thinke an example to bee propounded which prooueth that it appertaineth vnto the ceremonies onely But wee haue alreadie declared why Paule hath named circumcision For neither doe any other swell with the confidence of workes then hypocrites And wee know howe they glorye onely in eternall shewes Secondely circumcision in their iudgement was a certayne entraunce vnto the righteousnesse of the lawe therefore it seemed also to bee a woorke of great dignitie And whereas they fight out of the Epistle to the Galathians where when Paule handleth the same cause yet hee directeth his stile vnto ceremonies onely that also is not firme inough to obtaine that they woulde Sure it is Paul had to doe with such as did insence the people with a false beleeue or confidence of ceremonies That he might remoue or take this away hee doeth not conteine him selfe within the compasse of ceremonies neither disputeth hee specially of what valewe they are but he comprehendeth the whole lawe as may appeare by the places whiche are all of them deriued from that fountaine Paul speaketh here of workes without exception Suche also was the state of that disputation which was holden at Hierusalem amongst the disciples And it is not without cause we laboure to prooue Paul in this place without exception to speake of the whole lawe For the verye stile and maner of disputation which hee hath hither to followed and doeth still prosecute doeth sufficiently fauour vs and many places doe not suffer vs to thinke otherwise It is therefore a sentence notable amongst the chiefest that no man shall bee iustified by the keeping of the lawe Hee hath shewed the reason before and repeateth it againe straightwayes because all men together being conuicted of transgression are reprooued of vnrighteousnesse by the lawe Flesh without some speciall restraint signifieth man These two are contrary one to the other as wee shall see more at large in the processe to bee thought righteous by workes and to be guiltie of transgression This worde fleshe without any speciall consideration betokeneth men but that it seemeth after a sort to pretende a more generall signification After which maner more is expressed when one sayth all mortall men or all mortall creatures then if hee shoulde name all men as you may see with or at Gellius For by the Lawe Hee reasoneth from the contrarie that we haue not righteousnesse by the Lawe because it conuinceth vs of sinne and damnation seeing life and death proceede not foorth of the same fountaine And whereas he reasoneth from the contrary effect of the lawe that wee can not be iustified by it wee muste vnderstande his argument proceedeth or holdeth not except wee keepe this as an inseparable Though the law be the rule of righteousnes yet it profiteth nothing by reason of our corrupcion perpetuall accident that the lawe reuealing to man his sinne taketh from him the hope of saluation that way The Lawe truely by it selfe because it instructeth vnto righteousnesse is the way to saluation but our prauitie and corruption letteth that this way it profiteth nothing Nowe this must needes bee added in the seconde place whosoeuer is founde to bee a sinner hee is spoyled of righteousnesse For it is friuelous to faigne with Sophisters an halfe righteousnesse that workes shoulde partly iustifie But nothing is gotten on this behalfe for the corruption of man 21 But nowe is the righteousnesse of God made manifest without the lawe hauing witnes of the lawe and the prophetes 22 To witte the righteousnesse of GOD by the faith of Iesus Christe vnto all and vpon all that doe beeleeue 21 But nowe is the righteousnesse c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth whither therefore because it onely consisteth or standeth in the sight of GOD or for that the Lorde doeth giue the same vnto vs of his mercie Because both interpretations agree well wee will contende on neither part What righteousnes is called the righteousnes of God and howe the same is reueiled with out the lawe id est workes He saith therfore that that righteousnes which God both communicateth vnto man and also embraceth only and acknowledgeth for righteousnesse is reueiled without the lawe that is without the ayde helpe or supportation of the lawe so that by the lawe is meant woorkes For it may not bee referred vnto doctrine which straightwayes hee citeth for the witnesse of free righteousnesse by faith Where as some restraine it vnto ceremonies shortly after I shall shewe that to bee vayne and colde It remayneth therefore that we knowe the merite of workes to be excluded Where also wee see howe hee mixeth not woorkes with the mercie of God But all opinion of workes being remooued and abolished he establisheth the onely mercie of God Neither am I ignorant that Augustine doth expounde it otherwise for he taketh the righteousnes of God for the grace of regeneration and hee confesseth this grace to bee free because the Lorde reneweth vs being vnworthie with his spirite And from this hee excludeth the workes of the lawe that is whereby men goe about without renouation of them selues in deserue God And I knowe well inough that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine as though it were at this day reueiled vnto them But it shall appeare plainely by the text howe the Apostle without exception comprehendeth all woorkes All workes excluded from iustification yea euen those god worketh in vs. yea those which the Lorde woorketh in his For surely Abraham was regenerate and was led by the spirite of God at such tyme as hee denieth him to bee iustified by workes Therefore he excludeth from the iustification of man not onely those workes which are morrally good as commonly they terme them and which are done by the instinct of nature but also what woorkes so euer the faithfull can haue Secondly if that bee the definition of the righteousnesse of faith blessed are they whose iniquities are forgiuen the question is not of this or that kinde of woorkes but the merite of workes being done away onely remission of sinnes is put downe for the cause of righteousnesse They thinke these two agree well man to bee iustified by faith by the grace of Christ and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration because both God doeth freely renewe and by faith wee receiue his gift But Paule taketh a farre other principle namely that the consciences of men are neuer quiet till they leane or reste vppon the onely mercie of God â— Cor. 5.19 Therefore in another place after he hath taught GOD to haue been in Christ that hee might iustifie men hee doeth also shewe the maner saying in not imputing to them their sinnes Gal. 3.12 Likewise to the Gallathians hee therefore maketh the lawe contrary to faith in respect of the effect of iustifiing because the lawe
required here that the faithfull are not disstinguished by temporall or externall notes so it mattereth not whether they be Gentiles or Iewes 23 For there is no difference All haue sinned and are depriued of the glorie of God 24 And are iustified freely by his grace through the redemption is in Christ Iesus 25 Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God 26 To shewe at this time his righteousnesse that he might be iust and a iustifier of him whiche is of the faith of Iesus 23 For there is no difference Hee inioyneth vnto all without exception the necessitye of seeking righteousnesse in Christe as if he shoulde saye there is no other way to obteyne righteousnesse by neither are some iustified this way and other some that way But all together by faith because all are sinners and therefore they haue not whereon to glorie with God And he taketh it for a thing graunted that when menne are come vnto the tribunall of God whosoeuer is guiltye of sinne in his owne conscience hee lyeth confounded and so ouerthrowen vnder his owne ignominie that no sinner can abyde the face of God as we see in the example of Adam Agayne he fighteth with an argument taken from the contrarye where wee must marke what followeth Because all menne are sinners Paule inferreth that they want or are depriued of the prayse of righteousnesse All glory of righteousnes taken from men because they are sinners Therefore according to his doctrine there is no righteousnesse but that is perfect and absolute For if there were any halfe righteousnesse then shoulde not he is a sinner be altogether spoyled of all glorye Whereby that fable of righteousnesse in parte as they call it is sufficiently refelled For if it were true that wee are partly iustified by woorkes and partly by the grace of God This argument of Paule shoulde be of no force Where sinne is there is no righteousnes vntil Christ haue taken away the curse Gal. 3.10 namely that all are therfore depriued of the glory of God because they are sinners It is therefore out of all controuersie there is no righteousnesse there where sinne is till Christ haue put away the curse And that is it is sayde to the Galathians As many as are vnder the lawe are subiect to the curse but we are deliuered from this by the benefite of Christ By the glorie of God he vnderstandeth that glory which hath place before God Ioh. 12.43 as it is said with Iohn they haue loued more the glory of men then the glorye of God And so he calleth vs from the delight of humane iudgement vnto the celestiall iudgement seate And are iustified freely The Participle after the manner of the Grecians is put in steede of the verbe The meaning is because there remayneth nothing els vnto men in themselues but that they beeyng smitten thorow by the iuste iudgement of God shoulde perishe therefore they are iustified freelye by his mercie For Christ helpeth this misery and doeth communicate himselfe to the faithfull that in him onely they maye finde all thinges whiche are wanting vnto them As it falleth out there is no place in all the Scripture more notable to set foorth the power of this righteousnesse The efficient materiall formall and finall cause of our iustification For it sheweth the mercy of God to be the efficient cause Christ with his blood to be the matter or materiall cause Faith conceyued by the woorde to be the formall or instrumentall cause Lastly the glory both of the iustice goodnes of God to be the final cause Concerning the efficient cause hee sayeth wee are iustified freely and that verely by his grace Therefore by this he sheweth howe all is of God and nothing of our selues It might haue beene sufficient to haue opposed grace vnto merites but least wee shoulde imagine an halfe righteousnesse hauing added a repetition hee doeth more clearelye shewe foorth his mynde and hath ascribed the true effect of righteousnesse to the onelye mercy of God which righteousnesse the Sophisters rent in peeces and mayme least they should be constrayned to confesse their owne pouerty By the redemption The matter of our righteousnesse or iustification is that Christe by his obedyence hath satisfied the iudgement of the Father and by taking our person vppon him hath deliuered vs from the tyrannye of death wherewith we were holden captiue For by the satisfaction of that sacrifice which he offered our guiltines is taken away Wherby also the imagination of those is notably refelled Righteousnes is not a quality in vs. which will haue righteousnesse to be a quality in vs. For if we be therfore reputed righteous before God because we are bought or redeemed by a price then surely wee borowe that else where which is not in our selues And straight wayes Paule declareth of what power this redemption is and whereunto it serueth namely that we might be reconciled to God For he calleth Christ the propitiation or rather which liketh vs better that we might allude vnto the olde figure the propitiatory And what els signifieth that but that we are iuste so farre foorth as Christe reconcileth the father to vs But now it behoueth to consider the words Whom God foreappoynted c. Because the Greeke worde Protithenai sometime signifieth to determine or appoynt afore sometime to bring foorth into light if the first signification be taken Paule referreth it vnto the free mercy of God that Christ was foreordayned a mediatour whiche should reconcile the father to vs by the sacrifice of his death And this is an excellent commendation of grace that God did willingly of him selfe seeke out a meane whereby he might take away our curse And certaynly this place seemeth to agree with that of Iohn God so loued the world that he gaue his onely begotten sonne Howbeit if we imbrace the other sence the same reason shall stād that God in his tyme made him manifest whom he had decreed with himselfe to be the mediatour In the worde propitiatory I think there is an allusion as I said vnto the old propiciatory For he teacheth how that is exhibited in Christ indeede which was figured there Yet because the other opinion cannot be disproued if any had rather vnderstand it more simply I will leaue it to their election The meaning of Paule in this place may surely be gathered out of his wordes Without Christ God is alway angry with vs. namely that God without Christ is alway angry with vs and that we are reconciled by him whiles by his righteousnesse we are accepted For God doth not detest in vs his owne workemanship but our vncleannesse which hath extinguished the light of his image which vncleannes when the washing or rinsing of Christ hath done away he loueth and imbraceth vs as his owne pure workmanship
vndoubtedly he saith that glorying is excluded because wee can bring nothing of our owne which is worthy to be approued or commended of God If merite be the matter of glorying whether you terme it de congruo which is apt fitte or conuenient That is called merite de congruo when a man of his own good motioÌ„ proceeding naturally from him meriteth the firste grace which they call grace preuenting Merite de condigno when man being holpen by the firste grace doth make himselfe worthy of eternall life or whether you call it de condigno that is worthie whereby man recoÌ„cileth God vnto himself here thou seest they are both ouerthrowen For here he speaketh of no diminishing or moderating but Paule verily leaueth no droppe of merite Moreouer if the glorying of workes be so taken away by faith the faith cannot purely be preached but in giuing all vnto the mercie of God man must needes bee spoyled of all prayse it followeth then that wee are not holpen by any woorkes to the obteyning of righteousnesse Of woorkes How doth the Apostle here deny our merits to be excluded by the lawe seeyng before he proued our damnation out of the lawe For if the lawe make vs subiecte to death what glorie shall wee gette out of it Or rather doeth it not couer vs beeyng depriued of all glorye with shame or reproche But then hee shewed howe our sinne is layd open by the detection of the Lawe because wee are all fallen from the obseruation of it And heere hee meaneth if righteousnesse were in the lawe of woorkes our glorying were not excluded but because it is of fayth onely therefore we cannâ— chalenge nothinge to our selues for fayth receyueth all from God it bringeth nothing but a humble confession of neede or want And the Antithesis or contrarietye of fayth and woorkes is to bee noted wherein without addition woorkes are put vniuersally Therefore he neyther intreateth of ceremonies onelye nor yet of the externall shew of woorkes but comprehendeth all the merites of woorkes which can be imagined The name Lawe is giuen vnto fayth improperly but yet this darkeneth not the sence of the Apostle For his meaning is that when wee are once come vnto the rule of faith then all the glorie of woorkes is ouerthrowen as if hee shoulde saye the righteousnesse of woorkes veryly is commended in the lawe but faith hath a lawe of his owne which leaueth no righteousnesse in workes whatsoeuer they be 28 We haue determined therefore Now he gathereth the principall proposition as though it were now out of all controuersie adding also an explication For iustification by faith is made very cleere whiles woorkes are excluded by name Therefore our aduersaries at this day labour nothing more then that faith might be intangled with the merite of workes They confesse a man is iustified by faith but not by sole faith Yea in verie deede they place the power of iustification in charity howsoeuer in wordes they giue it vnto fayth But Paule in this place doeth make iustification so free that he maketh it euident howe in no sort it can stand with any merite of workes I haue shewed before why he nameth the workes of the lawe and also I haue declared those to be ridiculous whiche restrayne it vnto ceremonies Their imagination also is childish which take the works of the lawe for externall or literal workes which are done without the spirite of Christ But rather the Epitheton is as much of value as if he had called them meritorious How S. Iames saith a man is not iustified by faith onely because he hath regard vnto the roward promised in the law Whereas Iames sayeth a man is not iustified by faith onely but by works it is nothing coÌ„trary to the former sentence The reconciliation depeÌ„deth chiefly vpon the state of that argument of the which Iames intreateth in that place For in that place the question is not howe menne get vnto them righteousnesse before God but how they approue themselues to be iust For hee refuteth Hypocrites who glorie vainely in the title of faith It is therefore a grosse fallacie not to obserue how the word iustifie or iustifying is otherwise taken with Iames then with Paule as they intreate of diuers things And also the word faith most certainly appeareth to be equiuocal id est of ambiguous and doubtfull signification This twofolde ambiguity or doubtfulnesse ought is haue byn noted It may be gathered out of the text that Iames would nothing els then that a man is not made or approued iust by a dead faith excepte hee confirme his righteousnesse by woorkes Of which matter see our institutions 29 Is God the God of the Iewes only and not of the Gentiles also Yea euen of the Gentiles also 30 Seing there is but one God who shall iustifie the circumcision by faith and the vncircumcision by faith 29 Is God the God of the c. The second proposition sheweth how that righteousnesse doth no more appertayne vnto the Iewes then vnto the Gentiles And it was very necessary that should be vrged to the end place might be made for the kingdom of Christ through the whole world He doeth not therefore aske simply or precisely whither God bee the maker of the Gentiles which was knowen to be out of all controuersie but whether he would shew himselfe a Sauiour to them also or no. For after he hath matched all mankynde together and hath brought them all vnder the same condition if there be any difference amongst them it is of God and not of themselues The righteousnes of God in Christ is not tyed to one nation which haue all things like or equall amongst them So that if it be true God woulde haue all the people of the earth to be partakers of his mercy theÌ„ saluation and righteousnes which is necessary to saluation is extended vnto all Wherefore â—nder the name of God heere is an insinuation of that mutuall relation which often commeth to our sight in Scripture Iere. 30.22 I wil be your God you shal be my people For that God for a time did choose vnto himself a peculiar people that taketh not away the beginning of nature namely that all meÌ„ were made according to the image of God brought vp in this world vnto the hope of blessed eternity 30 Who iustifieth When hee saith some are iustified by faith other some of faith he seemeth to be delighted with the variety of speech in declaring the same matter that he might by the way gyrde the folly of the Iewes who imagine a difference betweene them and the Gentiles In the cause of iustification there is no difference between the Iewes and Gentiles when as in the cause of iustification there is no difference at al. For if men be made partakers of this grace by faith onely and there is one faith in them both it is childishnesse to make a variance or diuersitie where there is so great
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
the ende of this Gradation consider first Gradation is when the speecht is so distinguished by degrees that that which endeth one member beginneth the next that there was a mutuall coniunction betwixt the calling of the Gentiles and the ministerie of Paul which hee did performe and execute among them so that the approbation of the one did depende vpon the approbation of the other Now it behoued Paul to make the calling of the Gentiles manifest and without all doubt or question and also to shewe a reason of his ministerie least that he should seeme to publishe the grace of God amisse in that hee did withdrawe or take from the children of God the bread which was properly appointed for thē and giue it to dogs And therefore he doth both these thinges together But the coherencie agreement of his wordes will not de perfectly vnderstood before that euery particular part therof be expounded in order This his proceeding is as much in effect as if hee should say that both Iewes and Gentiles declare and shew that they beleeue in God by calling vpō his name because the true calling vpon the name of god cānot be except there were first a right knowledge of him Furthermore faith commeth by the word of God But the worde of God is preached in no place but by the speciall prouidence and appointment of God Therefore where the inuocatiō of God is there is also faith where faith is there was also first the seed of the word Where preaching is there is also the calling of God or there men are called of God Now where there is so effectuall and fruitfull a calling of God there is an euident and vnfallible tokē of god his loue Whereby it is apparāt that the Gentiles are not to be debarred or excluded the kingdome of God whom God hath admitted into the fellowship participation of saluation For as the preaching of the Gospel is the cause of their faith so God his sending is the cause of preaching whereby it pleased him to prouide for their saluatiō after this maner Now let vs examine particularly that which followeth 14 How shall they call c. Paules mind is to ioyne the inuocatiō of God with faith as indeed they are things neerely linked and ioyned together for hee who calleth vpon God doth as it were cōmit himself into the only hauen of saftie To flee vnto God in prayers is the safest hauen of all and that which is the most surest kind of refuge hee doeth like a sonne repose or lay himselfe as it were in the bosome of a most good and louing father that by his care hee may be protected by his indulgencie and loue he may bee cherished by his bountie he may be relieued by his vertue hee may be staied and vpholden Which thing no man can doe who before hath not so certaine a persuasion of god his fatherly loue toward him setled in his minde that hee dare boldly hope or looke for any thing at his handes Therefore it is necessarie that he who calleth vpon God should assure himselfe to receiue aide and helpe from him For Paule speaketh heere of that Inuocation which pleaseth God For hypocrites call vpon God but not to their saluation because they call vpon him without any sense or feeling of faith Wherby it is euident how foolish all the Schoole men bee who offer themselues doubtfully to God not being staied by faith Paul is of a quite contrary minde who taketh this as a principle graunted namely that we cannot pray aright vnlesse we be certainely perswaded of the successe Neither doth he set downe here an intricate or doubtfull faith but the certaintie or assurance which our mindes conceaue of his fatherly loue and goodnes whiles by the Gospel he reconcileth vs to himself adopteth vs for his sōnes By this confidence only we haue accesse to him as it is also to the Ephe. Ephesi 3.12 And on the other side gather y◠that only is true faith which of if self bringeth forth the inuocation of god For it cānot be but that he should continually aspire vnto the goodnes of God by all prayers or supplications who once hath tasted of the same How shall they beleeue in him of whom c. The summe sense of these wordes is this namely that wee are after a sorte dumbe vntil the promise of God open our mouth to pray Which order also he noteth in the prophet Zach. in these wordes I will say to them Zacha. 13.9 you are my people and they shall say to me thou art our god For it is not our parts to feigne and imagine what maner of God we list Therefore we must haue the true lawefull knowledge of him such as is set downe in his word And if any man shall suppose God to be good by his owne sense imagination God must be known and worshiped according to his woorde that shall be no sure and stable faith but a wauering and wandering imagination And therfore the word is necessarily required to the true knowledge of God Here he hath set down no other word then that which is preached because this is the ordinarie meanes which the Lord hath appointed for the dispensatiō therof But if any man shall heereby contende to proue that God could not otherwise then by the meanes of preaching infuse or power his knowledge into men we denie that to be the meaning of the Apostle who had respect onely to the ordinarie dispensation of God and woulde not prescribe any lawe or limitation to his grace 15 Howe shall they preach except they bee sent Hee meaneth that it is an argument and pledge of the loue of God when hee doeth vouchsafe any nation with the preaching of his Gospell and that there is no preacher thereof whome hee hath not stirred vp by his speciall prouidence and therefore there is no question but God doth visite that nation where his gospel is preached But because Paul doth not here handle the lawful calling of euery man to that function it should be needles to vse any long spech therof in this place Only it may suffice for to remēber thus much Namely The gospel commeth not by chaunce vnto any people that the Gospell doth not fall down and as it were by chaunce like raine out of the Cloudes but is brought by the handes and ministerie of men whether it is sent from aboue As it is written Howe beautifull c. Thus we ought to apply this testimonie of Esay Nahum to this present matter Esay 52.7 Nah. 1.17 The Lorde offering hope of deliueraunce to his people setteth foorth the comming of them who shoulde bring the gladsome tydinges thereof with a singular commendation Thereby therefore hee hath declared that the office or ministerie of the Apostles is to be had in no lesse price and estimation by which the tydings of eternall life is brought vnto vs. And therevpon it followeth that
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
vppon the promise of God and to hope hee thought it sufficient that the Lorde had promised howsoeuer the thing was in it selfe incredible according to that was saide I thought good to turne it so that it might be referred vnto the time of Abraham For the meaning of Paule is that Abraham when many temptations woulde haue driuen him vnto desperation leaste hee shoulde fainte conuerted his minde vnto that was promised to him Thy seede shall bee like the starres of heauen and sandes of the Sea For purposely hee alleadged this testimonie but in parte that hee might stirre them to the reading of the scripture For the Apostles euery where in citing holy scripture haue a religious care to prouoke vs to the diligēt reading thereof 19 And hee not weake in the faith considered not his owne body whiche was nowe dead beeing almost an hundreth yeere olde neither the deadnesse of Saraes wombe 20 Neither did hee doubte of the promise of God through vnbeliefe but was strengthened in the faith gaue glory to God 21 Beeing full assured that hee which had promised was also able to do it 22 Therefore was it imputed to him for righteousnesse 19 And he not weake in faith If you had rather one of the negatiues being left out you may declare it thus and he not weake in faithe considered his owne bodie but this maketh nothing for the sense Nowe he sheweth more nearely what might haue hindered What thinges might haue hindered the faith of Abraham yea what might haue vtterly turned Abraham from receiuing the promise Seede was promised to him when by nature neither he was fit for generation nor Sara for conception Whatsoeuer hee coulde see in him selfe or about himselfe it was against the effect of the promise Therefor that he might giue place vnto the truth of God as though hee had forgot himselfe hee withdraweth his mind from those thinges were in his sight Yet you are not to vnderstand it as though hee had no respecte at all to his barraine or dead body Seeing the Scripture testifieth he reasomed thus with himself shall a childe be borne to a man that is an hundreth yere olde and shall Sara which is nienetie beare a childe But because that consideretion being laide apart he resigned his whole sense ouer to the Lorde the Apostle saith he considered not And surely it was an argument of greater constancie to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes then if no such thing had come into his minde And that the body of Abraham for age was past fruite before the blessing of the Lorde It may plainely be proued both heare and also out of the seuenteene and eighteene chapters of Genesis Gee 17. 18 So that the opinion of Augustine is in no wise to bee admitted who in a certaine place thinketh that the cause was onely in Sara Neither ought the absurditie of the obiection mooue vs which droue him vnto that resolution He thinketh it very ridiculous that Abraham at an hundreth yeeres shoulde be called barraine who sometime after had many children For thereby the Lord made his power more notable that hee which before was like a withered and drie poste when through the blessing of God he floorished he was not onely sufficient for the procreation of Isaac But as one restored vnto a florishing age he had strength afterward to beget others But some will say it is not besides the order of nature that a man sholde beget a childe at that age That I may graunt it is not a wonder yet it differeth little from a myracle Consider also with what labours molestations peregrinations extremities that good man was exercised all his life and then you must needes confesse hee was no more broken with age then he was worne and wasted with labours Lastly his body is not simply but by the way of comparison called barren or fruitlesse For it was not like that he which in the flower strength of age was vnfit for procreation shoulde then begin when he was voyd of strength Wheras he saith he was not weake in faith vnderstand it thus he did not shake or wauer as we are woont to doe in doubtfull things For there is a twofold weakenesse of faith one A twofold weakenesse of faith which by yeelding to temptations of aduersity doth make vs fall from the power of God another which ariseth verily of imperfection yet doth it not extinguishe fayth For the intellect is neuer so illuminated but there remayne many reliques of ignorance the mynd is neuer so stablished but there abydeth muche doubting The faithfull therefore haue a continuall conflicte with those vices of the flesh namely ignorance doubting in which conflict their faith is often times grieuously assaulted and put in hazard yet at the length it ouercommeth so that they may be called firme euen in infirmitie 20 Neyther did he doubt of the promise of God Although I follow not the olde interpreter and Erasmus yet my translation hath his reason For it seemeth the Apostle would say that Abraham examined not in the ballance of incredulity whether the Lord could performe that he promised To make inquisition of a thing is properly when we sift it with mistrust neither will we admit it before it be throughly examined where it appeareth credible Indeed hee demaunded howe it might come to passe Abraham asked how it might come to passe not because he doubted but because he woondered but that was an interrogation of one wondring as the Virgin Mary when she demaunded of the Angell howe that might come to passe which he shewed vnto her and such like The godly therfore whiles a message is brought vnto them of the works of God whose greatnesse exceedeth their capacity they burst foorth into admiration but from the admiration they passe straight wayes to the consideration of the power of God the wicked whiles they demaund they scoffe and ride and reiecte it as a fable As you may see in the Iewes whiles they aske Christ how he could giue his fleshe to be eaten Therefore Abraham is not reprehended for that he laughed and demaunded how a sonne shoulde be borne to a man of an hundreth and a woman of nienetie yeere olde because in his admiration he neuerthelesse gaue place to the power of the word of God On the contrarie the like laughter question is reproued in Sara because shee charged the promise of God with vanity If these thinges bee applyed to the present cause it shall appeare there was no other originall of Abrahams iustification then there is of the Gentiles That we may beleeue the promises of God wee must turne our eyes from our selues to consider the power truth of God The Iewes then are contumelious agaynst their father if they gainsaye the calling of the Gentiles as though it were absurd Let vs also remember howe all of vs are in the same predicament with
God as the first cause Yea Paule sheweth that the faithfull loue not God before they be called of him as in another place he admonisheth that the Galathians were first knowen of God Gal. 4.9 before they knewe him Verily this of Paule is true that afflictions profite none to saluation but them loue God God preuenteth vs by his grace and we doe not preuent him by our loue yet that of Iohn is as true namely that then at length he is begunne to be loued of vs when he hath preuented vs by his free grace Finally the calling Paule speaketh of here is large For it must not be restrayned vnto the manifestation of election wherof mention shal be made shortly after but simply it is opposed to mans course as though Paule had said the faithful get not vnto themselues godlinesse by their owne motion but rather it is brought by the hande of God so farre as God hath chosen them to himselfe for his owne The woorde purpose doth plainely exclude whatsoeuer may be imagined to be brought of mē as though Paule denied the causes of our election to be sought for els where then in the secret pleasure of God which thing appeareth more clearly out of the 1. to the Ephe. 1. the 2. Tim. 1. Where also the Antithesis or contrarietie of this purpose Ephe. 1. 2. Tim. 1. and humane righteousnes is plainly expressed Yet it is not to be doubted but Paul did therfore here precisely say our saluatiō is founded vpō the election of God that he might thence make a passage vnto that which followeth straightwaies namely the afflictiōs which make vs like vnto Christ are destinated to vs by the same celestiall decree that hee might as it were by a certaine bonde of necessity linke our saluation with the bearing of the crosse 29 Because whom he foreknew Therefore by the order of election he declareth how all afflictions are nothing els then a meane whereby they are conformed vnto Christ ve◠17. which thing to be necessary he testified before Wherefore there is no cause why it should grieue vs or be bitter and heauy vnto vs to bee afflicted except we take in ill part the election of the Lord wherby we are foreordeined vnto life except we be vnwilling to represent in vs the image of the sonne of God whereby wee are prepared vnto the celestial glory And the foreknowledge of God wherof Paul here maketh mentiō What is meant by foreknowledge is not a bare foreknowledge as some vnskilful bodies doe foolishly imagine but adoption wherby he alway discerneth his sonnes from the reprobate In which sence Peter saith the faithfull were elected vnto the sanctification of spirite according to the foreknowledge of God Wherfore they I spake on gather foolishly that God hath elected no others then those he foresaw to bee worthie of his grace For Peter doth not flatter the faithfull as though euery one were elected for his merite but calling them vnto the eternall counsell of God doth put them beside all worthines And also in this place Paule repeateth by another worde that which he touched lately concerning purpose Whence it followeth that this knowledge dependeth vpon the good pleasure of God because God foreknew nothing out of himselfe touching those he would adopt but only signed whom he would elect The worde Proorizein which they trāslate predestinate is referred vnto the circumstance of this place because Paule only meaneth the God hath so decreed that whomsoeuer he hath adopted the same should carrie the image of Christ for he did not simply say that they might be conformed vnto Christ but to the image of Christ that he might shewe there is a liuely and manifest example in Christ which is set before al the sonnes of God to imitate Finally the summe is Christ is the paterne of all the sonnes of God that the free adoption wherein our saluation consisteth cannot be separated from this other decree wherein he hath allotted vs to beare the crosse because none can bee an heire of the kingdome of heauen who first is not made like vnto the only begottē sonne of God That he might be the first begotten or that he should be For both wayes the Greeke infinitiue Einai may be resolued yet I rather allow of the former Furthermore in that Christ is called the first begottten Paules mind is only to note this if Christ obteyne the prerogatiue amongst al the sonnes of God he is worthily giuen vnto vs for an example that we shoulde refuse nothing which he hath voutsafed to take vpon him Therefore that the celestiall father might by all meanes testifie the right dignity which he hath giuen vnto his sonne he wil haue all whō he hath adopted into the inheritance of his kingdome to be conformed or made like to his example For although there be in shew a diuers condition of the godly as there is some varietie betweene the members of a mans body yet is euery one coupled with his head Therfore as the first borne doth beare the name of the family so Christ is placed in an high degree not only that he might excel in honour among the faithful but also the vnder the common note of fraternity he might conteine al vnder him 30 And whom he hath predestinate them also he called Now that he might in a clearer sort proue how true it is that that conformation or conformitie and likelinesse with the humilitie of Christ is healthful to vs he vseth a gradation wherein he teacheth that the society of the crosse is so linked with our vocation iustification glorificatiō that they cānot be separated Howbeit that the readers might better vnderstād the meaning of the Apostle they are to remēber that I admonished before namely What the word predestinate noteth that the word predestinate noteth not election but the purpose or decree of God wherby he hath ordeined for his a crosse to be borne now teaching that the same are called hee signifieth that God doth not hold the close within himselfe whiche he hath determined of them but hath disclosed it that they might quietly and patiently vndertake the condition laid vpon them For here vocation or calling as the inferiour is distinguished from secret election Least any therefore shoulde obiect that no man knoweth what condition God hath appointed for him the Apostle saith God by his calling hath openly testified of his secrete counsell And this testimony consisteth not in the sole externall preaching but it hath the efficacie of the spirit coupled because the speech is of the elect whom God doth not onely speake vnto by voyce but also inwardly draweth Iustification might fitly be extended vnto the continuall tenour of the grace of God euen from the tyme of our calling vnto the houre of death but because Paule in the whole Epistle vseth this worde for the free imputation of righteousnes no necessitie doth compel to decline frō this sence For the
vnto all He calleth those the sonnes of the fleshe in whom there is nothing more excellent then carnall progenie as he calleth those the sonnes of promise who are peculierly sealed of the Lord. 9 For this is the worde of promise He addeth another testimonie in the explication whereof wee may see with what diligence and dexteritie he handeleth the scripture When the Lorde quoth hee saide hee would come Gen 18.10 and Sara should beare a sonne to Abraham thereby hee insinuated that his blessing was not yet extant but was yet to come Howbeit Ismael was nowe alreadie borne when that was spoken Therefore the blessing of God was out of Ismaell And let vs also by the way note with what circumspection he proceedeth heere least hee should exasperate the Iewes For first the cause beeing suppressed hee doth simply declare the matter then secondarily he openeth the fountaine 10 Neither hee onely but Rebecca also when shee had conceiued by one euen by our father Isaac 11 For yer the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by works but by him that calleth 12 It was saide vnto her the elder shall serue the younger 13 As it is written Iacob haue I loued and haue hated Esau 10 Neither hee onely In this Chapter there are certain broken sentences as this is but Rebeeca also which had conceaued by one our father Isaac For hee endeth in the middest thereof before he come vnto the principall verbe Yet the meaning is that this diuersitie touching the inheritance of the promise may not onely bee seene in the sonnes of Abraham but also there is a farre more euident example thereof in Iacob and Esau For in the former some might alleadge the conditiō was not equall because one was the sonne of an handmaid But these were both of one wombe and twinnes yet was one reiected and the other receiued of the Lorde Whereby appeareth that the fulfilling of the promise doth not indifferently fall out a like in all the sonnes of the fleshe And because Paule did respect the persons to whome God made his counsayle knowen I choose rather to vnderstande the masculine Pronowne The special election was not only reuealed to Abraham but also to Rebecca then the Newter as Erasmus hath doone For the meaning is that the speciall election was not onely reuealed vnto Abraham but also afterward to Rebecca whiles shee did beare two twinnes in her wombe 11 For yer the children were borne Nowe hee beginneth to ascend higher namely to shewe the reason of this diuersitie which hee teacheth doth not consist in any thing els then the election of God For hitherto hee had touched in fewe wordes that there was a difference amongest the carnall sonnes of Abraham namely notwithstanding they were all by cirumcision adopted into the fellowship of the couenant yet the grace of God was not effectuall in them all and that they therfore are the sonnes of the promise who inioy the benefites of God But whence that came he had either not spokē of it or els he had obscurely insinuated it But nowe he doth plainely referre the whole cause vnto the election of God and the same free and such as doth not depend vpon men that in the saluation of the godly nothing might be sought for aboue the goodnesse of God and in the destruction of the reprobate nothing aboue his iust seueritie The first proposition Let this therefore be the first proposition as the blessing of the couenant doth separate the people of Israel from all other nations so also the election of God discerneth the men of that nation whiles he predestinateth some vnto saluation and other some vnto condemnation The 2. proposition is that there is no other foundation of that election then the meere goodnes of God and also mercie since the fall of Adam The second proposition which mercie not for any consideration of woorkes at all imbraceth whom it pleaseth The third proposition that the Lord in this his free election is at libertie and loose from that necessitie The third proposition that he should indifferently impart the same grace vnto all But rather whom he will he passeth ouer and whom he will he chooseth All these thinges doeth Paule comprise briefly in one sentence then afterward he will prosecute the rest Finally in these wordes when they were not yet borne or had done good or euill he declareth that God in putting of a difference could not haue respect to the woorkes which were not yet And they which reason to the contrarie saying that doth not let but the election of God may discerne betweene men according to their merites because God doth foresee by the works to come who wil be worthy or vnworthy of his grace doe not see more then the Apostle but fal in that principle of religion which ought to be very well knowen to all Christians namely that God could see nothing in the corrupt nature of man such as was in Esau and Iacob whereby he might be moued to doe good Therefore when he saith that both of them had then done neither good nor euil it is also to be added which he presumeth namely that both of them were the sonnes of Adam by nature sinners indued with no crumme of righteousnesse Neither doe I therefore stand so long in expounding these as though the minde of the Apostle were doubtfull but because the Sophisters not being cōtent with the simplicitie therof goe about by their friuolous distinctions to creepe out hence my meaning was to shew that Paule was not ignoraunt of those thinges they bring but that they rather are blinde in the first principles of religiō Moreouer although the corruption of nature which is dispersed ouer all mankynde before it come as they say into action is auayleable enough vnto condemnation wherby followeth that Esau was woorthely reiected because naturally he was the sonne of wrath yet least anye doubt should remayne as though through respect of any fault or sinne his condition was the woorse it was necessary as well sinnes as vertues should be excluded Surely true it is that the next cause of reprobation is for that wee are all accursed in Adam yet to the end we might learne to rest in the bare and simple will of God Paule dyd lead vs aside from the consideration thereof for so long vntill hee had established this doctrine namely that God hath a sufficient iust cause of election and reprobation in his owne will or pleasure That the purpose of God c. Almost in euery woorde hee vrgeth the free election of God for if works had place he should haue said that the reward of God might stande by workes But hee opposeth the purpose of God which is conteined that I might say so in his onely pleasure And least there shoulde remaine any doubt therof by adding the other parcel according to election
other of the reprobate and his will is that in those wee consider the mercy of God but in these we acknowledge the iuste iudgement of God First of all therefore hee aunswereth that this cogitation is execrable that vnrighteousnes should bee thought to be with God then secondly he declareth on both sides how there can be none Yet before we goe further this obiection testifieth cleerely that God hath elected some reiected othersome the cause is no where els to be sought for then in his purpose For if the difference were grounded vpon the respect of works in vaine had Paule moued question of the vnrighteousnes of God wherof there could be no suspition if he handled euery one according to his desert Now this also is to be noted in this second place that although he saw this part of doctrine could not bee touched but murmuring speeches also horrible blasphemies would straitwaies rise against it yet frākly freely he doth denoūce it yea he dissembleth not what occasion of storming and murmuring there is offered vnto vs whiles we heare that before men are borne euery one hath his lot appointed by the secret counsaile of God yet neuerthelesse he goeth on without doubting he denounceth that which he had learned of the holy spirite Whereby it followeth that their nicenesse is intollerable who seeke to be wiser-in redeeming pacifying offences then the holy Ghost Least God should be charged with any fault they make religion of the matter simply to say that the saluation and destruction of men doth depend of his free election If they restrained their mindes from wicked curiositie and also brideled their tongues frō too muche lauishing their modestie sobrietie were to be allowed of but what boldnesse is this to bridle the holy ghost and Paule Let this magnanimitie therfore florish in the church of God that the true teachers be not ashamed of the simple profession of true doctrine howsoeuer it be hated and to refute whatsoeuer reproches the wicked thrust in 15 For he saith to Moses Touching the elect God cannot be charged with any vnrighteousnes for he voutsafeth them of mercy according to his good pleasure And yet here also the flesh findeth somewhat to murmure or complaine Because it cānot yeeld this vnto God that he should voutsafe one with fauour rather then another vnlesse the cause appeare foorth Because therefore it seemeth absurd that some should be preferred before others without desert the frowardnes of men maketh warres with God as though he gaue vnto the persons more then equity Now let vs see how Paule defendeth the righteousnes of God First he obscureth not neither hideth that which he saw to be odious but in mainteyning thereof he proceedeth with immutable constancie Secondly he laboureth not to finde out reasons to mollifie the asperity but he counteth it sufficient by the testimonies of Scripture to restraine impure barkinges This might seeme to be a cold excuse that God is not vniust because he is merciful to whō he wil but because vnto God his owne onely authority is sufficient so that he standeth in no need of the defēce of any other it was sufficient vnto Paul that he was appointed a defēder of his owne right And Paul bringeth here the answere which Moses receiued of the Lord whē he prayed for the health of the whole people Exod. 33.15 I wil haue mercy saith the lord on whō I wil haue mercy I wil shew compassion to whō I wil shew cōpassion By this oracle the Lord declared howe hee is debtor to no man that it is of his free goodnes whatsoeuer he giueth vnto them secōdly that this beneficency is free that he may bestow it vpon whom he will lastly that no cause can be imagined aboue his wil why he doth good vnto certayne men and willeth them well not vnto al. His words are as much as if it were said looke vppon whom I haue once determined to haue mercy I will neuer take my mercy from him and I will for euer shew bountifulnesse vnto him to whom I haue determined to bee bountifull And so hee noteth the highest cause of bestowing grace namely his voluntary decree and withall hee insinuateth that hee hath appoynted his mercye peculiarly for certaine For both this short speech excludeth all forreyne causes as when we chalenging to our selues free power of dooyng wee saye I will doe what I will doe And also the pronowne Relatiue expresseth plainely that mercy is not indifferently for al. This libertie is taken from God if his election be tyed to external causes In tow wordes which Moses vseth the onely cause of saluation is expressed for Chanan is to fauour or giue a benefit freely liberally but Racham is to shew mercy So that is brought to passe that Paul intendeth namely that the mercy of God because it is free is not tyed but he may shew it where he lust 16 So then it is not c. By that testimonie hee gathereth that without all controuersie it followeth the election of God is not to be attributed to our industrie or studie or indeuour but is wholy to be referred vnto the counsaile of God Least any shold thinke that they who are chosen are therefore chosen because they dyd deserue it or had wonne vnto themselues the fauour of God by any meanes or finally because there was in them any crumme of dignitie or worthinesse whereby the Lord might be prouoked And vnderstand it simply that it standeth not in our wil or studie for he hath put course for study that we should be nūbred amongest the elect but that standeth wholy on the goodnesse of God which choseth those freely that neither will nor studie no nor thinke of it And they who reason out of this place that there is in vs some force or vertue of studie but whiche can doe nothing by it selfe except it be holpen by the mercy of God they doe it foolishly For the Apostle doth not shewe what is in vs but excludeth all our indeuours It is therefore a meere cauillation that they bring in namely that wee will and runne because Paule denieth it to bee in the willer or runner seeing his minde is nothing els then that neither will nor running doth any thing Yet they are againe to bee reproued who to the ende they might giue place to the grace of God abide secure and idle For although we profite nothing by our owne study yet that studie which is inspired of God is not vneffectual These thinges are not therefore saide that wee shoulde by our waywardnesse or slouthfulnesse choke the spirite of GOD infusing his sparkles into vs but that we should vnderstand it is of him whatsoeuer we haue and therefore let vs learne both to aske all things of him to hope for all thinges and to ascribe all things to him also with feare trembling to seek our saluatiō Pelagius hath gone about by another sophisticall but a
and horrible confusion doeth thrust it selfe in all abroade yet the saluation of manie abydeth shut vp vnder the seale of GOD. But least any vnder this pretence should cocker their slouthfulnes as many doe seeke lurking places for their vices from the secrete preseruatiō of God we must marke agayne Who are saue◠that they are said to be saued who abide soūd vndefiled in the faith of God And also the circumstance of iudgemēt is to bee noted namely that those are they abyde safe who haue not so muche as by outwarde dissimulation prostrated their bodies to the woorshippe of Idols For he doeth not only giue vnto them the puritie of mynde but also that they haue kepte their bodies vndefiled from all vncleannesse of superstition 5 Euen so then at this present time He applyeth the example vnto his time and to the end he might make al things like he calleth them a remnant namely in comparison of that greate number whose eyes were set vpon vngodlinesse Although together alluding vnto that testimonie of Esay he alleadged before he sheweth that yet in a miserable and confused desolation the faith of God shined because there remayned some remnant And that he might confirme that more surely he doeth precisely cāll those remnauntes who being left by the grace of God doe testifie that the election of God is immoueable as the Lorde saide to Elias when the whole people was fallen to Idolatrie that he had reserued those seuen thousand Whereby is gathered that through his benefite they were preserued frō perishing Neither doth he simply preach grace but now also he calleth vs vnto election that we might learne reuerently to depend vppon the secrete counsell of God One proposition therefore is that but a few are saued in comparison of the great number of them take vnto themselues the name of the people of God Another that those are saued whom he hath chosen without respect of merite For election of grace after the Hebrue manner is put for free election 6 If by grace now then not of workes This is an amplification taken from the comparing of contraries for suche is the case betweene the grace of God and the merite of workes that he which mainteyneth the one ouerthroweth the other Againe if no consideration of workes can be admitted in election which doth not obscure the free goodnes of God which he would haue so greatly commended vnto vs therein let those phrensie persons which make the dignitie which God foresaw in vs the cause of election see what they will answeare vnto Paule For whither you shall giue place vnto workes to come or past this sentence of Paule will alway crye out against you whiche sayth that grace leaueth no place for woorkes Paule doth not here dispute onely of our reconciliation with God neither of the meanes or next causes of our saluation but he ascendeth higher namely why God before the world was made some being reiected did onely choose other some And he denieth that God was brought hereunto by any other cause then his meere pleasure Looke howe much is giuen vnto workes in iustification so much is taken from grace For if any place be giuen vnto workes so much he proueth to bee taken from grace Whereby it followeth that the foreknowledge of workes is wickedly mixed with election For if God haue chosen some reiected other some as he foreknew them to be worthy or vnworthy of saluation now the merite or wages of works being put downe the sole grace of God shall not raigne but shall onely be in halfe parte cause of election For as Paule reasoned before in the iustification of Abraham where wage is payde there grace is not freely giuen so nowe he taketh an argument from the same fountaine if works come in to be a cause when God adopteth a certayne number of men vnto saluation then wage is due and therefore it is not a free benefite And although he speake here of election yet because it is a general reason which Paule vseth heere it ought to bee extended vnto the whole cause of our saluation that we might knowe it is so often sayde there is no merite of workes as our saluation is attributed to the grace of God or rather that we might beleeue the righteousnes of works is so often brought to nothing as grace is named 7 What then Israel hath not obtayned that he sought but the election hath obtained it the rest haue beene blynded 8 As it is written God hath geuen them the spirit of slumber eyes that they should not see and eares that they shoulde not heare vnto this day 9 And Dauid saith let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them 10 Let their eyes be darkened that they see not and bow downe their backe alway 7 What then Because he was occupied here in a harde question he maketh a demand as though he doubted Yet by this kind of doubting he goeth about to make the answere which followeth more certaine for he insinuateth that no other cā be giuen And that is namely that Israel in seeking saluation laboured in vaine because he wēt about it by a preposterous study Although he make here no mention of the cause yet seeing he had expressed it before assuredly he woulde also haue it vnderstood in this place For his wordes are as much as if he said now it ought not to seeme straunge that Israel in striuing vnto righteousnesse hath profited nothing And thence is that brought to passe whiche he addeth straightwaies of election For if Israel hath obteined nothing by merite what haue others obteyned whose cause or condition was no better Whence commeth so great difference amongst equals Here who doth not see it is election only which maketh the difference And the signification of this word is doubtful For it seemeth vnto some to be taken collectiuely for the elect Election put for the elect themselues that the partes of the contrarietie may agree among themselues whose sentence I dislike not so that also they graunt vnto me that there is somewhat more in this worde then if he had saide the elect namely that he might inferre howe there was none other cause of obteyning then election as if he said not they who labour trusting to their merits but they whose saluation dependeth vppon the free election of God for he doth precisely compare that remnant whiche was saued by the grace of God with all Israel or the whole bodie of the people Whereby it followeth that the cause of saluation resteth not in men but in the meere good pleasure of God The rest haue beene blinded As the elect onely are deliuered from perishing by the grace of God so who so are not elected must needes remaine in blindnes For this is the meaning of Paul that touching the reprobate the beginning of ruine and condemnation is hence that they are forsaken of God The testimonies