order appoynted by God in nature For God for the conseruation good order God will haue an order to be kept in outwarde thinges How Roboam is said not to haue prepared his harte of thinges will that this by a certayne connexion should follow of the other But I meruayle what these men meane when out of the bookes of the Chronicles they say that Roboam the sonne of Salomon did euil in that he prepared not his hart to enquire of the Lorde They mought easely haue sene that this serueth nothing to thys present purpose vnles they be if I may so terme them table doctors which haue more skill in the tables then in the bookes For as often as they finde in the table of the holy bookes thys woorde to prepare or preparation that strayght way whatsoeuer it be they snatche and thinke that it maketh for theyr purpose and pertayneth vnto theyr preparatory woorkes But the holy history when it declared that the kinge behaued hymselfe wickedlye addeth by exposition as it oftentimes doth that he had not an vpright hart redie to séeke the Lord. Neither doth this any thing helpe theyr cause which is written in the 16. chapter of the prouerbes Why it is said yâ— it pertaineth to man to prepare the harte It pertaineth to a man to prepare the hart but the aunswere of the tonge is of the Lord. For we ought by those woordes to vnderstande nothinge els then that men indéede are wonte to purpose wyth themseues manye thinges but the euent and successe is not in their power but dependeth of GOD. Men oftentimes appoynte wyth them selues what they will saye in the senate house in the iudgement place before the kinge vnto the souldiours and vnto the people But what shal come to passe lieth in the pleasure of God They indéede prepare the hart but God ordereth the aunswere of the tounge according to his prouidence Such an other waighty reason they cite out of the 10. Psalme The Lord hath heard the desire of the poore thy eare hath heard the preparation of their hart But in this place these The preparation of the hart of the poore good masters make two flat errors For first they vnderstand not that which they speake secondly they cite not the place accordinge to the truth of the Hebrue For the sence is That God despiseth not the prayers of the poore but according to hys great goodnes accomplisheth for them those thinges which they had determined in their mind to desire of him And this is the preparation of the harte For there is none that is godly desireth any thing of God but first he deliberateth in his harte that the same thing is to be desired Otherwise he should come rashly vnto God should pray foolishly But these men wheresoeuer they finde in the holy scriptures this word to prepare straight way snatch it vp euen against the nature thereof to establish workes preparatorye But nowe let vs sée what the sentence is after the Hebrue veritie Taauah anauim shamata iehouah tachin libbam tacshib osnecha That is Thou hast heard the desire of the poore Lord thou hast prepared or shalt prepare their hart thy eare shall heare Here we sée that Dauid affirmeth that God heareth God prepareth the hart of the saintes the desires of the saintes whome he calleth poore And he addeth a cause namely because God prepareth their hart to require those thinges whiche may serue to their saluation and please God But by whome God woorketh such a preparation in the hartes of the faithfull Paul teacheth in this Epistle when he thus writeth God prepareth our hartes by his holy spirits What we should aske as it behoueth vs we know not But the spirite prayeth for vs with vnspeakeable sighes But it is God which searcheth the hartes he seeth what the spirite will aske for the saintes We sée therefore both by Dauid and also by Paul that God heareth those prayers of them that pray vnto him which are by the impulsioÌ„ of his spirite stirred vp We learne also of the Ethnike Philosophers and that in mo places then one that those are worthy of reproofe which without consideration and rashly require any thing of God But they which professe Christ euen as they beleue that he is the author of their prayers so also do they close them vp in thys sentence Thy will be done But say they Ezechiell saith in his 18. chapter Walke in A concilition of places of Ieremy and Ezechiell my wayes and make ye a new hart Ieremy also saith Be ye conuerted vnto me saith the Lord. Wherefore a man say they may of himselfe prepare himselfe to the obteyning of righteousnes But these men should remember that it is no vprighte dealing to cite some places of the scriptures and to ouerhippe leaue vnspoken other some Let them goe therfore and sée what Ezechiell writeth in the. 30. chapt I saith the Lorde will bring to passe that ye shall walke in my wayes Agayne I will geue vnto you a fleshy hart and will take away from you your stony hart Ieremy also in the 31. chap. Conuert me O Lord and I shal be conuerted Wherfore Augustine very wel sayd Geue what thou commaundest and commaund what thou wilt They abuse also an other place out of the Prophet Ionas to confirme their error For in him it is writteÌ„ that Of the fact of the Niniuites God regarded the woorkes of the Niniuites Beholde say they the affliction of the Niniuites wherby they afflicted themselues with fastings and cried vnto the lord prepared theyr mindes and made them apte to obteine pardon As though it behoued not the Niniuites first to beleue the woorde of God before they coulde eyther pray healthfully or els repent Séeing therefore they beleued before they did any workes they were iustified by faith and not by works which folowed afterward And God is sayd to haue regarded their works because they pleased him Neither did we euer deny that the workes of men being now iustified are acceptable vnto A profitable rule for the right vnderstanding of sentences of the fathers touching iustificatioÌ„ God So often as we finde in the scriptures such places which séeme to attribute righteousnes vnto our workes we muste according to the doctrine of Augustine haue a consideration out of what foundation those workes procéede And when we perceaue that they springe out of faith we oughte to ascribe vnto that roote that which afterwarde is added as touching righteousnes And how fowlye these men â—rre in their reasoning hereby we may perceaue for that they take vpon them to transferre those thinges which are proper vnto one kinde of men vnto an other Which thing eueÌ„ humane lawes wil not suffer For as it is had in the Code As touching testaments or last willes If rusticall and vnlearned men which dwell out of cities A similitude and haue not store of wise and learned
offended But he represseth thys inquision as curious and which becommeth not godly myndes It is sufficient sayth he that we know that all thynges are done by the prouidence of God Neyther ought we to thynke that any mortall man can better prouide for hys creatures then God himselfe can Neyther let vs thinke that the Romanes were therefore the worse estemed and prouided for because Paule came so late vnto them And he may be an example vnto vs not to be much curious in enquiring after such thinges He hath left the cause vnspoken of and paraduenture he enquired not for it As seene as he sawe that he was letted strayght way he obayed without enquiring the ChrysostoÌ„e was not of thys opinioÌ„ that the Romanes wâ—r first conuerted vnto Christ by Peter causes for as much as it is not for seruauntes to search out the counsels of theyr Lord. And when I consider these thynges I thinke I may thereby gather that Chrisostome was not fully perswaded that the Romanes were fyrst by Peter the Apostle conuerted vnto Christe before Paule came thether For then answeare might easely haue bene made The city of Rome was not vtterly forsaken of God whilest Paule was occupied otherwhere for Peter preached God performeth things that are forspoken that is predestinate after an other manner at an other tyme then the sayntes thynke for the Gospell there This is further to be noted that God oftentymes vseth to accomplish those thynges which are alredy appointed and desired of the saincts to be done but yet at a farre other tyme and after an other maner and way then they decreed wyth themselues to doo it Iacob when he heard that Ioseph hys sonne should be worshipped of hys brethren and also euen of hys parents began to thinke that to be a thyng odious and which coulde not be brought to passe without excéeding great troubles And therefore he did not gladly geue eare vnto it And yet did God performe the same but yet by a far other meanes then he thought So that Paule should go to Rome it was both decréed by the prouidence of God and also he excedingly desired it but it came to passe farre otherwise then euer Paule thought For he when he came to Ierusalem and was so euill handled there that he was in daunger of hys lyfe was compelled to appeale vnto Cesar and God vsed that occasion to sende hym to Rome which he afterward shewed vnto hym by a vision when he suffred shipwracke For he sayd vnto hym Euen as thou hast borne witnes vnto me at Ierusalem so also shalt thou doo at Rome Wherefore we ought alwayes to be mindefull of that place in Ieremy the 10. chapter a mans way is not in hys owne hand neyther is it in man to walke and to direct hys steppes It is God which boweth vs whethersoeuer he will And though he sendeth not forth his angels which should expressedly teach vs what he will haue vs to do yet he is wont to vrge vs by a God vseth necessities and occasions in stead of Aungels Why Paul came so late to Rome certayne necessity and to bring in occasions whereby to driue vs to do that which he hath alredy before decreed and appoynted wyth hymselfe And yet of the cause of thys delay there semeth somewhat to be written in the last chapter saue one of this epistle For he signifyeth that necessities of other Churches letted hym and occasions of preaching the Gospell which were more commodious and more necessary which were offred him in other places For there when he had written that he had nowe filled all places with the Gospell thoroughout all those regions was very desirous to see them neyther had any more to do in those regions he promised shortly to take his iorney toward theÌ„ To haue some fruite among you also Origene complayneth here of the darke construction or confused readinge which he very obscurely goeth about Origene Hyperbaton to restore But in my iudgement it is playne and easy inough if all this And I was letted euen to this day be written by interposition or a parenthesis For then shall the sentence be that he was oftentymes redy to come to haue some fruite among them as he had among other nacions He sayth not arrogantly that he will bring them fruite but rather that he will receaue and take fruite of them Which fruite was to be strengthened and stablished in Christ And Whereby faythfull scoolemasters are knowne Our desires should not preuent the iudgement of God this is a certayne token of faythfull scholemasters if they count the profyte of theyr disciples their fruite and aduantage Although there are some enterpreters which expound this sentence of the reward which should be geuen vnto Paule for preaching the Gospell among the Romanes But the fyrst interpretacion is more playne and more agreeable vnto the wordes of Christ wherein he sayth Ye haue not chosen me but I haue chosen you that ye should go forth and bring fruite But Paule semeth by hys desire to preuent the will of God which thing profitable seruauntes ought not to do For they must wayte for the commaundement of their Lord neyther must they resist when he commaundeth any thing For God was almost angry wyth Moses for that he refused to go vnto Pharao and so was he with Ionas the Prophet because he detracted God sometymes suffreth the godly to be deceaued concerning his will but he streyghtway correcteth theÌ„ to go vnto Niniuie Betweene these two daungers the meane ought to be obserued Paule whatsoeuer he saw that he thought would aduaunce the glory of God the same did he straight way excedingly desire which is also the nature of other holy men In the meane tyme God suffreth them to be deceaued howebeit he forsaketh them not For strayght way he boweth theyr willes whether it pleaseth hym that is to those thinges which do in very deede illustrate hys name And godly men must beware that they put not lettes agaynst the We must not put impediments agaynst the vocation of God The Apostles desire to go to Rome was besides hys determination calling of God They must bow themselues before God like drawing beastes to be gouerned with the bridell of hys will Neyther is this to be omitted that thys desire of the Apostle was besides his determinacion For he had determined as it is written in the 15. chapter of this epistle not to build vpon an other mans foundacion but there rather to preach Christ where his name had not before bene heard of For I am debtter both to the Greekes and to the Barbarous to the learned and to the vnlearned Now he addeth an other cause of his will The fyrst was to bestow vpon them some spirituall gift to strengthen them and to take some fruit of theÌ„ But now he sheweth that necessity vrged him hereunto least he might haue seemed to haue bene a busy fellow This necessity is taken
as generally spoken when as in all men there nether is nor appeareth any such righteousnes But his wordes are contracted vnto those which beleue vnto the elect I say and sanctified Which thing the words of the Apostle sufficiently declare If this sentence should be vnderstanded altogether vniuersally then this manifestation could not be referred but vnto the preaching This vniuersality may haue a respect vnto the preaching which is set forth vnto all men hauing no respect either of persons or estates for so Christ warned the Apostles to preach the Gospell to all creatures and generally addeth whosoeuer beleueth and is baptised shal be saued But the first sense is both true and also more perspicuous He afterward addeth a reason why this righteousnes is made manifest vnto all vpon all that beleue Because sayth he All haue sinned and are destitute of the glory of God That forasmuch as they want righteousnes of their owne they might receaue it at the handes of God There are none so holy but that as sayth Ambrose this place conuinceth them to be sinners forasmuche as this righteousnes geuen of God hath place in all and vpon all But this phrase is to be noted Are destitute of the glory of God By it some thinke is to be vnderstāded the The glory of god somtimes signifieth his dwelling in vs. dwelling of God in vs bycause men were seperated from him nether had they him ioyned vnto them by grace And that the glory of God expresseth this maner of dwelling hereby it is manifest for that the Arke of the couenant is called the glory of God Wherefore when it was taken by the Philistians the glorye of God was sayd to be taken away Others thinke that Paule by the glorye of God vnderstandeth the perfect and true righteousnes which comming from God is iudged glory or that whereby we glorifye God And forasmuch as glory What glory is is nothing els but a prayse most aboundantly published Paule by a figuratiue kinde of speach calleth the most singular giftes of God the glory of God for which giftes we both prayse and celebrate his name so that the thing hath by the figure Metonomia the name of the propriety which followeth it But in my iudgement it semeth that Paule would declare by these wordes that all men in theyr corrupt nature were reiected and that he chiefely reproueth rites sacrifices and workes of the lawe in which they thought the glory of God chiefly to consist For he sheweth that they in very deede were destitute of the glory of God although they were altogether full of their ceremonyes And are iustified freely by his grace Here we haue what that meaneth the righteousnes of God to be made manifest without the lawe namely to be geuen freely And Paule laboring to shew that in iustification is no consideration had of our workes semeth to shew that he neuer satisfieth hymselfe So many wordes heapeth he vp which signifieth one and the selfe same thing For We measure the righteousnes of God by our own righteousnes he saw what a hard thing it is to be beleued of vs which will our selues do nothing freely and by our owne measure do measure the righteousnes of God as though he also would not geue his righteousnes freely Out of this kinde of speach ought to be gathered this common sentence that by fayth only we are iustified And although this word only be not found in the holy scriptures yet is it necessarily inferred of those things which we there reade as Ambrose most Ambrose sayth by fayth onely playnly noteth in this place writing vōp these words saying We do nothyng we recompēce not by fayth only are we iustified which is the gift of God He was not content to say that we are iustified by fayth only but he addeth also other clauses whereby he might more playnly declare the same The selfe same thing writeth Basilius also in his booke De confessione fidei We sayth he haue nothing whereof Basilius was of the same iudgement we may make our boast concerning righteousnes forasmuch as we are iustified only hy fayth in Christ. Which wordes are not so to be vnderstanded as though the fayth wherby we are iustified were alone that is not adorned with good holy works but because our workes though they be neuer so holy are not causes of the true righteousnes The like similitude is shewed in water wherin moistnes and coldnes are ioyned together but to washe away blots and spots properly belongeth to moistnes and not to coldnes Wherefore this is a false argument ab accidente whē as two things being ioyned together that which belongeth to the one is ascribed vnto the other But as touching this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being iustified being a participle of the nominatiue case it is to be referred vnto that which was a little before spoken For all haue sinned and are destitute of the glory of God as though he should haue sayd they which were such are iustified freely By his grace by the redemption which is in Christ Iesus whome God hath set forth a propitiator by fayth Here Paule expresseth those thinges which by fayth we embrace when we are iustified and sheweth that by fayth he vnderstandeth the obiectes which by it are apprehended And when he sayth by grace he sheweth that he entreateth of a farre other maner of righteousnes then is that which is gotten by workes and he most manifestly excludeth the conditions We are not iustified rashely or by chaunce of the lawe And when we heare that we are iustified fréely and by grace we must not thinke that the same is done rashely or by chance forasmuch as it is tempered by the rule of the election of God The causes and reasons whereof although they be vnknowen vnto vs yet are they knowen vnto God And seing that in respect of hym the same is not done by chaunce we ought not to affirme that men are iustified b◠chance And euē as chaunce is to be takē away so also ought we to banishe necessitye least we should seeme to admitte fate or desteny For God is not compelled to chuse this man more thē that man But whatsoeuer he geueth he geueth it freely and without compulsion By the redemption Hereby appeareth that we are manumitted by Christ and made his free men For we were bond men cast into the prison of sinne Who are redemed death and the deuill But Christ hath fully payd the price for vs and that no small price for he hath shed his owne bloud for vs and geuen his life That is sayd to be redemed which before was both free and also pertayned vnto vs. We were the peculiar people of God and through our owne default we were sold vnder sinne This phrase here of the Apostle manifestly declareth how litle we ought to ascribe vnto free will before we be by the redemption of Christ set at liberty And
touching Ismaell and Esau whether they be faued or whether they be condemned And the like some do touching Salomon Origen and others such like But I omitte these thinges and thinke of Esau and Ismaell so much onely as the holy scripture hath set forth vnto vs. And I think that there are What is to be thought of Esau no places extant by which we may define any thing touching their saluation The scripture thus speaketh of Esau that he so vehemently hated his brother that he sought to kill him that he sold his birth right that he prouoked h 〈…〉 â—arentes to anger when he had take strange women for wiues that he was a violent man and despised the land of Chanaan promised vnto the fathers and in the epistle to the Hebrues it is written that he although he poured out many teares yet found he no place of repentance Of Ismaell also we reade that he was reiected not only What is to be thought of their stocke by the will of Sara but also by the will of God But touching both their posterities I deny not but that some of them mought be saued no les then some of the stocke of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some part of ech stocke be either elected or reiected And touching this sentence I haue Ambrose on my side who affirmeth that the most holy man Iob was of the famely of Esau Which saying yet how much it is to be regarded I know not This thing only I dare affirme yâ— as many as were saued that came of Israell those were saued by the grace of God and had a promise of their saluation and on the other side as many as were saued of the stocke of Esau those also were saued by the mere grace of God but there was no peculiar promise touching their saluation But as many as were of that stocke condemed Indefinite promises at not to be vnderstanded of euery one perticulerly they were condemned for their sinnes And the sentence of the reiection of the posterity of Esau is indefinite neither is to be vnderstanded of euery one perticularly But it may séeme more then wonderfull that God in his election worketh not only contrary to our iudgement but also contrary to his own lawes For not only after the mauer of men the first borne are preferred before the rest of the brethern but also by the prescript of the lawe of God they were holy and obtayned a dooble portion of the inheritance But God therefore so doth that we should God doth thinges contrary to his lawes vnderstand that we are saued only by grace and not through any priuiledges or conditions of this life and moreouer to geue vs to vnderstand that he is vtterly free from all lawes For his will is euen iustice it selfe and the rule of all thinges that are vpright and iust But because men can not attayne to the knowledge of of this hidden election therefore we ought to frame our selues to the lawes of of God which are published abroade and set forth to all men For Isaack circumcised his sonne Esau as God had commaunded him neither was he greatly carefull whether he were elected of God or reiected for he was then vtterly ignorant of the counsaile of God But the mother for that she had hard the oracle gaue faith vnto it as it became her and had a care that the blessing mought be distributed according to the will of God And so by her industry it came to passe that Iacob preuented his brother of the blessing Touching which will when the father also was by the spirite of God made more certayne he would by no meanes make voide that which had now passed betwene him and Iacob Paul mought now seme to haue thoroughly defended the truth of the promises of God when as after the example of Ismaell and Isaack which were borne of diuers parentes and at diuers tymes he with so great diligence bringeth in also an other coople of bretheren Iacob and Esau in whome all thinges in a maner were equall For they were borne both of one and the selfe same parentes and in one and the selfe same day and as Augustine saith in his epistle to Sixtus both conceaued at one and the selfe same time least any man mought cauell that the father was better when he begat the one then he was when he begat the other And the mother which bare them both was one and the selfe same woman And although she myght in that space of time whilest she was with child alter her maners and disposition yet that could not in such sort profit the one to be a let vnto the other Although by the Greke it appeareth not that they were both conceaued at one and the selfe same tyme. Howbeit this is red That Rebecka had fellowship by one euen by our father Isaack But Augustine followed the latine translation Farther it is not vnlikely to be true yâ— they which were borne in one and the selfe same tyme were also begotten atone the selfe same tyme especially seing that the Apostle in this place endeuoreth The industry of yâ— holye ghost in Paul in this coople of twynes vtterly to take away all maner of differences In Paul also is to be considered the industry of the holy ghost who when he had affirmed out of the holy scriptures that of these two brethern the one was elected the other reiected bringeth no other reason or cause of the counsell of God but that election should abide according to purpose But because he saw that this would in no case satisfy humane reason therefore he confirmed his sentence by an oracle of Malach. who straight way at the the beginning of his first chapiter thus writeth The Lord hath loued you And ye haue sayd wherein hath the Lord loued vs And the Prophet maketh answere Iacob and Esau were they not brethern But I haue loued Iacob and haue hated Esau Wherefore with Malachy to loue is all one wyth that which Paul hath That the Election of God shoulde abide according to purpose Neither is this to be passed ouer that the Apostle in thus ioyning together these Paul most diligently red the scriptures two testimonies declareth that he had not negligently red the scriptures Wherfore we also must endeuor our selues to do the like when as we shall see places of the scriptures alleadged either of the Apostles or of other writers Paul when he red the Prophet Malachy and saw that God proueth his loue towardes the Iewes by that that he had loued Iacob and hated Esau when yet notwithstanding they were brethern and twines straight way turned himselfe to the history of Genesis and there considered many thinges which mought conduce to adorne and amplifye this matter namelye that they were borne bothe at one and the same time and of one and the selfe same parentes and that the
and Paul here chiefely reproueth the Iewes We may also hereby learne how farre we are of from the perfection of God He suffreth long tyme beareth with men God is more patieÌ„t then men that will not beleue in him but all men are high mynded and can not abide that either their wordes or writinges should be contemned Then faith is by hearing and hearing by the word of God Here again is repeted the commeÌ„dation of the ministery that by it faith is diuulged amongst CommendacioÌ„ of the ministery men Faith is by hearing this sentence must be rightly and soundly taken that is when God will worke therewithall and put to his ayde Some haue thought that by hearing is here to be vnderstanded the inward word for that in it is the full and perfect cause of faith Which thing as I deny not so also I sée that Paul speaketh not of the inward hearing that is of the motion that is done by the holy Here is entreated of the outward worde The worde of God abideth firme though it be not beleued ghost but of the outward preaching to the office whereof the Apostles were sent And although faith can not after the ordinary and accustomed maner be without the word of God yea and that without the outward word yet the word of God abideth still although faith be not geuen vnto it for knowledge hath relacion as they vse to speake to the thing knowen but that which may be knowen is not on the other side referred to knowledge when as there are many thinges which may be knowen are not knowen After which selfe maner very many thinges are to be beleued which yet are not beleued Wherfore faith forasmuch as it is an asseÌ„t WhereheÌ„ce faith taketh his differences geuen vnto the word of God although it take not his differences of the subiect or of his forme yet taketh it them not either of the efficent cause or of the obiect for it is occupied aboute those things which haue bene reuealed by God neither commeth it by the light of nature but by the illustracion of the holy ghost But as touching the subiect it is placed in the minde as wisdome prudence and other sciences are and the nature thereof is a quality as other knowledges also are qualities Furthermore if hearing whereof springeth faith be by the word of God it is manifest that the foundacion of faith is the word of God only Wherefore the ministers of the Church and preachers ought hereby to learne what is to be preached Onely the worde of God is the foundacion of faith Humane traditions are not the worde of God namely the word of God only and not humane traditions although now they are so bold to call them the word of God which yet they are not by any meanes able to proue when as they are vncertaine and repugnant the one to the oâ—her and are oftentimes abolished or renued which in no wise agrée with the word of God Basilius in his sermon de confessione fidei saith that it is a falling away from faith and a great pride either not to admitte the thinges which are written in the holy scriptures or to adde any thing vnto them Which sentence he confirmeth by the testimony of Paul to the Galathians where he saith The testament although but of a man when it is once ratefied no man maketh voyde or addeth any thing thereunto which thing ought much more to be taken hede of in the testament of God set forth in the holy scriptures But here a riseth a doubt For if onely the woorde of Whether we must beleue miracles God is to be beleued why sayd Christ that if they woulde not beleue him they shoulde yet at the least beleue his workes For it séemeth by thys sentence that we shoulde also beleue miracles But we aunswere that miracles are as testimonies by which men are the easelier brought to beleue so that they are thinges by meanes whereof men beleue not that fayth is directed vnto them as vnto his obiect although as touching the miracles of Christ and of the Apostles we must beleue that they were done by God and not by Belzebub or by the deuill as the Pharise is sclanderously reported and this is conteyned in the worde of God for it geueth testimony that these miracles should be wrought and that they were wrought in theyr due time namely in the preaching of souÌ„d The Sacramentes are beleued doctrine The Sacramentes also are beleued but they are nothing ells but the visible words of God wherunto also is adioyned yâ— word of God which is heard as Augustine fayth The worde commeth vnto the element and it is made a sacrament Howbeit there is discretion and iudgmente to be had when we beleue the word of God that we picke not thereout any wicked or corrupt sentence there is also requisite good triall and examination to discerne miracles and in the sacrameÌ„ts Whether we must beleue with iudgementâ— or without iudgement â–ª is to be considered that they be orderly ministred that is as they were instituted of God And by sound iudgement we must remoue away and set aside the inuencions of men that we beleue not them as we would beleue the wordes of God And when Basilius or other of the fathers doo say that we must beleue with out examination or iudgemeÌ„t which semeth to be taken out of that which Paul sayth in this epistle that Abraham beleued neyther iudged he that word in greke Distinction of iudgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To answer to this doubt this is to be vnderstanded that iudgement is of two sortes â–ª The one is when we take counsell of the sences and humane reason and this is vtterly to be remoued from fayth for it alwayes resisteth the word of God The other is the iudgment of the spirite which is of necessity to be had And this is it which Paul sayd Proue all thinges and that which is good hold fast And vnto the Corrinthians Spiritual thinges are compared with spirituall thinges and by this iudgment it is necessary to conferre one place in the holy scriptures which is more obscure with an other whiche is more manifest The authority of the Church hath not dominion ouer faith as some wickedly thinke The office of it is to preach to admonishe to reproue to testifie The autority of the church hath not dominioÌ„ ouer fayth to lay the holy scriptures before mens eyes neyther requireth it to be beleued but so farre forth as it speaketh the wordes of God Paul before he here made mencion of the worde by which fayth is brought forth made mencion of them that preach the Gospell that is of the ministers which are sent of God in whoÌ„ he described the ministery of the Church namely that it consisteth in preaching of the Gospell Moreouer if fayth as it is here written come by hearing that is as it is added by
he willeth not And without doubt God is most gentle and most plentifull of mercy but he is also most iust and therfore it is not to be meruayled at if somtimes he punish with this kind of punishment Pigghius that most trifling Sophister laboureth to inuert this place cited of all the Euangelistes to the end to proue that God is by no maner of meanes the cause of sinne But how farre wide he is from the doctrine of Paul hereby it may plainly be proued in that he maketh election common vnto all men and affirmeth that God hath a like appointed all men vnto eternall life when as Paul not only in very many other places but also here chiefly deuideth the Israelites into chosen and into not chosen and saith that others were made blind and that only election obtained saluation The first place he bringeth out of the 4. chapiter of Marke when Christ was asked why he spake in parables he answered Vnto you it is geuen to know the mistery of the kingdome of God but vnto them which are without all thinges are shewed by parables Here by an vntimely allegory he reproueth vs as though we are without and the flocke of the Papists are within And therefore he saith that we vnderstand not the scriptures But I would gladly know of this man whether they are to be counted out of the church which embrace the holy scriptures which obserue the sacraments and rightly Who are to be counted to be in the Church administer them which deny not the holy ghost wherby the life of the body of the Church is nourished and which confesse the selfe same articles of faith which all Christians confesse What I pray you claymeth he vnto himselfe that we haue not but only mere supersticions and bondage wherin he flattereth the Antechrist of Rome Verely that we are without these things and haue escaped them we are exceding ioyfull and he if he had any witte would much lament that he is within and abiding in them Marke sayth That seing they should see and not perceaue These words are most playne and vnles he had thornes in his eyes without any doubt God because of the wicked deserts of the Iewes would make them By what meanes Christ 〈…〉 seth to make blind blind thereto he vsed these meanes namely the foretellinges of the Prophetes the preachinges of Christ and of the Apostles which when they heard they were more irritated and skipt backe from the truth And therfore Christ sayth Vnto theÌ„ I speake in parables that thereby they may receaue for their sinnes the iust reward of obstinacy and pricking But saith he the obscurenes which is in the words of Mark touching this may be explaned by the brightnes and light which shineth in the words of Mathew For he in the 13. chapiter saith Therefore do I speake vnto them in parables for that seing they see not and hearing they heare not But he willingly ouerhippeth that which was before said Vnto you it is geuen to knowe the mistery of the kingdome of heauen but vnto them it is not geuen for in these words is manifest yâ— inequality of the grace gifts of God Vnto him that hath saith he it shal be geueÌ„ but he which hath not euen that which he hath shal be taken away froÌ„ him They are Hou 〈…〉 them that haue â—â— geuen and froÌ„ them that haue not is takeÌ„ away sayd to haue vnto whom is graunted election vnto saluation and of election commeth faith vnto those I say are continually many heauenly giftes aboundauntly geuen They are sayd not to haue which are reprobate and which are destitute of faith and lose also euen yâ— which they haue for the natural gifts wherwith they were sometimes excellently adorned are made vnto them vnprofitable and the wordes of God and miracles which are offred vnto them bring forth no fruite in their minds Therefore vnto them I speake by parables for yâ— seing they sée not Now sayth Pigghius thou séest the cause why Christe spake in parables for that they were blinde and obstinate not that they were such because that Christe so spake but for that they were such therfore Christe spake vnto them in parables and so neyther in Christ nor in God is there any cause of excecation But this man is farre deceaued for that word quia that is for that or because alwayes signifieth not the cause of a thing to make it to be but rendreth a cause of the knowledge that it may be and that by the effect As in Luke it is written of the sinfull woman Many sinnes are forgeuen her because she hath loued much This vehement aboundaunt loue was the effect and did set open the remission of sinnes which lay before hidden So also is it in the parable of the debters He loueth more vnto whom more is forgeueÌ„ So here also when the Apostles demaund Why speakest thou in parables The reason is geuen by the effect because that they seing see not Hereof commeth the excecation of these men Do ye not sée what here followeth I shewe the effect I declare the euent which is that these men in seing sée not in hearing heare not and are made blind And that Pigghius expositioÌ„ aptly agréeth not I will proue by two reasons First for that this sentence of Esay where as in the Hebrue is written God coÌ„maunding In Paul is not expressed the name God as the efficieÌ„t cause of this madnes and obstinacy but in other places of the scripture it is put and especially as we shall sée it is most plainly set forth in Iohn Secondly for that it agréeth not with the question of the Disciples They asked Why speakest thou in parables If Christ had aunswered that their blindnes was the cause therof it mought be thought that therfore he ought not to haue spoken vnto them in parables but ought rather to haue spoken vnto them more manifestly and more plainly to ouercome their blindnes with the brightnes of his doctrine But for that he would punishe them for their rebellion against God to the ende they should be made blind such a doctrine was sette forth vnto them whiche for that they vnderstood not they hated and fled away from it If one man to an other would speake obscurely that they which stand by should not vnderstand hym should afterward be asked why speakest thou so obscurely would he say thinke you for yâ— they which stand by are blockes vnderstaÌ„d not Doubtles this should be a ridiculous aunswere But he would aunswere if he would aunswere with reason Therfore spake I obscurely that they which stoode by should not vnderstand The Apostles asked not why those men beleued not whiche if they had then mought this cause haue bene geuen because that they are blind and heare not the thinges which are spoken But they asked why dost thou speake vnto them in parables and then caÌ„ not their blockishnes and blindnes be rendred as a
the extremity of the law be set forth in any decrée and the equity and moderation of the same extreame law be no where expressed An argument taken of the Romane law the iudge ought to follow the extreame law and ought not to adde equity whiche equity yet he may thē follow if it expressed in any law As for example All lawes agrée that if a debiter pay not his mooney at his day and the creaditour by that meanes susteyne losse the debitour is bound to beare the losse And this they call to pay the interest or as other speake to pay the dammage But bycause it is had in the digestes de Regulis Iuris In all causes that thing is taken for a facte wherein it commeth to passe that by an other mans meanes there is a stay why it is not done wherefore if the debter can proue that the fault was not in him why the mooney was not payd for he had the mooney and offerd it but the creditor was in the faulte why payment was not made although the creditor sustayne neuer so much losse by forbearing of his mooney yet is not the debter bound to make recompence by equity For by equity written it is counted for a déede when the let came by reason of an other Wherefore it manifestly appeareth that it is not in the power of a iudge or of any man to moderate lawes as he lust himself And if the case be so in the Romane lawes inuented and set forth by men what shall we thinke of the law of God For it ought infinitely to be more firme then the law of man Neither is it lawfull for vs to fayne in it any equity vnles The law of God more firme then the law of man when we se it expressed in writing As for example The law is He which shall shed mās bloud his bloud shall also be shed Here we haue the extremity of the law which vndoubtedly we ought alwayes to follow vnles in some other place equity teache y◠the same extremity ought to be mitigated But in an other place it is thus writē If two go forth together into the wood to cutte downe wood and the axe by chance falleth out of the hand of the one and killeth him that standeth by him let there be some cities of refuge vnto which this manqueller may fly and in which he may liue safely till such time as the matter be tried so that if he can proue his innocency then let him be let go free at the death of the Highe priest This equity mought the iudges vse bycause it was written in the lawes of God yea they ought also to vse it so often as they saw that the matter which they had in hand so required But that it was lawful for them by theyr authority to bend the lawes of God or to mitigate them it cā not be proued by any testimony of the holy scriptures Yea rather contrarily they were commaunded There may nothing be added vnto the law of God nor any thing taken from it The law of God is impossible to be obserued by humane strengthes that they should not decline neither to the lefte hand nor to the right hand and that they should not adde any thing vnto the law of God nor diminish any thing from it And we nede no long discource to teach that the law is impossible to be obserued as touching our strengths and especially before we are regenerate For that the scripture it selfe manifestly testifieth For Paul thus writeth in the 8. chapiter vnto the Romanes That which was impossible vnto the law in as much as it was weakened by the flesh Also in the same chapiter The wisedome of the flesh is enmity agaynst God For it is not subiect vnto the law of God yea neither can it vndoubtedly And in the first to the Corrinthians The carnall man vnderstandeth not those thinges which are of the spirit of God for neither can he for vnto him they are foolishnes Christ also An euill tree saith he can not bring forth good fruits Also How can ye speake good thinges when ye your selues are euill All these thinges doo manifestly teach that it is not possible that the law of God should be obserued by humane strengths being as they are now vitiate and corrupted But as touching these cauillations and subtle euasions of the Papistes let this suffice Now let vs come to certayne singular obiections which they make whereby they labour both to trouble vs and also to establish theyr owne fond lyes They An obiectiō touching the repentaunce of Achab. say that Achab the vngodly king did rent his garmentes at the threatninges of Elias did putte on sackecloth and so lay on the grounde and fasted and wente barefoote and for that cause the lord sayd vnto the Prophet Hast thou not sene Achab humbled before me In his dayes I will not bring the euill but in the dayes of his sonne Behold say they the workes of an vngodly king and one not yet iustified doo so please God that they pacified God towardes him But we say on the contrary that Achab was by these factes iustified For if he had had that true fayth whiche How Achab is said to be humbled before God iustified men he would not haue abiden still in idolatry and other most grosse sinnes indede he was somewhat moued at the threatninges of the Prophet but that thing which he did pertayned only vnto a certayne outward and ciuill discipline rather then to true repētaunce But God sayth that he was humbled before him I answeare that that word Before me may be referred either vnto the words of God which were spoken vnto Achab by the Prophet so that the meaning is Before me that is to say at my wordes or ells Before me that is to say in the Church of the Israelites And by that facte Achab testified that he repented of the wicked facte which he had committed and that was a good and sound example before the multitude But God which beheld the inward part of his hart saw that that repentaunce was fayned and vnfruitfull And for that cause he promised that he would only differre the punishement so that that punishement which otherwise should haue happened in his dayes should happen in the dayes of his sonne Neither is God holdeth backe his scourges for the obseruing of outward discipline this strange neither ought we to be ignoraunt thereof that for the keping of outward discipline plagues are differed and most greauous punishemētes of this present life are auoyded For our doctrine is not that all sinnes are alike God also wayted till the sinnes of the Amorhites were full And then at the length is hys wrath wont to be powred out when filthy lustes and wicked actes impudently without any bridle range abrode Yea where outward discipline is kept God oftentimes geueth many good thinges not indede for the merite of the factes but by an
wherewith the faithfull are illustrated Wherfore Paul requireth a force and efficacie wherby our minds should be inflamed And although as we haue before taught it lieth in no mannes hand to be endued of God with this or that power of the frée gifts for God distributeth them to euery manne as he will yet the regenerate for that they are not simply men but are the men of God and haue their strengthes after a sort renued by the grace and spirite of God they may by their endeuor prayers and industry stir vp The regeneraâ—e may after a sorte stirre vp in themselues the spirite in themselues the spirite whereby to be feruent or they may frame themselues vnto it when it stirreth them vp For so Paul sayth to Timothe Stirre vp the grace which is in thee by the imposition of the hands of the eldership And to the Thessalonians Take hede ye extinguish not the spirite For euen as vnto fire being once kindeled we may put wood and coles to make it to burne the more so the spirite being now geuen may by the exercise of doctrine exhortacion or ministery be stirred vp to make vs the more feruent and this to doo Paul now here exhorteth vs. In the Actes of the Apostles the 18. chapiter it is written of Apollo that he spake with a feruent spirite as which taught diligently those thinges which pertayned to the Lord. But it is added that he was learned and eloquent In that place I se two thinges ioyned together which are very necessarye for a preacher First that he diligently take hede what he speake that he poure out nothing rashly or agaynst the Two principal offices of a preacher truth the second is that those thinges which he speaketh be not spoken coldly and slenderly but be set forth effectually and feruently But in some though otherwise they are vehement inough yet there wanteth doctrine in other some in whom sometimes séemeth to be diligence inoughe yet they want feruentnes of spirite And that which I now speake of prâ—â—chers ought also to be applied to other offices wherof is now entreated Seruing the time Here some rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is time and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord. Chrysostome and Origene read Lord and rather allow that reading then to read time peraduenture therfore for that they thought it is the poynt of an inconstant and light man to be changed according to the time and for that to serue the time may seme to be rather a wary behauiour of maÌ„ then yâ— worshipping of God But coÌ„trariwise Ambrose what neded saith he to say that we must serue the Lord when as all the things which hitherto haue bene spoken thereto tend that we shold serue the Lord. But that notwithstaÌ„ding there is no cause but that we may read Lord. For they mought say that Paul in his sentence admonisheth the godly to thinke that in all those things they serue not men but God who séeth all things and to whose honor all things ought to be directed How be it Origen somewhat releÌ„teth and saith that we may serue the time whilest we consider how short it is and coÌ„tracted that although we haue wiues yet we are as if we had none and although we possesse yet as though we possessed not redéeming the dayes for that they are Occasion is to be obserâ—ed euill which interpretation I dislike not Although time in this place may more aptly signifie occasion which is earnestly and diligently to be obserued if we wil doe any good to our brethren For occasion otherwise passeth away neither can it be called backe againe when we will We know with how great subtlety and wickednes Sathan and the flesh resist the workes of God And therefore it commeth that there is no man almost which patiently taketh admonitions reprohensions And muche les in a manner if we admonish out of time and out of season Paule gaue place somewhat to the time when hée Circumcised Timothe But he could by no means be persuaded to circumcise Titus also though he were vehemently therunto vrged Christ himselfe according to the consideration of the time fled when the Iewes sought to put him to death Howbeit afterward when he saw opportunitie he returned of his owne accord Therefore his disciples sayd Euen now the Iewes sought to stone the and wilt thou now agayne go into Iewry Christ answered them Are there not 12. houres in a day In which words he signified that Occasions are counted as beckes of God we ought to serue time And for no other cause Salomon sayth that there is a time to build and a time to plant c. Such occasions are as certayne beckes of God to bring thinges well to passe which beckes we ought no les to obserue then souldiers doo the signe or watchword of theyr captayne And good seruaunts attempt nothing before that they se theyr Lord or maister to becken thereunto Erasmus thinketh that to serue the tyme is to take in good parte aduersities when they at any time happen And this sentence he thinketh is confirmed by that which followeth For Paul addeth Reioysing in hope patient in tribulation But if there be any which like better the other reding seruing the Lord we wil not be agaynst it But here is to be noted this Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seruing For therby we vnderstaÌ„d which thing we before also admonished that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongeth not only What is to be taken hede of in obseruing of occasions vnto creatures excelling in dignity but also vnto God him selfe On the other side he which thinketh that Paul commaundeth vs to serue the time ought to beware that whilest he obserueth occasion he decline neither to the right hand nor to the left that is that he chaunge not his sentence For we ought to be constant in that which we rightly vnderstand although euery time will not suffer vs to burst forth straight way into act Reioysing in hope This can not they doo which settle them selues in worldly thinges for in them only put they all theyr hope and confidence and wayte for nothing ells Paul in this place vnderstandeth the hope of eternall felicitie whereby men are so confirmed in aduersities that Paul to the ThessoloniaÌ„s calleth it an How patience worketh hope and hope patience helmet Here is hope reckened as the ground of patience in tribulation At which thing some man paraduenture may meruayle For before in the 5. chapiter Paul wrote Tribulation worketh patience patience experience and experience hope There we se that hope is produced of patience But contrariwise in this place patience is sayd to spring of hope But herein is no contrarietie For this commonly commeth to passe in thinges which are nigh by nature that by an inuerse order they Thinges nigh by nature together â–ª doo by an inuerse order inferre thâ—â—ne the other What hope is mutually inferre
⧠Most learned and fruitfull Commentaries of D. Peter Martir Vermilius Florentine Professor of Diuinitie in the Schole of Tigure vpon the Epistle of S. Paul to the Romanes wherin are diligently most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle ¶ With a table of all the common places and expositions vpon diuers places of the scriptures and also an Index to finde all the principall matters conteyned in the same Lately traÌ„slated out of Latine into Englishe by H. B. ¶ IMPRINTED AT LONdon by Iohn Daye ¶ Cum Gratia Priuilegio Regiae Maiestatis per decennium ⧠These bookes are to be solde at the shop vnder the gate DIEV ET MON DRIOâ— ARISE FOR IT IS DAY TO THE RIGHT HONORABLE AND VVORTHY SIR ANTHONY COOKE KNIGHT PETER MARTIR VERMILIVS OF FLORENCE PROFESSER OF DIVINITIE IN THE SCHOLE OF TIGVRE VVISHETH HEALTH WHen I oftentimes consider with my selfe right honourable Sir whome for godlines and learning I reuerence all those things which happened all that whole time that I dwelt in England it driueth into me a great and manifolde griefe And in especiall it is a grief vnto me that so great an hope of the gospell of Iesus Christe and of pure doctrine in that Realme geuen by the most mighty and most mercifull God and confirmed by the great laboure industry and study of godly men hath now in a maner vtterly pearished It is a griefe vnto me to thinke that that most noble wit most sacred brest and incredible piety of that famous king Edwarde the .vj. of that name your most deare pupill is so sodainely taken from vs. It is a griefe vnto me that so many English men being of great fame renoum as well for theyr piety as for theyr knowledge and nobility are by voluntary exile for religion sake dispersed throughout externe and straunge countreys and they which at home were counted moste noble and heroicall doe now wander abrode as men obscure abiect and in a manner vnknowne to all men But it is well in that this happeneth not vnto them for any wicked actes by them committed or for filthy life but only for the name and doctrine of oure Lord Iesus Christ It is also a griefe vnto me that so great a multitude of godly brethren are as doubtles it is to often from euerye where signified vnto vs moste cruelly for theyr holy profession put to the sworde fire and tormentes whome for as much as they are our brethren and haue to theyr head together with vs one and the selfe same Christ and are members of one and the selfe same body and finally are euen oure owne bowels when we heare to be entreated with so great cruelty and tyraÌ„ny it is not possible but that we also should in minde be shaken with horror and set on fire euen as they are in body tormented and murthered These and a greate many moe things being vnto me a great griefe so that I am nowe in a maner hardened to any newe griefe yet cease I not to haue an eye hither and thither to see if I might by any meanes gette some healthfull and profitable remedy bothe for my selfe and for such like as I am but now I haue long time had experience of that it is in vaine to hope for mannes helpe or for ayd at the worlds hand And therefore I persuade both my selfe also others to withdraw their mindes from the aides of the flesh and to implore the heauenly and diuine helpe which doubtles I see is offred vnto vs two wayes One is that we with prayers turning our selues vnto Christ shold say How long Lord shall the wickednes and fury of Idolatry of supersticions and of the ignorance of the scriptures range abroade on the earth How long Lord shall thy holy Gospell be troden vnder foote We in dede haue sinned we haue ben rebellious against thee and haue not harkened vnto thy wordes for which cause we are iustly and for our euill deserte thus daily put â—o confusion and shame But thou O Lord our God are most iust in all thy workes But on the other side Lord for as much as it belongeth to thy clemency and constancy to haue mercye to spare and most faithfully to kepe thy couenauntes and promises how long Lord how long wilt thou be angry vnto the end Remember not our iniquities of olde Wherefore we beseeche thee that for as much as in these laste times thou hast by pouring abrode thy plenteous light and that being most mighty vouchsafed to make manifest vnto men which lay in darknes yea more then palpable darknes the secretes of thy truth thou woldest once at the length turne away thy wrath and fury from our ingrate mindes and from the most greuous sinnes whereby we haue laid forth thy most holy name and the pure doctrine which we professe to euil speakings and to blasphemies And deliuer thy congregation from the contumelies and oppressions of the wicked which doubtles light not only vpon vs but also vppon the maiesty of thy name Although thou of thyne owne nature be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vntouchable and not able to be hurt Illuminate O most louing Christ thy face vpon the Church redeamed with thy bloud which is now in a manner vtterly lefte desolate Thy name only and not any other mannes name we call vpon not vndoubtedly trusting to any our own righteousnes but to thy goodnes only and mercy that thou woldest either appoynt an end or measure of those euils and lenify the vexation wherwith we together with our brethren are afflicted or that thou wouldest at the least vouchsafe to geue vnto the hearts of thine such faith and constancy that they fall not away from the profession of true piety yea rather that they may so nobly and valiantly behaue them selues that by their exile emprisonment pouertye ignominy sworde fire and how cruell so euer kinde of death it be the liuely knowledge of thy gospell may more and more shine forth and be made more manifest to the whole world This kinde of ayde and remeady right honorable sir is the first which I see is to be sought for at Gods hands against our euils and which the holy Fathers prophets Apostles and blessed coÌ„fessors of the Christian faith with great fruit vsed in their afflictions Wherfore seing that God heard them praying after this maner or muche like therevnto let vs in no wise distrust but that he will also heare vs when as we haue coÌ„mon with them one and the selfe same cause and one and the selfe same God Vndoubtedly if he heard them he will not despise our prayers but forasmuch as he is alwayes like vnto himselfe if he most louingly and with incredible facilitie receaued theyr prayers he will also fil vs making supplicatioÌ„ vnto him not with a small but with a most ample consolation The second helpe which is also brought vs from God and is euery where
with the mother Yet let vs not perswade our selues that whilest we Perfect peace is not had whilest we lyue here lyue here we can haue absolute and perfect peace how beit it shal be encreased dayly and Paule wisheth that they might now haue it begon and when tyme shal come to haue it at full And yet neuertheles we obtaine it presetly by Christ if we haue God pacifyed towardes vs. For afterward it is written Now therfore Rom. 5. being iustified by fayth we haue peace towardes God out of whiche floweth tranquilltty of conscience and somuch of the spirite and deuine comfort that what soeuer happeneth we take it in good parte Wherefore in the middest of tribulations tormentes this fyrme peace was not taken away frō holy men For they gaue thankes vnto God and they iudged that all thinges in these their Peace which passeth all sence afflictions were done for the best And this is that peace which passeth all sense and humane reason When he sayth From God the father from our lord Iesus Christ He sheweth the fountaine and beginning from whence these good thinges should be hoped for For they An argument of desiring and hoping for the thinges which we pray for come not of our owne strengthe and workes but of the mercy of God And hereby we are encoraged to desire and to hope for these good thinges which Paule wisheth for For seing that God of whome these thinges are desired is both good and also our father he will without all doubt geue vs them And Christ for asmuch as he is our mediator and redemer will not vndoubtedly deny vs them He is called Lorde which name is very agreeable vnto him For Why Christ is called lord all thinges are geuen him of the father and he hath paid the price for our saluation therfore he is iustly called Lord which name we may suppose that he hereby obtayned because the Hebrues neuer pronounce the holy name Tetragrammaton whiche is Iehouah but pronounce it by other wordes that is by Elohim or Adonay which signify might and dominion Whereby it semeth it came to passe that the 70. interpreters whē they red this name Tetragrammaton turned it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Lord as it appeareth in many places of the which we will bring one The Lord sayd vnto my Lord. Where in the fyrst place is written Iehouah which they turned Lord. Wherefore when Christ is called Lord it is as much as if he had bene called God Although Tertullian agaynst Praxea sayth that Christ is called Lord when he is ioyned with Tertullian the father For then the father is called God If the sonne being ioyned wyth him should also be called God the Ethnikes might thinke we put more Gods then one Wherfore to withstād their supersticiō we make this word Lord an Epitheton of the sonne But if we name Iesus Christ by himselfe and alone he is playnely called God as it appeareth in many places of the scriptures And he vseth a certayne similitude as a beame of the sunne when we make mencion A similitude of it by it selfe we cal it the sun and we say that the sun entreth in at our windowes But when it happneth that the sunne is also to be named together with the beame we do not call the beame by the name of the sun but we say it is the beame of the sun But the fyrst reason is more fyrme and by that that Paule declareth The equality of the father and of the sonne The salutacions of Paul are not vayne The office of saluting is to be retayned among Christians that peace is to be looked for of vs as wel frō the son as from the father is shewed the equality of eyther of them betweene themselues And the salutation which Paule euery where putteth before his epistles is of no small force For if the blessinges of the fathers were of much force that is the blessinges of Nohe Isaac Iacob Moses and of other vndoubtedly the prayers of Paule also are not to be counted vnprofitable And for as much as we sée that both nature and the holy ghost abhorred not from this kinde of office to salute one an other the same maner and vsage is still to be retayned But we must onely take hede that we salute not any man dissemblingly and thinking an other thing in the hart do it onely in outward voyce or writinge Otherwise saluting is an instrument not a little apte to admonish vs of loue towardes our neighbours and that our neighboure may vnderstande what loue we beare vnto him And thus much touchinge the salutation Now let vs come to the Exordium that is the beginning wherein Paule very much laboreth to winne vnto him the Romanes and chiefely for that that he exceedinglye reioyceth that they are come to Christ First verely I geue thankes vnto God through Iesus Christ for you al because your faith is published through out al the world For God is my witnesse whom I worship wyth my spirite in the Gospell of his sonne that without ceasing I make mencion of you alwayes in my prayers beseechynge that at one tyme or other a prosperous iorney might happen vnto me by the wyll of God that I may come vnto you For I am desyrous to see you that I might bestow among you some spirituall gift to strengthen you withall that is that I might haue consolation together with you through the mutuall fayth whiche both ye and I haue And I woulde not that ye should be ignorant brethren how that I haue oftentimes purposed to come vnto you but haue bene let hetherto to haue some frute among you as I haue among other of the nacions For I am debter both to the Greekes and also to the Barbarous vnto the learned and also vnto the vn learned so that as muche as in me is I am redy to preach the Gospell to you of Rome also All writtinges in the beginning are wont to tend to this ende to get the The ende whereunto the beginning of hys talke tendeth good will of the hearers as much as is possible which thinge Paule here doth and first in that he sheweth them how he geueth thankes vnto God for them He declareth the cause thereof namely for that their fayth was now published throughout the whole world And he affirmeth that he cōtinually maketh prayers for them that they might goe forward as they had begonne Farther he sheweth that he is exceding desirous to see them present And thereof he sheweth causes namely both to comfort them and also to confirme both himselfe and them And he addeth this also that he desireth to do these things euen of duety For by reason of his Apostleship which he executed he acknowledged himselfe debytour vnto all nacions And he thereunto addeth that for that cause he is not ashamed of the Gospell And so concludeth he his Exordium Here
no reputacion yet was it taken to be geuen for Christes sake And therefore in all the promises of the olde Testament the myndes of the godly ranne vnto this foundation and ground Then let vs consider the finall cause Wherefore would God haue the publike wealth of the Iewes preserued to the ende but only that Christ should be born therehence Why prouided he that the stock of Dauid should contynue safe euen to the ende but onely that the sonne of God should of it take humane fleshe Why brought he agayne hys people from captiuity but only that the Messias should at length be borne at the tyme promised in the place appointed and of a stocke assigned This vndoubtedly was the cause of all those promises vpon this cause did all the fathers bend their minds as many as vnderstood a right Wherfore Paule wresteth not the testemonyes of the prophetes neyther doth he rashely abuse them And let this be vnto vs a sure and faythfull rule for the perfect vnderstanding of the promises of the olde What it is to lyue by fayth testament whereas he sayth that the iust man shall lyue by fayth he meaneth that he shal be able to moue hymselfe to all good thynges as to beleue to hope to contynue in hope and to loue of charity vnto which thynges by the power and strength of our owne nature we canne by no meanes attayne And that by faith we obtaine eternall life it very well agreeth with those thinges which The knowledge whiche commeth by fayth and the eternall lyfe which shal be in heauen are one and the selfe same thyng as touching the matter Wherein the righteousnes which is receaued by fayth consisteth We are not firste iuste and then afterward lyue by fayth Differences betwen the righteousnes of the Gospel and of the lawe Christ spake This is the life eternall that they should acknowledge thee to be the only true God and him whome thou hast sent Iesus Christ These thinges shall we playnly and openly knowe in heauen our countrey and that with a cleare and manifest sight But now haue we these selfe same thinges with a very obscure knowledge that is through fayth This is not an other lyfe from that But then shall that be made perfecte which we haue now but only begon And the righteousnes which by this fayth maketh it selfe open consisteth herein especially that from the tyme we are reconciled vnto God we leade our life in such sorte that both we render vnto hym his due worshipe and also vnto our neighbour our bounden due offices or dueties And whereas the Prophete writeth that the iust man lyueth by fayth his wordes must not so be taken as though he should affirme that we are fyrst iust and that then afterward we liue by fayth But this thyng he teacheth that by fayth do come vnto vs two commodityes both that we should be iust and also that we should obtayne life we see here also set forth vnto vs the difference betweene the righteousnes of the law and of the Gospell The righteousnes of the law is a perfecte obedience of the commaundementes of God But the righteousnes of the Gospell is an imputacion thereof The righteousnes of gospell God geueth vnto vs but the righteousnes of the law we geue vnto God The righteousnes of the law leaneth vnto workes For it is written The man which doth these thinges shall liue in them and cursed be he whiche abideth not in all the thinges whiche are written in the booke of the lawe also If thou wilte enter into lyfe keepe the Commaundementes Also doo thys and thou shalte lyue But here it is sayd The iuste manne shall lyue by fayth Wherfore looke what difference there is betwene to do and to beleue so much seeme these places to be repugnaunt one to the other But these thinges A conciliation of places repugnant shall easely be made to agree by making a distinction of righteousnes For forasmuch as the righteousnes of the Gospell is one and the righteousnes of the lawe is an other some testimonyes speake of the one righteousnes and some teach of the other Now by that which hath bene spoken the Apostle setteth forth three good By fayth we obtayne saluation righteousnes and life thinges and those most principall which by fayth we obtayne namely saluation righteousnes and life For thē Gospell is the power of God to saluation to euery one that beleueth agayne the righteousnes of God is reuealed by it from fayth also the iust man shall liue by fayth If there be anye that requyre more then these good thinges then is he ouer curious Further euen in the very first entrance into the cause we see how strongly he affirmeth by these three sentences now rehersed that by fayth these good thinges happen vnto vs. Here also maye be noted in what estimation Paul hath the holy scripture for vnto it he ascribeth the chiefest authority to proue the question takē in hand namely that the righteousnes of god is reuealed by fayth And if both the Apostle and also the Prophet do so manifestlye pronounce that we are iustified by fayth then is it not meete that our aduersaryes should so crye out agaynst vs for that we affirme the very selfe same Wherefore if they be herewith offended then let them grudge agaynst the scriptures agaynst Paule and agaynst What remedy we must vse when it is sayd that we reiect good woorkes the Prophet and not agaynste vs. And agaynst them which crye out that we spoyle good workes of theyr dignity and honour there is no presenter remedy then to lyue vprightly and holyly that thereby we may aboundantly haue testemonyes of good workes and say to our aduersaries if any confydence were to be put in good workes then should we in no case geue place vnto you forasmuch as in them we farre excell you And all that whiche we say and teach of iustification which commeth through fayth tendeth only to this that the truth should by the word of God be defended This was Paules meaning when he sayde vnto the Phillippians If any man may put confidence in the fleshe I also may much more and by many thinges he declareth how much in this kinde of glory he excelled others But he afterward addeth that all these things he counted as dongue and losse that he might wyn Christ and that he mought be found in him not hauing his own righteousnes namely which is of works but that which is by the fayth of Iesus Christ This excellent example of the Apostle ought we to imitate that although we attribute not iustification vnto workes yet ought we plentifully to abound in them aboue other men For if we leade an vnpure lyfe and on the other syde boaste of iustification through fayth then shall we be laughed to scorne of our aduersaryes as though we for that cause professed this doctrine to lyue without punishement 〈…〉 ly and without all order For
so long as it is preserued so long hath it the power of God hidden vnder it which if by searching out and naturall knowledge it bee vncouered then will it resemble God vnto vs. To this sentence of the Apostle other places of the Scripture appeare to be repugnaunt in which from the wicked is taken away the knowledge of God We read in the Psalmes The foolishe man sayd in hys hart there is no God And agayne it is written In earth there is none that vnderstandeth or that seeketh after God And not to rehearse many places in Esaie the first chap. it is written But Israell hath not knowen me But thys contrarietie is after thys sorte conciliated The vngodly doe in déede confesse as Paule sayth being conuinced by creatures that there is a God but afterward they so How the knowledge of god is attributed vnto the vngodlye and how it is taken away from them define of hys nature and proprietie that therby a man may well conclude that there is no God For Epicurus sayd that there were Gods in déede but he tooke from thē al maner of doing care prouidēce so that he ascribed a felicity vtterly idle Also for that they say that there is a God but yet such a one as hath not prouidence ouer humane thynges neither punisheth nor heareth such as call vpon hym and such other like therby is concluded that they were of thys opinion that they thought there was a God but onely in name And therfore the Scripture denyeth that they knewe God For the true God is not such as they fayned hym to bee and as touching them selues and their life as to be holpen or to haue the fruition of Gods ayde it was all one as if there had bene no God at all forasmuch as they fledde not vnto hym to call vpon hym neither dyd they at hys Some haue gone aboute to perswade themselues that there is no god The knowledge of god two maner of wayes handes looke for either helpe or ayde And besides that there haue bene some so vngodly that they haue gone about to perswade thē selues that there is no God in déede and although they were not able to bring thys to passe their owne minde resisting it and their conscience striuing agaynst it yet doth the Scripture pronounce of them according to their endeuours and after this sorte sayth that they knewe not God Lastly this is to be knowen that the knowledge of God is in two sortes one is of efficacie wherby we are chaunged so that we labour to expresse in workes those thinges which we knowe and this knowledge of God the holy Scriptures ascribe onely vnto the godly but the other is a colde knowledge wherby we are made nothing the better for we shewe not forth in déedes that we knowe those thinges which in very déede we knowe And of thys kinde of knowledge Paule afterward speaketh when he sayth And as they regarded not to knowe God c. Christ also shall say vnto many which boasted of hys giftes and knowledge I knowe you not But so to knowe God forasmuch as it nothyng profiteth the holy Scripture oftentimes so reiecteth that it vouchsafeth not to call it by the name of the knowledge of God and saith that the vngodlye forasmuch as there were such know not God So that they are without excuse Because that when they knew God they glorified him not as God neither were they thākful but waxed ful of vanities in their imaginations and their foolishe hart was blinded And when they counted them selues wise they became fooles turned the glorye of the immortall God vnto an image made not only after the similitude of a mortall man but also of byrdes and foure footed beastes and of creeping beastes So that they are inexcusable In the Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God reuealeth not himself that we should be inexcusable but that foloweth through eur default If by our strengths we cannot performe the law thē are we vnexcusable Here is entreated of the excuse which is of ignorance The Ethnikes sayde not for an excuse the want of strength If the Ethnikes had pretended ignorance at had bene an easy mat to haue brought them to Christ The excuse also of weaknes is not to be admitted God reuealed not those naturall knowledges to thys end but the same happened through our defaulte Howbeit that which Paule sayth in thys place séemeth to be repugnaunte vnto those thynges which are often spoken where mencion is made of workes grace For if it be true that by our own strēgthes and frée will we can not performe the lawe of God which we knowe howe can these men be sayd to be inexcusable For if that which we say be true they might easilie be excused that they in déede by the light of nature knew this law but yet they wanted strength wherby to performe so much as they knewe And therefore they séeme not to be inexcusable But here Paule entreateth of that excuse onely which might be alleaged of ignoraunce For that which is now sayd as touching infirmitie the Ethnickes layde not for an excuse for they attributed all thinges to frée will Therefore they would not haue sayd that they wanted strength to performe it onely this remained to excuse thē selues by ignoraunce Which Apologie or refuge seing Paule hath cutte of from them there resteth onely that euen by their owne iudgement they should bée sayd to be without excuse If they had sayd that they were weake although they knewe what they ought to doe that was it which Paule traueileth to bring them vnto namely that therefore the knowledge of the lawe of nature could not make them better because the lawe although they knewe it yet coulde it not alter them nor geue strength vnto them to liue vprightly wherefore it was necessarye for them to flye vnto Christ But because he knew that the Gentiles fledde not to that excuse therefore he repelleth that which he saw might easilie haue bene obiected which thyng was ignoraunce Although the other excuse also of the infirmitie of strengthes was not worthye to bee admitted For the same debilitie happeneth through our owne default that is through sinne Further they were without excuse because that litle which was in their power namely as touching outward actions they performed not according to their knowledge For we are not so destitute of strength by reason of sinne but that in outward workes we are able to performe many thinges in whiche they declared them selues to be moste wicked Wherefore it followeth that they were vtterly without excuse Neither could they alleage thys for a cause namely that those thynges wherin they sinned were done agaynst their will Wherfore seing wittingly and willingly they dyd euill they had no excuse at all Neyther is it to be thought that God graunted vnto them this excellent knowledge to the end they should be without excuse For that happened through their owne
law and professed the same And that they were not holy and iust it is partly alredy declared and partly shall now more largely be shewed wherefore to haue receaued the lawe iustifyeth not Thou vvhich teachest an other teachest thou not thy selfe They coulde not abyde to be taught of others as it appeareth by the words which they spake The Iewes could not abide to be taught of others to hym that was borne blynd Art thou altogether borne in sinne and teachest thou vs They ought at the least to haue taught them selues which thing forasmuch as they did not but regarded only how to instruct other men what they should do they were like the figge tree which had leaues without fruite and by the curse of Christ withered away That which he before spake of the Gentiles Thou condemnest an other and doost the selfe same thinges whiche thou condemnest now he pronounceth of the Iewes that they taught others and ouerhipped themselues Without doubt in thinges pertayning vnto this world we are not of that disposition For you shall not see one that will so distribute almes but that he will first prouide of his goodes for himselfe How commeth it then that we inculcate our doctrine to others whiche we our selues receaue not Chrisostome A similitude compareth this kinde of men with a paynter whiche hath before his eyes an excellent table whiche hee perpetually beholdeth and yet neuer taketh any thyng out of it Paul had sayd before that not the hearers of the lawe but the doers shal be iustified But now hee reproueth the preachers whiche performe not the thynges that they teache Wherefore we may conclude that it is not It is not inough to heare or to preach the word of God inough either to preache or to heare sounde doctrine vnles the same bee put in execution Thou that preachest A man should not steale doost thou steale Hee obiecteth vnto the Iewes those thynges whiche were commonly cōmitted of them And to reproue them he vseth that parte of the law wherof none was ignoraūt What theft is namely the x. cōmaundemētes And as touching theft theft is when we withhold that which is an other mās agaynst the owners will or whē we by iniury draw vnto vs other mens goodes or whē we distribute not that whiche is ours The forme of the doctrine of the Decaloge whē nede requireth And there are also many other kindes of theft But in the Decaloge or x. cōmaūdemēts the chief purpose is onely to setforth y◠chiefe somme that but rudely grossely vnder which we ought to vnderstand all the partes therof The groūd somme of all theft is couetousnes euē as in filthy pleasures is expressed onely adultery vnder which are comprehended all kindes of vncleanes And as touching idolatry there is forbidden al kinde of false woorshipping when yet onely is expressed that which is most grosse For there is forbidden vs any straunge God and there are forbidden also grauen images and sondrye formes Wherefore it is our part when anye of the ten commaundementes of God forbiddeth vs any thinge well to consider what things are comprehended What is to be had a regarde vnto in euery commaundement of the Decaloge vnder that vice And afterward to secke out the roote agaynst which we muste to our power resiste Couetousnes or thefte herehence springeth for that we distrust in God and are alwayes afrayde least we should wante But adultery all vncleanes of the fleshe springeth of the desire of voluptuous pleasures as Christ expressed when he sayd If any man shall see a woman to lust after her he hath already committed adultery in his harte And agaynste thys concupiscence or luste ought we to striue And as touching murther Christ hath likewise admonished vs that we should cutte of anger as the roote therof Now resteth as touching sacriledge to see what the Apostle complaineth therof Sacriledge is rashely to What sacriledge is touch or to vsurpe vnto himselfe holy thinges whiche are dedicated vnto God due either by the name of a vow or els of a curse The Iewes had a commaundement geuen them that they should not spare idols For theyr duety was to ouerthrow and destroy all thinges pertayning vnto them But they being led by A law geuen vnto the Iewes for the destrong of Idols couetousnes reserued those thinges vnto themselues and turned them to theyr owne proper commodities So sinned Acham and also Saule when he had ouercome Amalech Contrariwise Moses gaue an excellent example of vertue when he not onely brake the golden calfe but also did beate it into pouder and threwe it into the riuer For if the reliques of the idole had remained stil peraduenture the Israelites as they were outragious would haue woorshipped them Indede the pub wealth and our magistrates may take away those thinges whiche are What our Magistrates may do touching supersticious giftes supersticious and conuert the prices of them to good and godlye vses But this thing is not permitted vnto priuate men But the Hebrues were generally forbiddē that they should not saue such things especially as wer vowed by a curse Thou abhorrest idols and committest sacriledge He noteth them to be infected with so great couetousnes that they tooke away and vsurped vnto themselues euen those thinges that pertained vnto the woorshipping of idols so that they were any thing precious Although this may also be vnderstāded of things consecrated vnto the true God Of the sons of Hely we reade y◠they toke away from the offrers raw flesh dedicated vnto God before they were made a sweete smell before the Lorde Yea and the matter came to that point also that the degrees of the ministry and of the high priest were boughte and sold for money I know that Origene and Ambrose do interprete these things allegorically that the Iewes steale Christ out of the holy scriptures do counterfaite the old testamēt and with greate sacriledge do deny Christe But the playner sentence delighteth me beste Thou boastest in the lavv and by the transgression of the lavve dishonourest God This vndoubtedly is repugnaunte to the ende of our condicion For we are created to sanctify the name of God And Paule affirmeth that we are therfore The end of the condiciō of men created to liue to the prayse of his glory grace Christe also sayde Let your light so shine before men that they maye see your good woorkes and glorifye your Father which is in heauen They mocke with God which boast of him in theyr workes continually resist his will The name of God through you is euell spoken of amonge the Gentles As it is vvritten Men vse to measure doctrine by the manners and life of the teacher and by the meanes of the euill life of the Christians the Iewes and Turkes curse Christ And for the selfe same cause the Papistes at this daye are enemies to the Gospell For if they see vs no lesse
sede of the word of God doth not streight way bryng forth his fruite haue heard the word of the Lord do not at that tyme bryng forth fruit But after ward beyng both chastised by God and more â—ehemently stirred vp with fruite they repete with themselues those things which otherwise they hard without profite Which selfe thyng happeneth in the sacrament of Baptisme For a man shall fynde an infinite number which haue had it by them a long tyme wyth out any fruite But afterward beyng conuerted vnto God they do not onely much esteeme it Baptisme sometymes is had a long tyme without fruite Whether the papistes haue the promise of the holy ghost but also therby they profite much Here also the Papistes obiect an other doubt vnto vs. The promises of God say they are not made voyde as Paule sayeth thorough our sinnes and vnbeliefe Therfore seing we haue the promise of God that by the holy ghost he wil alwayes be present with vs to gouerne his church he fully performeth the same Wherfore ye do ill in departing froÌ„ our rules and our communion But these men are excedingly deceiued when as the promise of the holy ghost was made vnto the disciples of the Lord and not vnto them First let them proue that they are the disciples of Christ and then will we beleue theÌ„ They which are the disciples of Christ adde nothing vnto his wordes neither appoint any thing contrary to the holy scriptures which thing these meÌ„ vndoubtedly do They cry out that the holy ghost is geuen vnto the church We The church hath the holy gost but not the congregation of the aduersaries of the Gospell graunt that But what maner of church is that church A counsell of bishops or a sinode of mitred prelates The holy ghost hath alwayes bene in the church and hath inspired some good men to cry out against these men when as they or deined their decrees contrary to the worde of God In summe the Apostles meaning is that the performing of the promises of God dependeth not of our merites but of the goodnes of God And as it is manifest by the wordes of Dauid when he sayth Agaynst thee onely haue I sinned We when we praye vnto God We bryng nothing of our owne vnto God but sinnes doe bryng nothyng vnto hym but sinnes Therefore we desire hym to heare vs that he might be iustefied in his sayings Hypocrites wyll be heard for theyr merites good workes sake for they acknowledge not their sinnes But they which vnderstaÌ„d them do therby take great consolation because their trust is that they shal be heard eueÌ„ through the goodnes of God For forasmuch as they see that in themselues all thinges are full of vncleanes they woulde neuer presume to lifte vp eyther theyr eyes or prayers vnto God Farther let vs marke We must speake well of the giftes of God and inueigh against the abuses that the Apostle reuerenceth the gifts of God and onely inueigheth against theÌ„ which abuse them For he saw that it followeth not that if men beinge by God aduaunced vnto great honors and they in the meane time are ingrate towards him that therefore those honors should not be had in estimation The husbande men of the Lords vyneyard were vndoubtedly noughty men But theyr noughtines caused not that the ornamentes of the vineyarde whyche Christ and Esay make mencion of were not wonderfull excellent and profytable Now if our vnrighteousnes commendeth the righteousnes of God what shall we saye Is God vnrighteous whiche bringeth in wrath I speake as a man God forbid Els howe shall God iudge the world For if the verity of God hath more abounded throughe my lie vnto his glorye why am I yet condemned as a sinner And as we are blamed and as some affirme that we saye why do we not euell that good may come thereof whose damnation is iust Novv if our vnrighteousnes commendeth the rightousnes of God what shal vve say Here Paule turneth somewhat from his purpose but it is not a digression strange from the cause which is entreated of He before very much extolled the mercy of God and declared that the promises of God were not made of none effect through the vnbeliefe of menne yea rather that by our sinnes the goodnes of God is more illustrated Hereby he saw there mighte be obiected vnto him as the wisdome of the flesh is alwaies redy to speake ill of the words of God and to wrest them to a corrupt sence both that God is vniust which punisheth our sinnes when as by them he is made more illustrious and also that we without hauing any regarde oughte to committe synne seing God by our wicked actes is more iustefyed and so hath alway the victory and his cause is thereby made the better Commendeth sayth he which in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth also to confyrme and to establish Which thinge very well agree with commendatioÌ„ Which forme of speaking the Apostle afterward vseth Paralâ—gismus accidentis when he fayth that God hath commended vnto vs his loue for that when we were yet sinners he gaue his owne sonne for vs. But in this kinde of obiection is committed a false argument taken of the accident For that it is not the office of sinnes properly and of themselues to illustrate the glory of God Which selfe thinge may also be sayd of that which is writteÌ„ in this selfe same epistle That of the fall of the Iewes followed the saluation of the Gentiles For we must not thinke that theyr fall was the true and proper cause of the saluation of the Gentiles For it came of the determination of God For God had appoynted that the preachinge of the Gospell beinge reiected of the Iewes shoulde be transferred vnto the Ethnickes And they whiche let loose the bridle vnto sinne vnder this pretence for that they would thereby make God to haue the victory iustefy him are muche like vnto them which hauing bene payned with a most greuous sicknes and then being restored to health by the Phisition haue made his arte more famous will agayne endeuour them selues to fall againe into the selfe same kinde of disease that thereby the Phisition maye be the more renowmed or if poore men beggers should determine that therfore they would eyther wante or begge thereby more and more to shew foorth the liberality of riche men That which of it selfe conduceth to the setting forth of the glory of God oughte not to be blame woorthy or filthy Vertues whiche are ioyned with true prayse do of themselues aduaunce the glory of God We ought not to meruayle that our doctrine is sometimes The doctrine of the Apostles was subiect vnto sclaunders oppressed with sclaunders when as we see that this selfe same thing happened vnto the Apostles They preached true things yet the vngodly through theyr sophisticall subtelties inferred of theyr woordes most pernicious
speaketh not of ciuill righteousnes which we get by workes and which cleaueth in our mindes as a qualitie but onely of the righteousnes which is geuen vnto vs fréely and is imputed vnto the beleuers Wherefore Paul expressedlye added this particle Before God Whereby is manifestly gathered that the woorkes of men are not of that nature that they can be layde agaynst the wrath and seueritye of God and that they can appease him and make him mercifull vnto vs. Moreouer To haue whereof to boast before God Is to obtayne anye thynge as an excellente and noble gifte whiche we may boaste that we haue receyued of God and not to haue obtayned it of our selues or of our owne strengths For he which leaneth vnto workes commendeth hymselfe and hys owne But hee which is iustified by fayth commendeth the liberalitie of God and setteth foorth hys giftes Whereupon Chrisostome noteth that men haue much more to glorye of when they leane vnto fayth then when they féeke to glory in their works The giftes of God which fayth taketh hold of farre excell all our workes They which glory of workes doo magnifie a thing which is séene and felt but he which glorieth in fayth conceiueth a noble opinion of God so that he is perswaded that he wil performe euen those thinges which can not be done by nature neither boasteth he of those thinges which he hath done but extolleth those thinges which God hath done namely that he loueth him that he hath forgeuen him his sinnes and counteth him in the number of the iust This is in a maner the whole glorieng What is the glorieng of the godly Glorieng is righteousnes freely liberally geuen What is to beleue of the godly By this kinde of speache we sée that the Apostle by glorieng vnderstandeth righteousnes fréely geuen of God Whereby is easelye expressed what Paul ment when before he sayd All men haue sinned and want the glory of God In which place by glory he vnderstode nothing els then righteousnes freely geuē of God bycause by that chiefly shineth forth the glory of God This oracle is writtē in the 15 chap of y◠boke of Genesis Vehaamin beiehonah veiahashbo lo tfaddicka Abraham beleued in God and he imputed vnto him righteousnes To beleue in this place is assuredly to thinke that God of his mercy loueth vs which mercy by hys mere promise is set forth vnto vs and we not to suffer our selues by reason of our vnpuritye or vncleanes to be plucked awaye from this perswasion Wherefore it wholy consisteth in the embrasing of the grace and promise of God offred vnto vs. In very many places Abraham is highly cōmended and praised But he was neuer called iust but then onely when he beleued Hereby may we Onely in thys place Abraham is called iuste How diligent depe a handler of scriptures Paul was know with what great diligence Paul did both handle search and weigh the holy scriptures He declineth not to allegories nor to mens inuentions He especially weigheth two wordes which he compareth together by which the whole reason is knit together which wordes are To beleue and righteousnes to be imputed But in the historie of the booke of Genesis which we are now in hand with it is had after this maner God appeared vnto Abraham and sayd that he was his buckler or protection and his plenteous reward Which things when he heard he begā to complayne for that he had no children For the elders ▪ had an exceding greate desire to haue children and that for two causes partlye bycause they desired the increase of a people which might worship God and partly bycause they had heard that the Messias should take flesh of theyr nacion Therfore they desired by hauing Why the elders wer so desirous of posterity of children to light at the length vpō that Messias But God vouchsaued not onely to geue vnto him posteritie but commaunded him also to number the starres of heauen which thinge when he could not do God promised that the aboundance of his sede should be as greate Abraham beleued God and it was imputed vnto him for righteousnes That which the Grecians haue turned in the passiue significatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is was imputed in the hebrue is written actiuely he imputed namely God imputed vnto him righteousnes But in the sence there is no difference And Paul therefore followeth the seuenty interpreters bycause theyr translation was not vnknowen vnto the heathen where let vs note that that which in the hebrew is in Deum that is in God the same both Paul and the seuenty haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God wherfore they obserued not that difference of Augustene of beleuing God and beleuinge in God But here ariseth a doubte how Abraham semeth to How that the fayth of Abraham was in Christ haue obtayned righteousnes by fayth For that fayth was not of Christ but onely of an infinite yssue and posteritie But vnto this may answere be made many wayes First that Abraham beleued not onely touching issue but chiefelye touching those thinges which at the beginning of the chapter were promised vnto him namely that God would be vnto him both a shield and a reward And moreouer then this he foresaw Christ in his posterity Wherefore in the Gospell it is saide of hym that he saw the day of Christ and reioyced And Paul to the Galathians referreth all thys vnto one seede whych is Christ Farther hee whyche talked wyth hym was the sonne of God For no man hath sene God at anye tyme. Therfore whatsoeuer thinges we haue either seene or knowen of hym the Sonne which is in the bosome of the Father he hath declared it vnto vs. Wherfore if he beleued God he beleued in Christ We haue oftentimes Christ the roote of all promises also declared that in all promises was wrapped and infolden as the roote and foundacion that promise which was touching Christ Neyther seeme they to thinke amisse which affirme that alwayes the obiect of faith is the mercy and goodnes of God which sheweth forth it selfe in singular giftes eyther temporall or spirituall Wherefore when the elders conceaued a hope of victory of deliuery from enemyes and from other calamityes they chiefely did put their confidence in the deuine goodnes because by it God was moued mercifully and appeasedly to geue vnto them these singular giftes And he coulde not be appeased towardes them but by Christ Wherefore in that they beleued any of the promises of God they beleued in Christ Which thing also we ought to be myndfull of when we aske our dayly bread we ought to beleue y◠we shal not want such thinges as pertayne to our liuing Some thinke this to be repugnaunt vnto the argument of Paul which is written in the 106 Psalme of Phinees the sonne of Eleazar who when he had thruste thoroughe the Madianitishe Whither Phinees were iustefied by his worke
that they should beleue This his interpretation I say if we so vnderstand it as though repentance were not ioyned with the first fayth whereby we are iustified is most absurd For howe can any man being endued with a true fayth whereby he shoulde be iustified A place of Ambrose made plain want repentance so that he shoulde be nothing sory for his euill life past But if Ambrose vnderstand ether that Ecclesiasticall satisfactions are not required or els that that repentance which of necessity followeth fayth ought indede to be had but is not required as a cause of iustification then sayth he well Vndoubtedly this sentence pleased him so well that he also wrote it before as we haue mencioned and also vpon the xi chapter as we shall afterward see The fathers mustâ— be red warâ—lye he repeteth the selfe same Hereby we see how warely we must reade the fathers For they speake many thinges sometymes which if they be not well vnderstand can in no case be allowable Yea and sometymes somethinges escape them which a man can scarsely interprete soundly as that which the selfe same Ambrose writeth vpon this place Wherfore sayth he he setteth forth the blessednes of the tyme wherein Christ was borne as the Lord himselfe sayth Many iust men and prophetes desired to see the thinges which ye see and to heare the thinges which ye heare and haue not heard neyther haue they sene As though euen before the coÌ„ming of Christ also God iustified not his after the selfe same maner that he now iustifieth vs. It is manifest that this diuersity of tyme is vtterly repugnant vnto the meaning of Paul For he sayth that Abraham was iustified by sayth Yea and Dauid also whose testemony this is felt that he was after the same maner iustified And the same Ambrose before wheÌ„ he expouÌ„deth this place But to hym which worketh a reward is not imputed according to grace but according to debt thus writeth It is for certayne that vnto him which is subiect vnto the lawe of workes that is vnto the lawe of Moses or vnto the lawe of nature merite is not counted vnto reward to haue glory before God For he is debter to do the lawe for necessity is layde on hym by the law so that will he or nill he he must do the lawe least he be condemned As in an other place he sayth but they which contemne do get vnto theÌ„selues damnation because presently they are guilty But to beleue or not to beleue pertaiueth to the will For a man can not be compelled to a thing which is not manifest but is thereto allured and is thereunto perswaded for it may not be by violeÌ„ce vrged vnto him But this difference betwene the workes which are commaunded by the lawe of nature and the law of Moses and betwene fayth which Ambrose here putteth is nothing at all For by the necessity of the commaundement of God we are no les bound to beleue then we are to do good workes And as to do good works is not violently vrged of men agaynst their willes no more is to beleue also And as vpon the transgression of the lawe of nature or of the lawe of Moses dependeth condemnation so also dependeth it vpon the transgression of fayth Thus we sée what maner of things sometimes we reade in the fathers I will adde also how Chrisostome interpreteth this self same place But to him which worketh a reward is not imputed according to grace but according to debt Thus he writeth But this thou wilt say is a greater matter Not so vndoubtedly For vnto him that beleueth it is imputed But it should neuer be imputed vnles he himselfe also had brought somewhat with him c. Here he sayth that he which is iustified by fayth bringeth something of himselfe And that is as we before noted in his sayinges fayth And that this is not true he himselfe vpon this place declareth For he sayth that this is the principallest thing that maketh a faythfull man to be notable namely that he is by God endued with so much grace that he is able to shew forth such so great a fayth In this place he affirmeth yâ— faith coÌ„meth not of our selues but of the grace of God So yâ— before he wrote not so soundly when he sayd that we do ether geue or els bring somewhat to be iustified and make God our debter These thinges I therefore rehearse that we should not thinke that the fathers alwayes spake all thinges firmelye and constantly or that out of them we should at all tymes seke the sure exposition The Fathers do not alwaies speake like to themselues By the scriptures ought we to be setled as touching doctrine of the scriptures First we ought out of the very scriptures soundly to define of doctrines Then afterward may the fathers be reade with iudgement But that the scriptures should of necessity be subiect vnto yâ— expositions of theÌ„ it nether can nor ought to be For it were absurd to make subiect the iudgementes of God vnto the iudgementes of men And seing they also are oftentymes obscure and in their expositions diuers and manifold this were to depart froÌ„ the scriptures which are certayne to things vncertayne These things I haue spoken by the way but for our times I hope not vnprofitably Augustine in the preface of his declaration vpon the 31. Psalme writeth Many boast of woorkes and a man shall finde manye Paganes or infidels whiche therefore will not be come Christians because that they suffice theÌ„selues with their vpright life We must of necessity liue well saith he and what shall Christ require of me To liue well I lyue well alredy Wherein then shall Christ be nedefull vnto me I committe no murther nor theft nor rapine I desire not other mennes goodes I am not contaminated with any adultery For let there be founde any thynge in me that is worthy to be reproued and he whiche reproueth me let him make me a Christian This man hath glory but not with God Sée how the ignoraunce of this hidden iustification whiche is not of They which are ignorant of this iustification do abhorre froÌ„ Christian religion That is chiefly called felicity which commeth without labour workes called men backe from Christian religion Wherefore at this day also they that are ignoraunt of it and do iustifie themselues by workes are both farre from Christ and also haue no vnderstanding of the benefite that commeth by him And in this sentence of Dauid let vs this consider also that there is no mention made of good workes whiche thing also this worde blessednes geueth vs to vnderstand For when we attaine to any thing wherein we haue spent great labour we are not for that counted very happy But if we attayne vnto the selfe same thing without labour and in a maner without any our trauaile then are we couÌ„ted happy and blessed Came this blessednes then vpon the circumcision or vpon
after the seuenth day there commeth vnto the infant newly borne so much strength that he is able easely to abyde the payne of circumcision But let vs leaue vnto them these The eyght day betokeneth the resurrection of Christ fayned toyes and let vs rather thus thinke that in the eight day was betokened the resurrection of Christ and therewith all ours which thing may easely be perceaued by Paule for he sayth that in circumcision was signified the cutting of of the sinnes of the flesh But the sinnes of the flesh can neuer be perfectly cut of from vs vntill we are come to the holy resurrection All the whole tyme of this world and the tyme of this whole life representeth a weeke of dayes But the eight day signifieth the resurrection There is moreouer an other reason The tyme of thys life is a weeke not worthy to be contemned namely that a childe being so newely borne is able to do nothing of hymselfe as touching the attaynement of righteousnes Wherfore hereby we be admonished y◠iustification cōmeth not of our workes And although it were so in the rite of Circumcisiō yet are not we in Baptisme bound to any certayn nomber of dayes For Christ hath made vs fre from this In baptisme we are not compelled to an◠certayne nomber of dayes Circumcisiō mought in the primitiue church be retayned for a time kinde of obseruation Howbeit there haue bene some which haue gone aboute in Baptisme also to compell Christians vnto the eyght day But those the Counsell held by Cypriam hath condemned In the primitiue Church Circumcision was for a tyme obserued Augustine also vpon the epistle vnto the Galathians saith that not euery circumcision after Christ was condemned but only that circumcision wherin was put hope of saluation but that circumcisiō which was receaued for this cause only to retaine peace in the Church and the more to aduaunce the preaching of the Gospel mought well be borne with all For this cause Paul suffred Timothe to be circumcised But if it be required to be done as necessary vnto saluation it is by no meanes to be permitted And therfore Paule ernestly resisted and would not suffer Titus to be circumcised as it is written in the epistle to the Galathians They say that euē now very many Churches Many churches of the christians retaine still circumcisiō in the East or in the South retayn still to this day Circumcision together with Baptisme How rightly they do it let them see vnto that Doubtles it is most likely that forasmuch as they haue retayned it so long and that so stifly they put some hope of theyr saluation in it Wherefore they should do much better if they would vtterly omitte it But it shal be good in the meane time to declare Why circumcision bound men to obserue the law how Paul to y◠Galathians sayth that he which is circumcised is debter to obserue the whole law For when Abraham receaued Circumcision the law was not yet geuen Wherefore it semeth that Circumcision had not that of his owne force and nature to binde men to obserue the law But we ought to remember that that whiche the Apostle sayth proceedeth out of an other principle namelye that Circumcision represented Christ as which should come and geue himselfe vpon the crosse and the law should so long be of force vntil Christ came Wherfore seing by Circumcision they testified that he was not as yet come it must nedes follow that they were kept still vnder the law when as the law could only by the comming of Christ be abrogated And with how greate an obseruation God would haue that sacrament to be kept hereby it is manifest for that in the booke of Genesis the 17. chapter he testefieth That the soule which is not circumcised the 8. day should be cut of from his people Ambrose in his booke of Abraham the Patriarch semeth to wonder at this so greate seuerity For God sayth he appoynted How it is sayd that the soule of the vncircumcised should be cut of cities of refuge that if any had by chance or vnwares killed a mā he mought haue a place whether to go that the frendes and kinsfolke of the party slayne should not kill hym so that he had not of set purpose and willingly but by chaunce and vnawares committed the murther Wherfore seing infants did not by their owne will refuse circumcision what reason was there they should bee cut of He answereth that therefore peraduenture God would haue the children depriued of theyr corporall life that in them the parentes might be punished for theyr impiety But he sayth that there were other which were of the opinion that this sentence pertayned not vnto the infants but vnto those in whose power they were as if it had bene sayd that they should be cut of But the very words of the scripture are agaynst this sentence wherefore he turneth himselfe to an allegoricall exposition as though that threatning should pertayn to those which circūcise not the mind which is the strongest most excellentest portion of the soule But suche allegories satisfie not this question Wherfore I thinke that two thinges are necessary to the absoluinge of this doubte The firste is that that threatning pertayned vnto him when he came to full age if he should then allow the negligence of his parents not receaue Circumcision vnto which he was by the law bound The second is that God is not to be accused of iniustice if somtimes he killed the infant being so brought vp vncircumcised For such seuerity mought be of force to admonish mē in how il part God taketh it to haue his sacramentes contemned And if paraduenture thou demaund what is to be What is to be iudged of children that perished without circumcision iudged of the soule of a child so killed hauing not as yet receaued the sacramēt I answer that we ether as touching his saluation or condemnatiō can affirm nothing on neither side For if he pertayned to the number of the elect so that he was predestinate to eternall life there is no cause but that he may be saued forasmuch as grace is not bound vnto the sacraments But if he were a vessell to that end made of God to shew forth in him his wrath and so to be condemned what can we complayne of the seuerity of God especially seing we are all borne the children of wrath and of condemnatiō Howbeit in my iudgmēt we ought to hope well of him for that forasmuch as the promise was geuen vnto the sede of Abraham and he being an infant hath not by any actuall sinne of his owne withdrawen himselfe from the promise it is most likely that he is admitted vnto the kingdome of God Neither oughte we to thincke that he was slayne of God to eternall condemnation but rather to saluation that he shoulde not by mallice change his hart and that by hys death he mought testifye
go before the thing hoped for And they so declare their opinion touching this matter that they teach yâ— merites go before hope either in very dede or doubtles in thought For men newly conuerted commonly whilest they conceiue hope of saluation appoint in minde in thought good workes by which they thinke to merite the last reward But what present hope can these good works imagined in yâ— mind which are not yet wrought produce For of a cause which yet is not caâ— not be produced an effect which alredy is We should rather contrariwise affirme namelye that this holye will springeth of faith and of hope then that faith or hope should procede from it as from the cause But it is a sport to sée how these meÌ„ turn themselues when on the one side they say that hope is an assured expectation and yet on the other side they will haue this to be a most firme doctrine that no man can be assured of his saluation vnlesse it be singulerly reueled vnto hym of GOD. Here they perceiue themselues fast tied and they confesse that it is an harde matter to vnderstande what manner of certaintie the certaintie of hope is Here the poore soules swete and go to worke and faine and imagine many thinges First The certainty of hope commeth of the certainty of fayth they teache that all certaintie of hope commeth of the certaintie of fayth and this in dede is not amisse For therfore we certainly hope bicause by saith we embrace the most certain promise of God But they go on farther and say that by faith we generally and absolutely beleue that all the electe and predestinate shall be saued but hope maketh vs to haue confidence that we are of the number of the electe as though hope had a perticuler knowledge vnder faith so that that which was generally apprehended by faith is by hope applied vnto euery one of vs a parte Wherfore they affirme that this certaintie of hope is by supposition if we be of the number of the elect and if we continue vnto the ende And this kinde of certaintye they will haue to consist of very likely coniectures And at the length they conclude that the certaintie of hope is lesser then the certaintie of faith But we contrariwise make the certaintie of either of them alike For looke how much faith we haue so The certainty of hope and of fayth is alike much hope also haue we For faith retaineth not with it self any part of certainty which it deliuereth not ouer vnto hope That is a fayned fond deuise which they bring touching applicatioÌ„ yâ— by hope we shuld priuately aply vnto our selues those things which we haue by faith generally and absolutely beleued For we do not only beleue that God is good or the father or author of mans felicitie but also euery godly man by faith assureth himselfe that God both is will be vnto him good is will be vnto him a father is and will be vnto him the author of felicitie Hereof Faith applieth those thinges which it beleueth vnto him in whom it is commeth that certaintie of hope And therfore is it that Paul writeth that it can not confound And seing faith hath a respect vnto God as to one that speaketh the truth and hope vnto him as to one that is faithfull and most redy to performe his promises and God himselfe is no lesse faithfull in performing then true in promising we may manifestly conclude that hope hath as much certaintie as hath faith Neither can that any thing helpe him which they cauill at the length namely yâ— Certaintye as touching the obiect subiect hope hath certaintie as touching the obiect but not as touching the subiect For when say they it hath a respect vnto the clemency goodnes grace and power of God there is no let in those thinges but that euery one might be saued And therfore on that behalfe they put a perfect certaintie But if a man consider the subiect the mynd I say and will of him that hopeth for as much as this minde and wyll is flexible and wauereth and may be chaunged it can neuer be certaine or sure of saluation But these men seme to me to deale euen as they do which in a siege defending their citie diligently shut and defend all other gates but yet in the meane tyme leaue one open thorough which the enemies enter in and waste and spoyle all which done they perceiue that they lost all their labour So these men take exceding great paines that there should séeme to be no vncertaintie as touching the goodnes power and clemency of God or merite of Christ Howbeit in the meane tyme they appoint our will to be so subiect vnto chaunging that it neither can nor ought promise vnto it selfe perseueraunce no not out of the worde of God And so they vtterly take away all certaintie so that this saying of Paul Hope confoundeth not can haue no place neither doth the certainty which they go about to establish any thinge profite For if we looke vpon the holy scriptures we shall not only vnderstand that God is generally good and mighty but also that he is euer vnto vâ— good and mercifull and therefore he will confirme our will that it shall neuer fâ—ll away from hym For as we haue a little before mencioned He will not suffer vs to be tempted aboue that which we are able to beare but together with the temptation will make away out And in the first chapter of the first to the Corrinthians He shall confirme you vnto the ende blameles agaynst the day of our Lord Iesus Christ For God is fayhfull by whome ye are called There are besides a great many other testimonies The testimonies of God promise vnto vs perseuerance What the certainty of hope is Hope calleth those thinges which are to comâ— as alredy done in the holy scriptures which promise vnto vs both perseuerance and confirmation of our will by Christ wherefore we say that this certaynty of hope is a firme cleauing vnto the promyses offred vnto vs and receaued by fayth for that we knowe that we shall not geue ouer but continue euen vnto the last ende And of so greate force is this hope that as Augustine witnesseth vnto Dardanus and in many other places it calleth thynges that are to come already done as the same Augustine very well declareth by many places of Saynte Paule and especially vnto the Romanes vnto the Ephesians and vnto the Collossians For vnto the Ephesians we are sayde to be already rysen from the deade and to be already set at the right hande of God together with Christ in the heauenly places Vnto the Colossians If ye haue risen together with Christ c. And in an other place He hath saued vs by the lauacre of regeneration And vnto the Romanes By hope we are made safe This certainty springeth chiefely of a worthy estimation which by fayth we conceaue
dye for others which thing yet very rarely happened the thyng They which seme to dye for others dye for their owne sake being well considered may be sayd to haue died for their owne sake and not for any other mans sake Either for y◠they would winne glory or els for that they saw that all thinges went against them and not being able to abide that they chose rather to die But how farre the Decians and Curtians and suche other like were distant from the pure loue of Christ may be declared by many argumēts The death of the Curtians and of the Decians far inferior to the death of Christ For first they were not of that dignity that they should be compared with Christ wherfore their life which they gaue was not of like valew Farther woulde they or nilde they they should at one time or other haue died and peraduenture euen the selfe same tyme when the host was like to haue bene vanquished of the enemies But when death hangeth ouer mens heds it commonly maketh them the more fierce and bold as we read of Solon for he when he had raysed vp the citizens against the Tyranne Pisistratus beyng demaunded what thyng made him so bold alone aboue others to take vpon him such an enterprise answered his olde age For when he saw that he should within a while afterwarde dye he easely perswaded himself willingly to dye for his country sake but Christ not beyng obnoxious to death and yet for our sakes geuing himself vnto the death declared himselfe a much greater loue towards vs then they did towards their country Farther they died for their coūtry which was swete vnto thē for their wiues for their children for their lawes but Christ would be slain for weake persōs for sinners for enemies Before thē was set glory for whē they in such sort died they were an admiratiō to all mē wer publikely highly cōmended praised but Christ died a most vile death so y◠also he was reckened amongest thieues when as otherwise he was of all men the most innocentest Last of all they when they died had no consideration of God but Christ whatsoeuer he did did it of an obedience toward the eternall God his father Wherefore whether we looke vpon our selues or vpon Christ which suffred we can fynde no cause of his death but the meare loue of God towardes vs for we were so miserable and paste grace that we coulde by no merite of ours allure God to loue vs. Further Christ was so perfect and so heaped vp with all maner of felicity that he had no nede of that death thereby to attayne the more commodity What a pure loue is And that is counted a singular and pure loue which nether followeth his owne commodities nor is after a sort violently drawen of the worthynes of the thing it selfe And herein vndoubtedly Christ hath excellently well resembled his father and declared himselfe to be the sonne of God For he rayneth vpon the iust the vniust graunteth life doth good to men that are contumelious agaynst How much Christ excelled the Philosophers him and as Iohn sayth loued vs first Some of the Ethnike philosophers thought that they had done a very great acte when they were not moued with iniuries and for that cause they were counted like vnto God but Christ farre excelled thē For he was not only not agaynst wicked ones his enemies but also loued them and so loued them that he gaue his life for them Wherefore forasmuch as God is constant nether will easely chaunge hys will and seing that he hath geuen vnto vs so much vndoubtedly he will afterward geue greater thinges and seing that he hath once begonne to be beneficiall vnto vs he will not ceasse of vntill he haue adorned vs with all maner of benefites He hath God is hetherto foūr faythfull in his promises bene found faithfull in many promises he promised to take vpon him humane fleshe he tooke it to preach the Gospell he preached it To dye for our saluation he died To rise agayne from the dead he rose agayne To ascende vp into heauen he ascended vp To geue the holy ghost he gaue it To cal the Gentles he hath called them What is now behynde but the last resurrection and euerlasting glory to be rēdred vnto the faythfull Vndoubtedly if he haue faythfully performed all other thinges he will not in this one thing which is remaining breake hys fayth There were two thinges to be done saith Chrisostome which semed very hard namely that sinners should be iustified and that the Lord should dye for thē And forasmuch as both these things are now done the thinges which are remayning shall vndoubtedly be performed And Ambrose saith that the thinges which are remaining to be done are now made very easy And where as Paul sayth According to the time It may be referred vnto the death of Christ which happened not at euery tyme but at a tyme certayne opportune and appointed of God For if all thinges haue their appoynted tyme much more is the same to be affirmed of the death of Christ Wherfore Paul saith y◠he was geuen whē now was come the fulnes of time And Christ many times said either that his houre was now come or that it was not yet come That particle also may be added to that which is sayd that we were weake namely as the consideration of the tyme required For when we were strangers from Christ we lyued a weake life which yet is not so to be taken as though the consideration of the tyme coulde excuse that infirmitye For tyme vndoubtedly brought not that infirmity vnto vs for men were rather made weake by their owne transgression Although Ambrose vnderstand those wordes According to the tyme of the three dayes wherein Christ lay deade in the sepulchre But it skilleth not much which of these three interpretations a man followe But chiefely by these wordes of the Apostle we ought to consider what estate they are in which are not yet regenerate nor made partakers of the death of Christ For Paul pronounceth them to be weake sinners enemies and wicked men Where then ran What is the estate of those that are not regenerate Against workes preparatory these workes of preparation haue place for which our aduersaries make so muche ado But these men dreame I know not of what middle state wherein men lyue not altogether godly nor vtterly vngodly Amongest which kinde of men they recken Cornelius the Centurion whose almes were gratefull and acceptable and his prayers heard of the Lord when as yet he beleued not in Christ But as touchyng him if as these mē say he were not yet a pertaker of the death of Christ nor by any means regenerate vndoubtedly by the testimony of Paul he was both an enemy of God and an vngodly person and therfore neither he himself nor his works could be acceptable vnto God
excellent estate or condition but also as it is written vnto the Hebrues Do tread vnder foote the sonne of God and do pollute his blood which was shed for them By this place also we are taught to loue our enemies not after the common maner as when men say yâ— they wishe wel vnto theyr enemy it is inough they thinke if they hate him not but yet in the meane time they will take no paynes ether to bring him to amendment or to saluation And which is more haynous they are not onely not beneficyall towardes theyr enemies but also through theyr sluggishnes they suffer theyr weake bretherne to perish they winke at theyr sinnes nether vse they any admonitions or reprehensions that they might be amended There are besides infinite other instructions which The loue of God most plentifully teacheth vs many thinges the loue of God teacheth vs. For we haue no booke stuffed with more plentifull doctrine then the death of Christ whiche if we diligentlye examine we shall be tought in a maner al dueties necessary vnto saluation Lastlye is to be noted that these thinges which Paul in this place meÌ„cioneth are had although indede more briefly yet fully inoughe in the 6. chapter of the Gospell of Iohn So God loued the world that he gaue his only begotten sonnes that euery one that beleueth in him should not perish Here also we heare that through the loue of God the sonne was deliuered for vs. And whereas Paule sayth enemies vveake vngodly sinners the same hath the Euangelist signified by this one word vvorld And whereas Paul sayth That thorough him vve are iustified recoÌ„ciled and shal be saued from vvrath that hath the Euangelist expressed in these wordes That he vvhich beleueth in him should not perishe And not only this but vve also reioyce in God through our Lord Iesus Christ by vvhome vve haue novv obtayned the reconciliation This was the third part which the Apostle vsed in making mencion of the benefite of Christ after that he had both layd him forth before vs and also by amplification as it was mete commended him vnto vs. Wherefore Paul sayth that so great is the gift of God that thereof we excedingly reioyce We are not only sayth he certayne that we shall be saued but also we reioyce not in our selues but in God not through our workes but through Iesus Christ by whome we haue obtayned reconciliation When he sayth that we reioyce of this benefite of God he priuely reproueth those which counted it a thinge full of shame to professe Christian religion or to wayte for saluation at the handes of a man crucified and put to a most shamefull death Herein sayth Paul is nothing vile or whereof we should be ashamed yea rather all thinges are most honorable and full of great dignity For here we can looke vpon nothing which testefieth not Reioysinge is opposed to filthines shame vnto vs the singular loue of God towards vs. This sentence of Paul agréeth very well with these words of Ieremy in the 9. chapter Let not the wise man reioyce in his wisedome nor the mighty man in his might nor the rich man in his riches but he which reioyseth let him reioyce in this that he knoweth and vnderstandeth me which What our reioysing is worke mercy righteousnes and iudgement and loue these thinges in the earth The prophet meaneth the selfe same thing that Paul doth namely that no man should reioyce ether for the good thinges of the mynde or of the body or of fortune but only let him reioyce of this that he knoweth the Lord. And the vnmeasurable loue of God can by no other thing be better or clearlyer vnderstand then by the death of Christ This is our fayth this is the chiefest knowledge that we can haue of the goodnes of God Hereby we vnderstand that God hath wrought By the death of Christ is God chiefly knowne mercy when he would by this meanes redeme vs to haue wrought iudgemeÌ„t and righteousnes wheÌ„ as he would not suffer our sinnes to escape vnpunished but hath so seuerely auenged them in Christ But because our fayth ought not to be idle but to repay agayne the selfe same thinges that we haue receaued of Christ therefore the Prophet addeth that God both loueth and requireth the selfe same thinges in the earth that is in vs. VVe reioyce sayth Paul and also the prophete in the knowledge fayth of so great a gift bestowed vpoÌ„ vs by God But they reioyce not which coldly weigh these thinges but they which feale them inwardly in the mynde and so feele them that they are ernestly affected This is to reioyce in the Lord and not in our owne workes Wherefore that which Paul before sayd that the elect reioyce in tribulations herehence dependeth for we Why we reioyce in afflictions do not reioyce of the afflictions as they are of themselues but for that we feele by them that God loueth vs. Last of all our glory herein consisteth that we haue gotten God himselfe to loue vs and to be our father then which felicitye could nothing haue happened vnto vs more to be desired Nether is this to be passed ouer that Ambrose hath noted vpon this place that we ought not only to geue thankes vnto God for the saluation and security which we haue receaued but also that we reioyce in God through Iesus Christ By which words Ambrose avoucheth the security of saluation we gather that he asserteth the security of saluation as well as we to the ende our reioysing mought be concerning such thinges as we haue now assuredly in our hands Farther also hereby it most euidently appeareth that those words of the Apostle which he before spake That the loue of God is shed abroade into our hartes are to be vnderstand of that loue wherewith God loueth vs. For of that loue this sure token we haue in that God hath geuen his son vnto vs. Farther the Apostle entending to make vs certayne of our saluation and to confirme vs in our hope coulde take no argument at all of our loue towardes God for our loue is alwayes mayned and vnperfect And therefore if a mans hope were doubtfull and vncertayne and should by this meanes be confirmed and willed to be of good cheare for that he beareth a loue towardes God he mought answere straight way that he for that cause most of all doubteth for that he seeth his loue to be weake and colde and that he loueth not God so much as he ought to do and by that occasion he can not attayne to so greate a rewarde Wherefore Paul hath appoynted an other way and confirmeth our hope by the gift of God And he thought it not sufficient simply thus to say but excellently amplifieth it by the contraries and opposites Out of this fountayne are to be Wherâ—heÌ„ce are to be sought consolations in afflictions sought consolations for the afflicted when by reason of
the knowledge of sinne And this knowledge he sayth is had by the lawe and that sinne was both before the lawe and after the law but it gréeued not all men after one and the selfe same maner for before the lawe was geuen sinne was not knowen but after it was geuen it began to be knowen By these wordes is most manifestly gathered that the lawe had not this force to take away sinne out of the world but was for this cause geuen to shew sinne The Apostle semeth to speake these thinges by preuention for a little before he had sayd for that all men haue sinned which mought haue bene iudged vntrue especially seing the same Paul sayd Where no lawe is there is no transgression For sinne is whatsoeuer disagréeth from the rule of the law Wherefore he answereth that sinne was indéede before the lawe but it was not then imputed And by the lawe he vnderstandeth the lawe of Moses For They which liued before Moses time were not vtterly without a law The institution of man was a certaine law The law geuen of God by Moses reproueth all kindes of sinnes nether were they which liued before Moses tyme vtterly without a lawe for they had the light of nature and reasons in their conscience accusing and defending one an other as we haue before red in the second chapter Also the very institution of man whereby he was bound to resemble the image of God was a certayne lawe For when he departed from that Image vndoubtedly he sinned and this lawe extended so farre that it also included the very infantes But when by reason that our corruption grew of more force these things were obfuscated God of his wonderfull great mercy gaue a lawe whereby mought be reproued all kinds of sinnes Wherefore we ought with all dilligence to looke vpon it vnles we will be ignorant of our selues Which euen the Philosophers abhorred as a thing most euill For otherwise we are of our owne nature so framed that when our sinnes are layd before vs we laboure not so much to amende them as to excuse to extenuate and to lenefie them and because we would sinne the more fréely we set before vs the examples of other men For we commonly regard not what we ought to do but what other men do But if we would looke vpon the lawe straight way would come before our eyes our condemnation For in it is written Cursed be euery one which abideth not in all the We must most diligētly looke vpon the lawe thinges that are writtēin the booke of the lawe And therefore God by a singular benefite gaue vnto the people prophetes which should not onely inculcate and beat into their heades the lawe but also expounde the same by most vehement and feruent preachinges Wherefore it is much to be lamented now a dayes that sermones are ether so rare or els that those fewe that are are so negligently hard Wherefore it is not to be meruayled at that euery where is founde so great blindnes and that pernicious errors do so farre range abroade VVhere no lawe is sinne is not imputed The lattine booke hath non imputabatur that is was not imputed Peraduenture they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Men knew not sinnes so far was it of that they coulde beware of them God in that blindnes imputed sinnes and that iustly And yet were they not before the law vtterly ignorant of time verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This imputacion or reputacion is to be referred vnto men which were so miserable and blinde that of themselues they could not so much as know sinnes so farre were they of that they could beware of sins so vtterly obscure was at that time the light of nature but God imputed those sinnes vnto them that not vnworthely for that blindnes happened through their owne default And that God imputed those sinnes vnto thē he himselfe many wayes declared For he both by the floud destroyed the whole world and complayned vnto Noe that all flesh had corrupted theyr way and that the hart of man was prone vnto sinne euen from hys childehode He reproued Cayn of murther and tooke vengeance vpon the Sodomites And Cayn himselfe answered that his sinne was greater then that it could be forgeuen By which wordes we se that Cayn was not vtterly ignorant of sinne yea nether were the Egiptiās vndoubtedly ignorant of sinne For they cast Ioseph into prison for that he was suspcted of adultery and so serued they the baker and the butler for that they had sinned Nether is it credible that godly men as Abraham Iob and Iacob vnderstood not sinne especially seing we rede that Iacob desired that he might be put to death with whome soeuer the theft which Laban sought shoulde be found But thys knoweldge which the godly had was not in them all It was geuen only vnto them by reason of theyr singular piety For the common sort of people counted nothing for sinne but only grosse sinnes and such sinnes as were most euidenly hurtefull vnto the societie of men neyther may we easely ascribe vnto Ambrose who vpon this place sayth that men after a sort knewe sinnes but The Ethnikes were not ignorāt that God would aming sinns yet they did not therefore thinke that God would auenge them for they supposed that God would not take vengeaunce of sinnes For Pharao Abimelech being kinges reproued Abraham for that he sayd that Sara was his sister so by that meanes had put them in greate danger that God should haue taken vengeance vpon thē for cōmitting adultery with an other mans wife There mought also be brought testimonies of the Ethnikes which fayned many thinges touching the greuous paynes of them that are in hell But as touching this sentence of Paul we must know that forasmuch as before the law was geuen by Moses there florished Before the law of Moses there were some laws Others lawes forbad all kindes of sins many cities and Publike welths it followeth of necessity that there were some publique lawes receaued amongst thē for otherwise men could not haue liued together and haue mainteined fellowship peace one with an other Howbeit such lawes were neuer of that nature that they forbad vnto men al kindes of sinne which thing yet the Law geuen by Moses hath done For amongst some nations theftes and amongst other nations adulteries were counted for no sinnes nether were there by any lawes punished Amongst the Grekes were permitted many vile filthy thinges Nether did the Romanes lawes which yet were much more seuere and purer punishe all maner of sinnes But that Law which Moses gaue was perfect and absolute especially if we doo consider it as Christ hath expounded it Wherefore the meaning of the Apostle in these words is that sinnes although they were in very dede sins yet were they not knowen amongst men but by the prescript of the Law By those thinges also we may sée that there is
not therof follow that he hath not hurt vs or that we being by him made sinners haue not felt great losse Now forasmuch as those things which follow pertayne vnto the law before we come vnto them it shall not be amisse frō our purpose to declare what is to be thought touching originall sinne First we will consider whether there be any originall sinne or no for there are What are the chiefe matters that shal be intreated of some which vtterly deny that there is any such thinge Then wil we declare what it is Lastly what proprieties it hath and howe it is by succession traduced to our posterity and also by what meanes it is forgeuen As touching the firste we muste remember that both in the holy scriptures and also among the fathers it is called by sondry names For in this epistle the 7. chap. it is called sinne and the law of the Names of originall sinne mēbers and lust Of others it is called The want of originall righteousnes a corruption of nature an euell inclination a nourisher of euell a weaknes of nature the lawe of the fleshe and other suche like The Pelagians long since denied this sinne and so do the Anabaptistes euen nowe in our dayes These in a manner are the argumentes which they alleadge against it First they say that the fall of Adam The Pelagians and Anabaptistes denye originall sinne Argumēts against original sinne was sufficientlye punished in himselfe and that there is no cause why God shoulde reuenge it in his posterity specially seing it is written in Naum the Prophet That God doth not punish one and the selfe same thing twise For it suffiseth him that he hath once punished Againe it is also written That the sonne shall not beare the iniquitye of the father but the soule which sinneth the same shall dye Moreouer the bodye when it is formed in the wombe is the woorkemanshippe of God and hath nothing which ought to be reproued yea rather which is not woorthy of high admiracion and the soule also is either created or powred in of God And the manner of propagation cannot be counted euell because matrimony is commended in the holy scriptures and from the beginninge God cōmaunded mā to procreat children Wherefore among so many aides of innocency they demaund thorow what chinckes or hoales sinne could creepe in They alleadge moreouer that Paul in his firste epistle to the Cor when he exhorteth the faithfull wife to abide with the vnfaithfull husband if he will abide with her among other thinges saith your childrē are holy But they could not be holy if they wer born in sinne Wherfore say they they which are borne of faithfull parentes cannot contract vnto themselues originall sinne Farther they affirme that it is a common sayinge that sinne is a thinge spoken done or lusted contrarye to the lawe of God and that there is no sinne except it be voluntary And as Iohn saith in his 1. epistle the 4. chapt Sinne is iniquity vnto which is opposite equity or right and there can be no other equity or right assigned then that which is contained in the law and so is finne a trāsgression of the law all which thinges cannot happen in infantes when they are borne And they say moreouer that it semeth not agreable whiche some say namely that this sinne is powred in through the flesh or body For the flesh and the body are of theyr owne nature thinges insensible nether can they be counted a subiect mete for sinne And to establish theyr fained inuencion they adde that those thinges whiche Paul speaketh in this place are to be drawen to those sinnes whiche are called actuall And where it is said that by one man sinne entred into the world it is to be vnderstand say they because of imitacion and example whiche the posterity followed With these and like argumentes were they led to deny that there is any originall sinne But as for death and afflictions of this life whiche are commonly alleadged for tokens to confirme originall sinne they say that they consist of natural causes as are the temperatures of the elementes and humors And that therfore it is a vaine inuention to draw them to the fall of Adam And they thinke it to be a thinge moste absurde to counte that for sinne whiche can by no meanes be auoyded Lastly they say if by that meanes it should be saide that we haue sinned in Adam because we were in his loynes euen as in the Epistle to the Hebrues it is sayde of Leui that he paide tenthes in the loynes of Abraham after the like and selfe same mannec we may say that we were in the loynes of other our elders from whome we haue by procreation discended wherefore there is no cause why the sinne of Adam shoulde more flow abroade into vs then the sinne of our graundfathers greate graundfathers and of all our elders And by that meanes theyr estate should séeme most vnhappy which should be borne in the latter times For they should beare the iniquities of all their elders These thinges alleadge they to proue that there is no originall It is proued by testimontes of the scripture that there is original sinne sinne But we on the contrarye parte will by manye testimonies of the scriptures proue that there is such a sinne In the boke of Gen the vi chap God speaketh thus My spirite shall not alwaies striue in mā because he is but flesh Againe The imagination of the thoughtes of theyr hartes is onely euell alwayes And in the viii chapter The imagination of theyr hart is euell euen frō their childhode These words declare that there sticketh some vice in our nature whē we are brought forth Dauid also saith Beholde in iniquities was I conceaued and in sins hath my mother conceaued me then which testemony there can be nothing more euident Ieremy also in his 17. chap saith that the hart of man is wicked peruerse and stubburne And the same Ieremy and also Iob doo curse that day wherein they were borne into the world bycause they saw that together with them was brought forth the originall and fountaine of all vices And Iob hath a most manifest testimony of the vncleanes of our natiuity For this he sayth Who can make that clene which is cōceaued of vncleane seede And our sauiour sayth Except a man be borne againe of water and the holyghost he shall not enter into the kingdome of heauen And euen as a potter doth not make new agayne any vessel vnles he se that the same was ill made before So Christ would not haue vs generated agayne except he saw that we were before vnhappely generated Which thing he testifieth also in an other place saying That which is borne of flesh is fleshe and that which is borne of spirite is spirite By which words he would haue vs to vnderstand that therefore the regeneration of the spirite was necessary bycause we had before but only a
lust may be found the nature of In naturall lust there is the nature of sinne sinne For it is vniust that the body should not obey the minde in honest thinges that lustes should be against the mind and beare dominiō ouer it and that reason should be against God and abhorre from his cōmaundements These things seinge they are vniuste whether they happen vnto vs with our wils or of necessitye vndoubtedly they are sinnes But this man which obiecteth these thinges doth he not sée that he must also of necessity graunt that the posterity of Adam is guilty of his sinne and that not willinge and against their mind which thinge is most of all against the word of God For it is written in the Prophet The Sonne shall not beare After Pigghius opinion the Son beareth the iniquitie of his father not his owne the iniquity of the father also The soule which sinneth it shall dye Which sayinge vndoubtedly were false if we beleue Pigghius forasmuche as children do dye and are guilty of eternall damnation although they haue not sinned Vnto which absurdity we are not compelled which do put in euery man that is born sinne and a cause why he shoulde die and be condemned Pigghius also thinketh it contumelious and blasphemous against God for that he suffreth sinne to be planted in them that are borne when as they can do no otherwise but to be borne in suche sorte affected as we sée all other menne that are borne to be affected But let Paul answere to this obiection who in this Epistle saith O man what art thou which answerest vnto God Hath not the potter power ouer his clay to make of one and the selfe same lompe one vessel for honor and an other for contumely Let Esay also aunswere who saith that it is not mete that an erthē pot should dispute with other erthē pots of the worke of his maker God is not such a one to be brought into order by our reasō which should come to passe if we should measure his iustice by the rule of our iudgemēt And forasmuch as there passeth no day wherin happeneth not somwhat in the gouernmēt of worldly things which we find fault with accuse fatisfieth not our wisdome whē then shall we confesse God to be iust For who can assigne a cause why so much grace is not geuē vnto him whiche pearisheth for euer as is to an other which is saued I know that these men are accustomed to say that God doth therein no vniustice because he by no law is bound to destribute one the self same and equal grace vnto al men But vndoubtedly humane prudence will not there stay For it wil complaine and saye that although he be not bound by the prescripte of mans law yet by the law of his goodnes he ought to be one and the selfe same vnto al men Farther what humane wisedome can sée what that iustice of God is that some are taken away being yet infants and children that theyr hartes should not be peruerted with malice and so to attain to saluation wheras other are kept safe till they come to ripe age wherin to deserue vnto themselues distruction when as otherwise they mought haue bene We oughte to haue in reuerence the secretes of God and not to correct them A saying of Cato they had bene taken away in theyr infancy Here we ought to haue in reuerence to worship the secretes of the iudgement of God and not to desire to correct them or to amende them accordynge to the prescripte of our lawes Cato beinge an Ethnike when he tooke Pompeius parte because he iudged it iuster then Cesars at the last the victory declining and Pompey being discomfited put to flight looked vp to heauen and cried out that in thinges deuine there is greate obscurenes For he thought it a thing vnworthy that the prouidēce of God should suffer Cesar to haue the vpper hād And I my selfe whē I consider these things am much delighted whith Augustines answere which he vseth agaynst the Pelagians Two argumentes of the Pelagians when he was in hand with this selfe same cause which we are now in hand with For the Pelagians obiected vnto him two argumentes somewhat subtle and hard One was how it can be that God which of his goodnes forgeueth vs our owne sinnes will impute vnto any other mens sinnes An other was if Adam by originall sinne condemneth men vnwares and agaynst their will why doth not Christ also to the ende he might in no part be inferior vnto Adam saue the vnbeleuers To these thinges Augustine answereth what if I were so An excellēt sentence of Augustine dull that I could not straight way confute these reasons shoulde I therefore geue euer a whit the the les credit vnto the holy scripture Yea rather it is much more conuenient for me to acknowledge myne owne rudenes then to ascribe vntruth vnto the holy scriptures But afterward he dissolueth both the arguments For to the first he answereth God imputeth not to vs an other mans sinne but our owne Christ to saue his wayteth not for their will The iustice of God hath no nede of our defence that God is the chiefe good thing nether doth he as these men alleadge in originall sinne impute vnto vs an other mans sinne but our owne iniquity which sticketh vnto our nature euen from the very beginning To the other he saith that Christ saueth also those that are vnwilling for he wayteth not for them to will but of his owne accord commeth vnto sinners both vnwilling and resisting And he also bringeth many infants to felicity which as yet beleue not neither by reason of age can haue fayth whereby to beleue Therefore do I alleage these thinges to shewe that it is lawfull for me if I will to vse the same answere which this father vsed first and to say vnto Pigghius Let vs suffer God to defend himselfe he nedeth none of our defence that he should not be counted vniust or cruell Let vs beleue the scriptures which crye euery where that we are borne corrupt and vitiate Which thing also both death and an infinite heape of miseryes do manifestly declare vnto vs which thinges vndoubtedly God would not lay vpon the childrē of Adam vnles there were in them some sinne deseruing punishement But they which discend not into themselues neither behold their owne nature how redy it is to all wickednes those I say know not what this concupisence meaneth Howbeit many Euen the Ethnikes wondred at the corruption of our nature of the Ethnike Philosophers saw it For they do meruayle how in so excellent a nature there can be so greate wickednes selfe loue and desire of pleasures And they so acknowledge these euils that they iudged it very nedefull that children should haue correction and discipline and to corect this naturall malice they gaue counsell to sustaine labours and excercises and
many other hard and gréeuous thinges But they saw not the cause and fountayne of these The Ethnikes saw the euil but vnderstoode not the fountayne thereof euils For that can be perceaued only by the word of God Farther this Pigghius reasoneth and sayth that this desire which Augustine calleth concupisence is a worke of nature and of God and therefore it can not be counted sinne But we haue before answered that it commeth not from the groundes of nature as it was instituted by God but of nature corrupted For man when he was created was made right and and as the scripture sayth to the Image of God Adam whē he was created had affectiōs geuē him which were gentle and moderate Iulianus Pelagians praised lust Wherefore that desire of thinges pleasant and preseruatiue in Adam when he was first created was not outragious or vehement to be against right reason and the word of God for that followed afterward Wherefore we ought not to call it the worke of God as Pigghius sayth but the wickednes of sinne and corruption of affections Wherefore Augustine calleth Iulianus the Pelagian an vnshamfast prayser of concupiscence For he which thing Pigghius also doth commended it as a notable worke of God Moreouer Pigghius is agaynst Augustine for this cause namely because he sayth that concupisence is sinne before baptisme but after baptisme he denieth it when as sayth he the concupisence is one and the selfe same and God is the selfe same and his lawe the selfe same Wherefore he concludeth that ether it must be sinne in both or els in neither But here Pigghius excedingly erreth two maner of wayes first because What mutation commeth by regeneration he thinketh that in regeneration is made no mutation especially seing that he can not deny but that in it commeth the remedy of Christ and his righteousnes is applied and the guiltines taken away For that God imputeth not that concupisence which remayneth after regeneration Moreouer also the holy ghost is geuen that the might of concupisence myght be broken so that although it abide in vs yet it shoulde not beare rule in vs. For to thys thynge Paul exhorteth vs when he sayth Let not sinne raigne in your mortall body On Augustine affirmeth that those thinges which remaine after regeneratiō are sinne If at any time he deny it to be sinne the same must be vnderstād as touching the guiltines therof That lust is not actuall sinne Why original sinne is called lust Whither this sinne be the wāt of originall righteousnes What the scholemen vnderstand by originall righteousnes Not euery defect or want maketh the thing euill the other side also he is deceaued in that he supposeth that Augustine thinketh that the concupisence which remayneth after baptisme is vtterly no sinne and especially if it be considered alone and by it selfe For by most expresse wordes he sayth that of hys owne nature it is sinne because it is disobedience against which we ought continually to striue But when he denieth it to be sinne the same is to be vnderstand as touching the guiltines therof for that is without doubt taken away in regeneration For so it comth to passe that God although it be in very dede sinne doth yet not impute it for sinne Farther Augustine compareth concupiscence with those sinnes are called actuall being compared with them it may be said that it is no sinne For it is far from the haynousnes of them But I meruaile how Pigghius could be so bold to say that Augustine without testimony of the scriptures affirmeth lust to be Originall sinne when as he in his disputations against the Pelagians doth mightely defend his sentence by the holye scriptures But why he calleth Originall sinne concupiscence this is the cause for that Originall doth most of all declare it selfe by the grosser lustes of the mynde of the flesh Now I thinke it good to sée what other men haue thought touchyng this For besides this opinion there is also an other sentēce which is of those which say that Original sinne is the want of Originall iustice Anselmus was of this opinion in his booke de partu virginis and he drew many scholasticall authors into this his sentence And these men by Originall iustice vnderstand nothing elles then the right constitucion of man when the body obeyeth the soule and the inferiour partes of the soule obey the superiour partes the mind is subiect vnto God to his law In this iustice was Adam created if he had abode all we should haue liued cōtinually in it But forasmuch as he fell all we are depriued of it The want of this righteousnes they affirme to be Originall sinne But to make their sentēce more plaine they say that not euery defect or want is sinne or euill For although a stone want iustice yet shall not therfore the stone be called vniust or euill But when the thing is apte mete to receiue that which it wanteth then such a defect or want is called euill as it happeneth in the eye when it is depriued of y◠faculty of seing And yet we do not therfore say that in the eye is blame or sinne for then cōmeth sinne when by reason of such a want followeth a striuing and resistyng against the law of God Pigghius condemneth this sentence also For he saith it is An obiectiō of Pigghius no sinne if a man kepe not the gift which he hath not receiued For it may be that he which is borne hauing his health and being whole of body and limmes may fal into a disease or lose one of his members or become maymed which defectes or wantes yet there is no man will call faultes or sinnes but this similitude serueth not to the purpose For a disease or lamenes of the body serueth nothing eyther to the obseruyng or violating of the law of God But that which they call the wante of original iustice bringeth of necessitie with it the breach of the law of God More ouer he contendeth y◠the losse of originall iustice in children is not sinne bicause it was not lost thorough their default But this agayne is to call God to accompt But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to be compelled to order neither ought he to be God is not to be broght to order ordered by humaine lawes But let Pigghius conferre that his opinion wyth thys which he impugneth This affirmeth that God condemneth vice and corruption which it putteth to be in children newly borne But Pigghius maketh children gilty and condemneth them of that fault and sinne which is not in them But onely is that which Adam our first parent committed For otherwise he counteth those children most innocent But whether of these is more farre from reason more abhorreth euen also from humane lawes to punish an innocent for an other mās sinne or to condemne him which hath in himselfe a cause why to be condemned
the olde testament semed a reuenger and cruell because he punished men with most greuous punishementes Which thing Ierome sayth is to be ascribed vnto goodnes and not to cruelty For God saith he did for no other cause punishe men so greuously in Sodom in the floude and at other tymes but that they should not perish for euer For he punished thē once that they should not afterward be punished agayne But the same Ierome peraduenture because he sawe these reasons not very strong obiecteth vnto himselfe By these wordes it may seeme that adulterers if they be taken are in good case for so it should come to passe that they being punished with death should escape eternall punishementes of hell Wherefore he aunswereth that the iudge of this world can not preuent the sentēce of God nether is it to be thought that by a light punishement those sinnes are put away which deserue a greuous and longer In Ieroms time adulterers were punished with death punishement In these wordes of Ierome are two thinges to be noted the one is that at that tyme adultery was punished with death and the other that that interpretacion semed not to satisfie him wherefore he alledgeth an other exposition of the Iewes that God by those wordes would signifie that the Assirians should not be able after they had led away the ten tribes to obtayne also the kingdome of Iudah as they had attempted to do vnder Ezechyas God saith he will not suffer a double vexatiō to arise It is sufficient to him to haue destroyed ten tribes he will haue the kingdome of Iuda preserued This exposition although it haue in it nothing contrary to piety yet it semeth not to declare the minde of the prophet For he prophesied the threatning of God agaynst Niniue and that it shoulde be ouerthrowen And mindinge to exagerate the vengeance at hand he sayth that the vehemēce of the destruction which the Chaldeyans shoulde bring shoulde be so greate that God should not nede to afflict them againe for he would punishe them sufficiently in the first vengeance For the kingdome of the Assirians was vtterly ouerthrowen of the Chaldeyans And it is a common saying amongst vs that when a man is beaten euen to the death he was so striken with one blowe that he neded not the second stroke This is the Prophetes scope and the proper sense of this place But as touching the matter we deny not but that afflictions in godly men do tende to this end that they should not be condemned with this world as Paul saith For they are fatherly chastisementes whereby God calleth them backe to repentance But out of that we ought not to draw a generall rule to God puninisheth many of the vngodlye both here and also will punish them in the world to come ascribe vnto God a measure that when he hath begon to punishe the vngodly in this life he can not also punishe them in an other life if they dye without faith and repentance If they returne vnto God they shall suffer nothing in an other life and yet not because they haue in this life with theyr punishementes made satisfaction vnto God but because Christ hath throughly payd the price of redemption for them Wherefore euen as vnto the godly are certayne good thinges geuen in this life which are vnto them an ernest peny and beginning of the life to come which shal be accomplished in an other world so in the vngodly eternall punishementes are begon with the preambles of the afflictions Punishmentes of this life are to the vngodly preambles of the punishmentes to come A place of Ezechiel of this life Which thing also Christ semeth to signify when he sayth Feare him which can both kill the body and also cast the soule into hell fire By these thinges I thinke it manifestly inough appeareth that the oracle of the Prophete which we haue playnely interpreted pertayneth nothinge to the matter whiche we entreate of An other of their arguments is taken out of the Prophet Ezechiell The sonne shall not beare the iniquity of the father To this we may briefly aunswere as we a little before sayd namely that the children beare not the iniquity of their fathers but their own proper iniquity which cleaueth vnto euery man frō his natiuity But bicause that place is of diuers diuersly expounded we will briefly declare our iudgement therin This was a prouerb much vsed among the Iewes Our fathers haue eaten sower grapes and the childrens teeth are set on edge And not only Ezechiell maketh mencion of this saying but also Ieremy in his 31. chap. The meanyng of y◠sentence is this Our fathers haue sinned and we are punished for thē And as the Rabines say they which were of the kingdome of the ten tribes semed to referre these things to Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdom of Iuda referred the same vnto Manasses for whose impiety they thought that that captiuity honge ouer their heds which the Prophets denounced This prouerbe God reproued sayd that it should not be so henceforth Myne are the soules sayth he the sonne shall not beare the iniquitye of the father but euery man shall dye in hys owne sinne Many will haue these wordes to be vnderstand concerning ciuill punishment bicause God in the 24. chapter of Deut. commaunded that neither the parents should be killed for the children nor the children for the parents Which thing also Amasias king of Iuda obserued as it is written in the 14. chap. of the 2. booke of kinges For he slew them that murthered his father but spared their children accordyng to the commaundement of y◠law Howbeit the Israelites did not alwayes obserue this For we read in the booke of Iosua the 7. chap. that not only Acham was put to death for the accursed thyng Iosua did against the common law when he punished the children with the father which he had stolen but also together with him both his sonnes and daughters also his cattell But this was done by a singuler commaundemēt of God Neither is it preiudiciall vnto the law vniuersally geuen Howbeit this exposition concerning the ciuill law agréeth not with the wordes of the Prophet For the Iewes complained not of the punishment which was inflicted on them by the iudge or by the Prince but of those calamities whiche God himselfe had layde vppon themnamely of the destructiō of their goods of the ouerthrowing of the kingdom of Iudah and of the captiuity of Babilon In these thinges they spake euill of the iudgemēts of God and murmured that his way was not right Wherfore others haue interpreted that place to be spoken of eternall punishments of the withdrawyng of grace and the holy ghost which things they say happē vnto euery man for their owne sinnes and not for the sinnes of other mē Howbeit in the meane time they affirme that both the children do
the merites of the parentes For they can not by procreation of the body poure grace into the children forasmuch as it is a thing altogether spirituall nether hath it any naturall fellowship with the fleshe Wherefore forasmuch as goodnes holynes are the mere and pure giftes of God God doth in dede promise that he will doo good vnto the posterity of godly men euen to a thousand generations But that is not to be vnderstand as though there were put any merit in the parentes God was of his mercy moued to make this promise and not by the merites of men And to declare his libertye herein he suffereth it sometimes to happen otherwise and by that meanes teacheth that holy parentes are not so holy but that they haue still much wickednes and corruption in them which they may se to be naturally grafted in theyr children Whereby we may manifestly se the corruption of our nature which also followeth the sayntes euen to the death And for the more establishing also of thys sentence some bring out of the Psalme a curse of the Churche agaynst the children of the vngodlye That they shoulde be orphanes that no man shoulde haue compassion on them that they shoulde begge theyr liuinge If the children of the vngodly be innocents then is this no iust prayer Wherfore it semeth by these words of necessity to follow that they are partakers of the wyckednes of their parentes And bicause they are infantes it can by no other meanes be done but by propagation I know there are some which will haue these wordes of Dauid to be prophesies of thinges to come wherin the holy ghost hath foretold that these misfortunes shall come vnto them But graunt that they be prophesies Yet can it not be denied but that there is in them both the forme the affect of a prayer But a prayer Whether the latter mē be more miserable then the first ought to be iust for otherwise it should be no prayer But where as they say that that is most absurd which followeth of this doctrine namely that the last men also should be more miserable then all others bicause they should beare the synnes both of Adam also of all their elders it may be answered two maner of wayes For first not all thinges which seme absurd vnto vs are also absurd before God The things that are absurde vnto vs are not absurd before God For not to depart from this selfe same matter Christ threatneth the Iewes that all the murther of the godly from Abell euen to Zacharias the sonne of Barachias should come vpon them And who séeth not that the estate of the children of Israel which were led away into captiuity was much more miserable then very many generations of their elders which had defiled themselues with the selfe same sins Farther we aunswer that that should in dede be absurd if the sinnes of the elders should continually passe into the children But seyng we haue declared that that is not alwayes so but that the prouidence of God hath appointed an end and measure To the reasons of the scholemen Affections of the mind◠are communicated frō the parents vnto the children vnto this euil and hath therfore determinately pronounced onely of the third and fourth generation there is no cause why it should seme absurd vnto any man But the reasons of the scholemen wherwith they withstand this propagation are very weake First they alledge that the qualities of the minde are not communicated from the parentes vnto the children which thing euen experience teacheth to be false For we sée oftentymes that of angry persons are borne angry children and of sad parentes sad children Neither doth this similitude serue thē to any purpose when they say that of a Grammarian is not borne a Grammarian nor of a Musician a Musician For these are artes which are gotten by precepts and exercise not affections which are naturally grafted in men And yet by experiēce we sée that it somtymes commeth to passe y◠in what arte the father chiefly excelleth he hath children very prone vnto the same whither if be husbandry or the arte of war fare or els some liberall science Farther we in this place principally speake of those affections which are the groundes and beginninges of actions In the other Sinne defileth both soule and body argument they say that sinne in the parentes doth vitiate only the soule which is not true For as we haue before taught their body is also defiled And therfore it is no meruaile if fathers do communicate such a body vnto their children Wherfore as touching this matter I gladly agrée with Augustine that it is probable and agreable with the scriptures and this sentence Martin Bucer a man no lesse lerned then holy hath allowed that priuate sinnes are deriued from the parents vnto the children But we must note that that commeth by chaunce and is not of necessitie For God sometimes stayeth the sinnes of the parentes and of his goodnes suffreth not the nature of men vtterly to be destroyed But when he will either represse this traductiō of sins or els suffer it to take place he himself only knoweth Howbeit vnto vs it is sufficient to consider these two things First the sinne is poured from the parentes into the children Secondly that the same is by the benefite of God sometimes prohibited which yet can by no meanes be spoken of Originall sin For we al are borne infected with it Now let vs returne vnto the words of the Apostle which we haue so long tyme intermitted Moreouer the lawe entred in by the way that sinne shoulde abounde But where sinne abounded there grace abounded muche more That euen as sinne hath raigned in death so might grace also raigne by righteousnes vnto eternall life through Iesus Christ Moreouer the law entred in by the way that sinne should abounde But The Methode of Paule where sinne abounded there grace abounded much more We muste call to memory that the Apostle began to reherse the effectes of iustification namely that by it we haue peace with God and that we do reioyce not onely bicause of the hope of that glorye but also we reioyce in tribulations bicause we are assured of oure saluation For the confirmation of whiche hope he hathe declared that GOD hathe geuen his sonne vnto the deathe and that when we were yet sinners enemies vngodly And that it should not be obscure by what meanes the righteousnes of Christ could saue vs he sheweth by a comparison that euen as by the sinne of Adam all men haue perished so by Christ all men haue reuiued And in this comparison he teacheth that the effect of sinne is death And that men are deliuered from it only by Christ Now bycause a man might aske whether the law hath any thing profited to the attayntment of that saluation he answereth by preuention that it rather augmented the disease so farre was it of
Christ which thing Paul also teacheth saying The end of the law is Christ to saluation The law doth not by it selfe bring men to Christe and to saluatiō The Ethnikes opinion concerning the end of the law What is the law which yet he speaketh not vniuersally But to euery one that beleueth For the law doth not of it selfe bring a man to thys end The Ethnikes sayd that the end of the law is knowledge which it engēdreth of thinges that are to be done Wherfore Christippus as he is cyted in the digestes fayth that the law is the knowledg of thinges diuine and humane But thys end and thys definition extend to largelye For all wisdome and all good artes doo geue some knowledg of diuine and humane thinges Now resteth diligently to se what is the matter and efficient cause of the law And briefely to speake of these thinges I say that the Law is a commaundement of God wherein both hys will and also disposition or nature is expressed When I say a commaundement I note the generall woorde For there are commaūdemēts of people Senators kings of Emperors But whē I say of God I adde the difference which noteth the efficient cause But in that I The law expresseth vnto vs the disposition nature of God say that in the law is expressed the will of God that is so manifest that it nedeth not to be expounded But this may peraduēture seme more obscure in that I said that in the law the disposition of God is taught vs and we are stirred vp to the knowledge of his nature we wil therfore by examples make it more playn Whē God commaundeth vs to loue him he therebye teacheth that he is of nature amiable For those things cannot iustly be beloued which are not worthy to be beloued And vnles he bare great good will toward vs he would not set forth vnto vs the chiefe good which we should loue Wherfore he for this cause exhorteth vs therunto bicause he desireth to haue vs pertakers of himselfe We sée therfore that he is such towardes vs as he desireth vs to be also And when he prohibiteth vs to kill First therin he declareth his will farther he sheweth himselfe to be such a God which abhorreth from violence and from iniuries had rather do good vnto men then hurt them After the same maner these two thinges may also be declared in the other preceptes and out of this definition may those thinges also be gathered which we haue before spoken concerning the forme and ende of the law bicause of necessity such doctrine ought to be both spirituall and also to engender a wonderfull excellent knowledge and we are taught that God by it hath geuen no small Benefites of the lawe benefite vnto men for it causeth vs both to know our selues and also to vnderstand the proprieties of God Plato in his bookes of lawes of a publike wealth and Platoes definition in Minoe seemeth thus to define the lawe namely that it is an vprighte manner of gouerning which by conuenient meanes directeth vnto the best ende in setting forth paynes vnto the transgressors and rewardes vnto the obedient This definition may be most aptly applied vnto the law of God yea there can be no such law Lawgeuers made God the author of theyr lawes vnles it be of God It is no meruaile therefore if the olde lawgeuers when they would haue their lawes commended fayned some God to be the author of them For Minos ascribed his lawes to Iupiter Licurgus his to Apollo Solon and Draco theirs to Minerua and Numa Pompilius referred his vnto Aegiria But we are assured and that by the holy scriptures that our law was geuen of God by Moses The Manichies do wickedly condemne the law There is no good or euill whych is not by the law of God either commaunded or forbiddē The law requireth not onely deades but also the wil The law bringeth vs to the knowledge of God and of our selues in mount Syna And these thinges beyng thus sene concerning the nature and definition of y◠law we mayeasly vnderstand how fowly the Manichies erred which blasphemed it and cursed it as euil For seyng that the law commaundeth nothing but things worthy to be commaunded and prohibiteth nothing but thinges mete to be prohibited how can it iustly be accused For there can be no iust or honest duety found which is not commended in the law of God nor nothyng filthy or vnhonest which in it is not forbidden neither are wicked actes onely prohibited in y◠law but also wicked lustes are there condemned Wherfore it sheweth that not onely outward workes are to be corrected but also the mynd and will And forasmuch as a great part of felicitie consisteth in the knowledge of God and Philosophers do so much extoll the knowledge of our selues and the law of GOD as we haue taught performeth either it can not but with great wickednes be reproued as euill and hurtful Howbeit this place wherein it is sayd That the law entred in that sinne should abound may seme to make somwhat with the Manichies as doth that also vnto the Galathians That the law was put for transgressions and that also in the 7. chap. of this epistle That sinne through the commaundement killeth and that likewise which is sayd in the second epist ▪ to the Corint That the law is the ministery of death All these thinges may seme to confirme the error of the Manichies But The things which are ioyned vnto the law of themselues and the thinges that come by chaunce must be seperated A similitude we must diligently put a differēce betwene those things which of themselues pertaine vnto the law and those things which follow it by reason of an other thing per accidens that is by chaunce For as we haue before taught sinne death damnation and other such like do spring of the law by reason of the corruption of our nature But if a man compare not the law with our nature but consider it by it selfe or if he referre it to a sound vncorrupt nature then can he affirme nothing els of it then that which Paul sayth Namelye that it is spirituall holye good and instituted vnto lyfe and it is said rather to shewe synne then to worke synne Wherefore if men deformed lying hidde in the darke shoulde saye vnto a man whiche by chaunce bryngeth a lyghte vnto them gette the hence least by this thy light thou make vs deformed vndoubtedly we could not gather by their wordes that the power and nature of light is such that it doth make men deformed but this we might rather gather that those things which of themselues are deformed are by the light vttered and shewed what they be And so is it of the lawe for it after a maner bringeth light and openeth to our knowledge the sinnes which before lay hidden But a man will say if the law be good and holy why
sinne And it is not hard to sée how fowly they are deceaued which do of Pauls wordes gather these so greate absurdities For in their reasons they take that A false argument of those which gather absurd things out of Paules sayinges which is not the cause for the cause and so fall into a manifest false argument For not to put confidence in the workes of the law or to teach that by the lawe sinne abounded is not a sufficient cause why the lawe of God should either be reiected or els counted vnprofitable And to teach that workes iustifye not is not a cause why we should ceasse of from doing works And to say that more grace abounded when sinne abounded is not to say that our sinnes are the causes of the grace of God For that is agaynst nature that that which is in very déede euill shoulde That which is in very deede euell of it selfe bringeth not foorth good things bring forth good And seing sinnes do alienate vs from God how should they purchase vnto vs grace The disease maketh not the Phisition notable but by occasion It is the art which coÌ„mendeth him and not the disease So sinnes of their own nature do not illustrate the grace of God but his goodnes and mercy wherby he forgeueth sinnes If we wil conclude rightly and without a fals argument let vs thus reason forasmuch as we can not fulfill the law and therfore it can not iustifie vs let vs not cleaue vnto it only Wherfore let vs annexe Christ and his grace How we ought in this place to conclude which if we do we shall receiue much fruit therby Againe seing that workes can not be the cause of iustification let vs not attribute so much vnto wicked men to such as are not yet regenerate to say that they by their own merites can get vnto themselues grace But being regenerate let vs aply our selues to good works as to the fruites of righteousnes And althoughe sinnes are not the causes of the grace of God yet let vs acknowledge that there neded a mighty and an aboundaÌ„t grace to take those sinnes away when as they had so infinitely increased There Paralogismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is committed also in these arguments a false reason of equiuocation For when Paul sayth where sinne hath abounded there more abounded grace he saith not whersoeuer sinnes haue increased there streight way grace hath more abounded For there are found many most wicked men ouer whelmed with infinite synnes in whom shineth no grace of God at all But this Paul sayth where sinnes haue increased by the law and are now in very dede known and inwardly felte in the mynd there men being made afeard of their misery are after a sort prepared and driuen vnto Christ to implore his ayde â–ª And therby it commeth to passe that grace aboundeth in them which are so touched by the law There is an other fallace or An other fallace as touching the diuersity of time deceipt in this reasoning which coÌ„meth of yâ— diuersitie of tymes For we graunt that God through Christ geueth aboundant grace wherby the sinnes which went before regeneration are blotted out Yet therof ought not to be gathered that sins are againe to be heaped vp to the end grace also should be augmented Wherfore it plainly appeareth that in these false accusations is more then one kynde of false argument Neither was Paul onely accused of this crime that he opened a wyndow to sin but also al those whosoeuer they were that taught Christ ernestly For those false witnesses in yâ— Actes testefied against StepheÌ„ yâ— he ceassed not to speake An example concerninge Stephan We are not onely iustified by faith but we receaue the spirite of Christ wherby we are restored to newnes of life many things against God against yâ— law But Paul to acquite the doctrine of the Gospel froÌ„ such false accusatioÌ„s saith that we are not only iustified by faith but also haue the spirit of Christ whereby we are both stirred vp to a new life and sinne also is weakened in vs. Wherfore wheÌ„ we reade the holy scriptures we ought to ponder them with greate diligence and attentiuenes before by way of reasoning we gather any thing out of them For he which neglecteth the principles or first groundes is easely led into dangerous errors So greate difference is there betwéene those things which Paul concludeth of the things before spoken and those thinges which the vnlerned do gather of them that they are manifestly contrary one to the other They by this doctrine do gather that we must sinne to the ende grace may abound But Paul of the selfe same doctrine gathereth that we must not sinne that grace should abound Which thing he proueth in this chapter principally The aduersaries gathered that we must sinne and Paule that we oughtâ— not to sinne The Apostle proueth bâ—â—wo reasons that we muste sinne no more Why he vseth interrogations They which are dead vnto sinne ought not to liue in it Similitudes by two reasons the first is because we are now deade vnto sinne and are come vnto Christ And this reasoÌ„ he at large handleth in the first part of this chap. The other reason is that we ought to obey him vnto whose seruice we haue addicted our selues Wherefore seing by our conuersion vnto Christ we are made the seruantes of righteousnes we must now serue it and not sinne And this reason contayneth that which remayneth of this chapter Neither is it in vayne that Paul putteth forth his sentence by interrogations For by them he partly expresseth the affection of his indignation how that he toke it very greuously that the doctrine of the Gospell should be diffamed with so absurd suspicions Farther by his interrogations he declareth the security of his conscience For he sheweth that he thought nothing lesse then that which was obiected against him The first reason is this They which are dead vnto sin ought not to perseuer therin But Christians are dead vnto sinne Wherfore they ought not to perseuer in it These things are euidently proued by the contrariety of death and life because no man can at one and the selfe same tyme be both deade and also on lyue For euen as he is a foole which would desire health in such sorte that he would together with it be sick also or which would abyde still in the fire that he might be deliuered from burning so also is he a foole which being deade vnto sinne thinketh that he may neuertheles liue vnto it The selfe same thing teacheth Christ when he sayth that no man can serue two masters And in naturall knowledge it is a common sentence that the generation of one thing is the corruption of an other Wherefore if we be borne agayne to Christ then is it necessary that we should dye vnto sinne Although What it is to dye vnto sinne whilest we liue here this death is
being filled with the spirite of Christ streight way aboundaÌ„tly bring forth fruit And this is it whiche God promised by Esay shoulde come to passe in hys 53. chapter If he shall geue his life for sinne he shall se his sede for a long time And the lord sayth in Iohn when I shall be lifted vp from the earth I will draw all thinges vnto my selfe This is it which Paul sayth to bringe forth fruite vnto God And this at the length is brought to passe when not only we our selues doo good works but also we bringe others vnto Christ These two ends are not seperated a sonder For nether caÌ„ we winne others vnto Christ if we consider the matter as it most commonly hapeneth vnles an example of an vpright life be correspondent vnto our sound doctrine Nether is it rashely done that the Apostle chaungeth the person For before he vsed the second person when he thus wrote ye are mortefied vnto the law by the body of Christ that ye should be vnto an other And straight way he addeth That we should bring forth fruite vnto God When rather according to nature of the consequente he should haue sayd that ye should fructifie vnto God There is none so holy but he hath nede of these fruites But he changed the person to declare that this is a generall sentence least any maÌ„ should thinke himselfe to be so holy that he now hath no nede of these fruites For that cause the Apostle putteth himselfe also among theÌ„ Chrisostome exellently well noteth that it happeneth not in these thinges as it commonly happeneth in ciuill matters For there the husband being dead the widow if she wil may absteine from the second matrimony But we when sinne is dead thorough the holy ghost must of necessity be brought vnto Christ as vnto a new bridgrome When we are dead vnto sinne we cannot be without a new husband For we are not now in our own power For he hath redemed vs with a price as Paul sayth vnto the Corrinthians and for that cause we are not our own Wherefore we ought to glorifye and to beare Christ in our bodies And in the latter to the Corr One died for all that they which liue should now not liue vnto theÌ„selues but vnto him which died which rose agayn Wherfore seing we ar now maried vnto Christ we ought to imitate vertuous wifes which whatsoeuer they do haue not a regard what may please theÌ„selues but what may be acceptable The office of an honest wife Against workes preparatory vnto theyr husbands Agayne by these words is ouerthroweÌ„ that middle estate wherein some are dreminglye imagined to be Whiche are nether deade vnto sinne nor borne agayne in Christ and yet worke certayne good workes which are acceptable vnto God and prepare them vnto iustification Paul here manifestly teacheth that they which are not grafted into Christ are bound vnto the law and doo liue vnder sinne and bringe forth fruites vnto death only so that whatsoeuer they doo the same is wholy vnto them deadly But they which are maried vnto Christ they I say bring forth fruite vnto God For God by them as by his members and instrumentes sheweth forth his fruites and good works For when vve vvere in the flesh the affects of sinnes vvhich vvere by the Law had force in our members to bring forth fruite vnto death In these wordes is The diffeâ—â—nce â—◠〈…〉 wene the old matrimonâ— and the new What is to be obserued oâ— preachers set forth the Antithesis betwene thys newe matrimony and that olde And the sence is Now we ought to bring forth fruite vnto God For hitherto we haue brought forth fruite vnto death Our olde estate also is here described namely that we were in the flesh He doth not say wheÌ„ we were in the law For he would eschew offence not necessary which thing teachers and preachers ought also to imitate yâ— nether they kepe in sileÌ„ce the things yâ— are necessary to be hard nor also by speaking out of ceason alienate the myndes of the hearers When we were sayth Paul in the fleshe the affectes of sinnes which were by the law c. In these wordes he semeth so to speake of sinnes and of wicked affectes as though before the lawe they were not in vs. But that we shoulde not erre from the meaning of Paul we ought to know that we all haue from our birth a corruption and lust naturally grafted and planted in vs which continually stirreth vp in vs wicked motions and rages and sundry kindes of vices And these motions and violences Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is a difference betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called moderate and laudable affections But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more vehementer affectes which are caried with a greater force These strong affections are sayd of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by an inward force mightely to worke And therefore there is sayd to be in the sede and likewise in the minde of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a certayne power which although it be hidden yet is it of most great efficacy Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehement affectes are sayd to be by the lawe not that they were not before but partlye because by the lawe they are made open and partlye for that when as the lawe withstandeth them as a let in their waye they are made much more vehement And therefore Augustine in his questions vnto Simplicianus Vehementâ— affects why they are sayd to be by the law the first question Sinne sayth he is increased by the lawe fyrst because by it it is knowen secondly because by it it is the more prouoked For we contend to that that we are forbidden And he addeth that sinne by the lawe is made more greeuous for the lawe being once put we are made transgressors When he sayth that these vehement motions are of efficacy in our members by members he vnderstandeth all the powers and faculty both of the soule and of the body Neither yet ought we to thinke Paul accuseth not the nat 〈…〉 coÌ„stitution of the body that Paul accuseth the naturall constitution of the body and of the members Only he condemneth the wicked affectes which range abroade through these partes Chrisostome applieth this repreheÌ„sioÌ„ to the thoughts But this vice is spred abroad through out all the powers both of the soule and of the body The Marcionites Valentinians and Manichies which condemned the lawe as proceding from an euill God tooke occasion out of this sentence of Paul and certaine other like places Vnto whome Augustine maketh answere in his 4. Sermon De verbis Apostoli For he sayth That they beguile Christians not such as are simple but such are negligent For it is no hard matter sayth he euen of these selfe same thynges which the Apostle hath
not distinguished from the Gospell by bookes The knowledge of sin two fold Paul now declareth namely to shewe sinne And that alwayes it doth wheresoeuer any commaundement of the lawe is whether it be in the fiue bookes of Moses or in the prophetes or in the bookes of the new testament For the lawe is not distinguished from the Gospell by bookes but in forme and maner of teaching But this property of the law when it is lightly weighed appeareth not For the knowledge of sinne is two maner of wayes the one is whereby we only beholde the nature thereof the other is whereby by experience or some certayne byting we haue a féeling thereof in our selues And this latter way is the fruite that commeth of the reading of the lawe namely not only to know sinne but also to be daunted at the féeling thereof when we vnderstand that we are in a maner consumed of the wrath of God The Apostle warely sayth that he knew not sinne and was ignorant of lust vnles the lawe had sayd thou shalt not lust But he sayth not that he had not sinne before the lawe For there was euen then also sin in him but it was not acknowledged And a litle afterward how sinne was in him then he declareth saying Sinne before the lawe was dead but so soone as it came it reuiued agayne Sinne in dede was before but yet not so vehement wherefore also it semed the les to be accused And for that cause Christ said If I had not come and spoken vnto them they should haue had no sinne By which wordes he signifieth not that they should vtterly haue bene without all sinne if he had not come but that they should not haue sinned so greuously But thou wilt say seing the lawe Why the law is sayd to shew sins and not vertues sheweth not only sinnes but also good déedes why doth the Apostle only say that it sheweth sinne I answere as before I answered For that the lawe was not able to shew vertues which are known by experience and féeling neither in men strange from Christ nor in the regenerate For in men strange from Christ the lawe found nothing but sinne And in the regenerate it found rather certayne inchoations or beginnings then perfect vertues Farther by this place we vnderstand The law is diligently to be learned that the lawe is with great diligence to be learned and to be peysed in the minde as without which both the force of sinne is not knowen and the grace and mercy of him that forgeueth is contemned And because this is very hurtful therfore the holy scriptures alwayes inculcate into vs the knowledge of the lawe and pronounce them blessed which are occupied in it day and night Which is true if therewith all be ioyned Christ the only ende of the lawe And that the law might the easelyer be vnderstand God alwayes raysed vp and inspired holy prophetes to expound it vnto the people when they sharpely cried out agaynst the sinnes of their times Christ also our Sauiour hath deliuered vnto vs a most exquisite interpretacion of the lawe Now they at the last are to be counted to rede the lawe of Who are with fruite occupied in the contemplacion of the law the Lord with fruite which so often as they lay away the booke acknowledge in themselues somewhat which must be by the mercy of God forgeuen and by his grace be amended Agayne by these wordes of the Apostle is the law◠defended from their sclander which crye out that it is euill and proceded from an euill God For they say that the lawe is euill and sinne which thing Paul expressedly denieth For he answereth God forbid Farther how can it be ill which condemneth and forbiddeth lust which they are compelled to confesse to be ill But wheras he saith by the law sin entred in that is spokē by a metaphore For that blame which thesemē ascribe vnto y◠law ought to be trāsferred vnto corruptiō y◠naturally grafted in vs. And although the lawe in many seme to worke nothing els but more and more to heape vp sinnes yet that commeth not therefore for that it selfe is euill but for that it can of a corrupte nature bring foorth no other thing But why the lawe is vnpleasant and hatefull vnto vs that hereof commeth saith Why the law is odious vnto vs. Ambrose for that it alwayes sheweth thinges euill namely sinnes and condemnation But there is none which will gladly heare of those thinges Yet they that be godly indede although they are by it bitten for it doo geue thankes vnto God For they féele that by the preaching thereof they get incredible fruites But before we passe ouer this place there are a fewe thinges to be spoken of whiche in my iudgement seme very necessary to the full vnderstanding thereof There What is prohibited in this commaundemēt Thou shalt not luste are some which thinke that this commaundement Thou shalt not lust forbiddeth not the prauity and corruption of nature or the first motions whereby we are affcted towardes those things which God hath forbidden But by that commaundement say they is only prohibited the consent of the will and of the minde And then at the length they confesse that we sinne whē we geue place vnto those first motions and suffer sinne to raigne in vs. But those thinges whiche followe in this selfe same chapiter do most manifestly reproue them For Paul sheweth that he entreateth of that lust which is irkesome vnto a minde that serueth the lawe of God And he addeth that by it he doth that euill which he hateth But these thinges haue no place where the consent of the minde is ioyned with all And of this kinde of lust he cryeth out Vnhappy man that I am who shall deliuer me frō the body of this death And he addeth that he is of it drawen captiue agaynst his will and resisting it Wherefore seing this lust is of this nature there is no cause why it should be wrested vnto the consent of the minde But herein our aduersaries That commaundemēt which can not be fulfilled is not in vaine geuen are excedingly deceaued for that they thinke that this precept is in vayne geuen if it prohibite that which can not be auoyded in this life And it is a thing ridiculous say they to commaunde any thing vnto the brute and foolishe fleshe and to the irrationall partes of the minde whiche vnderstand no such thing and are of necessity moued to do that whereunto they were instituted But these men ought to haue remembred that this precept was geuen vnto man endued with reason and that not in vayne nor without purpose For God had created man to hys owne image and likenes Wherefore it was requisite that he should haue nothing in him which should not agrée with the will of God Neither are the commaundementes which can not be performed in this life geuen in vayne to men as these men
fayne For the lawe of God hath a farre other ende then that it should be absolutely performed of vs or that we should by the obseruation of it obtayne righteousnes Wherefore lust is of two sortes the one is a manifest consent of Lust of two sortes the minde which pertayneth to euery one of the commaundementes of God For anger and hatred pertayne vnto this commaundemente thou shalte not kill Lust and filthy desire pertayne vnto this commaundement thou shalt not committe adultery the other is a generall lust which is a pronesse against the will of God and is with all the motions thereof expressed in the last precept thou shalt not lust but there is yet remayning a doubt for Moses setteth not foorth that precept so simply and playnely as doth Paul but sayth he Thou shalt not lust after thy Paul conciliated with Moses neighbours house hys field hys seruaunt hys mayde hys oxe or hys wyfe The cause of this diuersity is for that wheÌ„ as Moses should geue the lawe to men being rude he would more openly and more plainely describe lust by the obiectes whereunto it is caried that they mought the easilier vnderstande it But Paul which sawe that he had to do with them that knew the law thought it inough precisely to say thou shalt not lust supposing yâ— it should néede no farther declaration Yea nether did Moses reâ—oâ—ed not all thinges w 〈…〉 unto our lust is caâ—ed Moses recken vp all things whereunto we are by lust led He thought it sufficient to recken a certaine fewe thinges which straight way were perceaued of euery man as grosse and manifest And so we sée that God in like maner vsed the figure Synecdoche in a maner in all the rest of the commaundementes Which thing Christ in Mathew hath plainly tought vs when against the traditions of the God in the commaundementes vsed the figure synecdoche Scribes and of the Phariseyes he defended the true meaning of the law For he tought that in that commaundement thou shalt not kill is not only prohibited the hand but also contumely hatred and wrath And that in this commaundemeÌ„t Thou shalte not commit adultery is not only forbidden the vncleane action but also the lustfull looking and all maner of inflamatioÌ„ of the minde towards a woman not being thy wife After the same maner we could easily declare that in all the rest of the commaundemeÌ„ts is vsed the figure Synecdoche Farther in euery one In all the commaundementes are commended the vertues coÌ„trary vnto that vice whiche is prohibited The ten commaundementes like the ten predicamentes of Aristotle of the commaundementes are commended the vertues which are contrary to that vice which is there prohibited For when we are forbidden to beare false witnes against our neighbour therewithall also we are commaunded to defend the truth and ernestly to succour the good fame of our neighboure when we are forbiddeÌ„ to steale we are also coÌ„mauÌ„ded to be liberal towards our neighbours to communicate such things as we haue to them yâ— want And to declare yâ— which oftentimes commeth into my minde the ten commaundementes of the lawe seme in my iudgement in all partes as touching honesty filthynes vertue and vice to extend as farre as the ten predicamentes of Aristotle For as there can nothing be found in the nature of thinges which pertayneth not to those predicamentes so is there no vertue no vice nothing honest nothing filthy which can not be referred to some of the ten commaundementes And as all the generall wordes and perticular kindes of the other predicamentes are resolued into the predicamente of substance so may all outward sinnes be resolued into lust And as the predicament of substance hath matter and forme as the first and chiefe ground so the whole consent of our minde to sinne is resolued into the prauity of our nature Wherefore although in the lawe are set forth thinges knowen and grosse yet in them God requireth that which is commaunded in the first and last commaundement namely that we should haue the motions both of the body and of the The commaundemeÌ„t against iâ—st is not well deuided into two minde honest and clene and that we should abhorre from all those thinges which God hath forbiddeÌ„ vs. Farther this to be noted that Paul bringeth this as one only precept Thou shalt not lust Wherefore I meruail at certayne amongst whom also is Augustine which of one commaundement do make two as though in the one is prohibited adultery when it is sayd thou shalt not lust after the wife of thy neighbour and in the other is forbidden that we couet not an other mans land house oxe seruaunt and maide But if the preceptes shoulde increase in number according to the number of the thinges that we lust after we should of one commaundement make in a maner infinite commaundementes For it is possible that we may couet our neighbours honors dignityes vessels money garmentes and infinite other such like thinges But there are others which to kepe the ful number of ten in the commaundements haue left this commaundement Thou shalt not lust vndeuided and haue deuided the first precept into two parts so that in the first part they put this thou shalt haue none other Goddes and in the second thou shalt not make to thy selfe any grauen image c. But I thinke that either Whych is the first precepte of these partes pertayne to one and the same precept And I suppose the first commaundement to be that which is set before the rest in stede of a proheme I am the Lord thy God which hath brought thee out of the land of Egipt For in those wordes are we commaunded to count him for the true God And that we should not thinke that he is to be worshipped together with other Goddes straight way is added the second precept wherein we are prohibited to worship strange Gods In the fyrst commaundement is offred vnto vs the Gospell and grauen thinges and images And if a man will more narrowlye consider the thing he shall sée that together with as it is his first commaundement is offred vnto vs the Gospell For God in it promiseth that he will be our God And in that which is mencioned of the deliuery out of Egipt is contayned a promise touching Christ But to returne from whence we are digressed we ought certaynly to hold that in this precept Thou shalt not lust are prohibited our corrupt inclination and euill motions of the minde which we should not acknowledge to be sinnes vnles the lawe had shewed them vnto vs. Aristotle Pigghius and such other like for that they were ignorante of the lawe of God contende that these are not preceptes But sinne tooke an occasion by the commaundement and wrought in me all maner of lust Hetherto Paul hath declared that the lawe only sheweth sinne Now he toucheth the true cause of all transgressions Which cause he plainly
after one the same manner killed of sinne Why sinne is said to reuiue without the law is neither knowen nor any thing moueth vs. But the other deth of sinne is the true death when as it is slayne of Christ and crucified together with him But this is to be noted that wheras sinne reuiueth and killeth meÌ„ some are killed to saluation as are those which flye vnto Christ and are by him reuiued but others are killed to destruction as Iudas Cain and such other lyke which when they knew their sinne dispaired of saluatioÌ„ Sinne is sayd to haue reuiued bicause it was in vs before and as sayth Augustine and other interpreters bicause it had from the beginning sone after the fall of Adam liued in the nature of man but by little and little all the féelyng therof was cleane blotted out But bicause these meÌ„ seme by the law to vnderstand the commaundement geuen vnto the first parents in Paradise which as I before declared is strange from the purpose of Paul therfore we must simply say that sinne reuiued for that it now began to poure forth his strengths which before it did not when it semed to be dead And the commaundement which was ordeyned to lyfe c. He sayth yâ— Howe the commaundement is sayd to be instituted vnto life the commaundement was instituted to lyfe not that it gaue lyfe but for that it teacheth those thinges which serue vnto lyfe and seuerely requireth them and vnles they be done threatneth destruction He sayth not that the commaundement is death but only turned to death for otherwise the scope of the law is to shew and aduance lyfe as much as lieth in it But that it cannot performe it it commeth through our default For sinne toke an occasion by the commaundement and deceiued me by it slew me He repeteth that which he before sayd that sinne tooke an occasion by the commaundement to encrease in vs transgressions This repeticion as the The repeticion declareth the necessitye of the doctrinâ— Gréeke Scholies note declareth that this doctrine is very necessary For so great was the authority of the law amongst the Iewes that they could not be persuaded that they were through Christ deliuered from it But in this repeticion Paul addeth certayne thyngs which before he spake not of For before he wrote that sinne takyng an occasion by the commaundement wrought in him all maner of lust Now he declareth also how it wrought it namely by deceauyng Farther also he addeth what followed after al this lust beyng thus wrought By it sayth he it slew me In summe he sheweth thrée things which sinne being stirred vp by yâ— law worketh in vs. First it deceaueth Secondly in them that are deceaued it engendreth The effects of sinne irritated by the lawe What is the deceate of sinne manifold kindes of sinnes which is to worke all manner of lust last of all it slayeth But what this deceauyng is all men are not of one opinion Some which by sinne will haue to be vnderstand the deuill referre these things to hys temptyng wherby they say that he deceaueth vs takyng an occasion by the law But séeyng this exposition is not as we haue sayd to be allowed therfore we must of necessity séeke for an other Augustine thinketh that here is vnderstand a double deceauyng for first by the prohibition of the law is stirred vp our lust so that sinnes forbidden vs are more pleasant vnto vs we take greater delight in them Farther if there be any thyng done of vs rightly the same we wholy attribute vnto our own strengths and thynke that we haue fully satisfied the law Others say that our corrupt and vitiate nature herein deceaueth vs for that it fayneth it selfe gladly to admitte and wyth great reioycing to allow the law For we wyll all seme to be We will alâ— seme to be louers of vertue louers of the vertue And hereof it commeth that so many so soone as they heare the Gospell preached wyth great reioycing receiue it but when a life correspondeÌ„t to the Gospell is required at their handes straight way they step backe froÌ„ it So sinne grafted in vs although it fayn it self to fauour the law of God yet it continually draweth vs from it so far is it of that it truly consenteth vnto it Although all these things be true worthy of noting yet vnto me this semeth a more playner What is the true deceate of sin exposition to say that sinne therfore deceaueth vs for that it persuadeth vs that those things which are against the law are profitable and for that it turneth away our thought from the punishments which the law threatneth vnto vs and biddeth vs to trust that those punishments may either be auoyded or els shall not be so greuous as they are there set forth And so in all sinnes which we committe is mingled some ignoraunce which is poured into vs by the deceate of our naturall lust VVheâ—fore the Lavv is holy the commaundement is holy iust good The conclusion of thys part Paul followeth Dauid Here haue we the conclusion of this part The Lawe is acqnited from all that suspicion whereby it was sayd to be the cause of sin For it sayth he is holy The Apostle semeth to haue taken these properties of the Law out of the 19. Psalm where the Law in the Hebrew is sayd to be Torah Iehouab Temimah meschiuah nephesch that is perfect vpright and pure And when he had pronounced that the Law is holy he addeth touching the commaundement that it also is holy iust and good He so sayth as I thinke for no other cause but for yâ— he would commend the Law and whatsoeuer is coÌ„tayned in it Chrisostome vpoÌ„ this place proueth that the Apostle speaketh these thinges of no other Law but of the law of Moses which thing seing we also before proued there is no nede here to rehearse again his reasons And although the Law by very good right be setforth with these prayses yet ought we not therefore to thinke that we are by it iustified For Paul most manifestly sayth that it was ordeyned to life but it turned vnto vs to death Was that then which is good made death vnto me God forbid but sinne that it might aypeare sinne wrought death in me by that which is good that sinne might be out of measure sinnefull by the commaundement For we know that the Law is spirituall but I am carnall being sold vnder sinne VVas that then vvhich is good made death vnto me God forbid but sin that it might appeare sinne vvrought death in me by that vvhich is good Hither to he hath cleared himselfe of the sclaunder which was raysed vp agaynst hym by his aduersaries as though he should teach that the Lawe is the cause of sinne Now he dischargeth himselfe of an other crime wherof he was publiquely accused as though he should say that the Law is the cause
A similitude Dâ—fâ—rence betwene Paul and the Philosophers we sée what they do yet oftentimes they so beguile our eies the we perceaue not what they do Aristotle sayth that in euery sinne is mingled some kinde of ignoraÌ„ce Although betwéene yâ— philosophers the seÌ„se of Paul there is some differeÌ„ce For they thinke this power to be grafted in the nature of the minde reason and will alwayes to desire and to approue that which is good but the confusion beginneth only in the grosser partes of the soule But the apostle affirmeth that al the partes of man both the inferior and the superior doo by reason of originall sinne resist the spirite of God But seing that both from himselfe and from the Law he remoueth away the cause of sinne it is manifest that it hath hys place only in lust grafted in vs. And seing he sayth that he himself doth not the things which he would and which are euil much les vndoubtedly doth the Law them For he by the Law vnderstoode that these things are not to be done Wherfore herehence haue we a commondation of the Lawe and he doth not here as heretikes faine which frowardly peruerte the sayings of Paul blame the Law For that vvhich I vvould I doo not but that vvhich I hate that doo I. Some thinke that this is to be referred only vnto the first motions But seing the scripture manifestly sayth that the iust also fall and that we all in many thinges offend I se no cause why we should into so narrow a streight contract this saying These thinges are not to be draweÌ„ onely to the first motioÌ„s of the Apostle For I doubt not but that euen holy men also haue not only some times euill lusts but also sometimes doo certayne thinges which ought not to be done But they are streight way sorye and they accuse themselues and as much as lieth in them correct the sinne And yet I would not that any maÌ„ should hereby thinke that I affirme that the iudgement of the spirite and the purpose of the will renewed abideth sound wheÌ„ the godly fall into most heynous wicked The iudgement of the spirite abideth not sound in faultes that are very haynous factes as when Dauid committed adultery and murther For these sinnes are of that kind whereof the Apostle sayth They which doo suche thinges shall haue no portion in the kingdome of God Wherfore Augustine made an excellent distinctioÌ„ namely that a crime is one thing and sinne an other thing Wherefore seinge in this kinde of crime the right of regeneration is after a sort lost it is not to be tought that Paul thereof speaketh in this place Now then it is no more I that doo it but the sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but I finde no ability to performe that which is good It is not I that doo it He affirmeth that he doth it not for that he all whole doth it not For in respect that he is regenerate he abhorreth from that whiche he doth The lust and vice whiche is by nature grafted and planted in vs is it which wresteth from vs many things But they which are wise fly vnto Christ that he may make that seruitude which they serue more milde which thinge he not only doth but also mercifully forgeueth the thinges that are committed amisse Wherfore for these causes Paul denieth that he doth that thing which he doth And vndoubtedlye it is to be ascribed vnto the singular gift of God that we will not and that those thinges displease vs which we doo and contrariwise that we wil and wishe those thinges which we doo not For thys propertye is not in all men For it is in them only which are now grafted into Christ and regenerate in him In dede Iudas Cain and Esau were displeased with their sin but yet not therefore for that they allowed the Lawe of God but for that they now began to fele their own discommodity and calamity and destruction For How sins displeasetheÌ„ that are desperate Difference betweene the godly the vngodlye they were not touched with any loue of the Law and wil of God So much difference is there betwene a godly man and an vngodly The godly maÌ„ although he fall yet he doth not from the hart violate the lawe of God For he hath euer thys in hym that continually he resisteth and repugneth sinne But the vngodly man neuer doth good from the hart or escheweth euill as the law commaundeth For he alwayes hath a regard vnto gayne commodity fame and such other like thinges and not vnto the will of God These declare that Paul speaketh Paul in this place speaketh of himself and of the regenerate those thinges which are contayned in this chapiter of himselfe and of the sayntes which are now in Christ regenerate For he sayth that in mind he serued the Lawe of God and to will was present with hym but to performe that which is good he found no ability And when he had cried out vnhappy man that I am who shall deliuer me from this body subiect vnto death He added a geuinge of thankes for that he knew that by Christ he shoulde attayne to it Thys can not they â—â— which are strangers from Christ and vngodly and voyd of yâ— holy ghost Testimonies where by is proued that holy men haue sinne They which deny thys are thereunto by thys reason chiefely moued for that they perswade themselues that sinne can haue no place in holy men when yet the scripture teacheth farre otherwise For Paul vnto the Galathians speaking of the godly writeth in a maner the selfe same thinges that he doth now in this place walke ye sayth he inspirite and performe not the desires of the flesh He sayth not haue ye not the desires of the fleshe but performe them not And the fleshe sayth he lusteth agaynst the spirite and the spirite agaynst the flesh so that whatsoeuer thinges ye would ye doo not This is it which he here sayth I doo not that which I would Dauid sayth Who vnderstandeth his sinnes Cleuse me from my hidden sinnes Enter not into iudgment with thy seruaunt for in thy sight shall no liuing creature be iustified And Esay sayth that our righteousneses are like a clothe stayned with the naturall dissease of a woman And the Lord commaundeth vs to pray Forgeue vs our trespasses If we say we haue no sinne sayth Iohn we deceaue our selues and the truth is not in vs Iames saith we all offende in many thinges The Fathers also affirme that Paul Augustine proueth that Paul speaketh of himself and of the regenerate Ambrose of the same iudgement in thys place speaketh of himselfe And amongste other Augustine agaynst the two epistles of the Pelagians the 10. chapiter And the reasons that moue him thereunto are those for that the Apostle sayth It
affirme that by regeneration is takeÌ„ away the guiltines of sinnes For although these vices remayne both as the scripture testefieth and also as experience teacheth yet their bond and guiltines is taken away Wherfore Augustine oftentymes saith that lust in dede remayneth but the guiltines therof is by Christ takeÌ„ away And he addeth that somtimes it coÌ„meth to pas that the act and worke of sinne passeth away as we see it is in theft and in adultery but the guiltines notwithstandyng abideth and sometymes it commeth to passe that the guiltines is takeÌ„ away but the fault remayneth Which is plaine to be sene touching this lust wherof we speake It remayneth in dede but yet we cannot by it be as guilty condemned to eternall death If thou demaund why it is called sinne when as the guiltines is taken away I aunswer bicause in that it is not imputed vnto vs it hath not that of his owne nature for as touching his owne nature as we haue before taught it deserueth death and damnation but this commeth by an other meanes namely of the mercy of God through Christ But euery thing ought to be considered by it selfe and of his own nature Wherfore seyng the proper nature of sinne Euery thinge ought to be considered by his owne nature is to striue against the law of God and this thing we sée to come to passe in this lust and in these first motions therfore they ought to be called sinnes Neither by this our sentence do we fall into that folishnes which the Pelagians vpbrayded vnto Augustine and to other of the catholikes as though they should say that by regeneration The PelagiaÌ„â— bâ—â—ided vnto catholikes folishnes is not blotted out sinne but only rased For when heares are shauen there remaine still vnder the skinne the rootes of the heares by which they grow vp againe For although we affirme that in men regenerate remaine still lust A similitude corrupt motions yet do we not deny but that God is perfectly reconciled vnto vs. Wherfore although of their owne nature they are sinnes yet by the mercy of God they are so blotted out that they now vtterly cease to be imputed wherfore if we As touchinge imputation sinnes are vtterly taken is regeneration haue a respect vnto imputation there remayneth nothing of them Last of al they obiect vnto vs that we do iniury vnto Augustine when we say that he affirmeth these to be sinnes when as he interpreteth himself that they are called sinnes improperly For as a scripture or writing is called a hand for that it is done with the hand so that these called sinnes for that they come from original sinne and as cold Why Augustine calleth these motioÌ„s sinnes is called slouthfull for that it maketh vs slouthfull so are these called sinnes for yâ— they stirre vs vp to sinnes but yet properly they are not sinnes So say they Augustine by this meanes doth not only interpretate himselfe why he calleth these sinnes but also hath geuen vnto vs a way how we ought to vnderstand Paul wheÌ„ he calleth these sinnes Hereunto we aunswer first that if either Augustine or any other of the fathers do deny that these are sinnes that is to be vnderstand by When the fathers say that these motioÌ„s ar not sinnes they vnderstand that they are not actual sinnes way of comparison if they be compared with actuall sinnes but not that the nature of sinne can wholy be taken away from them Which thing Augustine in another place most plainly declareth For against Iulianus in his 6. booke 8. chap. For it is not sayth he no iniquity when in one man eyther the superiour partes are after a vile maner seruantes vnto the inferiour partes or the inferiour partes after a vile maner resist the superiour partes although they be not suffred to get the maistry Seyng that he calleth this sinne iniquitie he plainly declareth that vnto it is agreable the nature of sinne which we before described And in his 5. booke agaynst the same Iulianus He expressedly calleth these motioÌ„s sinnes and affirmeth thâ— to be iniquities the third chapiter he thus writeth The luste of the fleshe agaynst which the good spirite lusteth is sinne for that in it is a disobedience agaynst the gouernment of the mind and it is a punishement of sinne for that it is rendred vnto the merites of the disobedient person and it is a cause of sinne thorough the falling away of hym that sinneth Here we sée that lust is of Augustine thrée maner of wayes called sinne Neither Note these wordes of Augustine can it be sayd that he writeth these thinges of a man not regenerate For he expressedly saith Against which the good spirite lusteth For in the wicked is not the spirite of God which striueth against lustes Wherfore we haue out of Augustine thrée places one which we before cited out of his 5. booke de libero Arbitrio and Lust remayning in vs is truly and properly sinne two against Iulianus wherin he expressedly confesseth that lust is sinne and bringeth a reason why he so thinketh Neither oughte our aduersaries as touchynge the interpretacion of Paul to runne vnto a figure to say that this is not properly to be called sinne For both out of Paul and out of other places of the scripture is brought good reason why lust is truly and properly called sinne And it is to be woÌ„dred at that these men otherwise are euery where so prone to figures when as in this one proposition This is my body they so much abhorre from al kind of figures when as yet notwithstanding a figure is there most conuenient And if thou desire other testimonies of the fathers wherby to proue that lust is sinne we haue before cited Ierome vpon Mathew And there are in Augustine against Iulianus found cited a great many other sentences of the auncient fathers All which make wholy on our side But now let vs come to the exposition of the 8. chapter The eight Chapter FOrasmuch as nowe there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirite For the lawe of the spirite of lyfe which is in Christ Iesus hath made me fre froÌ„ the law of sinne and of death For as much as in this chapiter are entreated many notable things it shall The Method of this chapt not be amisse to deuide the summe of them into the partes thereof Firste Paul remoueth away condemnation which he sayth is taken away by the Lawe of the spirite of life which spirite we haue obteyned by the benefite of the death of Christ And this liberty promiseth he not indifferentlye vnto all men but only vnto those whiche are in Christe and walke not accordinge vnto the fleshe but according to the spirite For they which seperate them selues from Christ can not be pertakers of his benefite TheÌ„ he addeth that we by this spirit are
vnder the law And that is it which condemneth and killeth For it vnder the payne of damnation commaundeth that we should beleue in Christ. Wherefore they which beleue not by the condemnation of the law do perishe But the propriety of the Gospell is only to make safe It mought also be somewhat more plainly aunswered The Gospell as it onely outwardly maketh a souÌ„d â–ª differreth little from the law that the Gospell so long as it doth but outwardly only make a sound neither is the holy ghost inwardly in the hartes of the hearers to moue and bowe them to beleue so long I say the Gospell hath the nature of the killyng letter neyther differeth it any thyng from the Lawe as touchyng efficacye vnto saluation For althoughe it conteyne other thynges then the Lawe dothe yet it canne neyther geue Grace nor remission of synnes vnto the hearers But after that the holy ghost hath once moued yâ— harâ—s of the hearers to beleue then at the length the Gospell obtayneth his power to make safe Wherefore the lawe of sinne â–ª and of death from which we are deliuered is it whereof before it was sayd that it leadeth vs captiâ—â—s and rebelleth against the lawe of the minde In this fight saith Chrisostome the holy ghost is present with vs and helpeth and deliuereth vs that we runne not into dammation He crâ—wneth vs saith he and furnishing vs on euery side with stayes and â—elpes bringeth vs into the battayle Which I thus vnderstand that we are counted crowned through the forgeuenes of our sinnes and holpen with succors when we are so holpen with free and gracious giftes and with the strength of the spirite and instrumente of heauenly giftes that we suffer not this lawe of naturall corruption to raigne in vs. And let this suffice as touching that euill from which we are by the spirite of Christ deliuered Now let vs declare what is the nature of this deliuery This deliuery may indede be compared with that deliuery whereby the children Our deliuery is compared with that deliuery whereby the Israelites escaped out of Egipt of Israell were deliuered out of Egipt But they were not 〈…〉 at liberty but yâ— they were with greeuous perils greate teÌ„ptacions excercised in the desert and when they were come to the land of Canaan they had alwayes remnants of the Amoritres Chittits Heuites and Cetites with whome they had continuall strife We also are so deliuered from death and sinne that yet there still remayneth no small portion of these euils But yet as Paul saith they can not hurt vs. For although it be sinne yet is it not imputed But by death our body shall so be losed and the soule shall so be seperated from it that by meanes of the holy resurrection it shall neuertheles returne againe vnto life And for that cause Paul said not simply that we are deliuered from sinne and from death but from the lawe and power of them Augustine also in his first booke and 32. chapter De Nuptijs concupisceÌ„ntia saith that this deliuery consisteth of the forgeuenes of sinnes which thing also we see happeneth in ciuill affaires For if a man being A similitude cast into prison knowing himselfe to be guilty doth waite for nothing but for yâ— sentence of death and yet through the liberallity and mercy of the king he is not only deliuered from punishment but also the king geueth vnto him greate landes and aboundance of riches and honors if we should consider in him the principall ground and cause of his deliuery we shall finde that it consisteth in the forgeuenes of his crime and offence For what had it profited him so to be enriched if he should straight way haue bene put to death So although by the benefite of the spirite we haue our strengthes renewed and the power or faculty to beginne an obedience forasmuch as by all these thinges the lawe of God can not be satisfied we could neuer be iustified vnles we had first remission of our sinnes For we should still be vnder condemnation and should be vnder the power of sinne and of death And when Paul vseth this word law he speaketh metaphorically For by the lawe he vnderstandeth force and efficacy And he attributeth it vnto sundry This word law is here taken Metaphoricallye thinges vnto sinne vnto death and vnto the spirite and if there be any other thing which hath the authority of ruling and gouerning the same may be called the lawe of him whome it gouerneth and ruleth But as we haue already sufficiently tought when we heare of this word lawe no man ought to thinke that here is spoken of the lawe of Moses And thus much as touching the maner of this deliuery But in this place therecommeth to my remembrance a sentence of Chrisostome in his homely de sancto adorando spiritu wherein he admonisheth that this is an apt place to proue the deuinity of the holy ghost For if the holy ghost be the author of our liberty then it behoueth him to be most frée And that A place to proue the diuinitye of the holy Ghost he is the author of our liberty not only this place declareth but also that place wherein it is written Where the spirite of the Lord is there is liberty But Arrius Eunomius and other such like pestiferous men would haue the holy ghost to be a seruaunt For they in the holy Trinity put a greate difference of persones for the sonne they sayde was a creature and for that cause farre inferior vnto the father but the holye Ghoste they affirmed to bée the minister and seruaunte of the sonne But if he bée a seruaunte howe then can hée bée vnto others the author of libertye He hath indéede other argumentes out of the holy scriptures whereby he confuteth the Arryans but it sufficeth me to haue rehearsed thys one argumente onely because it serueth somewhat for this place Now let vs se who they be that are partakers of this deliuery For Paul doth not superfluously entreate thereof For when he had taught that this libertye commeth of the spirite of Christe althoughe it be the true and principall cause yet bycause it is oftentimes hid nether can it be seene of other men therefore Paul turneth himselfe vnto the effects as vnto thinges more euident For there are many oftentimes which boast of the spirite and of faith which yet are most farre from them and remayne vnder damnation This selfe same maner shall Christ obserue in the last iudgement He shall first say Come ye blessed of my Father receaue ye the kingdome prepared for you froÌ„ the beginning of the world By these wordes is expressed the chiefe and principall cause of our saluatioÌ„ namely yâ— we are elected of God predestinate But bycause this cause is hiddeÌ„ from the eyes The proue by the effectes declareth who are the elect of God of men to the end they might seme true heyres of the
pertakers of the resurrection namely when by mortification we are Howe we are pertakers of the resurrection The spirite of God will do the selfe same thinge in vs that it hath done in Christ made like vnto his death The reason of Paul leueth vnto this foundation that the spirite of God will worke the selfe same effecte in vs that it did in Christ For of one the selfe same cause are to be looked for yâ— selfe same effectes And God forasmuch as he is euery where like vnto himselfe by the selfe same meanes bringeth forth the selfe same workes Wherefore the consequence followeth well And seing when Christ was raysed from the dead ther was rendred vnto him a pure eternall and diuine life such a life also shall one day be rendred vnto vs which life we wayte for in the blessed resurrection when our bodyes shal be raysed vp being perfectly renued and now also we beginne the same when as by new motions Our resurrection is now begon of the spirite we are stirred vp to good workes Wherefore by these wordes are we admonished to mortefie the affectes of the flesh as Paul in an other place saide They which are of Christ haue crucified their fleshe with all the lustes thereof And vnto the Colossians Mortefie saith he your members which are vpon the earth and thys is the body to be deade Neither is it to be meruailed at that by the name of the body is vnderstand sine for sinne is named of that part whereby it had entrance into vs. For the soule saith Ambrose is not traduced from the parentes but only the body Now to dye vnto the body or vnto sinne is nothing els then to do nothing at the commaundement of lustes This is all one with that which we had What to dy vnto the body or vnto sinne signifieth before in the 6. chapter That we are now in baptisme dead with Christ and are buried together wyth hym And the Apostle commonly when he writeth of mortification and newnes of life taketh argumentes of the resurrection of the Lord by which Christ layd away mortality and did put on eternall life Which selfe thing shall also come to passe in our resurrection For in it shall we lay a side all oldenes of error and of corruption Which although before that tyme we shall not perfectly haue yet nowe also in this life we beginne to possesse in some sorte alreadye Wherefore Paul saith in the 2. epistle to the Corrinthyans Euen as our olde man is dayly destroyed so on the other side is our new man dayly renewed And vnto the Collossians If ye haue risen together whith Christ seeke the thynges that are aboue And vnto the Phillippians Paul saith That he alwayes endeuoreth himselfe to the thinges that are before neglecting and setting aside those thynges which are behynde that he mought by any meanes attayne vnto the resurrection of the Lord beyng already made pertaker of hys suffrynges And thus much as touching the first interpretacioÌ„ which Chrisostome followeth which if we more narrowly consider we shall sée that it containeth that which we a litle before spake namely that it is the proper duty of Christians not to liue according to the fleshe but according to the spirite For what other thinge is this but to mortify the body of sinne and to rise againe vnto a new life with Christ as though eueÌ„ now beginneth to shine forth in vs the resurrectioÌ„ which we hope shall in the last time be made perfect The second interpretation which Augustine foloweth is to vnderstand the body properly that is for this our outward substaunce And this body he saith is through sinne dead for that vppon it by reason of sinne was sentence long since geuen And he teacheth that by Christ By Christ we haue recouered a better nature then we lâ—st hy by Adam we haue recouered a better nature then we lost by Adam For he had a body not obnoxious vnto the necessity of death howbeit mortall for if he sinned he shoulde die But we by the resurrection of Christ shall receiue a body so frée from the necessitie of dying that it can not any more dye So according to this interpretatioÌ„ Paul declareth that we besides the benefite of the death of Christ haue an other benefit also of the spirite of Christ so that we are now by him pertakers of immortality Wherfore as touching the resurrection of the bodies eche interpretation is agreable But about this particle The body is dead they agrée not for Augustine taketh the body properly but Chrisostome by it vnderstandeth the vice and corruption of nature Wherfore according to this second interpretation Paul semeth to aunswer vnto a priuy obiection For against those thinges which haue hitherto bene spoken mought some man make this obiection This spirit whome thou so highly commendest as though it deliuereth vs from sinne and froÌ„ death doth yet stil leue vs in death and obnoxious vnto many aduersities diseases and calamities Paul aunswereth that this is true only as touching the body by reason of sinne which is still left in it For there hence come those euils Howbeit he willeth vs to be of good cheare for that spirite of God which is in vs hath now taken away condemnatioÌ„ that sinne which is remainyng in vs should not be imputed vnto vs vnto eternal death and will also bring to passe that euen as Christ which was dead was by him raised vp againe from the dead so also our bodies which are yet mortall shall be repayred vnto true immortalitie This sence is easy and plain and very wel agreing with those things which haue bene spoken therfore I allow it although in yâ— other exposition I know there is no absurditie or discoÌ„moditie Here are two things to be noted first that yâ— lust which is remayning in vs is of Paul called sinne and such a sinne also that after it followeth death Which cannot be denied The luste which remayneth in vs is sinne after which followeth death Why God sendeth aduersities vpon his elect in infants that are baptised and yet die for if in them sinne were vtterly taken away death could haue no place Although in the elect which are nowe reconciled vnto God death and such other afflictions are not inflicted as paines but rather as a crosse sanctified of God and that by a fatherly chastisement we should vnderstaÌ„d how highly God is displeased with sinne and should be more and more called back vnto repentaunce and that death mought be in vs a way wherby should be extinguished whatsoeuer sinne is remainyng in vs. Wherfore although by reason of sinne death be said to haue place in vs for vnles it were death could by no meanes be yet followeth it not that it is inflicted vpon the godly and elect as a payne And God retayneth not anger againste those whoÌ„â— he receiueth into fauour An example of Dauid It lieth not in the sacrifisinge priestes
eate the signes of this sacrament which signes are called by the name of the things signified And when we heare the fathers speake of the true flesh and body and bloud of Christ which we eate in the Eucharist if we looke vpon theyr natural and proper sence we shall se that they had to do agaynst those heretickes which denyed that Christ verely tooke humane flesh and affirmed that he semed to be a man onelye by a phantasye and certayne outward appearance And if it were so then as those Fathers very well sayd our sacramentes should be in vaine For the bodye and bloude of Christ should be falsely signified vnto vs if they had neuer beinge in Christe Wherefore throughe our spirite whereby our minde eateth when we communicate our body also is renued to be an apte instrument of the holyghost wherby vnto it by the promise of God is due eternall life And euen as the vine tree being planted into the earth when his time coÌ„meth waxeth grene and buddeth forth so our dead karkases being buried in the ground shal at the hour appoynted A similitude by Christ be raysed vp to glory And if in case the absolute whole and necessary cause of our resurrection should as these men would haue it be that eatinge It is proued that the reall eating of the fleshe of Christ is not the cause of the resurrectioÌ„ of the flesh of Christ which they fayne is in the Eucharist really and corporally receaued of vs what should then become of the Fathers of the old Testament which could not eate it after that maner when as Christ had not yet put on humane nature But peraduenture they wil say that they speake not of them but of vs only For we can not rise agayne vnles we eate the flesh of the Lord for Christ instituted thys sacrament for vs and not for then But doo not these men perceaue that in this theyr so saying they now alter the cause of the resurrectioÌ„ But by what authority or by whose permission or commaundement they doo yâ— let theÌ„ consider For yâ— which is vnto one people the cause of resurrection how What shall become of our infaÌ„ts should not the same be so also vnto an other But to graunt them this what in Gods name will they say touchinge infantes which dye in theyr infancy before they receaue the sacrament of the Eucharist Seing they confesse that they shall be raysed vp to glory euen hereby at the least way they may vnderstand that the corporall eating of the flesh of Christ is not so necessary vnto the resurrection but the spirituall eating is altogether necessary as without whiche no man can arise agayne to saluation For Christ expressedly saith Vnles ye eate the flesh of the sonne of man and drinke his bloud ye shall not haue life in you Shall also quicken your mortall bodies This he therefore speaketh for that through the spirite that dwelleth in vs we are now made yâ— members of Christ But it is not a thing semely that the hed should liue and the members be dead He sayth mortall bodies bycause so long as we liue here we cary about death together with vs but then shall God change the nature of our bodies But so often as we heare yâ— our bodies are called mortall let vs call to mind sinne for by it are we made obnoxious vnto death Chrisostome hath very warely admonished vs that we should not by reason of these wordes of Paul imagine that the Here is not spoken of euery resurrectioÌ„ from the dead but onely of the wicked for yâ— they want the spirite of Christ shall not be raysed vp froÌ„ the dead For here is not entreated of euery resurrection but onely of the healthfull and blessed resurrection For the life of the damned shall be euerlasting misery wherfore it is rather to be called death then lyfe For theyr worme shall not dye and healthfull resurrectioÌ„ theyr fyre shall not be quenched Therefore brethern we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall dye but if ye mortefye the deedes of the flesh by the Spirite ye shall liue For as many as are led by the Spirite of God are the sonnes of God For ye haue not receaued the spirite of bondage to feare agayne But ye haue receaued the spirite of adoption whereby we cry Abba father VVe are debters not vnto the flesh to liue according to the flesh Here he setteth forth a most swete exhortation to moue vs to liue according to the spirite and not according to the flesh And to declare that we are vtterly bound so to Wherof our boâ—d to liue vprightly springeth doo he taketh a reasoÌ„ from that which is iust and honest Seing we are debters it behoueth that we faythfully pay our debts And this debt springeth of those benefites which God hath bestowed vpon vs which we haue before made mencion of namely for that Christ hath dyed for vs for yâ— he hath geuen vnto vs his spirite whereby we are deliuered from condemnation from the Law of sinne and of death and whereby the righteousnes of the Law is fullfilled in vs and we are made pertakers both of the death of Christ and of the blessed resurrectioÌ„ Herefore it is that we are bound not to liue any more according to the flesh To haue made this sentence perfect Paul should haue added but according to the spirite But he suppressed thys part of the Antithesis for that it is by the other part sufficiently vnderstand For these are of the nature of those kindes of opposites or contraries that the one geuing place the other streight way succedeth Here Chrisostome noteth that God freelye and of his owne accord geueth vnto vs all those good thynges which he bestoweth vpon vs but we contrarywyse whatsoeuer we doo vnto God we do the same of dewty For we are bouÌ„d to doo it And if yâ— case be so as is in very dede where are theÌ„ become works of supererogatioÌ„ For let yâ— aduersaries Against workes of supererogation We owe much vnto the nature or substance of the flesh Here is not spoken of the substaÌ„ce of the flesh but of the corruption of nature The necessity of good woorkes answere me whether those workes be according to yâ— flesh or according to yâ— spirite If according to the flesh then are they sins but if according to yâ— spirite we owe theÌ„ of duety Neither doth Paul here mean that we owe nothing vnto the fleshe for we ought vndoubtedly to féede it and to cloth it and that not only as touching our selues but also as touching our neighbours if they haue nede But here is not entreated of the substance of the fleshe but only of the corruption whereby we are drawen vnto sinne For vnto it we in such sort owe nothing but mortification as Paul will straight way declare And when he saith that we are not
they shonne persecutions but valiantly stand fast in all maner of dangers Which selfe thing Paul in the latter to Timothe wrote in other wordes saying We haue not receaued the spirite of fearefulnes but of might and of loue Wherefore he exhorteth Timothe not to be ashamed of the testemony of the Lord nor of him being in bondes for the Lordes sake but couragiously to indure labors for yâ— Gospell sake Although these thinges are true yet this is not it which this place of Iohn teacheth For it there maketh mencion of the iudgement of the Lord of which he willeth the Godly which loue God not to be aferd And he rendreth a reason for that feare hath vexation ioyned with it Wherefore I gladly assent vnto Augustine which saith that Iohn speaketh of perfect charity Which forasmuch as it can not be had in this life we may not looke to haue it without feare Farther we mought in this place vnderstand that feare which is seioyned from confidence and therefore driueth men to desperation For they which beleue and loue God truly vphold their feare with a liuely fayth The same spirite beareth witnes with our spirite that we are the children of God And if we be chyldren we are also heyres euen the heyres of God and fellow heyres of Christ if so be that we suffer with hym that we maye also be gloryfyed wyth hym For I count that the afflictions of thys present tyme are not worthy the glory which shall be reuealed in vs. The same spirite beareth witnes with our spirite that we are the children of God He sheweth that by those praiers wherby we call vpon God we are made more certayne of the adoption whereof he before made mencion For forasmuch as in our prayers we are stirred vp by the holy Ghost to cal God father we ought fully to be perswaded that it is so for that we know that the spirite of God can not lye Paul in the first to the Corrinthians sayth That no man can say the Lord Iesus but in the holy ghost Here he sayth that no man can in such sort pray to call It is the spirit which putteth vs in mind to call vpon God as vpon a father God his father vnles the same be geuen him of the spirit of God Hereby we see that those thinges which are set forth vnto vs to be beleued and which the lord himselfe hath taught can not be receaued of vs vnlesse the holy ghost doo firste throughly moue our hartes Chrisostome to confirme this testimony of the spirite of God sayth If ether any man or Angell or Archangell or any creature should preache vnto vs this adoption we mought peraduenture be in doubt of it But seing the holy ghost who is lord of all testefieth of the same what place can there be lest of doubting If a king A similitude or a Monarche should out of his regall seâ—te approue and commend any man what one of his subiects would presume by any meanes to speake against him or to set himselfe against his iudgement Where the Apostle sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is beareth witnes together Two testimonies of adoption he signifieth after a sort that there are two testemonies of thys adoptioÌ„ the one is our sprite and the other the spirite of God For it is no small or light signe of thys adoption that we haue a quiet conscience and that we doo beleue that we are now reconciled vnto God and doo now fele that we are refreshed and recreated with many other good gifts Although these things are not sufficient for our incredulity and infirmity For there is none of vs which hath our conscience so quiet as we ought to haue and which putteth so much confidence in God as he ought to doo Wherfore seing the testimony of our spirite is weake and infirme God would put to a confirmation of his spirite For he it is which testefieth together with our spirit that we are the sonnes of God Hereby ought we to gather of how greate force are prayers as well publique as priuate as Of greate force are prayers aswell publike as priuate well with ceremonies as without ceremonies For in them is confirmed our fayth yâ— we are by Christ adopted into the children of God Howbeit let euery man beware that when he calleth God father he also truly in the hart fele that which he pronounceth in wordes that he doo it not only of custome or of hipocrisy or call God father with the tounge and in yâ— hart doo an other thing or thinke otherwise But here maye be demaunded howe that feare whereof we haue Security and feare how they may agree together before so much spoken is not repugnaunt vnto thys security and confidence of our adoption I answere that these two thinges can not agree together if they be taken in respecte of one and the selfe same thinge But forasmuche as they happen by sundry meanes and of sondry causes they are nothing repugnaunt one to the other For therefore the sayntes feare for that they se they oftentimes fall and liue contrary to the prescript of the Law of God For they vnderstand that sinnes of theyr owne nature deserue the wrath of God scourges and hell fire When they diligently consider these thinges into theÌ„ is smitteÌ„ a feare But on the other side when with fayth they looke vpon the promises and mercye of God they are deliuered from that feare and made certayne of theyr saluation There is nothing to the contrary but that diuers causes may in our mindes bring forth diuers effectes Which thing may by a very apt similitude be declared He which out of a high tower looketh downe vnto the ground if he thinke A similitude that he shall stagger and fall straighte waye will he or nill he he is wonderfully aferd and al his body shaketh for horror But agayne when he thinketh with hymselfe that he is so closed in with a wall that he can not fall he plucketh vp hys spirites and beginneth to be secure of his safety So godly men when they consider theyr sinnes they feare punishement but when by fayth they looke vpon the mercy of God they are secure of theyr saluation And if vve be childreÌ„ vve are also heires eueÌ„ the heyers of God fellow heires of Christ Here the Apostle sheweth what we get by this adoptioÌ„ namely this to be the heires of God Which vndoubtedly can not be a small matter For not al they which are yâ— childreÌ„ of any man ar streightway also his heires For only All children are not hepres the first begotten haue that preheminence as we se the maner is at this day in many realnes and in yâ— holy scriptures it is manifest that Esau and Ismaell were not heyres Wherfore we are heyres and that not of any poore man or of smal matters For we haue obteyned the inheritaune of God and we are made the fellow heyres of
without great cause The amplification of the giftes of God perswadeth vs to fortitude For these ornamentes whereby are set forth the giftes of God are of much force to perswade vs to fortitude and to the bearing of calamities which thinge saith he the Apostle chiefely in this place entended He had before exhorted to mortification now in persecutions he exhorteth to constancy For it is not inough for vs to beate backe wicked affectes vnles also we permitte our selues to be crucified to the world the fleshe the deuill and to wicked men Now how aptly and warely Paul commeth to the handling of these thinges the gradation which he vsâ—th plainly declareth Bicause ye are adopted saith he ye cal God Father and seing it is so ye shal be also heyres and not that only but also fellow heyres with Christ with whom ye now suffer many and gréeuous thinges What it is to suffer with What it is to suffer with Christ Two câ—uses why Christ offred himselfâ— vnto the death Christ may thus easely be expressed if we declare what causes moued Christ to suffer so bitter a death vpon the crosse And there were two causes the first was to be obedient as he himselfe said vnto his good father the second to vanquishe and to condemne our sinne They which when they suffer aduersities embrace these two in their hart do suffer with Christe Whatsoeuer sorrowes or aduersities happen vnto them let them reckon with themselues yâ— they happen vnto theÌ„ by the prouidence of God and let them beare whatsoeuer burthen is laid vpon theÌ„ to this ende willingly to obey God the author of that affliction let them consider moreouer that by these calamities the olde man is tamed sinne is broken and that spot throughly grafted and by nature rooted in vs is dissolued But why God Two causes also whych persâ—ade vs to pâ—cience in aduersities Why God suffreth his to be so vexed suffreth those whom he hath adopted vnto himselfe to be so tossed it is not hard to sée For first as we haue alredy said his will is that sinne should be diminished and weakened in vs. Wherefore whatsoeuer aduersity we suffer the same wholy turneth vs to good so that we loue God the father Farther wheÌ„ we are in such sort afflicted we are driuen to call vpon God of whom otherwise it is vncredible how vnmindfull we are Moreouer by this meanes we are called backe through our most louing father from the affection of the world and from the entisements of the flesh from which louing father oftentymes we fall away both to our own also to his great dishonor I omitte that which shoulde chiefely haue bene sayde that the might and power of God is most of all set forth in holy men when with an inuincible and chearefull minde they suffer afflictions calamities I could bring also a great many other causes but these fewe shall for this tyme suffice But why the world wicked men and the deuill after a man is conuerted vnto Christ beginne straight wayes by all maner of most cruell meanes 〈…〉 rage against him I thinke it is not so hard a matter to perceaue For men so soone as they truly and from the hart come vnto Christ straight way beginne to make warre with impiety Hereby are hatredes inflamed against the godly Vnto men conuerted vnto Christ straightway happeÌ„ aduersities and persecutions stirred vp against them By two reasons the Apostle comforteth vs touching the bearing of aduersities Of which the one is taken of the ende after this maner These euils of godly men shall obtayne a blessed ende and happye departure wherefore they are to be suffred with a cherefull and valiant mynde The other is for that those thinges which we suffer although they seeme troblesome and greeuous yet can they not in any wise be compared with the rewardes which shal be rendred vnto vs in an other life By thys vnequall proportion it is manifest if we will speake properly that thys worde merite is not to be attributed vnto our good workes Chrisostome vpon thys place not vnprofitably noteth that Paul before he came to the exhortation of patience in aduersities wonderfully amplified the honour and dignity of the sonnes of God which he did not with so great a diligence before when he entreated of the restrayning of the affectes of the fleshe For as we haue before sayde there are two kindes of Two kindes of mortification mortification of which the one herein consisteth to cepresse the deedes of the flesh the other is valiantly for Christes sake to suffer perils crosses and all maner of tormentes when nede shall require which two thinges if they be compared The suffering of aduersitieâ— is harder thâ—n then the battaile with euill affectes together we shall perceaue that the sustring of aduersities is as far harder matter then is the battaile with the wicked lustes of the minde Aristotle in his Ethikes as he with wisedome saw many other things saith that fortitude is to be preferred before yâ— vertue of teÌ„perance which otherwise is most worthy of praise Of this thing doubtles was not yâ— deuill ignorant for wheÌ„ he reasoned with God touching blessed Iobe A man said he will for his soule geue skinne for skinne and all that he hath Wherefore extend forth thy hand a little vpon him and then shalt thou se whether he will blesse the to thy face or no. For by naturalâ— sharpenes of witte wherein he much excelleth he easely saw that this of all temptations is the greatest when the life it selfe is to be endangered then which is nothinge more swete The fruite which they shall receaue which valiantlye shall labor is alwayes as Paul admonisheth vs to be set before our eyes For so shall we se that when we suffer for Christes sake we shall bring singular commoditye not vnto him but vnto our selues That which the Latine interpreters haue turned Exislimo that is I thinke or count is in Greke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche word can not be referred vnto an opinioÌ„ which is doubfull and vncertayne For yâ— word is chiefly vsed of such as make reckonings which bring theyr accompts into a somme both knowen and sure Wherefore the meaning is as if he should haue sayd Thys I hold for certayne that those euills which we suffer are not to be compared with that glory which we wayte for The afflictions in dede of Afflictions otherwise greeuous are by comparison extenuated the godly are not of theyr owne nature so light but Paul extenuateth them only by a coÌ„parison Wherfore this place conteyneth an amplificatioÌ„ of that felicity which God promiseth vnto vs which is hereby made the more notable for that it farre excelleth all the trauayles of thys life Of which thing godly men are so perswaded that they reioyce euen in the middest of their tribulations Thys selfe same comparison Paul vseth in the latter to the Corrinthians the 4. chap. For he
These things we now hold by hope â—nto which hope are not repugnaunt gronings and sighinges yea rather they very Two thinges included in hope much agrée with it For hope includeth two thinges namely the absence of the thing which is desired and the assured wayting for the same Wherfore for that the good thing which we desire is differred is not present we are vexed in mind Sorrow ioy follow hope neither can we be but greued But forasmuch as this waityng for that God will performe his promises is sure and certaine we reioyce and are glad And therfore the scriptures euery where set forth the reioycinges and ioyes of the saintes The absence of the thing waited for Paul declareth by the nature of hope For he saith that the hope which is sene is not hope Which words are to be expounded by the figure Metonymia For hope is put for the thing hoped for And Pauls meaning is Hope is put for the thinge hoped for nothing els but yâ— hope is not touching those things which are sene Those thinges he saith are sene which are present which we may both haue fruicion of and also delight our selues in That which is sene saith he is not hope For that hope is of that thing which is not sene Neither bringeth he any other reason then the coÌ„mon sence of all men For how can a man saith he hope for that which he hath Afterward he declareth the waiting for which we said is contained in hope But if we hope for that we see not we do with patience waite for it By these wordes Paul declareth yâ— vnto hope pertaineth that we with a valiaunt and quiet minde waite for the promises of God although they be absent and long differred And therfore is required hope lest we should fal into dispayre by reason the The good thing which we hope for is hard and difficult Hope is not touching that thinge which is vnpossible good thing which we hope for is difficult and hard Hope erecteth the minde that it should not geue place either to aduersities or to differring of the thing hoped for It behoueth also that yâ— thing which we hope for be not so hard or difficill to thinke that we can by no meanes obteyne it otherwise we should cease from hoping For there is no wise man will labour for things impossible Wherfore when we behold that eternall felicitie is promised vnto vs these two thinges straight way come in to our minde that it is a thing infinitely distant from our strengths and yet may be obteined of such as beleue But the power of attaining vnto it dependeth neyther of our merites nor of our workes but only of the mercy of God and merite of Christ Here heÌ„ce is the certainty of our hope to be sought for which could be none The certainty of hope should be nothing at all iâ— felicitie should depend of merites at all if eternall felicity should be attained vnto by our merites or workes By this certaine and assured expectation our mindes are in aduersities and temptations confirmed For vnto souldiours is set forth the victory which being a goodly thinge and very muche delightinge their mindes causeth them to haue a regard vnto two thinges First that it is a thing hard and to be attayned vnto by great labours and daungers Secondly that it is not only possible for them to attaine vnto it but also that they are certaine therof and so being full of good hope they couragiously fight and obtayne yâ— victory Out of these proprieties which Paul in this place attributeth vnto hope we may gather the definitioÌ„ therof Hope therfore Definition of hope is a faculty or power breathed into vs by the holy ghost wherby we with a valiant and patient minde wayte for that the saluation which is now begun in vs and is receiued by faith may one day be made perfect in vs. And that hope is geuen by the holy ghost hereby it plainly appeareth for that it can not be gotten by any humane reason For we wayt for those good things which farre passe our nature That it engendreth in vs a patient waiting for Paul declareth in these words But if we hope for that we see not we do with patience waite for it That we haue eueÌ„ now receiued some part of yâ— saluation which we hope for hath bene before declared For Paul saith that we ar now adopted to be the sonnes of God are made his heires and the fellow heires of Christ And the epistle vnto the Hebrues teacheth that now are begonne in vs those good thinges which by faith we waite for for theyr faith is described to be the substaunce of thynges that are hoped Hope and charity follow faith for For hope hath no other foundacion to leane vnto but faith wherof it springeth For such is the nature of these thrée principall vertues faith hope and charity that the one euer followeth the other For first by faith we know the eternall good thing which is promised of God Vnto this promise faith geueth a firme assent and therof in our mindes springeth hope For for that we beleue that God is true and will performe that which he hath promised we patiently waite vntil the promise be rendred although we know that in the meane tyme we must suffer The order of the production of the three vertues These vertues haue theyr being togâ—ther at one and the selfe same time One of these vertues produceth not an other as the cause but the holy ghost is the author of them things most hard long enduring But for that we sée yâ— at the length shall be rendred vnto vs so great good things we are kindled with a great desire of them which thing pertaineth vnto charity this is the order of the production of these vertues in this sort the one goeth before the other although in very dede they haue their being all at one time and together But we ought not to thinke that fayth is the efficient cause of hope or that of those two springeth charity For the spirit of Christ is the only author of all these vertues he stirreth them vp in our mindes in such sort as we haue now declared But how the propriety of hope is not to make ashamed and how it hath certaintye inseperably ioyned with it we haue before taught in the 5. chapiter when we expounded this place Hope maketh not ashamed because the loue of God is powred abroade into our hartes Now let vs sée why Paul vnto hope addeth the helpe of the holy ghost In my iudgement he doth it therefore for that faith and hope embrace that good thing which is as yet farre absent neither can be attayned by the senses nor comprehended by reason But euils and calamities and corrupt affectes wherewith we are vexed are alwayes present and light vnder some one sence Wherefore that their rage should not ouerwhelme the power of
of the Sentences confuted this matter For I know yâ— he in his 3. booke teacheth yâ— our hope leneth not only vnto yâ— mercy of God but also vnto our merites And therefore saith he to hope without merites is no hope but a presumption Thys sentence is not to be receaued For it addeth vnto hope a condition when as fayth without any condition apprehendeth that which is to be hoped for out of the word of God Farther when a these or any other wicked man is sodenly conuerted vnto God hath he not hope Vndoubtedly he hath for if he dispaired of saluation he would not fly vnto Christ And how can any man say that such a hope leneth to any merites when as he hath alwayes before liued wickedly But as we haue before sayd these men thinke they haue here a trimme place of refuge if they answere that thys hope of a man namely conuerted vnto Christ dependeth of merites not in dede past but to come newely that he hopeth he shal obteyne the rewardes of felicity when he hath done workes which he trusteth to doo But here they committe a double fault first bycause if he which is conuerted vnto Christ doo hope that by merites he shall haue eternal life he hath no true hope for he resisteth the true fayth For it apprehendeth the chiefe felicity offred frely Secondly vnawares they auouch that yâ— which hath not as yet his being is the cause of yâ— vertue which in acte and very dede they confesse to be in the minde of the repentaÌ„t And if they meane that he hopeth for felicitie when he hath liued well but yet in such sort that he hath no confidence that he caÌ„ by committing of sinne attaine Workes ar not the cause of hope vnto it then speake they no other thing then we do But so are not workes the cause of hope but light betwene it and the laste end as certayne meanes and first beginnings of felicity that men forasmuch as they hope that eternall blessednes shal be geuen vnto them freelye shoulde also hope that God if they liue wyll freely also geue vnto them good workes For the holy scripture teacheth â—arre otherwise then do these men For Dauid when he sayd If thou Lord shalt loke streightly vnto iniquities who shall be able to abide it And when he saw that the sinnes wherewith our workes are contaminated auocate vs from hope added The cause of our hope My soul hath hoped in his word And by the word he vnderstandeth the promise of which promise he rendreth a cause Bycause with the Lorde is mercye and with hym is plentifull redemption These are the true and proper causes of our hope The promise of God and his aboundant mercy The same Dauid in an other place sayth Why art thou sad o my soule and why dost thou trouble me Hope in God for I will still confesse vnto hym Here some obiect that we ar not iustified by fayth only for Paul sayth that we are saued by hope But these men ought to haue considered that the Apostle in this place entreateth not of Iustification For touching We are saued by hope but we are not iustified by it it he before wrote that by fayth the spirite we are deliuered from the lawe of sinne and of death and adopted into sonnes and heyres and made the fellow heyres of Christ But here he speaketh of the perfect redemption which is still to be wayted for This we also confesse to be holdeÌ„ by hope when yet notwithstanding we haue alredy by fayth obteyned iustification and remission of sinnes Farther I haue oftentimes admonished that when the scripture semeth to attribute iustification ether vnto hope or vnto charity or vnto our woorkes those places are so to be vnderstanded that iustification is there taught not by the causes but by the effectes And we ought to vnderstand that whatsoeuer is The consideration of iustification is sometymes declared by the causes and sometimes by the effectes attributed vnto works the same is wholy done by reason of fayth which is annexed vnto them Wherefore as in a wall we haue a consideration vnto the fouÌ„dation and in the fruites of trées to the roote so whatsoeuer semeth at the first sight to be ascribed vnto works is to be assigned vnto faith as vnto the mother of all good workes Which thinge Augustine hath in many places excellentlye taught Others to proue that hope depeÌ„deth of our workes cite that which Paul before sayd Tribulation worketh patience patience worketh experience and experience hope Here say they it is playne that of patience springeth hope I heare in dede the wordes of Paul but I doo not by them acknowledge that patience is the cause of hope For first it is playne inough to him that will consider it that Paul in thys connexion compareth not causes with effectes For who will say that tribulation is the cause of patience For it bringeth many to desperation and to horrible blasphemies But those thinges which Paul knitteth together in this chayne are instruments by which the holy ghost vseth to stir vp in vs these vertues But graunt that there be some consideratioÌ„ of cause betwene these things yet should it not thereof follow that patience is the cause of hope but contrariwise Patience springeth of hope that hope is the cause of patience For no man with a quiet mind patiently suffereth any thing vnles by that patience he hope to attayne vnto some thing Vndoubtedly Martirs are by hope confirmed in theyr tormentes patiently to beare them And the marchant if he had not a hope to gayn would kepe himselfe at home nether would he wander about the world And the shipmaster vnles he hoped that he could ariue at the porte would not lose out into the depe nether striue agaynst the windes and waues I confesse in dede that here is somewhat encreased by patience For when we se that vnto vs is geuen of Christ for hys Hope is somewhat encreased by patience sake with a quiet minde to suffer many thinges we more and more haue confidence that those thinges also which are remayning and which we wayte for shall one day be geuen vs. But to beleue that hope wholy dependeth of patience I can not be perswaded For as we haue before sayd by hope rather we come vnto patience And in very dede the holy ghost is the author and cause of these vertues And he goeth orderly to worke of one to produce an other Agaynst this certainty which we sayd dependeth of yâ— promise of God Pighius vseth trifling reasons that the promises are generall nether is in them mencion made either of me or of thee and therefore there is still remayning a doubt when we must discend to the application of these promises Thys man semeth to me to make the promises of God to hange in the ayre when as he will haue them to be so Euery faithfull man knoweth that the promises ar properly
priuately applied vnto himselfe generall that no man can priuately be assured of himselfe Doubtles he which calleth vpō God and calleth hym his God applieth that generall God seuerally vnto himselfe Nathan sayd vnto Dauid The Lord hath taken away thy sinne which thinge is likewise sayd vnto euery one that asketh The Gosple is to that end preched to euery creature that euery one should singularly embrace y◠promise and haue remission of sinnes The Minister sayth I baptise thee in the name of the father and of the sunne and of the holy ghost and that is to be vnderstand into the remission of sinnes And euery one priuately to hymselfe receaueth the Eucharist And these thinges are certayne seales and sealinges of the promises of God but they should seale nothing vnles the promises should now be applied perticularly vnto this man or to that man But let vs consider the scriptures Abraham beleued God and it was imputed vnto him vnto righteousnes and he receaued circumcision the seale of the righteousnes of fayth Did Circumcisiō seale the generall promise No vndoubtedlye but rather the singular promise and whiche was now applyed vnto Abraham Wherefore let these men ceasse thus to bleare mens eyes and let them confesse that hope hath that certaintye of saluation whiche it hath receaued of fayth by reason of the firmenesse of the promises And that thou mayste vnderstand that hope is repugnaunt vnto doubt count Hope is repugnant vnto doubting To what end hope was geuen vnto men with thy selfe to what end it was geuen of God vnto men Vndoubtedlye to no other ende but that they shoulde haue wherewith to striue againste doubting For when we doubt of our saluation we haue no other weapons wherby to ouercome that doubtinge but hope onelye whiche springeth of a liuelye fayth Wherefore seeing it alwayes striueth agaynste doubtinge there is no cause that anye man should ascribe vnto it doubting as a perpetuall companion Let vs looke vpō and consider the other commaundements of God so shall that which we auouch be yet more playne God hath commaunded vs to worship him only and bicause he Why God gaue the cōmaundementes saw vs of our own accord earnestly bent vnto idolatry and vnto supersticiō therfore woulde he haue vs with the word of his law fight against this euill He hath commaunded also that we should not steale nor kill nor commit adulteries for y◠he saw that we by reason of our corrupt nature are prone to these euils So also Why God hath commaunded vs to hope God hath commaunded vs to hope for that he saw our vnbeleuyng hart to be infected with continual doubting And as in beleuing we ought not to haue a regard vnto those things which seme to be against the promises of God which thing Abraham excellently well performed when he considered not his body past children gettyng nor his wife being olde and barren but gaue the glory vnto God so in hoping we ought not to haue a regard vnto our workes for they by reason of theyr deformednes and filthines would rather feare vs away from hoping We ought In hopinge we ought not to haue a respect◠vnto our workes The security of the fleshe and the security of faith differ to fixe our eyes in the only promise and mercy of God Neither also when we vrge this certainty of hope do we open a window vnto lose lyfe as many falsly lay to our charge For the security of the flesh farre differeth from the commendable certainty of faith and of hope For neyther doth it as our aduersaries thinke expell the feare of God out of the mindes of the godly We haue before at large taught that the certainty of saluation and the holy feare of God very well agrée together in the hartes of the faithfull Likewise also the spirite helpeth our infirmities for we know not what to pray as we ought But the spirite it selfe maketh request for vs with sighes which cannot be expressed Besides that stay of hope wherwith our patience is vpholden Paul sayth that there is an other helpe also of the holy ghost geuen vnto vs. This is y◠which Christ when he should depart out of the world promised to his Apostles I wyll not leaue you orphanes but wyll send you an other comforter If the power of the holy ghost be compared with the weakenes of our strengthes it wil The holy ghost is mightier then our in firmity Against the Pelagians farre passe our infirmity Therfore Paul vseth this comparison that therby might be increased in vs cherefulnes and confidence Here the Pelagians are put to a great foyle For so farre is it of that by the strengthes of our nature we can helpe our selues that without the helpe of the holy ghost we can not of our selues so much as know what thinges shal be profitable vnto vs and what things hurtful But in what maner we know not what to aske and how the spirite maketh request for vs with vnspeakable ▪ sighes bicause it is very obscure to vnderstand first How we know not what we ought to aske I thinke it good to declare the expositions of the fathers and secondly to declare what in them is the best Chrisostome forasmuch as at that time were greuous persecutions against the Christians thinketh that they with prayers feruently desired of God that they might at the lēgth be deliuered from so great euils and this thing not cōming to passe they conceiued a great sorrow in their minde And therfore Paul after this manner comforteth them for that we our selues know not what to pray or what to aske Wherfore God who knoweth all this right well oftētimes geueth not vnto vs those things which we aske but those things which he himselfe knoweth shall be most profitable for vs. And that he should not séeme to deiect their mindes vnto whom he writeth as though he iudged them rude and vnapt vnto things spiritual he numbreth himselfe also together with those which are troubled with this ignoraunce neither did he that falsly or only for consolation sake For he himselfe in dede oftentimes prayed that he might go to Rome and yet Paul was not alwaies heard in his prayers God heard him not He prayed also that the pricke of the flesh mought be taken frō him that is that his tribulations might be slaked as Chrisostome in this place interpretateth it And he receiued an answer of the Lord that his grace ought to be sufficient vnto him Moses prayed that he might enter into the promised land Examples of other saintes which prayed were not heard The maner of the primitiue church Ieremy prayed for the health of the people Abraham prayed for pardon for the Sodomites Samuel prayed that Saul mought be forgeuen The two Apostles prayed that the one of them mought sit on the right hand of Christ and the other on the left in the kingdome of God But these men could not obteine their
afflict The purpose of God noteth firmnes themselues or to take it in ill part if they haue tribulations layd vpon them for that it shall turne vnto them vnto good especially to theÌ„ that be predestinate vnto euerlasting saluation Wherfore it is very plaine both by the wordes which follow by the entent of Paul that purpose is in this place to be referred vnto God not vnto those which are called Ambrose in dede denieth not but that it is yâ— purpose Ambrose flieth vnto workes â—oresent of God Howbeit being moued as I thinke with the same reasoÌ„ yâ— Chrisostom was he saith yâ— God calleth predestinateth whoÌ„ he knoweth shal beleue shal be apt for him and deuoute But we ought not to thinke that the election and predestination of God depend of workes forsene It is in déede certaine neither can we deny it that those whom God hath predestinate shall one day if age permitte beleue and be deuoute and apt For God shall geue it vnto them for he predestinateth God predestinateth not onely the end but also the meanes A similitude Foure thinges to be noâ—ed also the meanes whereby we shall at the length come vnto the ende So we also after that we haue determined to vse any pece of timber to some vse of an house do fashion and hew it to that forme which may best serue for the accomplishing of the worke which we haue to do But here are fower things diligently to be noted of vs first that the will of beleuing and the purpose and counsell of liuing holily which shall at the length be in those which are elected neither springeth of themselues nor also naturally is cleauing vnto them For they are the giftes of God and not the endowmentes of nature Neither can any man of his owne accord attaine vnto them For what hast thou saith Paul that thou hast not receaued But if thou haue receaued it why boastest thou as though thou haddest not receaued it But if they be geuen of God as vndoubtedly they are then followeth The good meanes are not geuen of God by 〈…〉 ce but bâ— predestination it of necessity that they are not done by chaunce or rashely but by the counsel and predestination of God Wherfore these thinges also are pertaining vnto predestination For euen as God predestinateth his to eternall life so also predestinateth he them to good counsels vnto holy workes and vnto the right vse of the giftes of God And hereof followeth that which is secondly to be noted that our good purpose or faith or good workes forsene can not be the causes of predestination for so should we neuer come to an end For sithen those thinges as we haue sayd are of predestination and not of our selues it may againe be demaunded why God would geue them vnto this man rather then to that man Where if thou answere as many do because God foreséeth that this man will vse those good giftes well and the other not againe will arise as waighty a question touching the selfe same Good workes foreseene are not causes of predestination good vse For seing that also is a gift of God why should it by the predestinatioÌ„ of God more be geuen to this man then to that And by this meanes there shal be no end of enquiring vnles we will at the last fayne that there is some good thing found in vs which we haue not of God which thing to affirme is not only absurd but also impious Thirdly of this thing we ought to be fully perswaded that euen as good workes forsene can not be the causes of predestination so also are they by Good workes are not causes of eternall felicitie predestination not geuen vnto men to be causes of the chiefe good thing that is of the felicity whereunto we are predestinate they are in déede meanes whereby God bringeth vs vnto eternall life but therefore are they not causes for that blessednes is geuen fréely and we are by the mere mercy of God predestinate vnto it Lastly we ought to hold that these works are not alwayes forsene in the predestination Good works cannot alwayes be foreseene of God in them that shal be saued The foreknowledge of good workes cannot be the cause of predestination of God For many infants being taken away before they come to ripe age by the predestination of God attaine vnto eternall life who yet should neuer haue had any good workes For God foresaw that they should dye being infants Which thing very euidently proueth that the foreknowledge of good workes is not to be put as the cause of predestinatioÌ„ for a iust and sure effect can neuer want his true cause Augustine entreating of this place expressedly sayth that purpose in thys place is not to be referred vnto the elect but vnto God And which is more diligently to be noted writing against the two epistles of the Pelagians in his 2. booke to Bonifacius towardes the ende he saith That the Pelagians at the length confessed that the grace of God is necessary whereby may be holpen our good purpose but they denied The Pelagians at the length confessed that our purpose is holpen by grace Whether grace be geuen vnto theÌ„ that resist it The Pelagians tooke this word purpose as Chrisostome did Chrisostome defended froÌ„ suspition of the heresâ—e of the Pelagians Good endeuors and purposes are sent vnto vs of God that the helpe of that grace is geuen vnto them that resist which is farre wyde from the truth For at the beginnyng euery one of vs resist the pleasure wyll of God neither should we euer assent to hym when he calleth vs vnles he should come and helpe vs wyth hys grace And he addeth that the Pelagians in thys place which we haue now in hand referred not Purpose vnto God but vnto those which are called Howbeit I dare not therefore accuse Chrisostome to be a Pelagian for he at other times as Iohn sayd ascribed whatsoeuer good thing we haue vnto the grace of God and plainly confesseth originall sinne both which things the Pelagians denied Howbeit it is manifest by the wordes of Augustine that the Pelagians and Chrisostome agréed in the exposition of this place Augustine in the selfe same booke confesseth that our purpose is holpen by the grace of God But yet not in such sort as though it were of our selues and not geuen of God And for confirmation of this sentence he citeth that which is written in the latter to the Corrinthyans the 8. chapter I geue thankes vnto God which hath geuen the same endeuour for you in the harte of Titus These wordes sufficiently declare that the good endeuors and purposes which we fele in our mynds are sent of God He citeth also the 77. Psalme I sayd I haue now begonne and thys chaunging commeth of the ryght hande of the hyghest But I do not much trust vnto this testimony for out of the Hebrew
〈◊〉 that is dedicated vnto God Because that they are either seperated or els suspended by this declaration it sufficiently appeareth what it was that Paul wished vnto himselfe The proues of his principall sentence wherein he sayde that he had conceaued so great a griefe that he would gladly be made Anathema for his bretherne are of two sortes The one is taken of witnesses and the other of the cause And the cause is for that they were Israelites vnto whome pertayneth the adoption the lawe the glory the testamentes the promises and for that Christ as touching the fleshe came of their fathers And as touching the first poynt concerning witnesses he affirmeth that he sayth the truth in Christ as though he should haue to do before him and should cite him for a witnesse of his saying Farther he bringeth his owne conscience as a witnes and that rightly especially seing he entreateth of that thinge whiche no man could knowe but Paul himselfe For none knoweth our affections but we our selues onely and therefore Paul calleth his conscience for a witnes as before the iudgement seate of God And because the conscience may sometimes be deceaued forasmuch as euery man flattereth himselfe more then is meete and maketh his affections greater then they are in very deede therefore addeth he In the holy ghost For the conscience being by it directed and tempred is neuer deceaued Wherefore this othe of the Apostle consisteth of thre notable witnesses And he swereth with great waight not in a light or trifling cause but Of what greate waight the othe of the Apostle is in such a cause as bringeth a greate helpe to saluation and also vnto them vnto whome he writeth is very profitable And seing he so earnestly affirmeth with an othe that he had conceaued so greate a sorrow as he hath now expressed it most manifestly appeareth that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is lacke or want of affectioÌ„s of the Stoikes agreeth not with Christians For certaine things are so framed of nature that strength way so sone as they are offred vnto vs we by a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoâ—ke not agreable with Christians naturall motion abhorre from them as is death and as also are bitter chances when they happen vnto them which are ioyned vnto vs either by kinred or by countrey Christ vndoubtedly wept for the discention of Ierusalem and was heauy when his time was come that he should sone after dye And Paul in the latter to the Corrinthians sayth that when he shall come he shal hewayle them which haue not repented Samuell powred out teares for Saul bycause God had reiected him For whome also when he was slayne Dauid wept with a publike sorrow Ieremy also with many teares ditties bewayled the captiuity and ouerthrow of his people But these thinges thou wilt say happen vnto our freÌ„ds by the prouidence and commaundement of God wherefore when they so happen Whether it be lawful to be grieued for the aduersities of our neighbours holy men ought not to lament for them For we must chearefully obey the will of God otherwise why do we dayly pray Thy will be done But thou must vnderstand that we may doo both as our minde hath a respect vnto diuerse thinges For when a man beholdeth the aduersities and calamities of men and especially of those men vnto whome he is by any familiar aquaintaunce ioyned then is he both grieued and also would gladly with a greate price redeme those euilles And contrariwise when we behold the decrée prouidence and will of God we do not only take them in good part whatsoeuer thinges they be but The Prophets differ in theyr kindes of speach according to the diuersity of the respect also we receaue them gladly and with a cherefull mynde Wherefore in the Prophets there are red sundry kindes of speach according as they had a respect to diuerse thinges Sometimes they seme to desire God to turne away the calamities of sinners and seme to bewepe and lament them and sometimes they seme to wish that they which hate God may be punished and perish For our mynde like a Kameleon which way soeuer it bendeth it selfe putteth an affecte according to the nature of the thing which it beholdeth Crassus when he saw his sonne slayne and his legions go to the worse Ye souldiers sayth he fight cheare An example of Crassus fully manfully defende your Pub. welth For this mourning is my priuate mourning WheÌ„ he looked vpoÌ„ his own mischance he could not but lameÌ„t but when he set before his eyes yâ— helth of yâ— publike welth he called back his mind to cherefulnes So did Brutus so did Torquatus sley theyr own childreÌ„ yâ— the discipline Whether it wer lawfull for Paul to wish to be made Anathema from Christ of war publike liberty might be preserued But here ariseth an other question more difficâ—l â–ª how it was lawful for Paul to wish to be seperated froÌ„ Christ when as we ought to loue God aboue all thinges and when as we rede in the Gospel He which loueth his father or mother or bretherne more then me is not worthy of me This thing sayth Chrisostome is so obscure that Paul semeth to speake ridles For forasmuch as before he had said that he was perswaded that he could by no creature be plucked away from yâ— loue of Christ by what meanes can he now wish to be made Anathema for his brethern There haue bene some which thought that Anathema in this place is Kimelion that is a deare treasure and of greate price such as noble men vse to haue greate store of made of gold and siluer and fashioned with wonderfull greate conning but this is a triflinge and childishe interpretacion For if Paul had ment so he should not haue sayd from Christ but before Christ Farther what a great acte were this I pray you For there is none which desireth not to be acceptable vnto God and to pertaine vnto his flocke especiallye seinge he knoweth that he is the chiefe goodnes Farther if Paul haâ— bene in steade of a treasure before Christ what should that haue profited his brethern according to yâ— flesh But a man peradueÌ„ture wil say that he might then the better make intercession for them before God But forasmuch as the prayers of the faythfull lene not vnto the merites or dignity of theÌ„ that pray but only to a true and liuely fayth the Apostle ought not so diligently to put in these words in this place For he prayed without intermissioÌ„ for other men although according to those mens opinion he should not be Anathema In The commentaries ascribed vnto Ierome dede Chrisostome reherseth this expositioÌ„ but yet he coÌ„fesseth it to be ridiculous and folish The commeÌ„taries which are ascribed vnto Ierome say that these are to be referred vnto that time wherein Paul persecuted the Church of Christ as though he would say that he
could not only not be by any meanes remoued from the loue of Christ but also that he was chiefely for that cause excedingly vexed bycause in time past he had wished to be a straunger from Christ Which interpretation when I more diligently consider I sée that it agreth nether with the wordes nor with the intent of the Apostle For this is his scope that by reason of those thinges whereof he will afterward speake he might perswade the Iewes of his loue towardes them lest he should seme of hatred to say that they are not now the people of God but are vtterly strange froÌ„ the promise Which thing he could not haue obteyned by rehersing his sinne wherein he had persecuted the Church of God For the Iewes mought haue sayd Although hitherto thou hast loued vs when thou heldest on our side yet afterwarde when thou wentest vnto Christ thou didst change thy minde and because thou hast begone to hate vs therfore doest thou now speake these euill thinges agaynst vs. But if these thinges be vnderstand of the present state wherein he wrote this epistle vnto them and that by these wordes is signified yâ— he would euen theÌ„ also be Anathema from Christ for them then can there be no doubt put of his good will towardes them Wherefore these thinges serue nothing to the purpose of Paul if they be wrested vnto that time wherein he was as yet an vnbeleuer And that he was grieued for theyr distruction and not for his sinne this playnly declareth Paul was sory for the destruction of the Hebrued and not for his sinne which is afterwarde added Not as though the vvord of God hath fallen avvay For therefore he was grieued when he saw them perish bycause the promises of God semed to be infringed and violated And as he denieth that the promises of God are infringed so also desireth he to redeme euen with his owne distruction that it should not be thought so to come to passe and thereby the name of God should be euill spoken of Herehence come those teares and disires and not bycause he had persecuted the Church of God which yet I doubt not but it was a greate and continuall griefe vnto him But why he should make mencion of that griefe at this presenâ—e there is no reason doubtles as far as I can see Farther what neded he to contend about thys thyng wyth an othe For it was fresh in euerye mans memorye what an enemy he had bene in timâ—s past vnto Christe For hys persecution was not done in corners but publikelye and in the sight of all But thou wilt saye he therefore sweareth to make men beleue that he was excedyngelye sorye for that matter For that was secret neyther coulde it be knowen of all men but suche suspicions as are obscure are confirmed by an oth But I thinke no man doubted but that Paul was sory for the hatred which he had borne against Christ when as all men sawe with how great a feruentnes he preached his Gospell throughout the whole world Wherefore these thinges were not so doubtfull that they should nede to be confirmed by an oth Moreouer what great thinges should he thereby speake of himselfe or how should he by this meanes commend himselfe vnto his brethren by swearing But now let vs heare what the true Ierome iudged as touching this matter For that is a counterfeated Ierome which is ascribed vnto those commentaries But that is Ierome ad AlgasiaÌ„â— the true Ierome which writeth vnto Algasia in the 9. question For he asked hys counsell touching this place of Paul And he answereth that it is a question of great waight and not rashely to be passed ouer especially for as much as the Apostle wyth an oth confirmeth those thynges which he speaketh And with great admiratioÌ„ he addeth that it is a prudence vnheard of that a man should for Christes sake wishe to be seperated from Christ Straight way he compareth Paul with Moses and contendeth that either of them were endued with one and the selfe same spirite For they were both pastors of the people of God And as Christ sayth It is the part of a good shepherd to geue hys lyfe for hys shepe For to flye when the woolfe assayleth is the parts of a hired seruaunt and not of a shepherd Wherefore his iudgement is that Paul desired to dye for the saluation of his brethren For he knew that he which would saue his soule should lose it and he which would lose it shoulde finde it And to this end tendeth that which is before spoken For thy sake are we put to death all the day long and are appointed as shepe to be slayne Paul saith he desired to geue hys body and lyfe that their spirite myght be saued Farther he addeth that it may be proued by mo places thâ—n one that Haram that is Anathema in the old testament is taken for slaughter or killing We confesse that in déede the Apostle woulde and wished to geue his life for the shepe committed to his charge and for all those which might be brought vnto Christ that in him might be fulfilled those thinges which wanted of the passion of Christ But many thinges declare vnto vs that there can be no mencion made of that thing in this place For first they which so dye testifiing the fayth of Christ for the health of their neighbours are not Anathemata that is men seperated from Christ but are most nighly ioyned vnto him They are rather Anathemata that is seperated from Christ which persecute and kyll them Farthermore Haram which he saith sometimes in the olde testament signifieth killing could neuer be redemed nor be applied vnto other vses For beasts which after that maner were bound vnto God were destroyed by slaughter and thinges without life could neuer be put to publike vse or vse of common life But Martyrs which dye for the name of Christ are not made Anathemata What Moses desired of God Sepharadi The opinioÌ„ of an other Rabbins martyres which by preaching the truth dyed for the saluation of their brethren were not for that cause seperated from Christ but rather passed from this life as men which should euermore abyde with him Moreouer what will â—e answere of Moses For he desired to be slaine vnles God would spare the people but put me out saith he of the booke which thou hast written that is if we follow the common opinion blot me out of the booke of the elect For I allow not the cold fayned deuises of the Rabbines among whom Sepharadi saith If thou sparest not the people put my name out of the booke of the lawe that it be not red there What more fond exposition can there be deuised then this An other of the Rabbines thinketh that to be blotted out of the booke which God had written is nothing els then to be remoued from the office of a magistrate that he should not be the head of the people
For while he wente aboute to persuade his bretherne according to the flesh how much he loued them in that he said that he wished for theyr sakes to be accursed from Christe if he had added that he had done it for the honor of Christ whom he worshipped I cannot tell what might seme to be dimished of that loue which he sayd that he bare towards his brethren Wherefore he cunningly kept that in silence wherein yet was the chiefe and principall cause of his desire Howbeit least the prudent reader should in any wise Why he made no mencion of the principall cause of his desire erre he hath so tempred his wordes which follow that by them he may very easely gather what his meaning was For thus he writeth To whome pertayneth the adoption the couenantes the glory the geuing of the lawe the worshippyng the promises of whome are the fathers of whome is Christ according to the flesh who is God ouer all blessed for euer Amen These wordes being well and diligently examined do declare what Paul had a regard vnto in this his so feruent desire Let vs call to memory that the Israelites were called of God that they abode long in the profession of God that they kept the lawes of God a longe tyme that they by innumerable Prophetes receaued promises of Christ to come and of other good thynges Forasmuch therefore as they had bene such men and yet semed now to be excluded and other nations which were ignoraunt of God and geuen to most filthy idolatry were placed in their stede many began to be offended at the prouideÌ„ce fayth and gouernmeÌ„t of God Wherfore ether they blasphemed him or ells they made exclamation openly that this was not the Christ promised in the Law These thinges troubled Paul excedingly much For he would not that in the affayres of the Gospel should be brought in a stage matter or a matter of pastime as though that which god had promised to one people he would geue to an other and as though Christ was borne for the Iewes but profited none but the Gentiles And that Paul was by this reason chiefely moued that manifestly declareth which is a litle afterward added Not as though the word of God The end of Moses request hath fallen away By which wordes he declareth that he admonished vs of these thinges lest any maÌ„ should thinke that the promises of God were not sure And none other entent had Moses wheÌ„ he desired to be blotted out of the booke which God had writen theÌ„ that God should spare the people For he geueth this reasoÌ„ Lest peraduenture it be said that God hath brought a people out of Egipt but was not able to bring to passe that they should obteyne the Land which he had promised them and therefore would he kill them in the desert Nether doth Paul in this place say that he Paul desired not to cease of froÌ„ louing of God Euery man ought to preferre the honor of God before his owne felicity Why Paul wished not this thinge for the Gentils wisheth to be seperated from the loue of God for he would by no meanes cease of from louing of him only he wisheth to be excluded from the blessed coniunction with God to be deuided from the fellowshippe of the Angelles and of the sayntes to be depriued of the fruition of eternall felicity And this thing ought euery one of vs to desire namely to preferre the honor of God before his owne felicity And Paul speaketh not these thinges of the Gentiles as he doth of the Iewes not that he would not doo as much for them also when the like danger of the honour of God shoulde happen but bycause then he entreated not of the Gentiles For they on euerye side of theyr owne accord came vnto Christ wheÌ„ as the Iewes most vehemeÌ„tly resisted him The same Chrisostome vpon Mathew expounding this place It is better that one member bee cutte of and cast away then that the whole body should perishe saith That Paule considered this thing that rather he being cut of and made accursed God might haue glory of the greate body being saued theÌ„ that he himselfe should be saued and a greate multitude of Iewes which were like vnto a certayne greate body should be cast into hell fire This so greate loue of Paul â—arre passeth the affect of all parentes toward theyr Children And so greate was it that Chrisostome writing touching priesthode sayth that he was for a iust cause feared a way from that office bycause he saw himselfe to be farre distant from such kinde of loue The same Chrisostome de prouideÌ„tita dei writeth That Paul desired rather to liue in hell then to se his brethern condemned And he addeth that it was a greater vexation vnto Paul to se the distruction of hys brethern the Iewes then if he himselfe should haue bene tormented in hell For he desired that torment rather then to se his brethern perish miserably Nether was he deceaued in this iudgment For it came not from reason or vnderstanding but from the impulsion of the spirite of God The Schoolemen differ not muche from thys interpretation of Chrisostome For Thomas sayth That Paule neuer wished for the seperation from God which coÌ„meth through sinne nether coulde he wish for it keping charity but for the aduauncement of the glory of God it was Lawfull for him to wish for the seperation from felicity Yea yâ— same Thomas addeth That Paul somtimes desired for his bretherns sake to be seperated from that felicity and to haue it differred for a time For vnto the Phillipians he writeth That to dye should be vnto hym gayne howbeit it was profitable for them that he should abide in the flesh he sheweth that he both desired and also hoped that God would graunt that he might be conuersante with them for a time So saith Thomas mought he also in this place for the helth of hys brethern wish to be seperated from God ether for euer or else for a time But that these These words cannot be vnderstande of a seperation for a time wordes can not be vnderstand of a seperation for a time this word Anathema sufficiently declareth For Anathema signifieth yâ— seperation from commoÌ„ vse which can neuer by any meanes be reuoked or restored againe But this Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify not only I did wishe but also I did pray Neyther Paul wished for that thing which could not be done The will is sometimes rauished to thinges impossible ought we to meruayle that Paul wished for this thing although it coulde not come to passe for there is no doubt but that he was one of the predestinate for our will is oftentimes rauished vnto those thinges which are not possible to be done For so prayed Dauid Who shall geue me power to dy for thee my sonne Absolon When yet it could not be that he should dye for Absolon That are
yâ— he should be yâ— son of Dauid nether had they any deper or higher coÌ„sideratioÌ„ touching him wherfore Christ obiected vnto theÌ„ yâ— 110. Psalme where Dauid calleth yâ— Messias his lord which could not haue bene agreeable to a pure simple man borne of his stocke as they foolishly imagined Ambrose expounding this place coÌ„teÌ„deth yâ— these words must nedes be applied vnto Christ for that there is here mention made of no other person vnto whome they may aptly be applied If they will saith he haue these thinges to be vnderstanded of Christ let them shew some other person mencioned of Paul vnto whome they maye be referred And if besides Christe they can finde none other then let them leue vnto Christ the glory which Paul attributeth vnto him Ambrose indeede confesseth that when the father and the sonne are ioyned together in The father is called God and the sonne Lord when in the scriptures they are ioyned together That rule seemeth not to be perpetuall the holy scriptures the father is called God and the sonne Lorde and this he sayth is done for this consideration for that we affirme that we worship one God only And if we should repete the name of God we mought peraduenture seme to departe somewhat from that vnity and therefore are those names so altered But I see that that rule is not in the scriptures perpetually obserued For we rede in the Psalme as it is cited to the Hebrues Therefore O God hath thy God annoynted thee with the oyle of gladnes Here for that he entreateth of the father and of the sonne he repeteth the name of God twise He saith â—dreouer that this particle Christ to be ouer all is had also in the epistle to the Phillippians For there it is written That in the name of â—esu euery knee should bow both of thinges celestiall terrestiall and infernall Out of which place no les then out of The worshipping exhibited vnto Christ is a testimonie of hys diuinitie this wherewith we are now in hand he gathereth the diuine nature in Christ For he should not be worshipped of all if he were not God For in the Apocalipse Iohn was prohibited of the Angell to worship him I am thy fellow seruant said he take hede thou do it not But Christ when as he oftentymes permitted himself to be worshipped manifestly testified that he was true God For forasmuch as he was a most sharpe defender of the sincere and pure worshipping of God he would neuer haue suffred himselfe to be worshipped in stede of God vnles he had bene in very dede God Yea saith he Paul would so vehemently affirm that Christ is God that vnto hys wordes he addeth Amen Which particle without all This word Amen maketh a strong asseueration controuersy maketh a great affirmation Chrisostome also seemeth to ascribe these thinges vnto the sonne For he saith That Paul when he had reckened vp the wonderfull greate benefites which God hath bestowed vpon the Hebrues which were so great that our sauiour tooke fleshe of that nation by this exclamation both gaue thankes and also referred the prayse to the sonne of God and that not without iust consideration especially seing that he knew that Christ was euery where of the Iewes blasphemed and reproched and that most of all when they reiected and cast of his Gospell and preaching We haue els where toughte by testimonies broughte out of the scriptures In his commentaries vpon the first epistle to the Corrinthians and those most certayne that Christ is God wherefore in this place to repete them agayne it is not nedeful Iohn in his 5. chapter of his first epistle expressedly pronounceth that Christ is the true God eternall life At this tyme it shal be sufficieÌ„t to haue noted that by this sentence of the Apostle which we are now in hand with are ouerthrowen confuted many heresies The Manichies tought that Christ had not a true body but that whatsoeuer séemed to be in him as touching an humane body was only a phantasie and an illusion of the eyes But Paul sayth that Christ had fleshe and that he tooke it of the nation of the Hebrues Which wordes of Paul make also against those which confesse that Christ had indéede a true body but yet say that he brought it from heauen and tooke it not of the virgin Mary For they trifle that Christ traduced his body through her no otherwise then water is deriued thorough a conduite or pipe But Paul manifestly saith that the fleshe of Christ was made not through the Hebrues but of the Hebrues Arrius also is by these wordes confuted who impudently durst affirme that Christ was only a creature and with his blasphemous mouth durst deny the sonne of God to be God In this route also is Nesterius who confesseth both natures in Christ but he seioyned the one from the other that he held that that coniunction betwene them is only by grace and that of those two natures is not made one person Wherefore he denied that the blessed virgine could be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of God but should only be called the mother of man for which the diuine nature it can not stand to be borne agayne But he considered not that Paul here saith that Christ is of the Iewes as touching the fleshe We graunt indede that the things which were vniuersally spoken of Christ are sometimes to be vnderstanded of the one nature and sometymes of the other when yet notwithstanding Christ himselfe is onely one person and hypostasis So we say that the immortall God was borne crucified and died For there is a certayne communicating of the Idiomata or proprieties by the wonderful connexion A communicating of the proprieties of the two natures which Nestorius went about to seioyne and plucke in sonder Howbeit I am not ignorant that Erasmus in this place imagineth two other readinges besides this receaued reading whiche we follow One of them is that we should thus reade Of whome is Christ as touching the fleshe so that there should be put a stay and then followeth that which remaineth as an exclamacion seperated wherein Paul sayth that God which ouer all is to be praysed for euer so that God signifieth either the father or els the whole Trinity The other is to be reade after this maner Of whome is Christ as touching the fleshe which is ouer all and thereto make a poynt and then adde this as a member by it selfe God is blessed for euer These readinges I see no cause why we should admitte For seing that the common and receaued reading is prospicuous and plaine I thinke it most mete rather to follow it For these readinges put a new apostrophe or turning of speach either to God the father or to the holy Trinity when as there is no such nede Farther Paul semeth to follow the same maner that is oftentimes vsed of A maner of
the Prophets and of the Psalmes the Hebrew prophetes and also in the Psames that the latter â–ª part of the periode should repete that which was spoken in the first Which thing he doth here most playnly and with much efficacy For first he touched the diuinity of Christ when The diuinitie of Christ thre times proued by this place he sayd as touching the fleshe for that particle should not haue bene necessary if there had bene in Christ nothyng els but his humane nature And he addeth Who is ouer all Which thing belongeth to God only Wherefore that which was in those clauses spoken somewhat obscurelye in the other part of the Periode he speaketh more expressedly For he sayth Who is ouer all God blessed for euer Amen Neither is the reason of Ambrose lightly to be considered that we ought not in this place to séeke any other thing or any other persoÌ„ wheÌ„ as here is purposedly entreaty made only of yâ— Son Erasmus excuseth this his deuise that he nothinge hindreth the diuine nature which we affirme to be in Christ especially seing the same may be aboundantly proued by other places of the scriptures We answere that we also know ryght well that the diuine nature in Christ is by many other places of the scriptures sufficiently testified but yet we thinke that this is also together with the rest to be retained for so we sée all the fathers haue done Neither is it mete that we should without cause decaye the armory of the Church which we ought rather dayly to fill and to renew But peraduenture he will say They trust but a litle to other places which so earnestly contende for this one Verely we do not a litle put confidence in other places but seing that this place is very firme and cleare we wyll not loose it The commentaryes of Orygen testify that these thynges are spoken of Christ as though Paul in these wordes woulde refell those which at that tyme durst not openly call Christ God which is meruayle to heare Origen affirme when as he otherwise did not rightly thynke of the sonne of God But Erasmus thinketh that that part in those coÌ„meÌ„taries to the Romanes is none of his For he sayth that Ruffinus or whosoeuer he were that turned Origen amended certayne things of purpose that the readers should not be to much offended And Ierome agaynst Ruffinus testifieth that Origen in hys other bookes neuer wrote well of these thinges touching which he had erred in hys bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it be true then forasmuch as in those bookes he had a most wicked iudgement of the sonne of God it may easely be proued that those thinges could not be written of him in his commentaries to the Romanes But howsoeuer it be touching Origen for his commentaries to the Romanes are not extant in the Greke wherby we might any thing iudge of them thys is certayne that Ciprian a most auncient writer in his 2. booke agaynst the Iewes the 5. chapiter vseth this testimony to proue the diuinity of Christ Although when he citeth the wordes of Paul he leueth out this word God Which same thing Hilary did vpon the 122. Psalme But that may seme to come thorough the negligence of the writers as Erasmus himselfe confesseth Neither is this to be omitted that that particle Ouer all maye be adioyned vnto that particle which followeth Blessed so that the sence is God which is to be praysed aboue all But not as though the word of God hath fallen away For not all they which are of Israell are Israelits nether are they all children which are the sede of Abraham but in Isaake shall thy seede be called That is Not they which are the children of the flesh are the children of God but they which are the children of the promise are counted for the seede For thys is a word of promise In thys same time will I come and Sara shall haue a sonne And not onlye thys but also Rebecka when she had conceyued by one euen by our father Isaake For the children being not yet borne and when they had done neither good nor euill that yâ— purpose of God might remaine according to election not by workes but by him that calleth It was sayd vnto her The elder shall serue the younger As it is written Iacob haue I loued â–ª and Esau haue I hated But not as though the worde of God hath fallen away Those thynges which Paul had spoken in the commendation of the Iewes semed as Chrisostome sayth to haue aggrauated the question For the Iewes were offended for that they being adopted into the people of God and hauing the Law geuen vn-them and endewed with promises should be reiected and in theyr places should be put the Gentiles which had bene alwayes aleants from God without adoption without the Law and without any promise at all of Christ And thys offence had now so much increased amongest theÌ„ that they sayd that that Christ whome Paul preached was not the true Messias promised of God Paul considering these things with him selfe ernestly lameÌ„ted that the Iewes were reiected But lest any man should thinke that he so lamented as though he thought that the promises of God were made voyde therfore he now both defeÌ„deth himselfe and the promises I doo not sayth he therefore speake these thinges or am therefore so ernestly sorry for that I thinke that the worde of God is fallen away for I know that his promises are constant and firme although these men perish I bewaâ—â—e indede theyr case but yet not so that I thinke that the league and couenant The cause of the griefe of Paul with God made with the children of Abraham is violated For although the Iewes being blinded refuse the Gosple yet the promises of God abide constant But that which moueth me thus to bewayle my nation is this for that when as I know that vnto that nation were made the promises and do se that so many of them do perish now I perceaue that that saluatioÌ„ promised pertayneth only to a few for which thing doubtles I am excedingly sorry For not all they vvhich are of Israell are Israelites neither are they all children vvhich are the sede of AbrahaÌ„ but in Isaake shall thy sede be called That these thinges may the playnlier be vnderstanded this we ought to know that the Apostle toke this as a thing most manifestly knowen by the holy scriptures that the promise touching Christ and euerlasting saluatioÌ„ was made vnto yâ— Iewes vnto the Iewes I say that is vnto the posterity of Abraham which should be The cause of saluation commeth not of carnall procreation borne of his flesh but yet that naturall procreation from Abraham was not the cause of saluation and of receauing Christ For if that had bene the cause then coulde none issuyng from him haue bene frustrated of the promise of God But that some were frustrated the Apostle declareth in Ismaell
and Esau which although as touching carnall propagation they came of Abraham yet they fell away from the promise Wherefore the promise as we sayd was geuen vnto the carnall posterity of Abraham although that earthly generatioÌ„ was not the Works and carnall propagation ar not causes of saluation cause that the promise should â—e of efficacy and take place in all Paul remoueth away two thinges whiche he will in no wise to be the causes of the promises namely carnall propagation workes What shall theÌ„ be the cause of the promise Verely nothing else but the electioÌ„ and purpose of God To remoue away Election is the cause of saluation these two thinges Paul vseth the oracles of God and mencioneth the examples of Ismael and Esau And as touching Isaak whom God preferred before Ismael it is written in the boke of Genesis But there are two places touching Iacob the one is in Genesis and the other in the prophet Malachie There are also moreouer promises of yâ— calling of the Gentiles but therof is not at this present entreated That shall afterward be handled in his due place where it shal be declared that the Iewes being repulsed the Gentiles are substituted in theyr places and The promise was made to the stocke of Abraham indefinitely the same shal be confirmed by many testimonies of the scriptures Now is entreated only of the promise made to the stock of AbrahaÌ„ And the Apostle sayth that the promise indede was made indefinitlye but yet not to euery one that should come of that bloud Wherefore the promise must needes pertayne to the sede elected whereunto many are annexed by the propagation of the flesh in whome the promise taketh no effect It is indede offred vnto all but it is not fulfilled in all For euen as the common welth of the Israelites was by the mercy of God seioyned from other nations so yâ— by yâ— selfe same mercy of God some of the Israelites were elected to be pertakers of the promise of God which pertained not to all men vniuersally Hereby we may know that many of the Iewes by reason of that promise shoulde receaue Christ and attayne vnto saluation For the promise of God can by no meanes fayle And for that cause the Apostle before so much extolled his nation for that he saw that yâ— promise of God should yet haue place in it Neither is that any let that yâ— greater part was at yâ— time blinded for the oracles of the prophetes foretold that that thing should come to passe who declared that the indefinite promise of God is by the hidden purpose of God contracted to a few They which thinke that these thinges pertayne to the Gentiles referre the promise vnto them as though they were truely made Israelites and the sede of Abraham especially seing that Paul sayth in the. 3. chapiter to the Galathians Those which are of fayth are the sonnes of Abraham and when as also Iohn Baptist sayth in the Gosple God is able of these stones to raise vp children to Aâ—raham We indede deny not but that the Gentiles are transferred to the nobility of yâ— Hebrues but forasmuch as that coÌ„meth not vnto them by naturall propagation as it did to the Israelites they belong not to AbrahaÌ„ as touching the flesh but only by spirite and faith pertaine vnto him Wherfore we are grafted adopted and planted into that stocke All these thinges are true but Paul entreateth not of them in this place This thing only his entent is to declare that in Israell issueng from Abraham as touching the fleshe â–ª lieth still hidden some sede of the election and that some remnantes thereof shall at the last be saued But of the Gentiles he will afterward in dew place inteate In the meane time he defendeth the promises of God that they should not seme vnconstant and vnstable when as so few of the Iewes were saued by Christ For not all they which are of Israel are Israel neither all they which are of the sede of AbrahaÌ„ are children But in Isaac shal thy sede be called That is not they which are the children of the flesh are the childreÌ„ of God but they which are the children of the promise are counted for the sede Chrisostome in this place demauÌ„deth what this Israell is what thing this sede is And this he noteth that the children of the flesh are not the children of God Howbeit he denieth not but that they are the childreÌ„ of AbrahaÌ„ And he thinketh that the Apostle in this place calleth them the children of God which are borne after the selfe same maner that Isaack Isaack borne of the promise was borne But he was procreated of the promise and worde of God For the worde promise of God framed and formed him in the wombe of his mother And although the mothers wombe was vsed to procreation yet forasmuch as that was now dryed vp and barren it could not be the cause of his procreation So saith he the faythfull when they are regenerated in Baptisme are by the worde and promise of God borne againe And if thou wilt say that the water also is therunto adioyned we graunt it is so in deede yet of it Regeneration is not to be attributed vnto the water self it is a thyng cold and barren lyke the wombe of Sara Wherfore whatsoeuer is done in Baptisme commeth wholy of the holy ghost and of the promise of God It is well to be liked that Chrisostome attributeth not regeneration vnto the water but referreth it rather to the holy ghost and to the worde of God But there are two thinges which he auoucheth which may not so easely be graunted First that the scope of Paul is to contract the promises of God to the Gentles For here as we haue said first is entreated of the Iewes Secondly seing that the children of the Hebrewes were long time regenerate before Christ came and had the promise of their saluation sealed with circumcision no otherwise then we now haue by Baptisme what nede was there to contract regeneration only to baptisme Let vs rather vnderstand yâ— the promise was set forth indefinitely vnto the people of Israell which as touching yâ— flesh came of Abraham Which promise was in the children of the Hebrues sealed by circuÌ„cision wherfore that people was here before said to haue had the couenauntes and promises And Peter in the Actes of the Apostles calleth the Hebrues The chilldren of the couenauntes for that the promises of God were as we haue said set forth vnto them generally although they toke not effect in them all After this maner are to be vnderstanded many places in the Prophets where In what maner many oracles in the Prophetes concerning the people of Israel are to be vnderstanded the people of Israell is indefinitely called the people of God although in very dede many of them were aliantes from God Esay hath I haue nourished and exalted children but they
faineth two children to be borne of vngodly parentes and strangers from Christ both of them are cast forthe and set to daunger of death And the one of them in deede dieth but the other being of somewhat more stronger nature is by a Christian by chance comming by preserued and brought to the Church and baptised and is with other of the faythfull made a partaker of Christ Verely touching the saluation of the one childe we haue nothing that we can certainly affirme but of the other if the childe dye we can skarsely put any doubt And if the matter be so we affirme that one of them was elected and the other reiected Wherevnto then had the election of God a regarde Thou canst not say vnto workes foresene when as those thinges which shall neuer come to passe can not be foresene For the prouidence of God prouideth those thinges which shall come to passe and not those thinges which shall not be yea rather he forseeth that those thinges shall not come to passe Wherefore we see that that deuise touching workes foreseene can not in all cases satisfy humane reason Wherefore we must rather beleue Paul who leadeth vs to the highest cause namely to the wyll of God whereunto doubtles we do iniury if we thinke that there is any cause aboue it What shoulde we flye vnto the workes of men when as All men are by nature of one and the selfe same disposition and prones to euill This opinion makâ—th Paul very blockish duâ—â—itted â–ª we all are of one the selfe same nature of one the selfe same propriety and of one and the same disposition For that lompe of Adam wherehence we are deriued is vitiated and corrupted whereunto if peraduenture there be added any thing that is good the same it hath of the mere and only goodnes of God Farther they which so teach seeme to make Paul very blockishe and dull witted which could not see that which these men so easely vnderstand For he of the election of God bryngeth no other cause but the purpose and wyll of God And at the last also he crieth out O the depth of the riches c. But these sharpâ— witted men doo euen easely rid themselues of this greated difficulty euen I say by one pore word Augustine being yet a priest and newly baptised expounding this place although he saw that God could not haue a respect vnto our workes to come as causes of predestination wherby he embraseth vs yet he thought fayth foresene to be the cause of his loue towardes vs. And of this his sentence as touching ether part he bringeth this reason It is certayne that good workes are deriued into vs from the holy ghost for thorough him God worketh all in all and the same God geueth vnto vs the holy ghost Wherefore â–ª good workes sayth he forasmuch as they procede from God caÌ„ not any thing moue to his electioÌ„ or predestinatioÌ„ But he thought that God had a respect vnto our fayth and electeth them whome he foreséeth should beleue for that he thought that fayth is of our selues For although we rede sayth he that God worketh all in all yet we rede not that God beleueth all in all Wherfore Augustine erred whilest he was yet a priesâ— he thought it is of our selues to beleue but to work wel he thought to come of God These thinges wrote he being yet rude following as it should appeare to me the doctrine of his father Ambrose For he vpon this selfe same place teacheth the selfe same thing namely that God electeth them whome he knoweth shall afterward beleue But Augustine when his iudgement was now thorough Augustine reuoked his error age excercise more ripe and of deeper consideratioÌ„ reuoked this sentence as it is euident by his first boke of Retractations the. 33. chapiter in which place he thus writeth of him selfe These things had I not writteÌ„ if that I had vnderstode that Faith is no lesse the gift of God then good workes fayth is no les the gift of God then good workes And that fayth is geuen of God he gathereth by that which is written to the Ephesians in the 6. chapiter Charitye and fayth from God the father and from our Lord Iesus Christ And in the same epistle the 2. chapiter By grace ye are made safe thorough faith that not of your selues For it is the gift of God not of workes lest any man should boast And vnto Timothe I obteyned sayth he mercy that I might be faithfull but he saith not for that I was faith full To this purpose mought be brought a greate many other sentences but for this present I thought these should suffice And as touching the wordes of Paul Purpose electioÌ„ why they are attributed vnto God no man ought to wonder that the Apostle when he speaketh of these things at tributeth vnto God purpose and election For the holy scriptures euery where frame themselues to our infirmity and speake vnto men after the maner of men By those wordes we vnderstand the constancy and immutability of the will of God For euen as men are wont as touching thinges whiche they haue rashly appoynted afterward when they haue better considered the matter to alter them but those thinges which they haue decréed with good consideration and deliberation they will haue to be firme and to continew so also thinke they of God For that cause Paul calleth his will purpose and electioÌ„ An oracle was geuen to Rebecka That the elder of these two brethern should serue the yonger for she had asked counsell of God what the brethern striuinge together in her wombe signified By this oracle we se that it is God which putteth a difference God putteth a difference betwene those yâ— are borne betwene those which are borne when as otherwise by nature they are equall And promises made to this or that stocke and to this or that posterity signifie nothing else but yâ— of that stocke or posterity shall some be elected but who they be it lieth not in vs to iudge We ought rather to haue a respect vnto the effects and whom we se to be called to beleue to geue themselues to good works those Forasmuch as prebestination is a thing hâ—dden vnto what thinges we ought to haue a respect A similitude to count for elect and alwayes in this matter to haue a regard vnto the commaundementes and vnto the promises that is vnto the outward word of God But concerning the hidden counsell of God as touching euery perticular man we haue nothing reueled vnto vs. But Chrisostome semeth to be against this First â—e sayth That there arose greate offence touching the reiection of the Iewes and the election of the Gentiles especially seing that the Gentiles had alwayes bene vncleane but the Iewes had moste playne promises For it is all one sayth he as if the sonne of a king vnto whome the kingdome semeth to be by
oracle was geuen when they were yet in the wombe neither had yet done either any good or any euill And peysing these thinges he considered that that which the Prophet had spoken more briefely mought be of him not without great profit and edification dilated so also is it profitable for vs to do namely diligently to waigh the places of the scriptures which are sometimes cited of the Apostles The Prophetes were as we haue oftentimes said interpreters of the bokes of The Prophets interpreters of Moses Moses They preached repentance not only agrauating sinnes but also setting forth the promises of the Gospell concerning grace Which thinges Malachy in this place did excellently wel comprehend Farther Paul most thoroughly saw that of the loue of God and of that oracle which was geuen vnto the mother touching the infantes was assigned no cause thorough works or merits These thinges I say mought suffice as touching this place but that there is yet one doubt remayning to be dissolued For Erasmus in hys booke which he wrote de Libero Arbitrio for that he saw that these places which we haue now made mencion of make agaynst hym thus dissolueth them First he sayth yâ— answere was made vnto Rebecka touching thinges temporall that the elder shoulde serue the younger and God may at his free wil pleasure cause that a maÌ„ whether he will or no shall leade a pore life and be a bond maÌ„ whom yet he will not reiect from eternall saluatioÌ„ Farther he addeth that these testimonies as Paul bringeth theÌ„ are repugnaÌ„t the one to the other wheÌ„ yet in their places they are not so repugnant Here doubtles is to be required in this maÌ„ not onely prudeÌ„ce but Paul faithfully alleageth yâ— holy scriptures dalied noâ— in them also plety For it is not mete for a man to thinke that Paul wheÌ„ he layd the first foundations of Christian religioÌ„ did vnfaithfully cite the scriptures or brought those places for testimonies which serued litle to the purpose Paul dalied not in the holy scriptures to make in his writings those testimonies repugnaÌ„t which in theyr owne places are not repugnante for this were as the blasphemous cauiller and vngodly Prophirius did to abuse the simplicity of the vnlerned But if at any time we can not vnderstand how the testimonies which are cited of Paul and of other of the Apostles make to theyr purpose why doo we not rather confesse our owne infirmity of vnderstanding and negligence whereby it commeth to passe that we can not attayne to the exact contemplacion of thinges diuine But whereas he sayth that the oracle was geuen to Rebecka touching Whether the question be vnderstanded touching thinges spirituall or temporall it is all one as touching the scope of Paul thinges temporall it nothing helpeth him for yet still the reason of Paul remayneth strong For forasmuch as he concludeth that a man is made either a Lord or a bondman a rich man or a pore man by these testimonies he inuinciblye proueth that that commeth not thorough any merites or workes of men For thereto only had Paul a respect Put the case that the question were moued why by the election of God one is made a prince an other a subiect one is afflicted an other fortunate here doubtles this is the thinge that is in controuersy whether these thinges are so ordred thorough the vertues and merites of men or thorough the mere goodnes of God Paul leueth no place at al to merites yea rather he sayth that God had decreed that these thinges should come to passe before that they which should doo them were borne and had appoynted that the one should be a Lord and the other a seruaunt before that they coulde ether doo or thinke any thinge Wherefore the question is generally and vniuersally put forth and not only touching the maner of principality or seruitude Wherfore whether those be spirituall or temporall thinges the scope which the Apostle entendeth is vtterly one and the same namely that they come without any our workes or merites If a man should alledge sentences nothing pertayning to the purpose euen amongst the philosophers he should be laughed to skorne how much les then ought we to impute any such thing to Paul But to make thée to vnderstande that those testimonies are moste agreeyng to the matter proposed The oracle before cited applied to the spiritual promise I will declare that in them are contayned not only thinges temporall but also and that chiefely thinges spirituall For forasmuch as God promised that the greater people should serue the lesser the same vnles we will to farre stray out of the way we ought to thinke should therefore come to passe for that the lesser natioÌ„ should be receaued of God into fauor and should become his people For otherwise neither the lesse people could ouercome the greater nor the weaker the stronger It is God only which is the doer thereof and vpholdeth that people whome he hathe decreed to be his And where the people of God are there follow infinite spirituall benefites namely the word of God the heauenly blessing the breathing of the holy ghost remission of sinnes thorough Christ and last of all eternall life Let vs consider the historye it selfe as did Paul and we shall perceaue that in the blessing of Iacob the things which his father Isaake blesseth him withall are chiefely spirituall namely that vnto him should be subiect not only his brethern but also the Gentiles which there is no man but seeth that it was accomplished in his sede and yet not in all his sede but in it onely whiche The blessings of the fathers are to be referred to Christ and to his members was so long time and so carefully waited for which doubtles was Christ whoÌ„ at this day both the Iewes and yâ— Gentils worship Those that blesse thee saith he let them be blessed and those that curse thee let them be cursed And these thinges are agreing vnto Christ onely and vnto the elect For whosoeuer shall worship him shal be rewarded with eternall felicitie and whosoeuer is contumelious either against him or against his members shal be obnoxious vnto the eternall curse and destruction The selfe same thinges also are to be vnderstanded in the oracle of Malachy For if the posteritie of Iacob should be in good case and the posteritie of Esau in yll it is not enquired whether God promiseth thinges spirituall or temporall but whether he would geue those thinges vnto them in consideration of theyr workes and merites or no. But that I am sure thou shalt not finde in that whole prophet Which thinge Paul also dilligeÌ„tly peysed although these thinges are also to be referred vnto spiritual matters For how came it to passe that the pub wealth of the Israelites was preserued that they had a commodious land â—o dwell in and that they were restored from the captiuity of BabiloÌ„ Doubtles by no other meanes but for
follow be alleadged of Paul the more vehemently to repell the obiection For he repelleth it after a sorte with this execration God forbid Whiche thing is plainelye declared by this particle For whereby is geuen a reason of the sentence going before And hereunto helpeth that this sentence is cited oute of the scriptures Whiche thinge Paul is not wont to attribute vnto the person of the aduersarye For he obiecteth vnto himselfe those thinges which are affirmed of humane wisedome against the sentence of the holy Ghoste but this he retayneth vnto himselfe by testimonye of the scriptures to confute these humane reasons whiche séeme to be againste it I will not speake how Origen when he sawe the absurditye of his exposition had no great affiance in it but placed an other in stéede thereof But Chrisostome and Ambrose attribute these wordes vnto Paul himselfe althoughe they somewhat straye from the righte interpretacion For Chrisostome sayth that Paul in this place maketh the matter more obscure to the ende to driue the Iewes to that pointe that touching the question for which they kept so great stirre neither they themselues should be able to make any aunswere For they demaunded why theyr nation being reiected the Gentils should be taken Paul to stop theyr mouthes And ye sayth he tell me why Ismaell being reiected Isaac was receaued Why Iacob being beloued Esau was hated But because to these thinges mought aunswere after a sorte be made that these men were euill and the other good therefore he bringeth thys place out of the. 33. chapter of Exodus where when God by reason of the idolatry which the people had committed in the calfe had commaunded manye of them to be slayne would yet notwithstandinge pardon the reste of the multitude Here is lefte no such refuge at all for the crime of them all was a like Wherfore God said vnto Moses I will haue mercy on whome I wyll haue mercy That is I alone can discerne why I will haue mercy on this man and will not haue mercy on that man This canst not thou sée Wherfore in this matter geue place to me Neither wanteth it an Emphasis that the Apostle in this place by name putteth Moses For séeing that he sawe not the cause of this thing when yet notwithstanding he was of all men that euer were the most familiarest with God verely much les could others sée it Wherfore Paul by these wordes repelleth putteth to shame the rashe The interpretation of Chrisostom confuted It is not the part of the holy ghost to make darke that questioÌ„ which is nâ—cessary vnto saluation inquisition of men for that God onely foreséeth the merites and worthines of those whome he electeth and whome he pardoneth This interpretacioÌ„ containeth thrée thinges which in my iudgemeÌ„t are not very sound First for that it sayth yâ— the Apostle maketh obscure the question when as in dede he most of all maketh it plain neither is it the part of the holy Ghost to hide the truth whiche is so necessarye to saluation Moreouer it affirmeth that God spake these words to Moses touching those men which were slaine for idolatry which thing as we shall declare agréeth not with the History Laste of all it referreth the matter to the righteousnes and foreknowledge of merites when as Paul reduceth these thinges to the mercye of God onely Ambrose will haue these thinges to be alleadged of the Apostle in thys sence as though God should say I will haue mercye on him whome I foreknowe shal be conuerted and abide by me And I will shew compassion on him on whom I will shew compassion that is I will geue mercy vnto him whome I haue foreknowne shall after his error with an vprighte harte returne vnto mee And this sayth he is to geue vnto him vnto whome ought to be geuen and not to geue vnto him vnto whome ought not to be geuen to call him whome he knoweth will heare him and not to call him whome he knoweth will not heare him And to call What to cal is with Ambrose To haue mercy is noâ— to foreknow sayth he is to pricke forward to receaue fayth In this interpretacioÌ„ also first this is to be disalowed that to haue mercy should be all one with to foreknow for these wordes are of farre diuers significations Wherefore to interpretate the one by the other is to adde of his owne head and not to geue the meaning of the Apostle And when he sayth that God geueth vnto whome is to be geuen and geueth not to whome is not to be geuen he hath a respecte vnto the iustice of God when as God himselfe as Paul testifieth referreth all thinges to his mercye Neyther is it true that God calleth those onelye whome he knoweth shall heare him for he daylye called the Iewes whome he knewe shoulde be rebellious vnlesse peraduenture he vnderstande no other callinge but that whiche is of efficacye but that callinge commeth not hereof for that men are prone to heare but yâ— it maketh them to be able to heare But Augustine wrytyng vppon thys place thoughte that GOD hathe not a respecte vnto workes to come but vnto faythe But the same sentence he himselfe afterward by most firme reasons reuoketh in his second booke of RetractatioÌ„s the 1. chapiter and in the first booke and 23. chapter Now resteth that as the wordes of Paul playnly declare the election and good will of God depend only of his mercy But that these wordes I will haue mercy one vvhome I vvill haue mercy should be vnderstand as Chrisostome would haue them of the slaughter of some of the pardoning of other some it semeth An history in Exodus rehersed not to be agreeing with the history For that slaughter is set forth in the 32. chapiter But before ye come to the other place which is in the 33. chapiter there are many thinges set For after that slaughter the Lord commaunded Moses to go vp from that place and sayd that he would not go with them for that it was a stiffenecked people And the people hearing this were excedingly sory and wept Agayne Moses prayed vnto the Lord that he would go with him and added that he would not go vnles the Lord would so promise him At the length the lord being as it were ouercome with these prayers maketh answer yâ— he would so do for that Moses had found fauor in his sight And Moses hearing this added Now then shew me thy glory Vnto whome the Lord answered I will make all my good go before thee and I will proclayme my name Iehouah before thee and I will haue mercy one whome I will haue mercy and I will shew compassion one whome I will shew This place is not to be vnderstanded of the idolatrers but of Moses compassion Wherefore I like theyr iudgement better which thought that thys place is to be vnderstanded not of the idolatrers slayn or preserued but of Moses only as if
sheweth mercy to geue vs to vnderstand that all whole is to be attributed vnto his grace Indede sayth he our will goeth before many giftes of God for that when we are iustified dayly is encreased grace Our wil goeth not before all the giftes of God We pray for the obstinate for that we know that their conuersion â—â—eth in the handes of God and sondry giftes of God are geuen vnto vs yet doth it not go before all the giftes forasmuche as that the will should be good it dependeth of God And thereof it commeth that we pray vnto God for those meÌ„ which are yet obstinate wicked which doubtles should be in vayne done vnles we knew that it lieth in the bands of God to chaÌ„ge their peruerse will The same August to Simplicianus in this 1. boke 2. questioÌ„ expouÌ„ding thys place saith The Apostle spake not thys that by the helpe of God we come to that whiche we will but to that purpose whereto in an other place he sayth It is God which worketh in vs both to wyll and performe accordinge to hys good wyll where he playnlye declareth that euen the good will also is by the workinge of God made in vs. For if he had spoken this in that sence it mought be sayd It is not of God that hath mercy but of man that willeth and runneth Wherefore hereunto had Paul a respect to teach that we can in no case will but by the mighty calling of God â–ª forasmuch as that calling is the worker of our good will And although God do call many yet is he sayd to haue mercy on those whome he with efficacy calleth Wherfore out of the woordes of the Apostle and accordinge to the right interpretacion of Augustine we gather that all whole is to be ascribed vnto God whatsoeuer is done of vs vprightly Chrisostome here wonderfully troubleth himselfe and although he graunt that the wordes going before are the woordes of Paul yet here he contendeth that there is an Antithesis or contrary position Which thing how farre it is from the sence of Paul the very order of the wordes declare For that whiche is now here inferred is not put by way of interrogation But this particle Wherefore plainelye declareth that this is concluded of that oracle whiche was cited out of the booke of Exodus Farther we shall a little afterwarde sée that the Apostle of those thinges whiche he had spoken beginneth to commoÌ„ with the aduersary touching the matters which he had put forth For thus he afterward sayth Thou wilt saye then vnto me why doe we stâ—ll complaine For who can resist his wyll This is obiected against those thinges which he had before alleadged For this is the thinge Wherefore the aduersary coÌ„playneth namelye for that it is neither of him that willeth nor of him that runneth but of God that hath mercy But they whiche sée that it is not possible but that these wordes are spoken vnder the person of Paul saye that he solueth not Here is dissolued the question the question put forth but onely maketh a kinde of reasoning and rebuketh men But we say that these reasoninges and rebukinges are euen the verye solution of the question For if he be reproued whatsoeuer he be that séeketh for anye other cause of the election of God besides his mercy and will then doubtles it manifestly foloweth that there can be no other cause geuen of his electioÌ„ especially seing that Some say that iâ— vs is somewhat but yet a very little the holy scriptures acknowledge none other besides this Others to lenefie these words of the Apostle It is not of him that willeth nor of him that runneth coÌ„tend that that is not to be taken plainly but by way of comparison for forasmuch as that which is ours and is brought of vs is but little and as they vse to speake modiculum if it be coÌ„pared with the most plentifull grace of God therefore by very good right it may be said to be nothing when yet in very déede it is somewhat And by this figure they séeke to elude this sentence of the Apostle But we againe demaund whither they haue that little modicum as they terme it of themselues or of God That it is of God they cannot deny For Paul sayth to the Corrinthians What hast thou that thou hast not receiued And if thou hast receaued why boastest thou as though thou haddest not receaued But they say that they after a sorte receaued This modicum they say they haue receiued of God in their creation it of God for man euen from his creatioÌ„ had this at his frée pleasure to vse his will so yâ— when grace is offred he may receaue it if he will when the doore of the hart is knocked at he may let in the Lord if he will and when he is inuited to beleue he may geue his assent if he will This is that prety modicum little whiche they affirme was put in vs euen straight way from our creation This thing they say God hath left frée vnto vs as though wheÌ„ he had created man and left him vnto his owne power he would goe banquet with the Ethiopians as Homere fableth God departeth not froÌ„ the thinges which he hath created but perpetually ruleth gouerneth them This fond opinion that we haue a certain modicum in vs touching these things is confuted But the case is farre otherwise for God perpetuallye gouerneth and moueth the thinges which he hath created neyther at any time committeth he them to theyr owne choyce But let vs somewhat more strongly go to woorke with them That selfe same modicum whereby they say that they assent let in and receiue let them declare what manner of thinge it is Verely forasmuche as men are endued wyth reason they can shew nothing but that it is a worke ether of the vnderstanding or of the will And as touching the vnderstanding Paul sayth that the naturall man vnderstandeth not the thinges whiche are of the spirite of God yea neither doubtles can he forasmuch as vnto him they are foolishnes Wherfore we can thinke nothing touching those things of our selues as of our selues wherfore yâ— modicum is as touching the vnderstanding taken from them neither is it left in the power of man But if thou wilt say that it lieth in thy will to assent and to stay Paul is against thée For vnto the Phillippians he sayth It is God whiche woorketh in vs both to will and to performe And Ezechiell the Prophet sayth That it is God which taketh away our stony hart and geueth vs a fleshy hart And Christ our sauiour sayth without me ye can do nothing Wherefore that modicum whether it consiste in the vnderstandinge or in If this modicum be graunâ—ed our bosting is not excluded the will is by these reasons proued to be none of oures For if we shoulde graunte that that is of vs which these men so often
men after the fall if grace and the spirite be away For of themselues they cannot do otherwise although it be not againste their nature but that they may By what necessitie we are vrged to sinne be holpen and chaunged of God The third necessitie is that which they call of infalliblenes or of consequence or as the Logicians speake of a composed sense Which is when our actions are not considered as they come from our owne nature reason or will but are considered together with the predestination and foreknowledge of God And although the disquieting of humane reason as touching this necessitie is by those distinctions after a sorte asswaged yet is there an other maze wherein it excéedingly wandreth For it séeth that God coÌ„maunded Pharao to let the people go and therby it gathereth that he willed that thing On the other Whether God at one the selfe same tyme both willeth and â—illeth one and the selfe same thing A place of Esay side it heareth that God saith I will harden the hart of Pharao by which wordes it gathereth that he would not haue the people let goe â–ª Wherefore humane sence iudgeth it a thing very absurde that God should at one and the same time both will and not will one and the same thing But a godly minde to vnfold it selfe out of this perplexity will call to memory the sentence of Esay spoken vnder the persoÌ„ of God which sentence our sauiour Christe also vsed in the Gospell and likewise Paul in the actes of the Apostles when he had preached at Rome to the vnbeleuing Iewes Heare saith he the word and vnderstande it not see a sight and discerne it not Make grosse the hart of the people that they vnderstande not stoppe theyr eares that they heare not blind theyr eyes that they see not lest peraduenture they be conuerted I heale them And Christ in the Gospell saith that he came to iudgemente that they God wil haue some to be made blinde â–ª vnto whome yet he wil ha them his word bâ— seâ— for which see should not see These sayings declare that God wil haue some to be made blinde and yet in the meane time he will haue his word to be set forth vnto them For Christ sent his Apostles to preache throughout the whole world And although he excepted none vnto whome he would not haue his Gospel preached yet opened he not the haâ—ts of all men to assent vnto the truth when they heard it Wherfore it followeth that the elect onely do beleue but the wicked are hardened and their sinne is made more greuous when as now is taken away the excuse of ignorance For Paul saith in the first chapter of this Epistle that the inuisible thinges of God â—â— seene by the creation of this world being vnderstanded by those things which are made his eternall power also and diuinitie so that they are without excuse Christ also sayth If I had not come and spoken vnto theÌ„ they had had no sin not yâ— otherwise they should haue bene without sinne but for that they shoulde not haue had so gréeuous sinne For after that they had heard Christ al excuse of ignorance was now taken away from them Wherefore when humane reason beareth vs in hand that to call a maÌ„ and yet in the meane time will not haue him to come is nothing els but to séeke to mocke and to deceaue let vs put it to silence and say with the Apostle O man what art thou that contendest with God And let vs declare that it is méere madnes A remedy against humaine reason to séeke by Dilemmas and Silogismes to carpe God and to obiecte vnto him that he dealeth no les absurdlie then if a man should call his frende to a banquet should sée many things to be therunto a let which lets although he when he may remoueth not yet is he angry vnles he come or if a man should sende his seruaunte any whether whome he knoweth shal be letted in his iorney and although he take not away those hindrances when as he may yet wil he punish his seruant for tarieng or if a magistrate should coÌ„maund a man fast bound in prison to come foorth wheÌ„ yet notwithstanding he looseth not his bondes These thinges séeme vnto them absurde for two causes First for that they vnderstand not to what ende the law and Vocation the law haue moe endes then one vocation and the commaundements were geuen For they thinke that they were geuen to no other vse but to be performed But Paul saith that by the law is the knowledge of sinne Men are so proude and so blockishe that they thinke they can straight way perform al things so yâ— it be onely declared vnto theÌ„ what they should do Wherfore yâ— they mought vnderstaÌ„d their impoteÌ„cie imbecilitie it was necessary yâ— they should receue yâ— law should be called being not yet deliuered for by yâ— meanes they must nedes fele perceiue yâ— knowledge alone of it self is not sufficient An other cause why these men are troubled is for yâ— they see not the other commoditye which the elect gee hereby For when they fele in theÌ„selues how weake they are they are stirred vp to thinke lowly of theÌ„selues and to implore yâ— By the vocatâ—on of the reprobate although without efficacy the elect are holpen ayde of God and more and more in the reprobate which are forsakeÌ„ to acknowledge theyr owne naturall imbecility and to confesse that they shoulde haue bene in the same estate vnles besides the knowledge of the truth they had bene holpen by the spirite and grace of God Wherefore hereby it is manifest how profitably and wisely those thinges were instituted which semed absurd And forasmuch as not al which heare the Gospel are inwardly with efficacy moued of God thereof it commeth that Paul sayth to the Corrinthians that it is to some the sauor of life to life aâ—â— to other some the sauor of death to death This is a playne There is no contrariety in the will of God simple conciliation of that contrariety which appeareth to be in the wil of God And bycause that in these vocations and promises semeth to be expressed some will of God which yet taketh not effect certayne diuines haue not vnskilfully sayd that there is one will of the signe or of the antecedent an other will of efficacy The will of the antecedent and of the consequent God when he pronounceth things which succede not doth not therfore lie Examples or of the consequent For it oftentimes happeneth yâ— God ether threatneth or promiseth a thing which yet shall not come to passe And yet doth not God therefore lye or deceaue For he pronounceth those thinges eyther as nature was then ordered or as thorough ill desertes it mought come to passe vnlesse some change were had in the meane time So was Ezechias told that he should dye bycause that
do exercise workes repugnaÌ„t to his wil coÌ„maundements Wherfore seing yâ— God hath mercy on whoÌ„ he wil geueth to whoÌ„ he wil requireth again of whoÌ„ he wil he caÌ„not be accused of imustice for he worketh not of duty And if in case saith Augustine in the 6. chap of the selfe same boke any man will importunately accuse him as though he ought by right to bestow his mercy let him consider what is spoken of the Apostle afttrward O maÌ„ what art thou which makest answer vnto God Hath not the potter power of one and the selfe same â—umpe of clay to make one vessell to honour and an other to contumely In this place Paul first beateth downe the stubborne resister for that he will not be content with thys definite sentence by hym brought Moreouer he bringeth that similitude of the claye and of the potter wherby he stoppeth the murmuringes of men for that the claye contendeth not with his maker and confirmeth the sentence whereof we now entreate namely that both election and reprobatioÌ„ depend of the will of God Afterwarde he addeth the laste reason why God woulde haue some vessels appointed to honor and some to contumely namely in the one to declare his glory and goodnes and in the other his iustice and power But this is woorthy to be noted that Paul in these obiections rebukes and aunsweres neyther chaungeth nor calleth backe any of those thinges which he had before spoken For he leaueth all things in theyr owne force And when he had referred hatred loue election and reprobation vnto the will of God though he were somewhat vrged by these obiections yet teacheth he and deliuereth he no other thinges then he had before taught and deliuered yea rather he most strongly confirmeth the selfe same Augustine in his Encheridion to Laurentius the 9 chapiter and in his booke of 83. questions the 68. question sayth that there were certayne which thought that Paul in this place wanted in rendring a reason and therefore turned hymselfe to chidinges But this is to do iniury vnto the holy ghost who spake in Paul Who they be that haue maimed the holy scriptures He sayth also that there were certayne heretiques which tooke vpon them at their pleasure to rase out many thinges out of the holy scriptures as though they had bene afterward put in by men and had not bene so written at the beginning and of that company was Marcion Manicheus and such like pestileÌ„ces against whom they could not by the authority of the scriptures dispute for that they admitted them not but as pleased them They reiected a great number of places which they called by a name vsed of them Interpolata that is interlaced Amongst other places they tooke away this place which we are now in hand with For they deuising many thinges touching the will of God and enquiring the causes touching the constitution of creatures when they saw themselues repulsed and confuted by this obiurgation of the Apostle reiected it as conterfeate and straunge But we with a sound piety receaue all the Canonicall bookes and embrace and reuerence these wordes of Paul In which wordes yet this séemeth to be wonderfull that he so putteth downe the aduersary as though no reason could farther be geuen wheÌ„ yet notwithstanding afterward he declareth by the ende why God would make some vessels to honour and other some to contumely namely thereby to make The question put forth may be takeÌ„ two maner of wayes A cause of the election of God may be geuen may not be geuen open his goodnes and glory and his power and iustice But this hereof commeth for that the question may be taken two maner of wayes And if it be demaunded generally why amongst all the number of meÌ„ some are reiected of God and some elected that cause taken of the end may be assigned which now we spake of But if we enquire of euery particular man why this man is a vessell of mercy to declare the goodnes of God and that man a vessell of wrath to make open his iustice we haue no other cause but the mere will of God which electeth and reiecteth wherewith vnles the demaunder be contente he shall worthely heare of Paul What arâ— thou O man which contendest with God This thing paraduenture may be made playne by some similitude If a carpenter should haue before him a great many A similitude peces of timber being all vtterly of one forme and quantity and should be demaunded why he putteth some below and in the foundation and other some on high he would make answere because that building must haue both a roofe and a foundation But if thou yet farther demaunde why he maketh these peces to serue for the foundations rather then the other when as the forme and quantity of them all is alike he will answere nothing els but because it so pleased hym With which answere vnles thou be content he will contemne thée as a foolishe and importunate inquisitor These wordes of Paul are in déede fewe but yet of great waight For it is an argument taken of the comparison of the nature of man vnto the nature of God which are farre wide distant the one from the other Abraham when he questioned with God touching the distruction of the Sodomites An example of Abraham and was afrayd least in questioning he should procéede farther then was lawfull for a man to know very well and religiously submitted himselfe Beyng sayth he but dust and ashes I wyll speake vnto my Lord. But humane reason vnles it be regenerate can not kepe this meane And therefore though Paul now decided the question yet is it not content Augustine in his 68. question vpon Genesis sayth that by these wordes men are not feared away from a modest and godly inquisition of spirituall things but onely in them is reproued an importunate curiousity The godly are not â—eared away from a modest inquisition but froÌ„ an importunate curiositie An example of Iob. Which how deepely it sticketh in the children of Adam not yet regenerate no man can iustly esteme Yea also they that are iustified can here skarce bridle themselues Wherfore Iob in that dialogue which he had with his frendes oftentymes sayth that he had a wonderfull desire to reason and to contend with God if he mought as touching the aduersities which he thought to himselfe he suffred vnworthely For which corrupt desire being towardes the ende of the booke reproued of God he professeth that he woulde do repentance in dust and ashes for that he had so spoken The lattin translation hath Qui respondeas deo that is which maketh answere vnto God But that doth not fully expresse the Greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that word signifieth not onely to answere but also in answering to gaynesay or by answeres to contende Of these obiections which hetherto haue bene brought Is there iniquity with God Why doth he
that it is to be sought for onely of the wisedome of God himselfe Wherefore we muste define nothing but so much as is reuealed vnto vs by God in the holy scriptures Those commentaries which are ascribed vnto Ierome haue noted two things first that this aunswere of Paul is after a sorte spoken by way of supposition as if he should thus say vnto the aduersary Although it were so as thou imaginest that God hath mercy vpon whome he wil and whom he will he hardeneth yet oughtest thou not doubtles to take that in such ill part that thou shouldest séeke to striue with God and as it were in iudgement to call him to a triall This interpretacion taketh as graunted that those wordes He hath mercy vpon whome he will and whom he will he hardneth are spoken vnder the person of the aduersaries But the verye course of the wordes will not suffer that for the Apostle straight way vnto those wordes addeth an obiection saying Thou wilt say then vnto me why doth he yet complain And who can resist his will Nether ought we at our pleasure to alter the order of the words Moreouer when as Paul saith that the potter hath power of one and the selfe same lompe to make one vessell to honor and an other to dishonor they thinke that this similitude is to be applied to the Israelites and to the Egiptians And therefore they affirme that those two nations séemed to come both out of one and the selfe same lompe for that they were both polluted with one and the selfe same kinde of sinne The Iews worshipped the idols of Egipt namely with idolatry For as Ezechiell testifieth the Iewes also worshipped the idols of Egipt howbeit though eche had a like sinned yet notwithstanding God honorably deliuered the Iewes but threw the Egiptians into destructioÌ„ But there The things that are spoken of the Apostle vniuersally are to be vnderstanded generally Here is entreated of that electioÌ„ which was before the foundatioÌ„s of the world were layd In election the will of God is not tyrannicall is no néede to vnderstand those thinges which are spoken of the Apostle generally of certaine perticuler kinde of men Neither in this place is entreated of afflictions or punishments sent of God wherein a man may easly finde out the consideration of merites but of that first election whiche God had before the foundacions of the world wer layd Neither is that very currant which Methodius Martyr writeth in his booke de resurrectione as it is cited in the Gréeke Scholies For he expoundeth these thinges of God who hath power in the last day to raise vp the bodies of the dead being of one the self same lompe of the elementes one part to the honor of blessednes an other part to yâ— dishonor of daÌ„natioÌ„ For that last condeÌ„natioÌ„ adiudging to glory are much distant froÌ„ electioÌ„ predestinatioÌ„ wherof Paul now entreateth Howbeit this in yâ— meane time is worthy to be noted yâ— we wheÌ„ we attribute vnto God such a power in the election of men as hath the potter in making of vessels do in no case teach that such a power and will of God is tyrannicall or strange from iustice For forasmuch as vnto no man is done iniury and this kinde of authority by most good right beloÌ„geth vnto God it must nedes be that both election and reprobation are iust although the reason of that iustice depend not of the workes either of them that are to be elected or of them God taketh away nothing from those vpon whome he hath not mercy The reprobate are oftentimes adorâ—ed with great gifts that are to be reiected And to make this thing more playne we ought to know that God when he ouerhippeth any man and hath not mercy vpon him taketh yet nothing away from hym For so the potter taketh away nothing from the honour or dignity of the clay when of it he maketh vessels to a contumelious vse Yea rather oftentimes we sée that the reprobate are adorned of God with excellent giftes although he bestowe not vpon them that mercy which bringeth saluation Wherefore seing that God taketh away nothing from them they haue no cause why they should accuse God of iniustice if they be of him ouerhipped Thus muche touching the interpretacion of the wordes of Paul Nowe it shall not bee from the purpose as I suppose to see what Chrisostome bringeth vppon this place For hee perceauing that by this similitude he was excedingly vrged and seing that of it followeth that neither election nor reiection depende of the merites of workes with great counning wente aboute to extenuate the strengthe of this similitude Similitudes saith he are not so to bee receaued that they should be of force as touching all partes for otherwise should followe God is called a Lion many absurdities For God is sometymes in the scriptures compared with a Lion out of which similitude yet this thing onely thou oughtest to gather that in God is vnmeasurable strength and inuincible fortitude which thinges by most good right ar agreable with God But if thou wilt go farther and transferre vpon God the cruelty and fiercenes of God is called a beare Lions no man will suffer that God is sayd also to be like vnto a beare which is to be referred vnto the strengthes of auenging and yet oughtest thou not therefore to attribute vnto God the deformednes of that beast and his vnreasonable wrath God is also called God is called a fire a fire for that he can consume and purge all thinges and yet must thou not therefore say that he wythout vnderstanding and sence and will consumeth all thinges But Chrisostome neded not to haue taken so great paynes in setting forth that rule of similitudes For it is of all meÌ„ confessed that similitudes are not in all partes of force neither do we transfer vnto God al thinges which are agreeable vnto the potter and vnto the clay For we do not imagine vnto God either handes or a whele to worke withal neither do we spoyle men of sence vnderstanding and wil that they should be vtterly like clay Wherfore we confesse that which Chrisostome sayth that similitudes oftentimes halte and that in weighing of them is to be added in a deepe consideration But Chrisostome thinketh that this is onely the skope of Paul to represse man that he should not repine agaynst God for so the clay resisteth not the potter And this scope in dede we also admitte but in the meane tyme we adde an other namely that God may by hys owne right haue mercy vpon whome he wil and not haue mercy on whome he wil not which liberty is also attributed vnto the potter in vsing of the clay A double error of those which in this question oppose theÌ„selues against God We must neither repine against God nor falsly accuse him of iniustice which thing if thou take away from the scope of Paul
elected Also ye haue not chosen me but I haue chosen you And if Christ and the Apostles haue in their sermons oftentimes made mencion hereof no man saith he ought to doubt that this doctrine is against the fruit and commodity of preaching He affirmeth also that it followeth not that although our will saluation and good workes depend of the will and appointment of God therefore we should cast away all our diligence endeuour and care For Paul when he had said that God worketh in vs both to will and to performe yet Saluation our good workes depeÌ„d of God yet ought not we â—o cast away all maner of care to lyue well cessed not to geue good admonishments And when he had written vnto the Phillippians that GOD which had begonne in them would accomplishe the worke whiche he had begonne that they might be blameles in the daye of the Lorde in whiche woordes he attributeth vnto GOD bothe the beginning and successe of good works yet in the selfe same epistle wonderfully exhorteth he them to holynes Christ also commaunded his Apostles to beleue and yet on the other side he sayth That no man can come vnto him but whome the father shall draw He also sayth He which hath eares to heare let him heare And yet God sayth in the scriptures that he would geue them an hart from aboue to vnderstaÌ„d eyes to sée eares to heare Wherfore these thinges are not repugnant one to the other namely that the appointment of good works lieth in God and that the gift of them is to be hoped for at Gods hands only and that we also must put to our care and endeuour to liue vprighly and holyly for as we haue before sayd the holy scriptures teach both Farther if for thys cause we should deny predestination seing that by the selfe same maner the foreknowledge of God is certayne and can not be deceaued shall we therefore deny that God foreknoweth all thinges As well the foreknowledge of god â—s predestination is certaine An example brought by Augustine if peraduenture there be some which may be offended with this doctrine And in his booke de bono perseuerantiae the 15. chapter he bringeth an example which happened in his time He saith that in the same monastery that he was in was a certaine man not of so vpright a life This man when he was admonished of his faulte was accustomed to say Such a one shall I be as God hath foreknown me to be And when he so spake saith Augustine he spake indede the truth but although his iudgement were true yet became he euery day worse and worse at the last also saith he he returned to his olde vomite howbeit saith he what manner of one he shall as yet in time to come be God onely knoweth Though this man abused the truth yet will not therefore any godly man deny that God foreknoweth all things And that this foreknowledge of God is no let vnto good workes Christ declared when he coÌ„maunded his disciples to pray when as yet in the meane time The thyng is not made euill by the abuse therof he plainely told them that God knewe right well what thinges they had néede of Wherefore the foreknowledge of God doth not call vs backe from the endeuor of praying for the thinges profitable and necessary which God hath decréed to geue The foreknowledge of God ought not to call vs backe from our endeuor to prayers The giftes of God are not acknowledged â–ª except the fouÌ„taine of theÌ„ be knowne What is the fountaine of the giftes of God vs he hath decréed to geue theÌ„ by this meane They also are deceaued which thinke that this doctrine is an vnprofitable doctrine yea their sight is but small and they vnderstand not the profite therof Vnto the godly it is very profitable to the ende they should not put any confidence either in themselues or in any other men but should fixe all theyr whole hope and affiaunce in God onely Which thing vndoubtedly none can truely and from the harte do but those whiche are fully persuaded both that their saluation and also theyr good workes depend not vpon themselues but of God No we cannot acknowledge the giftes of God except we vnderstande from what fountaine they spring But that fountaine is the fre purpose and mercy of God geuen vnto them whome he hath elected before the constitution of the world He which seeth not this seeth not the goodnes of God towardes him By this doctrine may men be brought not to glory in themselues but in the Lorde which thing they cannot do which ascribe vnto their own frée will that litle how much so euer it be for which thing sake they affirme that God electeth them For they haue in themselues whereof to glorye Farther the scripture willeth vs that we should mortifye our selues and behaue our selues lowly there is nothing that is more easelier bringeth this to passe then doth this doctrine The certainety also of saluation which we defend is by no other means better made manifest And in the We are coÌ„maunded to geue thaÌ„ks for our election It confirmeth the doctrine of free iustification It is no â—â—w doctrine sâ—yng it is set forth in the holy scriptures Heresies were the causes that doctrines were more diligently entreated of latter Epistle to the Thessalonians Paul willeth vs for this thing to geue thankes vnto God that we are elected of God But this can we not do vnles this thing also be wholy made plaine and knowne vnto vs. Neither without this doctrine can the grace of God be defended against the Pelagians for they toughte that the election of God commeth by our merites Frée iustification also should pearish excepte we be rightly taught of predestination Séeing therefore this doctrine being soundlye vnderstande is vnto so many thinges so profitable no man oughte to count it vnfruitfull And sithen it is set foorth in the holy scriptures it can not vndoubtedly be called a new doctrine And if the fathers before Augustines time haue not so diligeÌ„tly spoken of it it ought not to be meruailed at for the occasions wherfore doctrines were more diligently discussed and searched out wer heresies which dayly sprang vp in the Church a freshe And for that before Pelagius time no man had spoken against the grace of God there was no néede that any maÌ„ should defend it but wheÌ„ there arose vp a new error it was necessary that this doctrine should the more diligently be examined And yet did not the fathers which were before Augustines time alwayes leue this thinge vnspoken of Which thing Augustine himselfe proueth in the. 19. chapter of his booke de bono perseuerantiae Ambrose vpon Luke saith that God could if he would of vndeuout persons make deuout And againe he saith that God calleth them whome he vouchsafeth and him whome he will he maketh religious The fathers that were before Augustines time tought this
ioyned wyth foreknowledge and what it differeth from it Now let vs see what it hath common or diuerse with prouidence This it hath common with prouidence that either of them requireth a knowledge and is referred vnto the will and that either of them hath a consideration to thinges to come But herein they differ for that prouidence comprehendeth all creatures but predestination as we spake of it pertayneth onely to the sainctes and vnto the elect Farther prouidence directeth things to their naturall endes but predestination leadeth to those endes which are aboue nature as is this to be adopted into the sonne of God to be regenerate to be endued with grace whereby to liue vprightly and last of all to come vnto glory Wherefore we do not say that brute beastes are predestinate Brute beastes are not predestinate for they are not able to receaue this supernaturall ende Neyther are Angels now predestinate for they haue already attayned vnto their ende but predestination hath a respect vnto thinges to come Whereas we sayde Why the prouidence of God is said to be common to all thinges that prouidence pertayneth to all thynges that may thus be proued because nothyng is hydden from God otherwyse he shoulde not be most wyse And if he know all things eyther he gouerneth all those thinges or els he abiecteth the care of many of them If he abiecte the care of any thing he therefore doth it eyther because he can not or bycause he will not take vpon him the care of those thinges If he can not then is he not most mighty if he will not then is he not most good But to deny that God is most wise most mighty and most good were playnly to deny him to be God Wherefore it remaineth that Gods prouidence is ouer all thinges which thing the scriptures in infinite places most manifestly testefie For they teach that the care of God extendeth euen to the leaues of trées euen vnto the heares of the hed euen vnto sparrowes Prouidence may thus by the way be defined prouidence is Gods appoynted vnmoueable and perpetuall administration of all thinges When I say God I Dâ—finition of prouideÌ„ce The gouernment of God is not tyrannous say that he is endewed with greate authority and that he is mighty AdministratioÌ„ signifieth that his gouerment is not tiraÌ„nious but quiet gently and fatherly For tirannes violently oppresse theyr subiects and referre all thinges to to theyr owne commodity and lust But God violently presseth no man neither by this gouerment getteth any commodity vnto himselfe but only communicateth his goodnes vnto creatures And this administration extendeth vnto all thinges For there is nothing free from it neyther can without it indure It is called appoynted bycause it is ioyned with most excellent wisedome so that it Why prouidence is vn vnmoueable admitteth no confusioÌ„ It is vnmoueable bicause yâ— knowledge of this gouernor is not deceaued neyther can his power be made frustrate It is also perpetuall bycause God himselfe is present with the thinges For neyther did he when he had created thinges leue them vnto them selues yea rather he him selfe is in them and perpetually moueth theÌ„ For in him we liue we moue and haue our being And thus much of prouidence Vnto these thinges also is fate or desteny of very nigh affinity From which word if as we haue before sayd it be taken for a certaine ireuitable necessity which dependeth of yâ— power of stars the fathers haue not without iust cause absteined But if it signifie nothing ells but a certayne connextion of second causes which is not caried rashely or by chance but is gouerned by the prouidence of God and may at his wil be changed I se no cause why the thing it selfe should be of any man reiected Howbeit bicause there is danger that error might sometimes crepe in Augustine thinketh it best that we vtterly refrayne from that worde We ought also to remember that which we haue in an other place taught namely that the loue election and predestination of God are so ordered together that they follow one an other in a certaine Loue election predestination how they are ioyned together course First vnto the knowledge of God are offred all men not being in happy estate yea rather being nedy and miserable whome God of his pure and singular mercy loueth those he careth for and putteth a parte from other whome he ouerpasseth and embraseth not with his beneuolence and they by this seperation are sayd to be elected And those so elected are destinied or appoynted vnto an end Augustine in his booke de predestinatione sanctorum the 10. chapter thus defineth predestination that it is a preparation of Grace and and in the 12. chapter How Augustine defineth predestination he sayth it is foreknowledge and a preparatioÌ„ of the gifts of God by which they are certainly deliuered which are deliuered but the rest are left in the masse or lompe of perdition In an other place he called it the purpose of hauing mercy The Master of the sentences in the first booke distinction 40 defineth it to be a preparation of grace in this present time of glory in time to come These definitions I reiect not howbeit bicause they compreheÌ„d not the whole matter I will bring an other definition more full as nigh as I can I say therefore that predestination is the most wise purpose of God whereby he hath before al A full definition of predestination eternity constantly decreed to call those whome he hath loued in Christ to the adoption of his children to iustification by fayth and at the length to glorye through good workes that they may be made like vnto the image of the sonne of God and that in them should be declared the glory and mercy of the creator Thys definition as I thinke comprehendeth all thinges that pertayne vnto the nature of predestination And all the partes thereof may be proued by the holye scriptures First we take purpose for the generall word For that word is common both to predestination and vnto reprobation Paul vnto the Ephesians sayth Purpose is common to predestination vnto reprobation That we are predestinate according to the purpose of God And in this Epistle to the Romanes he sayth That the purpose might abide according to election But what thys purpose is we vnderstand by the first chapter vnto the EphesiaÌ„s For there thus it is written That God hath predestinate vs according to his good pleasure By The purpose of God is his good pleasure Purpose pertayneth vnto yâ— wil. these wordes it is manifest that that is called his good pleasure which Paul afterward called purpose And that this purpose pertayneth vnto the will those thinges whiche afterward followe doo declare By whose power sayth he God woorketh all thinges accordinge to the counsell of hys will But by thys will we ought to vnderstand that will whiche is of
said in the mind of him that predestinateth those things vnto which the predestinate are directed are in them namely grace iustification good works and glorification For these haue no place but in the saincts But in that we haue put the effects of predestination in the definition thereof it is not to be meruailed at For this definition can not be geuen vnles the correlatiues as they call them be also expressed Predestination is indéede defined but of necessitye there muste be expressed and declared the endes vnto which men are by it directed And therefore they are ioyned with foreknowledge because GOD knoweth bothe the beginnings How predestination is sometymes called foreknowledge and meanes and endes of our saluation This moreouer is to be known that when of the fathers as somtimes it happeneth predestination is called foreknowledge it then signifieth not onely a bare knowledge but also an approbation or an allowing which as we haue declared pertayneth vnto purpose Wherefore we did what we could to speake properly to the end these things should not be confounded Lastly is to be considered also how in predestination are knit together the goodnes wisdome and power of GOD whiche are his moste chiefe proprieties Purpose which commeth of his goodnes is placed in the will of God Foreknowledge declareth a wise preparation for the will purposeth nothing which is not before knowen lastly when it is come to be put in execution then is power present And now because things contrary pertaine to one and the selfe same knowledge the one of theÌ„ serueth much to yâ— knowledge of the other euen as we haue defined predestination so also will we define reprobation I sayd before that I was of the same minde that the Schoolemen are namely that the reprobate are not predestinate not for that I iudged their reason to be so firme but because the Scriptures vse so to speake for the moste parte This is their reason because predestination directeth not onelye vnto the ende but also vnto the meanes whiche leade vnto the ende But forasmuch as sinnes are the meanes God is not â—he cause of sinnes if we speake properly by whiche men are damned they say GOD can not be put to bee the cause of them Vndoubtedlye if we will speake vprightly and properly God can not be saide to bee the cause of sinnes whome yet we can in no wise vtterly exclude from the gouernment and ordering of sinnes for he is the cause of those actions which in vs are sinnes although as they are of God they are mere iustice For God punisheth sinnes by sinnes Wherefore sinnes as they are punishments are vpon men layd of God as of a iust iudge Farther it is God which withdraweth his grace from men which being withdrawen it can not be chosen but that they must fall And forasmuch as through his agitation or stirring all we both liue and moue vndoubtedly it is of necessity that all the works which we do after a maner be done by his impulsion Although thereof followeth not that he should poure into vs any new malice For we haue malice aboundantly inough of our selues both by reason of originall sinne and also because if the creature be not holpen by God of it selfe it declineth without measure and ende to worse and worse Farthermore God and that vndoubtedly iustly ministreth vnto the reprobate and vnto the wicked occasions of sinning and wonderfully enclineth the harts of men not only to good things but also as Augustine sayth by his iust iudgement to euill things Yea also he vseth the malice of men will they or nill they vnto those ends which he hath purposed vnto himselfe And the holy scriptures sticke not to say that God deliuereth men into a reprobate sence and maketh them blind and seduceth them and many other such thinges And yet for all this he can not be Sinnes are not all maner of waies excluded froÌ„ the prouidence of God By the maner oâ— speaking of the scriptures the reprobate â—re to be seperated from thâ— predestinate Why the reprobate are not called predestinate truly called the cause of sinnes when as we aboundantly haue the true cause of sinnes in our selues Wherefore that reason of the Scholemen is not firme neither leneth it to a very sure foundation Howbeit I therefore seperate the reprobate from the predestinate because the scriptures no where that I know of do call men that shal be damned predestinate Which sentence thoughe I sawe no reason why yet woulde I iudge is to be followed because of the authoritye of the woorde of God Howbeit I thinke the holy scripture so speaketh for that as we haue before sayde predestination hath a regarde vnto those endes vnto which we can not by nature attayne such as are iustification good life and glorification by whiche God exalteth vs farre aboue all strengthes of nature But the sinnes for which we are damned although they are not excluded from the gouernment of God namely after that manner as we haue already declared yet do they not passe the strengthes of our nature For euery man of himselfe is prone inough to sinne Wherefore reprobation is the most wise purpose of God wherby he hath before all eternitye constantlye decréed without any iniustice not to haue DefinitioÌ„ of reprobation mercy on those whome he hath not loued but hath ouerhipped that by theyr iuste condemnation he might declare his wrath towards sinnes and also his glory The former partes of this definition are already declared when we defined predestination euen vnto that part without vnrighteousnes Which part is therfore added because God doth no iniustice vnto any man although he bestow not his mercy vpoÌ„ God doth no iniury vnto them vpon whom he hath not mercy some For he is not bound vnto any man by any law neither is he compelled of duety to haue mercy vpon any man Wherefore God aunswereth in the Gospel Is thine eye wicked I am good Is it not lawfull for me to do with mine owne what I wil The selfe same thing hath Paul taught by the power of the potter And yet he affirmeth that therefore there is no iniustice in God For here is entreated of mercye and not of righteousnes And vnto Moses was aunswered in Exodus I will haue mercy on whome I will haue mercy c. I will not haue mercy on them c. By those Men of their owne nature are in misery wordes is signified that all men are of theyr owne nature in misery For mercy is bestowed vpon none but vpon them that are in misery Out of this misery God deliuereth some and those he is sayd to loue Othersome he ouerpasseth and them is he sayd to hate for that he hath not mercy on them That by theyr iust condemnation he might declare his anger against sinnes and his righteousnes The damnation of these men is said to be iust because it is inflicted vnto them for their sins The
euery side defiled and filthyly wrapped in bloud I passed by sayth the Lord and when I saw thee in that case I had compassion of thee Farther let vs remember what is the scope of the Apostle in this epistle For if we will iudge vprightly of controuersies we must not cast our eye of frō the scope This was the scope of the Apostle by all maner of meanes to commend the grace of Christ And to this purpose can nothing more be a let then to affirme that the predestination of God that is the head and fountaine of grace commeth of the workes of men And if it be counted a fault in orators if in their oration they paraduenture inculcate things which should much hinder the cause which they toke in hand how can we suspect that the holy ghost presisted not in that which he began but speaketh thinges strange from that which he purposed Neither doubtles can there be any other reason geuen of the members then of the hed which is Christ Iesus Seing therefore that no man can doubt but that the sonne of God tooke vpon him humane nature freely For if the question should The son of God toke vpō him frely humane nature be asked why he rather tooke vpon him man of the virgen Mary then any other man there can no reason be geuen but for that it so pleased him For as tooching wookes any other man borne of an other virgen mought haue had them no les then he which was borne of Mary For whosoeuer had had the diuinity as Christ had he should doubtles haue done the selfe same workes which Christ did Seing therfore that that humanity was taken of the son of God fréely of the pure mere mercy of God euen after the self same maner whosoeuer are the members of Christ are elected fréely and without any merites of workes Finally all those reasons which proue that iustification consisteth not of workes the same As iustification is not of workes ▪ so neither also is predestination Christ and his death is the first effect of predestination Christ as touchyng his humane nature and death ▪ is not the cause of predestination also proue that predestination dependeth not of workes Now resteth to declare whether Christ and his death may be sayd to be the cause of predestination Here we answere that Christ and his death is the first and principall effect of predestination for amongst those thinges which are of God geuen vnto the elect is Christ himselfe and the fruit of his death For whatsoeuer is geuen vnto vs is deriued vnto vs from God by this way and as it were through this pipe And forasmuch as it is certaine that the effects of predestination may so be compared together that one may be the cause of the other but vnto none of them agréeth to be the beginning of predestination therefore we deny that Christ as touching his humanity or death is the cause of our predestination although he be the beginning and cause of all good thinges which come vnto vs by the purpose of God I know that there haue bene some which haue gone about to conciliate the sentences of the fathers with this most true doctrine which we haue now by many reasons proued For they say that the fathers when they write that predestination is of workes foresene by the name of predestination do not vnderstand the worke or action of God whereby he electeth or predestinateth any man ▪ but rather the end and certaine meanes for as touching them nothing can let but that workes may be causes Sentences of many of the fathers agree not fully with this doctrine For it is without all doubt certayne that the last damnation commeth of workes as of the cause and good workes spring of fayth as of their beginning I sée in dede that the entent of these men is not to be discommended which labour to apply the sentences of the fathers vnto the truth as much as is possible But yet that which they auouch I can not affirme to be true For there are certaine sentences of the fathers so hard that they can by no meanes be drawen to this meaning For they to defend the liberty of our will will not haue all thinges to depend of the predestination of God And of purpose say that all whole is not of God It is not true that they say all whole is not of God It is not true also that God electeth because of faith foresene but somewhat also is required of vs. And they expressedly write that God electeth some for that he foresaw that they should beleue They haue also here and there many other such like sayinges so that I by no meanes can sée how their sentences can agrée with our doctrine in this point Howbeit Augustine fully agreeth with it Ierome also disagréeth not from it although oftentimes in many places he agrée with Origen and others But against the Pelagians he highly commendeth the sentence of Augustine touching this matter and excedingly alloweth his writinges against this heresy Seing therefore that Augustine oftentimes vsed thys argument against the Pelagians it must nedes be that the same very well pleased Ierome now being olde Ciprian also as we haue before sayd manifestly writeth that there is nothing which is ours Wherefore it followeth of necessity that all whole is of God But howsoeuer it be there is no nede that we should at this present much reason touching the fathers For when I interpretated the text it selfe I aboundantly spake of them as the opportunity of the place serued As in all other things which pertayne vnto faith so also in this question we must geue We must geue sentence according to the scriptures not according to the fathers sentence according to y◠scriptures and not according to the fathers And this self thing euē the fathers thēselues required at our hands Which I thinke we to our ability haue performed in alleadging of reasons Amongst the latter writers Pigghius being forced by the vehemency of the scriptures graunteth vnto vs that works are not causes of predestination for he cōfesseth that it consisteth fréely and of the mere mercy of God with a respect yet saith he vnto works which thing I suppose he sayd least he should séeme in vaine to haue with so many words contended But if predestination be frée and do depend of the mere goodnes and mercy If election be free why is there added a respect vnto works of God as the scriptures testifie why durst this man of his owne hed imagine this new respect of works For the holy scripture and especially Paul vtterly excludeth workes from this matter But Pigghius the more to bewray that his vile desire of contending bringeth certaine arguments which make vtterly nothing at all to the matter That saith he which as touching election happened in the blessed virgen the mother of God ought in others also to take place but she
worthely condeÌ„ned And this may strongly be sayd to repell those which paraduenture presume to lay the cause of theyr damnation not vpon theyr owne sinne but vpon God Wherefore originall sinne goeth before the birth of all men so that thou haue Originall sinne goeth before euery mans damnation a respect vnto euery perticular man it also goeth before the damnation of all the wicked although it could not be before the eternal purpose of God but only as touching foreknowledge These thinges being as we haue declared them as they are in no case absurd so also may they well be perceaued if we depart not from the sence of the scriptures which sence how much in this place Pighius ouerpasseth by meanes of his owne fond inuencion I will in few words touch He maketh many degrees or actes in the minde of God which he setteth in order A fond imagination of Pighius betwixt them selues not in dede by distinction of time but by distinction of nature and therefore such actes he calleth signes and yet had he not that out of the holy scriptures but borowed it out of Scotus In the first signe sayth he God appoynted to bring forth all men to eternall saluation which they might haue fruition of together with him and that without any difference and ouer them he would haue Christ to be the hed whome he thinketh also should haue come in the flesh although the first man had not sinned In the second signe he sayth that God foresaw the fall of man by reason whereof it was not now possible that men should come vnto saluation that is vnto the end which God had purposed in him selfe when he decreed in the beginning to create man Howbeit that the matter mought go forward he sayth that God did put in the thirde signe remedies in Christ namely of grace and of the spirit and such like wherby mought be holpen those which would receaue them and those forsakeÌ„ which should refuse them Lastly in the fourth signe for that he foresaw that manye would embrace these aydes and would vse them well and actiuely he therefore predestinated them to saluation but others whome he saw would reiect these benefites of God he adiudged to vtter destruction this he speaketh touchinge them that be of ful age But forasmuch as by this fond imagination he could not satisfy as touching infantes which perish before they caÌ„ haue the vse of free wil he patcheth thereunto an other fable namely that they after the iudgmeÌ„t shal be in this world happy with a certayne naturall blessednes wherein they shall continually prayse God and geue thankes vnto him for that theyr estate so tollerable So this man fayneth a doctrine which he can not proue by any one word of the scripture For how attributeth he vnto God that he in the first God appointeth not those thinges which shall haue no successe Christ had not come vnlesse sinne had ben coÌ„mitted signe decreed those things which should not haue successe Namely that al meÌ„ should enioy felicity Is it the poynt of a wise man I will not say of God to decree or will those thinges which shall take no effect Let him also bring forth some oracles of God to declare vnto vs that the sonne of God should haue taken vpon him humane flesh although man had not sinned But he is not able in any place to shew any such thing when as the holy scriptures euery where testify vnto vs that he was geueÌ„ for our redemption and for the remission of sinnes which thing also mought haue taught him if he had considered that originall sinne went before all the effectes of predestinatioÌ„ only creation excepted when as Christ was to this end predestinated and geuen vnto vs that we might haue a remedy of our falles of all which falles originall sinne is the hed and principall And he had not taken vpon him humane flesh if there had bene no sinne committed He without the scriptures also imagineth that it lieth in Infants perish vnlesse they be renued by the mediator the power of our free will to receaue the remedies being generallye set forth when as this is the most absolute gifte of God And that whiche he last of all bringeth namely of the naturall felicity of children is not only auouched besides the scripture but also is playnly agaynst it which teacheth that all perish in Adam vnles they be renued by the mediator But to perish or to dy how repugnant it is with felicity al men easely vnderstand And besides that he hath not on his side one of all yâ— fathers whiche durst imagine any such fond deuises Neyther can I be perswaded that Pelagius him selfe if he were a liue agayne would more diligently colour his opinion then this man hath paynted it and set it forth That which we haue hitherto proued touching predestinatioÌ„ namely that iâ— dependeth not of workes foresene the selfe same thing also affirme we of reprobation for neither it also dependeth of sinnes foresene so that by reprobatioÌ„ yâ— vnderstand not extreme damnatioÌ„ but that most depe eternal purpose of God of not hauing mercy For Paul writeth alike of Esau and Iacob Before they had done any good or euill it was sayd The elder shall serue the younger Iacob haue I loued but Esau haue I hated that it should not be of workes but of him that calleth And Pighius laboureth in vayne to haue this sentence of Paul vnderstanded of one of them only that is of Iacob when as the Apostle ioyned them both together vnder one and the selfe same conditioÌ„ Which thing he more manifestly afterward If sin were the cause of reprobatioÌ„ no man should be elected What are the effectes of predestination Christ is the first effect of predestination declareth saying He hath mercy on whome be will and whome he will he hardeneth Further if sinne were the true cause of reprobation theÌ„ should none be elected WheÌ„ as God foreknoweth that all men are contaminated with it Which selfe thing Augustine proueth vnto Simplicianus But now we will entreate of the third article to see what are the effectes of predestination and of reprobacion And we will be the briefer for that those thinges which shal be spoken haue much light by those thinges whiche haue alredy bene spoken The first effect therefore of predestination is Christ him selfe for the elect can haue none of the giftes of God vnles by our sauiour it be geuen vnto them Then also let there be put those effectes which Paul describeth in the 8. chapiter when he sayth Whome he foreknew those also hath â—e predestinated whoÌ„ he hath predestinated those also hath he called and whome he hath called those hath he iustified and whome he hath iustified those hath he glorified Whereby it is euident that vocation also and iustification and glorification are the effectes of predestination whereunto also may be added conformity of the image of the sonne of God when
as Paul reckneth it vp as an effect of predestination Good workes also may be added seing thâ—â— God is sayd to haue prepared theÌ„ that we should walke in theÌ„ TheÌ„ followeth certaynty or confirmation of our saluation which certainty of what sort it is we will declare in the 10. chapiter Lastly is the declaration of the riches of God which ende Paul manifestly mencioneth in thys Effectes of reprobatioÌ„ Of the state of the first man 9. chapiter and vnto the Ephesians he writeth That we might be to the prayse of hys grace and glory But as touching reprobation if it be compared vnto the first man GOD from eternally decreed to produce hym that by free will and certayne grace geuen vnto him he mought haue stode if he had would and God could haue geuen vnto him greater grace so that he could not haue fallen but Whether the first maÌ„ were of the number of the predestinate or of the reprobate he would not But whether AdaÌ„ were of the nomber of the reprobate or of the predestinate can not be gathered out of the holy scriptures although all the fathers in a maner consent that he was saued and therefore pertained to the nomber of the predestinate But other men which were reprobated were offred vnto God in a masse of perdition and vtterly corrupted For God decreed to produce them not els where but out of the sede of Adam and forasmuch as by his free purpose he would not bestowe his mercy vppon the multitude which is made reprobate therof followed reiection wherby they were left in theyr natiue sin Further forasmuch as God suffreth not his creatures to be idle they also are perpetually pricked forward to worke and for that they were not healed they do all thinges of theyr corrupt ground which although they seme sometimes to be beautifull workes yet before God they are sinnes Moreouer according as theyr wicked factes deserue God continually punisheth in them sinnes by other sinnes as vnto the Romanes many are sayd to haue bene deliuered vp into a reprobate minde for that when they knew God they glorified him not as God But yet as touching the sinne of the first maÌ„ this is to be considered that that sinne could not be sayd to haue bene the punishment of an other sinne For if it were the first sinne it had not any other sinne before it and that God vtterlye willed not that sinne that can not be sayd for agaynste his wil how coulde it be committed And he sawe that he woulde fall if he were not confirmed with his spirit and with a more plentiful grace and yet he holpe him not neither put he to his hand to kepe him from falling Moreouer the deuil vnles God had would durst not haue tempted him Furthermore he had appointed by him to declare his goodnes and seuerity hereof he gaue an occasion when he set a law which he knew should not be kept and also in geuing him a wife which should entise him And finally the action it selfe which as a subiect or matter sustained the priuation of vprightnes could not without the power and might of God haue bene produced Wherefore it is euident that God after a sort willed that sinne and was some way the author hereof although that it were not a punishment of sinne going before But contrariwise he is sayd not to haue willed it and not to haue bene the author of it for that he prohibited it punished it and willed it not simply but for an other ende â–ª he of himselfe ministred not yâ— prauity neither infused he it into him but the wil of Adam not being letted by a more mighty grace of his owne accord declined from vprightnes Esay also bringeth as an effect of reprobation the blinding and making grosse the hart of the people that they should not vnderstand And God oftentimes either by himselfe or by euil angels sendeth cogitations and offreth occasions which if we were vpright mought be taken in the best part but for as much as we are not renued we are by them driuen vnto euil afterwarde iustly and worthely foloweth damnation for sinnes and finally the declaration of the power and iustice of God is the last effect of reprobation Al these thinges follow reprobation although God as we haue before declared is not God is not a like the cause of all the effects of reprobation a like the cause of them all But because al the benefites of God which are geuen vnto the predestinate are referred vnto grace as to their hed and fountain therefore let vs see whether that principall effect of Gods predestination be as some haue imagined set forth of God coÌ„mon vnto al men for if it were so then should al men be predestinated it should lye in their owne power or in their own handes as the saying is to be predestinated so yâ— they would receaue grace wheÌ„ it is offred We in no wise say yâ— grace is coÌ„mon vnto al men but is geueÌ„ Whether the grace of God be set forth as common vnto all men vnto some and vnto others according to the pleasure of God it is not geuen And to confirme this sentence we alleadge these places of the scripture In the 6. of Iohn iâ— is sayd No man commeth vnto me vnles my father shall draw him And I wonder that the aduersaries should say that al men are drawen of God but all men will not come As if a man should say no man can attaine vnto learning Whether â—â— are drawen of God A similitude or good artes which is not endewed with reason and witte And yet doth it not thereof follow that though al men haue reason and witte al men should attayne vnto good artes for besides those grounds are required an endeuor and wil. So say they al men are drawen of God but besides the drawing of God there is required that we haue a wil thereto and do geue our assent for other wise we are not brought vnto Christ But doubtles it can not be that in al those propositions whiche are spoken with an exception that exception shoulde belong vnto al men For Christ said vnto Pilate Thou shouldest not haue power against me vnles it were geuen thee from aboue shal we therefore take vpon vs to say that vnto al men was geueÌ„ power against Christ And wheÌ„ as it is writteÌ„ That no man shall enter into the kingdome of heauen vnles he be of water and the spirit borne agayne shal we thereof inferre that al men are borne agayne of water and the spirit And when the Lord sayth ye shall not haue life in you vnles ye eate the fleshe of the sonne of man and drinke his bloud shal we thereby vnderstand that al men eate the flesh and drinke the bloud of the Lord And if this ought not so to be why wil these men when we say No man commeth vnto me vnles my father shal draw him therof inferre that all
with her it could not be auoyded but that he should committe incest of which inceste shoulde be borne children which should pollute themselues with murthering one the other and should ouer throw theyr fathers kingdome The auncienter Philosophers as Democritus â–ª and Empedocles affirmed that the will also is subiect vnto fate or vnto the connexion of causes But Chrisippus the Stoike hereunto rather inclined to excepte the will of man as Oenomaris Cynicus as Eusebius Caesariensis de Preparatione Euangelica â–ª citeth him saith that Democritus made men bondmen and Chrisippus halfe bondmen But leuing these let vs returne vnto Cicero who said If there be foreknowledge then thinges should in such sort come to passe as they were foreknown neither can the euent foreséene be auoyded so that then the liberty of men is vtterly takeÌ„ away Lawes theÌ„ are in vaine admonitions are in vayne rewards punishmeÌ„ts and such like things are in vaine wherfore he setteth forth a choyce that a man should chuse whether he would rather admitte foreknowledge or liberty of the will for that they could not consist both together as farre as he iudged And because he was man hauing to do in ciuill matters and delt in lawes iudgemeÌ„ts he rather reiected the foreknowledge of God then he would loose the liberty of the will of man Wherefore Augustine sayth of him Those which will be free he maketh sacrilegious persons so that to defend their liberty they spoyle God of his foreknowledge Ciceroes reason was If the wil be frée there can not be a certaine and sure connexion of causes for if it were certaine it could not be broken of our will and if there be no certaine connexion then can there be put no foreknowledge and therfore he affirmed that God also foreknoweth not what thinges shall come to passe for if he should foreknow them then should there be a certaine and firme order of causes which being graunted there shoulde bee nothing remayning in the power of our will But we ought to hold either of these sentences for of the one we haue by sence experience For euery man may consider in himselfe how he woorketh by counsels and deliberation and electeth that whiche pleaseth him But the other that is the foreknowledge of God we hold by faith whiche knowledge is of no les The elections counsels of man are not against the prouideÌ„ce of of God The wil of man is placed in the order of causes God by his foreknowledge changeth not the nature of causes Fortune chaunce are referred vnto vs not vnto God force then the apprehension both of sence and of reason Wherefore we deny vnto Cicero this consequence There is a certaine and constante order of causes whiche God foreknew therfore there is nothing in our will And we therfore deny the argument for that our will also is to be placed amongst the causes of thinges yea it hath not amongst them the vnworthiest place Wherefore euen as God can foreknow what shall come to passe of other causes in like sort is he able plainely to sée what our willes wil elect And as in foreséeing other causes and theyr effectes he in no wise destroyeth nor chaungeth the natures of them so also leaueth he in their ful state the willes of men This also moued Cicero that then nothing should come by chaunce But forasmuch as very many thinges happen by chaunce and fortune it is manifest that there cannot be a certaine or sure order of causes neither also any foreknowledge In this sort reasoned he But we aunswere that those thinges which are said to come by chance ar so called things coÌ„ming by chance as they are referred to our vnderstanding whiche forasmuch as it is weake by reason of the dulnes therof seeth not the course or connexion of causes but if their be coÌ„pared vnto the mind of God from which nothing is hidden they can not be said to come by chance or rashely The infirmity of the mind of man is that it maketh fortune or chance to be with thing we wil declare by an example If a maister should sende his seruaunt to the market and commaunde him to be there by sixe of the clocke and should also commaund his Baliue apart to doo the self same thing doubtles both the Baliue and the seruaunt should mete together which to either of them should come by chaunce for that they knew not of their maisters commaundement but the maister he selfe who knoweth the matter will not iudge this to come by chance which thing hereby also may be made more plaine Suppose that I knewe that there were treasure hidden in a place and I should commaund one to digge in that place when he should find the treasure he would cry good fortune but I which knew the matter would attribute nothing vnto fortune So God forasmuch as he knoweth the course and connexion of all causes neuer ascribeth any thing to fortune Wherefore let vs put all thinges to be subiect vnto the purpose of God and amongest all other thinges our wils also which we affirme haue that power which God willed who tempereth the natures of all thinges There is a certayne cause as sayth Augustine which so worketh that it is by no meanes wrought and suche a cause is God And there is an other cause which so worketh that it also is wrought of an other of which kinde is our will which so willeth and worketh in that that it also is wrought of God Wherefore we ought neyther to assent vnto Cicero nor to the Stoikes for as we ought to withdraw nothing from Our wils are not free froÌ„ the foreknowledge of God Note a saâ—ing of Austine the foreknowledge of God so lest of all are our willes to be exempted from it for they pertayne to yâ— better part of the world For what should he haue a care of or what should he foreknow if he should neglect men Our willes as sayth Augustine are able to doo so much as God would and foreknew they should be able to doo and therefore whatsoeuer they are able to doo they most certaynly are able to doo and whatsoeuer they shall doo they shall without all doubt doo for that he whose foreknowledge can not be deceaued foreknew that they should be both able and also do it And in yâ— Necessity of two sortes 10. chap. of the fifth booke before cited he deuideth as we also did a necessity in to two parts one whereby we are compelled to suffer those thinges whiche we would not as is the necessity of death wherunto will we or nill we we must gâ—ue place The other necessity he sayth is that according to which any thing is sayd to be necessary that is shall vndoubtedly come to passe And touching this there is no nede that we should be aferd concerning our will for by it the will is not diminished the first indede is repugnant vnto it for it is not possible Not euery
necessitie hâ—tteth the will that it should will anye thing vnwillinglye But this latter is nothing at all agaynst the nature of the will The life and foreknowledg of God although they are necessarily attributed vnto him yet they nothing hurt his nature nor will He can not neyther be deceaued nor dy and yet suffreth he not any thing which he willeth not So also we say yâ— when we will any thing by will we necessarily wil it and yet do we not thinke that hereby our choyce is violated And how the What thinges wicked men wishe for in this question foreknowledge of God hurteth not our will Augustine in his 3. booke de libero arbitrio in the 2. and 3. chapiters very well declareth And first he sayth that by this question are excedingly set a worke a greate many wicked men which eyther would that if the will be free God had no prouidence nor care of thinges pertayning to men that they might with the more licentiousnes geue theÌ„selues vnto lustes in denying the iudgments both of God and of man and to the vtter most of theyr power auodyng them or if it can not be auoyded but that it must nedes be graunted that God prouideth and vnderstandeth the things which are done of vs yet at the least they would obteyne this that his prouidence should so compell the willes of men that they may be excused from blame of theyr wicked factes But how these mens deuises are deceaued he easely declareth in setting forth how the forknowledge of God may stand with will and that a free will He demaundeth of him with whome he reasoneth whither he knew that he should haue to morrow a wil vpright or corrupt He maketh aunswere that he could not tel Doost thou thinke sayth Augustine that God knoweth thys The other confesseth that he thinketh that God knoweth this â–ª Wherefore sayth Augustine forasmuch as God foreknoweth this he also foreknoweth what he will doâ— with thee that is whither he will glorifie thee at the end of thy life and if he foreknowe and can not be deceaued then of necessity will he glorifie thee But in the meane time tell thou me Shalt thou be glorified agaynst thy will or with thy will Verely sayth he nâ—ot agaynst my will for I most earnestly desire the same And hereby is concluded that that which God wil of necessity do in vs hindreth not the wil. He sheweth also that this shal be more plaine if we coÌ„sider of foreknowledge as though it were ours Suppose that I foreknowe that a certayne man shal come vnto me to morrow shal this my foreknowledge take away from him wil but that if he Our memory coÌ„pelleth not thinges past to be past â–ª come he commeth thorough his owne election Doubtles we can not so say for he willingly commeth neyther shal my foreknowledge diminish any thing of his liberty And as our memory compelleth not thinges past to be past so foreknowledge compelleth not those thinges which shall come to passe to come to passe This thing also may an other way be declared If a maÌ„ should se Plato disputing with Socrates or the Sunne or Moone to be eclipsed the sight of the beholder causeth not that they which dispute together should of necessity or agaynst theyr willes dispute together neyther also causeth it that the Sunne or Moone should be eclipsed by chance when as those eclipses of the heauenly lights haue theyr necessary causes Wherefore he which seeth both maketh not by his sight that which is contingent necessary neyther maketh he that which is necessary contingent Neyther ought we to imagine that the foreknowledge of God obteyneth his certaynty of the necessity of thinges for so greate is the perspicuity of the minde of God that it can also most certaynly vnderstand thinges contingent Neyther is thys reason any thing hindred by that which we before ofteÌ„ admonished namely that the foreknowledge of God hath alwayes will ioyned with it when as nothing can be foreknowen of God to be which he him selfe will not to be But yet this will wherby God worketh all in all applieth it selfe How the wil of God bringeth not necessitie to thinges to the natures of thinges For in meate it norisheth in the Sunne it shineth in the vine it bringeth forth wine and in the will of men it causeth that they of theyr owne accord and freely wil those thinges which they wil. Paul as we rede in the Actes cited that sentence of Aratus In him we liue are moued and haue our being Whereof it followeth that the wil of man hath his motions of God But if a maÌ„ wil say that it receaueth of God such motions as it selfe before willeth then shal he speake things absurd for theÌ„ should our wil measure and gouerne the influences of God which thing is far from the truth But rather let vs say The wil receueth such motions of God as he will Second causes may be doubtfull wheÌ„ yet the will of God is certaine that it receaueth of God such impulsions and motions as he will geue And let vs in yâ— meane time marke that God so worketh in our will that it gladly willingly and of his owne accord receaueth the motions which God putteth into vs. But how it commeth so passe that God moste certainly foreseeth thinges to come when yet the willes of men and many naturall causes are doubtfull and worke contingently it may thus be declared It is true in dede that those which consider thinges onely in theyr causes are oftentymes deceaued for that all causes doo not necessarilye produce theyr effectes for sometimes they are letted and enclyne an other way then they were supposed Wherefore men are not deceaued when they now behold the effect brought forth but they are deceaued when they iudge of effectes lying hid in their causes But the foreknowledge of God not only knoweth what thinges shall come to passe in their causes but also thorowly seeth theÌ„ as if they were alredy brought forth and of their causes made perfect and hereof it commeth that we may of the foreknowledge of God infer necessity of certainety and of infalliblenes and so can we not do of the second and niest cause For when we say that God foreknew that this or that thing shal come to passe to morrow we wel conclude All thinges are necessary whilest they are yâ— therefore it shal of necessity be Necessity is not applied vnto a thing known but as it is foreknoweÌ„ of God as present and alcedy brought forth which maketh not onely to perspicuity but also to necessity For euery thing whilest it is is of necessity neither must we afterward graunt that yâ— thing is of necessity for that it is not taken in such sort as it was foreknowen of God Hetherto We do not defend free will haue we defended the power of mans will whiche yet we wil not should be taken vniuersally but only as touching foreknowledge and
to speake of his doctrine did not generally preach yâ— law without Christ For in that he chiefely vrged the Law it was of necessity that therewithal also he taught Christ vnto whome the law as a scholemaister led them But because his trauayle was to this thing chiefely bent to set forth and eâ—pound the law therefore was he peculiarly called the teacher thereof As Christ and the Apostles in preaching repentaunce taught also the Law howbeit bycause that they chiefely hereunto endeuored themselues to publishe abrode grace and the Gospel therefore they are called ministers not of the law but of grace and of fayth But Paul in alledging the wordes of Moses semeth not a litle to disagrée both from his meaning and also from his wordes For in Deut. yâ— 30. chapiter it semeth that the discourse of Moses talke was of the commaundemente of God For he sayth My coÌ„maundement is not wonderfully aboue thee that thou shouldest say who shall ascend vp into heauen to bring it vnto vs that we maye heare it and doo it Neyther is it beyond the sea that thou shouldst say which of vs shall go beyond the sea and bring it vnto vs that we may heare and do it But the woorde is very neare vnto thee in thy mouth and in thyne harte that thou maist heare it and doo it But this we must know that the Apostle considered the matter more depely then the wordes shew at the first brunt For he DeclaratioÌ„ of the words of Moses sawe that Moses althoughe before he gaue the lawe in the name of God yet in this place he simply entreated not of the commaundement but as it was now easy to be obserued by grace and by fayth and the spirite grafted in the harte which workes can not be workes of the law For when the law is set forth the commaundementes are not therefore made easy to be obserued yea rather we labour agaynst that which is forbidden vs and we fly away and leap backe froÌ„ the gouernment of God so farre is it of that his commaundementes should be grafted in our harte Those are the thinges which Paul had a respect vnto And for that he saw that those thinges come vnto vs thorough Christ and the righteousnes of fayth therefore he gaue that sence which is proper and natiue He considered moreouer that in the selfe same chapter at the beginning are such thinges set forth which can not be ascribed but vnto Christ only and vnto his spirite For God sayd that he would conuerte them vnto him that they should loue him with all theyr soule with all theyr hart and with all theyr strengths and that also he would circumcise theyr hartes and the hartes of theyr sede and cause that they should heare and doo his commaundementes And seing that streight way after these thinges are added these wordes which Paul citeth who seeth not but that they pertayne vnto the Gospel Wherefore the commaundemente whereof Moses speaketh is takeÌ„ eyther according to the bare and simple knowledge thereof or ells according to the mighty and effectuall power of driuing men to the obedience thereof The discourse of Moses will not suffer that we should take it in the first sence when as the simple and playne vnderstanding the commaundement is not made easy to be done neither is it grafted into our hartes and bowells Wherefore we must nedes vnderstand an effectuall and mighty knowledge which forasmuch as it is not had but by fayth by Christ therefore Paul erred not from the true sence wheÌ„ he thus interpretateth Moses The Sillogisme or argument is thus to be framed together Moses speaketh of the word which is in our hart and maketh vs apt to performe the commauÌ„dementes We preach the selfe same thing when we set forth the iustification of fayth Wherefore we speake the selfe same thing that Moses did And in verye dede if a man consider that chap. of Deut. he shall see that God most manifestly promiseth vnto the people his gouernment not indede outward which he had The nature of humane wisedome set forth in Sina but inward which in very dede pertayneth to the ministery of fayth and of the Gospell And the Apostle by these wordes of Moses notably declareth what is the nature of humane wisedome namely perpetually to resist fayth Vnto whose reasons they that geue place do as much as lieth in them diminishe the strengths of God and of Christ as though he can not performe the thinges which he is sayd to haue done and promised For as fayth extolleth the power of God so incredulity weakeneth it And this is it which Esay sayd vnto Achaz Is it a small matter for you to be troublesome vnto men but that ye will also greue God And at the least thorough your opinion or rather incredulity make him weake When the vnbeleuers heare that Christ after his resurrection ascended vp into heauen and there hath pacefied the father towardes vs and ministreth eternall life vnto the beleuers streight way they saye with them selues Who shall ascend vp into heauen to see if it be so Which is nothing ells but to fetche downe Christ from aboue and to abrogate his power Likewise when it is preached that by dieng he hath ouercome death sinne damnation and hell they say who shall descend downe into the deape that we may be made sure of these victories whiche is nothing ells but to make voyde the benefite of Christe These wordes may paraduenture be applied vnto other formes of doubtinges of the harte of man but yâ— skilleth not much This we ought without all doubâ— to thinke that it was so sure that the things which Paul cited out of Moses are to be vnderstanded of Christ that at that time the Iewes theÌ„selues durst not haue denied them for theyr Rabines which we haue now in vse most manifestly apply those thinges which are written in the beginning of this chap. of Deut. vnto the times of the Messias Paul also weighed that although Moses had before put this word commaundement yet afterward when he sayth that it is nighe vnto vs in the hart he calleth it Dabar the is word which word serued Pauls purpose wheÌ„ he sayth This is the word of fayth which we preach And the Apostle so alledgeth the sentence of Moses yâ— he excelleÌ„tly wel alludeth to his wordes which he not only amplifieth and by exposition maketh perspicuous but also interpreteth For when he sayth To ascend into heauen which Moses also hath he addeth that it To bring downe Christ from aboue So that those things which Moses spake generally of distrust and doubting Paul applieth to those doubtinges whiche most of all hinder the iustifieng fayth And for that it was a thing very requisite that the Iewes should be perswaded that the righteousnes of fayth is not repugnant vnto Moses therefore would Paul the more largely set forth this place and tary the longer in it When he addeth But what sayth It may
seme doubtfull whether it ought to be referred vnto Moses whome he had before cited or vnto the righteousnes of faith which is brought in as if it should speake But thys is no matter of wayght and there are some greke exēplers wherin is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is But what saith the scriptures Nether is this to be passed ouer y◠in the Hebrue is had not only nigh or next but there is also added this aduerbe Meod which signifieth very whereby is noted a very nigh inward néerenes The Seuenty intepreters haue in their translation not onely in the hart and in the mouth but haue added in the handes But that is not had in the Hebrue and Paul hath left it out Augustine in his questions vppō Deut. who readeth after the translation of the Seuenty diligently noteth that But if it be added it nothing hindreth yea rather it helpeth the interpretacion of the Apostle whereby is declared that in that place is entreated of the commaundement of God as it is grafted in the hart as it is confirmed by the mouth and as it is expressed in worke But all these thinges are to be referred vnto Christe and How great the strēgth of fayth is vnto faith for that is it which causeth our mind and harte to be opened and made able to receiue those thinges which are vtterly repugnant vnto reason iudgemēt and sence and so is that made nigh vnto vs which is by nature most farre of from vs. And that the scripture by name mencioneth the hart it wanteth not a mistery for although faith pertaine vnto the assent of the minde yet notwithstandinge hath it most nighly ioyned with it the affect of the will which is by the hart described for that if vnto our vnderstanding or minde be offred those thinges which are most manifest and plaine it is so ouercome that it straight way geueth assent nether The minde when it assēteth vnto thinges very manifest waiteth not for the consent of the will How the vnderstanding will are vnto faith waiteth it for the commaundement or consent of the will as it is euident in the first principles of all sciences and in mathematicall demonstrations But whē thinges doubtfull are set foorth and that the reasons on either side are obscure and many thinges are agaynst the proposition set foorth the minde and vnderstanding geue not assent but by the commaundement and consent of the will which in that case peiseth and examineth the ambiguity Wherfore when faith is engendred in vs the holy ghost therein vseth two workes The one is so to illustrate the minde that it may be made certaine of the thing set before it although it be not very euident The other is that the will be so strengthned that by the affect therof it may ouercome whatsoeuer sence or reason do set foorth which is repugnante vnto the word of God geuen vnto vs. For in the worke of faith vnto our will is ioyned the holy Ghost for the assente whiche by beleuing we geue vnto the oracles of God is firme and of efficacy for the spirite chaungeth the will and maketh it of hys owne accorde vtterly to will those thinges which it before refused Wherfore God whē he geueth vnto vs faith gouerneth ech power of the soule as is agreable vnto their nature And forasmuch as this pertaineth to the wil not to iudge any thing of it self but to follow the iudgemente of vnderstanding the minde is by the spirite of God made assured of the thinges which are to be beleued and vnto it therewithall it is made plaine that we must wholy be obedient vnto God Therof it commeth that the wil resisteth not but represseth all thinges which otherwise shoulde be a let to this assent required at our hands He calleth the Gospel y◠word of faith for none other cause but for that by faith it is apprehended whereby a figuratiue kinde of speach the obiect is illustrated and described by the vertue which apprehendeth it This is the worde of faith which we preach This is not spoken that we should beleue that the Gospell is not ioyned with the law for how then could repētance be preached But therfore it is written for that the chiefest parte of the ministery of the Apostles is occupied about the righteousnes of faith And when it is said This is the word of fayth which we preach by a certaine Emphasis is declared that the doctrine of the Gospell is in no wise repugnant vnto the lawe of Moses yea rather it excellently well agréeth with it It is not onely sayd that the woorde is nigh in the hart but also in the mouth Which thing Paul weying moste aptly applied it to his purpose for this he saith belōgeth to confessiō which euer straight way foloweth a true effectuall faith Some of the Iewes vnderstood this place as though Moses should say now the word is in your mouth y◠is ye haue it in sight before you for this woorde Pi disagréeth not from this signification for it is sayde Keephi lephi which signifieth hard by and nighe Others also haue not vnaptlye by in the mouthe vnderstanded expressing or rehersing for the lawe being geuen and written the Iewes mought repeat and recite with themselues the woordes thereof And the Leuites daylye repeated it in the Tabernacle or in the temple of God and in this wise it was said to be had in the mouth But this is to be considered that it was for no other cause had in handes and sighte or recited either of the Leuites or of any of the people but to bring men vnto Christe and to stirre them Why the law was oftentimes repeted vp to faith in him and to prouoke the godly to confesse to praise and to allowe that which the Lord had spoken If thou shalt confesse with thy mouth the lord Iesus and shalt beleue in thine harte that God hath raised him vp from the deade thou shalt be saued For with the hart mā beleueth vnto righteousnes and with the mouth is confession made vnto saluation For the scripture saith whosoeuer beleueth in hym shall not be made ashamed For there is no difference betwene the Iew and the Grecian For there is one lorde ouer all who is riche vnto all them that call vpon him For whosoeuer shall call vpon the name of the lord shal be saued If thou shalt confesse with thy mouth the Lord Iesus and shalt beleue in thine hart that God hath raysed him vp from the deade Althoughe Paul séemeth not here to obserue a right order for first we beleue before we make confession The fayth of an other mā is knowen onely by confession In the resurrectiō is accomplished our saluation yet because that we cannot iudge concerning our brother whether he beleue vnles we heare him first confesse for this cause the Apostle putteth the effect before the cause And amongst other thinges which are to be beleued he
preached and haue done our duety buâ— few haue beleued Christ also sayde Many are called but fewe are elected There was no nation which had so diligent and often preaching of the worde of God as the Iewes had And yet in it was alwayes a wonderfull multitude of vnbeleuers Wherfore there was no cause why they should so insolently boast that the pro 〈…〉 ses How the promises of God are to be contractâ—d were made vnto the séede of Ahraham for they ought to be contracted both to the elect as it was sayd in the 9. chapiter and also vnto the beleuers as we haâ—e now heard The Prophet by way of admiration brought forth the sentence now alleaged For forasmuch as mans reason knoweth not the cause howe so greate an incredulity can withstand the word of God and the holy ministery it wondereth thereat Which thing Iohn also considered in the 12. chapiter for he writeth that the Iewes beleued not when yet Christ had wrought miracles that that might be fulfilled which is written in Esay Lord who hath beleued our hearing and to whome is the arme of the Lord reuealed The preaching of Christ and of the Apostles was most cleare and mighty and was confirmed with miracles such as were neuer before sene and therefore it was wonderfull how so few shoulde beleue yea so farre of were the Iewes from fayth that they beleued that Christ was put to so cruell death for his wicked actes and blasphemyes And therefore in this selfe same chapiter Esay sayde And he was counted with transgressors And it is not to be meruailed at that whereas in the Hebrew is not had this worde Lord Paul yet added it for the 70. interpreters haue added it And forasmuch as it corrupted not the sence Paul also vsed it Vnto whome is the arme of the Lord reueled Here is not spoken of reuelation done by outward preaching for that is preached vnto all men but of the inward reuelation and which is of efficacy The Apostles were sent vnto all but the inward reuelation had not place in all By the arme we vnderstand the What is â—o be vnderstaÌ„ded by the arme of God mighty power of God to saue For so Paul defined the Gospell that it is the power and might of God to saluation Neither is there any cause but that also by the arme of God we may well vnderstand Christ For as euery man by the arme doth all the things that he doth so God by his word createth gouerneth and iustifieth therfore his word which is Christ Iesus is called his arme Neither is this word arme applied only to a man but also the long snout of an Elephant is called an hand or arme for that by that instrument he worketh many thinges And Cyrillus teacheth how that place in Iohn is to be vnderstanded wherin it is sayd That that might be fulfilled which was spoken by Esay Lord who hath beleued our hearyng namely that that word That expresseth not a cause but rather a consequence For these meÌ„ were not by the prophesy of Esay made vnbeleuers but because they should be vnbeleuers therfore the Prophet foretolde it There is in déede in such kind of reasonings some necessity but yet only of supposition or of consequence as they vse to speake yet is not any such necessity there to be graunted which bringeth violence or compelleth the will of man To our hearing By hearing is ment words or preaching It is an Hebrew phrase The name of the sense is transferred to those things whereby the sence is moued Schamaa in Hebrew signifieth to heare In Esay it is written Lisch miothenu After which selfe same maner Eli sayd vnto his children in the first booke of Samuell It is no good fame that I heare of you the Hebrew word is Hisch miah which signifieth hearing These words are deriued of hearing for that by the talkes of fame and by words is stirred vp hearing Although Ambrose vnderstaÌ„d hearing passiuely that the Apostles preached not but the things which they had heard of the Lord. But the first exposition is more simple and most agréeth with the customable speach of the Apostles who although they wrote in Greke yet they euery where in a maner kept still the Hebrew phrases But as touching the matter it It is a woÌ„der that â—â—eÌ„ do beleue séemeth no great meruaile if men beleue not but rather it is to be wondred at that they beleue for therein God vseth his strength and his gracious and mercifull spirit And they which are faithfull when they sée that others are left in their obstinacy and incredulity may consider in them what they had deserued vnles they had bene ayded with the help of God And if any man complayne why the Lord through his grace geueth not one and the same thing vnto all men we haue nothing els iustly to answere but this Is thyne eye euill because I am good take that which is thyne and go thy wayes it is lawfull for me to do with myne owne what I will but vnto thee I do no iniury Neither in that these things were foretold of Esay the Prophet is the cause of the Iewes any thing holpen or their incredulity any thing excused For as Cirillus saith vpon Iohn in the place now alleadged These thinges came not to passe for that they were foretold but for that they should come to passe therfore were they foretold It was of necessity indéede that it should be so but yet no coaction was therby brought vnto the will of man And doubtles God could if he would haue geuen faith vnto all men but by his iust counsell although vnto vs hidden he would not whereby we may know that faith commeth not of our own strengths but is in very déede the gift of God as is sayd vnto the Ephesians and vnto the Phillippians And although faith be indifferently preached vnto al men yet is it not geuen vnto all men for neither he which planteth is any thing nor he which watreth but God which geueth the encrease And as it is said in Iohn He which shall heare of my father and which shall learne he it is that shall come vnto me But he which is not taught inwardly of God is ignoraunt And because he hath in himselfe the causes of his ignoraunce he is without excuse Wherefore we ought not to wonder at the fewnes of the beleuers For the light shineth in the darkenes and the darkenes comprehendeth it not They which heare are not after one and the selfe same maner prepared of God for some are made good ground some stony God prepareth not all men after one and the selfe same maner some ouergrowen with thornes or ouerworne with much treading vpon And althoughe this sentence of the skarsity of beleuers may bee applied both vnto the GeÌ„tles and vnto the Iewes yet in this place it rather pertaineth vnto the Iewes for Esay preached vnto the Iewes and had experience of their incredulity
vnto euery creature vnder heauen And in this epistle also the 15. chapiter he declareth with how great diligence he had laboured to publish abroade the Gospel euery where From Ierusalem saith In the Apostles tyme the Gospell was spred abroade a great way he vnto Illirricum haue I filled all the countryes round aboute with the Gospell And now seing I haue no more place in these quarters as I go into Spayne I will come vnto you If one Apostle did so much what do we thinke that the rest of the Apostles and Euangelistes did Mathew preached vnto the Ethiopians which were in the furthermost partes and Thomas vnto the Indians which thing they themselues euen to this day testifie And in the first chapiter of this epistle it is written that the fayth of the Romanes was spoken of thoroughout the whole worlde And this diligence of the Apostles ought to stirre vp men of our time by continuall preaching to restore religion now fallen farre in decay Wherefore that commaundement of the Lord which he gaue vnto the Apostles to go into the whole worlde and preach the Gospell to euery createre ought also to be of force in our time that euery man in his place which he is appointed vnto by preaching suffer not sound doctrine to be abolished That the Gospell was in yâ— Apostles time preached thoroughout the whole worlde some expounde by the figure Synechdoche namely that it was now preached in the principal chief prouinces from them went vnto the nations adioyning at the least way the fame and name of this doctrine An example And this sentence followeth Ambrose who vpon this place sayth Where wanted the person of the preacher thither came it by fame And this he proueth by a similitude The wonderfull workes which God had wrought in Egipt to preserue the Israelites were by fame knowen in Iericho as Rahab testified to those messengers or spies whome Iosua sent No nation as yet in the Apostles time publikely and by the authority of the Magistrates professed Christ For this came to passe onely in the times of Constantine and of Theodosius And hereby is easely perceaued what they ment which wrote that certayne nations were newly conuerted vnto the Gospell which thing they affirme of Englishe men as thoughe in Gregories time they came vnto Christ by meanes of Augustine his legate and Bishoppe of Canterbury English meÌ„ Saxons and also of the Saxons that they in the time of Carolus magnus receaued the fayth of the Gospell This in déede mought be as touching publique confession of Cities and regions when yet Christ was long time before preached in those places â–ª And as touching England it had preachers of the Gospell euen from the beginning namely in the time of Eleutherius the first and in such sort had that there remained Bishoppes in that region euen vnto the tyme of that Augustine which was sent by Gregory and that Iland obserued as touching the feast of Easter the olde maner of the East Church and especially of the Church of Ephesus For they celebrated it the fourtenth day of the first moneth So that that Augustine as I thinke rather brought in the tyrannicall subiection vnder the Pope then pure Christian religion and so may we iudge of the Saxons and of other such like nations Augustine in his booke de natura gratia the 2. chap. affirmeth that in hys tyme were some regions farre of although very few vnto whome the Gospell had not as yet bene preached Which I thus vnderstand that the word of God was not publiquely receaued and beleued He writeth also of this matter in his epistle to Hesichius which is in number the 80. But Chrisostome most manifestly maketh on my side in his 10. homily vpon Mathew and also vpon the 24. chapiter of Mathew when he enterpreteth these wordes This Gospell of the kingdome shal be preached thoroughout the whole world for a testimony and then shal be the consumation or end The Gospell doubtles was preached before the destruction of Ierusalem for consumation in that place ought to be referred vnto the publike wealth of the Iewes which was destroyed in the time of the Apostles For Iohn The Gospell was euery where prâ—acheâ— â–ª but not 〈…〉 ry where receiued liued euen vnto the time of Traianus Wherefore the Gospell was in that first time preached in a maner euery where but was not euery where receaued yea 〈…〉 her the preachers were euery where handled with most greuous persecutions as Christ had foretolde for saith he they shall deliuer you and shall skourge you in counsels and Synagogs and ye shall be brought before kinges and rulers Wherefore thâ—re were very few or in a maner none which either heard not the preaching of the Gospell or at the least heard not of the noble and excellent fame of Christ although in successe of time it is possible that the name of Christ was thorough negligence and incredulity abolished as the Portingales report of places found out New regions â—oundâ— out by the Portingales What becommeth of men which neuer hâ—ard any thing of Christ by them in their iorney wherein they sayled from the Gades into India where foâ— some moue a curious question what is to be thought of those which are borne â—itâ—er in wilde woddes out of the company of men or in those places where Christ is â—ot preached and his name not heard of Vnto whome we may answere that such men if there be any such are in déede somewhat excused neither shall their damnation be so gréeuous as theirs shal be which haue heard the Gospell and contemned it yet for all that obtaine they not the benefite of saluation when as they haue in themselues the causes of theyr damnation namely originall sinne and many other sinnes which no doubt they also committe That God can reueale them Christ without the outward ministery we doubt not and peraduenture he so doth sometimes of his mercy but not of desert as the wicked Sophisters saye if they doo what lieth in them as thoughe they coulde merite it as they saye of congruety But thus much by the way touching this matter And this is diligently It was a miracle that the Gospell coâ—lde so quickly be spred abrode to be considered that it was not a slight miracle but most wonderfull that in so short a time the doctrine of Christ coulde be spred abroade thoroughout the whole world when as it had so many aduersaries the deuill wicked men and also tyrans the high Bishoppes and priestes the wise men both of the Iewes and also of the Gentiles and besides the simplicity and rudenes of the preachers was The doctrines of the Philosophers were long time or euer they could be published abrode The doctrine of Mahumet why it was so quickly spred abrode otherwise as touching humane artes very great Within the space of 20. or 30. yeares the preaching of Christ was in a maner euery
for sinne or wickednesse are eyther ignoraunce blindnes or els they bring with them and comprehend ignoraunce blindnes Wherfore as touching the efficâ—ent cause some saye that it is the deuill which sentence is true and is written of Paul in the 4. chapiter of the second to the Corrinthians The God of this worlde hath made blind the mindes of the vnbeleuers Neither let vs regard that the Fathers A place in the â— to the CorinthiaÌ„s as Hilary Chrisostome Augustine and Ambrose haue interpreted that place not of the deuill but of the true God as though this were the sense God hath made blinde the minds of the vnbeleuers of this world But this transposing of woords the order of the Greke tonge will not suffer Neyther is it an hard matter to sée wherunto they had a respect in that their violent interpretacion They had to doo agaynst the Arrians and agaynst the Maniches bothe which vsurped the The Manichies made two beginninges words of the Apostle as though they made on their syde The Arrians went about to proue that the name of God mought be attributed vnto Christe although he were a creature when as the deuil is here called God And the Maniches taught yâ— there are two beginnings of things a good and an euil God the maker of yâ— world We must not for heretikes decline from the true seÌ„ce of the scriptures and God the father of our Lord Iesus Christe aboue the worlde and they sayd that the Apostle in this place calleth the euil beginning the God of this world as though he ought to be called the author of the world But we must not because of heretikes decline from the true sense of the scriptures Neither is it to be denyed vnto the Arrians that the deuill is called God when thereunto is added this particle of this worlde For this particle declareth that he is not the true God but is of the worldlings and men of this worlde both counted and worshipped for God As Dauid also sayd the Gods of the nations but straight way as it were by way of correction he addeth Deuils And vnto the Corrinthians in the first epistle There are many Gods and many Lords namely according to the iudgement of men corrupted And of some he sayth whose God is the bealy And Helias sayd vnto the false prophetes touching Baal Crye yet louder for your God is paraduenture in his caue or he is busy talking so that he can not heare And so he calleth Baal God because he was so comted of men But when Christ is called God he is sayd to be blessed ouer Christ is not called with any terme dâ—ninâ—â—iâ—e for he is in very dede god al and world without end Which coÌ„ditions added plainly declare the nature of the true God Moreouer we are admonished to put our confidence in him to call vpon him to worship him which things without al doubt are to be attributed vnto the true God onely and to none other Neither will we so be agaynst the Maniches to deny but that the deuill hath geuen him of God a certayne dominioÌ„ or preheminence in the world when as in the Gospell he is called the Prince of this world and Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gouernour of the world How the deuil is called yâ— prince of thys world and called him also principality and power But these things he to this end hath to do seruice vnto God and therfore he can do nothing more or les then is permitted him of God He in déede exerciseth power but yet that power which he receaueth of God and therefore he is sometymes called the spirite of the Lord but yet the euill spirite for so is he described in the booke of Samuell to haue inuaded Saul Wherfore excecation or making blind is a work common both to God and Excecation coÌ„meth both from God and froÌ„ thâ— Deuill Sinne is the in â—ard cause of excecatioâ— â–ª Excecation commeth of want of graâ—â— to the deuill God maketh blind as commaunding as a iudge as the chief and principall author but the deuill as the minister and hangman of God in which worke doubtles he is redy at hand and willingly offreth himself and yet can he do nothing vnles God commaunded him Hereby now is declared that sinne is the inward cause of excecatioÌ„ yea that it hath alwayes ioyned with it ignorance and that the deuill is the instrument thereof and the true God as a iudge is the cause efficient But how excecation coÌ„meth may thus be shewed Men by reason of sinnes are thorough Gods hidden iudgement whiche is yet notwithstanding euer iust left destitute of his grace spirite fauour and light and being thus miserably destitute they must néedes still more and more stomble and more greauously fall especially then when they be deliuered vp vnto sathan to be deceaued and to be throwne downe hedlonge That which the Apostle before sayd of Ismael and Esau and Pharao he now most manifestly affirmeth of the Iewes and that as it is most likely not without their great hatred and griefe Chrisostome sayth that they were made blind thorough their euill and contentions mynd But the commentaries ascribed vnto Ierome adde thereto God whereof Chrisostome speaketh not And doubtles we can not deny but that God doth with euery one of vs what soeuer séemeth good vnto him but yet so iustly that no man can excuse his sinnes or wreast the fault vpon him It is méete without doubt that we thinke the best of God and that we speake most reuerently of him but yet not in such sort that we be against the scriptures or plucke away any thing from his mighty power Paul had absolutely pronounced that the rest of the Iewes are made blind but he left vnmencioned the efficient cause thereof but now in the oracles whiche he citeth he expresseth it saying As it is vvritten God hath geuen vnto them the spirite of pricking that when they se they should not se and wheÌ„ they heare they should not heare Here now we ought not to doubt but that also the excecation of the wicked commeth froÌ„ God and that by his iust iudgement Origen sayth that he had in no part of the scriptures red that God gaue yâ— spirite of pricking and he thinketh that it may be that Paul added that of his owne for explication sake as also at the end he of him selfe addeth euen to this day Which thing he also before did for when he had sayd Who shall ascend vp into heauen he added to fetche downe Christ And after that he had sayd â–ª Who shall go downe into hell he added that is to fetch agayne Christ from the dead But although Origenes surmise be not vnlikely to be true yet in the 51. chapiter of Esay we rede that the Israelites had geuen them of God to drinke the cuppe of fury and Hithraalah that is of madnes or of poyson And
to fall into pouerty or into the death of the body â—uen the Ethnike vnderstoode the truth of this matter Pallas in Sophocles shew 〈…〉 h how that Aliax being in a greate rage agaynst Vlisses was so farre besides him selfe that he slew oxen shepe and such like cattayle in stede of the â—recians and also in stede of AgameÌ„non Menelaus and of Vlisses and in this sorte sayth he 〈…〉 s he smitten of God bycause of his blasphemy But the holy scripture where 〈…〉 e cleaue teach this thing also in other places most manifestly He deliuered them vp sayth Paul into a reprobate sence he hath mercy on whome he wil and whome â—e will he hardneth It is not of him that willeth nor of him that runneth but of God that 〈…〉 h mercy Esau was bated Ismaell was not counted for the sede Pharao was hardned The â—â—tter maketh vessels some to honor and some to contumely Yea Rabby Kimby saw this and sayth that of the sonnes of Hely the priesâ— it is sayd that they harkned noâ— vnto theyr father for that God would slay theÌ„ And king Roboam harkned not vnto yâ— people for that God was agaynst him as he had foretold by Ahiam the Silomite Moreouer although these thinges should be spoken by the future tempse of the indicatiue mode yet for all that is not the minde quieted for if in seing they shal â—e and shall not vnderstand and if in hearing they shall heare and not know it may be enquired what is the efficient cause of this excecation Men eschew to â—ay that God is the cause for that they haue theyr eyes drowned in the fleshe and are aferd leste they shoulde make God a sinner For they can not seduce make blind or impell others vnto sinne vnles they themselues should sin they thinke yâ— we should so imagine of god if we should so make answer But an argument taken a simili the is of the like in these matters is daÌ„gerous wheÌ„ we traÌ„sferre vnto God things pertaining vnto vs. The deuil which is the father of Sophisters after that sort reasoneth a simili wheÌ„ he transformeth himselfe into an Angell of light and a simili seketh to deceaue vs to the end we should worship him Aben Esra affirmeth that the Prophet had not the power to make blinde The Prophet could not make blinde but the word of God the burning cole that was taken out of the alter had this power and doubtles that this should come to passe by the power of the word the Prophet before saw For when the Seraphines cried the thresholdes and poffes of the temple were moued to declare that the wordes of God pronounced by his Angels by the Prophetes I say and the Apostles should so irritate and moue the Iewes vnto impiety and hatred of God that at the last by his iust iudgement they should be caried away out of their owne land into captiuity and be despersed abroade Moreouer yâ— house was filled with smoke wherewith God punisheth vs not by sins vâ—les sinne haue bene before committed the Iewes were made blind Wherefore let this be a sure and a constant doctrine that God punisheth not men by sinne vnles before by them hath bene committed some sinne deseruing the same and contrariwise that no man is saued but through his rich and plentifull mercy which also shineth forth euen when men are in such sort iustly punished For when it is sayd that hearing they heare not thereby is declared that the power of hearing is not taken away from them but rather that the word of GOD is aboundantly offred vnto them There were also miracles shewed vnto theÌ„ which they mought haue sene and in their hart was grafted some light and iudgement of conscience which thinges who will euer deny but that they are singular giftes of God But thou wilt say they profited them not I graunt that also but yet are not these things therefore to be depriued of their dignity and of their dew prayse If a wound were to the death and yet notwithstanding vnto it be laid good playsters and oyntmeÌ„ts which nothing preuaile should therefore those playsters and oyntments be depriued of their valew and strength Who euer doubted but that the gracious gifts which serued to worke miracles are the giftes of God and those most excellent although sometimes they nothing profited them that had them And we may yet more plainly in them sée the plentifulnes of the goodnes of God if we consider wel the Hebrew phrase For as often as a verbe is put before and thereunto is added A certayne Hebrue phrase declared an infinitiue moode the same verbe which we turne by yâ— Gerunde thereby is signified an often and vehement action Wherefore in hearing to heare is oftentimes to heare and that not after a common sort In séeing to sée is both oftentimes to sée and also to behold excellent and wonderfull thinges What other thing els was this then as it is sayd of Tantalus to dye for thirst being vp to the chine in water â–ª and to starue for hunger hauing all kinds of delicate meates before him So did God punish the Iewes that in so great an aboundance of spirituall giftes they are smitten with an extreme blindnes and madnes They werâ— â–ª wicked and therefore they were iustly smitten of God with these plages when as dayly they were made an earth more ful of stones ouergrowen with thornes a way ouertroden to much worne so yâ— the séede of God fell amongst theÌ„ without fruit They which sinne against yâ— holy ghost are punished with his horrible blindnes Neither is this sentence now alleadged any thing hindred by that which was obiected that some will say let vs commit sinnes seing that God semeth to commaund them for whosoeuer pretendeth this let him looke vpon the lawe of God set forth vnto all men and there let him diligently serch whether that he can find that God hath commaunded any thing that is sinne Wherefore our part is to obey the law of God and not to haue a regard vnto his hidden will God say they would haue all men to be saued I deny not this For in the promises I heare of none that are by name excluded they are generally both set forth and preached God in his lawe commaundeth not sinnes vnto all men Wherefore as farre as appeareth by them he would haue all men to be saued Which sentence may also be expounded as we haue before many times interpreted it And that which is written in Ezechiell I will not the death of a sinner is both true and maketh nothing against vs. For if thou speake of a sinner that abideth in his sinne and alloweth his wickednes his death he willeth for by his lawes he commaundeth him to be punished and he condemneth him to hell fire and vtter destruction But if thou speake of a sinner which is sory for his sinnes which repenteth and which detesteth his sinnes his death
cause for that then Christe ought rather to haue holpen them by speaking plainly and not darkely vnto them But whereas the thing is spoken in the future tempse of the indicatiue mode that nothing helpeth their case for we also affirme that that then was to come which nowe we know to be done but we say that it was done by the commaundement of the Lord as Esay expresseth as Paul also declareth Moreouer sayth Pigghius it is a foretelling and therfore it is not a cause This is a weake profe for that which Esay foretold his words I say and preaching irritated the Iewes and stirred vp in them the affect of incredulity Is not the doctrine of the law sayd to encrease sinne for that by it are stirred vp lustes But this sayth he commeth not thorough the default of the law we graunt that neyther also say we that this commeth to passe thorough the default or sinne of God or of the prophets preachers when yet notwithstanding they are after a sort causes Men are not made blind thorough the default of the doctrine or preaching of the Gospell therof but let vs looke vpon originall sinne which is the foundacion of all the euils that come vnto mankind There doubtles after the first fall Adam with all his posterity was spoiled of grace and the spirite from the mind was taken away light that it should not vnderstand the things that pertayne to God from reason was taken away the power to kéepe vnder wicked appetites and on the other syde the affects were corrupted to rebell with greate violence agaynst reason and honesty These thinges thou wilt say are punishements yea they are also sinnes And who inflected them God inflicted them which thing no man can deny For it is his ordinaunce that iust that he which departeth from him should incurre suffer these thinges But of this matter I will cesse now to speake any more for that I haue before at large fully discoursed it But sayth he men are not compelled to sinne Is this most sharpe sighted Sophister yet so dull that he knoweth not how to distinguishe necessity from violence This particle vt that is that The word of God and preaching are instruments whereby they which shal be made blind are irritated sayth he in Marke signifieth a consequence and not a cause yea it also signifieth a cause for the words of God spoken and preached by Esay by Christ and by the Apostles were instruments wherby they were irritated This may be perceaued by a similitude very manifest and playne Suppose that there were a body full of choler which choler notwithstanding as yet bursteth not forth when sommer is com then by reason of heate if vnto him be geuen cold fruites and also cold drinke whereof he excessiuely taketh these things are corrupted in his stomack the choler is encreased and is poured abrode thoroughout the bodye whereof springe perillous flixes and gripinges in the inward partes Who can deny but that the heate of the sommer the fruites and drinke were the cause of this dissease at the least the cause called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it were not the principall cause or as they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He supposeth that this particle That in Marke signifieth a cause efficient and not finall So that the sense is Therfore I speake in parables for that seing they sée not He chaungeth the coniunctine mode into the indicatiue mode and transformeth the whole in suche sort that he turneth the words of Marke into the words of Mathew when yet the holy ghost of purpose caused this diuersity of words to be And Pigghius séemeth to obtrude these things as though we should deny Mathew which thing is not true Onely we are displeased with Pigghius exposition but the Gospell of Mathew we both receaue and reuerence Moreouer he declareth himself not to haue bene very dâ—igent in the Popes decrées although he bable of them continually In them is coÌ„maunded that if any controuersy arise about any part of the scripture of the old Testament we should goo vnto the Hebrue verity And it is Augustines rule in his booke De doctrina Christiana Seing therfore that the Euangelists expresse In controuersies perâ—ayning to the old testament we must go to the Hebrue verity not this place of Esay with one and the self same words why goeth he not to the fountayne of the Hebrue verity Neyther is there any reason why he should be offended if this particle That do signify a finall cause as though Christ to this end spake in parables that they shoulde be made blind Doth not the Lorde say of Pharao to this end haue I raysed the vp that I might in the shew forth my power And is not the potter sayd to make some vessells to honor and some to contumely After whose maner God is sayd to haue ordeyned vessels of mercy and vessels of wrath to declare both the riches of his glory and the seuerity of his iustice When the scripture plainly setteth forth vnto vs such ends of the workes of God they ought neyther to be obscured nor to be denied Mathew turneth this place of Esay by the indicatiue mode and by the future tempse followinge the edition of the Seuenty which thing he mought lawfully do when as these interpreters disagréed not from the Hebrue verity as touching the sense but onely as touching â—oords And that this might lawfully be done Rabbi Dauid Kimhi one of the Hebrues vnderstoode only in that edition wanteth the efficient cause of their blindnes which cause both Paul and Iohn haue expressed And in the Hebrue it is plainly declared by the imperatiue mode which is in that place not in vayne put But it shal be good to heare what Ierome sayth touching this matter who in his Commentary vpon the sixt chapiter of Esay at the first doubteth why Luke as it is read in the Actes of the Apostles in the 28. chapiter citing this place followeth the 70. and not the Hebrue verity And he answereth yâ— the Ecclesiastical writers write yâ— Luke was expert in the arte of Phisike was more skilfull in the Greke â—oung then in the Hebrue therfore it is no meruaile if in citing testimonies of yâ— Luke had more skil in the Greke tonge then in the Hebrue old testameÌ„t he followed the texte which he was best acquainted with But in stead of this answere I would rather thus make answere That the holy ghost had so instructed Luke and the rest of the Euangelists that they mought redily haue cited testimonies out of the Hebrew verity if they had would but of purpose when they might conueniently they followed the 70. that the Gentiles vnto whose vses theyr writinges should chiefely serue might by that edition of the 70. which only they had vnderstand the thinges which were by them cited Ierome moreouer reproueth those which in his time sayd that we ought not to looke vpon
with outward idolatry when they were at the last afflicted of yâ— Romanes Antiochus but the Assamonites did set them agayne at liberty But now they are without end and measure oppressed although they be not enfected with that outward and grosse idolatry wherfore of their dispersion misery caÌ„ no other cause be geueÌ„ â–ª but yâ— Christ is now come whome they haue reiected And therfore in stéede of a florishing kingdome they are compelled to be in bondage in stede of a famous temple they haue coÌ„temptuous Sinagoges in stede of offrings and sacrifices they are wrapped with absurd superstitions in stede of honor and dignity wherein they were before they are now odious and hatefull vnto all men And which is most greauous of all they will not acknowledge the cause of these so greate euils Ambrose entreating of this matter deuideth this excecation into two kinds one kind he maketh curable vnto which sentence also agréeth the coÌ„mentaries which are ascribed vnto Ierome for in them it is written Make croked their backe alwayes vntill they beleue and be conuerted And that as touching manye Two kindes of excecation there still remayneth remedy Peter declareth in the Actes of the Apostles when he sayth And now I know that ye dyd it of ignorance wherefore repent and be baptized euery one of you Paul also sayth that the branches of the Iewes are so cut of that yet they may agayne be grafted into Christ The other kind of excecation he sayth is past all remedy and vpon them is this inflicted which haue reiected the truth once knowen and do striue against it And he addeth that Paul at this present meaneth of either kind of excecation But yâ— Greke scholies referre the bowing of the backe to the perpetuall bondage wherewith the Iewes are oppressed of outward nations which in my iudgement is not so apt for that I sée that Paul writeth onely of the euills and calamities of the mynde For he neuer vpbrayded vnto the Iewes any outward infelicitye But this is woorthy of noting that some interpreters Blindnes of the â—ind goeth before incredulity and is the cause thereof affirme that the cause of this excecation was incredulity But I as I graunt that by incredulity is encreased darckenes so also affirme that blindnes of the mind goeth before incredulity for howe commeth it to passe that wicked men beleue not the words of GOD but because they are blinded and sée not as they ought to sée the thinges which conduce vnto saluation I will not speake how Paul putteth blindnes as the cause of incredulity for this was in controuersie how the true Christ should be preached when as so fewe beleued in him Which thing Paul affirmeth therfore came to passe for that election obteyneth fayth and the rest are made blind Now at the last come we vnto Origen who at the beginning writeth that Paul hath left out before them which both the Hebrue verity and also the 70. haue But of his owne hath added this word Snare which word is neyther had in the translation of the 70. nor also in the veritie of the Hebrue But this is of small waight neyther doth it any whit alter the sense He moreouer sheweth that the testimony of Dauid is very nighe and agreable vnto these things which Esay foretold For euen as there were eyes geuen that they should not sée eares that they should not heare so is it here sayd Let their eyes be made dimme that they see not Straight way for that he thinketh it absurd that vnder the person of Dauid or of Christ should be made any execration or cursing he deuiseth a wonderfull strang sense For as sayth he our eye can looke vpon the light and see thinges profitable and which are expedient and contrariwyse can behold things noysome and hurtfull so the sight of the mynd turneth it self sometymes to thinges heauenly and spirituall and sometymes to thinges earthly and wicked But now if a man should pray that the vnderstanding of certayne men should not looke vpon or beholde wicked and peruerse doctrines this man should not pray against them but for them After that he addeth I would to God Marcion Valentinus Basilides and such like pestilences had neuer sene the wicked and pernicious doctrines which they deuised Wherfore sayth he these are not execrations but rather medicines But touching this woord table he thus writeth by this place to defend his allegories for as farre as we caÌ„ coniecture by this words all men did not like wel of them Let one of those sayth he come which deride theÌ„ and let him without an allegory interprete the things which the Prophet now speaketh Then goeth he on in his exposition and affirmeth that the table is the holy scripture for wisedome hath set her table and mingled wyne This table he proueth is turned vnto the Iewes into a snare For when the Iewes read that Christ should deliuer Israell and should reigne with greate honour and might they saw that Iesus of Nazareth liued here on the earth in a base and abiect forme and Howe the table of the scriptures is vnto the Iewes turned into a snare they sawe that they were still oppressed with the yoke of the Romaines therfore the table was vnto them a snare which thing doubtles had not comme to passe if that they had vnderstoode that the deliuery which should be accomplished by the Messias should be from sinne from the deuill death and hell and that the kingdome of Christe should be no worldly kingdome but wherein he should by the woord and the spirite raigne in the harts of men then I say had they not suffred so great miserie Christ longe since asked them Whose sonne is the Messias They sayd Dauids sonne as they had read in their table Christ aunswered But howe doth Dauid call him his Lord when he songe The Lorde sayd vnto my Lord. Now here the table is turned vnto them into a snare neyther were they able to aunswere one woord In Iohn also he sayd Do not ye thinke that I came to accâ—se you there is an other which accuseth you namely Moses Here agayne also they are â—ared for the law wherof they so much boasted is made both their accuser and condemner Lastly they were taught that Christ should abide eternally and they sawe that our Lord died was buryed so that their table was vtterly made vnto theÌ„ an offence As touching the holy scriptures that they were turned vnto the Iewes into destruction I am not against him but that he thereby obtrudeth vnto vs his allegories Twokinds of allegories I in no wise allow For there are two kinds of allegories for some are set forthe vnto vs by the holye Scriptures as that Christ is Ionas who was in the hart of the earth thrée dayes as he was in the bealy of the whale Againe that he is Salomon or the serpent hanged vp in the desert or the lambe And that the two
sonnes of Abraham are two testamentes These I say forasmuch as they are found in the holy scripturs may in no wise be reiected but are firme places wherby when nede requireth may be proued doctrines There are other allegoryes which men through their owne iudgement and reason find out whoÌ„ indéede we confesse yâ— they may follow their owne fantasie so that they beware of two things First that they deuise nothing that is repugnant vnto sound doctrine secondly yâ— they obtrude not those their deuises as naturall proper senses of the holy scripture There is also a third kind of allegories which is when the scripture vseth a trope or figure neither hath any other sence but that allegoricall sence as we now graunt is in the words of Dauid And then the allegory is the only sence of the words as Cicero in his oration for Marcus Celius called Clodia by the name of Medea Palatina But what I besech you hath this kinde of allegories common with Origens allegories And whereas he interpreteth the imprecation of Dauid as though he should pray that the Iewes should not sée that things which are euill and hurtfull it is most farre of from the purpose of Paul for he entreated of incredulity and said that the cause thereof is for that the Hebrues were made blind and then he cited the words of Dauid Now there is none which séeth not that faith hath a respect vnto good sound doctrine and if he pray that they might not sée such sound doctrine then doubtles he wished not vnto them good thinges but euill And I wonder that Augustine should fall in a maner into the like interpretacion when he entreateth of a place in the 1. chapter to the Galathians in his 16. booke and 22. chapter against Faustus The place is I woulde to God they which trouble you were cut of The sence whereof he saith is vtinam euirentur yâ— is I would to God they were gelded for the kingdom of heauens sake These meÌ„ without doubt were moued to those expositions for that they thought it a thing not Of imprecations and cursinges mete for Dauid or the Prophetes or Christ to pray for the euill thinges against any man for that semeth straunge from the gentlenes and lenity which we are in the scriptures commaunded to shew eueÌ„ towards our enemies But forasmuch as we are fallen into such matter it shall not be amisse somewhat to speake of imprecations and cursings This maner of execration and euill speaking is in the ExecratioÌ„s much vsed in the scriptures scriptures a thing tyme out of mynd vsed Nohe cursed his nephew Chanaan Cursed be Chanaan let hym be a seruaunt to his brethern Baalake also the sonne of Zippor called Balam to curse Israel In Deut we rede Cursed shalt thou be in the town â–ª and in the field in the barne and in all other thinges cursed be the fruite of thy body These execrations were recited vpon mount Heball The law of ieolosy hath also in the booke of nombers his imprecations that the wombe should swell and rent in sonder and the thighes rotte all which things could not hurt the woman if she were innocent but vnto an adulteresse they were not without vertue and efficacy recited Iosua cursed him which should réedifie Iericho namely that he should do it with the death of his children which thinge happened vnder Achab as the historye of the kinges mencioneth And Nehemias saith that he not onelye reproued them which had maried straunge wiues but also cursed them In the newe testamentâ— also there wante not examples whiche we will hereafter bring yea and the Ethnikes also vsed cursinges Acteius a Tribune of the people of Rome as Plutarche declareth in the life of M. Crassus wheÌ„ he could by no other meanes dissuade Crassus from his expedition into Parthia at the length in the way which Crassus should go foorth at he set on fire the city of Crates and there with horrible and bitter curses he cursed the Generall Captaine and his host and that these execrations were not vaine the euent plainely and manifestly declareth Oedipus also as the Poets tell with banninges cursed his Sonnes Adrastes and Polynices namely that they might be without citie and house that they might be beggers and wanderers abroade and haue such discord betwéene themselues that the one shoulde kill the other whiche thinges according to his wishe came to passe And Horace saith I will banne you and let not my banning be put away or purged by any sacrifice Neyther is that to be passed ouer which Augustine meÌ„cioneth of Paulus and Palladia for they being cursed of their mother miserably wandred about from country to country vntill at the last they were deliuered at the tombe of Sainte Stephan Wherefore séeing that alwayes both amongst the Iewes and amongst the Gentils there hath bene so great plenty of cursinges and banninges is it possible that it should vtterly be vniust and sinne to curse or to wish euill vnto any man so that at no time it should be lawfull Augustine without doubt was of this minde yâ— it is not lawful ExecratioÌ„s â—n the Prophetes are foretellings and entreateth of this matter towardes the ende of his first booke de sermone Domini in monte and writeth that those imprecations which are red in the Prophetes perâ—â—yne onely to prophesies so that vnder that forme of prayer they onelye foretolde the thinges which they saw should come to passe And whereas they vse the optatiue moode in steade of the indicatiue moode that he sayth amongest the Hebrues is not to be wondred at when as they oftentimes vse such figures in theyr speache for manye times they vse one tempse or an other wheÌ„ they put the time past for the time to come Why haue the Gentils sinned the people imagined vayne things Againe They deuided my garmeÌ„ts These thinges were to come and were forespoken of Christ when yet they are written as already paste Howbeit he confesseth that sometimes men praye for punishmentes and chastisementes to come vnto some that they may be corrected whiche is not saith he to pray against them but for them And he citeth a place out of the Apocalipse in the It is lawful to pray for punishmeÌ„ts to light vpoÌ„ some meÌ„ to the end they may be corrected A place of yâ— Apocalips Sinne may be destrâ—ied two maner of wayes The soules of the martyrs pray for the ende of the world 6. chapter where the Martyrs cry vnder the alter Take vengeaunce vpon the earth for our bloud which is shed and he thinketh that therebye is mente that these martyrs pray against the kingdome of sinne And sinne may be destroyed two maner of wais First by bringing in a contrary qualitye so that sinne beinge excluded do succéede mortification of lustes and do followe righteousnes honesty and all kindes of vertues Againe sinne is subdued vnto GOD when vpon it is inflicted punishment for so longe as
it is vnpunished it hath nothing in it that is good but so soone as punishment is inflicted vpon it forasmuch as that punishment is a parte of iustice sinne is thereby at the least somewhat restrained and brideled from ranging any farther abroade whiche thing also is profitable vnto wretched sinners Wherfore if we will iudge vprightlye the martyrs in so prayinge prayed rather for them then againste them Neither also were it absurde if they shoulde pray for the end of the world wherein they had suffred such great euils that impiety may once at the length haue an ende Althoughe I thinke not that all the elders are of Tertullian thought that we should pray for the prolongyng of the end of the world Why they prayed for the prolonging of the ende of the world this mind that we should pray for the end of the worlde when as rather contrariwise Tertullian in his apology saith that Christians in theyr congregations praye for the prolonging of the end of the world And in the same place he writeth that our men by the prescript of the holy scriptures prayed not only for Emperors but also for the long preseruation of the the world For after this monarchy of the Romanes as Paul writeth vnto the Thessalonians shall come Antichrist and the end Wherfore some of the saintes prayed that the time might be prolonged partly that the tribulatioÌ„ which should come through Antichrist might be differred and partely that the Children of election might be gathered together The Gréeke Scholies write that those holy martyrs prayed against the deuill that his power might at the length be brideled or brought to an ende And thus much touching Augustines opinioÌ„ who was also of the same minde against Faustus where he sayth These things which we read in the Prophets seeme to be wordes of execration of such as foretell or forespeake and not the desires of such as pray But as touching this thinge I thinke this to be true that when there is an enemy whiche both wisheth euell vnto vs and also to the vttermost We must make a distinction of the cause why our enemies haâ—e vs â–ª Distinction oâ— yâ— persoÌ„s which vse imprecatioÌ„s of his power worketh euell against vs we firste of all make a distinction of the cause wherfore he hateth vs. For either it is our proper cause humane and ciuill or els it is because he hateth God and his truth Secondly that we make a distinction of the men for some are led by an accustomed affection of theyr own and other some are moued of God who reuealeth vnto them both what he wil do in what state the wicked are stirreth theÌ„ vp to speake the things which they speak nether is this in the meane time to be passed ouer yâ— the euils which we praye for are ether teÌ„poral or eternal These distinctioÌ„s considered this we say yâ— if it be our own cause only therin we ought to be patient long suffring mild Blesse curse Distinction of the â—uils which we pray for In our own cause we ought to be patient not the scripture coÌ„maundeth vs. We ought also to pray for them that persecute vs. God hath created vs men let vs not spit out the venome of serpentes and forasmuch as we are meÌ„ let vs not suffer our selues to be changed into wild beasts They which hurt vs are madde and are moued with furies and therfore are worthy rather of compassion then vengeaunce or imprecations The mouth is geuen vnto vs to helpe and remedy things and not that we shoulde with it curse han Otherwise God will say vnto such execrations I haue commaunded thée to pray for thine enemies why doost thou now then irritate me against them Wilt thou An example of a priest of Athens haue me to be a helper to thée to transgresse my lawes and to be thine hangman A certaine woman priest of Athens coulde not be perswaded to curse Alcibiades for she said that she was placed in the priesthoode to pray for men and not to curse them And amongst the Romanes it was not lawfull for the high prieste of Iupiter to sweare for that oftentimes the ende and conclusion of an othe is execration for they say let this or that fall vpon me vnles I performe this or that And séeing it In our own cause we must vse prayers not exâ—cratioÌ„s In Gods cause it is lawfull somtymes to vse imprecations Our cause iâ— somtimes nerely ioyned with gods cause In imprecations we must beware of the incitation of the flesh We must â—e ioyne sinne from the nature of him that sinneth How it is lawfull to wishe temporal afflictions vnto sinners A maÌ„ may sometymes wish temporall euill things vnto himselfe was not lawfull for the priest to curse himselfe muche les was it lawfull for him to curse others Wherfore if the cause be our owne we ought not to vse execrations but rather prayers compassion and blessing but wheÌ„ Gods cause is in hand and that this our anger commeth by reason of sinnes and wicked actes there is no thing to let but that the godly may sometimes vse imprecations in such manner as we shall expresse And it oftentimes happeneth that our cause is ioyned wyth the glory of God and is so ioyned that it cannot be disseuered therefro but onely by diligent and attentiue consideration As if a minister of the church sée himselfe coÌ„temned and derided although oftentimes he contemne his owne dignity yet notwithstanding neither can he nor ought he quietly to suffer yâ— worde of God which he ministreth to be contemned For which cause the prophets semed many times to be very wroth for that theyr messages and prophesies were derided Wherfore I graunte that in this case both imprecations and cursinges maye iustly be vsed Howbeit this I thinke good to admonish you of that here we go warely to worke for our flesh is wonte oftentimes vnder the pretence of Gods glorye and honor to fight and to braule for our owne honor and estimation Moreouer this is not to be neglected that we very diligentlye seioyne sinnes from nature and that in anye wise we wish well vnto nature it selfe that is vnto men but let vs curse and hate sinnes And forasmuch as it oftentimes happeneth that men after that they haue bene by some afflictions and punishmentes corrected do repente therefore if vnto wicked men beinge straungers from God and transgressors of hys lawes we sometimes wishe some discommodities and aduersities of the fleshe to the ende they maye féele the wrath of God I sée nothynge but that we maye so doe Thys thing without doubte we maye sometime wishe vnto our selues and that iustly that God should rather afflict and scourge vs then to suffer vs to fall into sinnes or if we sinne that he would at the least by these meanes call vs home againe And if we may wish these and such like things vnto our selues why should we not wish
but vseth such causes as pleaseth hym God caÌ„ vse sinnes for instrumentes of saluation â–ª sinne yet woulde I in no wise take vppon me to say that Paul dealeth onely in wordes in steade of commendations setteth forth vnto vs those which in very dede were no coÌ„mendations for we ought to defend the holy Scriptures from all manner of lying Therfore I thus thinke with my selfe that God doth not of necessity néede seconde causes but rather that naturall causes therefore bring foorth some effect for that it hath pleased God to vse them as instruments in the setting forth of new thinges Wherfore euen as he vseth the Sunne to make warme and to geue light for this thing hath he by his word commaunded that it shoulde do so can he if he will vse any other thing to these workes Wherefore as I haue before sayd according to the order of nature sinnes can not be the causes of vocation and of saluation but onely occasions howbeit if God will vse them as instrumentes whereby to woorke I se not what can let him For he calleth those things which are not as if they were he healeth by the sight of the brasen Serpent he by spittle and dust restoreth sight vnto the blynde man wherefore he can also vse sinnes as instruments and meanes whereby to bring some to saluation Yet not withstanding we ascribe the whole efficacy thereof vnto God and doubt not but that Paule spake in good earnest But there yet remayneth an other doubt What sayth Paule shal be theyr fulnes if theyr fall diminishing be the riches of the world Of which wordes it séemeth that we might gather that by the conuersion of the Iewes many other nations shall be brought vnto Christ which is not possible when as afterwarde it is sayd that the Iewes shall then bee saued and enter in when the fulnes of the Gentles hath entred in And if the calling of the Gentles shal be complete what other Gentles shall there be remayning to be by the conuersion of the Iewes brought vnto Christ But this wee maye aunswere that Paule in this place sayth not that by the conuersion of the Iewes in the last time shal be drawen other nations vnto Christ but onely sayth How mutch shall theyr fulnes be For it is possible that the Gentles already conuerted may wonderfully bee holpen by the Iewes which beleue in Christ for paraduenture by lyght of doctrine feruentnes of the spirit and holynes of lyfe they shall so illustrate the The church shal receiue profite by the conuersion of the Gentlles Church that by them the Gentles also shall be stirred and confirmed and shall thinke themselues to bee in a manner nothing in comparison of them or to haue done nothing in respecte of them Wherefore by them as it appeareth shall be brought much perfection vnto the Church For I speake to you Gentles in as mutch as I am the Apostle of the Gentles I glorify my ministery To trye if I might by any meanes prouoke them of my flesh to followe them and might saue some of them For if the casting away of them be the reconciling of the world what shall the receauing be but life from the dead For if the first fruites be holy then is the lompe holy and if the roote be holy the braunches also shal be holy For I speake to you Gentles in as much as I am the Apostle of the Gentles I glorifie my ministery When he had now reasoned a minori that is of the lesse he by an example of himselfe confirmeth his sentence which he put forth namely that of the conuersion of the Gentles should follow the saluation of the Iewes through emulation For he had sayd that God called the Gentles to prouoke the Iewes to followe them he now addeth that which God doth I also séeke in my ministery for I glorifye it by this to bring many of the Gentiles to Christ to sée if I coulde by any meanes prouoke them of my fleshe to followe them and to bring some of them to saluation By this place we sée wherein consisteth The honor of the ministery wherin it consisteth the honour of the ministery namely to bring and to conuert manye vnto Christ and this is done by doctrine and preaching both publique and priuate The ministery is not adorned with riches nor with silkeÌ„ and precious garments eyther to be vsed commonly or to be vsed about any holy seruices These ornaments are Sophisticall that is per accidens or by chaunce For euery thing ought to be adorned with those thinges which pertayne to the nature substance therof Wherefore seing that the holy ministery consisteth chiefely in doctrine and preaching thereout ought it to haue his dignity But as there haue bene many which only by beard cloke and staffe haue made a shew of Philosophers and as Seneca sayth sought rather to haue the visor then the face of a Philosopher so in our dayes there are many which will vse only the name title and garments of ministers but will not performe the work therof Paul sayd that this thing is What is chiefly required at ministers handes chiefely required of stewards and ministers that they be found faythfull And in the 2. to the Corint the 6. chapiter Let vs in all things approue our selues as the ministres of God in much patience in afflictions in necessities in distresses in stripes in prisons as deceauers when yet we are true All which thinges he as a notable example to ministers excellently performed for he continually suffred greate troubles besides the dayly care which he had ouer all Churches none was tempted or burned but he together with him suffred and was burnt Where néede was he preached frealy he sought not his owne things but was made all to all to the end to winne all men he sayd Woo be vnto me if I preach not the Gospel He which to his power doth not with these vertues glorifye the ministery of the Gospel dishonoreth it Yea and Origen vpon this place sayth That Deacons or Ministers by the testimony A place of the fiâ—â—t to Timothie of the Apostle if they Minister well gette vnto themselues a good degre Wherfore it is manifest that they which execute not their office well but yll gett vnto them selues a degree of reprobation yea rather assured damnation And the same writer in this place exhorteth Priests and also Bishops to glorifye their ministery And doubtles all men as many as haue the charge of soules committed vnto them ought to thinke that this is spoken vnto them for for that at this tyme there are not Apostles they haue succeded in their place But euen as ciuills lawes are many A similitude tymes well and healthfully made but yet want such as should sée them put in vse and executed so at this day in the Church are degrées and titles and names of ministeries But there are found very fewe which truly execute their office
but was not altogether reiected And that this benefite was bestowed vpon the fathers the Scripture in many places mencioneth There were other nations which in déede receaued the Gospel but yet kéept it but for a while skarce aboue one age or two It is true that we haue succeded in the place of the Iewes and are made pertakers of the selfesame priuiledges with them yet notwithstanding the Iewes were before vs abode the long tyme before in possession Wherefore if they be nowe broken of we ought more to bee afeard if they for their pride were smitten with blindnes were for their incredulity cut of what is to be thought of vs wild oliue trées and barren vnfruitfull branches Thorough incredulity were they broken of sayth Ambrose not for thy sake but by reason of their owne defaulte whiche thing I meruayle he should write If this Preposition propter that is For do signifie the cause efficient I graunt that our saluation was not the cause of their cutting of They had Our saluatiō was the small cause of the reiection of the Iewes in themselues the sinne of incredulity which GOD minding to punishe in this sort by his iustice reiected them But that our calling was not the finall cause which God in their reiection had a regard vnto I can in no wise deny seing that Paul affirmeth it wherefore I thinke rather we may say that they were broken of from their fruitefull trée both for theyr owne default and for our sakes Be not high minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is which is otherwise sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vice is opposite vnto the pouerty of the spirite which Christ so commended that he called them which were endewed with it blessed But they are to be laughed at which by this saying of the Apostle labour to defend ignoraunce to feare away men from knowledge Noli altum sapere say they that is Be not ouer wise Whiche exposition how strang it is from the skope of the Apostle I suppose now euery man plainly séeth But to close vp the exposition of this place I thinke that betwéene the degrées whereby we come to saluation the meanes which bring vs hedlong to destruction this order is to bee put As touching them The degrees to saluation and the degrees to destruction which shal be saued first is election or predestination Thereout burst forth grace the spirite and fayth strayght way follow good workes then haue they geuen vnto them perseueraunce and at the last is rendred the crowne of felicitie But vnto destruction the first degrée is the corruption of the lompe of mākind thorough originall sinne that God would not haue mercy thereof followe many sinnes which we by liuing wickedly afterward adde after them followeth blindnes they are infected with incredulity moreouer the harte is hardened and at the last followeth eternall damnation See therfore the bountefulnes seuerity of God Towards thē whiche haue fallen into seuerity but towards thee bountefulnes if thou continue in his bountefulnes or els thou also shalt be cut of And they also if they abide not still in vnbeliefe shal be grafted in For God is able to graft them in agayne For if thou wast cut out of the oliue tree which wast wild by nature and wast grafted contrary to nature into a right oliue tree how much more shall they that are by nature be grafted into their owne oliue tree Se therfore the goodnes and seuerity of God c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke the is See some turne Ecce y◠is Behold for in signification it is somtimes all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle cōtinueth stil in one the self same matter For this treatise was very necessary to put away the discord which in the primitiue sprang betwene the Gentiles the Iewes He exhorteth thē to set two things before their eyes the goodnes of God his seuerity Goodnes he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth clemency a redines of mind to do a man good to do him pleasure Seueritye he calleth in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is then when thinges are done with extremitie and that men are delt with euen according to the rigor of iustice The singuler bountefulnes of God towardes the Gētiles Against the Maniches and Marcionites The scripture euery where inuiteth vs to consider the seuerity an◠goodnes of God Towardes thee saith he goodnes For that was a singuler bountifulnes that when as the Gentils were contaminated with idolatry and mought iustly worthely haue bene left in their infidelity they were yet notwithstanding called adopted and adorned with so many ornamentes and giftes By these woordes are confuted the Manichies Marcionites which affirmed that there are two Gods one good gentle and mercifull the other seuere yea and cruell when yet the Apostle in this place attributeth the selfe same proprieties vnto one and the self same true God It is manifest also that they which are cut of are by the iust seuerity of God broken of and fall away so that they are without excuse Moreouer not onely Paul in this place but also the whole scripture in infinite places in a maner prouoke vs to the consideration of those two thinges And that not without iust cause for in the consideratiō of the goodnes of God we are prouoked vnto faith and vnto loue towards him also to geue him thanks for y◠benefits receiued at his hands But when we consider y◠seueritie iudgements of God it maketh vs to pity those which fall and to be fearefull of our owne estate Chrisostome expounding this sentence See the goodnes It is not saide saith he See thy merites and thy laboures for it commeth all whole of grace from aboue I woulde to GOD he had alwayes spoken after this manner and that he had abode still in that whiche he here teacheth The entent of the Apostle in the consideratiō of the seuerity of God is that we beholding other mens dangers and falles should be made more ware Which selfe thing he in an other place meaneth when he sayth in the first to the Corrinth He which standeth let him take heede that he fall not and vnto the Galathians Considering Two kinds of feare thy self least thou also be tempted Wherfore this is to be known that feare is of two sortes the one is which abateth nothinge of confidence but onely engendreth a greater diligence and bringeth more effectuall endeuors The other is which excéedingly diminisheth yea rather taketh away confidence pulleth away endeuor and bringeth sluggishnes The latter commeth of infidelity the other cōmeth of diligence and of fayth By this kind of feare are the churches moued more and more to apply themselues vnto God and to praye instantlye for their preseruation What prayer is vaine namely that the kingdome of God shoulde not be transferred from them
of our will is as though it should lie in our hand to stand in the goodnes of God or not to abide in incredulitye when we are fallen into it And for some profe and confirmation of this his corrupt sentence he from the true sense wresteth these wordes If thou continue in his bountefulnes and saith If thou shalt do the things which worthely are correspondent vnto the goodnes of God and he sayth not If thou shalt abide in fayth for fayth onely is not sufficient These thinges in very déede are not so For Paul althoughe he sayd not If thou abide in fayth yet is it all one when he sayth If thou abide in his bountefulnes For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we a litle before sayd is goodnes and a certeyne redines of the mind to do good to any In this goodnes of God sayth he if thou abide that is if thou fall not away from it In which wordes he most manifestly attributeth vnto the goodnes of God our conseruation For of it dependeth faith whereby we Paul putteth the cause for the effect are saued Wherefore he putteth the cause in stede of the effect For before he had sayd Thou standest by fayth but that thou shouldest not thinke that yâ— fayth is of thy self now he maketh mencion of bountefulnes whereof as of his true beginning fayth dependeth and that this is true it is plainly to sée by the Antithesis or contrary position For he sayth If they abide not in their incredulity they shal be restored agayne thou shalt be cut of if thou continue not in his bountefulnes This bountefulnes as thou séest is opposite vnto incredulitye and therfore it occupieth the place of fayth and that very aptly when as fayth is inspired vnto vs by the singular bountefulnes of God Neyther ought we to thinke which thing that godly father séemeth to goe aboute to proue that it lieth in the handes of euery man either to continue and to abide in a good and holy purpose or els if peraduenture we fall to be restored agayne For what dead man is able to rayse vp himselfe agayne or in stéede of a stony hart to graft in himselfe a fleshy hart And that perseuerance also is the gift of God the Apostle declareth when he sayth that it is Perseuerance is the gift oâ— God God which geueth both to will and to preforme and that according to his good will And Augustine wrote a very good booke De bono perseuerantiae whereout we may aboundantly gather sound doctrine But what néede there many arguments for proue hereof Paul himself discusseth this question when he addeth For God is able to graft them in agayne He sayth not that it lieth in their handes this worke he attributeth vnto God only Why do we then runne vnto True faith which iustifieth is neuer alone the power of our owne will or to the determination of our owne purpose And whereas he sayth that fayth alone is not sufficient when we speake of iustification this is in no wise to be receaued especially seing that he himselfe in an other place sayth that fayth alone is sufficient and so is contrary to hymselfe Notwithstanding to auoyde confusion in serching out of these thinges this we ought to know that the true and iustifying faith is neuer alone but hath ioyned with it other good workes and vertues But yet as the effects thereof which effectes followe naturally after that it hath iustified the beleuer so that amongest other effectes iustificatioÌ„ hath the first place Origen noteth in this place that of the Iewes Amongest the effectes of faith iustification hath the first place it is sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they are broken of but of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou shalt be cut of and he thinketh it a farre more greauous thinge to be cut of then to be broken of as though the punishement of the Gentiles if they should fall away from the faith receaued should be more grâ—uous then the punishement of the Iewes which were remoued from their old estate I can skarsely be perswaded that Paul in these woords had such subtile vnderstandinges Further the holy scriptures neuer in any place make mencion that the fall of the Gentiles should be more greauously punished then the fall of the Iewes Yea rather if a man will consider the matter well he shall see that if punishements ought to be according to the sinnes whersoeuer is the greauouser sinne Whether fal is more greuous the fall of the Iewes or the fall of the Ethnikes there ought to be the greauouser punishement inflicted And if the Iewe and the Ethnike be equally placed in the calling of God and both as it possibly may be do fall it is out of doubt that the Iew sinneth more greauously for that besides the fayth of Christ which he hath common with the Ethnike he was in comparison of him endewed with many other gifts which forasmuch as he hath neglected in falling away from God he is the more ingrate and therfore his fault is the greater That the Iewes shall at the last be restored agayne the Apostle proueth by the power of God And his argument is taken à maiori that is of the greater If God could graft thee into it being by nature a wild oliue tre and strange from a good oliue trée how much more is he able to restore the braÌ„ches which were in tymes past broken of from the fat oliue tree And when he sayth that the Gentiles were cut of from the naturall wild oliue trée he semeth to affirme that malice or wickednes is naturally in them which ought not to be vnderstanded of nature as it was instituted of God which was created good but as it is corrupted thorough the sinne of Adam and so by generation deriued into his posteritye And wast contrary to nature grafted into the true oliue tree Shall we say that it is contrary to the nature of men though they be Ethnikes and infidells A distinctioÌ„ of the nature of meÌ„ to be called agayne to God and to be conuerted vnto pietye We must make a distinction of the nature of men either as it is referred vnto God or as it is referred to his owne proprietyes For as it is referred vnto God there can nothing be done of him in it which is not sayd to be done according to nature for this is naturall to euery thing created to be subiect vnto his Creator And man It is naturall to the creature to be subiect to his creator was made to the Image of God and to this end instituted to be ioyned to his Creator wherfore both by the fyrst counsell of God whereby he made man also by the nature of thinges created which are naturally subiect vnto the efficacy and working of their author it is naturall vnto men religiously to cleaue vnto God Wherefore sinners are not sayd to be grafted into the good
against these thinges and is offended therewith for it would by it selfe get saluation and coueteth this similitude or likenes of God that euen as he hath felicity of himselfe neither dependeth of any other so would it be vnto it self the cause of blessednes This is that poysen which the serpent in the first temptacion breathed into our first parents Seing therfore the case standeth so and that there can not be rendred a reason of the iudgementes of God the Apostle draweth the faithfull into this bottomles pit And although he had sayd much and brought inuincible argumentes whereby he proued that the thing is so yet when he sawe yâ— this could not satisfy and that mans iudgement could not be therwith content he being as it were ouercome with the déepenes of the matter cryeth out O the deepenes He is al whole inflamed with a wonderfull affect and that the motion of his exclamation should not seme to be of man the things which he addeth he bringeth out of the scriptures of God for this VVho hath knowen the minde of the Lord or who hath bene his counseller is thus written in Esay in the 40 chapiter mi ticcen eth ruah iehoua that is Who hath prepared instructed the spirit of God Veisch atsatho iodâ—eunu that is And who hath shewed vnto him his counsell And that which is added who hath geuen vnto him first and it shal be recompensed Forasmuch as God is the highest and chiefest he is not moued by outwarde thinges him is written in Iob the 41. chapiter mi hecdimani vaaschallem that is Who shall preuent or go before me and I will recompense Wherefore the Apostles meaning is by these wordes to proue that God through his frée will and election geueth saluation vnto men By which sentence mans pride is wonderfully abated and put downe And these are the reasons which he vseth God is the chiefe in all things therfore he is moued by no outwarde things the chiefe as touching wisedome when as he nedeth not to be instructed of any the chiefe as touching streÌ„gth and power for no man hath geuen vnto him any thing first but he geueth vnto all others the thinges which they haue Doubtles these thinges ought to be a bridle vnto euery man though he haue neuer so redy a witte and déepe iudgement not to speake arrogantly of God or to be more curious in searching out of things If Paul the teacher of the Gentles do in this sorte wonder what shall we do then it behoueth Let euery man consider with himselfe who it is that after this sort crieth out and he shall sée that it is Paul the instructer of the whole worlde who was rapt vp euen into the third heauen and there saw secretes which were not lawfull for men to speake And seing that he so wonderth and is amased at the iudgementes of God how should not we which are farre inferior vnto him reuerence them O the depenes saith he of the riches of the wisdome of the knowledge of God These wordes we may thus vnderstand as though by these thrée Three properties of God genitiue cases were shewed thrée distinct proprieties of God namely his riches wisdome and knowledge and so shewed as most déepe and inpenitrable And by riches paraduenture is to be vnderstanded goodnes and clemency Or it may be taken seperately O the depth of the riches and the two genitiue cases which follow namely of the wisedome and of the knovvledge depend and are gouerned of the first word namely of riches as though he should say that the wisedome and knowledge of God is most rich and plentiful but which way soeuer it be taken it maketh no matter We know by many places of the scriptures that wisedome In God in Christ wisedome knowledge are ioyned together and knowledge are ioyned together in God and not only in God but also in Christ according to that saying in the epistle to the Colossians in whome are all the threasures of the wisedome and of the knowledge of God where also thys worde treasure answereth vnto this word riches So greate is the wisedome and knowledge God knoweth al thinges that after a wonderfull maner of God that nothing escapeth his sight Wherefore vnto the Hebrewes it is sayd All thinges are naked and open before his eyes Neither doth he only know all thinges but also after a wonderfull maner knoweth them Hovv vnserchable are his iudgmentes and his vvayes past finding out Here is after the Hebrew maner a repeticion and doubling of wordes and one and the same thing is signified And vvayes iudgmentes are taken both for one and the same thing vnles by iudgmentes we will vnderstand the endes and by wayes the meanes and maner whereby he bringeth all thinges to theyr endes appoynted The wayes and iudgments of the Lord are after a sort known by the creatures and so farre is there no let but that we may searche them out But although We must enquire no farther of the iudgemeÌ„ts of god then the holy scriptures set forth vnto vs and creatures declare The deepenes pertayneth to election and to predestination By these wordes we are not feared away froÌ„ the searching out of the scriptures we search out the endes or successes of thinges and also the reasons whereby God worketh in thinges yet shall we neuer be able to find them out The iudgmentes of God as it is sayd in an other place are a great a depth Wherfore let vs thinke that God doth always that which is best And touching his ways and iudgmentes let vs enquire not farther then is set forth in the holy scriptures otherwise we shall fall into such labirinths or mases that we shall neuer be able to winde our selues out of them And this is to be knowen that these vnserchable iudgements whiche are ment in this place pertayne chiefely to the election of God and to predestination And when he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sayth not only vnsearchable but which also ought not to be serched out And yet doth he not in these wordes feare vs away froÌ„ the searching out of the scriptures when as here is not entreated of the wil of God reuealed in the scriptures but of the secrets of his counsels whose most wonderfull depth Paul wondered at but yet expressed not how greate it is And lest he should seme to speake this without any proofe he addeth For who hath bene his counseller or who hath geuen vnto him first and he shal be recompensed Which testimonies as we haue sayd are taken out of the 40. chapiter of Esay the Prophet and out of the 41. chapited of Iob. And the meaning is that we can not penitrate vnto the secretes of God when as they no maner of way depend of vs for our wisedome or goodnes can do God no pleasure at all Of this matter it is written in the first to the Corrinthians The things which are of
thinges Whether faith be defined in that place to the Hebrewes are past neyther are they hoped for to come agayne These two reasons of Hostiensis are very weake neyther do they proue that these wordes vnto the Hebrues can not be applied vnto the definition of fayth I graunt in deede that the entente thereof the Apostle or what soeuer he was that was the author of the Epistle was not to define fayth because then he chiefely entreated of patience endeuoured to shewe that it is most of all ioyned vnto fayth because fayth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a substance c. But by this his reason are touched all thinges that expresse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied vnto hope also nature of fayth And to the first obiection we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance may in deede be applied vnto hope but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it draweth from fayth not that which it hath of it self Neyther ought it to seeme any new thing if these Diuers and sundry natures haue somethyng common in their definitions thinges which are of a diuers nature haue some thing common in their definitions for a Lyon a dogge and a maÌ„ although they differ much in nature yet herein they agree in that they be liuing creatures and therefore in their definitions is something put which is common vnto them all when as they are both bodies and also thinges hauing life and endewed with senses Wherfore it ought not to seeme meruelous if fayth and hope agree in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as they are seperate by other differences For in fayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred vnto the assent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it hath a regard vnto in faith â–ª and what in hope but in hope to the expectation whereby we patiently abide vntill the promises such thinges as we haue receaued by fayth be rendred vnto vs. To the other reason we aunswere that Paul made mencion also of thinges past whiche are made playne vnto vs by fayth for he sayth not onely that it is a substaunce of thinges to bee hoped for but addeth that it is an argumente or conuiction of thinges that appeare not Nowe those thinges also whiche are paste appeare not Faith hath a respect to things pest and also to things present so that they be hâ—â—den for by that worde Paul or any other whatsoeuer he was comprehendeth what soeuer is beleued and is not euident whether it be paste or whither it be to come or whether it be now present But peraduenture thou wilt demaund why in the first place he maketh mencion of those thinges which are hoped for we aunswere that it is aptly done because worthely are those thinges put first which are more harde to beleue For peraduenture there are some which will easly inough graunt that God created all thinges that Christe the sonne of God came into the worlde and was borne of the virgine and such like but yet they will much doubte of the remission of their sinnes of the resurrection of the flesh to come and of the eternal glory which shal be geuen vnto the iuste Wherefore aptlye and orderly are those things placed which are read in the Epistle to the Hebrues But what the nature of faith is Esay the Prophet hath aptly expressed in the 26. chap. in which place is described the church as a citie built of God The Prophet crieth Open your gates a iust nation shall enter therein And he addeth the cause of that righteousnes Schomar emanim that is preseruing or keping fayth where thou séest that by faith the beleuers are iustified Then he addeth in what thing consisteth that faith whereby the people of God is iuste namely because Iatsar semoch titsor schalom that is with a constant affect thou shalt kepe peace This is the true faith whereby we are iustified namelye because we beleue that God will be vnto vs the author of peace and felicity and a faithfull kéeper of his promise Augustine in his 40. treatise vpon Iohn saith What is faith but to beleue that which thou seest not Whiche selfe same thing he writeth vpon the words of the Apostle in his 27. sermon but in his booke de spiritu Litera the 31. chap. he writeth that to beleue is nothing els but to consent that that is true which is spoken The Master of the sentences in the third Distinction the .xxiii. saith that faith sometimes is that which we beleue For in the Symbole of Athanasius it is saide And this is the Catholike faithe that wee The Symbole of Athanasius A distinctioÌ„ of fayth A liuely faith and â— dead fayth The fayth of miracles shoulde beleue c. But somtimes it is that whereby we beleue and in this latter signification do we vnderstande faith in this disputation He seperateth also a liuely faith from a deade faith whiche distinction is to bee liked because Iames maketh mencion of a dead faith But we must know that a dead faith is only a faith in name neither is it any more a faith then is a deade man a man For euen as a dead man is called a man although he be none so a dead faith although it be called a faith yet hath it not the nature of faith There is also an other kind of faith whiche serueth to work miracles and much differreth from the faith which iustifieth and is common both the godly also to the vngodly Of this Paul maketh mencioÌ„ in the first to the Corrinthians when he sayth Vnto one is geuen the woorde of wisedome to an other the word of knowledge to an other he saith is geuen faith and it is not méete that in that rehersall of giftes and frée graces is ment any other faith then that which is the roote of miracles especially wheÌ„ as straightway are added gifts of healinge and giftes of vertues or powers And of this kinde of faith both Chrisostome and also Theophilactus haue made mencion vpon the same firste Epistle to the Corrinth where in the xiij chapter it is saide If I haue all fayth so that I can remoue mountaines And that vnto the wicked also is this kinde of faith graunted is hereby testified in that it is most certaine that of them are set forth both Prophesies and miracles Wherefore Christ shall say vnto them I know you not although with full mouth they boast Haue not in thy name prophesied haue we not caste out deuils There is an other faith whiche endureth but for a time of whiche the Lorde Faith that dureth but for a tyme. made mencion in the parable of the séede which is sowen in the field for all falleth not vpon good earth but some vpon stony ground and when it is sprong vp it very plainly declareth those which with a glad and ioyfull minde receaue the worde of God but when the burning heate and
men do make their last willes withous a solemnitie required thereunto and without a sufficient nomber of witnesses prescribed whiche yet otherwise were necessary such testaments ought to be allowed Now if a maÌ„ would transferre this prerogatiue vnto citesins who for that they haue their abidings in cities haue store of men of vnderstanding he should excéedingly erre For if their testamentes should be so made they are refused neither are they counted firm So we say that the workes of men iustified may please God which thing yet neyther can nor oughte to be graunted vnto them whiche are without faith and without Christ Farther let vs marke the accustomed fond kind of reasoning of the aduersaries whiche the Logicians call A non causa vt câ—usa â–ª that is from that whiche is not the cause as the cause For they alwayes appoint good workes to be the causes A similitude of righteousnes when as in very dede they are the effects of righteousnes not causes For it is as though a man should say the fire is therfore hot because it maketh How this sentence is to be vnderstand â–ª God rendreth to euery man according to his workes hot But it is cleane coÌ„trary for therfore it fore maketh hot because it is hot So also we because we ar iustified therfore do iust thinges and not because we do iuste things therfore we are iustified Somtimes also they make this obiectioÌ„ that God will reÌ„der vnto euery man according to his works Wherfore works say they are yâ— causes of our felicity But here also as theyr woÌ„ted maner is they are very much deceiued For vnles they haue found out some new grammer vnto themselues vndoubtedly this word according signifieth not yâ— cause But Christ say they in yâ— his Iuxta last iudgement séemeth to expresse these thinges as causes wherfore the kingdome of heauen is geuen vnto them For thus will he say I was hungrye and ye fed me I was thursty and ye gaue me drinke But Christ doth not in very déede rehearse these thinges as causes but rather those thinges which wente before Come ye blessed of my father possesse ye the kingdome which was prepared for you from the beginning of the world For the true cause of our felicitie is because we are elected and predestinate of God to yâ— eternal inheritance For they which are in this number are when time serueth adorned with faith whereby being iustified they haue right vnto eternall Why Christ in the iudgement will make mencion of outwarde workes There are two beginninges of thinges life But because this faith is hidden neither can be séene and Christ will haue all men to vnderstand that none but the iust are receiued into the kingdome of heauen therefore reherseth he these outwarde workes that by them it might plainly be perceaued that righteousnes is geuen vnto men by faith For there is no man that can be so ignorant but that he knoweth that there are two grounds of things the one is whereby they are the other whereby they be knowne Againe they obiect out of the first of Samuel Those that honor me I honor those that loue me I loue Here say they the promise is made vnto the worke But if they woulde make a distinction betwene the promises of the Gospel and the promises of the lawe as we haue els where aboundauntly taught they should easly vnderstand that that place is nothing repugnant vnto our sentence For if we coulde of our selues satisfie the commaundement of the law then might it be the cause why the promise should be geuen vnto vs. But forasmuch as no man is able to performe it all men flye vnto Christ and are through faith towardes him iustified Then by a certaine obedience begonne we begin to worke which although it be not exactly done according vnto the rule of the commaundement yet it pleaseth God And he of his mere liberality performeth the promise whiche was adioyned vnto that worke And so those conditions whiche are adioyned vnto the preceptes are not vnprofitable For they that are iustified attayne vnto them Neyther 〈…〉 thâ—se men ashamed to cite these wordes out of the 25. Psalme Looke vpon my labour and my vtility and forgeue me all my sinnes as though our labours or afflictions are the causes of the remission of sinnes But in this place Dauid being in most gréeuous calamities desireth of God to forgeue him his sinnes that if he should be angry for his sinnes the cause of punishmentes might be taken away For here is not entreated of labours which a man taketh vpon him of his owne voluntary will but of punishementes A similitude inflicted by God We sée also that children whilest that they are beaten of their maisters do desire forgeuenes and pardon If thou geue an almes vnto one that is leprous the leprosy can not properly be called the cause of thy compassion or mercy For otherwise all that passed by the leper should do the same But the true cause is the louing affection in thy minde But they say moreouer that in the holy scriptures much is attributed vnto repentaunce Which thing we deny not But we on the other side woulde haue them to vnderstand that repentaunce is the fruite of fayth and that no man can with profite repent hym of hys sinnes A distinction of confession vnles he first beleue They also vainely boast of many things touching confession But touching it we make a distinction For either it is seperated from hope and faith as it was in Iudas which confessed that he had sinned in deliuering the iust bloud and so farre is it of that that confession should bring any profite that it is a preparation also vnto desperation and vnto destruction or els it is ioyned wyth fayth and hope as it was in Dauid and Peter and so is it not the cause but the effect Aâ—riculeâ— confession of iustification for it followeth fayth and goeth not before it The auricular confession also of the Papistes is vtterly supersticious wherfore we vtterly contemne it For they obtrude it as a thing necessary vnto saluation and as a cause why sinnes should be forgeuen which they are neuer able to proue by any testimony of the holy scriptures They violently wrest this also out of the Lordes Forgeue vs our trespasses is expounded prayer Forgeue vs our trespasses as we also forgeue them that trespasse agaynst vs Agayne Forgeue and it shal be forgeuen you Ergo say they the forgeuenes of iniuries is the cause why our sinnes are forgeuen vs. This their reason as the common saying is with the one hand stroketh the head and with the other geueth a blowe For if the forgeuenes of iniuries should as these men would haue it deserue remission of sinnes then that remission were no remission For after thou hast once payd the price â–ª there is nothing that can be forgeuen thee but then hath remission place when the price is
Church In which Many sinnes are forgeuen her bicause she hath loued much wordes thou shalt find no worke wrought as they cal it For Christ spake only of the hearers of the word of God which is preached But how shal we at the lēgth confute this sentence which is neuer out of theyr mouth Many sinnes are forgeuen her bicause she hath loued much If the place be diligently cōsidered it wil be an easy matter to doo We ought to know that some reasons are taken of the causes and some of the effectes Christ a few wordes afterward sheweth the cause of saluation when he sayd vnto the wooman Thy fayth hath made thee safe But bycause that fayth was hidden in her minde neither could it be sene of those which were present therefore putting forth a parable he sheweth that they loue more which receaue greater gifts of any And that this wooman receaued a very greate gifte that is iustification he sheweth by the effectes namely bycause she washed his feete with her teares and wiped them wyth her heare because she kyssed them because she annoynted them Which thinges forasmuch as that Pharisey did not it may be a very greate token or signe that he had not receaued the like gifte Not the hearers of the law shal be iustified but the doers They cite also out of this epistle vnto the Romanes Not the hearers of the law shal be iustified but the doers But Paul in that place when he reproued the Iewes bycause when they had receaued the law and boasted therof yet they liued contrary to the law ment therby nothing ells but that if righteousnes were to be sought for by the law it is not sufficiēt either to haue it or to heare it but it behoueth also in actes and dedes to performe it Which thing we neuer denied that a man may be iustified by the law if he can perfectly and fully accomplishe it But forasmuch With feare and trembling work your saluation how it is to be vnderstand as the same is by no meanes possible we say that by it righteousnes can not be hoped for That also which they obiect out of the epistle vnto the Phillippians with feare and trembling worke your saluation nothing helpeth them Vndoubtedly they which know that they haue all that they haue from God are of a moderate and humble minde and are euer more afrayd of themselues For they se that in themselues there is nothing that is good but that helpe is to be looked for at the handes of God only And therfore Paul biddeth a godly man alwayes to feare and tremble But they which thinke that it lieth in theyr owne power to iustifie and saue themselues such as are those which in this matter contend agaynst vs they I say haue nothing that they nede to be aferd of or to tremble for For they boast that theyr saluation consisteth in themselues Which saluation though Paul doo in this place name yet he therby vnderstandeth not iustification For he writeth vnto those which were alredy before iustified Wherfore this place maketh nothing for them But Paul meaneth by saluation that renuyng by which we alwayes profit A place of the Apoc. Beholde I stand at the dore and knocke and go forward to things better and better Lastly as though now they had gotten the victory they obiect this out of the third chapiter of the Apocalips Behold I stand at the dore and knocke And if any man open vnto me I will enter in and suppe with him But we plainly affirme that by these wordes is signified That God at the beginning calleth and stirreth vp and instigateth vs to saluation vnto which no man can by hys owne strengths be led wyth out the impullsion of God But that we of our owne accord wythout the Grace of God penetrating and changing y◠mind can open our harte vnto God we vtterly deny neither can these men euer proue it by the holy scriptures But because we haue certain aduersaries which passe very little or els nothing at all vpon the holy scriptures but measure al their religiō by fathers and counselles so that they may rather be called Patrologi then Theologi and that which is more intollerable they gather certaine prety sentences out of y◠writings of the Fathers and obtrude thē vnto the people and the easlier to obscure the truth and to blinde poore simple men they adde taunting speaches especially forasmuch as certaine of thē thinke themselues cōning craftes men in rethoricall speach and haue in that kinde of study spent the greatest part of theyr time I shal desire the indifferent reader not to iudge any thinge rashly against the truth but rather attentiuely to consider those thinges which we also will alleadge out of the fathers for by that meanes he shall easly vnderstand that the fathers make not so much on our aduersaries side as they do on ours But least we should alleadge any A methode in cityng of the fathers sentence out of the Fathers confusedly and rashly we will vse a methode or compendious way which methode that it may the easlier be vnderstand it shal be good first to put forth a demonstration or a certain proofe out of those testimonies of the holy scriptures which we haue before cited Whiche shal be in this manner They which do worke according to the prescript of the law that is as the very law requireth are iustified by works But none especially before regeneration can do such workes as the law requireth Wherfore none are iustified by workes The maior or first proposition is so plaine that it néedeth no exposition For he whiche doth any thing contrary to that which the law prescribeth vndoubtedly committeth sin fo farre is it of that he can thereby be made iust But the minor or second proposition although it be proued by testimonies of the scriptures yet wil we also declare by the Fathers Farther seing the conclusion is that iustification is not of works it must then of necessity be of grace Wherefore secondly we will shew out of the Fathers that men are iustified fréely and without all consideration of merites And because we reiect not good woorkes but say that in their place they are to be had in estimation as which by a most straight bond follow iustification alreadye obteyned we will lastly teach this also out of the sayings of the fathers That good workes follow iustification but go not before And those places will we chieflye cite out of the fathers which are founded vpon the holy scriptures And first commeth in place Basilius who in his firste booke de Baptismo bringeth Basilius these wordes out of the Gospell Many shall say in that day Lord in thy name we haue prophesied we haue caste out deuilles we haue done many miracles But these men saith he God will not onely cast out of his kingdome but also call them woorkers of iniquitie Wherfore they which worke
before that grace And in the 25. chapter We ought to preach and to beleue that by the sinne of the first man free will is so decayed and diminished that no man afterwarde can either loue God as he ought to do or beleue in God or for Gods sake to worke that which is good vnles the grace and mercy of God preuent him Wherfore iust Abell Noe Abraham Isaac Iacob and all the saintes in the olde tyme are in the Epistle vnto the Hebrues sayd by faith to haue done those thinges which are in the holy scriptures mencioned to haue ben done by theÌ„ which faith we haue before taught to come of God And Paul writeth of himself I haue obtained mercy that I might be faithful But he saith not I haue obteyned mercy because I was before faithfull but contrariwise And in the self same chapter This also we plainly confesse and beleue that in euery good worke it is not we our selues that do first begin and afterward are holpen wyth the mercye of God but that he first inspireth in vs both fayth and the loue of hym and that without any of our merites goyng before Wherefore we must without all doubt beleue that both Zacheus and the thiefe and also Cornelius attayned not to beleue by nature but by the gift of the goodnes of God These thinges haue I alleaged out of the Synode of Arausicanum peraduenture more largely then may seme to be conuenient for this place but for this cause haue I the willinglier done it for that I saw that al those things which are there affirmed are confirmed by the holy scriptures and do excedingly muche serue for our purpose Such Councels vndoubtedly gentle Reader are to be harkened vnto which leane vnto the worde of God For whatsoeuer commoditie or discommoditie the church hath the same ought wholy to be ascribed vnto the obseruation or contempte of the worde of God For in the olde and auncient councels how were Arius Eunomius Nestorius Eutiches and other pestiferous heretikes onercome but by the worde of God For without doubt they could neuer by any other engines be ouercome and vanquished And contrariwise when began yâ— church to geue place vnto abuses supersticions but when the word of God was conteÌ„ned And now in our times vnles the word of God had bene sought for and called agayne in a maner out of exile how could we euer haue bene deliuered from the tiranny of the Pope Let these few thinges be a warning vnto vs not rashly to beleue euery councell but let vs receiue those councels only which haue soundly Tridentinum consilium coÌ„firmed the decrées of their doctrine by the scriptures But to make that which I say more manifest I will speake somewhat of the Councell of Trent that by the contrary the truth may yâ— better be vnderstand In that Councel the 5. SessioÌ„ from the 5. chap. vnto the 11. chap. is entreated of iustification There these good holy Fathers namely the hirelinges of the Pope do thus decrée That the beginning of iustification is of grace But what grace they there vnderstaÌ„d they straight way make plaine For thus they say It calleth and it stirreth vp they which are to be iustified are so holpeÌ„ by it that beyng called and stirred vp they geue assent vnto this grace and worke therwith and are made apt to regeneration but this assent and workyng together they affirme as the wordes declare to be done by frée will What more could Pelagius say if he were now on lyue For neither did he also deny grace if thou take it for an admonitioÌ„ calling and stirring vp He also attributed this vnto What is the worke of grace in â—â—stificatioÌ„ frée will that it had power to assent and to obey the commaundements of God But the grace which the holy scriptures set forth vnto vs renueth our vnderstaÌ„ding and will and in stead of a stony hart geueth vs a fleshy hart For it doth not only counsel our reason but also fully persuadeth it and boweth and changeth the will Our men of Trent graunt in dede that God toucheth the hart of man by yâ— illumination of the holy ghost but lest a man himself should do nothing they adde yâ— he receiueth the inspiration as he which may also refuse it Wherfore they fully coÌ„clude yâ— it pertaineth to man to receaue although they confesse that he can not do that vnles he be called and stirred vp by grace But how can the hart of man vnles it be renued by the spirite and grace of God receaue those thinges agaynst which by reason of his nature being yet corrupt and vitiate it resisteth Assuredly though it be neuer so much stirred vp taught and moued yet vnles it be vtterly chaunged it wil continually withst and and resist Wherfore Augustine It is not in our power that those thinges which are set forth vnto vs should please vs. ad Simplicianum writeth very well That it is not in our power that those thynges which are set forth vnto vs should be acceptable and pleasant vnto vs. But we chuse not that thing which is neither acceptable nor pleasant though we haue neuer so many admonishers to stirre vs vp As if there should be offered vnto a sicke man good healthfull meates and very pleasantly dressed yet because they are neither pleasant nor acceptable vnto him he refuseth them though there stand many by and say vnto him that those meates are wholesome and very well dressed The selfe same thing vndoubtedly happeneth vnto a minde not yet regenerate but that as touching the receiuing of the grace of God there can be done no violence vnto the minde but the sicke person may be compelled to take meates that are vnto him vnpleasaunt Wherfore so long as our will and vnderstanding is not changed by the spirite of God it will not admit any healthfull admonitions And euen as a sicke person before he be restored to health neither abideth nor gladly receiueth meates when they are offered him so also the minde of man vnlesse it be chaunged from infidelitie to faith from impietie to godlines as saith the Synode of Arausicanum it neither obeyeth nor geueth place vnto grace which calleth and stirreth it vp which thing yet the good Fathers A place of Zachary declared of Trent affirme But lest they should seme to speake without scriptures they bring forth two testimonies The one out of the first chap. of Zacharie Bee ye conuerted vnto me and I will be conuerted vnto you This say they hath a respecte vnto the man who is commaunded that euen in iustification he shoulde doo somewhat But Ieremy sayth Conuert vs Lord and we shall be conuerted by which word is declared that vnto this conuersion is also required the helpe of God And by this meanes they deuide the whole matter betwene God and man But Augustine many other of the Fathers ascribe the whole acte of our iustification vnto God onely But as touching
to doe them there is not added saith he to doe all the commaundements God receiueth a man which endeuoreth himselfe to doe them and of his mercy forgeueth many things But this that is written To doe them must of necessitie be vnderstand of all For doubtlesse in the lawe which this man calleth the Testament are written all And if God forgeue or remit any thing he doeth it to men already regenerate And not vnto Vnto those which are not iustified nothing is remitted of the rigor of the law them that are straungers from him children of wrath such as they must néedes be which are not as yet iustified but stil prepare themselues and are bent to performe the conditions Vnto these I say nothing is remitted wherefore they are bound vnto all And therefore Moses said as Paul testifieth Cursed be he which abideth not in all the things that are written in the boke of the law Farther he maketh a contention also about the production of fayth and demaundeth from whence it hath his beginning in vs. We in one word easely answer that it hath his beginning of the holy ghost But he faineth himselfe to wonder From wheÌ„ce faith is ingenerated in vs. how we graunt the holy ghost vnto a man before he doth beleue For he thinketh that to be absurd First I can not deuise how this man should so much wonder at this But afterward I perceaue that he manifestly maketh and teacheth with the Pelagians that fayth is of our selues and that it is gotten by humane strengthes For otherwise if he beleued that it is of God and of the holy ghost he would not seperate the cause from his effect But that he should not thinke that we without good reason do attribute vnto the holy ghost the beginning of fayth let hym harken vnto the moste manifest testimonyes of the Scriptures Paule sayth in the first epistle vnto the Corrinthians Not in the words which mans wisedome teacheth but which the holy ghost teacheth that your faith should not be of the wisdome of men but of God And in the same place The carnall man vnderstandeth not the thinges that are of God neither can he for vnto him they are foolishnes for they are spiritually discerned â–ª But how can they be spiritually discerned except the spirite of God be present Children also know that of * Coniugata be those wordes which being of one kind be dâ—riued of an other as of iustice a iust man or a iust thing Coniugata are deriued firme arguments And vnto the Galathians God sayth he hath sent his spirit into our hartes whereby we cry Abba father For by the spirit we beleue and in beleuing we call vpon God Yea and the spirit himselfe as it is written vnto the Romanes beareth testimony vnto our spirit that we are the children of God And vnto the Ephesians Be ye strenthened by the spirit in the inward man that Christ may by fayth dwell in your harts Here we sée that that fayth whereby we embrase Christ commeth of the spirit of God whereby our inward man is made stronge The Apostles when they sayd Lord increase our fayth manifestly declared that it sprang not of their owne strengthes but of the the breathing of God And Paul in the 1. to the Corrinthians the 12. chapiter Vnto one saith he is geuen the word of wisedome vnto an other the word of knowledge vnto an other fayth vnto an other the grace of healing And then is added that it is one and the selfe same spirit which worketh all these thinges deuiding vnto euery man as pleaseth him And if thou wilt say that this place and the foresayd petition of the Apostles pertayneth vnto the particular fayth by which are wrought miracles doubtles I will not be much agaynst it And yet if thou wilt nedes haue it so I will reason a minori that is from the lesse For if these frée gifts are not had but from the spirit of God much les can that vniuersall and mighty fayth whereby we are iustified he had from els where Farther Paul vnto yâ— Rom. Vnto euery one sayth he as God hath deuided the measure of fayth And in the latter to the Cor. Hauing saith he the self same spirit of fayth eueÌ„ as it is written I haue beleued for which cause also I speake we also beleue and speake that God which raysed vp Iesus from the dead shall through Iesus rayse vp our bodyes also Vnto the Gal. are reckned vp the fruites of the spirite Charity ioy peace patience lowlines gentlenes fayth meekenes and temperaunce Fayth here is numbred among the fruites of the spirit wherefore it procedeth of the spirit But vnto the Ephesians he sayth more manifestly By grace you are made safe through fayth and that not of your selues for it is the gift of God And in the Actes of the Apostles it is thus written The Lord opened the hart of the woman that sold silkes to geue hede vnto those thinges which Paul spake And in the 13. chapiter They beleued as many as were predestinate vnto eternall life Wherefore it is not to be doubted but that fayth is ingenerated in our harts by the holy ghost who yet may indede be had of them which beleue not but that yet is onely perswading and not as sanctifying them How the holy ghost is in man not regenerate And although in the elect he sodenly poureth in fayth yet forasmuch as he is the cause of fayth he is therefore before it both in dignity and in order Now let vs sée what absurdities Pighius gathereth out of this sentence If the spirit sayth he be the author of our fayth and vseth the instrument of the word of God and may be also in them that beleue not how commeth it to passe that wheÌ„ as there are many at one and the selfe same sermon where as both spirit is preseÌ„t and the word preached yet part do beleue and part beleue not we answere in one word that that coÌ„meth because the spirit is not of like efficacy in all men neither doth after one the selfe same maner teach all meÌ„ inwardly and in yâ— minde But of his will we can not render in cause although we nothing doubt but that it is most iust If the matter be so sayth he the hearers will easely content them selues neither will they put to their endeuor or studie for they know that that is in vaine when as it wholy dependeth of the spirite of God This is not only a very common but also an enuious obiection But we answer that all men are bouÌ„d to beleue the word of God and therfore theyr bounden duety is diligently and attentiuely to hearken vnto it with all their strengthes to assent vnto it And if they so doe not they shal then incurre the punishment of the law neither are they to be hearkened vnto if they shall say that they could not obey it or if they would haue
of it and cherefully to follow it first it is manifest that the philosophers had not a mynde renewed For they onely allowed their owne doctrines and rested themselues in them onely The wicked also haue not a mynde renewed For if a man aske them what they thinke touching the commaundementes of God if they speake as they thinke they will aunswere that they séeme vnto them hard and yrkesome and importunate Yea and the matter at y◠length proceded to such impiety that there were some which held that the law of Moses was not geuen of the true God but of an euill God such a God as they had fayned vnto themselues In this error or rather wicked impiety were the Valentinians Martionites Maniches and other pestiferous heritiques Last of all neither they also haue their mynde renewed which in sence only and wordes prayse The law of God ought to be allowed not only in sence and wordes but also in dedes and allow the law of God but in déedes do much abhorre from it Chrisostome thus readeth it That ye may allow the better thinges and then by opposition he addeth The will of God as though he should adde an interpretacion which shoulde make playne what these better thinges are namely those thinges which God willeth But that particle is not had in this place but is red in the Epistle to the Phillippians for there after this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to allow is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better thinges Paul in these wordes setteth forth an excellent rule whereby a mynde renewed ought to be directed namely that the whole order of a mans life is to be taken out of the word of God and out of his lawes For thys is the part of true a Christian that being asked a reason of his doings whatsoeuer he do speake or meditate he aunswere that therefore he doth it for that he knoweth that it pleaseth God That the mynde of man not yet renewed can not allowe The institution of lyfe ought to be directed by the worde of God the thinges which are of God but rather ernestly resist them we may vnderstand by that which Paul before sayd The wisedom of the fleshe is enmity agaynst God for it is not subiect vnto hys lawe yea neither can it Wherefore euen as in a sicke man the tast ought first to be clensed from corrupt humors before that he cā iudge a right of his meat and drinke so in vs humane reason must néedes be purged before that it can vnderstand any thing pertayning to God and conducing to saluation Farther Paul when he exhorteth to renew the mynde séemeth to haue a respecte to that whiche he had before touched concerning those which when by humane wisedome and by the admonition of creatures knewe God yet worshipped him not as it was méete and therefore they were cast of God into a reprobate mynde Wherefore he now exhorteth vs that by a new profession of fayth we vtterly put of the olde mynde Good acceptable and perfect These thinges may be taken two maner of wayes first they may bee referred vnto the will of God as thoughe they were a certaine expressiō of his dispositiō or nature And if we follow this interpretacion thē ought we to take y◠wil of God for those things which God willeth not for y◠power or faculty wherby he willeth For so we vse to say this is my will or this or y◠mans will when as onely thereby is signified what it is y◠I will or what is that this or that man willeth So the meaning of Paul should be that those things which God willeth are good acceptable vnto him perfect Yea we cannot find those proprieties but only in those things which God willeth The other exposition is that that which is here sayd be referred wholy to y◠which went before as if Paul should say that to be transformed in newnes of mind and to allow the will of God is both good and acceptable vnto God and perfect But the first sence is both more simple semeth also more agréeable Origen vpon this place thinketh that there is one wil of God which is takē absolutely simply there is an other wil which Paul calleth good acceptable and perfect For the old law sayth he and the olde ceremonies were the will of God But they could not be called the good acceptable and perfect will of God After this maner we may say that the sinnes wherby God auengeth other sinnes are a certain wil of God but not a good acceptable and perfite wil for such sinnes we ought neyther to allow nor to desire For we wought to follow that will of God which we haue set forth vnto vs in the holy scriptures But I thinke y◠this subtelty serueth nothing to the purpose of Paul For I say thorough the grace that is geuen vnto me to euery one that is amongest you that no man presume or thinke of him selfe more then he ought For we ought to be wise vnto sobriety as God hath dealt to euery man the measure of fayth For I say thorough the grace that is geuen vnto me That which was before spoken summarily and generally Paul now declareth perticularly and by partes and more plainely setteth foorthe and profitably amplifieth By this grace geuen vnto him he vnderstandeth the office of the Apostleshippe and sayth that he was heard of God although not for his owne sake yet for his office sake which he executed He vseth the figure Metonomia whereby the cause is put for the effect For of the grace and mercy of God it was that Paul was an Apostle He sheweth also the necessity wherby the Romanes vnto whom he wrote were bound to obey his sayings And when he nameth grace he escheweth all suspicion of ambition For it signifieth that that office was fréely geuen vnto him of God For he did not thrust himself into the ministery but when he thought nothing les or rather when he persecuted the Gospell God appointed to him this office Hereby also men ought to learne how much they are bound vnto God for the pastors and ministers of Churches For God in this thing no les gratifieth the people then he doth them that be theyr rulers and theyr teachers For those giftes of God which are commonly frée gracious giftes are bestowed not so much to theyr vse vnto whome they are geuen as to the edifieng of the common body of the Church Crisostome moreouer noteth the singular modesty of Paul who as before he did set forth the mercies of God whereby to allure the Romanes to harken to the word of God so here he maketh mencion of his grace to the end those thinges which he speaketh should not be reiected I say Many haue taken this word as an exposition of those thinges which were before spoken As if Paul should say that this is the good acceptable and perfet will of God which he now
exhortation and consolation to all men In these wordes Paul most manifestly teacheth to what peculiar offices the gyft of Prophesie pertayneth in the Churche Or a ministery in ministery The want of this speach may thus be supplied whether he haue a ministery let him abide and be occupied in the ministery and wholy apply himselfe thereunto vnles paraduenture any had rather with Origen to repete that former particle namely according to the proportioÌ„ or measure of fayth let him exercise himselfe in the ministery As touching the sence Paul in these wordes No man ought to be idle in his vocaâ—ion sheweth that God will not that any man should be Idle in his vocation For as Alexander sayd to Mammea There is nothing more pernicions to a common welth then to haue thinges done by deputies Euery maÌ„ ought to labour himselfe in his vocation But what a lamentable case is it to sée in these dayes infinite ministers in the Church which boast that they are not bound to preach to fede the flocke and to gouerne the shepe of Christ when yet in the meane time they receue no small gaynes at the handes of theyr shepe He which teacheth in teaching Of this commaundemeÌ„t the Apostles haue geuen vs an excellent example when they sayd It is not mete for vs to leue the word of God and to minister at tables For forasmuch as they were appoynted of the Lord to teach the whole world they would be occupied in teaching He which exhorteth in exhortacion These two to teach and to exhort are To teach to exhort are diuers of very nigh affinity the one to the other And sometimes ech is geuen to one and the same man But sometimes and for the most part they are deuided For a man shall sée some teach aptly and most playnly set forth thinges most subtle and perspicuously expound thinges that are obscure which selfe men yet in exhortatacioÌ„s are very vnapt There are others which haue a wonderfull dexteritie and efficacy in exhortacions which yet of all men are most vnapt to teach By the woordes of the Apostle to the Cor. a litle before alledged we sée how the giftes of the prophesie are distinguished â–ª First he sayth He speaketh edification which pertayneth to doctrine secondly exhortacion namely whereby men are stirred vp to doo good and to eschew euill thirdly is put consolation For oftentimes it commeth to passe Thre parts of prophecy that some are broken in aduersities which by that meanes may seme redy either to dispayre or to fall away frome the truth Wherefore it is necessary that they be holpen by consolation This part Paul here prosecuteth not I thinke therfore for that he comprehendeth it vnder exhortacion And how much publike teachinges and exhortacions were vsed in the old time in the Church we may gather out of that 14. chapiter to In the sinagoge of the Iewes these offices of prophecy were vsed the Corinthians Yea neither were these thinges euer entermitted in the sinagoges of the Iewes so often as there was had an holy assembly Which may here by be proued for that vnto Christ when he was set downe in the sinagoge was deliuered a booke to expound somewhat thereof vnto the people And when Paul and Barnabas came to Antioch as Pisidia as it is writteÌ„ in the 13. chapiter of the Actes and were come to the sinagog with the rest of the Iewes the ruler of the sinagog sayd vnto them If ye haue any word of consolation for the people say on He that distributeth let him do it with simplicity Here is touched the office of deacons as they were at that time and ought also to be in our time Theyr office was to destribute to the poore the almes and oblations of the faythfull Let theÌ„ doo theyr office sayth he with simplicity Let them conueighe nothing away by craft or by euill practises For noughty and deceatefull men when they haue the chardge of common receauinges of mooney doo nothing simply but vse wonderfull The office of Deacons guiles and subtletie The faultes Paul willeth to be remooued away from this kind of ministery Others thinke that the geuing ought to be done simply that is without any regard to get the prayse of men which some seke for in the distribution of other mens almes But the first interpretacion in my iudgement semeth more apt He that ruleth with diligence Although I doubt not that there were many kindes of gouermeÌ„t in the Church yet to confesse the truthe this as I thinke may most aptly be vnderstanded of those which were called praesbiteri that is elders not of these which had the charge of the woord and of doctrine but of those which The office of the elders were appointed as helpers to the pastors They as men of the wiser sort endewed with a greater zeale and piety were chosen out of the Laytie Their office was chiefely to se vnto discipline and to looke what euery man did and in euery house famely to se what euery man neded either as touching the soule or as touching the body For the Church had his elders or if I may so speake his senate which as time required prouided for all thinges mete and profitable Paul describeth thys kind of ministery not only in this place but also in the first to Timothe For thus he writeth The elders are worthy of double honour especially they which labour in the word in doctrine In which words he semeth to signify there are some praesbiteri which teach and set forth the woord of God and there are others which although they doo not this yet are they gouerners in the Church as elders This thing Ambrose left not vntouched when he expounded that place yea he complayneth that euen theÌ„ either thorough the pride or thorough the slouthfulnes of the priests they were in a maner worne away For whilest they which haue the gouerment of yâ— Church seeke to draw all thinges to themselues they diligently as much as they can labour that in that roome should be ioyned no fellow officers with theÌ„ Wherfore Paul willeth that they which haue this charge doo put to theyr diligence and expell slouthfulnes and sluggishnes He that sheweth mercy with cherefulnes This semeth to haue bene the office of widdowes of old men which were to that end maintayned of the Church to se vnto strangers and to sicke persons Vnto these he not without iust cause coÌ„maundeth cherefulnes For men weake and afflicted are much relieued if they sée their necessities holpen with cherefulnes For they which doo these thinges with an heauy and frowning loke doo seme to adde sorrow to them that are in sorrow For thereby they suspect that they are greauousome and burdenous to theyr Why these giftes are called free giftes brethern By meanes wherof they are oftentimes brought to that poynt that they count death much better theÌ„ that life Thus much hath Paul spokeÌ„ of the
powers a power of the father towardes his children there is also a power of the husbandâ— towardes the wife and a power of the master towards his seruaunts and there is also ouer common wealthes these powers Regia that is the power of a King and then Aristocratica which is where the best men gouerne and Politica that is a political gouernement and Tyrannica Oligaâ—chia Democratica And although these three kindes are excedingly corrupted and vitiated yet is God the author of them For there is in them a force might and power to gouerne men and to kepâ— them vnder which vndoubtedly could by no meanes be but of God But if thou demaund at what time such powers first began or when they were first ordained of God I answere that that light which God hath grafted in our mindes shewed vnto men euen from the beginning the maner of bearing rule and it was afterward In what place God by his word confirmed the magistrate by sondry oracles of God confirmed In the booke of Genesis God sayde to Noe and to his children that mannes bloud should be required at his hand which should shed it that is that he which killed a man should also be killed And the this ought not to be done rashly and of euery man euen reason it self teacheth Wherfore out of this place is most manifestly gathered that there ought of necessitye to be chosen out men to decide causes and to punishe the guiltye But for that we sée that in kingdomes many things are done ouerthwartly and vniustly lawes are peruerted and the commaundements of God are violated many thinke that it can not be that such powers should be of God But as Chrysostome very well admonisheth the thing it self that is the principall function must be distinguished In iudging we must distinguishe the thyng from the person from the person For it is not to be doubted but that the person for as much as he is a man may abuse a good thing but the thing it self considered apart forasmuche as it is good cannot come from any els where but from God For euen as in the nature of things he hath appoynted al things orderly For he hath set heauen ouer the elements and therehense through the ayre he infuseth sundry powers and faculties into the earth and thereof bringeth forthe diuers and manifolde fruites wherewith we are nourished and liue And in mannes body he hath set the head in the top as in a tower and vnder it hath placed the eyes the eares the nose and other members euen to the soole of the féete so in order he preserueth humane society so that there are in it certayne degrées by which it is directed in those workes wherein men communicate the one with the other For it is not possible that where all are equall should long be kept peace For therof rather spring contencions and discordes Wherefore some must néedes be aboue others to take away contencions and to bring matters of controuersy to a quietnes This thing God 〈◊〉 cannot be had where equalâ—y is hath not denied to beas cranes and fishes For these liuing creatures haue their kinges and princes by whose conduit and leading they either go forth to worke or returne from worke Wherefore seing that man is the most excellent of all liuing creatures and communicateth in many actions it was most requisite that he should be fensed of God with this ayde of principality But besides this reason which yet is most true and very necessary the holy scriptures also constantly affirme God geueth and traÌ„sferreth kingdoms the selfe same thing For they teach that God is not only the author of all publique power but also that he distributeth kingdoms principalities wheÌ„ to whoÌ„ he wil at his pleasure For somtymes he called yâ— Assirians somtimes yâ— ChaldeaÌ„s somtymes other nations which by violence ouercoÌ„ming oppressing yâ— Israelites rayned ouer them The kingdom which Dauid and Salomon had receaued all whole was by the will of God rent in sonder and ten partes thereof were geuen to Ieroboam the sonne of Mabath And yâ— this thing should come to passe the Prophet in the name of God did shew vnto Ieroboam before yâ— it came to passe God afterward remoued the famely of Aâ—hab that it should no longer raigne commaunded Elizeus to anoynt and consecrat Iohn the sonne of Nansi And in the 4. chapiter of Daniell it is thus written God obtayneth the kingdome amongst men and God by euill princes punisheth sinnes deliuereth it to whome so euer he wyll Howbeit God obserueth this order to vse wicked and vngodly Princes to punish the wicked doinges of the people And indéede we oftentimes see that sumptuousnes pompe pride and raging lustes are kept vnder by the violence of tyrans which otherwise if al things were quiet could not be cestrayned Lenity oftentimes can not remedy these euils therefore that they should not to farre range abroad stronger remedies are necessary And after that men being in this sort chastised doo returne vnto God he comforteth them and prouideth for them gentler princes and more iust gouerners For he will not suffer that thorough the cruelty of tirannes thinges humane should vtterly be ouerthrown God wyth tyranny entermingleth some iust princes and come to nought And this is the cause why God as it is manifest by histories alwayes with these monsters that is with these cruell and bloudy tirannes mingleth some godly and iust princes For he wil not haue vices so be repressed that the nature of men should vtterly perish Wherefore not only good and iust princes doo raigne by the wil of the lord but also vngodly and wicked trianns But if thou wilt say it be so why sayth Osea vnder the persoÌ„ of God They haue raigned but not by me I answere for that euill princes and such which after that by wicked meanes haue obteyned the kingdome doo by worse meanes gouerne it these I say in that they thus beastly behaue themselues haue not a respect to the will of God which is reuealed vnto vs either by the law of nature or in the holy scriptures For by that will of God theyr doinges and endeuors are most manifestly reproued And in this maner they are sayd not to raigne by God for that they apply not themselues to the written and reueled will of God Howbeit it can not be denied but that God by his hiddeÌ„ and effectuall will would haue them to raigne to that end which we haue now declared For that is not inough which some answere that God doth not these thinges but only permitteth them For the holy scriptures manifestly testefie that he called the Babilonians the Assirians and other nations to vexe and afflict the Israelites and that agaynst Salomon and other kinges he raysed vp enemies and aduersaries to kepe them vnder and to chastice them And forasmuch as these men being thus raysed vp haue no regard at all to
acte of Brutus and Cassius which destroyed the tyran Cesar and yet that their doings were not alowed of God the ende declared Wherefore we ought not to resist Princes though they be wicked as Peter admonisheth He which obeyeth the powers iobeyeth god We reuerence God in the earthly powers In earthly iudgements we contemplate the iudgement of Christ to come vs. Of these wordes we may thus gather he which resisteth the powers resisteth God therfore they which obey the powers as it is méete obey God This argumeÌ„t taken of contraryes is very manifest and true And this sentence not a little comforteth the children of God For they sée that when they obey Princes they obey God and reuerence him in the powers Moreouer also by the forme of the iudgements of the earthly magestrate they set before theyr eyes a certayne similitude of the iudgement of God which at the ende of the world we doubt not but Christ shall put in execution For princes are not to be feared for good workes but for euill Now Paul when he had aboundantly spoken of the efficient cause of humane powers whereby he taught that we ought to obey them tendeth to proue the same by the end that we might with the attentiue mynde harken to those precepts If magistrates be appointed to take away wicked workes and haynous factes then it semeth that there should be no place left for them if men would of their owne accord endeuor themselues to piety and to iustice and would not offend against the lawe Yea but euen then also their function is some way necessary For oftentimes we sée that good and innocent men although their mynd and will be good and albeit they desire Not onely the euâ—◠〈◊〉 also â— good and godly are hospen by magistrates to leade an vpright life yet of themselues they can not kéepe any order as touching ciuill discipline Therefore they haue nede of good and godly lawes to direct them to that which they desire Wherfore the ciuil power may be vnto them as a scholemaister But amitte that amongst men were no ignoraunce of the oâ—â—ices of life and of ciuill duties yet must we neds confesse that they shall euen then also be had in honor and admiration which are more aboundauntly endewed of God with most excellent giftes vnto whome yet should remaine no part of principality to be exercised ouer others And forasmuch as this shall happen vnto vs after that blessed resurrection therefore Paul to the Corinthians very well writeth For what causes some resist the magistrates that Christ at the end shall deliuer the kingdome to God and vnto the father and all principality and power shal be abolished But whilest we liue here still in the world and haue our conuersation here amongst euil men both the magistrate is necessary and we ought vtterly to obey him in those thinges which are not repugnaunt vnto piety And forasmuch as the magistrate is to this end appoynted to punish wicked workes and to aduaunce good thereby we may vnderstand that they which resist him may two maner of wayes be accused either for that their owne conscience accuseth them of euill actes by them committed which they would not haue punished or for that they are negligent followers of iustice whereunto they can not abide to be pricked forward But they complaine that they which are magestrates are men corrupt cruell and violent and that theyr whole trauaile is that euery man should haue either nothing at all or else very little But these meÌ„ ought to coÌ„sider that Paul here entreateth of the thing it self and not of the abuse and speaketh of that which happeneth for the most part not of that which happeneth seldome As touching the first that may not to be imputed as a fault to the thing which commeth of the abuse thereof As if a wicked man should peruersly abuse either the minde or the eyes or the eares or the rest of the powers of the soule yet should it not therof follow that the ends of all these things are not most excellent Both the subiects and the princes sometymes abuse the power Tyrannes also want not many good thinges Examples of the gouernment of Nero. vnles peraduenture we will say that God is the author of euill things And as touching power it may be abused as well by them which exercise it as by them which ought to obey it We ought also to remember that euen tyrannes also all be it they be greuous and irksome doe notwithstanding retaine still many offices of iustice and of equity and therfore they haue much more vtility and commodity then Anarchia hath wherin euery man may at his pleasure without any consideration doe what he will For vnles tyrans though they be neuer so cruel had some regard to right and equitie they could not kepe stil that theyr power When Nero in his gouernement oppressed the whole world yet were matters in controuersie decided nether was the strength of lawes vtterly taken away from men For vnder him Paul was by the Centurion deliuered from the danger to be torne in sonder of the common people and of the multitude of the Iewes And wheÌ„ he had cried that he was a citezen of Rome he was losed from his bandes eskaped stripes And the same Paul to the ende he should not be oppressed of the embushmentes of the Iewes was by night led away of the souldiours to Antioche and there oftentimes had libertie to defend himselfe And to be short he pleaded his cause and at the last appealed vnto Nero. Wherefore séeing that euen in wicked Princes shineth It is not lawfull for priuate men to kill a tyranne Examples of Dauid forth much good it is very manifest yâ— theyr power also is of God neither is it lawfull for any priuate man to kill a tiranne Dauid when he mought yet notwithstanding would not kil Saule although he vsed himself like a tyranne yea rather he commaunded that Amalechite to be slaine which bosted that he had killed Saule and he put them to death also which had slaine Jsboseth Saules sonne And doubtles if it should be lawful for euery man at his pleasure to destrâ—y a tyranne there would not want wicked men which vnder the pretence of the condemning of tyranny would doe violence vnto godly Princes and so should nothing be left holy and vnuiolated Howbeit I speake not this that I thinke that superior powers What inferiour powers may do to wardes supeâ—â—our powers There are two principall offices of power The coÌ„mon wealth is contained in two things can not be put downe by inferior magestrates or that they can not be coÌ„strained to doe theyr duety of those which are appoynted either kepers or authors or electors of Princes if they transgresse the endes and limites of the power which they haue receiued As in times past at Rome the Senate people of Rome were wont to do at this day in
I shall take my iorney into Spayne I wyll come vnto you For I trust to se you in my iorney and to be brought on my way thitherward by you after that I haue bene somwhat filled with your company Therefore also I haue bene oft let to come vnto you The Romans mought by these wordes haue suspected that Paul had contemned them when as he being appointed of God to be the minister of the Gentles had yet notwithstanding in bestowing the benefite and office of hys preaching preferred other nacions before The cause why Paul went not at the beginning to Rome them This was not the cause sayth Paul But forasmuch as ye had alredy heard the Gospell and your fayth was now published thoroughout the whole world but in these places Christ was not yet preached I was hitherto letted by the ministery committed vnto me that I could not come vnto you Paul before in the beginning of this epistle mencioned this selfe same thing I had purposed oftentimes sayd he to come vnto you but hetherto I haue bene letted But there saith Chrisostome he spake nothing of the cause but here he sheweth it namely for that he was stayed in those places which he could not leaue before that he had filled them with the Gospell And what was the cause why he went not to the Thessalonians when yet his desire was thereunto he declared in the epistle which he wrote vnto them For he sayth that Sathan was a let vnto him but he alleadgeth not the planting of new Churches And this difference of causes Origen noteth But I sée also an other cause why the Apostles somtimes were compelled to do contrary to that which they had appoynted in their mynde the admonishment I say of yâ— holy ghost Touching which thing we read in yâ— 16. of the Actes As we passed through Phrigia and the countrey of Galatia we were prohibited by the holy ghost to preach the word in Asia And again in yâ— same place They assayed to go into Bithinia but the holy ghost permitted them not But Ambrose sheweth yâ— there was also an other cause why Paul so earnestly enforced himselfe to preach the Gospell there Why Paul made such spâ—de in going about countrey where Christ had not ben heard of namely to preuent yâ— false Apostles For if they had gotteÌ„ into those places before theÌ„ they would not haue taught Christ very sincerely and if they had once sowed pestilent errors the Apostle succeding them should haue had much more a doo to bring them to good ground agayne For those nations must nedes afterward not only haue learned but also must haue taught to put away the errors wherwith theyr corrupt teachers had enfected them But now seing I haue no more place in these quarters c. He sayth that he had iust cause which letted him that he could not come to Rome Now he putteth theÌ„ in hope of his comming which was next to be spoken of For if I depart hence now sayth he I shall not doo otherwise then my office â–ª requireth And that shall then be after that in these quarters there shal be no more place wherein I haue not built a Church And I haue a great desire to se you Which thing I hope shal shortly come to passe But here the Romanes mought say doost thou then contemn the state of the Apostleshippe and doost thou count it for nothing to come vnto vs to whome the Gospell is alredy preached and doost thou ouerhippe those which as yet haue heard nothing of Christ Paul answereth it shal not be so â–ª But forasmuch as sayth he there is nothing as yet bestowed vpoÌ„ the Spaniards and their whole countrey lieth open for me I thinke now to goo into that countrey And so it shall come to passe that I will come by you that I may a few dayes solace my selfe in the Lord and in the purenes of your fayth and your louing confabulation and spirituall familiarity Here let vs note the obedience of the Apostle which preferred the necessary condition of the Apostleship which was such that it behoued him to go not whither he would but whither nede required before his so great a desire to se the Romanes although the same desire were very iust and honest Erasmus noteth that the Apostle taketh away from this woord Hispania the first sillable For he writeth Spania And paraduenture they so speake in Grecia And when he wrote these letters he was at Corinthus in Achaia But we also at this day in Italy call that contrey no otherwise then Paul doth For we say Spagnia and Spagninolo vtterly cutting of the first sillable For I trust to se you in my iorney and to be brought on my way thitheâ— warde by you after that I haue bene somewhat filled with your coÌ„pany The Apostle desireth not only to haue yâ— fruition of theyr godly and swete familiarity at Rome but also that after he had satisfied both his and theyr desire he might by them be Why Paul desired to be brougâ—t on his way in to Spâ—ine by the Romanes brought into Spayne not that he was affected to any pompe or gorgeous shewes or that he desired as at this day the Popes and Cardinalls doo to bee brought on his way with honour but that euen in the iorney might by them that went with him to communicate his doctrine and exhortations to the Church of Rome and to others For it can not be doubted but that they which would accompanie him in his iorney would obserue and note all things which by the way they eyther heard of him or saw in him that when they came home they might declare the same edifie the Church more firmely It is likely also that Paul forasmuch as he had occasion to trauayle into sondry countries and which were far distant would chiefly picke out such companions as were well knowen in those places cities which they should trauayle thorough that by them might be opened a more redier entrance to preach the Gospell For although the truth of Christ haue no nede of mans helpe but that it can consist without it yet notwithstanding for the more commodious spreading of it abrode it is lawfull for a godly man to vse familiarities frendshippes and societies For he knoweth that all his thinges ar Gods and Christs after that he hath once vtterly geuen and consecrated himselfe vnto him We find also in the latter epistle to the Corinthians the first chapiter that Paul when he should go to IerusaleÌ„ desired to be brought on his way by them to whom he wrote that epistle But whether the Apostle according to his hope went into Whether the Apostle went into Spaine Spayne and by that occasion visited the Romanes it can not by these woords certainely be gathered For the godly sometimes promise vnto themselues many thinges and that with a godly and iust desire which yet haue not successe for they were by coniecture led that it should
the wrath of God appeareth from heauen agaynst an vngodlines and vnrighteousnes of men whiche withhold tâ—e truth in vnrighteousnes seing that it which maye be knowen of God is manifest among them because God hath shewed it vnto them For hys inuisible thinges that is to say his eternall power and godhed are seene forasmuch as they are vnderstand by the workes from the creation of the world For the wrath of God is reuealed from heauen To the ende he would coÌ„firme The first reason whereby is proued that we are iustified by the sayth of the Gospel Take away the Gospelâ— and then remayneth the wrath of God and most vnpure sinnes do raunge abroad the proposition nowe proposed namely that by the fayth of the Gospell we are iustefied he bringeth many reasons The firste is when the Gospell is receaued by fayth there springeth forth righteousnes But take away the Gospell and fayth and then the wrath of God waxeth hotte and men are defiled with most vnpure vices and sinnes Wherefore it is manifest that the cause of our righteousnes is the Gospel taken hold of by fayth The minor or second proposition that where the Gospell is away there are both wicked actes and the wrath of God he proueth by a diuision as well towardes the Iewes as towardes the Gentiles Of the Iewes he will speake in the next chapiter now he entreateth of the Gentiles And that the wrath of God is powred vpon them he proueth by the horrible and filthy vices which he numbreth and declareth that those men deserued so to be forsaken of God and hedlonge to be thrust into those sinnes because when they knew him they dishonoured hym and gaue his honour vnto creatures And that they knew God he proueth for that his creatures enstructed them thereof And he maketh mencion of so grosse and filthy vices that they were not able to deny theyr owne peruersenes For if he had spoken of those enormious sinnes whiche pertayne vnto the mynde for that in them there is not so much shame it would not so much haue moued the readers But after this maner may the reason of the Apostle be resolued A resolutioÌ„ of the Apostle his reason They were thus filthyly contamynated therefore were they not reformed within neyther renewed through the spirite and grace Wherefore they were neyther acceptable vnto god nor yet reconciled vnto him And we sée that Paule by this reason hath not only confirmed that which he entended but also by the selfe same laboreth instituteth a most holesome exhortation which This is a good exhortacioÌ„ where is preached repentance he began of repentance For he setteth before their eyes their most haynous wicked actes and sheweth them that eternall punishementes are at hand vnto them and that they suffer these thinges through the anger of god towardes them And to the ende he would make them the more afrayd he taketh away from them all maner of excuse affirming that they knew right well after A place of Iohn declared what sorte they should leade theyr life And the summe of this reason is red in the gospell of Iohn the 3. chapter He which beleueth in the sonne hath eternall life but he which beleueth not shall not see eternall life and the wrath of God abideth ouer him There it manifestly appeareth that by fayth which is geuen vs in Christ we do obtayne righteousnes and life and contrariwise it being taken away righteousnes is also taken away and the wrath of god remaynteh kindled Take away the gospell and fayth from philosophy and good artes and what Take awaye fayth and the gospell from Philosophy and then in it shal be left nothynge that is found Why god in such manner forsooke the Ethnikes sound thing shalt thou sée then in those meÌ„ which so chalenge them vnto themselues Vndoubtedly all things shal be contamynated as Paule paynteth them out in colours Here paraduenture a man will aske why god so forsooke men that they should be wrapped in so greate wicked actes Hereto may be answered he did it both for that they deserued this thing by reason of the idolatrye which they committed when as they had the knowledge of the true god and also chiefely to the ende we should vnderstand the necessary helpe had of the comming of Christ For if men had bene but in a tollerable case they woulde scarfely haue iudged that they had any neede of the Mediator Christ But where sinne aboue measure abounded there also was grace made more illustrous of so greate force I say that it was able to breake in sonder the most greuous yoke of sinne The wrath of God from heauen By wrath he fyguratiuely vnderstandeth vengeance Augustine writeth to Optatus in his 157. Epistle that wrath What is wrath in God is not in god a perturbation of the mynde as it is in men but only a iust and fyxed vengeance Which selfe same thing he writeth in his booke de Trinitate Wherefore it is a fygure much vsed in the holy scriptures that for the vengeance of God we rede anger or wrath And Aristotle in his Rethorikes defineth it to be an appetite of vengeaunce for negligence or contempt For when a The defynition of wrath according to Aristotle man seeth himselfe to be conteÌ„ned his desire is straight way inflamed to seeke to auenge Wherefore the Apostles meaning is that these most wicked vices were a reuenge proceding from god being angry From heauen These wordes haue a greate Emphasis or force For they signify that this vengeance is manifest largely spred abroad and most mighty as are showers of rayne and tempestes which fall from heauen vpon the earth And it is as much as if he should say that this wrath or vengeance of God was inflicted by his deuine might or power For we are sayd to receaue those thinges from heauen which seeme to be sent by the power of God as in Satyra the Poete sayd Tertius è coelo cecidit Cato et tanquam Sacculus è coelo discendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is in English The third Cato discended from heauen and as a sacke fell this sentence from heauen Knowe thy selfe And Cicero also sayth of Pompey that the prouince saw him not as one sent from a city but as one fallen from heauen So Paule fayth that this vengeance may in no case be counted as a thing naturall but as a plague inflicted of God For as it shall afterward be declared God deliuered them into a reprobate mynde And although the corporall calamityes wherewith God striketh vs are greuous yet far more greuous is this when we are deliuered into a reprobate mynde For in that case men seeke destrucion vnto themselues and are euen their owne slaughtermen Neyther contrarywise can we obtayne any good thyng more to be wished for then to attayn vnto an holy mynd and a right vnderstanding For euen as this is a singular gifte so is the other
piety and vnto the true worshipping of God yâ— she sought vtterly to destroy all the Prophetes Whose fury yet the piety of Abdias at that time resisted and hid an hundreth Prophets in caues fifty in one caue and fifty in an other They seeke saith he my lyfe For at what time he fled Iesabell had threatoned to kill him the next day I haue reserued vnto my selfe When God thus maketh answer he manifestly declareth that others which had bowed their knées vnto Baal had kissed him pertayned not vnto him And in that he saith I haue reserued vnto my selfe he declareth that that was his gift that these men also went not astraye Neither All whole is of God sayth he yâ— his helpe was the chiefest part of their staying from idolatry but plainly saith I haue reserued them vnto my selfe Hereof Paul concludeth that not all the people of the Iewes are reiected neither yet are all chosen And in that example which he bringeth when he so plainly and largely handleth it he most sharply accuseth the Iewes For by the doings of their elders he declareth what maners ones they also presently were For if they had said we crucified Christ as a deceauer and we persecute his Apostles as seducers What did your fathers saith he vnto Helias What did they to the Prophetes This place declareth in what sort the Iewes alwayes behaued themselues against the messengers of God The accusation as saith Chrisostome is after a sort transferred is as if he should haue said Now Paul accuseth you not nor Peter nor Iames nor Iohn but Helias who shut vp heauen whom the rauen fed who slew the Balites and obtayned fire from heauen with whom the Lord as ye haue heard spake so familiarly They haue cut downe thine alters These were the high places in which High places the Father 's Abraham Isaacke and Iacob in the old time offred sacrifices their alters erected in the name of the Lord were yet remayning and it was lawfull to sacrifice on them vntill the temple was built But the Israelites namely the ten tribes were such enemies vnto the name of God that they could not abide so much as his alters to remayne for they would haue no sacrifices done but vnto their golden calues or to Baall and to other idols and could not abide that any monuments of the true God should be left remaining But as touching alters Alters ought 〈◊〉 to â—â— vsed in this time â–ª they haue no place in the tyme of the Gospell For forasmuch as the only sacrifice of our saluation is accomplished by the death of Christ Iesus our sauior vpon the alter of the crosse and the oblations of sacrifices are vtterly taken away therefore alters also haue ceassed But we erect a table in the congregacion of the faithfull vpon which we celebrate the supper of the Lord. And now at the length to make an end of this place I thought it good to admonish that we in examining of the scriptures vse the like diligence that Paul did for vnles he had with great attentiuenes red these thinges he coulde not with such dexterity haue entreated of them Euen so at this present tyme is there a remnaunt according to the election of grace And if thorough grace then not of works Or els were grace now no more grace But if it be of workes it is no more grace or els were worke no more worke Euen so also at this present time is there a remnaunt according to the election of grace He applieth the example which he hath now entreated of to the state of his time When he sayth a remnaunt he thereby signifieth that that part which perisheth is farre greater as he before had sayd Though the multitude They that shal be saued are called a remnaunt for that they are few of the children of Israell be as the sand of the sea a remnaunt only shal be saued Againe Vnles God had left vnto vs seede we had bene as Sodom and had ben like to Gomorrha Wherefore if in Helias time when the lesse part was saued the promises fell not away so now also in so great a blindnes of Israell they are not made voyde And the more to abate the Iewes pride he saith that this remnaunt is remayning vnto vs not of merite or of workes but of grace Wherefore we haue here a new proposition whose first part is not proued namely that they which are saued are saued by grace for that thing all men graunt but this he declareth that this saluation is not of workes which neded a demonstracion or profe The Iewes would not denie the first part as our Sophisters also at this day deny it not but either of them haue alwayes gone aboute to mingle therewithall the merites of men The Apostle expresseth what he chiefely ment by grace Merites caÌ„ not be mingled with grace Election is the chiefest grace What election of grace is namely the election of God for that is the first chiefest of all graces giftes Election of grace in yâ— Hebrue phrase is a gracious or free election which is not of merites Howbeit Chrisostome and the Greke Scholies thought that by this word election is after a sort corrected or contracted the name of grace that whersoeuer election is added we should vnderstand that grace is geuen according to approbatioÌ„ But what they vnderstand by approbation it is not so playne but that one of these two wayes we se it must of necessity be vnderstanded namely that they take approbation either actiuely or passiuely Actiuely that the remnauntes haue grace for that they elect and approue the thinges which are vpright sound and iust Or passiuely that they are approued of God as men godly iust and beleuing The first way can not be admitted for it is manifest that here is not entreated of the election of men wherby as it pleaseth them they elect good or euill thinges but of the election of God for Paul manifestly saith that God had not cast away his people whome he foreknew or as Augustine saith predestinated Neither can the other be graunted for election dependeth not of our workes foresene as we haue before declared Origen hath in a maner the selfe same sentence for he saith that all in dede are saued by grace but Here is not entreated of ceremoniall workes when election is added thereby are signified perfecter soules which vnto purenes and holynes of workes added a singular endeuor and diligence Moreouer he would fayne haue the workes which are heare excluded of Paul to be vnderstanded only of ceremoniall workes which can not be when as Paul as we shal sâ— addeth an vniuersall reason that vnto the nature of grace it is repugnaunt to be of workes and this is true what kinde of workes so euer we put But it semeth that he therefore taketh such great paynes in this matter for that he is aferd least if workes should be excluded from the cause of
our saluation they should haue no place at all left Howbeit afterward when he after a sort sawe that he neded not so much to be aferd of this matter he saith workes in deede are not required but yet they are to bee had that grace be not in vayne For Paul saith And his grace was not in vayne in me Wherefore good works saith he are to be had that we be not ingrate to the grace of God And if thorough grace it is not of workes Or els were grace now no grace Chrisostome not vnaptly knitteth this parte together with that whiche went before The Iewes saith he mought haue said vnto Paul It is true indede that we haue bene called of God not only by his word but by benefites miracles irritaciō but so greuous and hard thinges were required at our hands that we were not able to beare thē and therfore we folowed him not when he called vs. Not so saith Paul Grace was set foorth vnto you without woorkes and to séeke woorkes to the ende to attaine vnto grace had bene to darkē it But God suffreth not nether at any time hath suffred his gifts so to be darkened Wherfore workes are not required of you After that he moueth this question Why then are not all men saued Bicause saith he all men will not neither are anye saued but onelye those whiche will These thinges in déede are true if they be warelye vnderstanded otherwise they may deceaue the Reader It is true that they whiche It lieth not in our power to assent vnto the Gospell Grace is not commō vnto all mē How none are saued but they that will repell the Gospell will not beleue it and will not geue assente vnto the truth offered vnto them but yet muste we not therefore imagine that it lieth in their hand to will and to assent They will and beleue whose minde God boweth and whose hart he softeneth Neither muste we thinke that grace is common vnto all men Farther when it is sayd that they are saued whiche will two thinges are to be taken heede of The one is that we thinke not that this will is the cause why we are made pertakers of grace when as rather that assente of the will commeth of grace Againe we must beware that we ascribe it not vnto humane strengthes and vnto frée will as they call it and these two errors being excluded we graunte that none are saued but such as will for no man beleueth againste his will nor is Workes ar not to be◠counted as causes of saluation An argument taken of contradictoris compelled by any violence to receaue the Gospell The second part of the proposition namely that workes are to be excluded from being causes of saluation Paul proueth by an argument taken of opposites And for that the nature of opposites is manifold he vseth those kindes of opposites which are called contradictories which can by no meanes be true both at one time For then saith he grace shoulde not be grace and worke should not be worke But who séeth not y◠it is impossible y◠one and the self same thing should at one and the same time and in respect of one and the selfe same thing be called grace and not grace woorke and not woorke Doubtles this is the nature of contradictories that the one being put the other is destroyed the one being taken away the other followeth Paul also before proued this self thinge although not so manifestly when he sayd Beinge ignoraunte of the righteousnes of God and seeking to stablish their owne righteousnes they are not subiecte vnto the righteousnes of God In which wordes also we were then taught that they which went about to be saued by theyr owne righteousnes that is by workes fell away from the righteousnes of God which is the perfect and true saluation Moreouer by this reason of Paul is most strongly proued that that moste high grace of the election of God consisteth not of workes which God from eternally foresaw for that knowledge of God or as they cal it foresight causeth not but that a work is a worke And Paul when he here maketh mencion of election in plaine wordes declareth and testifieth that it is not had by workes Which being true as in very déede it must néedes be true neither can iustification be of woorkes when as the A rule of the Logicians If election were of workes we should by them also be iustified An argument taken a maiori rule of the Logicians which euen children knowe is this That whatsoeuer followeth of the consequente followeth also of the antecedente Wherefore if election should depend of workes forasmuch as vocation and iustification depend of electi◠it should of necessity followe that iustification commeth also of workes Neyther doth the difference of the time anye thinge helpe our aduersaries yea rather the proofe may be made a maiori that is of the greater If woorkes whilest they are extant and present haue not the power to merite either iustification or election much les can they do it when they are not yet extant but are onely foreséene For who can deny but that a thing which is is of more efficacy to bring forth a worke then when yet it is not Peraduenture vnto Ethnikes it is lawfull by workes to séeke righteousnes and by them to establish the fauor and election of God and so is it also for these Sophisters which as touching this doctrine little or nothing at all differ from Ethnikes But we which follow the oracles of the scriptures and wil cleaue fast vnto them ought by no meanes to graunte that the election of GOD dependeth of our woorkes The foundation of the Apostles reason is Thinges The foundaciō of the reason now brought whiche are rendred vnto woorkes are rendred of duety but thinges whiche are of grace are not of duety where we plainly sée that duety and not duety haue manifest contradiction And this roote of this argumente the Apostle before declared vnto vs in the. 4. chapter when he said If Abraham were iustified by works he hath in deede glory but not with God for vnto him which worketh reward is not imputed according to grace but according to debt But of Abraham it is written that he beleued and it was imputed vnto him to righteousnes Wherefore Pauls argument leadeth to an absurdity or as they vse to say to an impossibility And doubtles they sinne greuously which acknowledge not the grace of God and they more gréeuouslye which séeke to obscure it but they intollerably and most gréeuously of all which vtterlye ouerthrow it Of this it followeth not but y◠God rewardeth good woorkes which How felicity may be called a reward are done of his faithfull but hereby followeth that merite is taken awaye is denied that the things which are geuen are due by the force of the worke Wherfore eternall life may indéede be called a rewarde but not that it