become mad such as were certayne Emperours and Monarches which would be worshipped for Godds and such as he was which was not aferd to say And what God is it that can deliuer you out of mine hand These things also are aptly applied vnto them which trusting in their owne doctrine will serch out the secrets of God which thing we know many of the Philosophers did but they were so vtterly besides themselues that they had great nede of a violent purgation This thing Agrippa obiected vnto Paul as a reproch Much learning sayth he hath brought thee to madnes And Chrisostome sayth that if a mā by reason of wisedome or any gift of the holy ghost be puffed vp into so great arrogancy that he become madde and out of his wit that mā saith he is in no wise worthy of compassion For he sayth he which is borne a foole hath an excuse and all men easely pity his case But he which becōmeth mad for that he semeth vnto himselfe excellently well learned or for that he is endewed with some gift of God by that which sayth Men intemperate and proud hurt themselues What belongeth chiefly to a temperate man Arrogancy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is good he hurteth himselfe and he vntemperately abuseth thinges healthfull And y◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly takē for temperaūce in so large a signification Plato teacheth by these wordes in Timo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is A man to do and to know both himselfe and that which pertaineth vnto him belongeth only to a temperate man And that Paul now ernestly exhorteth to temperance we may vnderstand by that y◠he before cōmaunded the renuing of y◠mynde Wherfore seing that this vertue preserueth prudence and arrogancy y◠which is contrary thereūto excedingly weakeneth it which thing also the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified arrogancy playnly declareth we are admonished both to
publique ministers of yâ— Church which he not without iust cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is frée giftes For all these thinges although it seme they may be gotten by humane art and industry yet by our endeuor we shall neuer bring any thing to passe yâ— way vnles we be holpen by the grace of God whereby those thinges which we doo are made profitable and of efficacy For they which are occupied in these offices without the helpe of God may indede winne prayse of men and commendation of the people but they are not able to aduance the saluation of the soules and the commodities of the Church And as touching this matter oftentimes they haue God fauorable prosperous vnto theÌ„ which yet obey him not with a sincere will But this is excedingly to be lamented that this gouernance of the Church is so miserably decayed that at this day not so much as the names of these functions are any where extaÌ„t They haue put in stede of them Taper cariers Accoluthes and Subdeacons which haue light and trifling effects appoynted to them pertayning to theyr supersticious alters Let loue be without dissimulation hating that wbich is euill and cleauing to that which is good Being affectioned with a brotherly loue to loue one an other In geuing honor go one before an other Not slouthfull to do seruice feruent in spirite seruing the time Reioysing in hope patient in tribulation continuing in prayer communicating to the necessities of the Sayntes geuing your selues to hospitality Let loue be without dissimulation Men are of theyr owne nature very prone to hipocrisie Therefore Paul expressedly prohibiteth it For God as Iohn sayth will not that we should loue in woordes in toung but in dede and in truth And Paul to Timothe writeth Loue ought to come from a pure hart and a good conscience and a fayth vnfayned Origen sayth He which loueth God and those thinges which God willeth that man hath loue without dissimulation But he which loueth not either God and those thinges which God willeth he I say loueth not but only dissembleth and pretendeth loue As if a man see his neighbor fallen into some greuous crime doo not admonishe him or reproue him his loue is conterfeate For he willeth not those thinges towardes his neighbor which God willeth The fauor of his neighbor is more deare to him then the will of God Hating that which is euill and cleuing to that which is good Good and euil in this place may signifie profite and disprofite And so the sence here is he loueth Good signifieth two thinges his neighbour without hipocrisie which hateth all thinges whatsoeuer he seeth shal be discommodious and hurtefull vnto him but those thinges which may by any maner of meanes be profitable or commodious vnto him he both vehemently desireth and as much as he can helpeth forward It may be also that Good and Euill signifie honest and dishonest And so they which loue truly abhorre from wicked and filthy woorkes and as much as they can apply themselues to holy and honest woorkes Which is therefore sayd for that some are so foolish that they thinke they loue theyr neighbours when they consent to them in theyr wicked lusts and great extorcions But this is not that loue which the Apostle describeth when he sayth that we ought to abhorre from wickednes and to embrase as much as lieth in vs that which is honest iust Chrisostome noteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hating The affâ—ct of hatred is not in vaine planted in vs. The Stoikes vniustly reiected affectes is spoken with a vehemency For this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul signifieth vehemency of speach as in the 8. to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any common but a great and vehement carefulnes and anguish And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more then to waite for For it signifieth diligently to wait for And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redemption not euery kinde of redemption but an absolute redemption Moreouer we sée that the affect of hatred is not in vayne planted in our myndes but to the end we should exercise it vpon vices Wherefore the Stoikes vniustly reiected affects For affects are the matter of vertues And as in an harpe when to the wood pegges of bone and stringes are applied number proportion and measure is brought forth a most swéete harmonye so when to these affectes is added the spirite and grace of God of them spring forth notable and excellent vertues But we are in the fault which abuse those giftes of God and hate those thinges which both are honest and please God and contrariwise the thinges which are filthy and displease him we embrace And so peruerse oftentymes is our iudgement that we call good euill euill good Although the nature of the thinges themselues be not chaunged by our iudgement For thinges that are filthy Thinges are not chaÌ„ged by our iudgement are alwayes filthye although we iudge otherwise of them Wherefore he wisely answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which is filthy is filthy whether thou so iudgest it or no. And this is to be noted that as the Apostle commaundeth vs to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word as we haue declared signifieth an hatred with vehemency so willeth he vs not simply and absolutely to cleaue vnto God but addeth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be ioyned together not sclenderly but as it were with a strong and indissoluble bond Being affectioned to loue one an other with a brotherly loue In Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Storge signifieth in which woords is declared what maner of affect loue is namely a brotherly affect And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which woord signifieth an affect not comming of election such as are frendshippes which men enter into one with an other but grafted in by nature and therefore so ioyned to our minds that it can neuer in a maner vtterly be shaken of And forasmuch as of these naturall affections there are sondry sortes or kindes for either they are betwene the pareÌ„ts and the children or betwene the husband and the wife or betwene brethern the Apostle mencioneth that kind which most agréed with his exhortacion which he had begonne namely to geue vs to vnderstand yâ— our loue towardes others ought to be a brotherly loue which is therefore more vehement then are common freÌ„dshippes for yâ— these frendshipâ—â—â—e dissolued euen among honest men when they perceiue yâ— theyr frendes haue fallen away froÌ„ iustice are become wicked corrupt But as touching our parents brethern children it is vndoubtedly a griefe vnto vs if we se theÌ„ behaue them selues otherwise theÌ„ we would they should yet is not therfore yâ— affection of our mind towardes theÌ„ extinguished Moreouer in these affections of loue we seke not yâ— in our louing one should recompense an
are rich beawtifull mighty and in honour they ought to know that this is not the Apostolicall loue Riches indede and beawty and honour are the giftes of God but yet not such that we ought with a singular loue to embrace them And the Church that 〈◊〉 in theyâ— house Paul writeth the selfe same thing of these persons in the first to yâ— Corinthians the last chap either bycause that theyr famely was so godly enstructed that it mought seme to be a Church or els for that the faythfull gathered together into theyr house to celebrate holy assemblies And this interpretacion I thinke to be the likelier although Chrisostome Origen and Ambrose follow the first The first fruites of Achaia They which before all others come to professe religion plainely declare that they litle regard men and the iudgements of the flesh but only follow the impulsioÌ„ of the holy gost Origen in stede of Achaia redeth Asia whome he that will follow let him vnderstand Asia the lesse wherein is Ephesus I meruayle at Ambrose which referreth first fruites to present dignity as though he were placed in some magestrateship or principality which semeth not vnto me very likely and especially for that this word in Christ is added My kâ—nsmen and fellovv prisoneâ—â— Kinred alone could not haue moued him but he the gladlier mencioneth them for that they had suffred together with hym They came to Christ before Paul they are called notable amongst the Apostles not that they were of the number of the 12. Apostles but for that as it is most likely they had sowed abrode the Gospell in many places and had built many Churches Origen thinketh that it is possible that they were of the number of the 72. disciples Which I thinke can not be for they fell away from Christ But how attributeth he this vnto his wife as though the office of the Apostleship could agrée also with her Paraduenture they are called notable amongst the Apostles for that they were well knowen vnto them and were of no small reputation in the Church of Christ This sence I dislike not so that the very wordes be not repugnaunt thereunto Them which are of Aristobulus house He biddeth not them to salute Aristobulus Narcissus made a freman by Claudius Cesar himselfe peraduenture for that he beleued not in Christ Yet he had of â–ª his housholde that were Christians Which self thing is also thought of those whome he addeth the friendes of Narcissus This man was made a frée man by Claudius Cesar and was a man of great might but otherwise wicked an extorcioner and one euill spoken of howbeit Ambrose thinketh that he was an elder In the Lord For all the family of Narcissus beleued not the gospel Vnto these men he ascribeth no titles paraduenture for that they were weake and did not so boldly professe the Gospell Apollo Origen thinketh that Apollo was that Apollo borne at Alexandria but I know not how I should be of his minde touching that For so great a man without doubt should haue bene adorned with some most notable title He therefore peraduenture sayth that these women â—hryphona Tryphosa Persis Mariae laboured for that they had suche a ministery as before we sayde Phebe had His mother and mine He calleth this woman mother bicause of her affection The boke of Hermas is not in the Canon towardes him and not that she was so by nature So before he called Phebe his sister Hermas Origen thinketh that this man was the author of the boke called the booke of the Pastor which scripture he sayth séemeth to him holy and inspired by God which is a plain argumeÌ„t that that boke is not to be receiued as Canonicall VVith an holy kisse This amongst the Hebrues was a token of peace and of brotherly amitie All the churches of Christ salute you Here are ment those churches through which Paul had passed or which were nigh to those places Now brethren I besech you marke them diligently which cause diuision and offences contrary to the doctrine which you haue learned and auoide them For they that are such serue not the lord Iesus Christ but their owne bellyes and with faire speche and flattering deceiue the hartes of the simple For your obedience is come abrode amongst al. I am glad therfore of you but yet I wold haue you arise vnto that which is good and simple coÌ„cerning euill The God of peace shall treade sathan vnto your fete shortly The grace of our Lord Iesus Christ be with you I beseche you brethren marke them diligently which cause diuision and offenceâ— He had willed them before to salute the godly Now he admonisheth them to beware of the wicked He willeth them diligently to marke and to consider them for that as it oftentimes happeneth they can not easely be found out but after loÌ„g time and after that they haue done some great mischief In these words are noted the false Apostles and as Chrysostome sayth diuers of the Iewes which by reason of the ceremonyes of the lawe did cause diuision and dissension in the Churches These men serued theyr voluptuous pleasures and their bealy and not God such as they were also whome the Lord sayd deuoured the houses of widowes Suche men Paule to Timothe calleth intractable vaine speakers deceiuers of mennes mindes and which were of the circumcision They ouerthrow sayth he houses they teache those things which are not meete for filthy gaine sake whose mouth oughte to be stopped A certaine Prophet of theyrs sayd That the men of Crete haue alwayes bene liers â–ª euill beasts and slouthfull bellies And in the latter Epistle to Timothe which crepe into the houses of widowes and lead captiue wemen laden with sinnes always learning and neuer comming to the knowledge of the truth They vse fayre speach sayth he but by theyr flattering they seke nothing else but to deceiue you These are two marks to know false Apostles by They serue theyr bealy and speake fayre or flatteringly Such men sayth Origen ment Christ when he said They come vnto you in shepes Two markes to know false Apostleâ— â–ª by Onely by the word of God false doctrine is discâ—rned from true clothing but within they are rauening wolues shéepes clothing are fayre wordes the gredines of the belly signifieth the rauening of Wolues And Origen addeth See in how great daunger they are which exercise not them selues in the holy scriptures by which only these men are discerned These wordes are diligently to be noted that true doctrine is discerned from fals by the holy scriptures only We make not discordes in the churche as the bondslaues of the Pope falsly slaunder vs but we as muche as lieth in vs and as our bounden duety is resist theyr conspiracye which they haue made against the truthe and with which they haue so long time oppressed it And auoyde them The Church hath no other sword but excommunication This sword the Apostle admonisheth them to vse against
sacrifice 451 Almes are a blessing 452 Almes geuing what is to be sene vnto there in 453 Altares ought not to be vsed in this time 335 Allegoryes what they are 83. 327. 345 Amen what it signifieth 245 Anathema what it is 237. 238 239. 240. 241 Angels may not be prayed vnto 231 Angels some are good and some are euil 235 Angels are subiect to vanitie 213 Angels gouerne diuers regions 359 Anselme his saying vpon free will 28 Antithesis 74 Antiquitie of papisticall churches 244 Apostles and Bishops are not of like authoritie 3 Arguments of the deuinity of Christ 5 Arme of God what it is 325 Arrogancy is a pestileÌ„ce vnto brotherly loue 424 Artes of speaking are not to be condempned 232 Augustine vpon free will 26 Augustine vpon predestination 26 Augustine against Iulianus 27 Auntient fathers how they shold be read 76 Auriculer confession is wicked 382 B BAal what it signifieth 334. 337 Baptisme what it is 52. 86. 143. 145. 146. 147. 148 Beasts were worshipped 25 Beleuing what it is 38 Blasphemy what it is 46 47 Blessednes what it is 75 Blindenes of the heart is sinne 125 Blindenes of the minde 345 Boniface a proud and arrogant Pope 432 Brethren to praise them is profitable for vs. 446 C Câ—uses why Christ offred him selfe vnto death 210 Cerimonyes what they are 69. 70. 71. 152 Circumcision what it is 47. 48. 85. 86. 87. Charitie distinguisheth true faith from false 225 Chaunge of things in the ende of the world 216. 217 Children of wrath who they are 278 Christ excelleth philosophers 10 Christ to dwell in vs how it is to be vnderstand 199 Christ â–ª howe we receiue him and are ioyned vnto him 200 Christ is still the minister of oure saluation 230. 231 Christ is the ende of the law 90 Christ is the heyre of al the world 88 Christ why he is called Lord. 6 Christ had a true body 4 Christ is the head of the promises of God 18 Christe had not his soule from the virgine Mary 110 Christes church shal neuer pearish 235 Christes diuinitie 246 Christes fleshe eaten in the sacrament is not the cause of our resurrection 201. 202 Christs death why it was acceptable to his father 107 Christians what things ought to moue theÌ„ to loue one an other 454 Chrisostome is expounded 16 Chrisostome and Ambrose fail in memory 17 Churches ought to be shut when there is no congregation 31 Church what it is 236. 237. Commaundements of God expounded 46 Concupiscence is not lawful 32. 33. 150 Constantine the great 16 Contention what it is 40 Cornelius iustified 181 Creatures why they are said to mourne 214 215. 216 Creatures are signes that set forth God 21 Crosses are aduersities 209 D DEath is not naturall vnto man 112 Death hath no right wher sin is not 121 Deathe is improprely called a rewarde 157 Degrees to saluation 356 Deuell is a prince of this worlde 337 Differences betwene wryting and painting 30 Difference betwene Dulia and Latria 162 Difference betwene the law and the gospell 61 Dignity of almes 451 Dscord in the church of Rome 415 Disobedience what it is 113 Distinctions 346 Diuorcement vsed among the Iewes 160 Dumme Bishops 13 E EFfects of honour and of contempt 219 Egiptians Idolaters 25 Election what it is 229. 335 Election is the cause of saluation 246. 247. 248. 249. 250. 251. 252. Election of grace what it is 253 Election and reiection depend on the will of God 257 Election and reprobation how they differ 258. 274. 275 Enemy what he is 196 Epistle to the Romains when it was written 451 Epicures error 20 Error of the Maniches 197. 173 Error of the Pelagians 197 Eternal life is called a reward 157 Ethnickes vpbrayd the gospell 14 Ethnickes excel in sharpnes of iudgemeÌ„t 36 Execrations 345 F FAith chiefly glorifyeth God 23 Faith and the gospell may not be taken from Philosophy 19 Faith deâ—ined 20. 40 Faith may not be seperated froÌ„ the gospel 19 Faith is oures and also Gods 18 Faith what it is to liue by it 18. we are iustifyed by it 19 Faith compared with philosophy 98 Faith only iustifieth 63. 64. 75. 87 Faith hath a double signification 16 Faith what it is wherof is a large discourse from the. 62. leafe vnto the. 98. Faith hope are distinguished 220. 22â— 222. Faith is called obedyence 325. and is also called law ibidem Faith excelleth feare 355 Faith must goe before the receiuing of the Sacraments 362 Fire that shall consume the world in the last day 217 Figures are necessary in scriptures 198 Feare is defined 207. 208 Felicitie and blessednes what it is 15. 150 Freewil what it is 26. 171. 172 176. 177. 178. 254. 255. 361. Frendship is a necessary thing 343 Frustrate what the nature of that worde is 23 Fruit of almes 451 Fruit of preaching wherof it cometh 452 G GEneration what is the nature thereof 271 Gentiles conuerted to Christ are Israelites 282 Giftes of the holy ghost 223 Glory and glorifying of God what it is 23. 63. 211. 212 Glotony what it is 434 God is the searcher of our heartes and why it is so sayd 224 God of Sabaoth what it signifieth 283 Gods glory consisteth in all things 24 God suffereth long 37 God forbid what it signifyeth 53 God nedeth no aduocates 24 God tempteth not to euill 28 God willeth that is good 256. 257 God doth things contrary to his lawes 25â— God of coÌ„trary things worketh like effects 232 God is called a Lyon a Bear and a fire 274 God tempted the fathers 169 God seeth all men 55 God ought not to be expressed by images 30 God how he deceiueth 268 God hath not commaunded things vnpossible 194 God worketh in men 151 God worketh not by chaunce 278 God is faithful in his promises 106 God why he is called the God of hope 446 God is wise 456 God confirmeth his by the gospell 456 God is witnessed to be God by any thing in the world how vile so euer the same be 22 Gods reuengement for Idolatry 25 Gods gifts vnto men 13 Gods knowledge is attributed to the vngodly 22 Gods knowledge is speâ—ially knowne in two things 22 God is iudged of men 51 God in dede loueth and in dede hateth 252 God is not the author of sinne 28 God forsaketh the Ethnickes 19 Gods word is the foundation of faith 326 Good workes are not to be reiected 18. 90. 158. 159. Gospell per accidens is the instrumente of death 192 Gospell what it is 3 43. 61. 62 Gospell is no new doctrine 456 Gospel who are they that are ashamed there of 14 Gospel is preferred to al men indiffereÌ„tly 16 Gospel is not new and when it began 4 Gospel is more common then Philosophy 13 Grace what it is 115. 116. 117. 140. 141 Grace is not common vnto all men 335. 336 Grace and life cleaue together 139 Grace is not bound to the Sacraments 83 Grafting in of the GeÌ„tils â–ª truth had
place 445 Greuous vnto God what it is 37 Grief â–ª what it is 237 Grounds of the church what they are 236 H HAting of God what it is 333 258 Happye is he that foloweth the calling of God 13 Heauen and earth shal passe and after what maner 217 Heretikes vpbrayd the gospel 14 Holines what it is 5 Holy dayes 436 Honor what it signifyeth 219 Hope maketh glad â–ª and maketh sory 420 Hope springeth out of faith 446 Hope and faith haue one property 100. 101. 102. 103. 104. Hospitality is a worke of noble men 422 How we ought to pray for others 452 How we are made sure of the victory 455 I IAcob why he was called Israel 242 Iacob wrestleth with God 92 Iewes are preferâ—ed before yâ— gentiles 16 Iewes were Idolaters 25. 44. 45. 50 Idols and Idolatry 24. 25. 29 Idlenes is an image of death 412 Image of God what it is 124. 188 Image of Christ made of copper 30. 31. 32 Images how they began 24. 25. 30 Images of God sprang of infidelity 30 Images out of Temples are not to be contempned so they be not worshipped 30. 32 Images taken two maner of wayes 82 Imaginations of men 23 Immortality is the mere gift of God 219 Incredulity bursteth out of originall sinne Infants receiue not the Eucharist 202 Inheritaunce what it is 209. 210 Instruction for preachers 155 Inuocation of Sayntes 98 Isaac borne of the promes 247 It is not counted a lye except it be don with a minde to deceiue 452 Iustification what it is 15. 58. 64. 65. 68. 71. 75. 96. 107. 181. 185. 191. 193. And it is spetially and at large intreated vpon from the. 367. leafe vnto the. 410. leafe Iustice is ioyned with the wil of God 274 Iudges maye iudge the crimes of other though they them selues be giltye in the same crimes 36 Iudgement at the last day 38 K KEyes of the church are the worde and fayth 361 Knowledge is of two kindes 36 Knowledge of our sinne is profitable 109 L LAw what it is 58. 66. 70. 90. 114. 191. 192. 135. 136. 137. 138. 151. 155. Lawes are of diuers sortes 175 Law through Christe is no burden vnto vs. 445 Law grace differ 152. 153. 163. 164. 165. 166 Law and gospell differ 15 Law of nature is the law of God 34. 35 Lent abused 143. Letter killeth is expounded 163 Liberty of speche is necessary 330. Liberty is obtained but one way 174 Liberty hath thre kindes 179 Libertines 176. 321. 443 Life what it is 196 Life is a thing excellent 39 Life is of two sortes 111 Loue what it is 106. 258 Loue is the cause of grief 237 Loue of God and loue of men differ 5 Loue election and predestination what they are 258. 259. 260. 261. 262. 263 Lusts are of two sorts 29. 165. 166. 201 M MAnnes nature chiefly resembleth the diuinity of God 21 Man endued with grace may sin 28 Maniches opinion in fre wil. 28 Maniches confuted 250 Marcion reiecteth the two last Chapiters of this Epistle 456 Magistrate what he is 227. 228. 426 Martirdome what is requisite therunto 233 Matrimony what it is 161 Meates of themselues are not vncleane 438. 441 Mercy of it selfe is not good 185 Mercy with iustice 38 Mercy and truthe are ioyned together 445 Mercy what it is 159 Members of our body what they are 150 Meat what it is 157. 158 Messias is come 82 Methodes vsed by S. Paule that we can not be without some God 23 Millenarij 88 Ministers ought not to forsake their vocation 334. 349. 350 Miracles 323 Miracles that cause 449 Mistery what it is 358 359 Miserable is the state of the godlye in this world 453 Mortifying what it is 203 Mortification is of two kindes 211 Mortification of faith 271 N NAturall copulation betwene man and wife is good 33 Nature teacheth vs not all those things that appertaine to God 20 Necessity is to three kindes 270 Nobility wherin it chiefly coÌ„sisteth 243. 244 Nobility what it is 351 Notes by the which wickednes is knowne 34 O OBedience of faith 5 Obedience what it is 1â—8 Obedience to Magistrates 427 ObiectioÌ„s made in the defence of images 20 Obiections made by Iulianus to proue free will 27 Obsecrations or prayers 410. 411 Occasion is to be obserued 420 Office of deacones 418 Office of the Apostles 449 Olde testament and the new is all one 353 Originall sinne in infants 229 Originall sinne passeth not away 110. but is proper to euery man 118. 119. 127. 129. 130. 131. Origene confuted 250 P PAcience what it is 40. 100 Patience in temptations 273 Papists vpbraid the gospel 14 Papists ascribe trouble to the gospell 15 Papists what they are 36 Parable of the seede 267 Paule and the Pope agre not 3 Paule the teacher of the Gentiles 366 Paule whether he coulde truely praise the Romaines 447 Paule wrote boldly 447 Paule in excusing him selfe altereth not his wryting 447 Paules priesthode was to preache the gospell 447 Paules ministery and the Iewes compared together 442 Paule why he made suche hast to goe about the countrey 449 Paule why he went not to Rome at the beginning 449 Paule Moses and Aarons compared together 449 Paules ministring vnto tables whether it neglected the gospell 451 Paule to the Romains his saluation 1.6 Paule accuseth the Ethnickes 23 Paule aboue all the other Apostles why he was odious to the Iewes 453 Peace what it signified with the Hebrues 6 Peace â–ª what it is 96. 97 Peace passeth all sence 6 Pelagians error 32. confuted 250 Paena tallionis 26 Persons flye from causes 42 Pigghius opinion of originall sinne 120 Pharao why God stirred him vp 263. 264. 265. 266. 279. Philosophers filthy life 21 Phinâ—â—s work how it was imputed 73 Phebe what manner of ministerye in the church she had 453 Pithagoras opinion touching God 31 Plinie wrote to Traiane the Emperoure of the innocent life of the Christians 16 Popes and bishops ought to haue no sword 429 Popish priests 96 Punishment of God what it is 36. 37. 38 Porer more willing to geue then the richer 451 Pore are to be holpen 421. 422 Prayers what it is 223 Prayers consist not of the worthines of theÌ„ that pray 452 Preaching and almes alwayes was coÌ„mitted in charge to Paule 450 Preachers how they ought to vse theÌ„selues 237. 313 Predestination what it is 3. 37. 42. But it is specially intreated of and defined from the 285. leafe vnto the. 366. leafe Promises are of diuers sortes 243 Promises of the law and promises of the gopel differ 210 Purpose of God what it is 253. 259 R REasons why god wil iudge men 36 Reasons to proue that we are loued of God 234 Regeneration is not to be attributed vnto the water 247 Regeneration what it is 149. 154 Reioysing what it is 108 Repentaunce preached 19 Repentaunce of God and repentaunce of men 363 Resurrection is the only signe of the diuine nature of Christ 4 Resurrection of
by the mercy of God through Christ be wholy forgeuen hym euen as he had forgeuen vnto others theyr offences And it is so farre of that Augustine thought that Paul was vtterly without sinne that he interpreteth this place vnto the Phillippians Yea also I thynke all thynges to be but losse for the excellent knowledge sake of Iesus Christ my Lord for whome I haue counted all thynges loosse and iudge them to be dongue of workes done after he came to Christianity For when as before hauing made mencion of workes done when he was yet of the Iewishe religion he sayd But the thynges that were vantage the same I counted losse for Christes sake those wordes which are afterward added he addeth by the way of correction shewing that not only workes of Iewishe religion but also all other were to bee counted for losses and thinges vncleane For he considered that in all thinges is some fault and defect or want And that sinnes are mingled with our good works Sinne is mingled with our good works the scriptures most manifestly teach when they say that no man can be iustified in the sight of God And the saintes do make intercession against that exact examination of righteousnes Enter not say they into iudgement wyth thy seruaunt O Lord. And Ihon sayth If any man say he hath no sinne he deceaueth hymselfe and the truth is not in hym And Salomon sayth in the bookes of kinges That there is not a man on earth so iuste that he sinneth not Which wordes Augustine diligeÌ„tly weighing applieth them vnto the form of the present time least any man should referre that sentence of Salomon vnto those thinges which we haue committed before regeneratioÌ„ We ought all to pray that our trespasses may be forgeueÌ„ vs as which in this life may rather thirst after righteousnes then yâ— we caÌ„ attaine vnto a perfect absolute righteousnes For that precept of yâ— lord wherein we are coÌ„manÌ„ded to loue God with all our hart with all our soule and with all our strengths shall then at the laste be perâ—ormed when we shall come to that place where we shall so God face to face as he is as Augustine writeth in his booke de Spiritu Litera towardes y end In which place also he demaundeth why this commaundement was geuen if it can not be performed in this life He answereth that therefore God commaunded it that we should know what by fayth we ought to desire whereunto our hope shoulde be leueled and what we ought continuallye to go aboute in all our actions And he thinketh him to haue much profited in this life which can at the length se how farre he is of from that which is perfect The same Augustine in his seconde booke De peccatoruÌ„ meritis remissione chap. 16. 17. 18. writing many thinges as touching this matter sayth that in the scriptures men are sometimes called Why the saintes are called perfect notwithstanding they obserue not the commaundementes God requireth at meÌ„â— hands that they should be without sinne Why God gaue a laws which he knew could not be obserued No man is afflicted which is without sin perfect not bicause they are vtterly without sinne but bycause in innocency of life they haue much profited and bycause that to obteine perfection they coÌ„tinually bend theyr studye and endeuour bycause also God forgeueth them theyr faultes and that whiche they waÌ„t of righteousnes he imputeth vnto theÌ„ of the fulnes of the righteousnes of Christ Nether denieth he but that God requireth of men that they shoulde vtterly be without sinne For there could be no sinne vnles there were a law which wheÌ„ we sinne we transgresse Farther he demaundeth why God gaue that Lawe which he right well saw could by no meanes be performed And he aunswereth that he did it for this cause that he mought worthely condemn those which contemned it thorough coÌ„tempt transgressed mought here theyr prayers which applied theÌ„selues vnto it and more and more helpe them dayly to accomplishe the same And to this purpose he bringeth that sentence which is written namely that God correcteth and chastiseth those whome he loueth but yet not with fury or auengment but with a fatherly correction But there is none chastised or afflicted which is without sinne For this thing only suffred our Sauiour namely wtout any fault committed of him selfe to susteyne most bitter paynes Wherfore seing all men whom God loueth are corrected with aduersities it followeth of necessity that they all are subiecte vnto sinne Which thing Paul vnto the Galathians most assuredly affirmeth of the saintes For he sayth that in them the flesh so repugneth against the spirite that they can not doo those thinges which they would And in the next chapter he writeth that he himselfe did the euill which he hated By all these things may easely be gathered that a man though he be neuer so holy yet so long as he here They which are loued of god are not without sin We haue euer in vs some what which nedeth forgeuenes Vnles we were miserable before God he should not vse mercy towardes vs. What mercy is How the regenerate are not vile before God Note a certaine distinction liueth hath alwayes some what in him that hath nede to be forgeuen of GOD. Which thing Augustine also testefieth towardes the end of his booke De Spiritu Litera And hereby is most euidently gathered that our good workes are not sufficient vnto eternall life But our aduersaries crake and boast that the regenerate are not vile in the sight of God But we say that we before God are not with out miserye For vnles we were so God could not vse mercye toward vs which mercy yet Augustine writeth that we haue altogether nede of if we desire to be crowned For mercy is an effectioÌ„ wherewith we are moued towards them that are in misery wherefore if eternall life be geuen vnto vs of mercye then must we nedes be vtterly miserable before God But if they vnderstand that the regenerate are not vile in the sighte of God bycause God beawtifieth them with many giftes and ornamentes we graunt to that Yet those gyftes whatsoeuer or how great soeuer they be ought not to seme of so great force to be sufficient vnto eternall life And that commeth not thorough yâ— defaults of the giftes but thorough our default which in all thinges obey them not For we still cary aboute in our fleshe much of old Adam and of naturall corruption Farther our aduersaries put a difference betwene the good workes of men regenerate for they say yâ— those are partly of our selues and partly of God Those say they as they are of vs can merite nothing but as they are oâ— God they doo merite and are causes of eternall life And by this distinction they thinke that yâ— matter is made playne But we graunte not so much vnto them For if we diligently and thoroughly consider
any worke we shall of 〈…〉 ty graunte that it commeth of the grace of God and that we muste noâ— lea 〈…〉 our selues any prayse thereof though it be neuer so smal But bycause God 〈…〉 th â—s to worke Why our workes are alwayes vnperfect who so long as we liue here are not fullye cleansed thereof it commeth that our workes are alwayes vnperfect Moreouer it they were thâ— causes and merites of eternall life we might with security put confidence in them But that the holy scriptures playnely forbid For Paule in thys epistle sayth I iudge that the suffringes of thys time are not worthy the glory to come which shall be reuealed in vs. In thys place Paul considereth good worke in that they are of God For We haue it not of our selues to suffer for Christe we haue not of our selues to suffer aduersities for Christes sake For it is God which worketh in vs that suffring And yet though it be neuer so greate Paul sayth that it is not be compared vnto the glory to come But these men appoynt in a merite as they vse to speake de Condigno that is of worthines Thirdly the aduersaries contend that good workes are the cause of eternall lyfe Workes ar not the causes of eternall lyfe sine qua non Good workes are a beginning of Eternall life Howe good workes are said to be meanes by which God lendeth hys vnto eternall life This word merite vsed among the fathers It is the safest way to abstaine froÌ„ this worde merite This word merite is not vsed in the holy scriptures A place vnto the Hebrues A place of Ecclesiastes sine qua non that is without which it cannot be obteyned Which sentence how ridiculous it is young infantes whom we know are saued without workes can testifie For although they by reason of age can do nothing that is good yet do they obteine eternall lyfe Therfore this cause is not of so great waight that without it no man can be saued And in those that are of full age to speake properlye good workes can not haue the nature of a cause For in them those are nothing els but a beginning of eternall lyfe Wherfore seyng they are a certaine part of eternall life they cannot be counted causes therof Nether ment I any other thing els wheÌ„ before I said that good workes are meanes and as it were certaine steps by which God leadeth his vnto eternal lyfe I graunt in dede yâ— among the fathers is oftentimes found yâ— name of merite which word I would to God they had more seldom with greter consideration vsed For that word hath engendred most vile errors Although the fathers themselues in many places mitigate and leuiste that worde by expositions to the end we should vnderstand that they ment not the iust and proper nature of merite For they alwayes admonish that eternall life is geuen fréelye and that the saintes are crowned by the mercye and compassion of God and that we oughte not to truste vnto merites bicause they canne not consiste before the iudgemente seate of God and other suche like Whiche sentences if our aduersaries would earnestly weigh and ponder they would not so malepertly and stubbernly defend those merites which they call ex Condigno But as I haue said it is yâ— safest way vtterly to abstain froÌ„ this word especially seing it is neuer once vsed through out the whole Scriptures But they vse to obiect a place out of the 13. chap. of the epistle vnto the Hebrewes Talibus hostis promeretur deus which after the Latine is thus englished with such sacrifices is God wonne as by merite But in the Greke in the place of this word promeretur that is is wonne or merited is written this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth is delighted or accepteth theÌ„ They obiect also a place out of the 16. chap. of Ecclesiasticus Omnis misericordia faciet locum vnicuique secundum meritum operum fuorú whiche accordyng to the Latine is thus englished All mercy shall make place vnto euery one accordyng to the merite of his workes But first that booke is not in the Canon Of that that Augustine said howe Paul might haue sayde eternall life is the stipend of righteousnes ArgumeÌ„ts ought to be taken of that which is written in the holye scriptures and not of that which mought haue bene written Paul could not write otherwise then he wrote farther the place is not wel cited For in Greke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is all mercy shall make place euery one shal finde according to his dedes In which wordes is nâ— meÌ„tioÌ„ at all made of merite Now let vs examine that which before we said Augustine writeth namely that the Apostle mought truely haue sayd eternall lyfe is the stipeÌ„d of righteousnes but he would not Here first I say that argumentes ought to be taken of that which we are faught in the holy scriptures and not of that which mought otherwise be written in the scriptures Wherfore it is a weake argumeÌ„t for a maÌ„ to say yâ— apostle mought haue said eternal life is yâ— stipend of righteousnes wherfore righteousnes deserueth eternal life Bicause yâ— argumeÌ„t ought to be takeÌ„ of yâ— words of Paul For if it were lawful to reason after this maner theÌ„ sound arguments which leane vnto the worde of GOD should be weakened For there mought be alwayes obiected althoughe the Scripture so haue it yet it moughte haue ben spoken otherwise And by that meanes we should haue nothing certain And although I haue declared what Augustine ment by these wordes yet I can not therfore be easily persuaded to thinke that the Apostle could haue writteÌ„ otherwise then he wrote For if the other kinde of speach should haue geuen occasion of hautines and pride then could it not edeffe it behoued him also to follow the sayinges of the holy ghost And although that sentence mought peraduenture be spoken of righteousnes taken by it selfe yet can it by no meanes be spoken of vs of our righteousnes Wherfore seing that sentence could neither edifie nor make any thing to the purpose I sée not how Paul could so haue writen Howbeit in this matter I will not contend more then is mete with Augustine The seuenth Chapter KNow ye not brethern for I speake to them that know the lawe that the law hath dominion ouer a man so long as he liueth For the woman which is in subiectioÌ„ vnto a man is bound by the law to the man while he liueth but if the man be dead she is deliuered from the law of the man So then if while the man liueth she take an other man she shall be called an adultresse but if the man be dead she is free from the law so that she is not an adulteresse though she take an other man Wherfore ye my bretherne are dead also to the law by the body of Christ that ye should be
and Esau which although as touching carnall propagation they came of Abraham yet they fell away from the promise Wherefore the promise as we sayd was geuen vnto the carnall posterity of Abraham although that earthly generatioÌ„ was not the Works and carnall propagation ar not causes of saluation cause that the promise should â—e of efficacy and take place in all Paul remoueth away two thinges whiche he will in no wise to be the causes of the promises namely carnall propagation workes What shall theÌ„ be the cause of the promise Verely nothing else but the electioÌ„ and purpose of God To remoue away Election is the cause of saluation these two thinges Paul vseth the oracles of God and mencioneth the examples of Ismael and Esau And as touching Isaak whom God preferred before Ismael it is written in the boke of Genesis But there are two places touching Iacob the one is in Genesis and the other in the prophet Malachie There are also moreouer promises of yâ— calling of the Gentiles but therof is not at this present entreated That shall afterward be handled in his due place where it shal be declared that the Iewes being repulsed the Gentiles are substituted in theyr places and The promise was made to the stocke of Abraham indefinitely the same shal be confirmed by many testimonies of the scriptures Now is entreated only of the promise made to the stock of AbrahaÌ„ And the Apostle sayth that the promise indede was made indefinitlye but yet not to euery one that should come of that bloud Wherefore the promise must needes pertayne to the sede elected whereunto many are annexed by the propagation of the flesh in whome the promise taketh no effect It is indede offred vnto all but it is not fulfilled in all For euen as the common welth of the Israelites was by the mercy of God seioyned from other nations so yâ— by yâ— selfe same mercy of God some of the Israelites were elected to be pertakers of the promise of God which pertained not to all men vniuersally Hereby we may know that many of the Iewes by reason of that promise shoulde receaue Christ and attayne vnto saluation For the promise of God can by no meanes fayle And for that cause the Apostle before so much extolled his nation for that he saw that yâ— promise of God should yet haue place in it Neither is that any let that yâ— greater part was at yâ— time blinded for the oracles of the prophetes foretold that that thing should come to passe who declared that the indefinite promise of God is by the hidden purpose of God contracted to a few They which thinke that these thinges pertayne to the Gentiles referre the promise vnto them as though they were truely made Israelites and the sede of Abraham especially seing that Paul sayth in the. 3. chapiter to the Galathians Those which are of fayth are the sonnes of Abraham and when as also Iohn Baptist sayth in the Gosple God is able of these stones to raise vp children to Aâ—raham We indede deny not but that the Gentiles are transferred to the nobility of yâ— Hebrues but forasmuch as that coÌ„meth not vnto them by naturall propagation as it did to the Israelites they belong not to AbrahaÌ„ as touching the flesh but only by spirite and faith pertaine vnto him Wherfore we are grafted adopted and planted into that stocke All these thinges are true but Paul entreateth not of them in this place This thing only his entent is to declare that in Israell issueng from Abraham as touching the fleshe â–ª lieth still hidden some sede of the election and that some remnantes thereof shall at the last be saued But of the Gentiles he will afterward in dew place inteate In the meane time he defendeth the promises of God that they should not seme vnconstant and vnstable when as so few of the Iewes were saued by Christ For not all they which are of Israel are Israel neither all they which are of the sede of AbrahaÌ„ are children But in Isaac shal thy sede be called That is not they which are the children of the flesh are the childreÌ„ of God but they which are the children of the promise are counted for the sede Chrisostome in this place demauÌ„deth what this Israell is what thing this sede is And this he noteth that the children of the flesh are not the children of God Howbeit he denieth not but that they are the childreÌ„ of AbrahaÌ„ And he thinketh that the Apostle in this place calleth them the children of God which are borne after the selfe same maner that Isaack Isaack borne of the promise was borne But he was procreated of the promise and worde of God For the worde promise of God framed and formed him in the wombe of his mother And although the mothers wombe was vsed to procreation yet forasmuch as that was now dryed vp and barren it could not be the cause of his procreation So saith he the faythfull when they are regenerated in Baptisme are by the worde and promise of God borne againe And if thou wilt say that the water also is therunto adioyned we graunt it is so in deede yet of it Regeneration is not to be attributed vnto the water self it is a thyng cold and barren lyke the wombe of Sara Wherfore whatsoeuer is done in Baptisme commeth wholy of the holy ghost and of the promise of God It is well to be liked that Chrisostome attributeth not regeneration vnto the water but referreth it rather to the holy ghost and to the worde of God But there are two thinges which he auoucheth which may not so easely be graunted First that the scope of Paul is to contract the promises of God to the Gentles For here as we haue said first is entreated of the Iewes Secondly seing that the children of the Hebrewes were long time regenerate before Christ came and had the promise of their saluation sealed with circumcision no otherwise then we now haue by Baptisme what nede was there to contract regeneration only to baptisme Let vs rather vnderstand yâ— the promise was set forth indefinitely vnto the people of Israell which as touching yâ— flesh came of Abraham Which promise was in the children of the Hebrues sealed by circuÌ„cision wherfore that people was here before said to haue had the couenauntes and promises And Peter in the Actes of the Apostles calleth the Hebrues The chilldren of the couenauntes for that the promises of God were as we haue said set forth vnto them generally although they toke not effect in them all After this maner are to be vnderstanded many places in the Prophets where In what maner many oracles in the Prophetes concerning the people of Israel are to be vnderstanded the people of Israell is indefinitely called the people of God although in very dede many of them were aliantes from God Esay hath I haue nourished and exalted children but they
piety and vnto the true worshipping of God yâ— she sought vtterly to destroy all the Prophetes Whose fury yet the piety of Abdias at that time resisted and hid an hundreth Prophets in caues fifty in one caue and fifty in an other They seeke saith he my lyfe For at what time he fled Iesabell had threatoned to kill him the next day I haue reserued vnto my selfe When God thus maketh answer he manifestly declareth that others which had bowed their knées vnto Baal had kissed him pertayned not vnto him And in that he saith I haue reserued vnto my selfe he declareth that that was his gift that these men also went not astraye Neither All whole is of God sayth he yâ— his helpe was the chiefest part of their staying from idolatry but plainly saith I haue reserued them vnto my selfe Hereof Paul concludeth that not all the people of the Iewes are reiected neither yet are all chosen And in that example which he bringeth when he so plainly and largely handleth it he most sharply accuseth the Iewes For by the doings of their elders he declareth what maners ones they also presently were For if they had said we crucified Christ as a deceauer and we persecute his Apostles as seducers What did your fathers saith he vnto Helias What did they to the Prophetes This place declareth in what sort the Iewes alwayes behaued themselues against the messengers of God The accusation as saith Chrisostome is after a sort transferred is as if he should haue said Now Paul accuseth you not nor Peter nor Iames nor Iohn but Helias who shut vp heauen whom the rauen fed who slew the Balites and obtayned fire from heauen with whom the Lord as ye haue heard spake so familiarly They haue cut downe thine alters These were the high places in which High places the Father 's Abraham Isaacke and Iacob in the old time offred sacrifices their alters erected in the name of the Lord were yet remayning and it was lawfull to sacrifice on them vntill the temple was built But the Israelites namely the ten tribes were such enemies vnto the name of God that they could not abide so much as his alters to remayne for they would haue no sacrifices done but vnto their golden calues or to Baall and to other idols and could not abide that any monuments of the true God should be left remaining But as touching alters Alters ought 〈◊〉 to â—â— vsed in this time â–ª they haue no place in the tyme of the Gospell For forasmuch as the only sacrifice of our saluation is accomplished by the death of Christ Iesus our sauior vpon the alter of the crosse and the oblations of sacrifices are vtterly taken away therefore alters also haue ceassed But we erect a table in the congregacion of the faithfull vpon which we celebrate the supper of the Lord. And now at the length to make an end of this place I thought it good to admonish that we in examining of the scriptures vse the like diligence that Paul did for vnles he had with great attentiuenes red these thinges he coulde not with such dexterity haue entreated of them Euen so at this present tyme is there a remnaunt according to the election of grace And if thorough grace then not of works Or els were grace now no more grace But if it be of workes it is no more grace or els were worke no more worke Euen so also at this present time is there a remnaunt according to the election of grace He applieth the example which he hath now entreated of to the state of his time When he sayth a remnaunt he thereby signifieth that that part which perisheth is farre greater as he before had sayd Though the multitude They that shal be saued are called a remnaunt for that they are few of the children of Israell be as the sand of the sea a remnaunt only shal be saued Againe Vnles God had left vnto vs seede we had bene as Sodom and had ben like to Gomorrha Wherefore if in Helias time when the lesse part was saued the promises fell not away so now also in so great a blindnes of Israell they are not made voyde And the more to abate the Iewes pride he saith that this remnaunt is remayning vnto vs not of merite or of workes but of grace Wherefore we haue here a new proposition whose first part is not proued namely that they which are saued are saued by grace for that thing all men graunt but this he declareth that this saluation is not of workes which neded a demonstracion or profe The Iewes would not denie the first part as our Sophisters also at this day deny it not but either of them haue alwayes gone aboute to mingle therewithall the merites of men The Apostle expresseth what he chiefely ment by grace Merites caÌ„ not be mingled with grace Election is the chiefest grace What election of grace is namely the election of God for that is the first chiefest of all graces giftes Election of grace in yâ— Hebrue phrase is a gracious or free election which is not of merites Howbeit Chrisostome and the Greke Scholies thought that by this word election is after a sort corrected or contracted the name of grace that whersoeuer election is added we should vnderstand that grace is geuen according to approbatioÌ„ But what they vnderstand by approbation it is not so playne but that one of these two wayes we se it must of necessity be vnderstanded namely that they take approbation either actiuely or passiuely Actiuely that the remnauntes haue grace for that they elect and approue the thinges which are vpright sound and iust Or passiuely that they are approued of God as men godly iust and beleuing The first way can not be admitted for it is manifest that here is not entreated of the election of men wherby as it pleaseth them they elect good or euill thinges but of the election of God for Paul manifestly saith that God had not cast away his people whome he foreknew or as Augustine saith predestinated Neither can the other be graunted for election dependeth not of our workes foresene as we haue before declared Origen hath in a maner the selfe same sentence for he saith that all in dede are saued by grace but Here is not entreated of ceremoniall workes when election is added thereby are signified perfecter soules which vnto purenes and holynes of workes added a singular endeuor and diligence Moreouer he would fayne haue the workes which are heare excluded of Paul to be vnderstanded only of ceremoniall workes which can not be when as Paul as we shal sâ— addeth an vniuersall reason that vnto the nature of grace it is repugnaunt to be of workes and this is true what kinde of workes so euer we put But it semeth that he therefore taketh such great paynes in this matter for that he is aferd least if workes should be excluded from the cause of