as a preseruatiue against proud contempt because as euery one taketh more vnto him then is meete so he is too secure at the length insolēt against others therfore so far forth we are to feare least our heart being lift vp by pride do aduance it selfe But he seemeth to cast a dout of saluation whiles he admonisheth them to take heed least they also be not spared I answere seeing this exhortatiō serueth to the taming of the flesh which alway is insolent As we are not to doubt of saluation so we must neither be secure nor insolent yea euen in the sonnes of God it derogateth nothing from the certainetie of saluation But chiefly we are to note and remember that I said of late namely that the speech of Paul is not so much directed against priuate men as against the whole bodie of the Gentiles amongst whom there might be many vainely puffed vp professing rather thē hauing fayth For their cause Paul not amisse threatneth cutting off to the Gentiles as wee shall see afterwarde agayne 21 For if he spared not the naturall braunches This is a most strong reason to beate downe all securitie For the reiection of the Iewes ought neuer to be remembred but it shoulde pearce and shake vs with horrour For what was it did destroy them but that through the retchles securitie of the preeminence they had gotten they contemned the iudgement of God they were not spared when they were naturall braunches what then shall become of vs being wilde and forraine if wee waxe proude aboue measure But this cogitation as it prepareth vs vnto distrust of our selues so it causeth vs that we cleaue faster and more surely to the goodnesse of God And heere againe it appeareth more certaynely that the speeche is generally directed vnto the bodie of the Gentiles because this cutting off of the which he speaketh coulde not agree vnto priuate men whose election is immutable namely being founded vpon the eternall purpose of God Therefore Paule denounceth agaynst the Gentiles if they aduaunce them selues agaynst the Iewes that there is prepared a rewarde for their pride because God wil againe reconcile to himselfe that former people with whom he made a diuorcement 22 Beholde therefore the lenitie and seueritie of God towardes them which haue fallen seueritie but towarde thee lenitie if thou doest abide in his lenitie Otherwise thou shalt also be cut off 23 And they if they abide not in their vnbeliefe shall bee graffed in For God is able to graffe them in agayne 24 For if thou wast cut out of the Oliue tree which was naturall to thee and wast graffed contrary to nature in a right oliue tree howe much more shall they which are by nature be graffed in their owne oliue tree 22 Beholde therefore By putting downe the thing it selfe yet hee doth more clearely and amply confirme that the Gentiles haue none occasion to bee proude They doe see in the Iewes an example of Gods seueritie which ought to feare them but in them selues they haue a testimonie of his grace and goodnes whereby they ought to be prouoked vnto thankfulnesse only and to prayse the Lord and not themselues These woordes therefore are as much as if he said if thou doest triumph at their calamitie first remember what thou wast for the same seueritie of God did hang ouer thy head but that thou wast deliuered by his free mercie Secondly consider also what thou art now for thou shalt not otherwise be saued then if thou acknowledg the mercie of God with humilitie but if thou forgeting thy self doest insolently triumph the same ruine doth abide for thee into the which they are fallen For it is not inough to haue once imbraced the grace of God vnles through the whole course of life It sufficeth not to haue begun well thou doest follow his calling For they who are illuminated of the Lorde must alway think of perseuerance seeing they abide not in the goodnes of God who after they haue sometime answered his calling at length begin to dispise the kingdom of God so by their vnthankfulnes deserue to be blinded again Furthermore he doth not one by one speak vnto euery one of the godly but as we said before he compareth the Gentiles together with the Iewes In deed it is true that euery of the Iewes did receiue the rewarde of their incredulity when they were banished from the kingdom of God and who so of the Gentiles were called they were the vessels of the mercy of God but in the meane while the counsell of Paul is to be holden For he would haue the Gentiles to depend vpon the eternall couenant of God that they might ioyne their saluation with the saluation of the elect people Againe least the reiection of the Iewes should breede offence as though their olde adoption were void he would haue thē terrified by the exāple of punishement that they might reuerently haue that iudgement in admiration For whence commeth so great licenciousnes of curious disputations but that we do almost neglect those things with ought worthily to instruct vs vnto humilitie because he desputeth not of euery one of the elect particularly but of the whole body a condition is added if they shal abide in his lenitie In deed I cōfesse so soone as any abuseth the goodnes of God he is worthy to bee depriued of the offered grace but improperly should this be spoken of any of the godly particularly that God had therefore mercie on him when he chose him if so that he did abide in his mercy For the perseuerāce of faith which maketh perfect the effect of the grace of God in vs proceedeth from election Paul therefore teacheth This is a necessarie watchword in all ages that the Gentiles are receiued into the hope of eternall life vpon this condition that by their thankfulnesse they shoulde holde the possession of it And surely that horrible defection of the whole worlde which followed afterward doth plentifully testifie how this admonition was not in vayne For when God had almost in a moment so watered far wide with his grace that religion florished euery where shortly after the veritie of the Gospel vanished the treasure of saluation was taken away And whēce came so sudden a change but because the Gentiles were fallen from their calling otherwise thou shalt also be cut off Nowe we vnderstand in what sence Paul threatneth vnto them cutting off whom before he confesseth to be graffed into the hope of life by the election of God For first albeit this can not happen to the elect yet they stand in neede of such exhortation to tame the pride of the fleshe which as it is in trueth contrary to their saluation so ought it to be terrified with the feare of damnation As christians therefore are illuminated by fayth they heare to their assuraunce that the calling of God is without repentaunce but as they carrie the fleshe about with them which
and horrible confusion doeth thrust it selfe in all abroade yet the saluation of manie abydeth shut vp vnder the seale of GOD. But least any vnder this pretence should cocker their slouthfulnes as many doe seeke lurking places for their vices from the secrete preseruatiō of God we must marke agayne Who are saue◠that they are said to be saued who abide soūd vndefiled in the faith of God And also the circumstance of iudgemēt is to bee noted namely that those are they abyde safe who haue not so muche as by outwarde dissimulation prostrated their bodies to the woorshippe of Idols For he doeth not only giue vnto them the puritie of mynde but also that they haue kepte their bodies vndefiled from all vncleannesse of superstition 5 Euen so then at this present time He applyeth the example vnto his time and to the end he might make al things like he calleth them a remnant namely in comparison of that greate number whose eyes were set vpon vngodlinesse Although together alluding vnto that testimonie of Esay he alleadged before he sheweth that yet in a miserable and confused desolation the faith of God shined because there remayned some remnant And that he might confirme that more surely he doeth precisely cāll those remnauntes who being left by the grace of God doe testifie that the election of God is immoueable as the Lorde saide to Elias when the whole people was fallen to Idolatrie that he had reserued those seuen thousand Whereby is gathered that through his benefite they were preserued frō perishing Neither doth he simply preach grace but now also he calleth vs vnto election that we might learne reuerently to depend vppon the secrete counsell of God One proposition therefore is that but a few are saued in comparison of the great number of them take vnto themselues the name of the people of God Another that those are saued whom he hath chosen without respect of merite For election of grace after the Hebrue manner is put for free election 6 If by grace now then not of workes This is an amplification taken from the comparing of contraries for suche is the case betweene the grace of God and the merite of workes that he which mainteyneth the one ouerthroweth the other Againe if no consideration of workes can be admitted in election which doth not obscure the free goodnes of God which he would haue so greatly commended vnto vs therein let those phrensie persons which make the dignitie which God foresaw in vs the cause of election see what they will answeare vnto Paule For whither you shall giue place vnto workes to come or past this sentence of Paule will alway crye out against you whiche sayth that grace leaueth no place for woorkes Paule doth not here dispute onely of our reconciliation with God neither of the meanes or next causes of our saluation but he ascendeth higher namely why God before the world was made some being reiected did onely choose other some And he denieth that God was brought hereunto by any other cause then his meere pleasure Looke howe much is giuen vnto workes in iustification so much is taken from grace For if any place be giuen vnto workes so much he proueth to bee taken from grace Whereby it followeth that the foreknowledge of workes is wickedly mixed with election For if God haue chosen some reiected other some as he foreknew them to be worthy or vnworthy of saluation now the merite or wages of works being put downe the sole grace of God shall not raigne but shall onely be in halfe parte cause of election For as Paule reasoned before in the iustification of Abraham where wage is payde there grace is not freely giuen so nowe he taketh an argument from the same fountaine if works come in to be a cause when God adopteth a certayne number of men vnto saluation then wage is due and therefore it is not a free benefite And although he speake here of election yet because it is a general reason which Paule vseth heere it ought to bee extended vnto the whole cause of our saluation that we might knowe it is so often sayde there is no merite of workes as our saluation is attributed to the grace of God or rather that we might beleeue the righteousnes of works is so often brought to nothing as grace is named 7 What then Israel hath not obtayned that he sought but the election hath obtained it the rest haue beene blynded 8 As it is written God hath geuen them the spirit of slumber eyes that they should not see and eares that they shoulde not heare vnto this day 9 And Dauid saith let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them 10 Let their eyes be darkened that they see not and bow downe their backe alway 7 What then Because he was occupied here in a harde question he maketh a demand as though he doubted Yet by this kind of doubting he goeth about to make the answere which followeth more certaine for he insinuateth that no other cā be giuen And that is namely that Israel in seeking saluation laboured in vaine because he wēt about it by a preposterous study Although he make here no mention of the cause yet seeing he had expressed it before assuredly he woulde also haue it vnderstood in this place For his wordes are as much as if he said now it ought not to seeme straunge that Israel in striuing vnto righteousnesse hath profited nothing And thence is that brought to passe whiche he addeth straightwaies of election For if Israel hath obteined nothing by merite what haue others obteyned whose cause or condition was no better Whence commeth so great difference amongst equals Here who doth not see it is election only which maketh the difference And the signification of this word is doubtful For it seemeth vnto some to be taken collectiuely for the elect Election put for the elect themselues that the partes of the contrarietie may agree among themselues whose sentence I dislike not so that also they graunt vnto me that there is somewhat more in this worde then if he had saide the elect namely that he might inferre howe there was none other cause of obteyning then election as if he said not they who labour trusting to their merits but they whose saluation dependeth vppon the free election of God for he doth precisely compare that remnant whiche was saued by the grace of God with all Israel or the whole bodie of the people Whereby it followeth that the cause of saluation resteth not in men but in the meere good pleasure of God The rest haue beene blinded As the elect onely are deliuered from perishing by the grace of God so who so are not elected must needes remaine in blindnes For this is the meaning of Paul that touching the reprobate the beginning of ruine and condemnation is hence that they are forsaken of God The testimonies
vs a very fruitfull doctrine which I will comprise in fewe wordes and leaue to the consideration of euery man Assuredly Paul defineth not the praise of our saluation to be in our selues but deriueth it wholly frō the fountayne of Gods free fatherly loue towards vs. Gods free fatherly mercy is the fountayne of health and saluation For hee maketh this the original that God loued vs. And what other cause was there of his loue then his meere goodnesse Hereupon not onlie our calling dependeth whereby in his time he sealeth his adoption in those Two things required in the true members of Christ faith in Gods mercy and the study of pietie whom he had freely chosen before But also we geather that none can rightly associate or couple himselfe vnto the number of the faithful but they must certainly beleeue that the Lorde is mercifull vnto them although they are vnworthy and miserable sinners and being stirred by his goodnes must giue all their studie to come vnto holinesse For hee hath not called vs vnto vncleannesse but vnto holinesse 1. Thes 4.7 Seing the Greeke may be translated by the second person I doe not see the reason why the person should be chaunged Grace and peace Before all other thinges it is to be wished that we may haue GOD fauourable towards vs which is signified by grace As all thinges fal out for good where Gods fauour shineth so on the contrary c. Then secondly that prosperitie and successe of al thinges may proceede from him which is vnderstood by the word peace For howsoeuer al things seeme to laugh vpon vs if God be angry euen blessing it selfe is turned into a curse Therefore the only foundacion of our felicity is the fauour of God whereby we inioy true and perfect prosperitie yea euen in aduersities also our saluation is aduaunced And whereas he prayeth for peace from the Lord we vnderstand that whatsoeuer good thing commeth vnto vs the same is a fruite of Gods fauour Neither is this to be omitted that he doth also pray for these good thinges from the Lord Iesus All good things come vnto vs through Christ For worthily is this honour giuen vnto him who is not only the minister and disposer of his fathers bountifulnes towardes vs but also together with the father worketh all thinges Yet the mind of the Apostle properly is to note that all the benefites of God come vnto vs through him There are some which by the worde peace had rather vnderstand the peace of conscience which signification I denie not but sometimes it hath but seeing it is most certayne that the mynd of the Apostle in this place was briefly to put downe the summe of good things that former interpretation whiche is approued of Bucer is more conuenient by a great deale Therefore hee willing to wishe the summe of felicitie vnto the godlye goeth vnto the fountayne as of late namely the grace of GOD which alone doeth not onelie bring vnto vs eternall blessednesse but also is the cause of all good thinges in this life 8 First I thanke my God through Iesus Christ for you all because your faith is published throughout the whole worlde 9 For God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceassing I make mētion of you 10 Alwaies in my prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might bestow among you some spiritual gift to strengthen you 12 That is that I might be comforted together with you through our mutuall faith both yours and mine 8 First c. Here beginneth the entraunce which is verie aptly applyed vnto the cause for by reasons taken as well from his owne person as from theirs he doeth conueniently prepare them vnto docilitie or easines to be taught Paule prepareth the mynds of the Romanes by reasons takē both from his owne and their person The reason from their persō is that he reporteth the famousnes of their faith For therby he insinuateth that they being laden with the publike prayse of Churches could not refuse an Apostle of the Lorde but they shoulde deceyue that opinion which all men had conceiued of them which is counted barbarous and in a manner nigh vnto infidelitie As this reporte therefore ought to induce the Apostle that hauing conceyued well of their obedience hee shoulde take vppon him according to his office to teache and instructe the Romanes so it bounde the Romanes agayne that they shoulde not despise his authoritie From his owne person hee stirreth them vnto docilitie with a testification of his sincere loue For there is nothing more effectuall to procure credite vnto him that counselleth then if hee haue gotten this opinion that hee is thought euen from his hearte to studie and prouide for our wealth First this is woorthie to bee noted that hee so prayseth their fayth that yet hee ascribeth it vnto GOD Faith is the gift of God as receyued of him Whereby wee are taught that fayth is the gifte of GOD. For if thankesgiuing bee an acknowledging of a benefite then hee doeth acknowledge fayth to bee of GOD who so doeth giue him thankes for it And in as muche as wee see the Apostle beginneth his gratulations with thankesgiuing We are at all times to vse such speeches as may moue vs others to acknowledge Gods goodnes wee maye knowe that we are admonished that all our good thinges are the giftes of GOD. And also it is expedient that wee acquaint our selues with suche kinde of speeches as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges and prouoke others also vnto the same mynde And if it bee meete to obserue this in the least blessinges muche more in faith whiche is an excellent and singuler grace of GOD. We must giue thanks to God through Christ Furthermore heere wee haue an example howe wee are to giue thankes by Christe according to the commaundement of the Apostle to the Hebrues Heb. 13.15 euen as we aske and obteyne mercy at the hands of the father in his name Finally he calleth him his God This is a speciall prerogatiue of the faithfull to whom onely God giueth this honor For therin is cōteyned a mutual respect Iere. 30.22 which is expressed in the promise I wil be their God and they shal be my people Although I had rather restrayne it vnto the person which Paule did beare that it might be an approbation of the obedience whiche hee performed vnto the Lord in the preaching of the Gospel So Ezechias calleth God the God of Esay Esay 27.4 when he would geue testimony vnto him that he was a true and faithful prophet So also by a kynd of excellencie he is called the God of
Apostle to the Hebrewes ascribeth this light vnto fayth that a manne shoulde profite truely in the creation of the worlde And not without cause for throughe blyndnesse wee are so hyndered that wee can not come vnto the marke wee see so farre that we can not pretende anye excuse Paule declareth both these thinges notably when hee sayeth that God in tymes past suffered the Gentiles in ignoraunce Neuerthelesse he left not himselfe without witnesse Acts 14.17 because he gaue vnto them rayne and fruitfulnesse from heauen Therefore this knowledge of God whiche auayleth onelye to take awaye excuse Io. 17.3 Iere. 9.24 differeth greatly from that knowledge bringeth saluation whereof Christ speaketh and wherein Ieremie teacheth we are to reioyce 20 Because that when they knewe God Heere hee testifieth plainely that God hath put into the myndes of all men the knowledge of himselfe that is to saye hee hath so manifested him selfe by his workes that needes they must beholde that whiche of their own accord they seeke not after namely that there is some God For neither the worlde was existant by chaunce neither did it come foorth of it selfe But wee must alwayes note in what degree of knowledge they abode in as nowe it followeth What manner of knowledge was in the Gentiles namely an vneffectuall they glorified him not as God God can not be conceiued without his eternitie power wisedome goodnesse trueth righteousnesse and mercie His eternity appeareth in this that hee is the Author of all thinges His power that hee holdeth all thinges in his hande and maketh that they consist in him His wisedome by the most apte disposing of all thinges His goodnesse because there was none other cause why he should make all thinges neyther canne hee bee mooued by anye other reason to conserue them then for his onelye goodnesse His iustice in the ruling or gouerning of all thinges beecause hee punisheth the guiltye and deliuereth the innocent His mercye that with so greate patience hee suffereth the peruersitye of menne His trueth in this that hee is immutable Therefore hee whiche hath conceyued the knowledge of GOD nowe oweth vnto him the glorie of eternitye wisedome goodnesse and righteousnesse Whiles menne doe not acknowledge suche vertues in GOD but dreame of him as vppon a vayne phantasie they are woorthilye sayde to robbe him wickedlye of his honour As we are indebted to God for infinite benefits so chiefly for that he hath reuealed him selfe vnto vs. And it is not without cause hee addeth they were not thankefull For there is no manne that is not indebted vnto him for infinite his benefites Yea and if it were in nothing else euen heerein hath hee sufficientlye made vs his debtoures that hee hath vouchesafed to reueale him selfe vnto vs. But they became vayne c. That is to saye hauing lefte the trueth of God were turned to the vanity of their owne sence all the quicknesse or sharpenesse whereof is but vayne and passeth away like a smoke And so their foolishe mynde coulde vnderstande nothing aright All mans sharpnes is but vaine to vnderstande and serue God aright but by all meanes was carried headlong into errours and lyes This is that vnrighteousnesse which by and by choketh through his prauitie the seede of true knowledge before it come to perfection 22 When they professed Out of this place commonlye they take an argumente to thinke that Paule hath heere to doe with Philosophers who speciallye challenged vnto them selues the prayse of wisedome And they thinke this to bee the course of Paules disputation that the excellencie of the great Doctours beyng beaten downe it might consequētly follow that there was nothing prayse worthie in the common sort of people But they seeme vnto mee to haue ouer slender a reason to mooue them For this thing was not peculiar vnto the Philosophers that they shoulde thinke them selues wise in the knowledge of God but it was a thinge common to the Gentiles of what degree or order soeuer they were Fore there was none whiche woulde not bring the maiestye of GOD vnder his capacitye and make God suche one as hee could conceiue in his owne sence This temeritie is not learned I saye in schooles but beeyng ingraffed in vs doeth come together with vs that I maye saye so euen foorth of our mothers wombe It hath beene a common faulte in all ages that men trusting to their owne wit haue imagined of God and his worship according to their owne phantasies For it is euident that this mischiefe hath raigned in all ages that men should take vnto them selues all libertie in coyning superstitions This arrogancie therefore is reprehended that when men ought in their humilitie to haue giuen the glorie to God they would bee wise in themselues and pull GOD downe vnto their humilitie For Paule holdeth this principle fast that it is his owne fault if anye man bee estraunged from the woorshippe of God As if hee shoulde saye beecause they haue proudelye lifte vppe them selues therefore through the iuste vengeaunce of God they haue beene infatuated or made foolishe Concerning that interpretation which I refuse my reason is at hande that maketh agaynst it because this errour of fayning an Image to GOD hadde not his originall from the Phylosophers but they hauinge receyued it of others with their sentence did approoue it 23 And they turned After they had faygned God to bee suche one as they coulde apprehende by their carnall sence it was farre from them to acknowledge the true God but they made a faigned and newe GOD or rather an image in the steede of God That is it hee sayeth They turned the glorye of the Lorde because like as if a manne shoulde suborne or put a straunge childe in the place of the naturall so they departed from the true God Neyther doeth this pretence excuse them that yet notwithstanding they beleeued GOD dwelled in heauen and that they counted not the wood for God but for an Image For euen this same is contumelious against God It is great contumely against God to imagin so grosely of him as to resemble him to a mortall yea or immortall creature that they imagined so grosely of his Maiestye that they durst make vnto him an image And from the guyltinesse of suche presumption no man can be exempted no not the Priestes nor Lawgiuers nor Phylosophers of whom he that was most sober euen Plato him selfe seeketh also for a fashion in God This madnesse therefore is noted that all woulde figure God vnto them selues which thing vndoubtedly declareth their grosse and foolishe imaginations of God And first they defiled the maiestie of God with the similitude of corruptible man For so I had rather turne it then with Erasmus of mortall man Because Paule doeth not onely oppose the immortalitie of God against the mortalitie of man but also that glory of his subiect to no corruptions against the miserable condition of man Secondly not beeyng content with
this so greate wickednesse they descended euen vnto beastes and to those also in their kynde were most vyle Whereby their sottishnesse is to be seene more clearely Of these abhominations thou hast with Lactantius Eusebius Augustinus in his booke de Ciuitate Dei 24 Wherefore also God gaue them vp to their heartes lustes vnto vncleannes to defile their owne bodies betweene themselues 25 Which turned the truth of God vnto a lye and worshipped and serued the creature aboue the creator whiche is blessed for euer Amen 26 For this cause God gaue them vp vnto vile affections for euen their women did chaunge the naturall vse into that which is agaynst nature 27 And likewise also the men left the naturall vse of the women and burned in their luste one towarde another and manne with manne wrought filthinesse and receyued in them selues suche recompence of their errour as was meete 28 For as they regarded not to know God euen so God deliuered them vp vnto a reprobate mynd to do those things which are not conuenient 29 Beyng full of vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse full of enuie of murther of debate of deceite taking all thinges in euill part whisperers 30 Backbyters haters of God doers of wrong proud boasters inuenters of euill thinges disobedient to parents without vnderstanding couenaunt breakers without naturall affection suche as canne neuer bee appeased mercilesse 31 Whiche menne though they knewe the Lawe of God howe that they whiche committe suche thinges are woorthie of death yet not onely doe the same but also fauour them that doe them 24 VVherefore also GOD gaue them Because impietye is a priuye or secrete mischiefe leaste yet they shoulde fynde some startinge hole by a more sensible demonstration hee sheweth that they canne no waye escape but they are iustelye condemned for because suche fruites followed that impietye as thereby might bee gathered euident tokens of the wrath of the Lorde And if so bee that the wrath of GOD bee alwayes iuste then it followeth that there went somewhat before whiche made them damnable From the tokens or signes of Gods indignation hee nowe vrgeth the Apostasie and reuoltinge or slipping awaye of menne Outragious sinning is a token of Gods wrathful indignation and a iuste punishment of the abuse of his maiestie for GOD verilye so reuengeth these alienate them selues from his goodnesse that he casteth them headlong into manifolde perdition and confusion And comparing the likelinesse of the vices wherewithall they were pestered with that impietye whereof hee accused them before hee prooueth that they were by the iust iudgement of GOD so plagued For seeyng nothing is more deere vnto vs then our owne honour this is extreeme blyndnesse when wee doubte not to bee reprochefull vnto our selues Wherefore it is a moste conuenience punishemente for the blasphemye committed aagaynst the maiestye of GOD. Hee prosecuteth this one thinge vnto the end of the Chapter but yet hee handeleth it diuerslye because the matter stoode neede of greate amplification This therefore is the summe of that hee goeth about namelye that heereby it doeth appeare the ingratitude of menne towardes GOD is inexcusable because by sure testimonyes they shewe foorth the fierce wrath of GOD agaynst them For they shoulde neuer haue beene plunged in so filthye lustes after the manner of beastes vnlesse the Maiestye of God had beene maruellouslye displeased and prouoked agaynst them Wherefore seeyng they euerye where abounded in moste detestable abhominations hee gathereth that the testimonies of Gods wrath were extante in them Gods wrath alway iust Nowe if this wrath of GOD neuer rage agaynst any temerously or vniustlye but alwayes it holdeth faste the moderation of equitye heereby hee sheweth it is a playne case that no lesse iuste then sure destruction hangeth ouer all menne Of the manner howe God doeth giue menne ouer vnto wickednesse it is not necessarye I shoulde make anye large discourse in this place For it is certayne he doeth permitte menne to fall not onelye by suffering and winking at them but also by his iust iudgemente hee so ordeyneth it that they shoulde bee ledde and carried both of their owne concupiscence and the Diuell into suche madnesse Therefore hee vseth the woorde deliuered according to the perpetuall manner of the Scripture whiche woorde they racke too violentlye who thinke wee are carried vnto sinne onely by the sufferaunce of God For as Sathan is the minister of Gods wrath and as it were his tormentoure so hee is armed agaynst vs not by the dissembling or sufferaunce but by the commaundement of the Iudge Sathan is the minister of Gods wrath And yet is neyther God cruell nor wee innocent seeyng Paule declareth plainlye that wee are not otherwise deliuered vnder his power then if we haue deserued suche punishment This onelye wee excepte that the cause of sinne commeth not from God The rootes of sinne remayne in the sinner seeyng the rootes thereof remayne still in the sinner For this muste alwaye be true Destruction is thine O Israell thy helpe is onelye in me When he ioyneth the lustes of mans hearte with vncleannesse Osce 13.9 priuily hee giueth vs to vnderstande what fruite our hearte bringeth foorth when it is once lefte vnto it selfe This clause betweene them selues hath his Emphasis or force for it expresseth more significantlye howe deepe and vncurable notes of infamye they had printed in their bodies 25 Whiche turned To the ende hee might plante it better in their heartes hee repeateth the same reason whiche hee handled aboue although not in the same woordes Whiles the trueth of GOD is turned into a lye his glorie is stayned They therefore deserue iustlye to bee imbrued in all kynde of ignominie whiche both goe aboute to robbe GOD of his honour and also to slaunder or blaspheme him And they worshipped That I might apply two verbes to one construction I haue thus translated it What honour for religion sake is giuen to the creature the same is vniustly takē from God He properly noteth the sinne of Idolatry for honour canne not bee giuen for religion sake vnto the creature but it shall bee vnwoorthelye and by the waye of sacriledge taken from God In vayne is the excuse that Images are woorshipped for Gods sake seeynge God acknowledgeth not this woorshippe neyther doeth hee accounte it acceptable to him And then the true God is not woorshipped at all but a faygned God whiche fleshe hath deuised vnto it selfe And that which is added who is blessed for euer Amen I interprete to bee spoken to the greater reproche of the Idolaters after this sence whome onelye they ought to haue honoured and woorshipped and from whom they oughte to haue derogated nothing though it were but a little 26 For this cause GOD gaue them vppe As though hee hadde interposed a Parenthesis hee returneth vnto that whiche hee hadde begunne before concerninge the reuengemente of the Lorde and hee bringeth the firste example in the horrible
before men but accused them by the iudgement of their conscience And by this he counted that vndoubtedly to be prooued whiche hee went about namely Hypocrits must be sharply reproued els they will not awake out of their securitie that if they descended into them selues and admitted the examination of Gods iudgemente they coulde not denye their iniquitie Neyther is that without great neede that with suche seueritie and sharpenesse hee reprooueth this counterfeyte holinesse For this sorte of men with wonderfull securitie truste in them selues vnlesse this vayne confidence be violently shaken from them Let vs remember therefore that this is the beste way to conuince hypocisie if it bee awaked from his drunkennesse and drawen into the light of Gods iudgement That thou shalt escape The argument is drawen from the lesser For if wicked deedes must bee subicet to the iudgement of man much more to the iudgement of GOD who is the onely iudge of all thinges It is verilye through an heauenly instinct that men are carried to condemne wickednesse but this is onely an obscure and small shadowe of his iudgement They therefore whiche will not let others escape their iudgement are greatly deceiued to thinke they can escape Gods iudgement Neither is it without speciall force that he expresseth agayne the name of man that he might compare man with God 4 Or despisest thou the riches c. I doe not thinke with many that there is here a Dilemma Dilemma is an argument that conuinceth euery way but a Preoccupation For because Hypocrites for the most part are puffed vp with the prosperous successe of thinges as though by their good works they had merited the clemencie of the Lorde and so they are more hardened in the contempt of God the Apostle meeteth with their arrogancie and by an argument taken from the contrary cause hee sheweth there is nothing shoulde moue them to thinke by reason of their externall prosperitie that GOD is pleased with them seeing the purpose of God in doing good is farre otherwise namely that he might conuert sinners vnto him Therefore where the feare of God raigneth not Without the feare of God security in prosperity is a contempt of Gods goodnes securitie in prosperous affayres is a contempt and mockerie of his incomprehensible goodnesse Whereuppon it ensueth that they shall suffer more grieuous punishmentes whome GOD hath spared in this life because vnto their other wickednesse this hath beene added that they haue refused the fatherly calling of GOD. And although all the benefites of God are so many testimonies of his fatherly goodnesse yet because hee often respecteth a diuerse ende the godlesse do wickedly to flatter themselues in their prosperitie as though they were beloued of him whiles hee nourisheth them tenderly and bountifully not knowing that the bountifulnesse c. For GOD by his leuitie declareth himselfe vnto vs that it is hee vnto whome wee ought to bee conuerted if wee desire to bee well and together hee cheereth vp the confidence of looking for mercye If we vse not the bountifulnesse of GOD to this ende wee abuse it Although it is not alwayes to bee taken after the same manner For whiles the Lorde doeth deale fauourablye with his seruauntes Diuersity betweene the ende why God bestoweth his blessinges vpon the godly and godlesse and blesse them with earthly blessinges by suche testimonies hee declareth his beneuolence and also teacheth them to seeke for the summe of all good thinges in him Whiles he dealeth with the transgressours of the lawe in the same sorte by this bountifulnesse hee goeth about to mollifie their stubbornesse and yet hee declareth not himselfe to be pleased with them but rather calleth them to repentance And if anye obiect Obiection that the Lorde singeth vnto deafe men so long as hee doeth not inwardly touche the heart it is to be aunsweared that nothing can be blamed here but our prauitie Moreouer Answere in the wordes of Paule I had rather say hee leadeth then hee inuiteth because that is more significant And yet notwithstanding I doe not take it for to driue or force but for to leade by the hand 5 But thou after thine hardnesse c. When we are once hardened agaynst the admonitions of the Lorde impenitencie doeth followe and those whiche haue no care to repent doe manifestlye tempt the Lorde This is a notable place where we are to learne as I touched before EueÌ„ those thinges which by their owne nature are good serue to the destrucion of the wicked that the wicked doe not onely so long as they liue heere daylye more and more heape vp the wrath of God againste them but also that it shall serue to their condemnation whatsoeuer of the giftes of God they vse continually For they shall giue accounte of all And then shall appeare that it shall bee imputed vnto them for extreeme wickednesse that through the bountifulnesse of GOD whereby they shoulde haue beene bettered they were made worse Let vs therefore take heede leaste by the vnlawefull abuse of good thinges wee lay vype for our selues this vnhappie treasure In the day of wrath So it is woorde for woorde But for Eis Hemeran against the day or into the day For the godlesse nowe gather againste themselues the indignation of God The day of iudgment is the day of wrath to the wicked but the day of redemption to the godly the force whereof shall then power it selfe vppon their heade they heape vp secrete destruction whiche then shall bee taken out of the treasures of God The day of the last iudgement is called the day of wrath so long as the speach concerneth the wicked for to the faithfull it is the day of redemption So likewise are all other visitations of the Lorde alwayes sette foorth in horrible and fearefull manner agaynst the wicked but on the contrarie sweete and pleasant to the Godly Therefore as often as the Scripture maketh mention of the nearenesse of the Lorde it biddeth the Godlie reioyce and be gladde and whiles it respecteth the reprobate it doeth nothing else but smite with terrour and feare That daye sayeth Sophonye Soph. 1.15 shall bee a daye of wrath a daye of tribulation and anguishe a daye of obscuritie and darkenesse a daye of cloudes and blackenesse Ioel 2.2 The like you haue in Ioel. And Amos also cryeth out woe vnto you that desire the daye of the Lorde Amos 5.18 what haue you to doe with it That daye of the Lorde is darkenesse and not light More ouer when Paule addeth the woorde declaration hee giueth to vnderstand what daye of wrath that is namely when the Lorde shall make his iudgement knowen of whiche iudgement albeeyt hee daylye giue certayne tokens The cleare manifestation of Gods iudgemeÌ„t reserued til the last day yet hee conserueth and keepeth the cleare and full declaration thereof vnto that day For then shall the bookes bee ope◠〈◊〉 â—n shall the Lambes bee
farre forth as it obteineth for vs the grace of God Neither doeth he onely pronounce God the giuer of righteousnesse but also condemneth vs of vnrighteousnes that the liberality of God might helpe our necessity To be briefe Faith adorneth vs with the righteousnes of Christ which it beggeth of God none shall come vnto the righteousnesse of faith but he that is a sinner in himselfe For this circumlocution is to be applied vnto the circumstaunce of the place that faith doth adorne vs with the righteousnesse of another which righteousnes it beggeth of God And here agayne God is saide to iustifie vs whiles he doth freely pardon vs being sinners and doth loue vs with whom he might iustly be angrye namely whiles by his mercy he doth away our vnrighteousnes 6 Euen as Dauid declareth the blessednesse of man vnto whom God imputeth righteousnes without works saying 7 Blessed are they whose iniquities are forgiuen whose sinnes are couered 8 Blessed is the man to whom the Lorde imputeth not sinne 6 As Dauid c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe with in the compasse of ceremonies Seing he now calleth them simply and without any additiō works As works are here taken indefinitely for all workes so in the whole disputation which he called before the works of the law If no man can deny but a simple vnlimited speeche suche as we haue now in hand is indifferently to be vnderstood of euery woorke the same must alway hold in the whole disputation For there is nothinge lesse reasonable then to take the power or force of iustification away from ceremonies onely seeing Paule doeth indefinitely exclude workes Heereunto apperteyneth the contrary member that God doeth iustifie men by not imputing their sinne In whiche woordes also wee are taught that righteousnesse with Paule is nothing els then the remission of sinnes Lastly that this remission is free because it is imputed without woorkes which the verie name of remission sheweth For that creditoure or lendour whiche is paide doeth not remitte but hee which willingly of meere liberalitie doeth cancell or rase out the debte Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes For howe is it possible they shoulde agree with Paule they say by woorkes wee must satisfie the iustice of God that wee may obtayne pardon of our sinnes On the contrary Paule reasoneth that the righteousnesse of fayth is free and without workes because it dependeth vpon the remission of sinnes This were vndoubtedly a false argument if in the remission of sinnes there were any regarde or respect vnto woorkes at all In like sort by the same wordes of the prophete the follie of the Schole men is refuted touching halfe remission They babble that the fault being remitted the punishment is reteined of God but the Prophete he crieth that our sinnes are not onely couered that is taken awaye in the sight of God but also hee addeth they are not imputed How shall God take punishment of those sinnes hee doth not impute therefore there remaineth sound vnto vs God forgiueth not onely the fault but also the punishment this most excellēt sentence he is iustified by faith who is purged or clensed before God by the free remission of his sinnes Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iustification through the whole life For when Dauid being weried with the continuall sting of his conscience burst foorth into this saying he spake surely by his owne experience And now also he had serued God many yeeres Therfore after great proceedings or goings forward at the lēgth he proued it by experience true that all they are miserable which are cited before the iudgement state of God crying out there is none other way to obteine blessednes then if the Lorde receiue vs into fauour by not imputing our sinnes Whereby the imagination of those is verye well refuted which dreame that the righteousnesse of faith is but the entrance so that the faithfull by woorkes retayne the possession of righteousnes Righteousnes not only begun but also continued by faith which righteousnes they did not obteyne by any merites Where as some times workes are saide to be imputed vnto righteousnes and also other beatitudes are reckoned that doth nothing preiudice the sentence of Paul The psal .. 106.30 Psa 106.30 saith it was imputed for righteousnes vnto Phinees the priest of the Lorde that in taking punishment vpon the adulterer and the harlot hee tooke away the reproche of Israell In deede we heare in this place howe a man did a good woorke but wee knowe a man is not iustified for one deede For there is required a perfect and most absolute obedience as the promise saith He that shall doe these shall liue in them Leuit. 18.5 Howe then is this punishment of Phinees imputed vnto him for rigteousnesse surely it must needes bee he was iustified before by the grace of God For they which haue put on the righteousnes of Christ haue God not onely fauourable to them selues How righteousnes is sometime giuen vnto workes but also to their woorkes whose spots moles are couered with the puritie of Christ that they come not into iudgement whereby workes being infected with no corruptions are counted iust and that no woorke of man can any otherwise then by this fauour please God it is euident And if the righteousnes of faith be the onely cause why our works are counted iust see then how sottishly they reason because righteousnes is giuen to workes it is not of faith onely But I oppose an inuincible argument against them namely that all works are condemned for vnrighteous except a man be iustified by sole faith The like is to be vnderstood of blessednes they are denounced blessed which feare the Lord Psal 128.1 Psal 1.2 and walke in his wayes Which meditate in his law day and night but because no man doth that in such perfection as were meete that the commaundement of God might be fully satisfied al such blessednes is voide of none effect vntill that we being purified and clensed by the remission of sinnes be made blessed and so are made capable of that blessednes which the Lord promiseth for his seruants for the studie of the Lawe and good workes Therefore both righteousnesse of workes is an effect of the righteousnesse of fayth and the blessednesse commeth of workes an effect of the blessednes with cōsisteth in the remission of sinnes If the cause neither ought neither can be destroyed of his effect they goe ill fauouredly to woorke if any goe about to ouerthrowe the righteousnesse of fayth by workes But why may not a man will some say by those testimonies contend to proue a man to bee iustified and also made blessed through woorkes
our faith concerning free righteousnesse for it is a sealing of the righteousnesse of faith that to vs also whiche doe beleeue righteousnesse might bee imputed And so verie artificially Paule returneth those thinges vpon the aduersaries which might bee obiected of them For if the trueth and vertue of circumcision bee founde in vncircumcision there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles But seeing a doubt might arise whether wee also after the example of Abraham are not to confirme the same righteousnesse by the seale of circumcision Obiection why did the Apostle omitte it Answere Namely because hee thought the question to haue beene sufficiently answered by his woordes For seeing this sentence is admitted that circumcision serueth onely to seale the grace of GOD it followeth that at this day it were superfluous for vs who haue another Sacramente ordayned of the Lorde in place thereof Because therefore where baptisme is there is no vse nowe of circumcision hee woulde not to no purpose dispute of that whereof was no question at all to witte why the righteousnesse of faith shoulde not be sealed in the Gentiles by circumcision if they shoulde bee like vnto Abraham To beleeue by vncircumcision Is that the Gentiles beeing content with their estate are not to interpose the seale of circumcision And so this preposition dia by is put in steade of en in 12 Not to them which are c. This woorde are or bee in this place is taken for to bee reckoned or counted For hee checketh the carnall sonnes of Abraham who hauing nothinge but externall circumcision did boldelye glorye in it As for the other which is the principall they neglected it namely that they shoulde imitate the fayth of Abraham by whiche onely he obteyned health The circumcised Iewes were not otherwise iustified then as they beleeued the promise of grace Hereby may appeare how seriously he discerneth faith from the Sacrament not onely least anye should content him selfe with this without the other meaning with the Sacrament without fayth as though it were sufficient to iustification but also that the same fayth onely might fulfill all partes For whiles hee confesseth the Iewes whiche are circumcised to be iustified he doth precisely except so that they after the example of Abraham abyde in fayth onely For what shoulde be the meaning of faith in vncircumcision but that hee might shewe faith onely without any helpe elsewhere to be sufficient It is therefore to bee taken heede of least any man by deuiding or parting in halfes mixte together two causes of iustification By the same argument the schoole diuinitie is conuicted touching the difference of the Sacraments of the old and new testament for frō those they take away the power of iustifiyng to these they giue it But if Paule reason orderly whiles he proueth that circumcision iustifieth not because Abraham was iustified by faith the same reason is also of strength with vs that we may denie men to be iustified by baptisme seeing they are iustified by the same faith by the whiche Abraham was iustified 13 For the promise that hee should bee the heire of the world was not giuen to Abraham and his seede by the law but by the righteousnesse of faith 13 For the promise c. Nowe hee doeth more clearely repeate that antithesin or contrarietie of the lawe and faith with he touched before with also is diligently to bee noted because if faith borrow nothing of the Lawe that it might iustifie thence we vnderstande it hath rsepect vnto nothing but the mercie of God Furthermore the imagination of those which would haue this to bee spoken of ceremonies is easely refuted because if workes brought any thing vnto iustification then hee shoulde rather haue sayde not by the written lawe but by the lawe of nature But Paule doth not oppose spiritual holinesse of life against ceremonies but faith and his righteousnesse The summe therefore is the inheritaunce was promised to Abraham not because he had deserued it by keeping the law but because by fayth he had obteined righteousnesse And surely as Paule straightwayes declareth then doe the consciences of men inioye perfect peace when they feele that to be freely giuen them which is not due vnto thē by right Saluation in Christ apperteyneth no lesse vnto the Gentiles then vnto the Iewes Hereuppon also it followeth that the benefite is no lesse common to the Gentiles then to the Iewes the cause of which benefit doth equally appertayne vnto both For if mens saluation be founded vpon the onely goodnesse of God they restrayne and hynder the course thereof as much as in them lyeth who exclude the Gentiles from it That hee might bee the heyre of the worlde Seeyng eternall saluation is nowe in hand the Apostle seemeth out of season to carry the readers vnto the world But generally vnder this worde he comprehendeth the instauration or restoring which was looked for in Christ What is meant by the worde world Indeede restitution of life was the principall yet it behooued that the decayed state of the whole worlde shoulde be repayred Therfore the Apostle calleth Christ the heyre of all the goodes of God Heb. 1.2 Because the adoption which we obtayne through his grace hath restored vnto vs the possession of that inheritaunce from the which we fell in Adam And because vnder the type of the land of Chanaan not onlye the hope of eternall life was proposed vnto Abraham but also the full and perfect blessing of God the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him The godly in this present life haue a certaine taste hereof because howsoeuer they are at diuers times pynched with pouertye yet for that with a quiet conscience they participate those thinges which God hath created to their vse Pouertie letteth not but the faithfull may be called the heyres of the world and with his fauour and will inioye the earthly blessinges as pledges and earnest pennyes of eternall life pouerty is no let vnto them wherefore they shoulde not acknowledge heauen earth and the Sea to belong vnto them The wicked albeit they heape vppe the riches of the worlde they canne call nothing theirs but rather they get them by stealth because they vse them with the curse of God And it is great comforte to the godlye in their pouerty that though they liue poorely yet they steale nothing from any but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father vntil they see the full possession of their inheritaunce when all creatures shall serue for their glorye For to this ende both earth and heauen shal be renewed that according to theyr measure they might partly serue to illustrate the kingdome of God 14 For if they whiche are of the lawe bee heyres fayth is made voyde and the promise is made of none effect 15 For the Lawe causeth wrath for where
filthie or rotten cauillation to abuse the sentence of Paule namely that it is not the willer or runner onely because the grace of God helpeth Whom Augustine hath not onely soundly but wittilye refuted for if the will of man be therefore denied to be the cause of election because it is not the onely cause but in part then thus it may be saide againe that it is not of mercy but of the willer and runner For where there is a mutuall woorkyng there shall also bee a mutuall praise But assuredlie this last saying doeth fall with the weight of his owne absurditie The saluation of the elect standeth wholy and onely vpon the mercy of God let vs therefore determine that the saluation of those whome it pleaseth God to saue is so ascribed vnto the mercy of God that nothing is left vnto the industrie of man Neither hath it much more colour that some would haue those recited together in the person of the wicked For howe shall it hang together to wrest those places of Scripture where the righteousnesse of God is defended to vpbraide vnto him tyrannie Againe is it like seeing the refutation was readie and easie that Paule without speeche woulde suffer the Scripture to bee so grossely abused But these starting holes they haue soughte who dyd measure this incomparable mysterie of GOD by theyr owne sense It was a rougher doctrine for their daintie and tender eares then that they coulde thinke it meete for an Apostle But they ought rather to haue bended their own stifneckednesse to the obsequie of the spirite that they might not haue been so much addicted to their own grosse imaginations 17 For the scripture saith c. Nowe hee commeth vnto the seconde member of the reiection of the wicked Wherin because there seemeth to bee somewhat more absurditie so muche the more diligently hee goeth about to make manifeste howe God in reiecting whome hee will is not onely irreprehensible or without blame Exod. 9.16 but also wonderfull in his wisedome and equitie Hee therefore taketh his testimonie out of Exodus Where the Lorde saith it was hee that stirred vp Pharaoh to that ende that whiles he went about stubbornely to resist the power of GOD hee beeing ouercome and subdued might be for an example how inuincible the arme of God is to the bearing wherof much lesse to the breaking wherof no humaine strength is sufficient Beholde the paterne that the Lord would shewe in Pharaoh Two things to be considered in Pharaoh Wherefore two thinges are to bee considered here the predestination of Pharaoh to destruction which is verely referred vnto the iust but yet secrete counsayle of God Secondly the ende thereof which is that the name of God might be celebrated and to that ende doth Paule chiefly staye vpon it For if this hardening be such for the which the name of GOD deserueth to bee declared that hee shoulde bee charged with vnrighteousnesse is abhomination It is an argument taken from the places of contraries But because manie interpreters whiles they go about to qualifie this place also they doe corrupt it first it is to bee noted that for the worde stirred vp In Hebrewe it is I haue ordeyned thee where the Lorde going about to declare that the stubbornnesse of Pharaoh was no let to him that hee might not deliuer his people affirmeth that his furie was not onely foreseene of him and that hee had meanes prepared to brydle it but also that hee had purposely so ordeyned it and verely to that ende that hee might shewe foorth a more euident testimonie of his power Some therefore doe turne it amisse namely that Pharaoh was reserued to a tyme seeing rather hee speaketh of the beginning For seeing many thinges else where occurre vnto men whiche hinder their counsayles and let the course of their actions God saith Pharaoh came from him and that this person was layde vpon him Vnto which sentēce the word raise or stirre vp notably agreeth Finally least any should imagin that Pharaoh was moued from aboue by a certaine vniuersall and confused motion that hee might rushe into that furie the speciall cause or ende is noted as if it were sayde that God did not onely know what Pharoah woulde do but also purposely appointed him to this vse Where by it followeth that it is in vayne nowe to striue with him as though hee were bounde to giue a reason or account seeing hee doeth willingly come forth himselfe and preuenteth this obiection denouncing that the reprobate in whom hee will haue his name celebrated come from the secret fountain of his prouidēce 18 Therefore he hath mercie on whom he will Heere followeth the conclusion of both members which can not any way bee vnderstoode in the person of any other then of the Apostle because straightwayes he addeth a communication with the aduersary when he beginneth to bring foorth such things as may be obiected of the contrary part Therfore it is not to be doubted but Paule speaketh these of his owne sence as we haue admonished a little before namely that God according to his pleasure voutsafeth whom he seeth good of mercy and draweth foorth the seuerity of iudgement against whom he list For this hee goeth about to bring to passe amongest vs that concerning the diuersitie is betweene the elect and reprobate our mind might bee content with this namely that it hath so pleased God to illuminate some vnto saluation and blind othersome vnto death and not seeke for any cause aboue his will For we must stande vpon these particles of whom hee will and whom hee will Beyond that which he doeth not suffer vs to passe But the worde harden To harden how it is taken when in the Scriptures it is attributed to GOD it doth not onely signifie as certaine tempering moderatours woulde haue it a permission or suffering but also the action of Gods wrath For all externall thinges which make to the excecation of the reprobate are the instruments of his wrath And Satan him selfe which inwardly worketh effectually is so farre foorth his minister that he worketh not but at his commaundement Therefore that friuolous euasion or refuge which the schoole men haue of foreknowledge doth fall downe For Paule doth not onely say that the ruine of the wicked is foreseene of the Lorde but is ordeined by his counsaile and will as Salomon also teacheth Prou. 16.4 that the destruction of the wicked was not onely foreknowne but that the wicked ones themselues were purposely created that they might perish 19 Thou wilt say then vnto mee why doeth hee yet complayne who hath resisted his will 20 But O man what art thou that pleadest or shouldest pleade in iudgement with GOD shall the thinge formed say to him that formed it why hast thou made mee so 21 Hath not the potter power of the clay to make of the same lumpe one vessel to honour and another vessell to dishonour 19 Thou wilt say then vnto mee
Heere especially the fleshe stormeth when it heareth howe it is referred vnto the will of God that they are destinated vnto death which perishe Wherefore the Apostle descendeth agayne vnto obiections by taking to him the speeche of the aduersarie because hee sawe the mouthes of the wicked coulde not bee stopped but with full mouthes they woulde barke agaynst the righteousnesse of God And hee doth notably expresse their affection For they not beeing content to defende themselues make God guiltie in their steade and then after they haue turned the fault of their condemnation vpon him they are grieued at his so great power In deed they are constrayned to yeelde but storming because they can not resist and attributing to him the principalitie they doe in a manner charge him of tyrannie muche like as Sophisters in their Schooles doe in such sort babble of his absolute as they call it righteousnes as though hee hauing forgotten his righteousnes woulde make a tryall of the might of his lordeshippe by mixting all thinges peruersely Thus therefore doe the wicked reason in this place what cause hath hee why hee should be angry at vs seeing he made vs such seeing hee leadeth vs whither hee lusteth at his pleasure what els doth hee in destroying vs but reuenge his owne woorke in vs neyther is it our part to contende with him and howe so euer we striue hee will haue the vpper hande Therefore both his iudgement shall be vniust if he condemne vs and also his power which hee abuseth nowe agaynst vs is licencious But what doth Paul answere to these 20 Who art thou O thou man Because in Greeke there is the participle it may also be read in the present tence which doest striue or contende or fightest on the contrary beecause this is expressed in the Greeke worde to this sence who art thou that takest vpon thee to contende with God The first answere but the sence is not muche diuers By this first answere hee doeth nothing els then represse the wickednesse of that blasphemie by an argument taken from the condition of man He will straightwaies adde another whereby hee will cleare the righteousnesse of God from all accusation This verily is apparaunt that no cause is brought aboue the will of God Seeing the answere was at hande namely that the difference doeth depende vpon iust causes why did not Paule vse this conpendious or short forme but placed the will of God in the highest degree that it onely might suffice vs for all causes assuredly if the obiection had been false that God doeth reiect or elect according to his pleasure whom hee eyther vouchsafeth not with fauour or whom hee loueth freely the refutation had not been neglected of Paule The wicked obiect that men are cleared from guiltines if the will of God beare the chiefest sway in their saluation and destruction Doth Paule denie it Yea by his answere hee confirmeth namely that God doeth decree or determine of men as it pleaseth him yet in vayne and madly doe men rise vp to contende because God by his right power or authoritie assigneth to his woorkes what lotte he will And they who say that Paule wanting reason did flee vnto brauling or chiding charge the holy Ghost with great reproch For hee woulde not at the first bring forth those thinges which might make to the defence of the equitie of God and which he had in a readinesse because they coulde not be conceiued or apprehended Yea hee also so tempereth the seconde reason that hee doeth not vndertake a full defence But yet so that hee declareth or sheweth forth the righteousnesse of God if it bee with deuout humilitie and reuerence weighed of vs. That therefore whiche was most meete hee admonisheth man of his condition as if hee sayd seeing thou art a man thou must acknowledge thy selfe earth and ashes why then doest thou contende with the Lord about a matter which thou canst not vnderstande to bee briefe the Apostle hath not brought that coulde bee sayde but that was expedient for our rudnesse Proude men storme that Paul not denying men to be reiected or elected by the secrete counsayle of God alleageth no cause as though the spirite of God wanting reason helde his peace and not rather by his silence did admonishe that the mysterie which the mindes of men do not comprehend is reuerently to be had in admiration so might bridle the waywardnesse of mans curiositie Let vs know therefore that God doeth not for any other end cease from speaking but because he seeth his infinite wisedome cannot be comprehended by our slender capacity and therfore sparing our infirmity prouoketh vs vnto sobriety and modesty Shall the thing formed We see that Paul hitherto doth alway stand vpon this namely that the wil of God although the reason therof is vnknowen to vs is to bee counted iust For he sheweth that the Lord hath his right taken from him The wil of God is alway iust howsoeuer we see not the reason of it if hee bee not at liberty to doe with his creatures what hee lust This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproche if such liberty be giuen vnto him as though they with their disdainfulnes were better diuines then Paule who hath appointed this rule of humilitie to the faithfull that they shoulde wonder at the power of God and not esteme it after their owne iudgement And hee represseth this arrogancie of striuing with God by a most fiâ— similitud wherein he seemeth rather to haue alluded vnto Esay Esay 5.9 Iere. 28.6 then Iere. For nothing els is taught with Ieremie then that Israel is in the hand of the Lorde so that for his sinnes hee maye breake him in peeces as a potter may his earthen vessel But Esay goeth higher saying woe be to him that gaine sayeth his maker namely to the pot the striueth with the potter Shall the claye say to his potter what makest thou c. And surely there is no cause why mortall man shoulde preferre himselfe before an â—arthen vessell when he compareth himselfe with God Neither are wee to be very curious in applying that testimonie to the present cause seeing the minde of the Apostle was onely to allude vnto the wordes of the Prophete that his similitude might haue the more waight 21 Hath not the Potter authoritie The reason why the thing formed ought not to striue with his former because the maker doth nothing but by his right or authoritie By the worde power he vnderstandeth not that hee hath strength and force to doe with his vessell what he lust but that this preeminence or authoritie doth agree vnto him by good right For his minde is not to giue vnto God any licencious power but such as is worthily giuen vnto him Furthermore in applying the similitude consider this as the potter doth take nothing from the claye what fourme soeuer hee giue it
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is
reason which is seene to hold in a mans bodie ought to bee also in the societie of the faithfull by that similitude hee proueth how necessary it is for euery one to consider what is conuenient for his nature capacity and calling Furthermore this similitude hath diuers parts chiefly after this maner it is to be applied vnto the present cause that as the meÌ„bers of one body haue distinct offices and all thinges distinct The applicatioÌ„ of the similitude taken from the members of a mans bodie for no member either holdeth all offices together or taketh vnto him the offices of others so hath God giuen vnto vs diuers giftes by which discretion or diuersitie he hath ordeined what order hee woulde haue to bee kept amongest vs that euery one should gouerne himselfe according to the measure of his gift and should not intrude himselfe into the offices of others neither shoulde one couet to haue all thinges together but being content with his state should willingly abstain from vsurping other meÌ„s turnes Howbeit when in expresse words he noteth that communion which is amongst vs withal he insinuateth how great diligence there ought to bee in euery one to bestow those gifts they inioy to the common profite of the body 6 Wee hauing gifts Paul doth not simplie now preach of the mainteining of brotherly loue amongest vs but he commendeth modestie which is the moderatour of our whole life The diuersitie and in equalitie of gifts is the bond of mutuall communication Euery man coueteth to haue so much that he might not stand need of any help of his brethren but this is the bond of mutuall communication whiles no man hath sufficient for himself but is coÌ„strained to borrow of others I confesse therefore that the societie of the godly cannot stand but whiles euery one being conteÌ„t with his owne measure doth impart vnto his brethren of those giftes â—ee hath receiued and againe doth suffer himselfe to bee holpen by other mens giftes But Paule his meaning was chiefly to beate downe that pride whiche hee knewe to bee grafted in men and least any man shoulde bee greeued that al things are not giuen vnto him hee admonisheth that not without the good counsaile of God euery one hath his part giuen vnto him because it is necessary for the common benefite of the body that none shoulde bee so furnished with the fulnesse of giftes least he shoulde securely despise his brethren Heere then wee haue the principall scope whereunto the Apostle tendeth namely that all thinges are not meete for all men but the giftes of God are so disposed that euery one might haue his finite portion and euery one ought so to intende in bestowing his giftes to the edification of the Church that no man hauing left his owne function shoulde take vpon him another mans For by this decent order as it were due proportion the incolumitie of the church is saued when euery man doth so bestow that he hath receiued to the common profite of others that hee doth not hinder others Hee which peruerteth this order fighteth against God by whose ordinance it is ordeined For the difference of giftes did not spring from the will of men but because it hath pleased the Lorde so to dispose his grace Whether Prophesie Nowe by bringing in certaine particulers for example he sheweth howe euery man ought to be occupied in his gifte as in keeping his station For euery gift hath his ende proposed from the which to decline is to corrupte the giftes themselues And whereas the speech is somewhat confused wee may so compose it that the conclusion begin here Hee therefore which hath the gift of prophesiyng let him examine it to the proportion of faith hee that hath an office let him vse it to administration hee that hath doctrine let him vse it to teache c. They who shall beholde this marke shall conueniently keep themselues within their boundes Howbeit this place is diuersly taken For there bee some which by prophesiyng vnderstande the facultie of diuination whiche was of force about the beginning of the Gospell in the Churche as it pleased the Lorde then to set foorth the dignitie and excellencie of his Churche by all meanes And they thinke that that which is added according to the porportion is to be referred vnto all the branches But I had rather followe them who extende this woorde further namely vnto a peculiar gifte of reuelation that a man doe rightly and learnedly play the parte of an interpreter in opening the will of God Therefore prophecying at this day amongest Christians is almost nothing els What prophesiyng is amongst christians theÌ„ a right vnderstanding of the scripture and singuler gift of expounding the same since all the olde prophesies and oracles of God haue been finished in Christ and his Gospell For in this sence Paule hath put it when hee sayth I woulde yee coulde speake with tongues 1 Cor. 24. â— but rather that yee did prophesie Wee knowe in part and wee prophesie in part And it appeareth not that Paules meaning is heere 1. Cor. 13.9 onely to recite those marueylous graces whereby Christ adorned his gospel at the first but rather we see that ordinary graces only such as abide continually in the Church are reckoned Neyther doe I thinke that reason to bee firme which is obiected namely that the Apostle neede not to haue sayde that to those who by the spirite of God coulde not call Christ Anathema For seeing in another place hee testifieth that the spirite of the Prophete is subiect to the Prophete 2. Cor. 14.32 and he biddeth him that spake first to holde his peace if any reuelation bee made to another that sitteth by after the same maner hee may here admonishe those who prophesie in the Churche that they shoulde applie their prophesiyngs to the rule of fayth least at any time they erre from the line Faith put for the principles of religion Vnder the name of fayth hee signifieth the first principles of religion whereunto what so euer doctrine is founde not agreeing euen thereby it is condemned for false In the other braunches there is lesse difficultie Hee that is quoth hee ordayned a minister let him discharge his duetie by ministring that hee may be answearable to his name As straightwayes hee commendeth vnto teachers vnder the name of doctrine sounde edification in this sence hee that excelleth in doctrine let him know that the ende thereof is that the Church be truely taught and let him studie this one thing that hee may make the Church wiser by his doctrine For hee is a doctor or teacher who formeth or instructeth the Churche by the woorde of trueth Hee that excelleth in the gift of exhorting let him regarde this ende that he may exhort effectually And although these offices haue great affinitie yea and also connection betweene them selues yet they cease not therefore to bee diuers No man can exhort without doctine
effect shoulde alway be extant if through our fault so noble and healthfull an institution were not corrupted For seeing princes doe neuer so abuse their power in vexing the good and innocent but in their tyranny they reteyne some shewe of a iuste domination there can bee no tyranny which in some respect is not a defence to conserue the societie of men Heere also hee hath noted two parts of the which yea euen the Philosophers themselues haue thought the best composed administration of a commō wealth to consist namely the rewarding of good men and the punishing of euill The worde praise hath heere a large signification after the maner of the Hebrewes 4 For hee is the minister of God to thy wealth Here euen the Magistrates themselues may learne what is their calling For they rule not for their owne cause but for the common profite neither are they indued with an infinite or vnlimited power but such as is tyed to the health of their subiects Finally they are bound vnto God and men in their principalitie For because they are the substitutes of God doe his businesse they shall giue account vno him Secondly that ministerie which God hath committed to thē respecteth the subiects wherfore they are also debters vnto thē And priuate men are admonished that this is of the bountifulnesse of God to defende them from the iniuries of wicked persons by the sworde of princes For they beare not the sword in vaine The other part of the office of Magistrates is that they ought to represse the lasciuiousnesse of wicked men whiche wyllingly doe not suffer themselues to bee gouerned by lawes and to take such punishment as the iudgemen of God requireth for their wickednesse For hee doth plainely denounce them armed with the sworde not for a vaine shewe only but that they might smyte euyll doers Moreouer this saying the reuenger of wrath is as muche as if it were saide the executour of the wrath of God And that hee proueth by the vse of the sworde which the Lorde hath giuen into their handes A notable place to proue the authoritie of the Magistrate For if God in arming the Magistrate hath also commaunded him to vse the sworde so often as hee punisheth the giltie with death by exercising the vengeance of God he obeyeth his commandements Therefore they contend with God who thinke it an abhomination that the blood of wicked men should be shed 5 Wherefore wee must needes bee subiect not onely for feare of punishment but also for conscience 6 And for this cause pay yee tribute for they are the ministers of God seruing for the same purpose 7 Giue to euery man therefore his dutie tribute to whome tribute is due custome to whom custome feare to whome feare honour to whom honour belongeth 5 Wherefore wee must needes bee subiect Nowe by the way of collection yet with a kinde of polishing he repeateth that whiche hee cammaunded in the beginning touchyng the obedience is to be giuen to Magistrates namely how they are to be obeyed not onely for the cause of mans necessitie The dueties of subiects towards magistrates but also that we may obey God For hee hath put this worde wrath for vengeance or reuengement which the magistrate may take for the contempt of his dignitie or calling as though hee had saide we must not therefore obey because wee cannot freely resiste the mightie and those are armed as iniuries are wont to be borne which cannot be repelled but voluntaryly we are to take vpon vs that subiection whereunto our conscience is bounde by the worde of God Therefore albeit the Magistrate were vnarmed and a man might prouoke and contemne hym freely to wit with out punishment for it yet is it no more to bee attempted then if wee sawe present vengeance to bee at hande for it For it is not the parte of a priuate man to take the regiment from him whome the Lorde hath placed with authoritie ouer vs. This whole disputation is of ciuile gouernmente Therefore in vaine goe they about by this place to establishe theyr abhominable tyrannie whiche exercise authoritie ouer mens consciences 6 And for this cause pay wee tribute By occasion hee maketh mention of tribute the reason whereof is taken from the office of Magistrates For if it bee theyr partes to defend and conserue in safetie the tranquillitie of good men and to oppose themselues against the godlesse practises of the wicked that they can not doe vnlesse they bee holpen by power and firme helpes Tributes therefore are well and worthilie paid for the maintenance of so necessary charges Concerning the maner of customes and tributes this is no place for any larg discourse neither is it our partes to prescribe princes how much they shoulde bestow on euery thing or call them to a reckoning Yet is it meete they should remember whatsoeuer they haue of the people it is as it were common goods not an instrument of priuate lust and ryot For we see to what vse Paule appointeth those tributes are paid namely that princes might be furnished with strength to defend their subiects 7 Giue to euery man therefore his dutie The Apostle seemeth to me here to goe about to comprise summarily in what thinges the dueties of subiects towardes Magistrates consist namely that they haue them in estimation and honour that they obey their statutes lawes and iudgements that they pay tributes and customes Vnder the name of feare he noteth obedience by customes and tributes hee meaneth not onely fraight paide for carriage and taxes but also other reuenewes And this place confirmeth that I saide before wee must obey kinges and euery other superiour not because wee are constrained but because it is an acceptable obedience to GOD. For hee will not onely bee feared but also be honoured with a voluntarie obedience 8 Owe nothing to any man but to loue one another For hee that loueth another hath fulfilled the lawe 9 For this thou shalt not commit adultery thou shalt not kill thou shalt not beare false witnesse thou shalt not luste and if there bee any other commandement it is in few words comprehended in this saying thou shalt loue thy neighbor as thy self 10 Charitie worketh no ill to his neighbour Therefore the fulfilling of the lawe is charitie 8 Owe nothing to any man There are some whiche thinke this is not spoken without a taunte as though Paule answered to their obiection who contende that Christians are ouercharged as who shoulde say other precepts then the precepts of charitie were inioyned them And surely I denie not but it may bee taken ironicè to wit tauntingly that he might graunt vnto those admit no other lawe then of charitie their request But in another sense Yet had I rather take it simply because I thincke Paules meaning is to refer this precept of the authoritie of Magistrates least it should be thought of any to bee but weake vnto the lawe of charitie as though he had said
the worlde and brought them into the woorshippe of his power Phil. 2.9 and obedience of his Gospell Whereunto Paul had respect when hee sayde that God gaue a name to his Christ whereat euery knee shoulde bowe And it shall then fully appeare when he shall get vppon his seate to iudge both the quicke and the dead as all iudgement in heauen and earth is giuen vnto him of the Father In the wordes of the Prophete is euery tongue shal sweare vnto me but seeing an othe is a part of the worship of God though Paul haue heere shall confesse the sence varieth nothing For the meaning of the Lord was simply to affirme that all men should not only acknowledge his power but also by mouth external gesture of the body which he hath noted by the bowing of knees shew foorth the confession of obedience 12 So then euery one This conclusion calleth vs backe vnto humilitie and submission Whereuppon also he inferreth straightwayes that we should not iudge one another because it is not lawfull for vs to take vppon vs the authoritie of iudging seeing of necessitie wee must not onely be iudged our selues but also must giue an account To iudge hath a twofold acception in the first place it is put for to â—â—condemne in the second for to be wary or circumspact And out of the diuers signification of the worde iudging or to iudge He hath excellently drawen a contrary acception or signification form the first place he forbiddeth vs to iudge by condemning in the second place hee commaundeth that all the iudgement of reason shoulde bee applied to the auoyding of offence For by the way he reproueth those peeuish carpers who bend al their dexterity and sharpnes of wit vnto this that they may haue something to finde faulte withall in the life of their brethren And therfore be commandeth that they rather haue regard vnto warines or circumspection because oftentimes through their negligence they either precipitate or force their brethren into some offence 14 I know and am perswaded in the Lord Iesus that there is nothing coÌ„mon of it selfe but he that thinketh it to be coÌ„mon to him it is common or vncleane 15 But if thy brother be grieued for thy meate now walkest not thou charitably Destroy not him through thy meat for whom Christ died 16 Let not your commoditie be euill spoken of 17 For the kingdome of God is not meate drinke but righteousnes peace and ioy in the holy Ghost 18 For who so in these things serueth Christ is acceptable to God and approued of men 14 I knowe c. That hee might preuent the obiection of suche as had profited so farre in the Gospel that they put no difference betweene meates he doth first set downe what is to bee thought of meates as they are to be considered in themselues What is simply to be thought of meates themselues secondly he addeth what offence may grow in the circumstance of the vse of them He pronounceth therfore that to aright and pure conscience no meate is impure and that there is no impediment why we may not purely vse the same if ignoraunce and errour did not let vs because if anye man imagine an vncleannesse in his meate he cannot freely vse the same But a little after hee addeth that wee are not onely to respecte the meates themselues but also our brethren before whom we eate For we are not to count the vse of Gods benefites so common that it shoulde not bee subiect vnto charitie His wordes therefore are as muche in value as if hee sayde I know all meats are cleane and therefore I leaue them free vnto thee I suffer thy conscience to bee loose from all scrupell finally I doe not simplye driue thee from the meates themselues but the regard of meats beeyng layde a parte I woulde not haue thy neighbour to be neglected of thee In this place he calleth that common which is prophane and which is without al difference vsed of the wicked that it might bee opposed against those thinges whiche are peculiarly sanctified for the vse of faithfull people He sayeth that he knoweth and is perswaded of the puritie of all meates that he might put it out of all question Hee addeth in the Lorde Iesus because through his benefite and grace wee obteyne this that all creatures are sanctified vnto vs of the Lorde whiche creatures were otherwise cursed in Adam And withall his meaning is to set the libertie giuen of Christ against the seruitude of the lawe least they shoulde thinke they were holden with that obseruation from the which Christe had freed them In the exception putte downe by the Apostle wee are taughte there is nothing so pure but it may bee contaminated by an impure conscience For it is onely faith and godlinesse whiche sanctifieth all thinges vnto vs. And the faythlesse as they are inwardelye vncleane so they defile whatsoeuer they touch Tit. 1.15 15 If thy brother be grieued Nowe he declareth by how manie waies the offence of our brethren may corrupt the vse of good thinges And the first reason is that charitie is violated if for so light a cause our brother bee grieued for it is contrarie vnto charitie Reasons why we should not offend out brethren by meats to giue any an occasion of sorrowe A second reason that whiles the weake conscience is wounded the price of the blood of Christ is wasted for the most abiect brother is redeemed by the blood of Christ and therefore it is not meete hee should be destroyed for satisfiyng the belly And we are too shamefully giuen to our lustes if we preferre meate a most vile thing before Christ The third reason is that if the libertie purchased vnto vs by Christ be good we ought to doe our indeuour that it be not euil spoken of worthily dispraysed of men which commeth to passe wheÌ„ we vse the giftes of God out of season These reasons therefore ought to moue vs that we run not rashly into offences for our libertie 17 For the kingdome of God is not Now on the contrary he teacheth that we may without dammage absteine from the vse of our libertie because the kingdome of God doeth not consist in those thinges For those which serue either to erect or confirme the kingdome of God are no way to be omitted whatsoeuer offences may followe thereon If so be then that for charities sake a man may cease from the vse of meates Gods honour not hindered Christes kingdome not preiudiced and religion or pietie not violated they are not to be suffered who for meates sake trouble the Church He vseth the same arguments to the Corinthians saying meate for the bellie 1. Cor. 6.13 and the belly for meates but God shall destroy them both for neither if wee eate shall wee haue the more In whiche woordes his meaning is 1. Cor. 8. â— briefly to shewe that meate and drinke are thinges lesse