the straunger vpoÌ„ the way We had well hoped that he should haue ryseÌ„ againe the third day Luke 24. An other opinion is which thinketh that it is one onely argument taken of the sendyng of the holy ghost For none but onely God can geue the holy ghost The sending also of the holy ghost is no small token of the deuine nature of Christ for by it we are made companions of the diuine nature and partakers of the minde of God And thus they frame the wordes that Christ was declared to be the sonne of God in power that is to say to be therby mighty because he sent vpon hys the spirite of sanctification and that from the resurrection of the dead that is after he was raysed vp from the helles For although before also he had geuen the spirit vnto such as beleued yet because it was not done so largely and so aboundaÌ„tly therefore as Iohn also testifieth the spirit was not yet geueÌ„ And Iohn 7. so this argument is taken of the effusion of the holy ghost which effusion although as touching miracles it be not at this day extant yet it so indureth that without it the Church can not consist For regeneration hath no place without the holy ghost I leue to speake of this that some take the resurrectioÌ„ of the dead as touching those which were raysed vp at the death resurrectioÌ„ of Christ wheÌ„ the graues were opened because this agréeth not well with those thinges which afterward shal be spoken But me thinketh that here are touched three principall argumentes wherby Christ is proued to be the sonne of God One is of the Three arguments of the deuinity of Christ miracles and that is signified by this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in power For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Paule signifieth the working of miracles An other argument is of the resurrection whereby he was raysed from the dead and liueth for euer and wherby we also shall ryse agayne with hym The third argument is of the sending of the holy ghost and these thrée thinges were done according to the order and course of tyme. For Christ whilest he liued wrought very many miracles after his death he was raysed agayne from the dead and after his resurrection sent the holy ghost By whom we haue receaued grace and Apostleship He had before sayd Paule called by Christ vnto the Apostleship what grace is What is the difference betweene the loue of God and the loue of meÌ„ that he was called but he added not by whom Here he expressedly sayth he receaued this of Christ Grace signifieth in the holy scripture cheifely that beâ—enolence fauor wherwith God loueth vs. Wherefore we are wont to call those gracious which are loued of many are also acceptable vnto many But this is the difference they whom we call gracious haue some thing in them whereby they allure men to loue them whether the same be beauty or vertue or any such like thing For men are not moued to loue a man who hath not in him some thing that is worthy to be loued But we can not so say of God because he before all thinges loueth vs and wheÌ„ he hath loued he geueth vnto vs his gyftes whereby he maketh vs both acceptable and worthy of loue And if we should affirme otherwise God should not be counted the author of all thinges For by that meanes we should put some thing to be in vs before we were loued of him which should allure him to loue vs and so of a creature we should make a creator The definition of grace in affirming that we haue something which depeÌ„deth not of God Wherefore grace signifieth the liberall fauour and good will of God which he fréely beareth vnto vs for Christes sake And this may be taken eyther generally so that it is afterward contracted by adding thys namely the office of an Apostle or els it signifieth in this place a gift and faculty fréely geueÌ„ vnto Paule which faculty is straytway expressed when he addeth And Apostleship to the obedience of fayth He addeth the ende whereunto The ende of the Apostleship the faculty of the Apostleship pertayneth namely to obey fayth And this may be done two maner of wayes either in receauing faith for it forasmuch as it is a firme assent which is geuen vnto the wordes of god may be called obedience as Paule wrote vnto the Corrinthyans that he had spirituall armors Obedience of sayth wherewith he would make captiue all vnderstaÌ„ding vnto the obedience of god Or els it may be vnderstand of a good life and holynes of maners which follow fayth whyles we expresse the might of our fayth by honest actions For his name We execute not the office of an Apostle for our owne gayne or glory but for the name that is for the glory and prayse of Christ Iesu in al nacions And in that he addeth in all nacions he sheweth that the office of the Apostles was not contract to certayne limites but that they should throughout the whole world preach the word committed vnto them and found Churches and bringe disciples vnto Christ In which ye also are the called of Iesus Christ Although ye be Lordes ouer all yet neuertheles ye are in the number of other nacions He calleth them the called of Christ because without calling they had not come vnto him Neyther Called is not here a participle but a now â—e vsed he the participle which hath the signification of tyme and that to the ende he would wish them constancye and stability in the purpose which they had taken in hand as though they had not a temporall calling but a firme constant And in that he so often vseth the name of calling he sufficiently declareth what maner of thing our conuersation is when we embrace Christ It is vndoubtedly voluntary and not compelled nor violent We are perswaded when we are with efficacy called by the inward word of God Here is the ende of the pareÌ„thesis which began at these words which he had before promised by his prophetes Now commeth the second part of the salutation of the epistle wherein are expressed the men whom he saluteth when he sayth Whome he seluteth The Church of Rome consisted of many nacions To all which are at Rome the beloued of God Sainctes by calling He saluteth all the Romaines because at Rome the church consisted not only of towne borne men but also of an innumerable company of straungers which were partlye Iewes and partly Grecians Therfore Paul maketh the salutacion common vnto theÌ„ all so the they beleue in Christ To the beloued of God he sayth which worde ought to admonish that beleuers to loue one an other for how can I not loue him whome I beleue is loued of God He rightly calleth them the beloued of God not those which loue God because it is he which loueth vs first And
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
efficacye whiche they call the will of the consequent by whiche is brought to passe that the predestination of GOD is not made frustrate Thys purpose we call moste wise because God doth nothing rashely or by chaunce but doth all thinges with moste The mighty will of God great wisedome Therfore the Apostle before ioyned predestinatioÌ„ together with foreknowledge saying Whome he hath foreknowne those hath he predestinate By which purpose God hath from eternally This is therfore added because predestination is no new thing neither such whiche as manye fayne goeth not before thinges or euer they are done Paul sayth in his latter Epistle to Timothy Predestination is no new thing Which hath called vs with his holy vocation not by our workes but according to his purpose and grace which we haue receaued before the times of the world in Christ Iesus Here we manifestly sée that with the predestinatioÌ„ of God is ioyned the eternity of times And vnto the Ephesians we are sayd to be electe before the foundations of the world were laide Whereby he hath constantly decreed By these woordes we are toughte The predestination of God is immutable that the predestination of God is vnmutable For Paul sayth in the latter Epistle vnto Timothy The foundatioÌ„ standeth firme The Lord knoweth who are his And before in the 8. chapter when the Apostle woulde teache that hope maketh not ashamed and that they that had an assured hope should be saued he bringeth a profe of the same by predestination saying Whome he hath foreknowne those also hath he predestinate And he addeth who shall seperate vs from the loue of God Shall tribulation Shall anguish c And Iames sayth that with God is no chaunging or varietie of courses of times And in Esay God crieth I am God and am not changed And in this Epistle the 11. chapter where is entreated of predestination Paul sayth The giftes and calling of God are without repentance But whereas God in Ieremy the. 18. chapter Somtimes the promises threatninges of God are chaunged sayth that he would change the sentence which he had threatned vnto any natioÌ„ so that they would repent the same is not to be vnderstand of predestination but of those thinges which are foretolde shall come to passe by that will of God which they call the will of the signe namely when by his Prophets he declareth vnto meÌ„ eyther what theyr sinnes haue deserued or what hangeth ouer theyr hedes by reason of naturall causes Whome he hath loued in Christ This we adde because whatsoeuer God The giftes of God come vnto vs by Christ Christ is the hed of al the predestinate geueth or decréeth to geue that geueth he and will geue throughe Christe And as we haue oftentimes alleadged Paul vnto the Ephesians saith that we are elected predestinate in Christ. For he is the Prince and heade of all the predestinate yea none is predestinate but onely to this ende to be made a member of Christ To call into the adoption of children So Paul in a maner euery where speaketh and especially in the first chapter vnto the Ephesians For there he saith that we are predestinate to the adoption of children And that vocation followeth straight way after predestination those woordes which we haue before alleadged declare Whome he hath predestinate those also hath he called To iustification by faith That vnto vocation is adioyned iustification Paul by these selfe same wordes teacheth Whome he called those also hath he iustified But that we are iustified by fayth it hath ben so manifestly declared that here we shall not néede any playner declaracion Vnto glory by good workes This thing also Paul teacheth in the selfe same place Whome he hath iustified saith he those also hath he glorified And that glory followeth good woorkes and that we are predestinate vnto those good woorks that place vnto the Ephesians which we haue already often cited manifestlye proueth For first he saith that we are predestinate that we shoulde be holye and blameles before God Afterwarde he sayth that God hath prepared good woorkes in which we should walke That they might be made like vnto the image of the sonne of God This Image indéede is begonne in vs by regeneration when we are iustified and in theÌ„ that are of full age groweth dayly to perfection by good workes is fully finished in the eternall glory But in infantes this likenes hath place when it is begonne by regeneration and is finished in that last glory Howbeit in them for want of age are not required good workes That in them might be declared the mercy and goodnes of the creator This is the laste ende of predestination shadowed vnto vs by Paul in the similitude of the potter which hath power to make one vessell to honor and an other to contumely So God hath prepared his vessels to glory that in them he mighte declare his glory By this definition we gather that God hath predestinate vnto the elect not only glory but also good works that is meanes by which he will haue his elect come vnto glory By this we may sée how fowly they are deceaued which liue wickedly and yet in the meane time boast that they are predestinate For the He that liueth wickedly caÌ„not boast oâ— predestination scriptures teach yâ— men according vnto the predestination of God are not brought vnto glory by wicked factes and noughty deedes but by vertuous life and manners Neither are they to be harkened vnto whiche crye out howsoeuer I liue the predestination of God shall haue his effect For this is vtterly to be ignorant what predestination is and impudently to goe about to abuse it Now that we haue seuerally after this maner examined this definition by Predestination is â—ot in the thinges but â—â— the minde of God his partes let vs gather thereout certayne things not vnprofitable First thys that predestination is a woorke of GOD and is to bee placed in the minde of God For although men are sayd to be predestinate yet must we not appoint predestination in them So also things are sayd to be perceaued and known when as yet in them is neither knowledge nor perceauure but onely in the man that knoweth them Wherefore euen as we can foresee either rayne or colde or fruite before they come so God predestinateth men which as yet haue no beyng For of relatines some are such that of necessity the one can not be but together with the other as a father and a sonne and some there are whereof the one may be although the other be not together with it as before and after and science and Predestination is before the predestinate â— he endes of predestination are in the predestinate Why the of feâ—tes are put in this definition that which is known by science Predestination therefore is referred vnto the latter kind of relatiues Which predestination yet forasmuch as it is as we haue
of the celestiall motions to confirme and amplify the law of nature And their words into the endes of the world The latter part of this sentence repeateth the sense of the firste and more fully expresseth it and with amplification Howbeit Origen here reasoneth that this word sound in the firste parte is to be referred to the capacity of the rude and vnlearned sort But words are to be referred to the knowledge of the wise and stronger sorte But this curiositye of words is vaine nether can it by any good reason be proued But as touching Pauls meaning some thinke that it is an allegory And an allegory is where the words are not transferred from their proper signification but sounde one thinge and couertly shew forth an other thing as wheÌ„ it is said That perles are not to be geueÌ„ vnto swyne Here euery word kéepeth stil his proper signification in them is tought that the precious doctrine of God ought not to be setforth vnto impudent and obstinate men So Dauid saith that the heauens declare the glory of God but he vnderstood an other thing namely yâ— the Apostles and Prophets go about throughout yâ— who le world preaching and setting forth the prayses of our most excellent creator This interpretacion Augustine and manye of the Fathers haue followed But some say if it be so Paul then shall not confute the Iewes forasmuch as of an allegory What maner of argument is gathered our of allegoâ—es is brought but a weake argument But we aunswere that an allegory is then profitable when the matter is before proued by other firme testimonies whiche thing Paul hath alredy done First he shewed that God had sent forth messengers which preached the Gospell Wherfore the Iewes coulde not cauel that they had not heard the Gospel Further he againe proued the same by Moses and Esay the Prophet wherfore if by the way he brought an argument taken of an allegory it is not to be reproued Moreouer we must make a distinctioÌ„ of allegories some are deuised by men and those haue in theÌ„ no weight at all but those which haue bene by the holy ghost reuealed in the holy scriptures are moste firme As that whiche Christ saide of Ionas and of the serpente lifted vp in the deserte and that whiche is written to the Galathians of the sonne of the boundmaide and of the sonne of the frée woman that they are two testaments We may also saye that Paul cited not the words of Dauid as a testimony to proue any thinge but rather alluded to hys wordes in replying against the Iewes which made their excuse that they had not heard them that preached the Gospel when as the sound of theÌ„ went out throughout all the earth not as though Dauid spake of them but because his wordes are agreable with the thinge whereof is nowe entreated as some sometimes vse the wordes of Homere or of Virgill to discribe thinges which they neuer entreated of And we may easly thinke so for that Paul when in reasoninge he citeth the holye scriptures is wont to adde As it is written or Esay or the scripture so saith whiche is here omitted And if we will not that it be an allusion let it be a metaphore which draweth the wordes to a like signification without adding the note of similitude Of Bees Virgill sayde that they make themselues a king and other little pety rulers signifieng thereby that theyr ofspring are partly of the common sorte and partly of the honorable sorte As if he shoulde haue said adding a note of similitude Their ofspringes are as kinges or as counsellers So Christ sayde Ye are the salt of the earth that is as the salte of the earth the light of the world And of Iohn we reade He is Helias that is as it were Helias So Paul now to amplifie the publishing abroade of the Gospell saith How haue they not hearde the preachers of God which are the heauens that is like the heauens Whose sounde is heard throughout the whole earth and theyr words into the ends of the world And so it shall neyther be an allegory nor an allusion but a metaphore And finallye if we will néedes haue this argument to be taken out of Dauid we must thus say God as sayth the Psalme would that his naturall knowledge should by the celestiall creatures be published abrode throughout the whole world wherefore he hath in like sorte prouided that the Gospel shoulde be euery where published abroade how then can ye say that ye haue not heard And the reason then shal be taken a pari that is of yâ— like for ether doctrine is profitable and as God would haue that to be publikely set foorth so also would he not this to lye hidden Or els it is taken a minori that is of the lesse If this naturall knowledge being of les value and not so profitable be published abroad shall not the other which is of the Gospell being much more healthfull and of much more profite not be published abroade And doubtles there are very many places in the scriptures whereby may be proued that the doctrine of the Gospell should be publyshed abroad thoroughout the whole worlde As in Esay 24. 59. chapters and in Malachy and in a manner euerye where in the Prophets And if the Gospell were published abroade throughout the whole worlde then coulde not the Iewes cauel that they had not heard of it especially when as preaching began at them according to that saying Out of Sion shal go the law the word of the Lord out of Ierusalem Neither did the Apostles turne vnto the Gentiles but when they now saw the obstinacye of the vnbeleuinge Iewes For then they wente vnto the Gentiles which yet before also had ministers of the word of God althoughe not so aboundantly and by ordinary succession as the Iewes had Amongst the Gentils liued Melchizedech Balam Iob and the Sibilles whose testimonies touchinge The Gentles had some ministers although not by ordinary succession Christe are recited of old writers Ioseph liued in Egipt Ionas was sente vnto the Niniuites Daniell and his companions preached in Babilon Nehemias and Esdras liued amongst the Persians all which meÌ„ kindled some light of true piety amoÌ„gst the Gentiles But at the length was the doctrine by the Apostles made complete The Iewes are confuted by an argument taken a minori that is of the lesse If the Gentiles being farre of and in the endes of the world haue heard how haue ye Iewes not heard And this maner of exposition foloweth Chrisostome Neither is it any meruaile that Paul now writeth that the Gospell is euery where published abroade for he writeth the selfe same thing vnto the Collossians in the first chapiter and that twise First he saith In the truth of the Gospell which being preached thoroughout the whole world bringeth forth fruite And towardes the ende of the same chapiter he saith The Gospell which is preached
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
that impossibiltie somtimes is al one with difficulty or hardnes For I am not ignoraunt what Gregorius Nazianzenus in his 4. booke of his theology hath writteÌ„ as touching this matter vnto whome whither I may in all things assent I mind not at this present to debate And when as Pigghius can not deny but that Ihon sayth that God made blind the Iewes he sayth that although vnbeleuers haue in themselues the cause why they are made blind yet not with standing the scripture so speaketh as if God should make them blind Doth the scripture so speake and doth it that without reasoÌ„ would it so speake as though God herein doth nothing I suppose not But it shall not be amisse to examine an notable similitude which he bringeth A man sayth he that is pore blinde or that hath sore eyes if he looke vpon the Sunne shall thereby be blind Shall we Similitudes which Pighius bringeth say that the beames of the Sunne haue made him blind when as he had in hym selfe the ground and beginning of that disease How wil he him selfe auoyde the sharpnes of this his similitude I graunt that yâ— beginning of disease was in the eyes but the disease was not so greate that he which was pore blinde could se nothing at all for although he were dull sighted yet was he not blind In that he is now etterly made blind who will not say but that the Sunne according to hys nature and maner of working is the cause therof The dew also or raine saith he is not yâ— cause that ground vntilled bringeth forth thornes who would euer so say and that the raine causeth fertlenes in bringing forth thornes who will denye that hath but one ounce of witte But he hath neuer his fill of similitudes but at the last he addeth suche a one as Pelagius neuer durste vse Imagine saith he that a soule were shut vp in a chamber together with two counsellers with the spirite I say and the flesh and without on the one side let Christ stande hauing with him a companye of all vertues and spirituall giftes on the other side let stand the Deuill with his whole route of wicked sinnes both these waite with out to see which of them the soule will let in within the spirite geueth counsell to receaue Christ and the flesh to receaue the deuil the soule being as it were in the middest inclineth fréely to whether parte it will if it receaue Christ the deuill is vtterly driuen away but if it entertaine the deuill Christ departeth away Pelagius for his opinion could say no more He putteth the soule in the middest whiche yet The soule of him that is not regenerete can not be sayd to be in the middest betwene the spirite and the flesh without Christ is a bondslaue of the flesh That the will ought to be chaunged by the inspiration Christ he speaketh not so much as one word That we must haue geuen vs a fleshy hart and our stony hart taken away he vtterly kéepeth in sileÌ„ce onely peruasions are set before vs. So saide Pelagius that men are moued by the lawes and scriptures but he also neuer spake one woorde of the chaunginge of the hart And Pigghius fearing least in this fayned declaration we shoulde not vnderstand him addeth that frée will is a weake eye in whose power yet it lieth to be healed What sounde diuine woulde euer speake this that it lieth in the power of the will or of humane strengthes that a man shoulde be saued He laboureth yet more plainely to declare his sentence We are sayth he the good odor of Christe vnto some indéede vnto life and to other some vnto death A good odor saith he killeth no man but it is not so for a man may iustlye say that serpentes are killed with good odors and with the swéete smell of spices So also incredulitie may be Without blame and without cause ar not all one stirred vp by sound doctrine and preaching of the word of God But not through the default of the doctrine or preaching I say But yet may we not say yâ— it is not the cause thereof as it is not by the default therof God also without any his fault maketh blind yet notwithstanding maketh he blinde as the scripture testifieth But now let vs leaue this Sophister in whose sayinges there is much more absurdity then difficulty in aunswering But as touchinge the matter whiche we were in hand with it was as I before sayde a gréeuous offence to sée that Christ being the true Messias and shewed in the scriptures was receaued of so few of the Iewes yea rather he was hated in a manner of them all who yet were verye studious in the scriptures And in our dayes this self offence troubleth many for that wheras it séemeth yâ— vnto Christ were promised all nations yet notwithstanding there is so great plenty of Epicures so great filthines of Turkes and so great a wicked heape of Papistes which vtterly resist the Gospell But againste this kinde of offence the holy Ghoste hath before armed vs. First Moses saide that the Iewes should be irritated against a nation that is not an nation Esay sayth Though the nomber of the children of Israell be as the sand of the sea onely a remnanie shal be saued Vnles the Lorde had lefâ—e vnto vs seede we had bene like vnto Sodoma and Gomorrha Christe the stone of offence and stomblinge blocke is set to the risinge and fall of manye Lord who hath beleued our report Many are called but fewe are elected And there are infinite other such like testimonies whereby the holy scripture confirmeth vs not to be moued with this small nomber They which receaued not Christ when Chochalus and Theudas came followed after those false Christes and counterseated They whiche receaue not Chr 〈…〉 receaue fâ—lse Christes Messiasses and they which renounce Christ follow Mahumeth shall we therfore say that Chochalus Theudas Mahumet is Christ we shoulde be farre besides our selues if we should so say when as Christ himself foretold that this thing should come to passe Me saith he ye receaue not but if an other come in my name him ye will receaue Yea rather this ought to be vnto vs a manifest proofe that Iesus of Nazareth is the true Messias when as we see that in him this oracle together with other oracles is fulfilled namely to be receaued of few He indede prayed vnto the father but not for the world but for them whome the father had geueÌ„ vnto him otherwise the whole worlde is set on mischiefe There is yet an other doubt which stayeth vs for that the wordes of Esay seme to pertain vnto his time onely and not vnto Christes and the Apostles time and vnto our time I graunte that that blinding was in the time of the prophet which yet should continue euen vnto the ende of the world The Prophet when the Lorde had commaunded hym the thinges which we haue now
the second part he left out the name of stipend and of righteousnes and in stéede of them put in the name of grace Neither do I greatly passe that Augustine in an other place writeth that Paul mought haue sayd the stipend of righteousnes is eternall life and yet he would not say so least he should haue geuen occasion of erring For how Augustine thought that Paul mought haue sayd it vndoubtedly I sée not vnles paraduenture by righteousnes he vnderstand the workes of men regenerate forasmuch as with those workes the merites of Christ are ioyned For so it might be true that eternall life is the stipend of such a righteousnes Farther Origen goeth on and sheweth that men are so iustified fréely How eternall lyfe may be called the 〈…〉 pend of righteousnes that good workes are not required to go before For expounding this sentence Blessed are they whose iniquities are forgeuen The soule saith he whose sinnes are forgeuen must needes now be in good state for it is called blessed Wherefore it hath righteousnes which God imputeth vnto it although it haue not yet done any workes of righteousnes but only for that it hath beleued in him whiche iustifieth the vngodly Out of these words we gather many thinges First that God for works sake is not made debtor vnto any man Secondly that not only iustification but also eternall life is geuen fréely Lastly that righteousnes is imputed vnto the mindes of the beleuers although no good workes went before in them Basilius vpon these wordes of the 114. Psalme Be thou conuerted my soule into thy rest for the Lord hath done good vnto thee For saith he eternall rest is set forthe vnto them which in this life haue wrestled lawfully which yet is not rendered accordyng to the merite of workes but is geuen according to the grace of the most liberall God vnto them which haue hoped in him Seyng these thinges are spoken of the workes of men already iustified as touching eternall felicity then are they to be counted much more true if they be referred vnto the workes of them which are yet strangers frō Christ Wherfore euen as those merite not an eternall reward no more also can these merite iustification For both these thinges are geuen fréely Augustine in his booke De dogmatibus ecclesiasticis chap. 48. If by the law saith he commeth righteousnes then dyed Christ in vayne So also may we say if by nature come righteousnes Christ dyed in vayne This spake he against the Pelagians who affirmed that the liberty of man was so great that by nature onely it could do thynges acceptable vnto God And Augustine warely transferreth vnto nature that which Paul spake of the law and sheweth that the selfe same absurditie followeth either namely that the death of Christ is made in vayne For in very dede there is no other cause why the law bringeth not righteousnes but onely because nature is vitiate and weake Wherfore that which is spokē of the one may rightly agrée with the other The same Augustine vpon the first chapter of Iohn expoūding these wordes Grace for grace what saith he is grace He aunswereth That which is frely geuen What is grace frely geuen That which is not rendred saith he as due For if it were due vnto thee then it is a reward rendred If it were due thou wast before good And in his booke de predestinatione sanctorum the 7. chap. Let no man extoll himselfe as it is customably said Therfore deserued he to beleue because he was a good man and that before he beleued which thyng semeth to be written of Cornelius when as yet he had fayth when he did good workes These wordes are so playne that they haue no néede of declaration Chrisostome in his 2. homely vpon the first epistle Chrisostom vnto the Cor. Where grace saith he is there are not workes and where works are there is not grace Wherfore if it be grace why are ye proude by what meanes are ye puffed vp Chrisostome according to the maner of Paul so opposeth grace against workes that the one excludeth the other so far is it of that he will haue grace to be geuen for workes Ierome vpon the epistle to Philemon Grace saith he is whereby ye are saued and Ierome that by no merite or worke The same Ierome vpon the epistle vnto the Ephes expoūding these wordes By grace ye are made safe through fayth and that not of your selues for it is the gift of God Paul saith he therefore spake this least some hidden thought should crepe into vs if by our workes we be not saued vndoubtedly yet by faith we are saued so that in an other kinde it commeth of vs that we are saued All these testimonies sufficiently declare that iustification is geuē fréely neither can it be gotten by any merites or workes goyng before Now resteth to declare out of the fathers how good workes are to be estemed Vndoubtedly they follow iustification as the fruites therof which spring and burgē forth out of true faith Wherfore Origene sayth in that place which we haue before cited expounding these wordes vnto the Romanes But vnto him which worketh the reward is not imputed according to grace but according to debt Wherfore saith he not out of workes commeth the roote of righteousnes but out of the roote of righteousnes encreaseth the fruite of workes Whiche selfe thing Augustine affirmeth vnto Honoratus saying Hereout spring good works for that we are iustified and not because good workes went before therfore are we iustified And in his first booke second question ad Simplicianum Yea and workes saith he if there be any that be good do follow as it is said that grace and go not before it And therfore he addeth If there be any good because euen the workes of the regenerate haue in thē much imperfection and vnles the righteousnes of Christ which is imputed vnto the beleuers were ioyned with those workes they should not in very dede be good The same father in his 26. chapter de spiritu Litera at large entreateth this place vnto the Romanes Not the herers of the law shal be iustified but the doers and by many reasons he proueth that good workes follow iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the 7. chap. of the wordes of the Lord that first it behoueth that the trée be good then his fruites to be good that the Phariseis were reproued which in theyr dishes cups made cleane y◠which was without Make cleane sayth he that which is within and that which is without shal be cleane otherwise ye shal be compared vnto painted sepulchers which in dede without seme beautiful but with in are vncleane and full of dead mens bones What counsels are to be harkned vnto Now let vs come vnto the Counsells which yet are not without choyce and iudgement
what his scope is we will first define what a magestrate is A magestrate is Definition of a magistrate aperson elected and that of God to defend the lawes and peace and with punishments and the sword to represse vices and euils and by all manner of meanes to aduaunce vertues The efficient cause is God the ende is the preseruation of the lawes and of peace the banishing away of vices and discommodities and the encrease of vertues The forme is the order which the prouidence of God hath appoynted in things humane The matter is the man or person For who so euer is appoynted to be a magestrate is taken of men The methâ—de which is here kept is in a maner generall First he sayth that all men ought to bâ— subiect vnto magestrates which thing is first proued by the efficient cause for that â—â— suche powers are of God then is it proued by the coÌ„trary for that they which conteâ—â—ne the magestrate are against God and that to theyr owne great hurt Finally i◠〈…〉 proued Why so often in the new testament is in 〈…〉 ted thaâ— ough 〈…〉 geue ho 〈…〉 to the magistrate â— he Pope heâ—e proued guilty and condemned by the ende for that the magestrates bring vnto vs great profit This is bo 〈…〉 〈…〉 ery often and also very exactly entreated of in the new Testament and that for 〈…〉 cause chiefly for that the children of God sometimes thinke that it is a thing in a maner vayne that they being gouerned by the spirit and word of God should be subiect vnto outward powers Neither can it be expressed in how ill part yâ— Iewes toke it when they were as captiues oppressed of the Babilonians Assirians Medes and Persians and when at home in theyr Countrey they were greuously afflicted first of the Macedontans and afterwarde of the Romaines They would gladly haue shaken of that yoke which the Anabaptistes Libertines at this day with great fury go about to shake of and which the Pope and his dearlings hath now long time shaken of For he hath so exempted bothe himselfe and his cleargy from all publique power that now Princes are subiect vnto him and he suffereth the great monarchies of Christendome to kisse his féete and most filthily to worship him He createth Emperors and putteth them downe as it pleaseth him He taketh away kingdomes and pylleth and polleth them as he lust But Christ behaued himself farre otherwise for he payed tribute and taught that vnto Cesar Christ was subiect to the powers of the world ought to be rendred that which is Cesars With these wordes of Paul agréeth that which Peter wryteth in the second chapiter of his first Epistle saying Be ye subiect to euery humane creature that is vnto the ordinaunce which God would shoulde be amongst men Be subiect sayth he for the Lords sake whether it be vnto the king as vnto the superior or vnto gouerners as vnto them that are sent of him namely either of the king or of God for the punishment of euill doers and for the praise of them that do wel If we examine all the partes of this commaundement we shall in a manner finde in it all those thynges whiche are here taught of Paule The selfe same thyng Paul wrote to Titus in the third Chapiter Admonishe them sayth he that they be subiect vnto Princes and powers and that they be obedient to the magestrates And in his Epistle to the Ephesians to Timothe and to Titus he diligently commauÌ„deth seruaunts to be obedient to theyr masters And vnto Timothe he commaundeth Christians to make prayers for theyr magestrates Whereby that is most manifest which we haue ofteÌ„times sayd and which Chrysostome in this place wryteth that the doctrine of the Gospel was not geuen to ouerthrow the politique gouernments The Gospel ouerthroweth not the gouernments of the world A magistrate called by the name of a father of the world but rather to confirme them and to make them better This place of the Apostle partaineth to that commaundement of the law Honoure thy father and thy mother For in the olde time as Aristotle also wryteth in his Politiques fathers gaue lawes to theyr famely and to them were as kings And amongst the Romanes the Senators were called Patres conscripti that is appoynted Fathers For a magestrate is nothing els but the father of the countrey Here we nede not curiously to entreat by what right or by what wrong Princes haue obtained theyr power This thing only is to be séene vnto that we reuerence magestrates when they are in that roome For this Epistle was written when the Romaines had now obtained the Empire of the whole world which Empire we know they possessed by violence and afterward the Emperors by as wicked practises drew vnto them the whole dominion ouer al yet Paul without al exception commaundeth vs to be obedient vnto the powers And so generall is this proposition In this prâ—cept are contayned all degrees of men of Paul that Chrysostome testifieth that vnder this commaundement are contained Priests Monks Prophets Apostles and Euangelistes But I thinke that Origen is not here to be allowed For he wryteth that Paul sayth let euery soule and not euery spirite for they which are vtterly spiritual do not by any meanes follow the affectes of the fleâ—â—e neither possesse things humane doe not liue vnder Princes and powers Bâ—t who euer had more aboundance of the spirite then our Lord and sauior C 〈…〉 t had Who at any time was more holy then his Apostles were and yet thâ—â— submitted themselues to the higher power euen to the death 〈…〉 to 〈…〉 to popes bishops Wherefore 〈…〉 s muche better to say with Chrysostome that none is to be excepted from this â—niuersall sentence But those ecclesiasticall Papists will say that the kings â—hemselues and publique powers haue geuen vnto them theyr right and ha 〈…〉 appoynted that the clergye should be exempted But we ought not to regard â—hat Princes haue done herein but what they ought to haue done For it lyeth not in theyr hands to disanull the lawes of God Wherefore if this diuine commaundement of Paul willeth that euen euery soule be subiect vnto the publique power then doubtles ought we to obey it For the decrées of God ought not to be reuoked by any authority of man Although these wordes are so to be contracted that we vnderstande that we are not subiecte to the magestrate but only as touching his function and office Which if he at any time goe beyond and commaund any thing that is repugnaÌ„t vnto piety and vnto the law of God we ought to obey God rather then men For there is no power but of God He proueth his purpose by the efficient cause For that no humane strength or force but God himselfe is the author of all powers And it is to be noted that there are sondry kindes of powers For there is Sondry kindes of
fauor the godly that he will not only haue their soules to be blessed but also will geue blessednes to their bodyes he will also restore vnto the wicked their bodyes that according to the law of iustice they may be tormented not only in their soules but also in their bodyes The other is that in the Prophets there are touching the resurrection of the dead certayne other more notable places which yet Christ alleaged Why Christ brought not testimonies of the resurrection ouâ— of the Prophets not for that the Saduces with whom he then reasoned admitted the law only and touching the other holy bookes either they receaued them not or els they estemed them not much For they red them as we read the Fathers But I leaue this matter and I beséech God not to suffer this singular benefite of the death of Christ to weare away for age in our mynds that the common prouerbe be not applied vnto vs. Nothing waxeth old sooner then grace But why dost thou iudge thy brother Or also why dost thou despise thy brother For we shal all be set before the iudgement seat of Christ Is it is written I liue saith the Lord and euery knee shall bow to me and euery tong shall confesse vnto God So then euery one of vs shall render accompt of himselfe to God Let vs not therefore iudge one an other any more But iudge this rather that no man put an offence to his brother or be an occasion of falling But why dost thou iudge thy brother Or also vvhy dost thou despise thy brother By the name of brethren he reproueth eche part For the right of brethren is equall and a like and in them is expressed a ciuill administration which is called The right of brethren is equall â—olitia which is a certaine equalitie of Citezens betwene themselues Wherfore no maÌ„ ought either to despise or to iudge him whom he knoweth to be his equall For he which so doth counteth him not for his equal but for his inferior VVherefore vve shall all be set before the iudgement seat of Christ By the iudgement seat vndoubtedly is vnderstanded the iudgement of Christ and that by the figure Metonomia And this benefite beside others we haue by the ciuill magestrates that by theyr axes and swordes and iudgementes seates we are put in minde of the iudgement of God The like phrase of speache Paul vsed in the .v. chapiter of the latter Epistle to the Corinthians vve must al appeare before the iudgment seat of Christ Origen expounding these words maketh a discourse I knowe not wherof for that in this place is red Before the iudgement seate of Christ and to the Corinthians is red Before the iudgement seat of God and with a long circute he disputeth of this matter But doubtles all our bookes haue in ech place Before the iudgement seate of Christ â–ª so that there appeareth no cause of ambiguity And yet if we should so rede as he imagineth nothing could be gathered out of those woordes but that Christ is God In the 7. chapiter of Daniell are set forth many excellent thinges of this throne of God wherin is described the magnificency of the iudgement to come As it is vvritteÌ„ I liue sayth the Lord. This place which is brought to proue Christes diuine power of iudging the world is written in the 45. chapter of Esay This place proueth the diuine nature of Christ As touching the very bare words Paul foloweth not the Hebrew verity but yet most diligently kepeth the sense of the Prophet For that which is here said Saith the Lord agréeth with that which is in the Hebrew The Lord hath sworne And the bowing of the knée signifieth here nothing els but a submission which is most aptly signifyed by that outward Simbole Euery tounge shal confesse vnto God In Hebrew it is Euery tonge shall swear vnto me but there is no man which knoweth not but that in an othe is an excelleÌ„t confession of God For he is called as a witnes or rather as a iudge and he is so called that he will punish the foresworne persons according to theyr deserts But as yet we sée not that all things are subiect vnto Christ But that shall be when he shall deliuer vp the kingdome to God and to the father For then shall all thinges vtterly be made subiect vnto him amongst other the last enemy namely death as Paul sayth to the Corrinthians How be it now is begon a certaine obedience and his kingdome is acknowledged of the congregation of the godly Wherefore though many vniust and wicked things be now committed yet let vs iudge nothing before the time come least we be preiudiciall to the sentence of that moste highe iudge Then all things according to our hope which nowe séeme to want equitie shall be full of equitie Of these wordes of the Apostle is most manifestly gathered the diuinitie of Christ For when he speaketh of the iudgement seate of Christ he addeth and euery tounge shall confesse vnto God Which self thing is much more manifest if we looke vpon the Hebrew veritie For before that these things are pronounced vnder the person of God this is written Am not I Lord and there is no other God besides me Wherfore seing these things pertaine to Christ as Paul testifieth it most manifestly appeareth that he is God So then euery one of vs shall render an accompt to God of himself Wherefore it is not méete that we either rashly iudge or proudly contemne others For at that iudgement seat causes shall be decided according to their desertes Let vs not therefore iudge one an other any more This is concluded by the reasons alleaged of Paule and is euery where in the holy scriptures inculcated of the holy Ghost But iudge this rather that no man put an offence to his brother â–ª or be an occasion To iudge hath two significations of falling This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to iudge hath not here all one signification with that which it had before For before it was to condemne an other by his sentence or to affirme any thing rashly of another But here to iudge signifieth to appoynt a thing with our selues Appoynt therfore with your selues sayth he and thinke that this chiefly pertaineth to your duety that no man be offended by any your example or any your doings Chrisostome by a straunge reason proueth The impeller to sinne sinneth more greuously then he which coÌ„mitteth the sinne that this thing is to be taken héede of For sayth he he which impelâ—eth an other to sinne deserueth to be muche more greuously punished then euen he which hath sinned For euen at the beginning a greater punishment and vehementer curse was inflicted vpon the serpent then vpon the woman For she transgressed but the other persuaded The woman also was more greuously punished then the man for that he had not sinned but by her counsell and persuasion And
⧠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
made his oration to Agrippa the king when he sayd that the lord had said vnto him For to this end haue I appeared to thee to appoint thee a minister What was the ministery of Paul and a witnes both of those things which thou hast sene and of those thinges in which I will appeare vnto thee deliuering thee from the people and nations to whome I now send thee that thou mayst open theyr eyes that they may be conuerted from darkenes to light and frō the power of Sathan to God that they may receaue forgeuenes of sinnes and inheritance amongest them which are sanctified by fayth in me And with how great diligence Paul executed this office it is manifest when as towards the end of this epistle he writeth that from Ierusalem to Illiricum he had filled all the places rounde about with the Gospell which thing he with so feruent a minde performed that in the 20. chapiter of the Actes he in effect spake these wordes to the Ephesians I haue by the space of three yeares preached the Lord and that night and day How Paul behoued himselfe in the ministery with many teares and haue opened vnto you all the counsel of God I haue not coueted any mans gold or siluer amongst you these handes haue ministred to my necessities and to thē that were with me These wordes haue a wonderful emphasis He sayth that he had preached vnto them not one day or twayn but whole 3. yeres not by turnes times but night day not with a cold affection but with many teares not guile fully or disceitfully for he opened vnto thē all the coūsel of God not in a quiet peace able state when as the Hebrues sought sundry and manifold ways to destroy him neither had he a regard to his owne thinges when as he desired nothing that pertayned to any man neyther finally tooke he small paynes in this office when as In what sort all men ought to imitate Paul with his owne handes he gott thinges necessary both for himselfe and his These thinges can not we without shame heare which so leue destitute our wiues children famely frendes kinsfolkes and cosins and finally all those with whome we are conuersant that we neuer at any time preach either Christ or his doctrine vnto thē vnto whō yet we ought most feruently to preach For we are no lesse Apostles to these then Paul was appointed for that Gentiles And whē as he sayth that he had opened vnto thē all the counsels of God it is to be wondred at how that many will so with tooth and nayle hold fast things as necessary to saluation which we know of what Bishoppes of Rome and of what counsels of what decrees of men they were brought in and are not prescribed vnto vs of Paul nor of any part of the holy scripture Paul for the better executing of his office contēned wonderful great dangers and where he saw the gate open thither he slacked not to go although he had many aduersaries which sought to withstand him He was made all thinges to all men to the Iewes a Iew and to those that were without the law as one that wanted the law Yea and to the Ethnikes whē as they had no skill in the prophets Why Paul some times in his sermōs vsed verses of Poets Paul came to Ierusalem to conferre hys gospel with the apostles What fruit is to be loked for of counsels That Paule at the beginning persecuted the church wāted not fruite Paul was not of the meane sort Paul was most studious in the law Of those thinges which are sayd to be done of a good entēt From whence the epistle to the Galathians was written Why Paul spake more gently touching the obseruyng of the law to the Romanes thē to the Galathians Pauls secretary was named Tertius From whence these letters were geuen Argumēts whereby the Iewes thought that the Gentles were to be excluded from the Gospell neither had any knowledge in the scriptures he cited verses out of theyr Poets as out of Aratus Menander and Epinemides And the same Paul was not aferd to go vnto Ierusalem to conferre the Gospell with the chiefe Apostles not as though he had small confidence in his doctrine which he had receaued from the Lord out of heauen for he had an assured persuasion and as the Greaciās say such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pronounced him to be Anathema or accursed which preached any other Gospel neither as touching this thing spared he the angels Neither is it any meruail for such a certaintie fayth requireth Wherefore we learne that Counsells are not to this end to be called as though our fayth ought to depend of theyr determinations but that there we should make manifest that those thinges which we beleue exactly agree with the holy scriptures and playnly to proue the same to our aduersaries Neither is there any more fruite or commodity therehence to be looked for The louing mercy also of God prouided that that also turned to good to the Church that Paul had at the beginning so vebemently persecuted it For they which afterward saw him sodenly cōuerted vnto Christ could not beleue that this could haue happened with out the mighty power of God For as a man doth not vpon the sodayn◠become most vile so also is not a man of a wicked man straight way made most holy vnles the Spirite of God worke the same Paul was none of the commō and meane sort he was not an obstinate Iewe which wanted learning and knowledge but he was most studious in the law neither had he bent his study to it only but also applied himselfe to the traditions of the fathers And thereof it came that he persecuted the Church of Christ For if he had geuen himselfe to the law of God only without adding vnto it the leuen of humane traditions he should the easelier haue acknowledged Christ But whosoeuer haue addicted themselues to humane traditions they must nedes be persecuters of the Church of Christ They say that Paul did these thinges of a good pretence and not of an euill purpose but of an holy entent as they vse to speake For my part as I confesse that this somewhat diminisheth the greauousnes of the sinne both before God and before man for I do not make all sinnes a like so also affirme I that the case is thereby the more dangerous For they which sinne vnder the shew of holines and vnder a godly pretence and not of an euill purpose do with the more difficulty returne agayne into the right way for that they are farre of to vnderstand that they sinne Wherfore in that case there nedeth the wonderfull great mercy and helpe of God But this is all that I mind at this time to write touching Paul Now in what order his epistles were written Chrysostome as I thinke hath sufficiently shewed From whome herein only I dissagree that I thinke
senses Which sentence of Ierome I wish to be mitigated For I thinke that the holy ghost so gouerned the tonges and also the pennes of the Apostles that they most aptly and expressedly haue set forth those thinges which are necessary to saluation And if at any time they seme to stagger in speaking that came of the greatnes and deapth of the thinges which they entreated Why the Apostles speach somtimes fully satisfied 〈…〉 the â—lders A similitude oâ— Origene of which thinges to expresse are very hardly found amongest men mete words and apt phrases Farther forasmuch as they spake to men as yet very carnall weake and of the common sort they framed themselues to theyr capacitie Touching eche part of thys difficulty Origen semeth to bring an apt similitude That Paul dealt like hym that leadeth a straunger to se the house of some great noble prince He goeth thorough many parlers many turninges many haules and in a maner infinite chambers many precious thinges are shewed hym some at hand and some a farre of some thinges are hidden or are shewed only as they passe by and whilest the stranger is so often brought in at one dore and led forth at an other dore he with great admiration beholdeth thinges present only and is ignoraunt which way he came thither or which way to go out Ierome attributeth vnto the same Paul not the pure Greke toung but that toung of the Cilicians and that which hath mixed with it the properties of the Hebrewe tonge Yea Ierome attributeth vnto Paul tâ—e speach of the Câ—â—cians Peter The obiections are one thrown Paul was seruent in writing and in speakyng and the Apostle himselfe seemeth to finde fault with his vnskilfulnes of speache although he claime vnto himself knowledge of thinges And Peter the Apostle in his latter Epistle confesseth that Paul hath in his Epistles many things hard to be vnderstanded which men not very well learned nor throughly strong wold peruert to theyr destruction These things seme to be repugnaÌ„t to that which Augustine and Chrysostome haue written but they are easely dissolued For wheras Origen complaineth of the darke vnorderly imperfect senteÌ„ces it may by this be excused for that the Apostle went to worke coldly but wrote with so feruent a mind that somtimes he may seme to be rauished beyond himself and he leauing all other study and care only hereto endeuored himself to drawe the hearers vnto Christe being not very carefull for the fine ioyning together of wordes but vsing most mighty engines to stirre vp and throughly to moue our hearts And as streames when they swel and A similitude rage cary with them what so euer things are in theyr way not obseruing the disposition of things So in this Apostle the spirite of the Lorde sometimes stirred vp the force of wryting and of speaking in whom these things which seme to be faults in wryting and in speaking were most singular vertues Touching that which Ierome bringeth I haue already declared my iudgement But if thou wilt still continue to proue that the Apostle was not able in a straunge tonge to expresse depe senteÌ„ces for that his wrytings as Peter said sometime haue in theÌ„ great obscuritie to this we say that the diuine things wherof he entreateth can not but be hard to our senses But this ought not to driue vs away from reading of him For this difficulty Chrisostome The difficulty and obscurenes aâ—e lenified by continual reading as Chrysostome teacheth in those things which he wryteth in his Preface before the Epistle to the Romanes is lenified by daily studying and continuall reading and is so lenified that he was not afcard to say that we by our selues without a master shall be able to vnderstande the things which are there entreated of so that we occupy our selues in these Epistles day and night For we do not sayth he by the sharpnes of vnderstanding perse vnto all those things which we vnderstand For euen they also which are of more dull wits doe by continuall study attaine to hard thinges And he bringeth a very apt similitude The cogitatious and senses of a man are most hard to be knowne yet notwithstanding our friends whome we feruently loue and with whome we are coÌ„tinually conuersant doe oftentimes euen by a becke open vnto vs the cogitations and senses of their minde without any token of words and speache by them spoken So saith Chrisostom stâ—rreth vp the people to the study of the holy scriptures â—here wer very many heresies in Chrisostoms time An manâ—r of euils spring of the ignoraunce of the scriptures A similitude he shall it come to passe in these Epistles so that a man loue them and be continuallye conuersant in them He which asketh receiueth he which seketh findeth vnto him that knocketh it shall be opened This spake he to the people exhorting them to the stuoy of the holy scriptures which scriptures yet our men at this day seke as much as lieth in them to pluck out of the hands of the common people pretending that there are now many heresies and therefore it is not very safe nor good for the people to read the holy scriptures As though Chrysostomes time wanted heresies and those in dede most pestilent heresies in whose time the Arrians the Maniches the Nouatians the Origenistes and innumerable suche liâ—e kinde of pestilences troubled the Church And the same father in the selfe same place addeth That of the ignorance of the scriptures spring all maner of eulls and espetially he maketh meÌ„tion of heresies dissolute life and vnfrutefull labours Wherfore we must not thinke that this diligence to attayne to vnderstand the scriptures is in the people vaine curiositye but a profitable study For the profe wherof he bryngeth an other similitude Euen as if a man walke without this visible light he must nedes stumble in the dark and so ofteÌ„times fall so he which turneth not the eyes of his minde to the light of the scriptures must nedes of â—orce sinne By these things maist thou gather that the difficulty in the wrytings of Paul ought not to feare away Christians from reading of him Touchyng the Cilicians tounge which is sometimes obiected agaynst the Apostle Why Paul is sayd somtymes to haue vsed the Cilicians tonge thus we may answere That the holyghost decreed to write those thinges both for the learned and vnlearned Wherefore it was requisite to vse the common and vulgare speach For it oftentymes happeneth that the vnlearned are through too much exquisitnes and fines of speach so hindred that they are not able to vnderstand the sense or meaning For remedy agaynst the same it behoueth that there should be vsed a playne and accustomed kynd of speach And as touching the learneder sort it oftentimes happeneth that they more esteme thynges beside the purpose and not necessary neglecting in the meane tyme those thynges which are the principall and they are so sometymes rauished
witnes bloude water and the spirite 79. b Herein is charity perfect in vs that in the day of iudgment we haue confidence 383. a Iude. ANd Enoch the seuenthe frō Adam prophesied of such saying beholde the Lorde commeth c. 403. a Apocalips CHrist shal raigne a thousand yeares with his saints 88 Behold I stand at the dore and knock And if any man open vnto me I will enter in and sup with him 384. a Take vengaunce vpon the earth for our bloud 345. b Vntill he put his enemies vnder his feete 360. b Holde faste that thou hast least an other receiue thy crowne 347. b ⧠Common places Of Iustification 367 Of Predestination 285 ⧠The first Chapter PAule the seruaunt of Iesus Christ called to the office of an Apostle put aparte to preach the Gospell of God which he before had promised by his Prophets in the holy Scriptures of hys son which was begotten of the seede of Dauid as touching the fleshe and declared to bee the sonne of God with power according to the spirite of sanctification in that Iesus Christ our Lord rose agayne frō the dead by whō we haue receaued grace and the office of an Apostle to be obedyent to fayth amonge all nations in hys name of the number of whome ye also are the called of Iesus Christ To all you which are at Rome the beloued of God called Sainctes grace and peace to you from God the father and from the Lord Iesus Christ As touchynge the saluation fyrste we muste note who it is that wryteth Three things to be considered in this salutation it secondlye to whome it is written lastly what maner of good thinges hee which saluteth wisheth vnto them It is Paule which saluteth the Romanes are they whom he saluteth and the good things which he wisheth thē are grace and peace indeede the chiefest thinges which of men can bee attayned vnto Rhethoriciās precepts concernyng Prohemes are here obserued Rhetoricians vse in theyr Prohemes to gette vnto them selues authoritie diligent hearing and beneuolence which thinge the holy Ghoste here fullye performeth For whilest that Paule doth adorne him selfe with these titles he winneth vnto him selfe authoritie and he also when he maketh mencion what are the thynges that hee will entreate of maketh the mindes of the readers attentiue And in wyshing vnto them such excellent good thinges and opening hys great loue towardes them he obteyneth theyr good will For by that meanes are they drawen to loue agayne such a man which so well wisheth vnto them Why he is so lōg in his salutation If any man thinke that thys salutation is more full of wordes then nedeth they must remember that Paul was greuously accused of false Apostles that he had fallen from the lawe and agreed not with the other Disciples of the Lorde and that hee was not to be counted for an Apostle which had not bene conuersant with the Lorde in the fleshe as the other Apostles were To all these false accusations it was necessary to aunswere euen in hys Proheme that he might haue the better eare geuen vnto hym As touching hys name I will nothing speake for I know that the elders dyd not rashlye geue names But because the holy Scripture testifieth not for what cause he was eyther called Saule in the Iewishe religion or Paule after hys conuersion I will omitte coniectures neither will Paule claimeth vnto himself thre titles The propriety of a seruaunt I stand about thys thing In hys superscription hee setteth forth three titles wherby he beautifieth hys name the fyrst is The seruaunt of Iesus Christ and that name is common vnto all the faythfull And the propertie of a seruant is thys not to bee hys owne man but to doe the busines of hys maister Wherfore if we be the seruauntes of Christ thys is required of vs that what soeuer we liue breath and thinke be directed vnto Christ And in these wordes are false Apostles reproued which sought their owne thinges to satisfie the bellye and to increase their gaine and they wanne not men to Christ but rather to Moyses or to them selues For as much as to be the seruauntes of Christ is as we haue sayde a thing cōmon vnto vs all let vs diligently consider the Metaphore wherby we are so called namely because we ought so to obey God as seruauntes do their maisters But we are farre of frō performing it For seruaūtes do spēd the Note wherein the most part of men differeth from the seruice of God least parte of the daye about theyr own busines and all the rest of the tyme they are occupyed about their maisters affayres But we do farre otherwise We are a very short space or an houre of our time occupied about things pertaining to God but al the rest of the time that is graūted vs we spēd about thinges humaine and earthly A seruaunt hath nothyng of hys owne nor proper vnto hym selfe but we doo priuatly possesse many thynges whiche we will neither bestowe for Gods sake nor for Christes sake Seruauntes when they are beaten and strikē do humbly desire pardō and forgeuenes of their masters but we in aduersities resiste God murmure agaynst hym and blaspheme hys name Seruauntes do receaue onely meate and drinke and apparell and therewith are content but we neuer come to any ende or measure of heapyng vp of wealth and riches Seruaunts when they heare the threatnynges of their maisters do tremble frō top to toe but we are nothyng moued with the threatnynges of the Prophetes Apostles and holy Scriptures Seruauntes wil neither haue talke nor familiarity nor yet shewe any signes of amitye vnto their maisters enemyes but we are continually in fellowshyp with the deuill the fleshe and the world Wherfore We ought to serue God more then seruauntes ought to serue their maisters we are farre from that seruice whiche we owe vnto God whom yet we ought much more both to obey and to serue then our seruauntes ought to obey and serue vs. For God besides that hē both fedeth and nourisheth vs hath also brought vs forth hath geuē vs euē our being Farther what soeuer seruaunts do towardes vs all that is to our commoditie and nothyng helpeth them but we contrarywise when we serue God do bryng no profite or commoditie vnto him For thoughe we lyue iustly he is therby made neuer a whit the better or more blessed thē he was before Also we geue litle or nothyng vnto our seruaūts but God hath for vs geuen forth his onely sonne and together with hym hath geuen vs all thinges We promise vnto our seruantes a very small rewarde but God hath promised vnto vs the same felicity whiche Christ him selfe hath the fruition of Whereby appeareth how much more we are bounde to serue hym then are our seruauntes bounde vnto vs. But in that we haue sayd that this vocation is common to all to be the seruauntes of Christ it semeth not very
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
he is God must be worshipped as he hath declared in the word of the scripture set forth vnto vs in the holy scriptures as a Lord and father they worship him obey him and study to aduaunce his honour as muche as they are able And agayne when they see hym declared as a iudge they set his iudgement seate before theyr eyes in all theyr actions lest they shoulde transgresse in any thinge and incurre the anger of theyr mighty iudge But they doe not so feare hym that they hate hym or that they woulde flye from hym yea and thoughe there were graunted them a place to flye vnto they woulde chose rather to embrace him punishing and chasteninge them And amonge these thinges whiche oughte to haue the principall place as touchinge this spirituall worshipping God is worshipped by obedience is obedience wherof we rede that it is better then sacrifices Neyther had God a regard in a manner to any other thinge in the whole lawe and rites of ceremonies than to haue men truly subiect and obedient vnto him But we forasmuche as we haue contracted a corrupte and viciate nature by the sinne of Adam are in nothyng more diligent and exquisite then to obtrude our own inneÌ„cions and fayned rytes for the worshipping of God and greater seueritye is vsed agaynst the transgressors of the Commaundements of men then there is agaynst those which publikely violate the Commaundementes of God A man shall euery where see blasphemers whoremongers adulterers and periured persons laughed at by the magistrates so farre are they of from punishynge them But agaynste hym whiche will vse the sacramentes of the Euchariste in both kinds they rage euen vnto the fyre And to be brief men are condemned to death for neglecting of humayne traditions but for violatinge of the lawe of God they are not so muche as once accused Wherefore God did not without a cause in Deut. commaund Moyses Onely the thynges whyche I haue commaunded shalte thou keepe neyther shalte thou adde nor diminyshe any thynge And we haue A remedye agaynst humane traditions no prâ—seÌ„ter remedy against this pestilence then dayly to be occupied in the holy scriptures and to gather out of them by what meanes God would declare him selfe vnto vs and to picke out such wayes whereby he hath chieflye commaunded vs to worship him in thus doyng we may wtout any great difficulty serue god in spirite And contrary to this spiritual worshiping is to serue god in flesh To serue God in flesh that is onely wyth fayned rytes and outward ceremonies laying away faith and inward piety This Antithesis or contrarye posicion Paul touched when he sayd vnto the Galathians Yee which began in the spirite beware ye end not in the flesh Those Galathians were rightly instructed but by the deceates of false Apostles they declined vnto the Iewishe ceremonies and outward rites which thyng was to fynish in the flesh that whych was with holynes and vpright 〈◊〉 begonne Vnto the Philippians also he sayth We are the circumcision whiche serue God in sprite hauing confidence in God and not in the flesh Then he manifestlye declareth What it is to trust in the flesh what it is to trust in the flesh saying Although I if any other may put confidence in flesh as whych am of the kindred of Israel of the tribe of Beniamin an Hebrew borne of the Hebrewes and of the secte of the Pharisies by feruentnes persecâ—tinge the church of Christe and as touchinge iustifications of the lawe I was conuersante without blame c. Thou seest nowe that carnall woorshippynge consisteth of all these thynges But spirituall worshippyng consisteth altogether of fayth and charity Paule addeth In the gospell of his sonne By which wordes he declareth that thys spirituall Nowe God is serued in the Gospell of hys son worshipping if it be expressed in outward workes consisteth principally in this the we should preach Christ that we should allure vnto him as much as lyeth in vs as many of our neyghbours as we can He hath alreadye declared what God he called to witnes now he goeth to the thyng which he woulde haue signifyed vnto the Romanes And that is that he contynually made mencion of them in his prayers Neyther can it hereby be gathered that Paule did alwayes so praye that he neglected other duetyes He preached he iorneyed be laboured with hys handes and fynallye he executed all such thinges as pertayned vnto hys office Wherefore we must not expound those thynges which are here spoken accordyng to the word but according to the sense and we must vnderstand them no otherwise theÌ„ that as often as the Apostle prayed he made mencion of them And the prayers of the Saincts are deuided into two kyndes Two kindes of prayer For there are certayn which are appoynted as wheÌ„ they are had in a publique congregation at appoynted and prescribed dayes the Lordes day I say and if there be any other oppoynted by the Church for publike prayers Farther it is the duety of a Christian man to haue euery day also appoynted haures wherin to pray vnto God and that three times in a day or fyue tymes or seuen times as hys busines wyll suffer him There is an other kynd of those prayers which are called vncertayne for we vse them so often as any present daunger vrgeth vs. But Paule sayth now that he alwayes maketh mencion of these men in his prayers and in some bookes is added this aduerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth euery where althoughe some exemplars haue put it out There were heretikes which were called Messaliani and of them Tripartita Historia maketh mention An heresye of the Messalianits or Euchites They attributed all things vnto prayers and that so much that they vtterly derogated both the word of God and also the sacraments affirming that al these things do nothing profyte but what commodity soeuer we haue the same coÌ„meth by prayers and they could not abyde to labour wyth theyr handes or to do any other thing If a man had vrged them to worke they would haue said that that nothing profyted for as much as we oughte to do nothinge but pray when as yet the Apostle expressedly admonisheth that he whiche laboureth not ought not also to eate He also wryteth that a man must not neglecte to haue a care ouer his owne especially his houshold which fault if any man commit he should be counted euen as an infidell But omitting this superstition we ought The children or God ought to pray often to attribute much vnto prayers forasmuohe as this is the nature of the children of God to geue themseltes oftentimes to prayers for that is to acknowledge the prouidence of God For whilest we beleue that a man can obtayne nothyng whych is not geuen him of God we are oftentimes prouoked to emplore hys ayde for such necessities as happen And whilest we pray we doo no lesse submitte
vn to god which was promised yet neuertheles he beleued This is to geue glory vnto God to thinke that he both is able and knoweth and also will performe all those thinges which he promiseth Neyther gaue they thankes They do pecfectly geue thankes which when they vnderstand that they haue receaued of God all the good thinges which they haue do geue thākes vnto him for the same But this did not the Philosophers forasmuch as they did not thinke that all thinges depended of God For they The Philosophers did not perfectly geue thankes vnto god referred many thinges to chance and to fortune that is to the concourse of causes which they supposed to be most frequēt in this our lower region which is vnder the Moone Further they affirmed that many things happened vnto vs through the necessity of the matter And so forasmuch as they excluded very many thinges from the prouidence of God they became very colde in geuing him thankes But waxed vayne in their imaginations In Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus sayth they were frustrated For when by theyr imagination they thought to haue obteyned the name of excellent learning and wisedome they wonderfully vttred their owne foolishnes And to be frustrate What it is to be frustrated what called vayne is nothing els then when we hope for some good thyng to come vnto vs and the same falleth far otherwise then we thought for Although we myght say as Aristotle writeth the that is vayn which is not brought to the ende appoynted And experience teacheth by these men that so it happened vnto naturall wisdome For therfore was it reueled that when they knew God they shoulde haue had hym in reuerence and honour But forasmuch as they bended not that way it became vayne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turned into English imaginatiōs or cogitations are reasonynges or disputations which are done wyth great pesing and depe iudgement Wherfore the Philosophers are reproued bicause they abode not in those thinges which they naturally knew of God but declined from it through their disputations and witty collections For on the one side the creatures taught thē that the one God which they knew ought to be honored of thē wyth a singuler feruentnes and purenes And on the other syde fleshly lustes entising pleasures vrged them whiche oughte vtterly to haue bene excluded in that true and lawfull worshipping of God But these witty men inuented how The Philosophers sought two thinges in the worshippyng of god to knit them both together For they brought in a worshippyng of God but yet such as consisted of gold siluer gorgeous sacrifices dainty banquets playes spectacles or goodly straunge sightes and such lyke thynges whiche ministred vnto their flesh the pleasures therof so that wyth one and the selfe same worke they both worshipped God and also delighted the sences And in summe they fayned that goodnes which Augustine agaynst Iulianus calleth Scylleum bonum Scylleum bonum because it consisted partly of a man and partly of a beast Wherfore we ought diligently to watch agaynst these fond imaginations for that they engender so great daunger For in the latter epistle to the Corrinthians Paule writeth For the weapons of our warfare are not carnall but mighty through God to cast downe stronge holdes Wherfore we ouerthrowyng such depe reasonings and euery high thing we must ligentlye watche against our imaginations that exalteth it selfe agaynst the knowledge of God oughte to be content wyth that manifestation wherby God declareth himselfe vnto vs. For as often as we patche any thing of our owne reason to the worde of God so often we bring forth errors Neyther do these thynges whiche Paule now reproueth serue any lesse for these our tymes then did they for the idolatry of those tymes For Christ This is applied to our tyme. Of the abuse of the supper of the Lord. instituted the Lordes supper that the death of the Lorde should there be had in remembraunce and the communicantes should be pertakers of the fruite therof and be ioyned vnto Christ and be alwayes coupled together among themselues wyth a greater amitie and mortefie the wycked lustes and through that heauenly meate more and more practise a new lyfe This is the worshipping which in thys sacrament God requireth of his Wherewyth men not beyng content eyther because it was a thyng hard to be done or els because they would euermore adde theyr owne inuentions to thynges pertaynyng vnto God haue inuented outward ornaments vestmentes golde siluer precious stones waxe tapers belles and infinite ceremonies therby to set forth thys sacrament And would haue men to stand by at theyr Masse and to be onely gasers on harkeners which should in the meane tyme mumble vp theyr prayers and after thys sorte they would be counted very vprightly to haue done their dueties in these deuyne mysteries so that by such humane deuises the true and lawfull vse of the institution of Christ is in a maner abolished This is the profite that commeth of humaine inuentions So madde and foolishe becommeth the hart that it preferreth lyght and friuolous thynges before thynges necessary and sound ▪ And when they counted themselues vvise they became fooles They had a wonderfull pleasure in themselues by reason of theyr owne inuentions And they which aboue others professed wisedome by the iust iudgement of God became fooles They disdayned to contayne themselues wythin the bondes of that wisedome and knowledge which God had reueled vnto them by his creatures whereby they were called to worship God and did rather geue place to theyr owne imaginations then to the doctrine which they had receyued They delighted in their owne sharpe wittes counted it for a great prayse that they had found out the reason how to set forthe before the eyes of the common people the worshippyng of God by images glorious idols Which could neuer haue bene brought to passe wythout such reasons whiche had great lykelihoode An excuse of idolatrers of truth When they were reproued they excused theyr acte wyth this pretence that they counted not those thinges to be gods which they worshipped but that they vsed such helpes wherby they might the easelier come to the true God And they obiected a similitude taken of a ciuile custome for that men haue not free accesse vnto Kynges and Emperours but by Erles and vnder officers But of how much force thys reason is Ambrose vpon thys place declareth For thus he writeth Men throughe shame vse accustomably euery where thys miserable excuse why they neglect to come vnto God saying that by them we go vnto God as by noble men we come vnto a kinge Well saide is there any man so madde or so vnmindfull of his health to geue vnto a noble mā the honor due vnto the king only For that if any in such sorte behaue themselues they are iustly condemned as gilty of treason And shall these
repentance Augustine The long suffering of God is profitable vnto the elect and predestinate noteth that this taketh place as touching the elect and predestinate whiche by this long suffring of God do at the length obtayne saluation although so long as they sinne and do not spedely repent as touching their owne part they heape vnto themselues the wrath of God But he forsaketh them not without whose impulsion spirite and grace his lenity and patience shoulde be in vayne And that the repentance of them that fall is to be ascribed vnto God the Epistle The repeÌ„tance of theÌ„ that fall is of God written vnto Timothe very euidently teacheth For there he instructeth a Bishop to obserue such a trade of teaching that without contention he enstruct them with whome he hath to do if paradueÌ„ture God geue them grace to repeÌ„t Howbeit the differring of punishementes semeth of his owne nature to drawe men to returne vnto God although in all men it hath not like efficacye Wherefore when we see some punished and we our selues in the meane time spared it is expedient that we shoulde diligently waye thys goodnes of God whereby he beareth with vs to the ende we should correct our selues Whiche thing Christ admonished vs of when he sayde when worde was brought him of some which were killed with the fall of the tower of Syloa Do ye thinke that Why God punisheth some and not all they alone haue sinned As though he woulde haue sayd Not they alone haue deserued that punishement but many others ought to haue suffred the like but God will shew forth certayne particular examples of hys iudgement whiche one day shal be generall In deede the punishement of the vngodly is differred but it shall most certaynely come to passe at the tyme appoynted The parable of the figge tree which the goodman of the houshold commaunded to be cut downe when it bare no fruite admonisheth vs of this selfe same thing The husbandman obtayned that the cutting downe thereof should be a litle while differred or that he would donge it and pruine it if so paraduenture it would bring forth fruite Whiâ—h thing if it did not then should it not only be digged vp by the rootes but also be throwen into the fyre Here are we taught not What is to be done toward our brethren when they sinne strayght way to forsake our bretherne when they offend but patiently for a tyme to abyde and that euen as God himselfe doth so should we by benefytes prouoke them vnto repentance not omitting in the meane tyme brotherly admonitions But this is worthy of noting that in thys place is mencion made that God punisheth the vngodly noâ— once but with a double punishement the selfe same men which before he sayd were punished when they were delyuered vp to the lustes of their owne hart and vnto shamefull affections and also vnto a reprobate mynde shall agayne be punished Whiche therefore is done for that that fyrst kinde of punishement drew them vnto voluptuousnes and pleasures For he sheweth that it shall one day happen that vengeaunce shall be taken vpon them and that both great and also most paynefull But A place of Nahum declared how agreeth this with that which Nahum the Prophet writeth in his first chapter That iudgement is not geuen or punishement taken twise vpon one and the selfe same thing Seing these men were punished once why are they agayne punished Vndoubtly that sentence whiche is so common that God punisheth not twise is not so written in the Prophet although it be so reade in the 70. Interpreters The wordes are thus what do ye thinke against the Lord He will make an ende neyther shall tribulatioÌ„ arise vp the second tyme Which words some of the Hebrues as Hierome telleth interpret of the AssiriaÌ„s who wheÌ„ they had it the first tyme gotten the victory against the kingdome of the tenne tribes thought that they could in like maner preuaile against the kingdome of Iuda But that it should so come to passe the Prophet denieth and sayth that after the first tribulation the secoÌ„d should not follow This expositioÌ„ may in dede be borne withall But there is an other which is more playne namely to say that these thinges are spoken agaynst Sinnecharib which besieged Ierusalem vnto whome God threatened a fall and through ouerthrow I will sayth he so blot thee out that I shall not neede to rise vp the second tyme agaynst thee One plague shal be sufficient thou Vnto God is not prescribed a measure of punishemeÌ„ts as though it were not lawfull for him to punishe but once shalt be so vehemently afflicted with it Neither dreamed the Prophet as many meÌ„ fayne that vnto God is prescribed a measure in punishmeÌ„ts as though it were not lawfull for him to punishe one and the selfe same man any more then once Which thing if we should grauÌ„t we should say that the EgiptiaÌ„s forasmuch as they were punished in the red sea are now free froÌ„ hell fire And that they which wickedly perished in Sodome in the floud are now at the length at rest Which The punishmentes of the vngodly begin oftentimes in this life they shall be more greuously afflicted in the world to come The saints are afflicted with the punishmentes of this lyfe onely thinges without doubt are most absurd For as certein in this life receaue the holy ghost and grace as an earnest peny of the felicity to come as which shall receiue reward both here in the world to come so may it be contrariwise that the punishments of some begin in this life which shal be increased in an other world as it is to be thought that Herode Nero and Saule do now fele punishmentes far more greuous then those which they here tasted of And yet in the meane tyme I deny not but that God as touching his elect is content with these paynes and punishmentes which he inflicteth vppon them in this life As Paule sayd vnto the Corinthians that one among them shoulde be deliuered vp vnto Sathan that his spirit might be saued in the day of the Lord. And agayne he saith that some are here corrected of the Lord lest they should be condemned with this worlde But when God will deale after this sorte or when he wil vse that seuerity to punish both here afterward it lyeth not in vs to know Wherfore according to the commaundement of Christ he is alwayes to be feared forasmuch as he hath power both to kill the body and also to cast the soule into hell fire Howbeit this we may assuredly affirme that they which beyng afflicted do perish and repent not shal be againe more greuously tormented those on the other side which being admonished with afflictioÌ„s do returne vnto Christ shall being sufficiently chastised with the punishmentes of this life obteyne eternall saluation Wherfore accordyng to that whiche we haue sayde Paule admonisheth these
ascribe vnto God but to be counted or pronounced iuste For euery man doth not when he is afflicted acknowledge God to be good Of that minde was Daniell when he sayd Vnto thee belongeth righteousnes but vnto vs confusion of face God suffred Peter the Apostle Dauid the kyng and Moses to sinne that calling them backe agayne vnto hym and geuing vnto them the thynges which hee had promised them he might the more declare hys goodnes But because some men myght thinke that by those wordes may be gathered that men which professe pietie although they liue wickedly yet shall notwithstanding obtayne the promises of God if thys be generally true that our incredulitie or noughtines are no hinderaunce vnto the promises of God we must therfore make a distinction A distinction of the promise of God betwene the promises of God For there are some onely touching outward thynges and tend onely to temporall good thinges as that their publicke wealth should be preserued that the kingdome shoulde continue in the stocke of Dauid and that Christ should take fleshe of hys séede The sinnes and vnbeliefe of meÌ„ could nothyng hinder the bringing to passe of these thynges In déede in yâ— meane tyme came captiuities and afflictions howbeit at the length the promise of God as touchyng all these thynges tooke place There is an other kinde of promises touching those thinges which pertayne vnto our saluation And vnto these in déede the vngodly do not attayne And yet can we not therefore inferre that by our wicked doinges the promises of God are frustrated For they pertayne not generally vnto all men but onely vnto those which be called by the predestination Vnto whome pertaine the promises of God of God according to election as it is writteÌ„ in this Epistle the 9. chap. where it is sayd Not as though the worde of God hath fallen awaye And straight way is added Are the children of the fleshe the children of God And aunswere is made They which are the children of promise are counted for the seede Wherfore they vnto whome the promises pertayne if they haue fallen shal be called backe agayne to repentance And so theyr synnes which they haue before committed shall not make voyd the promises of God Indede as touching theÌ„ they deserued to haue them made frustrate For they hauing once broken couenaunt it wer conuenient that God toward them should not stande to his promises accordinge to this common sentence Qui fraugit fidem fides fraugitur eidem That is He whiche breaketh promise let promise againe be broken vnto hym But God so dealeth not to the end his goodnes might be the better declared And those things which Vnto vs also pertayne those thinges which Paule now teacheth Paule now speaketh of the Iewes pertaine vnto vs also For most excellent are these benefites of God towardes vs namely that the Gospell is committed vnto vs that we haue baptisme the holy Eucharist and such other like which thinges vndoubtedly the Turkes and infidels haue not But a man might obiect what do these thinges profite when as in the meane tyme very many are a great deale the worse and the most part abuse them We aunswer with Paule that by this is the goodnes of God to be gathered that he will suffer many noughty men and hipocrites for a few good mens sakes whiche vse these giftes well and will rather very long beare with many wicked men then that his church should come to rume Thou wilt say peraduenture then he willeth their sinnes if he suffer them We ought not after the example of God to suffer sins when we may amend them What els after a certaine maner he willeth them Otherwise he would not suffer them vnles he willed them for God suffereth nothyng against his will But hereby canst thou not gather any excuse for meÌ„ or yâ— we also must alwayes beare with sinnes For God hath no law prescribed vnto him Therfore when he of hys goodnes doth whatsoeuer thinges he will he is not to be accused But vnto vs is a law geuen wherin we are commaunded to admonish our neighbor whom we sée to offend and that not once or alone but twise and the third tyme to take witnesses with vs so that if at the length he will not heare vs let him be brought before the congregation which if he also neglect let him be counted for a Publicane and an Ethenike These thinges are prescribed vnto vs and therfore ought to be done of vs so that the sinnes be manifest and that it may be done without a schisme Otherwyse if by plucking vp the tares shoulde also be rooted vp the wheat it must be differred vntill the end as Augustines iudgement is But in the meane time some wicked men vse to say I woulde to God we had neuer had either the woord of God or Baptisme or the Eucharist For forasmuche as these thinges profite vs not they are to our greater and more bitter iudgemente But these mâ—nne ought to consider that this euell commeth not of God but of themselues Those thinges whiche are geuen by God are good let them ascribe vnto themselues whatsoeuer euell commeth of them and let them knowe that those thinges are alwayes profitable vnto some although very oftentimes to the greater parte they serue vnto condemnation Wherefore a good pastor ought not to Pastors although theâ—se that they profite not much yet ought they not to forsake theyr ministery An example of the Prophets forsake his ministery to cease of either from preachyng or from ministryng the sacraments vnder this pretence because he séeth his labour to profite but a litle yea rather that men become a great deale worse Forasmuch as the truth of thys place abideth vnshaken namely that these thinges haue great profite Neither is there any cause why he should feare that he is not sent of God so that his calling be as touchyng other circumstances iust and lawfull For the Prophets without doubt were sent by the Lord when the captiuity of Babilon was at hand And when of theyr sermons they had none or at the leâ—t very litle fruit their words as touchyng the greater parte were both to iudgement condemnation yet ceased they not from the charge committed vnto them The Lord hath assigned one When it is lauful to depart from the ministery cause onely for which it is lawfull for the ministers of the worde to holde theyr peace namely when men wil no more geue eare and openly deride and mocke at those thynges which are spoken Then vndoubtedly must they shake of the dust of theyr féete and go theyr wayes But so long as they wyl abyde to heare al though they striue agaynst it yet are they to be borne wyth all Neyther doth the worde of God by and by bryng forth hys fruites as the féede cast into yâ— grounde doth not streight way spring vp And there are many tymes some which wheÌ„ they The
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
as it became theÌ„ neyther praid they for theÌ„ so much as they oght to haue done Wherefore the holy prophets acknowledging in themselues such a communion of sinnes sayd with others We haue sinned we haue done iniquity Vnto thee belongeth righteousnes vnto vs confusion of face Now he reÌ„dreth a reason why the Iewes haue nothing wherein they excell the Gentils Because sayth he vve haue alredy proued and shevved causes that asvvell the Ievves as the Gentils are vnder sinne And now besides his accusations he alledgeth testimonies also of the scriptures in which were most manifestlye comprehended the Iewes For it is not likely that the prophets and the scriptures would reproue the sinnes of other nacions and speake nothing of theyr sinnes vnto whome they chiefely pertayned Whensoeuer the Gentils are reproued in the scriptures thou shalte see them expressed by name The burthen of Damascuâ— sayth Esay The burthen of Egipt the burthen of Tyrus and such like There is none iust no not one This testemony is written in the. 14. psal and in the Hebrew is redde En esah tob non facieÌ„s bonum not doinge good The Greeke interpreters haue turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to do a good dede or a thinge profitable to our neyghbour Therin he playnely sheweth that they were without loue and charitie It followeth There is none that vnderstaÌ„deth ther is none that seketh after God These words are red in the. 53. psal And it is a generall oracle as well against yâ— Gentils as against the Iewes For before these wordes it is there writteÌ„ The Lord looked down from heauen vpon the sonnes of Adam to see whether there were any that hadde vnderstanding and sought after God Which thinges are spoken per Anthro popathian as though God were affected with the selfe same proprieties as men are wonte to be And this serueth to driue an efficacy into those thinges which are spoken otherwise God seeth all thinges neyther needeth he ether to beholde or to sâ—rche How God is sayd to looke vpon men out any thinge By this kinde of figure in the booke of Genesis he is sayd to haue descended vnto the Tower when it was in buildinge and in the same booke he sayth that he woulde go to Sodome to se whither the thinge were so as the cry fame had declared vnto him Althoughe Augustine entreatinge vpon this place writeth that God beholdeth and looketh vpon menne when he stirreth vp those whom he hath inspired with his holy spirite to do any thinge according to those phrases of speache whereby he is sayd to tempte or txye to knowe whither he be beloued or no. For he knoweth also with out any trials but yet by them he bringeth to passe that we are admonished and do know that which before we knew not So Paule sayth that the spirite searcheth out the profound thinges of God For forasmuch as the holy Ghost is God he nedeth no searching out for the knowledge How the spirite searcheth out the profounde thinges of God of any thing But yâ— Apostle so speaketh because by his impulsion we are stirred vp to serch out those things which pertaine to God But because there is added From heauen least that should be a let Augustine affirmeth that no man can vnderstand this corruption of men vnlesse his mind be conuersaunte in heauen and inspired with the spirite of God But the first interpretacion is both easier redier And in that men are said not to vnderstaÌ„d God it is not ment of the simple Whether men are truly said not to vnderstande God If God be euerye where why is it sayd that he must be sought for Faith is not natural in men and vulgare knowledge but of the mighty knowledge and whiche is of efficacy so that to vnderstaÌ„d is as much to say as to feele and to sauour God Nor seking after God Although all thinges are full of God yet is he to be sought for of godly men by reason of the darkenes which coÌ„passeth our mynds through originall sinne For both the fleshe and the senses and earthly affections do let vs from knowing of hym yea though he be present And by this second testimony all men are proued to be without fayth It followeth All haue gone out of the way and are made altogether vnprofitable There is none that doth good no not one Those thinges are spoken as it were out of the mouth of God after that he had beheld from heauen the maners of men And this vndoubtedly is a consequent that they which are destitute of fayth and charity do go backward and do depart from God For so soundeth this word in the Hebrue which is here sayd They haue gone out of the way And that which is here written They are become vnprofitable is in the Hebrue they are become rotten and haue brought forth a stinking sauor which commeth to passe when sinnes are publikely and dayly committed There is none no not one Some by this word one vnderstand Christ because he alone was free from sinne Which sentence although it be true yet is not their interpretation agreable with these woordes when as in the Hebrue it is En gam eched that is no not one And by that meanes this sentence is of great force to exaggerate and amplify the customable wickednes of men Paraduenture this semeth strange why the holy prophetes as Dauid and such other like are not excepted Some aunswere that herein is vsed the figure hiperbole because the greater parte of men was so infected But in my iudgement this semeth to be more agreeable with the truth that the holy ghost speaketh of the nature of men as it is of it selfe For they which were comprehended in Christ were exemted out of this number which thing yet was geuen theÌ„ not by their owne strengthes or in respect that they were men but because they were regenerate and renued by Christ Their throte is an open sepulchre They haue vsed their tongues to deceite These wordes are read in the v. Psal Hetherto he hath shewed that they were not profitable to their neighbours neither sought they after God But now he declareth that both in tonge and also in dedes they were hurtfull toward their neighbours He compareth their mouth to a sepulchre because it spake filthy things and stanke as a sepulchre doth A sepulchre also sendeth not agayne the The Metaphore of a sepulchre deade whome it hath once swallowed vp So these men with their tongues and vncleane mouth vexe men without measure ende Further a sepulchre is sayd neuer to be satisfied So these meÌ„ are not content with the destructioÌ„ of one or two but are redy if it lay in them to deuour all men In soÌ„me he affirmeth them to be such maner of men that whosoeuer is once wrapped with the nettes of their words is as vtterly cast away as they are which are already layd in the sepulchre or graue Neither wanteth this
speake peculiarly of Christ we haue in Genesis that the sede of the woman Peculiar testemonies of Christ of faith that iustesieth should treade vnder foote the head of the serpent And to Abraham it was sayd In thy seed shall all nations be blessed And of the same Abraham it is written He beleued God and it was imputed vnto him for righteousnes Moreouer Paul citeth Say not in thine hart who shall ascend vp into heauen or who shall descend downe into hell The woorde is nighe at hand in thy mouth and in thy harte Paul also addeth And this is the woord of fayth which we preach If thou beleue with thy hart and confesse with thy mouth Again The Scepter shal not be taken away from the tribe of Iuda neyther a captayne out of his loynes tyll he be come whiche shal be sent and he shal be the expectation of the Gentles Ieremy writeth of Christ He shal be called God our righteousnes And in the same prophet we reade that God appoynted to geue a new Testament not according to that which he made with the Fathers but in describing his law in their harts bowells Abacuk saith The iust shall liue by fayth Esai saith I am found of them that sought me not Also God hath layed vpon hym all our iniquityes Dauid also Blessed are they whose iniquityes are forgeuen and whose sins are couered Blessed is the man vnto whome the Lord hath not imputed sinne An other kind of testimonyes also is had out of the dedes of the old fathers whiche were certayne forshewinges that Christe An ether kind oâ— testemonies are the actes of the Fathers should come to redeme mankinde For as he is sayd to lyue in vs for that we are his membres so also both was he and liued he in the old fathers Wherfore they were no les his members then are we But how the head suffereth and is recreated in his members it is most apertly declared in Paul wheÌ„ it was sayd Saul Saul why persecutest thou me And in the last iudgemeÌ„t Christ will pronouÌ„ce that whatsoeuer hath bene geueÌ„ vnto the least of his was geuen vnto him wherfore so often as we reade that the elders were ouercome brought into captiuity oppressed with calamityes we must vnderstand that Christ in them suffred these self same things And agayne wheÌ„ we heare that they got the victorye were restored and A shadowe of the death and resurrection of Christ delyuered let vs thinke that Christ also was in like sort affected in them And in the one we haue a shew of his death begon and in the other a shadow and beginning of hys resurrection And that this thing is so we are tought by that whiche Christ sayd that he should be in the hart of the earth thre dayes and thre nights lyke as was Ionas the prophet He likened himselfe also vnto the brasen serpente which Moses set vp vpon which whosoeuer looked they obteyned health be inge otherwise in daunger to dye of the venemous stinginge And in Oseas the prophet we reade Out of Egipt haue I called my sonne Which oracle the Hebrews contend to wreste vnto Pharao which was destroyed and vnto the people of Israell deliuered from his tyrannie Which thing if we should in the meane time graunt theÌ„ yet would I aske of them of whence that nation had the preeminence to be called by the name of the Children of God That vndoubtedly coulde not be proued The â—lders were not the childreÌ„ of God but by Christ to come by any other meanes then by Christ which is the Sonne of God being the first begotten amongest many brethren By whom others also as manye as are nombred to be the children of God haue aspired to suche a deuine adoption Wherefore the Apostle sayth that Christ was the first fruites and pronounceth that he hath the principalitie ouer all thinges Wherfore not without cause hath our Euangelist cited this place of the Prophet touching the Lord forsomuch as he also was by the admonishment of the Angell called backe out of Egipt Lastly the The thirde kinde of â—estemonies are sacrifices sacrifices oblations and ceremonies of the Elders bare witnes of this kinde of righteousnes For in those beastes which were slayne the death of Christ was manifested vnto the fayth of the Elders For euen as the thing sacrificed which otherwise had nothing offeÌ„ded was slaine for the sin of an other which escaped frée so was thereby shewed that Christ should be flayne for vs which were guiltie of death that by the pacefieng of the heauenly Father we might escape the punishments which we had deserued Neither let any man say that the sacraments of The sacraments of the elders how they had saluation ioyned with them and how they had not What was Paules meaning to yâ— Hebrues touching the rites of the Iewes the Elders had not saluation ioyned with them For that thing will we also graunt as touching the outward woorke which commonly is called the woorke wrought But the fayth which in those rites embraced Christ brought saluation vnto the Elders euen as at this day also the outward exercises of the sacraments or commaundementes doo nothing profite but onelye fayth bringeth saluation which seeth that vnder the infoldinges of sensible signes are set forth vnto vs heauenly giftes And if at any time the Apostle vnto the Hebrews or in anye other place seeme to affirme otherwyse wee must thyncke that hee hath to doo agaynste the Iewes which seperated Christe and hys fayth both from the lawe and also from ceremonies Which two things being seperated he firmely and strongely concludeth that they haue not saluacion by such rites and sacrifices The righteousnes of God by the fayth of Iesus Christ Now is it meete to tell what fayth is Fayth therefore is an assente and that a firme assente to the What is fayth wordes of God obteyned not by reason or by naturall demoÌ„stration but by the authority of the speaker and by the power of the holy Ghost And this definicion disagreeth not from that which Paule putteth in the .xi. to the Hebrues Hereby we may see about what thinges faith is occupied namely aboute the woordes of God And it is manifest what is the chiefest principle ground vnto whiche all thinges pertayning to God are referred and that is The Lord hath sayd But the authority of the speaker cannot be of force with vs so much as it ought vnlesse the perswasion of the holy Ghost be therunto adioyned In Greeke it is called Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we ar not accustomed to beleue but that which we are fully perswaded of Basilius as touching fayth when he expoundeth this place of the Psalme I haue beleued and therefore haue I spoken writeth Do not contend to see those thinges which are layd vp a farre of
time The sonne which is in the bosome of the father he hath declared him For neither the prophets in the old time nether we ourselues could by any other meanes then by Christ haue knowen that this is the will of God that by him he is made mercifull and fauorable vnto vs. Farther there is no mā ignorāt but that there was nede of a sacrifice and price to purge vs from our sinnes Wherfore seing both the death of Christ and the sheding of his bloud hath performed these thinges vndoubtedly they ought not to be kept in silence But here ariseth a doubt by what meanes the Apostle may seme to seioine and to put a sonder these things one from the other namely the forgeuenes of sinnes and iustificatiō and one the other side the faith of the death from the fayth of the resurrection when as it semeth that by the fayth of ech part of his death I say and of his Resurrection is geuen not only remission of sins but also iustification Augustine against Faustus in his 16. boke semeth to geue his interpretacion That our fayth is chiefly directed vnto the resurrection of Christ That Fayth is directed chiefly vnto the resurrection of the Lord. he died euen the Ethnikes also confesse but that he rose againe they vtterly deny And therfore forasmuch as fayth is sayd to be that whereby we are iustified Paul would make menciō of that thing wheron it chiefly cōsisteth And to cōfirme his sentēce he citeth a place out of the 10. chapter to the Romanes If with the mouth thou confesse the lord Iesus Christ and with thy hart beleuest that he was raysed from the dead thou shalt be saued By which wordes it appeareth that saluation and iustificatiō are attributed vnto the fayth of the resurrection of Christ But these things are not so to be taken as Our fayth is directed also vnto the death of the Lord. though our fayth should not also be directed vnto y◠death of y◠Lord. It is true in dede that the Ethnikes confesse that Christ was slayn but they do not beleue that this was done for the sinnes of men but for some offence he had committed or ells wrongfully but we beleue that he was crucified for the saluatiō and redemptiō of mankind wherfore our fayth is exercised as wel in y◠death of Christ In the fayth of the resurrectiō is comprehended the faith of the death Besides the payinge of the price ▪ it was nedefull that the redempcion should be applied vnto vs. as in his Resurrection And that which he bringeth out of the 10. Chapter vnto the Romanies maketh nothing agaynst our sentence For who vnderstandeth not that in the fayth of the Resurrection of Christ is also included that fayth which we haue of his death and crosse wherfore there are yet behynd two other very likely interpretations of which the first is that in very dede by the death of Christ was payd the price of our redemption But that it might be applied vnto vs there nedeth the holy ghost to moue vs to beleue and Christ to geue vnto vs this holy ghost rose againe from death sent abrode his Apostles to preach into all partes of the world now also before the father executeth the office of an intercessor and high priest therefore is he sayd to haue risen agayne to helpe vs that we might obteyne iustification Chrisostome semeth to lene vnto this sentence The second exposition is that the fayth of the death and of the resurrection bringeth iustification but Paule seioyned them aptly to declare the analogy and proportiō betwene them Vnto the death of Christ answereth very wel the forgeuenes of sinnes for by reason of them death was dewe vnto vs. And as Christ as touching this corruptible life died so also ought we when we are iustified to dye vnto sinne Agayne bycause iustification semeth herein to be declared in that we beginne a new life therfore is it referred vnto the resurrection of Christ for that he then semed to haue begonne a celestiall and happy life Paul vsed in a maner the selfe same form of words in this same epistle when he saith wyth the harte we beleeue vnto ryghteousnesse and wyth the mouth is confession made to saluation For the faith of the harte both worketh righteousnes and also bringeth saluation but bycause saluation and instauration are chiefly declared in action therfore he ascribed it to confession But whither of these expositions is the truer nether will I contend nor also now declare Of those things which haue now bene spoken we gather a most swete consolation for therby we doo not only know the waight of sinne but also we vnderstand that God bare a singular good loue towards vs as one which gaue his only begotten son and y◠vnto the death to deliuer vs from sinnes Farther seing Christ is sayd to haue risen from the dead for our iustification we easely se that we are by him called backe to a new life vnto which yet we cā not aspire except we be of him elected The fift Chapter VVHerefore being iustified by fayth we haue peace towardes God through our Lorde Iesus Christ By whome also we haue accesse through fayth vnto this grace wherein we stand and reioyce vnder the hope of the glory of God Nether do we this only but also we reioyce in afflictions knowing that affliction bringeth forth patience and patience experience and experience hope And hope maketh not ashamed because the loue of God is shed abroade into our hartes by the holy ghost which is geuen vnto vs. Wherefore being iustified by faith we haue peace towardes God Here the Apostle beginneth by way of rehersall to conclude that whiche he had before The effectes of fayth and of iustification proued and together therewithall set forth the effectes of faith and of iustification For that vndoubtedly is an absolute or perfect doctrine which sheweth not only the nature of thinges but also declareth the effectes Now then the chiefest effect of iustification is to deliuer vs from the terrors of death and of eternall damnation And this is it which Paul calleth To haue peace towardes God Farther he sheweth that of this peace springeth a certayne reioysing not only for the felicity which we shall obtayne but also euen for afflictions that therefore we are sure of the good will and loue of God towardes vs because we see Christ died for our saluatiō but much more are we confirmed as touching the same by reasō of his life which he now liueth with the father Moreouer he compareth Christ with Adam and sheweth that he hath brought farre greater benefites vnto mankinde then did Adam bring losses Seing we are now iustified by fayth sayth he we haue peace towardes God Sinne had seperated vs from him and God to auenge sinne draue man out of Paradise by meanes wherof we are become miserable and full of calamitye And agayne seing our owne conscience accuseth vs
or vnto death But it is after one maner in vs and after an other maner in Christ For his death as Augustine saith in his booke de Trinitate The death of Christ was simple but ours is double was simple and but of one sort but ours is double or of two sortes For in him only the body dyed for his soule was neuer without the eternall and true life forasmuch as sinne had neuer place in him But in vs both body and soule were deade by reason of sinne Wherefore euen as Christ dyeth not agayne as touching the body so also ought not we by sin to dye ether in body or in soule Otherwise yâ— onely one death of Christ should not as he saith bring remedy vnto our double death Neither wanteth this an emphasis that the Apostle in this place doubleth one Christ was not compelled to dye and the selfe same sentence when he sayth He dieth no more also death hath no more dominion ouer him For he would haue vs fully to vnderstand that death is cleane remoued away from Christ Neither yet ought we by these wordes to inferre that death sometimes so bare dominion ouer Christ that he was compelled to dye For he sayth that no man coulde take away his life from him but that he himselfe had power both to lay away his life and also to take it agayne Christ fréely and willingly became subiect vnto death wherefore we also forasmuch as we are his members and misticall body ought fréely and of our owne accord to dye together with Christ and that in such sort that we will no more dye that is we will no more be subiect vnto the guiltines death and damnatioÌ„ oâ— our sinnes It also sufficient for vs that we die once vnto sinne For as touching that he died he died vnto sinne once and aâ—â—ouching that he liueth he liueth vnto God That Christ died vnto sinne 〈◊〉 once only is declared by that which is written vnto the Hebrues that he by one only oblation made perfect all thinges so that he referreth this Once and vnity vnto the fulnes and perfection of the thing done It was sufficieÌ„t that Christ died but once Wherefore it ought also to be sufficient vnto vs that we dye but once vnto sinne neither ought we so to deale that we shoulde alwayes haue new causes to dye agayne We and Christ dye not after one and the selfe sâ—me manner It is not possible that Christ should dayly be sacrificed The sacrificing priestes do not by their Masses apply the death of Christ vnto others Baptisme ought not to be repeated But this is to be noted that Christ and we are diuersly sayde to dye vnto sinne For Christ had no sinne in hym whereunto he shoulde dye For he died for the sinne which was in vs. But we ought to dye vnto that sinne which we still cary aboute in our selues Farther out of this place are inferred two thinges first if Christ died but once and that that was sufficient then is there no nede that he shoulde agayne be dayly sacrificed in Masses For his one only death was sufficient for the satisfaction of all sinnes For the sacrificing priestes can not performe that thing which they vse so much to boast of namely to applye the death of Christ at their pleasure vnto this man or to that man For euery man by his owne fayth taketh hold of it and applieth it vnto himselfe Moreouer out of this place is inferred that baptisme ought not to be ministred vnto one man any more then once only forasmuch as in it we dye together with Christ And sithen he dyed but once only we therefore ought in no case to repete it any oftener Which thing the epistle vnto the Hebrues manifestly teacheth for there it is written that that is nothing els then again to crucifie the sonne of God and to make him a gazing stock The sealing of the promise of God which we receaue in baptisme neuer loseth his force and strength For whilest we call to memory that we are baptised so that fayth be present by the remembrance of that sealing we are both confirmed touching the promise and also are admonished touching the leading of the lyfe of Christ But we before haue alleaged many mo reasons why baptisme ought not to be repeted In that Christ is sayd to liue vnto God it signifieth not only that he liueth blessedly but also that he cleaueth vnseperably vnto God Which thing we also ought to do if we will be true Christians And therefore he concludeth the whole reason in these wordes So also consider ye that ye are dead as touching sin but are on liue vnto God through Iesus Christ our Lord. These words signifie as much as if he should haue sayde That which was done in Christ ought also to be done in vs. Wherefore seing he died only once and now liueth perpetually vnto God we ought to haue a care that the selfe same thing should be performed in vs. Hereby appeareth how vniustly the doctrine of Paul was accused as though he shoulde Paul teacheth that we ought to liue vnto God not to abide in sinne teach that we should abide in sinne that grace might abound And that we should commit euill that good might thereof ensue For he teacheth clene contraryly that euen as Christ euer liueth vnto God so ought we also euer to liue in Christ thorough innocency of life Which selfe doctrine the Lord taught in Iohn saying As the liuing father hath sent me and I liue for the father euen so he that eateth me shall liue for me Iudge and consider sayth he that ye are dead vnto sinne but liue vnto God For as sayth Chrisostome this thing is not done by nature neither can it be shewed by the outward sence but is perceaued by fayth only Therefore consider saith he and dayly pouder this in your mynde Through Christ Iesus our Lord. This is added that we shoulde knowe that all these thinges are receaued onely by his benefite and not by humane strengths or naturall reason Let not sinne therefore raigne in your mortall bodye that ye should thereunto obey by the lustes of it Neither geue ye your meÌ„bers as instrumentes of vnrighteousnes vnto sinne but geue ouer your selues vnto God as they that of dead are on liue And geue ouer your members as instrumentes of righteousnes vnto God For sinne shall not haue power ouer you Because ye are not vnder the lawe but vnder grace Let not sinne raigne therefore in your mortall body His reason now finished he addeth an exhortation which is indede short but yet of great waight What felicity is For it stirreth vs vp vnto that thing wherein consisteth the chiefe felicity which herein is contained yâ— we should be most far remoued froÌ„ all euils and continually being well occupied leade a most vertuous lyfe Wherefore Paules meanynge is that wée shoulde caste awaye synne Whiche is to remoue from vs the
seruitude had his first beginning of sinne for it is not lawfull to make warre but against those which haue sinned With these wordes of Augustine agreeth Florentinus the Lawyer as it is red in the InstitutioÌ„s and this etimologye right well agreeth with this place which we are now in hand with The deuill assaulting by battayle our first parentes ouercame theÌ„ and tooke them and by that transgressioÌ„ hath made all our nature captiue and hath still in subiection and to be his seruauntes as many as thorough Christ are not set at liberty For so sayth Paule in his latter epistle to Timoth That they may come to amendement out of the snare of the deuill which are takeÌ„ of him at his will But Christ came and hath fought with that strong armed man the gouernor of the world and prince of darkenes and hauing gotten the victory hath redemed vs all Nether vndoubtedly did he it for any other cause but that we should be obedient to his will and vnto righteousnes Wherefore these wordes of Paul signifie as muche as if he shoulde haue sayd Christ hath not therefore deliuered vs from sinne and addicted vnto himselfe to the 〈…〉 e that henceforth we should bee seruauntes vnto sinne but onely Christ hath redeemed vs not vnto sinne but vnto righteousnesse Two contrarye Lordes set before vs. that we should be obedient vnto righteousnes Nowe let vs diligently weighe the wor 〈…〉 Knovve ye 〈…〉 t that to vvhomesoeuer ye geue your selues as seruauntes to obey his ser 〈…〉 s ye are to vvhome ye obey vvhether it be of sinne vnto death or obedience vnto righteousnes Here let vs first note that the Apostle setteth before vs two Lordes the 〈◊〉 is sinne the other is that obedience which we render vnto God By which diuision forasmuch as the partes thereof be contrary it appeareth that I nothing erred from the sentence of the Apostle when before I defined sinne in generall to be whatsoeuer is repugnant vnto the law of God The definition of sinne before alleaged is confirmed For forasmuch as sinne is a priuation it can not be known but by his opposite or contrary forme or quality which it remoueth away and what the forme is Paul here expresseth by the name of Obedience Wherfore that is sinne ought so to be called which is repugnant vnto such an obedience By which it is most manifest that that corruption which is still remaining in vs and the motions which are by it stirred vp are sinnes forasmuch as they are apertly repugnaÌ„t vnto obedience which is opposite and contrary vnto sinne Moreouer this diuision This particion comprehendeth all men of the Apostle if it be sufficient comprehendeth all men so that euery man is of necessitie either the seruant of sinne or els of righteousnes The seruauntes of righteousnes are these which are now deliuered to be obedient vnto the forme of the doctrine of the gospel Wherfore in this place are ouerthrown those workes An argumeÌ„t against workes preparatory which they call preparatorye for they can not be placed in any members of this deuision For if thou wilt say that they pertaine vnto them which are seruantes of righteousnes they are now alredy regenerate and do beleue the Gospel wherfore those workes can not now be preparations but fruites of the Gospell But if thou wilt stand in contencion and say that they pertain vnto them which are seruantes of sinne they haue no fruite of their workes but only death wherfore their workes turne vnto them vnto destruction so farre is it of that they can be preparations vnto grace We say in dede that God oftentimes vseth our sinnes and by them appointeth as it were certain degrées by which we may come vnto Christ But this thing our workes haue not of themselues neither in respect that they are done of vs for in that respect spring forth damnable and odious fruites as it The two Lords do destribute contrary rewardes were out of a corrupt trée Vnto these two Lordes are appointed two maner of rewardes namely vnto sinne is appointed death and vnto obedience righteousnes But it semeth that Paul ought otherwise to haue disposed these things and especially as touching the second member for righteousnes is opposite or contrary vnto sinne Wherfore euen as vnto sinne answereth death as a rewarde so vnto righteousnes also ought eternall life to haue aunswered as a reward But this ought we assuredly to thinke that Paul erred not but by this disposition would teach vs wherein the righteousnes of woorkes consisteth namely in this that we shoulde be obedient vnto GOD for there is nothynge either holye or iust There is nothing holy or iust but that which God hath commaunded The beginnâ—ng of eternall life is to liue iustlye They whiche liue iustly are not miserable although they are greuously vexed but that which he hathe commaunded for the inuentions of men pertayne not to righteousnes but rather vnto lust Wherefore the Apostle to the end he would the more manifestly instruct vs of this thing hath set the definition in place of the thing defined And it is not to be meruailed that he putteth righteousnes in the place of reward for the beginning of blessednes and of eternal lyfe is to liue iustly and hereof it coÌ„meth yâ— in the holy scriptures eternall life is a coÌ„tinuall coÌ„panion of righteousnes And Chrisostome vpon this place sayth that by righteousnes ought to be vnderstand whatsoeuer followeth righteousnes And yet oughte no man therefore to perswade himselfe that they which liue iustly are miserable although sometymes they are greuously vexed with aduersityes For with Paul righteteousnes and innocency of life do signifie the self same thing that eternall felicity signifieth Death also which is ascribed vnto sinne as a reward is not only the dissolution of the outward body but therewithall comprehendeth also eternall infelicity wherewith both body and soule shal be punished And â—y this worde Synne which thing also I haue before admonished Paul vnder 〈…〉 the luste which remayneth in the beleuers and also the corruption of nature 〈◊〉 therefore They which are sory for sins are chiefly sorye for the roote of theÌ„ An example of Dauid the godly when they are sory for any faulte that they haue committed do chiefely complayne of this corrupt nature and of the rotten roote thereof Dauid when he lamented the murther and adultery which he had com 〈…〉 ed ranne chiefely vnto this as vnto the fountayne of all euils sayinge Beâ—old in iniquities was I conceaued and in sinnes hath my mother conceaued me And when we pray vnto God to deliuer vs from sinnes for this thinge we chiefelye praye that by his spirite he would breake and weaken this domesticall and familiar enemy Thys thing the Apostle ment when he cryed out Vnhappy man that I am who shall deliuer me from the body of this death Paul after he had thus deuided seruitude that of necessity we must be seruauntes
threatneth Death is improperly called a rewarde Eternall life is not called a rewarde death vnto sinners Agayn he by the figure Catachresis calleth it a stipend For no man committeth sinne with this intent that for a reward he would obteyne death Here Paul inuerteth the Antithesis or contrary position for he sayth not that eternall life is the reward of righteousnes but rather attributeth it vnto Grace which thing he therefore doth to assigne and appointe the whole nature of merite in Christ only And therfore he addeth thorough Iesus Christ our Lord. that no man shoulde imagine any other mediators â—thâ—â— deade saintes or ells theyr owne workes Farther Paul semeth of purpose 〈…〉 a 〈…〉 stipeÌ„d to set Grace or a gifte and by that meanes he excedinglye stirreth vs vp to the study of eternall life sithen it is a thing so excellent that vnles it be geuen by God it can not be gotten by any of our workes He taketh this greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the stipeÌ„d or wages of a souldier and he continueth still in his metaphore of a king and of a Lord which he a little before vsed For they vse to geue stipendes vnto theyr The maner of the elders towardes souldiers seruauÌ„ts And the Greke word sauoreth much of the maner of the elders where by they were wont to geue vnto theyr souldiers vittayles to eate when they were one warfare And at Rome it was the maner a long time that the souldiers with theyr owne meate but afterward were vittayles geuen them of the common treasory And it well appeareth by the etimology of the word that it was first instituted only for yâ— releauing of necessity and to signify some honour Vnto laborers is geuâ—n a rewarde Vnto warriours is geuen a stipende not as though they semed stipendes of such worthines for which men should put theyr life in danger Wherefore as to laborers was geuen a reward so vnto warriors was geuen a stipend But now let vs especially consider in what sort grace and workes are as touching eternall life And as much as may be gathered ether out of the holy scriptures or out of those thinges which Augustine hath left in writing as touching this matter we will playnly declare so that it shall be made manifest how much our aduersaries dissagree from vs in thys poynt As touching the first if by Grace we vnderstand the fauour and mercy of God then is it the only cause thoroughe Iesus Christe why we obteyne eternall life For our workes can by no meanes be the causes of our felicity Howbeit they are certayne meanes by which God bringeth vs vnto felicity As the way is not the cause of the end thereof nor the runninge place the cause of the gole or The difference betwenâ— the cause and meanes marke and yet by them men are led both vnto the end of the way and vnto the marke So God by good workes bringeth vs to eternall life when as yet the only cause thereof is the election of God as Paul most manifestly teacheth in thys epistle Whome he hath predestinate sayth he those also hath he called whome he Againste merite hath called those also hath he iustefied whoÌ„ he hath iustefied those also will he glorifie Thys declareth that all these thinges do so come from the Grace of God that they consequently follow the one the other and God which geueth the one will also liberally and freely geue the other Wherefore the whole consideratioÌ„ and nature of merite ought vtterly to be taken away For that which properly meriteth The nature of merite any thing must of necessity haue in it a free geuing vp nether ought it by any other meanes to be due Wherefore forasmuche as we owe of dewty vnto God all thinges that we haue vndoubtedly whatsoeuer we do it can merite nothing Farther those things by which we will merite any thing ought to be our owne But good workes are not our own but are of God Besides this also all imperfection and vncleanes must of necessity be remoued awaye otherwise our workes are contaminated nether can they be leueled to the rule which is prescribed by God wherefore we ought rather to craue pardon then once to thinke vpon price or reward Farther betwene merite and reward there ought to be some proportion But there can be no proportion betwene our workes and eternall felicity Wherefore they can not properly be called merites Moreouer God will that there should be taken froÌ„ vs all matter of glorying which thing were not possible if by our workes we should deserue eternall life And forasmuch as Paul in this place describeth eternall life by yâ— name of grace vndoubtedly it can not be of workes Let this suffice as touching the first Now will I briefely declare what Augustine hath written as touching this place In his Enchiridion to Laurentius the 107. chapter A stipend sayth he is payd in warfare as a debt and not geuen as a gift therefore Paul sayth the stipend of sinne is death to declare that death is rendred vnto sinne not wythout desert but as due But grace vnles it be free it When eternall 〈…〉 is gâ—â—en after 〈…〉 a it iâ— grace for grace is not grace Wherefore as touching the good workes of man forasmuch as they are the giftes of God in that vnto them eternall life is rendred grace is recompensed for grace The same Augustâ—â—e in his booke De gratia Libero arbitrio the ix chapter In the Gospell of Iohn sayth he it is written that we all haue receaued of hys fulnes and grace for grace euery man as God hath deuided vnto him the measure of fayth For euery man hath receaued a proper gift from God one thus and an other thus Wherefore when eternall life is rendred grace is rendred for grace But so is it not of death because it is rendred as due vnto the warfare of the deuill Wherefore whereas the Apostle mought haue sayd and that rightly the stipend of righteousnes is eternall life he would rather say But the grace of God is eternall life that therby we myght vnderstand that The Apostle 〈◊〉 hâ—â—e sayâ— and that iust 〈…〉 that eter 〈…〉 〈…〉 God bringeth vs vnto eternall life not for our owne merites but for hys mercy Wherefore it is written in the 103. Psalme Which crowneth thee in mercy and compassions Because it is he which worketh in vs both to wyll and also to performe The Apostle had sayde before worke your saluation wyth feare and trembling Afterward least we should attribute thys thyng vnto our selues he sayth that God worketh these thy 〈◊〉 vs and that not for our merites but according to his good pleasure And in the same booke the 8. chapter he sayth that there is no small ambiguity how eternall life is â—â—ndred vnto good workes For the scripture sayth that euery man shall haue according to his works And yet on the other side Paul
might more plainly more expressedly know the thinges which he had before intricately beleued of Christ Of this mynde was Gregory in his 19 homely vpon Ezechiell For he sayth That faythe is the entry wherby we come to good workes but not contrariwyse that by good workes we can come vnto fayth And so he concludeth that Cornelius first beleued before he could bryng forth workes prayse worthy And he citeth that place to the Hebrues VVythout fayth it is impossible to please God Which sentence as it is very playne by that selfe place cannot be vnderstand but of that faith which iustifieth Bede declaryng the x. chap. of the Actes is of the same mynd and citeth yâ— wordes of Gregory Neither is the maister of the sentences of any other iudgement in hys 2. booke and 25. distinction But our aduersaries obiect vnto vs Augustine in hys 7. chap. De predestinatione sanctorum where he reasoneth against those which taught that faith Faith is not of our selues is of our selues wheÌ„ yet in the meane tyme they confessed yâ— the works which follow are of God but yet are obteyned by fayth Augustine in déede confesseth that the workes which follow fayth are of God but he denieth that fayth is of our selues For he saith that Paul writeth vnto the Ephe. By grace ye are saued through fayth and that not of your selues for it is the gyft of God But that is a harde saying which he addeth that the prayers and almes of Cornelius were accepted of God before he beleued in Christ But we must here weigh the thinges which follow For he addeth And yet prayd he not neyther gaue he almes wythout some fayth For how dyd Cornelius had faith in Christ but not a distinct and plaine fayth he call vpon hym in whome he beleued not These wordes plainly declare that Augustine tooke not away from Cornelius all maner of faith in Christ but only an expressed and distinct fayth Which thing that place most of all argueth which is cited out of the epistle to the Romanes Howe shall they call vpon hym in whome they haue not beleued For those wordes are written of the fayth and inuocation of meÌ„ regenerate as the next sentence following plainly declareth Euery one whych calleth vpon the name of the Lord shall be saued For we cannot attribute saluation but Peter came to Cornelius to edify him not to lay the foundation in hym vnto them that are iustified But Peter was sente vnto Cornelius to buylde vp not to lay the foundation For the foundatioÌ„s of fayth were before layde in hym But those things which Augustine addeth séeme to bring greater difficulty For he saith But if he could without the faith namely of Christ be saued that singuler work man the Apostle should not haue ben sent to edifie hym But seyng he already before attributed vnto him fayth and inuocatioÌ„ after which of necessity followeth saluation wherof the Apostle speaketh in this epistle how can he take away from him saluation vnles we peraduenture vnderstand that fayth and saluation is in men The saluatioÌ„ which we haue in this life is not perfect iustified not perfect so long as they liue here For our saluation commeth not in this lyfe to that degrée nor to that greatnes which Christ requireth in hys elect For no man doubteth but that we shal not attayne to perfect saluation before our resurrection and eternall saluation althoughe we now after a sorte haue the fruition therof beyng begonne Paul to the Ephesians affirmeth that we are now saued by fayth And yet Paul to the Philippians exhorteth vs Wyth feare and wyth tremblyng to worke our owne saluation Which places cannot be conciliated together vnles The saluatioÌ„ begonne by iustification is dayly to be made perfect we say that saluation begonne in vs thorow iustification is daily to be made perfect in vs For we are always more and more renued and fayth is made more full more expressed and of more efficacy These wordes of Augustine vnles we thus interprete them it must néedes be that either they are none of hys wordes or els that he is repugnaunt vnto himselfe But that that booke is Augustines we can not deny But that he is repugnaunt vnto himselfe it is not very likely But if thou say that these things may well agrée together if we graunt that Cornelius was not yet iustified when as notwithstanding he had done some woorkes gratefull and acceptable vnto God I aunswer that this can by no meanes agrée with Augustines sentence For he in his 80. treatise vpon Iohn and in his 4. boke and 3. chap. against Iulianus and vpon the 31. psalme by most firme reasons proueth that all the workes which are done before we are iustified are sinnes But that fayth is more expressedly set forth and made more perfect in them that are iustified may easely be vnderstand by yâ— which Christ sayd vnto hys Apostles Many kings and prophets desired to see the things that ye see and saw theÌ„ not And yet notwithstanding were those kinges and prophetes men godly and iustified although they knew not all the mysteries of Christ so expressedly as dyd the Apostles And Christ when he prayed thus pronounced of hys Apostles The wordes which thou gauest me haue I geuen vnto them those haue they receaued and haue knowen that I came forth from thee and that thou hast sent me These thinges declare that the Apostles beleued in Christ and therfore were iustified And yet the very history of the Gospell plainly declareth that they were ignoraunt of many thinges For oftentimes it is declared that ether they had their eies closed that they should not sée or Note the interpretation of the wordes of Augustine els that they vnderstood not the thinges whiche were spoken Wherfore Augustine denieth saluation vnto Cornelius before Peter was sent vnto him not vniuersally but onely denieth that he had a perfect and absolute saluation But they obiect moreouer the same Augustine in his questioÌ„s to Simplicianus in the 2 â–ª booke and 2. Question where he plainly teacheth that faith goeth before good workes After that he putteth a certaine meane betwene grace and the celebration of the Sacramentes For he saith that it is possible that Catechumenus that is one newly Catechumenâ— wer such which were receâ—ued into the church to be instrucâ—ed before baptisme conuerted vnto Christian Religion and that he whiche is conuersaunt among the Catechumeni may beleue and haue grace and yet the same man is not yet washed by Baptisme Moreouer he saith that after the Sacramentes is poured into vs a more fuller grace by which wordes he signifieth yâ— it is one the selfe same grace but is afterward made more plentifull And that thou mayst know that he entreateth of that faith which iustifieth he citeth a place out of the Epistle to the Ephesians By grace ye are saued through faith and that not of your selues for it is
then our aduersaries are brought to yâ— issue yâ— they now openly fight not only agaynst vs but also agaynst Christe vnles peraduenture they will say that an infidel and an aleant from God is a good tree But if they confesse this how do they deny that he pleaseth God wheÌ„ as vnto the good God that which is good can not be but acceptable But he which pleaseth God must nedes without all doubt haue fayth For vnto the Hebrues it is written without fayth it is impossible to please God But these men by this theyr heresy wil obtrude If we consider nature there is no ill tree at all Natures are not to be weighed as they were made of God but by that condition which we haue added vnto them Mercy shewed vnto our neighboure without faith is vnfaithful Mercy is not of it selfe good God dissalowed many woorkes of mercy vnto vs that whiche in that epistle is pronounced to be impossible But a man say they in that he is a man is not an euill tree But Augustine sayth If thou consider only nature then shall there be no where any euill tree For both angel and man wer created of God and receaued good natures But these natures are not to be considered of vs as they wer made of God but according to that coÌ„dition which came afterward vnto theÌ„ A man hauing a good will is called a good trée and a man hauing an euill wil is called an il trée But after the fal of Adam and the first ruine of our kind we say that men are such that they are not moued by a good will but by an euill But to returne to the almes of an infidell whereof we began to speake we may demaund whither thys mercy which is shewed be done with fayth or faythles And forasmuch as it is done without faith it must nedes be faithles Wherfore it can not be without vice and sinne It is not inough for a man to be mercifull vnto his neighbour vnles the same be also done faythfully and rightly For mercy is not of it selfe good For God hath dissalowed many benefites bestowed vp on our neighbours as when the kinge of Israell spared the kinge of Siria and Saul Agag king of Amaleck But fayth whiche worketh thoroughe loue is alwayes good nether can at anye time be euill But forasmuch as mercy is not of yâ— nature therefore is it necessary yâ— there be added an vprightnes wherby it may be done faithfully that it may receaue commendation They crye out that this naturall affection to be mercifull is good Which thing peraduenture we will not deny But they ought to haue considered that men not regenerate abuse The vngodly abuse natural affections this good thing when as they direct it not vnto God which is the only ende of all our actions Neither doubtles doth he commit a light sinne which peruersly abuseth so great a gift of God Farther the same Augustine affirmeth that whatsoeuer good thing can be noted in the worke of an infidell the same is wholy of God Wherefore that our neighbour is holpen and some order of nature kept and ciuill honesty retained it is not had by any other meanes but at Gods hand only But so farre forth as it commeth from an infidell and a man corrupt it is sinne and displeaseth God By these and such like reasons was Pelagius Pelagius putteth certainâ— good men but yet baren brought to that point that he confessed that these men thus by nature liuing honestly are in deede good men but yet barrenly or vnfruitfully Augustine here againe replieth against them saying Such is the nature of barren trees that ether they bring forth no fruit at all or els ill fruit But Pelagius still laboureth They appoint good workes which conduce not to the obtâ—inment of the kingdome to wind himselfe out and sayth that therfore these men are to be called barren for that although those thinges which they do be good yet helpe they nothing to the attainment of the kingdome of heaueÌ„ But in so saying he saith nothing yea he rather hindreth himselfe Doubtles the Scholemen of our time haue euen the like sentence against which yet Augustine all that he may resisteth For he saith By this meanes the Lord shall cut downe and cast into the fire a good tree bringing forth as ye say good fruit What maner of iustice of God is this whiche ye euery where so seuerely defend Of this your sentence do follow many thinges fond and absurd Thus much hetherto out of Augustine But our men boast that they much differ A certaine coloured opinioÌ„ of our aduersaries from Pelagius For we put say they a certaine grace preuenting and knocking whereby may in the hartes of men be included some good treasure whereout they are able to worke some good thing Wherefore they are not trees vtterly A similitude dead for after a sort they bring forth fruite And although that which they bring forth can not budde forth into flowers and into good fruits yet are they bowes and leaues whiche may come and do come out of some sappe of yâ— grace of God whereof no not euen the aleantes from Christe are vtterlye destitute But this selfe thing Pelagius also confessed For he abhorred not from the name of grace when yet notwithstanding by that name as Augustine notably discouereth him he vnderstood what he listed rather then what he ought and a farre other thing then that worde signifieth with the catholike writers in the Church of Christ or in the holy scriptures But these men in their similitude Against the similitude brought haue very small consideration For they remember not that the Lord in the Gospell cursed the trée which had only leaues without fruite and commaunded it to be cut downe and to be cast into the fire But vnto the curse and vnto eternall fire nothing is obnoxious but only sinne But they haue yet another colour whereby to auoyde this place For they say that these trees in dede are euill but not vtterly dead for in them is found some sappe of grace For they put in man a certaine grace knocking and preuenting whereby in the hartes of men not regenerate may be included some good treasure whereout may spring some blossomes froÌ„ a maÌ„ not repeÌ„tant For although they can not bring to perfection that which they bring forth or produce ripe fruite or also flowers yet at the least they bring forth bowes and leaues which verily are a signe of some hidden grace and life It is wonderfull to see how these men delight theÌ„selues in this knocking and preuenting grace Of which grace what is to be thought we haue before declared But they which speak and hold these things are to to much without consideratioÌ„ For they consider not that this their grace is nothing els but a certayne inuiting vnto Christ but yet not of efficacy for men are left together with it vnder the wrath
that by his spirite the iustification of the law might be fulfilled in the elect Neither did he for any other cause take flesh vpon him but to helpe and succor the infirmity of our flesh Of this purpose and councell of God the Apostle here entreateth By this place it manifestly appeareth how one and the selfe same worke One and the selfe same worke is both sin and vetue as it commeth either from vs or from God as it commeth from men is sinne and as it commeth froÌ„ God is good The Iewes sought nothing els in the death of Christ but to exatiate and fulfill their hatred to reiect the worde of God and to repell and put away the chastisements and corrections of the Lord and also to kepe still their dignities and honors These endes forasmuch as they are very wicked the action also could not but be very wycked But God forasmuch as he had a regard to the setting forth of his goodnes and procured the health of mankinde in that he deliuered his sonne vnto the death accomplished a worke of most singuler charity Wherfore if we will speake properly God if we speake properly ought not to be counted the cause of sin God can not be called the cause of sinne although it cannot be denied but that he is the cause of that thing which in vs is sinne for that which in him is praise worthy and procedeth of vertue is oftentimes by vs defiled for that we our selues ar vncleane In that he saith That which was impossible vnto the law he teacheth both that the law is weake and by the contrary that the spirite and faith are strong But that infirmity of the law appeareth not vnles the weakenes of our frée will be throughly known For therof commeth it that the law is weak because it lighteth vpon a corrupt nature For otherwise the law it selfe so far forth as it is written is nether weake nor strong But man is iudged weak so long as he is left vnder the Law and is not holpen by the spirite of grace This place most strongly An argument of iustification that it is not had by workes proueth that iustification is not of workes and that there are no workes preparatory for works which go before iustification either do agrée with the law of God or els they defect or want of it If they agrée with the law theÌ„ of necessity we must graunt that the law is not weak as that which without the spirit and grace may be performed Paul in this place affirmeth that thing to be vnpossible But if such workes faile of the rule of the law â–ª which can not be denied then must we nedes graunt that they are sinnes But by sinnes no man can be iustified Here also are reproued the Pelagians which tooke vpon them to say and teach that a man by The Pelagians are in this place ouâ—râ—hrown the strengthes of nature is able to fulfill the commaundements of the Law For Paul teacheth contrariwise that the law was so weakened by the flesh that it behoued vs to be deliuered by an other helpe But where as he sayth yâ— the law was weakened by yâ— flesh no man ought therfore falsely to suppose yâ— here is condeÌ„ned yâ— substance of the flesh or nature of yâ— body for these things God created good But by flesh he vnderstaÌ„deth yâ— naughtines corruption which by reason of the fall of AdaÌ„ passed through all mankind Which corruption forasmuch as it is still remayning euen in men regenerate they can not vndoubtedly perfectly and fully accomplish the lawe of God vntill they haue vtterly put of this fleshe And as Chrisostome noteth the lawe of God is not by these wordes condemned but rather commended because it commaundeth right and iust thinges but it can not bring them to the ende Wherefore the comming saith he of Christ was necessary which might minister helpe and succour vnto the lawe for the lawe in dede taught vprightly There are two things which the law cannot performe what ought to be done and what ought to be auoyded But besides this there were two other thinges necessary which the lawe could not geue first that those thinges might be forgeuen which are committed against the commaundements thereof an other is that the strengthes of man might be corroborated whereby to performe the commaundementes of the lawe Without these two thinges whatsoeuer the lawe teacheth touching the doing or eschewing of thinges it can not profite but rather serueth to condemnation For he which knoweth the will of his Lord and doth it not is gréeuouslyer punished then he which knoweth not the will of his Lord. Those commentaryes which are ascribed vnto Ierome do vpon this place expressedly affirme that the Apostle here speaketh not of the lawe of ceremonies for he speaketh here of that lawe whereof is written in the 7. chapter of Mathew The thinges which ye wyll that men should do vnto you the same do ye vnto them of which lawe it is straight way sayde Thys is the lawe and the prophetes Wherefore there is no cause why any man shoulde cauell that that whiche Paul saith It was possible vnto the lawe is not to be referred vnto the morall lawe Three thinges are here enquired for but vnto ceremonyes But there are in this place thrée thinges to be obserued first what moued God to geue his sonne secondly what Christ being geuen vnto vs did for vs. Lastly what fruite we obtayne by his worke As touching the first the Apostle saith that this was the purpose of God when he gaue his sonne that the infirmity of the lawe should not be a let to our saluation For he sawe that it was God gaue his sonne that the infirmity of the law should not be a let to our saluation so weake by reason of the infirmity of our fleshe that by the ministery thereof we could not attaine vnto saluation which he had appointed for vs. Which sentence if our aduersaries would consider they should sée that they can neither maynetaine workes of preparation nor yet iustification by workes vnles paraduenture they thinke that this counsell or purpose of God was not necessary And these men vndoubtedly do as much as lieth in theÌ„ to diminishe the benefite of Christ neither acknowledge they the perfect and full loue of the father towardes vs. Paul saith that the lawe without Christ is weake these men say that before we are made pertakers of Christ we be able to worke good workes and to obey the lawe of God And although Paul here teacheth the impossibility of the lawe yet the fathers haue sometimes accursed such as dare say that God hath commaunded Whether God haue commaunded thinges vnpossible thinges vnpossible Although if a man rightly vnderstand our doctrine he shall easely sée that we teach not that the commaundementes of God are vtterly vnpossible but only as touching those which are strangers from Christ For men now regenerate haue
a beginning and an endeuour of obedience and forgeuenes of defectes which they committe the righteousnes also of Christ whereby the law is fulfilled is now made their righteousnes and is of God imputed vnto them For the strengthes of the head do passe into the members Lastly by hope we are made safe and the accomplishment of the lawe which wanteth in their workes so long as they liue here they shal attaine perfectly by all meanes ful wheÌ„ they shal be ioyned together with Christ in an other life â–ª And therefore woulde God prouide a remedy for the weakenes of the lawe which springeth of our weaknes Let vs sée therefore what God hath done He hath sent his sonne in the similitude of the fleshe of sinne and by sin hath condemned sinne in the fleshe By these woordes is manifeste the number and distinction of the diuine persons in the holy Trinity For if the sonne be sent of the father then must one of necessity be distinct from the other which is The distinction of persons in the Trinity contrary to the heresye of Photinus Sabellias the Patripassianites and other suche pestiferous men which taught that the sonne and the holy ghost are distincted both from the father and also betwéene themselues onely as touchinge the names But what order Paul hath put in the persons we may easely sée Firste he saith that the holy ghost is he which deliuereth secondlye that that spirite is geuen by Christ lastly that the sonne is sent of the father And so he resolueth the last effect of our saluation into the first cause In the similitude of the flesh of sinne Augustine admonisheth that these This word similitude taketh not away the veritie of the flesh things are to be red ioyntly together so that this word similitude is not referred vnto the fleshe but vnto sinne For the humane nature which Christ tooke vpon him had the shew or forme of sinne but yet in very dede it could not be polluted with sinne Paul also vnto the Phillippians writeth that Christ was in the similitude of men not that he was not a man in very dede but that bycause he so abased himselfe that he nothing departed from the common custome of men nether confounded he the nature of man with the nature of the word of God but left it so perfect that euen the forme and similitude of other men might be shewed in Christ And therefore the Apostle vseth this word similitude that we might vnderstand yâ— the Lord was not a pure man only as other men were althoughe he semed such a one For in him was the diuine nature hiddeÌ„ Wherefore there is no cause why the Marcionites or other such like heretikes shoulde by these places deny that Christ had true flesh For he tooke vpon him the nature of man as the Greke Schiolies haue noted with the affections thereof not vndoubtedly with those affections which spring of malice but with those which spring of nature instituted of God In summe to haue taken the flesh of sinne is nothing els then that Christ was so made man that he was subiect vnto heate cold hunger thirst contumelies and death for these are the effects of sinne And therefore the the flesh of Christ mought well be called the flesh of sinne Augustine in his 14. booke agaynst Faustus hath to doo agaynst an heretike which refused Moses as though he were conâ—umelious against Christ when he wrote Cursed be euery one that hangeth one a tree Vnto whome Augustine answereth If by this meanes thou condemnest Moses thou shalt also reiect Paul For he vnto the Galathians writeth that Christ was made accursed for vs. And the same Paul in his latter epistle to the Corrinthians sayth that he which knew not sinne was for our sakes made sinne Then he citeth this place whereof we now intreate that God sent his sonne in the similitude of the flesh of sinne and by sinne condemned sinne He bringeth also a reason Why the flesh of Christ is called sinne why the flesh of Christ is called sinne namely bycause it was mortall and tasted of death which of necessity followeth sinne And he affirmeth this to be a figuratiue kinde of speach wherein by that which goeth before is expressed that which followeth But besides this interpretation of Augustine I remember an other also which the same Augustine treatinge vpon this place followeth which also he semeth to haue lerned of Origene And that interpretation is taken out of Leuiticus where when as there are diuerse kinds of sacrifices instituted mencion is made of an oblation for sinne which selfe same oblation is euerye The oblacion for sinne is called sin SacrameÌ„ts haue the names of the thinges signified where called sinne But vnto that word is oftentimes added a preposition and in the Hebrue it is written Lechatteoth and Leaschrah that is for sinne and for trespas so that hereby we may se that the sacramentes as we haue often sayd haue the names of those thinges which they signifie And other tonges also both the Lattine and the Greke seme to haue imitated this forme of speaking For the Lattines cal that piaculum or piacularem hostiam whiche is offred to turne away the wrath of God The same thing the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of makingâ— cleane and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is it which Paul sometimes calleth sinne and accursed This therefore is the meaning that Christe condemned sinne whiche was in our flesh by sinne that is by that oblation which was for sinne that is by his flesh which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is after the Hebrue maner of speakinge the sacrifice for sinne But to condemne signifieth in this place to take away and to discharge those thinges which vse to follow them that are condemned And that we may the easelier vnderstand how Christ by his death How Christ by death hath condemned sinne condemned sinne we ought by fayth to be assured that he hath obteyned for vs the holyghost whereby our sinnes are forgeuen whereby also lust which is the roote of all sinnes is repressed in vs. But there are others which interpretate this place otherwise as though Christ condemned sinne in his flesh that is he would haue himselfe to be punished and offred vp for sinne namely for our sin Which interpretation doth not so much differ from the first But that interpretacion which Chrisostome and Ambrose haue is farre more straunge for they thynke that sinne it selfe was condemned of Christe for sinne that is for that cause namely bycause it had done vniustly and sinned greuously For sinne of his owne right semed to rage against meÌ„ which were eueÌ„ from yâ— beginning obnoâ—ius vnto it but in yâ— it was so bold to lay haÌ„ds vpon Christ being most innocent it deserued coÌ„deÌ„natioÌ„ But Ambrose semeth to signifie that sin is here takeÌ„ for the deuill who in yâ— he killed Christ tempted him more theÌ„
the kingdome of God But the fruites of the spirite sayth he are charity ioye peace lenity goodnes gentilenes fayth mekeâ—et and temperance And Paul more playnely to declare the fight betwene these two affections hath signified it not only by the name of flesh and spirite but also hath added other epithetes or proprieties namely that the affection of the flesh is death and enmity against God but the sence of the spirite is life and peace Now there is none which knoweth What life is not but that death is contrarye vnto life and enmitie vnto peace By life he vnderstandeth the motion of the wil of man and of the whole man towards God What peace is But peace is the tranquillitye of conscience and reconciliation wyth God Paul in that he so amplifieth these thinges playnly declareth how necessary a thing regeneration is for vs. And thereby also he exhorteth vs to follow the better affection namely the affection of the spirite and of grace for that the affectioÌ„ of the flesh is called death Which thing Ambrose sayth commeth to passe by reason of sinne for where sinne is there death of necessity followeth But he meruayleth Why the affection of the flesh is called wisedome why this affection is after the 〈…〉 in translation called wisedome And he answereth that it is so called bycause vnto such men it semeth wisedom for here vnto they apply all theyr industry craft and subtility namely to sinne and they are wise to doo euill Many also herein thinke themselues learned and wise bycause they will not beleue those thinges which passe the capacity of reason as for example the creation of the world the resurrection of the flesh the coÌ„ception of the virgeÌ„ and such like These words declare that Ambrose â–ª vnderstode the affection of the flesh as it extendeth it selfe vnto infidelity or vnto the minde And vndoubtedly Paul in this place vnder affection coÌ„prehendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is the power of vnderstaÌ„ding the power of desiring With which sentence Augustine agréeth when he saith that wisedome chiefly consisteth in chusing and refusing But it is manifest that vnto election are adioyned two powers the power of knowledge yâ— power of will He addeth moreouer yâ— this affection is enmity against God for they which are so affected do fight against him An horrible sentence vndoubtedly But it is most truly said that the fight of the fleshe against the spirite is a fight against God Enmity saith he but The flesh fightings against the spirite fighteth against God the latine text hath enemy But this semeth to be but a small fault forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an acute accent in the first sillable signifieth enmity â–ª but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accent in the last signifieth an enemy And howsoeuer it be it may be ascribed ether vnto the writers or to the variety of bookes for the accent is easely transfered from one place to an other But we ought to consider that if we rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is enemy it is a noune adieâ—tiue whose substantiue can be none other but this woord◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is englishâ—â— wisdome whiche we sée is of the neâ—ter gender And thâ—â— should it not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought therefore of This â—hrase of the Apostle maketh the thyng more vehement necessity to rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª which signifieth enmity and that agréeth best with the scope of the Apostle For he exaggerateth how great a destruction or hurt the affection of the flesh is And this is a vehementer kind of spech to call a wicked man wickednes then to call him wicked But how the sence of the fleshe is enmity against God â–ª the Apostle thus proueth Because saith he it is not subiect vnto the lawe of God yea neither indede can it Whosoeuer resisteth the wil of an other man and so worketh continually yâ— he can not disagre in any wise with him is his enemy Such is the affection What an enemy is of our fleshe Wherefore it is an enemy vnto God or rather it is euen very enmity it selfe against God That booke vpon Mathew which is ascribed vnto Chrisostome and is called an vnperfect worke vpon these wordes of the Lord He which seeth a woman to lust after her hath alredy committed fornication in hys hart that booke I say saith That the Lord may seeme to some to haue taken occasion to condemne vs for such affections haue we by nature that euen at the first brunt we are in such maner moued to lust And forasmuch â—s we are not able to prohibite these affections from rising vp therefore streight way will we or nill we we are made guilty of thys An vnapt distinction of affectes precept But it maketh a distinction of lust For there is one lust saith it of the mind and an other of the fleshe and there is also one anger of the mynde and an other of the fleshe Farther it addeth that that sentence of Christ is to be vnderstand of the luste of the mynde and not of the luste of the fleshe and that thys place of Paul may haue the selfe same sence namely to vnderstand that the wisedome not of the mynde but of the fleshe can not be subiect vnto the lawe of God And so by this distinction taken out of the philosophers they thinke that they haue very well knit vp the matter But with Paul the affection of the fleshe is not the inferior part of the minde nether is the spirite the mynde which possesseth the more nobler part of the soule as we shall afterward more manifestly declare But of how great credite that booke is Erasmus hath most plainely declared who doubtles in iudging the writinges of the elders was a man of great diligence And that that booke is none of Chrysostomes he proueth by many argumentes And Chrisostome himselfe when he interpreteth this place saith that by the affection of the fleshe is vnderstand the interpretation of the mynde but yet the more grosser part so that it taketh hys name of the worser part For so sometymes the whole man is called fleshe although he want not a soule So he extendeth the name of the fleshe euen vnto the mynde But he obiecteth If a man neither is nor can be subiect vnto the lawe of God what hope then shall there be of saluation Much faith he for we see that the thiefe Paul the sinfull woman Although our mind can not be subiect vnto the law of God yet is there hope of saluation The chaunging of the minde is of the spirite and grace and not of our owne strengthes Paul speaketh not of action or doing but of the affectes Christ by the good or euell tree vnderstoode eyther good or euil men Chrisostom thinketh tares may be made wheate which is not red in
should at any time say that he loueth God aboue all thinges when we haue diligently considered the matter we shall playnly finde that vnder that dissembled loue lieth hidden in his hart a most greate hatred of God And where as the Apostle sayth that the affecte of the flesh is not subiecte vnto the Law of God he hath not a respect vnto works moral or ciuill but only as I haue sayd to our corrupt and vitiate nature And herein chiefely is the first table to be considered The first table contayneth the force and vigour of the latter table which requireth a perfect fayth loue worshipping and feare of God in which things coÌ„sisteth the force vigour and as it were the soule of the obedieÌ„ce of the rest of the commaundementes Of those thinges which haue hitherto ben spoken the Apostle inferreth this conclusion that they which are in the flesh caÌ„not please God and therfore they are nether deliuered nor recoÌ„ciled vnto God They whiche are in the flesh are euill trees If the meÌ„ them selues can not please God theyr workes can not be acceptable vnto God We must desire a more aboundaunt spirite that we may the more please God So that this is a certaine token whereby we may know by the effect and aposteriori as they call it who they are that are deliuered from sinne and made pertakers of the benefite of the death of Christ And if they which are in the fleshe can not please God then it followeth that they are euill trées which bringe not forth good fruite Where are then merites of congruity and of works as they call them preparatory For if the men themselues can not please God vndoubtedly theyr workes can not be acceptable vnto God Wherefore miserable is the estate of the wicked which in no wise can please God But it is our partes continually to pray for a more aboundant spirite of Christ that we may more and more please him But ye are not in the flesh but in the spirite bycause the spirite of God dwelleth in you But if any man haue not the spirit of Christ the same is not his And if Christ be in you the body is dead bicause of sinne but the Spirite is life bycause of righteousnes And if the Spirite of hym that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodyes bycause that his spirite dwelleth in you Ye are not in the fleshe That which he before spake generally he now perticularly applieth vnto the Romanes and after his accustomed maner discendeth from a generall theme to a perticular Here is agayne in this place a sentence which can not but figuratiuely be interpreted for if we should vnderstaÌ„d Chrisostom saith that figures are necessary in the scriptures Of these wordes of the Lord this is myâ— body simply that we are not in the flesh the truth would shew the contrary Wherefore Chrisostome vpon this place sayth that it is a thing very daungerous alwayes to vnderstand the scriptures according to the proper significations of the words I meruaile therefore what our aduersaries meane so much to iangle and to make such an adoo when we say that these wordes of the Lord This is my body are spoken figuratiuely and that we vnderstaÌ„d them not as though the body of Christ were carnally really and substantially in the bread But that which is shewed forth we teach to be the sacrament of the body of Christ whereby is signifyed that hys body was fastened vnto the Crosse and his bloud shed for vs. And this vndoubtedly is done with greate vtility if we both beleue those things which are set forth and also receaue the sacrameÌ„t with such a faith as behoueth But they say that Christ did not so speake I graunt he did not But if it be sufficient so to answere why doo they not here also say that Paul spake simply and appertly Ye are not in the flesh for other interpretations hath he added none If they say that that may be gathered by those thinges which he before spake so also will we say that this may be gathered as well by the nature of the sacraments whose nature is to signify the thinges whereof they are signes and also by yâ— which is there written namely that these thinges ought to be done in remembraunce of the Lord and that they should shew forth his death and also by many other thinges which are written in the 6. chap of Iohn Farther Chrisostome vpon this place sayth That Paul wheÌ„ he thus writeth doth in no wise deny the nature of the fleshe but exalteth it to a more higher dignity namely that it should rather obey the impulsion of the spirite then lust So we say that when the fathers seme to deny that the nature of the bread abideth in the encharist they deny not the nature of the bread but declare yâ— it is exalted to a higher dignity namely to be a sacrameÌ„t Against transubstaÌ„tiation How folish they are which by these words speake against matrimony of ministers of the body of Christ and now to serue to a spiritual purpose and vse But they yet dote a greâ—t deale more which thinke that this place maketh agaynst the matrimony of ministers of the Church For if it were so he should conclude vniuersally that all Christians ought to liue without wyues For there is no Christian after that he hath beleued in Christ is any more in the fleshe We haue in dede a body fleshe and members meate drinke and matrimonies all which thinges séeme to pertayne vnto yâ— flesh but we haue theÌ„ in God to vse theÌ„ according to the spirite not according to the flesh Neither doth Paul in this place meane any other thing theÌ„ did yâ— Lord in yâ— Gospell wheÌ„ he sayd vnto hys disciples Ye are not of thys world Wherfore Ambrose saith that we haue such a nature framed vnto vs as we felâ— it to be he addeth moreouer That the wise men of the world are in the flesh because they resist fayth and wyll beleue those thynges only which are agreeable to reason This place againe teacheth vs that Ambrose by the name of fleshe vnderstoode reason Ambrose by the name of flesh vnderstandeth reason also What it is to be in the flesh and the higher partes of the soule We say therefore that to be in the fleshe according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sence and affecte of nature not yet regenerate in Christ Now by this it appeareth that it is proper vnto a Christian to follow those thinges which are of the spirite and to auoyde those thynges which are of the fleshe And this propriety of a Christian lyfe partly moueth vs not to forsake it and is partly a note by which we may be made more certayne of our iustification By what note or maâ—ke we
oughte not to be in doubt whither the spirite of Christ do dwell in vs or no. Ambrose vpon this place noteth that the spirite of God departeth from vs for two maner of causes eyther bicause of the vnderstanding of the flesh or els bicause of the actes therof That is either for false doctrine or els for corrupt maners But if Christ be in you the body in dede is dead because of sinne Hitherto pertaineth the first part of this chapter wherin hath bene declared that although in the saintes there still remayneth sinne yet therof followeth not condemnation for it is taken away by the law of the spirit But froÌ„ whence this spirit is deriued into vs hath ben set forth namely froÌ„ the death which the son of God suffered for vs. Farther it hath 〈◊〉 declared what they are vnto whome so great a benefite is come namely 〈◊〉 which walke according to the spirite and not according to the flesh Now he entreth into the second part wherin he teacheth that we by the same spirite haue obteined participation both of the death and of the resurrection of the Lord. And he exhorteth vs according as our duety is to mortify the dedes of the flesh and to addict our selues wholy vnto the spirit by whom we haue obteyned so great benefites And to knit together those things which are to be spoken with those which are already spoken the Apostle saith But if Christ be in you In that he thus saith that Christ is in vs he sheweth that it counteth it al one for the spirite of God or of Christ to dwell in vs and Christ himselfe to be in vs not that he meaneth that the holy ghost and Christ that is the sonne of God are one the selfe same hypostasis or person But as Chrisostome hath taught this is the nature of the thrée persons that wheresoeuer the one is there also the other are together present Wherfore forasmuch as the holy ghost is in vs it followeth of necessity that the sonne of God which is Christ together with the father is in vs. Which thing Paul hath expressedly pronounced vnto the Ephesians when he sayd That Christ Not where soeuer Christ is accordinge to his diuine nature he is there also according to his humane nature by fayth dwelleth in our hartes And yet it followeth not that whersoeuer Christ is according to his diuine nature he is there also accordyng to his humaine nature For his humaine nature whether we haue a regard vnto the soule or vnto the body is finite neither can so be poured abroade infinitely that it shoulde possesse and fill all things as doth his diuine nature Wherfore we graunt that the sonne and the father are wheresoeuer the holy ghost is and whersoeuer we confesse the son of God to be there also will we coÌ„fesse Christ to be but yet not alwaies according to his humane nature For yâ— is not possible Paul saith in his â— epistle vnto the Cor. that the elders dranke of the spiritual rock which followed theÌ„ that rocke was Christ Of the rocke which was Christ By which wordes are â—â— things to be vnderstaÌ„d first yâ— Christ was signified in that rocke secondly yâ— he was in very dede present with the people when they dranke as the holy history declareth For it telleth yâ— God promised that he would be preset with his people at the rocke Oreb And the same God was yâ— sonne which could not then be present according to flesh and humane nature when as he had not yet put it on And yet is he of Paul called Christe And in the selfe same epistle the fathers are sayd to haue tempted Christ in the desert which can not be vnderstand according to the humane nature for as much as it was not then extaÌ„t The fathers â—â— the wildernes tempted Christ How it is to be vnderstande Christ to dwel in vs. So when Christ is sayd to dwell in vs by fayth or the spirite it doth not thereof follow that ether his body or his soule dwelleth in our hartes really as I may call it and substancially It is inough that Christ be sayd to be in vs by hys deuine presence and that he is by his spirite grace and giftes present with vs. Nether is this as some make exclamation to go aboute to seperate the diuine nature from the humane For we holde that the natures in Christ are ioyned together and insâ—perable And yet that coniunction maketh not that the humane nature extendeth it selfe so farre aâ— doth the diuine nature Which thing Augustine hath most manifestly testefied vnto Dardanus Although I knowe there are some which go aboute by certayne wordes of his out his 96. treatise vpoÌ„ Iohn to cauill that he ment that Christ also according to hys humane nature is still with vs although he be not sene For Augustine wheÌ„ he interpreteth these words A place of Augustine expounded of the Lord I go to prepare you a place sayth that those places and maÌ„sions are nothing ells then we our selues which beleue which are as certayne dwelling places vnto which the father and the sonne come and abide in But we must by the holy ghost be prepared to be made mete dwelling places WheÌ„ he thus expouÌ„deth these wordes he demauÌ„deth Why then sayth Christ that he goeth away if we must be prepared For he ought rather to be present For if he depart away we shall not â—e prepared Afterward when he solueth the question he thus writeth If I doo well vnderstande the thou departest neyther from whence thou camest nether from the place whither thou goest Thou departest in hiding thy selfe thâ—u commest in manifesting thy selfe But vnles thou abide in gouerning vs and we go froward 〈…〉 ning well how shall a place be prepared for vs Behold say they by these wordes it is most manifeste that Christe hath not departed from vs but is present although he lye hiddeÌ„ But these men consider not that these thinges are spokeÌ„ of the diuine nature For that is it which is said to haue come from heauen and out of the bosome of the Father He came indede not that he departed thence from whence he came but bycause he appeared vnto vs vnder humane nature Agayne he is sayd to haue gone from hence when he ascended according to hys humane nature not that he hath vtterly departed froÌ„ vs but for that the humane nature in which he appeared vnto vs being taken vp vnto heauen the presence of his diuine nature lieth hidden with vs nether can it be sene of vs. And that this is the meaning of Augustine may be proued by two argumentes First bycause he entreateth of our preparation which belongeth vnto Christ according to his diuine nature for it worketh and insinuateth it selfe in our hartes and mindes Farther that place which he citeth out of the epistle vnto the Corrinthians whereas he proueth that we are the dwelling places of God teacheth the selfe same
it should not desperation would easely succede For euen as the lawe ought alwayes to be ioyned with the Gospell so also ought feare to be euer ioyned with faith We do not so embrace the Gospel but that we alwayes thinke vpon the obedience of the commaundementes of God And when we see how often and how greeuously we fall we call our selues backe agayne to repentance And contrariwise the lawe is not to be receaued without the Gospell for if it should we could neither obey it without Christ nor also obtayne pardon for the offences which we haue committed against Paul calleth vs back from that feare which wanteth faith The propriety of the giftes of the holy ghost How many the giftes of the holy ghost are it Wherefore Paul calleth vs not backe vtterly from all feare of God but from that feare only which wanteth faith and which flieth from God as from an enemy and from a cruell tyranne But that feare which hath faith to moderate it can not be reproued For it is the gift of the holy ghost as we rede in the xi chapter of Esay And the property of the giftes of the holy ghost is that by them we remitte all our vertues and affectes to the moderation of faith and make them to serue God truly and sincerely And these giftes are commonly counted to be seuen And if a man demaunde how they proue that straight way they cite the 11. chapter of Esay But if we examine that place by the Hebrew verity we shall finde there only sixe giftes namely the spirite of wisdom of vnderstanding of counsell of fortitude of knowledge and of the feare of the Lord. But these men were deceaued by the lattine translation which followed not the Hebrew verity but the 70. interpreters For they betweene the spirite of knowledge and of feare haue put the spirite of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pertaining to the obedience of God Whereby it seemeth that they ment to interpretate what y◠feare of God should be which should light vpon the Messias of whome is in that place mencion made For that feare was neither seruile What manner of feare was in Christ nor filial but only an obedience piety and reuerence towardes God his father Neither haue the 70. only once so interpreted the feare of God For in the booke of Iob where we rede Fearinge God they haue turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Obeying God Howbeit vndoubtedly we ought not to contract into so narrow a number the giftes of the holy ghost to thinke them to be only sixe or seuen The nomber of the giftes of the holy Ghost◠is great For besides all those which are reckoned in that chapter the same Esay in an other place reckoneth the spirite of iudgement and of zeale and Zachary maketh mencion of the spirit of righteousnes and Paul here of the spirite of sanctification and Iohn of the spirite of truth Paul againe in an other place of the spirite of adoption and to the Ephesians of the spirite of promise and a greate many other like giftes And this so being let vs now see how both in this life and in the other life feare may haue place The Saintes when they are in heauen What manner of feare can be in those which are deade for that they shal then haue perfect charity properly to speake of feare as it is a motion stirred vp by reason of some greeuous euil that hangeth ouer vs shall haue no feare This doth Augustine confesse vpon the 5. Psalme vpon these wordes I will worship towardes thyne holy temple in thy feare But in them can only be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is obedience reuerence worshipping piety towards God as the 70. haue expounded the spirite of the feare of the Lord. And so such a gift mought be found in Christ who otherwise coulde neither feare sinne nor hell fyre nor fatherly chastismentes of God And if a man would say that How Christ feared death he feared death that ought to be vnderstand of naturall feare of which we entreate not at this present And in this maner is Ambrose to be taken when in his booke of the holy ghost he affirmeth that the giftes of the holy ghost are in the Angels Out of which wordes the Scholemen gather that in them is the feare of God For doubtles seing they are in blessed state that can no otherwise be vnderstand but after that maner that I haue now spoken of But touching The saints so long as they liue here can not want the filiall feare the godly in this life we must thus be perswaded to thinke that they can not want the filial feare so that that feare be as I haue before tought in such sort vnderstand that they do not only flye from offending of God and are aferd of falles against his will but also are moued with the feare of hell fire and of the wrath of God and of punishmentes vnto which feare yet a quiet faith and confidence Threatninges in the law are not vaine but profite the saintes also in the mercy of God are as a present comfort For we ought not to thinke that the threatninges in the holy scriptures are vayne for they are profitable also vnto the godly especially when they haue not as yet obtayned perfect charity and absolute regeneration Christ saith vnto the Apostles I wyll shewe you whome ye shall feare namely him which when he hath killed the body can also send the soule into hell fire And Paul to the Corrinthyans bringeth forth examples of the Hebrewes in the olde tyme whereby he declareth that they for abusing the sacramentes of God were destroyed in the desert by which examples he ment to admonishe the Corrinthyans to beware of the like vengeance Many saith he are weake and many slepe And if we would iudge our selues we should not vndoubtedly be iudged But now forasmuch as we are iudged we are corrected of the Lord that we should not be condemned with this world And vnto the Phillippians With feare and with trembling worke your saluation And vnto the Romanes Be not ouer wise but feare Hereby we see that godly men liue not vpō the earth without the feare of God And here feare hath a respect vnto many kindes of euils For the godly are afeard of sinne of often fallinges of the wrath of God of fatherly chastismentes of scourges which God inflicteth also vpō his whē they sinne and finally of hell fire which they sée they haue deserued vnles God by his mercy and Christ by his sacrifice which he offred vpon the Crosse should helpe and succour vs. But what meaneth it that Iohn saith Perfect charity casteth out feare ▪ A place of Iohn declared I know there are some which interpretate those wordes in this sence That they which loue God truly are not afeard for piety sake to put themselues in al maner of dangers neither do
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
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
We are not taught by any parte of thâ—â—anonicall scripture â—hâ—t the â—â—â—â—tes departed do pray for vs. Althoughe the saintes do praye for vs. yet are not they to be inuocated do make intercession for vs we can not proue by any parte of the canonicall scripture Wherefore we ought to haue Christ only for our mediator aduocate neither are thinges vncertaine to be admitted for certaine Although I can easely graunt that the saintes in our countrey with most feruent desires wishe the saluation of the elect Yet dare I not say that they pray for them especially seyng the scripture no where teacheth any such thing And although I should confesse this yet should it not therof follow that we ought to cal vpon saintes departed For we are not certaine out of the worde of God that they can heare our prayers Wherfore they greuously offend both against religion and against Christ himself which appoint vnto themselues saintes for new mediators and aduocates wheÌ„ as there is but one onely mediator betwene God and men namely the man Christ Iesus who now as Paul saith maketh intercession for vs. The same thing doth Iohn testify saying I write vnto you that ye sinne not And if we sinne we haue an aduocate with the father euen Iesus Christ the iust Augustine against the epistle of Parmenianus in the 8. chap. in these wordes noteth that the Apostle excluded not himselfe None so holy but that he hath nede of the intercession of Christ from yâ— rest For he said not ye haue an aduocate but we haue For there is none so holy but yâ— he hath nede of Christ to be his aduocate and mediator Farther he saith not ye haue an intercessor but we haue an aduocate Iesus Christe Augustine in that place reproueth Permenianus for that he had in some places written that Bishops are mediators betwene God and the people which thing he sayth is not It is a thing intollerable that bishops should be mediators betwene God and the people We must not pray vnto Angels to be suffred of the faithfull The same Augustine in his 10. booke of confessions the 42. chapter thus writeth Whome should I haue found which mought reconcile me vnto thee Should I haue gone vnto Aungels But with what prayers With what Sacramentes And he addeth That there were many which would haue bene reconciled by Angels and were miserably deceyued for that an euill Aungell oftentymes transformeth hymselfe into an Aungell of lyght And if it be not lawfull for vs to pray vnto Aungels much les is the same lawfull for vs to doo vnto dead sayntes For here is no les perill to be deceaued then there These things writeth Augustine in that place both godly and soundly who yet in other places was not so circumspect in eschewing the errour of hys tyme. Who shall separate vs from the loue of God shall affliction shal anguishe shall persecution shall hunger â–ª shall nakednes â–ª shall danger shall the sworde As it is written For thy sake are we deliuered to the death all the day long we are counted as sheepe for the slaughter Neuertheles in all these things we are more then conquerors thorough hym that loued vs. For I am persuaded that nether death nor lyfe nor Aungels nor principalities nor powers nor thinges present nor thinges to come nor heigth nor depth nor any other creature shal be able to seperate vs froÌ„ the loue of God which is in Christ Iesus our Lord. Who shall separate vs from the loue of God After that Paul had by so many reasons confirmed the exceding great loue of God towardes vs now by way of interrogacion he crieth out that there is nothing which can interrupt that loue wherewith God loueth vs. Let aâ—cuse vs whosoeuer wil let come aduersities be they neuer so great yet all things shal work vnto vs to good For this is the property of one that loueth continually to do good vnto him whom he loueth Wherfore seing God so loueth vs what soeuer he doth or whatsoeuer he sendeth vpon vs we must beleue that it shall be helthfull vnto vs neither ought any aduersities to perswade vs but that we are continually loued of God Wherfore this is a conclusion of all those thinges which haue bene before entreated of And that which the Apostle â—aith he is most fully persuaded of I would to God we were also persuaded of the same He reckoneth vp those thinges which seme commonly to be most harde and wherby men are oftentimes broken and euen these things he auoucheth hinder not the loue of God towardes vs so far is it of that they can plucke it away from vs. The Apostle the longer abideth in this place for that our flesh humane reason can hardly be perswaded of this thing For oftentymes when we are afflicted we cry My God my God why hast thou forsaken me And that with a farre other manner of affect then Christ pronounced those wordes We cry Howe long Men think aduersities to be tokeÌ„â— of Gods anger Ambrose vnderstandeth these thinges of our loue wylt thou be angry O Lord With many such other like For whatsoeuer aduersity happeneth we thinke the same to be a token of Gods wrath towardes vs wheÌ„ as yet he of a singuler loue suffreth vs so to be afflicted I know that Ambrose Augustine and very many other take loue in this place for that loue wherwith we loue God as though the meaning of Paul should be Seing God hath so loued vs ought not we agayne on the other side most constantly to loue hym And thys sentence is neither vnapte nor impious Howbeit I rather preferre the other for that it séemeth to serue better to the scope of the Apostle for hee in thys place goeth about to perswade vs that we should not be in doubt of the loue of God towardes vs. And therefore he sayth that he foreknewe vs predestinated called iustified and glorified vs gaue hys sonne vnto vs together with hym all thinges and that Christ hym selfe maketh intercession vnto yâ— father for vs. All these thinges pertain vnto yâ— loue which God beareth towardes vs. And a litle afterward the Apostle addeth But in all these thinges we are conquerours through hym which hath loued vs. These words most plainely serue to my sentence wherunto also subscribeth Chrisostom I confesse in dede that of this good will of God towardes vs is stirred vp our loue towardes hym howbeit Paul semeth to entreat of that first loue and not of thys our loue But they which will haue these wordes to be vnderstand of our loue towardes God somewhat do doubt whether the elect they yâ— be in very deede iustified may at any time leese faith charity and other vertues or no. But that semeth Paul to denye for he sayth yâ— there is nothing can plucke vs away from the loue of GOD. For this sence is gathered out of the interrogation which he here putteth But whatsoeuer other
they shall not bring to passe so great is the loue of God towardes vs. But we can not suspect any such matter of good angels for they as much as lieth in them cal home againe to God those that go astray and wonderfully reioyce of the repentance of sinners although they also somtimes are sent forth to punish Howbeit Chrisostome declareth that this place may by the figure Hyperbole or by supposition be vnderstand also of good angels For although good angels do not so in déede yet if they should their endeuor should be voyde For after the same maner Paul writeth vnto the Galathyans If an angell from heauen teach you any other Gospell then thys which ye haue learned be he accursed vnto you And vnto the Corrinthyans If I haue all faith so that I can remoue mountaines and haue not charity I am nothyng Those wordes are not so to be taken as though true faith can in deede be without charity but if it were possible so to be yet it should nothing profite Nor principalities Paraduenture he vnderstandeth the higher spirites who haue no other charge committed vnto them but ouer prouinces empires and kingdomes This ment Daniell when he wrote of the Prince of the Grecians and of the Persians and brought in Michaell the Prince of the people of God Nor powers Power called in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul taketh for that power which is geuen of God to worke miracles whereby are restrayned the vngodly whereunto is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gift of healing For euen as by that power Power and the gift of healing are opposite wicked men were chastised so by this they that were vexed were healed By this power Peter slew Ananias and Saphira Paul made blinde Elimas the sorcerer and deliuered vnto Sathan many which had gréeuously sinned But here by angels he meaneth those which are sent of God to punishe the wicked as were those which destroyed Sodoma and Gomorha And such was that Angell which went betwéene Angels haue sometimes inflicted punishmentes the host of the Egiptians and the people of God and which drowned Pharao with all his in the sea and whome Dauid saw standing on the threshold destroying the people of God and which destroyed with fire the host of Senacharib Although God sometimes do the selfe same thinges by euill angels For so Dauid writeth in the Psalme that God inflicted plages vpon the Egiptians by euill angels Wherefore Paul in this place nameth the orders of the angels by their ministeries and offices And that the selfe same titles are assigned both vnto good angels The titles of orders are assigned as well to euell Angels as to good The ministeries of Angels shall not be perpetual and vnto euill it is manifest by y◠epistle vnto the Ephesians in two places For thus it is there writtē Against the principalities and powers that are gouerners of the world And in the 2. chapter he saith That we once liued according to the course of this world and after the prince that hath power in the ayre And these ministeries of Angels shall not be perpetuall For Paul writeth in the first vnto the Corrinthyans That all principality and power shal be blotted out when Christ shall deliuer vp the kingdome vnto God and vnto the father but yet not that the very natures and substances of angels shal be abolished but for that these offices shall serue to no more vse after we shall be once transferred vnto eternall felicity And this is worthy We haue but few thinges in the holy scriptures touching Angels of notinge that in the holy scriptures are very fewe thinges mencioned of angels For exactly and subtelye to enquire touching them serueth rather to pertayne to our curiosity then to our saluation But those thinges which serue to edification are most diligently set forth in the scriptures Which thing I would to God the Shoolemen had obserued For then had they left many intricate and vnprofitable thinges which at this day are in vayne and with great offence disputed of It is profitable for vs to vnderstand that there are some angels appointed to our ministeries for therby we vnderstand the goodnes of God towards vs. On the other side it is profitable for vs to vnderstand that there are some euill spirites of whom we are continually assaulted both that we may beware of them and also that we may implore the helpe of God againste them And these thinges vndoubtedly forasmuch as they are profitable to be knowen the holy scripture hath not kept in silence Ambrose expounding this place sheweth that we are in vayne assaulted of euill spirites For he saith that Simeon the forcerer being lifted vp into the ayre flew all about that this was openly séene and yet did the truth of God geue place to these deceates Nor thinges present nor thinges to come These wordes may be vnderstand of this world and of the world to come or of good thinges and euill which are offred vnto vs presently or of those thinges which are promised shall happen vnto vs well or ill as it happened in the temptacion of the first parents For then the fruit forbidden offred it selfe beutifull to sée vnto and swete to tast of There was promised a likenes to God and a new wisedome as though then they were blynd and had their eyes shut The lattin interpreter addeth Fortitude which word yet is not found in the Greke bookes Wherefore I thinke it best to omitte it and especially seing it hath not his Antithesis which we see is diligently added vnto the other wordes Nor heigth nor depth Heigth signifieth whatsoeuer new and vnaccustomed thing happeneth from heauen depth signifieth whatsoeuer bursteth forth out of y◠lower parts regions of y◠erth And heigth may be takē otherwise for y◠heigh goodly shew of humaine reasons which are cōmonly takē out of philosophy For Paul in the latter to the Cor. saith The weapons of our warrefare are not carnall but mighty through God to the ouerthrowyng of all munitiōs wherby we ouerthrow coūsels and euery heigth that exalteth it selfe against the knowledge of God And after this sētence by depth we may vnderstand humblenes of minde and hurting of the body after the precepts and doctrines of men which in wordes haue a shew of wisdom as it is written vnto the Col. in the 2 chapter Nor any creature can seperate vs from the loue of God which is in Christ Iesus our Lord. This part Paul addeth as Ambrose thinketh to declare y◠we can not be plucked away frō God by any other creature which is brought forth of new As though before he had reckoned vp those creatures which are extant and thē afterward addeth that neither any other creature if it could be brought forth shall haue so much strēgth to breake that loue of God wherwith he loueth vs. And he citeth Iannes and Mambres which when before Pharao they resisted
as God had commaunded in the booke of the law This exposition in dede semeth to be somewhat more witty and more likely Howbeit by the wordes of the holy history it is confuted For when Moses feruently prayed the Lorde answered Let me alone I wyll kill all thys people at once for their contumacy towardes me and will make thee a prince of an other people both much greater and also more noble Wherefore there is no reason why Moses shoulde desire to bée putte out of authority that he shoulde not bee the head of that people when as God of hys owne accorde and wyllingly offred that thinge vnto hym Wherefore we must nedes confesse that Moses desired none other thing then that which Paul now wisheth for Chrisostome is so much against this opinion which Ierome defendeth to Algasia that he sayth That such as so thinke are so farre from the truth as a blindeman is from the light of the sunne And of this his confutacion this reason he bringeth Paul saith he had before spoken many thynges of that straighte coniunction which he had wyth God when he sayd that neyther tribulation nor anguishe nor persecution nor hunger nor nakednes nor daunger nor sworde is able to seperate hym from the loue of God After that as though he had not yet satisfied himselfe he addeth neyther death nor lyfe nor aungels nor principalities nor powers nor thynges present nor thynges to come nor height nor depth nor any other creature Now after the rehearsall of so many and so great thynges what more weighty or more noble thyng could he bryng which could excell these thynges Could this that he would gladly suffer death to bring hys brethren vnto Christ But this sayth he is a very small matter if it be coÌ„pared with those thynges before spoken For before he had twise mencioned death but he whiche refuseth to geue hys lyfe for the truth and for the health of his neyghbour seperateth hymselfe froÌ„ God by feare of death And therfore he should haue added no new thing to that which he before had spoken Wherfore we ought to thinke that Paul had a regard to farre greater thynges then these men suppose he had There is an other opinion of those which thinke that Paul referred not these thinges vnto the time wherin he wrote them but vnto that tyme wherin he liued a straunger from Christ For the better declaration wherof we ought to vnderstand that there are certaine men which after that they haue cast themselues hedlong into any thing endeuour themselues by al meanes to draw others to the same not that the place and estate wherinto they haue transferred themselues liketh them but that hauing many companions ioyned vnto them they might either be the lesse reproued or els the thing which they haue yll begon might haue a more tollerable ende And thus these men expounde the woordes of Paul The Iewes mought haue suspected that Paul for that cause desired to bring al other meÌ„ vnto Christ for yâ— he himself had already geueÌ„ himselfe vnto him not for that from the harte he counted the thing good But not so saith the Apostle yea rather so deare is your saluation vnto me that so from the hart I desire to communicate this good thing vnto you that I would wishe my selfe to be accursed from Christ and not to be yet called vnto him so that ye might come vnto him that is I would earnestly desire that ye might haue come to Christ before me And this thinke they is to be made accursed for his brethreÌ„ And to haue some shew to proue this Thou séest say they that he saith not that he desireth now to be made accursed for that could he not do after he was once conuerted but onely he wisheth himselfe to be made accursed that is when he was not yet conuerted vnto Christ But euery man may easely sée that this interpretacion is wrested and troublesome and yet if we should receiue it Paul should not auoide it which he semeth most of all to eschue For what do they not consider that he which of loue desireth to haue bene once in times past accursed from Christ the selfe man desireth this also now to be made accursed For if he should haue done that to the honour of God how should he not do this also to the honour of God Howbeit this interpretation among others haue the Gréeke Scholies I will not now stand any longer about Graeca Scholia the confutatioÌ„ therof for that I doubt not but there are not many which wil defend it There ar others which go about to proue this desire of Paul by the law of God Men say they are so framed yâ— euery man when he is in trouble aduersity desireth gladly to be redemed by some other man yea euen with the hurt of him which should redeme him They adde moreouer that the law of God is that we should loue our neighbours as our selues Wherfore forasmuch as we our selues would gladly desire that an other man should be damned for vs therefore we ought also to wyshe the same to others that we our selues should be damned for them least we would otherwyse to be done vnto oure neyghboures then we woulde to bee done vnto oure selues if we were in the like case And farther they say that euery one of vs ought so to loue his neighbor as Christ hath loued vs but Christ for oure sakes did not only geue his life vpon the â—rosse but also was made a curse and was after a sort forsaken of the father For he cryed My God my God why hast thou forsaken me Wherefore they conclude that that thing which Paul and Moses did was dew hy the Law Here if thou demaund who caÌ„ performe this Law They will answere no man but yet are not godly men for that cause condemned For say they we all dayly want muche of the iuste obseruation of the Law but our dayly falles are forgeuen vs for Christes sake and that which wanteth of our righteousnes is made good by the righteousnes of the Lord which is ascribed vnto vs through â—ayth And yet ought not anye man therefore to slake his endeuor to performe this kynde of commaundement We must labor as muche as lieth in vs if it succede not we ought to lament and so shall it come to passe that â—inne shall not be imputed vnto vs so that we doo not vtterly shake of our endeuor which thinge some men doo which so farre fall that they hate theyr enemies and persecute them but we ought not so to flatter our selues For there are certayne kinds of sinnes so greauous that they can not stand with fayth and charity Howbeit we must confesse that this vertue which we se was in Moses in Paul is a verye rare vertue Wherefore this vertue may be called heroicall or noble This in dede is a good interpretation and commended of those men vnto whome in very dede for piety and
some are of thinges temporall and some of Messias and of eternall saluation Here let The Idols foreâ—olde thinges to come but promised not that they would do any thing Two kindes of promises The promise touching Christ was comprehended in the other promises It is no small matter to be borne of holy fathers vs note that the promise made touching Christe was comprehended in all the other promises in those teÌ„poral good things this one good thing was alwayes promised There is yet also an other distinctioÌ„ of promises for some are pertayning to the lawe and some are pertayning to the Gospell Touching which forasmuch as we haue before aboundantly spoken now to repete the same agayne it is not nedefull Of whome are the fathers This prerogatiue is of no small waight for it is a great matter to be borne of godly and holy parentes For God promiseth in the lawe that he would do good vnto godly and iust men euen vnto a thousand generations But this is not to be attributed to the dignity of the carnall séede or naturall generation For by it men are borne the children of wrath and obnoxious vnto originall sinne But whatsoeuer good thing happeneth vnto thâ— children of the saints the same is wholy to be ascribed vnto the mercy of God The sanctification of the children is not â—raduced of the sâ—â—de of the patentâ—s Whatsoeuer good thing happeneth vnto the children of the Saintes it commeth of the mercy of God The grace of God is not bound to the geneâ—ation of the flesh Euell childreÌ„ borne of holy patenâ—s obtainy many good thinges And that we mought vnderstand that these thinges come not of nature we see that it oftentimes happeneth otherwise that the children of vertuous men arâ— wicked and that of good parentes are borne moste wicked children And sometimes also it happeneth that of most wicked and most vngracious meÌ„ are borne notable and excelleÌ„t children For God hath not bound his grace to the elemeÌ„ts of the world howbeit he hath geuen a promise which can not faile For the children of the Saintes are either saued at the length or doubtles by the society of their parents and by their education they obtayne many excellent giftes of God and occasions and prickes to leade a good and holy lyfe euen as they which commonly are borne of other men For Ismaell and Esau although at the last they became ill and wicked yet had they of their godly parents much commodity touching yâ— immitacion of piety They had at home examples of holynes they continually heard the word of God they were initiated with circumcision they were vnder the tuitioÌ„ of their parentes occupied in sacrifices geuing of thankes and infinite such godly exercises Wherefore we can not deny but that God after Christ came offred himselfe vnto them as well as to the Gentles For the Lord himselfe vouchsafed to be the minister of their Church and the Apostles began first to preach the Gospel vnto them For as we reade in the Actes of the Apostles they turned not to the Gentles before they were repulsed of the Iewes Wherefore to be borne of holy parentes and godly predecessors is a gift of God not to be contemned And the same so that faith and piety be adioyned excedingly conduceth to saluation but without them it heapeth vp To be borâ— of godly pareÌ„ts without faith and pietie â—ncreaseth damnation â–ª greeuouser iudgement and greater condemnation so far is it of that it bringeth any holynes or eternall life Of whome is Christ as touching the fleshe When he had mencioned that dignity which came vnto them of the fathers now he addeth that also which came of yâ— posterity The elders begat many children which were most dere vnto God at yâ— last Christ himself vouchsafed to take flesh of yâ— natioÌ„ that this was no smal gifte may hereby be vnderstanded for that this our Sunne which shineth in the world neuer coÌ„meth to any place but it maketh the same place lightsome warmeth A similitude it bringeth some fruite vnto men How much more shall we thinke was this brought to passe amongst the Iewes by the comming of Christ For he in the Scriptures is set forth to be the sonne of righteousnes Farther euen as Christ by his natiuity in the flesh adorned with most high honour humane nature so must it nedes be yâ— vnto the natioÌ„ of the Iewes of whome he vouchsafed to be borne redounded by that meanes most high glory and most ample dignity All these things which Paul hitherto hath reckoned are of so great waight that no Oratour coulde No nation can more aboundauntly be praysed then the Iewes are now praysed Wherein consisteth nobilitie more truly or more briefly haue praysed any nation For he hath omitted nothyng which might seeme to nobility or ciuill felicity but hath wonderfully and in an excellent order placed euery thing Aristotle in his 2. boke of Rhetorikes writeth of nobilitie that it herein consisteth that a man haue excellent and notable elders For although oftentimes are found men euen in our tymes also whiche atchieue notable enterprises of no lesse excellency then are these which are mencioned of the elders yet are these auncient actes of greater admiration by reason of their antiquitie For there is a difference betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are borne of noble parents but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those which retaine still the vertue of their elders and degenerate not froÌ„ theÌ„ We sée that in the families A similitude of noble men happeneth in a maner the selfe same thing that happeneth in corne which is accustomed to bring forth fruite some yeares more plentifully some yeares more barrenly And sometymes it chaunceth that after a few barren yeares follow other very fertile yeares so the families of noble men sometymes bring forth many excellent men as it were a plentifull haruest sometimes as it were an vnfruitfull soile they lie barren and idle and againe afterward they after a sort reuiue to the vertue of their elders And how this degenerating coÌ„meth the same Aristotle after this maner declareth It coÌ„meth to passe oftentimes saith he that the children or posterity of wise and witty men become fierce and cruell as it is written of the posteritie of Alcibiades contrariwise of meke louing and gentle parentes are borne children cowardish sluggish and blockish which thing happened in the families of Cymon and Socrates These selfe thinges may we behold in the children of Israell They had Patriarkes as groundes of their stocke being men indued with great vertues and notable excellency Of their posteritie sprang forth oftentimes excellent men which posteritie although sometymes it semed to lye stil without any notable issue yet God now theÌ„ alwaies raised vp in theÌ„ some either iudges or kings or Prophets or priests which excelled in life wisdome and
same againe This only now I lay that that proposition is not altogether so simplye to be vnderstanded Farther this also is not true which he taketh as a ground when he saith that Paul in this place dissolueth not the question which he did put forth â–ª For Paul most plainely sayth that the election of God is the cause of our saluation And of the election of God he putteth none other cause but the purpose of God and his mere loue and good will towards vs. Neither is he any thinge holpen by that similitude whiche he bringeth out of the fiueth chapter of this Epistle For there Paul sayth that it is not absurd to say that we in such sort haue the fruicion of the righteousnes of Christ that by it we are iustified forasmuch as by the offence and dissobedience of one man many are condemned This sayth he he ought to haue proued that we are infected by the sinne that we haue drawen from Adam which yet he did not but left it vndissolued Yea rather Paul proued that we are pertakers of that corruption euen by this that we die And they die also whiche haue not sinned after the likenes of the transgression of Adam Wherefore by death as by the effect he sufficiently proued original sinne For in yâ— Paul afterward sayth when he entreateth of the calling of That the Gentiles by fayth caâ—â— vnto Christ is not the cause of predestinatioÌ„ but the effect God gâ—ueâ—h not faith vnto his râ—shly but of puâ—pose the Gentils and of the reiecting of the Iewes that the Gentils came by faith but the Iewes sought saluation by the works of the law he putteth not that as a cause but onely as an effect of predestination For it may straightwaye be demaunded wherhence the Gentils had theyr fayth And if they had it of God as doubtles they had why did God geue it vnto them Surelye for no other cause but because he would Wherfore let vs leue those thinges as not agreable with the wordes of the Apostle and this rather let vs consider how the Apostle in this place confuteth iij. The Maniches confuted of Paul errors First he stoppeth the mouth of the Manichies which attributed much vnto the houre of the natiuitie as though we should by the power of the starres iudge of the life death and other chaunces that happen vnto men For Paul sayth that Iacob and Esau were borne both at one time in whome yet we see that in theyr The Pelagiâ—â—s confuted whole life was great diuersitie He confuteth also the Pelagians which taught that the will is so frée that euery one is according to his merites foresene of God which error is also in other places confuted of Paul by most strong reasons For to the Ephesians he saith Which hath elected vs in him before the constitucion of the world that we should be holy He saith not that he elected vs for that we were holy but that we should be holy And vnto Titus He hath saued vs not by the woorkes of righteousnesse which we haue done but according to his mercy And to Timothe Which hath called vs by his holy calling not according to our woorkes but according to his purpose and grace which is geuen vnto vs in Christ Iesus before the times of the world By which wordes we see that the election of God consisteth of Grace whiche we haue had from eternally Farther by these woordes of Paul is also confuted Origen as we haue sayde Origene coÌ„futed For Paul saith that these two had done neither good nor euell The elder shall serue the younger This seemeth to be a temporall promise What is the groundâ—ele of earthly promises But we haue before oftentimes admonished that the foundation and groundsell of these earthly promises is the promise touching Christ and touching the obteynement of saluation through him And this maye hereby be gathered for if we haue a respecte vnto the principallitie of the first birth we shall not finde that Iacob atteined to it For he neuer bare dominion ouer his brother Esau so longe as he liued yea rather when he returned out of Mesopotamia he came humblye vnto him and desired that he mought obteyne mercy at his handes and it vndoubtedly Iacob had the possessioÌ„ of the first birth not in himself but in his posterity seemeth that Esau was farre mightier then he Althoughe touching the posteritie of eche it is not to be doubted but that the promise tooke place For in the time of Dauid and of Salomon the Iewes obteined the dominioÌ„ ouer the Edumites If these thinges be well applied to the purpose of the Apostle then muste it needes be that that they be vnderstanded of the promise of Christ and of eternall felicity For this is it that Paul endeuoreth that it shoulde not séeme to be againste the promise of God â–ª that few of the Iewes are receaued vnto the Gospell séeing that the greatest part of them were excluded And when he had brought this testimony of Iacob and Esau that the elder should serue the yonger of that oracle he bringeth this reason that the election mought abide according to purpose Which thinge for that it séemed hard vnto humane reason he confirmeth by an oracle of Malachy As it is written Iacob haue I loued but Esau haue I hated This sentence of Scripture which is here cited is the reason and cause of the other sentence The latter oracle is cause of the first A place of Malachie declared which he before alleadged namely That the elder should serue the yonger Which is herebye confirmed for that it is written Iacob haue I loued but Esau haue I hated These wordes are written in Malachy aboute the beginning of the first chapter in which place God thus vpbraydeth vnto the people their ingratitude I haue loued you And they are sayd thus to haue answered Wherein hast thou loued vs TheÌ„ sayth the Lord Iacob and Esau were they not brethern And yet haue I loued Iacob hated Esau And this he hereby proueth for that they beinge bretherne yet he preferred Iacob before Esau And vnto Esau he gaue a waste and solitary land suffered not the Edumites to be deliuered from theyr captiuitie yea rather he threateneth that if they should enterprise to reedifie theyr countrey being ouerthrowen he would then destroy it But vnto the Israelites he gaue a good fertile land who if peradueÌ„ture they should for theyr sins be led away into captiuitie yet he promised From the loue of God commeth eternall lyfe and froÌ„ hâ—s hatred eternal destruction yâ— he would bring theÌ„ home again fully restore again vnto theÌ„ theyr old kingdom But these things forasmuch as they are earthly we do not at this preseÌ„t meddle wt. This thing onely I thinke is diligently to be weighed yâ— of the loue of God coÌ„meth eternall life and from his hatred eternall destruction Some in this place with great curiosity enquire
declare in him his power therefore he hath mercy on whom he will hardeneth whom he wil. Why then do we still complayne For who can resist his wil Here againe he addeth God forbid He for no other cause as I suppose thus wresteth the text but Why this place is made so troublesome of these fathers Origene wrote a boke of free will for yâ— he would not haue mans vnderstanding to much offended or free will impayred But that this wrested expositioÌ„ yet satisfied hym not it is manifest by yâ— which he alledgeth out of a boke of fre wil which he saith he wrote although yâ— boke be not at this day extaÌ„t And in it he endeuoreth to interpretate these words as if they were the wordes of Paul himselfe and not of any other man asking a question They hurt no more free will sayth he then that which we rede in Dauid Vnles the Lord build the house they labour in vaine which build it The builder in dede doth somwhat for he is carefull and laboreth but God remoueth away the lets and permitteth the worke to be accomplished So will he haue that to be vnderstanded whiche is written vnto the Corrinth Neither he which watreth nor he which planteth is anye thing but God which geueth the encrease Wherefore although we labor yet it is God which geueth perfection accomplishmeÌ„t to our labors After this maner thinketh he may aptly be expounded this sentence It is not of him that willeth nor of him that runneth but of God that hath mercy But this cauillation Augustine of whose iudgment as touching this matter I am in a greate many places excellently well confuteth For so sayth he we may inuert the sentence the other way and thus say It is not of God that hath mercy but of man that willeth and runneth But touching this matter we will speake more at large in due place Thus much we thought good at this present to reherse that thou moughtest se that Origen hym selfe putteth no greate affiance in this his first interpretation howbeit he goeth on in it and thus repelleth that troublesome and importunate inquisitor O man what art thou that answerest vnto God and goest to Law with him when as thou art as clay in the hand of the potter Neither vouchesafeth he to make anye other answer to the troublesome inquisitor For so he sayth Christ when he was demaunded by what power he did those thinges would not make answere vnto the Scribes Whome doubtles he would haue aunswered if they had asked the question with a godly minde and with a minde desirous to learne For so also a master that hathe a malipert seruaunt which neglecteth to doo the thinges which he is commaunded and troublesomely enquireth the causes of those thinges which are commaunded him would say vnto him What hast thou to doo to enquire touching these thinges I will haue it so bycause it is my pleasure so When as otherwise he would make answere if he were asked the question of a faythfull and an obedient seruaunt Therefore God although he hid from many what he would do yet reueled he his secretes vnto Daniell a man desirous of knowledge So we also if we be not rash and importunate inquisitors may in the scriptures know the causes of the loue and hatred of God towardes Iacob and Esau although to the malepert and importunate inquisitors that answere which is here geuen of Paul ought to be sufficient And in the first epistle to Timothe it is written That In a greate house are vessells some of gold some of siluer some of clay in this place that distinction of vessells is not discribed Thys thing only Paul sayth That the potter may of one and the selfe same masse make one vessel to honour and an other to contumely But vnto Timothe is geuen a cause of the diuersity For thus it is written He wich shall purge himselfe from these thinges shal be a vessell to honour sanctified to God and prepared to euery good worke Of which wordes we may inferre to the contrary He which purgeth not himself nor clenseth him selfe shall be a vessell Origene geueth a cause of the loue of God towardes Iacob â–ª and â—â— his hatred towardes Esau The opinioÌ„ of Origene is coÌ„futed to contumely Lo saith he the cause which was not geuen vnto the Romanes is geuen vnto Timothe Wherefore Iacob was therefore beloued bycause he had clensed him selfe from sinnes for the scripture geueth testimony of hym that he was a man simple gentle and obedyent to his parentes And Esau was therefore hated for that he had not purged him self but perseuered in malice in impiety This exposition of Origen conteyneth many things which are not to be allowed First for yâ— he persisteth not in those thinges which he had spoken at the beginning namelye that election consisteth not of woorkes but of the purpose of God and good pleasure of him that calleth Secondlye for that he maketh darke those thinges which in the Apostle are plaine and perspicuous Thirdly for that in his booke of frée will he declareth that he followeth not the exposition which he presently bringeth moreouer for that he thinketh that the Apostle in this place dissolueth not yâ— question where he of purpose putteth it forth and entreateth of it but dissolueth it in the Epistle to Timothy where he onely by the way toucheth that matter Lastly for that out of those wordes of the Apostle he gathereth not a good solucion For of that sentence of Paul He which purgeth himselfe shal be a cleane vessell oughte not to be inferred that a manne can by hys owne strengthes purge hymselfe for that thinge doth God onelye and not we our selues Neyther is that argument of force to proue our strengthes and the libertye of our wyll whyche is taken of a commaundemente or of an exhortacion For God oftentymes commaundeth and oftentimes exhorteth after this maner If thou shalt do this or that these or those thinges shall happen vnto thée to the ende we might vnderstande our infirmity and acknowledge from whence those things which are commaunded are to be sought for But to be clensed and purged in suche sorte as God geueth grace cannot be the cause of election Now wil I come to Ambrose who in a maner nothinge disagréeth from these thinges for he also will haue the purpose of God to signifie foreknowledge And when yâ— Apostle saith That the election should abide according to purpose he peyseth that word should abide and thereof gathereth that the foreknowlege of God cannot be deceaued neither is it possible but yâ— euery thinge shall so come to passe as God foreséeth euery thing shall come to passe but he saith What acception of persons â—â— that God loueth and hateth as he that foreknoweth thinges to come and not as an accepter of persons but doubtles God cannot be sayd to accept persons for that we beleue he fréely loueth and hateth whome he wil not by
his vessels considereth no merite at al of the clay Moreouer he before in most expresse wordes sayd Not of workes but of him that calleth Doth the thing formed say to him that formed it vvhy hast thou made me thus These wordes are red in Esay and in Ieremy For Ieremy in his 18. chap. thus writeth Arise and go downe into the house of the potter and there shall I make thee to heare my wordes Wherefore I went downe to the potters house and behold he wrough a worke one the whele and the vessell that he made of clay was broken in the haÌ„d of the potter So he returned and made it an other vessell as semed good to the potter to make it Then the word of the Lord came vnto me sayeng O house of Israell can not I do with you as this potter sayth the lord Behold as the clay is in the potters hand so are you in mine hand o house of Israell In these wordes of the Prophet Paul to this thing chiefely had a regard that men are so in the hand of God as clay is in the hand of the potter and that the potter may of the clay make vessels as vnto him semeth good These things I say the Apostle transferred to his purpose Ierome vpon Why the Prophetâ— was sent vnto the potter this place sayth that the prophet was therefore first sent vnto the potter for that we vse more stedfastly to kepe in mind those things which we se with our eyes But wheras that first vessell which was made of the potter was broken that he sayth happened by the working of the prouidence of God that the vnwitting hand of the artificer should by his error figure a parable which the Lord him self interpretation sayth If the potter haue this power that he can of one the self same clay make new again that which was brokeÌ„ can not I bring to passe the self same thing in you which as much as is in you seme to haue perished And to signifie that in men is free will he sayth that he speaketh vnto thys or that kingdom both euill things and also good things to the entent men should be brought to repentaunce and that those euils might not come to passe which were foretold And streight way lest we should attribute to much vnto free will he sayth neyther by and by followeth it that all whole whiche commeth to passe is of man but of his grace whiche freely geueth all thinges And a little afterward Where then sayth he is the power of free will without the grace of God and the iudgment of a mans owne will When as it is a greate offence agaynst God for a man to followe his owne imaginations and to doo the will of his wicked hart These thinges writeth Ierome in that place excellently wel touching Free will the prauity of mans hart and the grace of God And as may be gathered out of the epistle which he made before that chapter he had at that time finished that notable worke agaynst the Pelagians Further no man ought to be offended for that Ieremy semeth to entreate of the affliction and prosperity of thinges temporall when as Paul heare entreateth of thinges spirituall For as I haue in other places taught the benefits of thinges temporall and the promises which pertayne vnto theÌ„ are to be called backe vnto Christ Wherfore In the prophetes we must ioynâ— thinges spirituall with things temporall in them as often as we read them in the prophets we ought first to consider our reconciliation with God thorough Christ for whose sake he geueth vnto his all kind of good thinges We ought alwayes to set before our eyes sinne both that sinne which we committe and also that wherein we are borne Wherfore it is no meruayle if Paul who had the perfect vnderstanding of the Lawe and of the Prophets so ioyned together these thinges But I wonder that Erasmus should say that the wordes of Ieremy therefore serue to Pauls purpose for that neyther Paul also in this place entreateth of eternall saluation And this he thinketh is hereby manifest for that the Iewes were not in very dede eâ—cluded from it For the Apostle him selfe was a Iew and many remnauntes also of that people are euen at this day continually conuerted Wherefore he thinketh that mention is made of the reiectioÌ„ of the Iewes as touching things outward for that theyr common welth was destroyed and likewise theyr temple and priesthode whatsoeuer things serued to the glory of yâ— nation being now dispersed into sondry places being in seruitude vnderother nations the Romanes and other nations which were before idolaters succeded in theyr places These thinges are neyther likely to be true neither agree they with the sence and order Paul here entreateth not of thinges temporall but of eternall saluation of the wordes of Paul For if here be entreated onely of thinges externe and temporal what neded Paul to haue desired to redeme them with his saluation Why wished he to be Anathema from Christ for his brethern according to the flesh Why in the beginning of the 10. chapter writeth he thus Brethern the redy will of my hart and the prayer which I make vnto God for Israell is vnto saluation For in these wordes he declareth that he reasoneth not touching thinges temporall but touching eternall saluation For the question was asked how the truth of the promises of God could consist when as so many Iewes repelled the Gospel and abode in theyr incredulity And in the 11. chapter it is added that God gaue vnto them the spite of pricking eyes yâ— they should not se and eares yâ— they should not vnderstand euen vnto this preseÌ„t day Wherfore those things which are here spoken ought by no meanes to be wrested vnto the outward shew and pompe of the publike welth of the Iewes But there is an other doubt which Pigghius laboureth to picke out of this chapiter of Ieremy namely that the power of God which is shadowed in the power of the potter dependeth of the respect of workes For the prophet sayth he addeth in the person of God If I shall speake of a nation or kingdome to plucke it vp and to roote it out and to destroy it and they shall repent them I also will repent me of the affliction which I spake to bring vpon them And if I shall speake to build and plant and they shall turne away from my righteousnes I also wil repeÌ„t me of that good which I thought to do for theÌ„ Behold saith Pighius God saith yâ— yâ— works of yâ— potter shal be such according as meÌ„ shal make theÌ„selues wherfore although Paul here dissolue not yâ— questioÌ„ â—et is yâ— solutioÌ„ gathered out of this place of yâ— Prophet Thus farre Pigghius but the order of the words of the Prophet is farre otherwise to be coÌ„sidered For wheÌ„ God had firste declared that men are in his hand as clay is in the hand
scope and natiue sence of the wordes Euen vs whome he hath called not only of the Iewes but also of the Gentiles As he sayth also in Osea I will call them my people which were not my people and her beloued which was not beloued And it shall be in the place where it was sayd vnto them Ye are not my people that there they shal be called the children of the liuing God Euen vs vvhome he hath called Now is dissolued the principall poynt of The methode of the question also of the solution the question which the Apostle hath hetherto entreated of And that the methode of this question may yet the better be perceaued it shal be good somewhat more depely to consider of it The Apostle had now concluded that righteousnes coÌ„meth not of workes but of fayth Of this sentence semed to folow two absurdities the one was that the promises of God wherin he bound himselfe vnto the posterity of Abraham semed for that the Iews reiected Christ and his doctrine to be made voyde the other was that those workes touching ceremonies and sacrifices which semed so goodly to shew are nothing worth before God But this latter question shall afterward be entreated of in the 10. chapter Touching the first the Apostle hath here at large entreated and hath declared that the promises are not made of none effect although there were many of the Iewes which were not saued For although the promises are set forth indefinitely and vniuersally yet are they not of efficacy but only in the elect God promised saluation vnto the posterity of Abraham But that was to be vnderstanded of that posterity which should haue election ioyned with it And that election he declareth to be free and not bound vnto carnal propagation For Ismaell and Esau were reiected who yet as touching flesh pertained to the posterity of AbrahaÌ„ And that the Apostle might the more confirme this liberty of the election of God he dischargeth it also froÌ„ al respect of workes And therfore he thus writeth of those twines Which being not yet born wheÌ„ they had done nether good nor euil it was said of theÌ„ Iacob haue I loued but Esau haue I hated not of workes but of him that calleth That election mought abide according to purpose And this discourse the Apostle hath hitherto vsed Now that he hath thus proued and established this liberty of election he declareth how it contayned not it selfe amongst the Iewes only but also spread abrode vnto the Gentiles yea it tooke greater frute amongst the Gentiles then it did amongst the Iewes Which thing forasmuch as it was odious to be spoken and mought easely offend the Iewes the Apostle would not pronounce it vnder his own person but thought it good rather to to vse the oracles of the prophetes which most manifestly foretold that this thing should so come to passe By this methode being as I suppose playne and perspicuous it manifestly The Apostle in the beginnyng of this chapiter began not to entreat of the calling of the GeÌ„tles appeareth that the Apostle at the beginning of this chapter began not to entreate of the calling of the Gentiles as many thinke For this thing only he tought that the promises of God are not made voyde although many of the Iewes be condemned for that the execution of the promises depeÌ„deth of the fre election of God Now from this liberty of the election of God which is bound nether to bloud nor to workes the Apostle notably discendeth to the calling of the Gentiles Wherefore he sayth VVhome he hath called not only of the Iewes but also of the Gentiles In some Greke bookes is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vs so that the relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whome must be referred to the pronoune for if this pronoune should wante it mought seme that the Apostle kept not the gender of the aâ—tecedent For otherwise it semeth that he should rather haue sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vessels is in the neuter gender But in that he vseth a relatiue of the masculine gender he passeth from the metaphore vnto the thing it selfe which was entreated of namely vnto men that are called as wel Gentiles as Iewes When he sayth vvhome he hath called by the effectes he declareth that predestination pertayneth not only to the Iewes but also to the Gentiles By vocation in thys place I vnderstand that calling whiche is of efficacye whiche Augustine after Pauls phrase calleth According to purpose namely that vocation whereby the elect are draweÌ„ vnto saluatioÌ„ And that is an effect of the predestination of God Vocation of efficacy is an effect of predestination We must pronounce nothing touching predestinatioÌ„ but so far forth as â—t vttereth it selfe by the effectes For otherwise the common vocation is set forth also vnto the reprobate and therefore it can not be an assured signe of election Wherefore we are admonished not to take vpon vs to pronounce any thing of the predestination of God but so farre forth as it vttereth it selfe by the effectes For so Paul heare proueth that the Gentiles pertayne to election for that they are called together with the Iewes vnto Christ But this we ought to note that Paul at the beginning to put forth the matter more gently spake not altogether so much as he would afterward proue For he proueth that few of the Iewes were called and that by a testimony of Esay But first he dispatcheth yâ— which he first pronounced namely that the Gentiles should be called vnto Christ And of that thing he reciteth a testimony of Osea saying As he sayth in Osea By these words he declareth that God gaue this oracle and that by Osea the prophet And he alludeth to the beginning of the prophecy of Osea where it is thus written The beginning where in the Lord spake in Osea I vvill call them my people vvhich vvere not my people and her my beloued vvhich vvas not my beloued And it shal be in the place vvhere it vvas sayd vnto them â–ª Ye are not my people that there they shal be called the children of the liuing God How these wordes may be applied to the Gentiles the interpreters take greate paynes But this semeth to be the opinion of the soundest sort of expositors as well of the old writers as also of the new For as much as the Iewes being by reason of theyr idolatry and other theyr wicked actes put from the dignity of being the people of God are yet notwithstanding sayd that they shal be agayne restored into the selfe same estate and shall be made pertakers of the mercy of God it semeth not strange that the Gentiles also which before were not the people of God should be admitted to the selfe same dignity For the Israelites being by reason of theyr impiety reiected of God were now nothing els but
he sayth that they were once aleants from God strangers for the testaments and a litle before children of wrath Neither is it a small dignity to be noÌ„bred What are the duâ—ties of them that are made the people of God amongst the people of God for it herein consisteth that we beleue in God and haue our fayth sealed with the sacraments and that we publiquely professe that which we beleue and publiquely and priuatly inuocate and worship our God and so lyue as his woord prescribeth vs and as his spirite suggesteth vs. The latine interpreter hath Et non misericordiam consecutam misericordiam consecutam that is And here which had not obtayned mercy to haue obtained mercy But in Greke it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Beloued and not beloued Although Ierome expounding this place sayth that in some bookes it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not hauing obtained mercy and he alloweth this reading better then the other as more agreable vnto the meaning of the Prophet And peraduenture it happened that some writer considering this diuersity of readings thought he would kepe stil ech reading in the Latin translation When as Paul vsed only one And how great a dignity it is whereunto the Prophet and Paul say that the elect are exalted to be made the people of God Iohn declareth in the beginning of his Gospell He gaue saith he vnto them power to be made the sonnes of God namely vnto them which are borne of God and haue receaued Christ Peter also in his epistle had a respect vnto this oracle of Osea For he sayth yâ— we of such which were not his people are made his people and haue now obtained mercy which were cleane voyde of mercy But Origen obiecteth that the Iewes peraduenture in this place will say that these things pertaine vnto them only for in the holy scriptures it can not easely be shewed that the Ethnikes were called not his people and that they should one day be made the people of God Vnto this obiection he thus maketh answere God speaketh not vnto rockeâ— or stones but vnto the hartes and consciences of men Therefore they which worke wickedly and liue noughtely wyll they or nill they heare of their conscience and spirite that they are strangers from God and haue departed from hym as contrariwise when they beginne to amend themselues and to liue holily they heare in their hart that they are the people of God and that they are come to hym and do pertayne vnto hym But if The scriptures plainly testifie the callyng the GeÌ„tles the Iewes would obiect these thinges vnto vs we ought not therefore to go froÌ„ this ankerhold as though the vocation of the Gentiles were not plainly inough testified by the scriptures for they in many places aboundantly teach both namely yâ— the Gentiles of their owne nature are strangers froÌ„ God also that by the grace of Christ they should succeede in the place of the Iewes of which matter we will speake more at large afterward It is true indéede which Origen sayth that those testimonies of the scriptures little profit vs vnles the spirite speake inwardly within our mynde and testify that we are the sonnes of God Chrisostome agréeth with this interpretacion which we haue cited and sayth that the Iewes for that by reason of their sinnes they were reiected were made not the people of God and so became equall with the Gentiles But he sayth it maketh no matter that the Iewes were newly reiected when as the Gentiles neuer at any time were the people of God for the Iewes at the length fell into the selfe same estate All these thinges are excedingly wel to be liked although when That place of Ose why it can not be vnderstanded of the Iewes I diligently weigh that place of Ose I see that he speaketh onely of the kingdome of the ten tribes yea he excepteth the kingdome of Iuda by name Wherfore seing that the prophet prophesieth that that people of the ten tribes shoulde be brought to that poynt that it should be not the people of God and forasmuch as he agayne addeth that the selfe same people should agayne be called the people of God it is manifest that these thinges can not altogether be vnderstanded of the Israelites For those ten tribes were neuer restored froÌ„ that captiuity of the Assiriaâ—s For they which in the tyme of Nehemias and Esdras returned pertayned vnto the tribes of Iuda of Beniamin and partly also to the tribe of Leuâ— which dwelt scatredly in yâ— lots of these tribes Wherfore it semeth yâ— Paul toke the Prophet in this seÌ„ce that he vnderstoode yâ— not only the Iewes should be conuerted vnto Christ but also the GeÌ„tiles Although it may be that they which are blind amongst the Iewes shal in the last time be called home to yâ— Church of Christ as we shal straight way heare in the 11. chapter Now followeth forasmuche as the conuersion of the Gentiles is now proued by a testimony of Ose to declare that which was the second part of the Apostles discourse namely that the nomber of the Iewes which should be saued should be small And thys he proueth by an other Prophet Esay also crieth concerning Israell Though the nomber of the children of Israell were as the sand of the sea yet shall but a remnaunt be saued For he wil consummate and make short his woord in righteousnes for the lord wil make short his woord in the earth And as Esay sayd before Except the lord of Sabaoth had left vs a sede we had bene made as Sodom had bene like to Gomorrha Esay also crieth concerning Israell Though the nomber of the children of Israell vvere as the sand of the sea yet shall but a remnant be saued He sayth yâ— Why Esay is said to cry Esay crieth for that he speaketh playnly and distinctly and when he bringeth him in thus crieng he moueth the Iewes to attentiuenes more diligently to harken vnto theyr crier but in the meane time he semeth to haue had a respect vnto that which is written in Esay the 46. chapter Cry out cease not as a trompet lift vp thy voyce The summe of this oracle is Although by carnall propagatioÌ„ the people of the Iewes hath encreased into such a multitude that it may now be compared with the sand of the sea yet shall few of them be deliuered And this is vnderstanded partly of the time of Ezechias wherin the whole kingdome of Iuda also Ierusalem only excepted was inuaded and partly of the time of the captiuity of Babilon wherein many died before power was geuen them to returne Many of them also would not returne when they might for that they now dwelt freely amongst the Babilonians neither would they returne into Iewry to labours and pouerty and forsake the goodes which they had gotten There wer few of the Iewes conuerted vnto Christ but those
with the starres and not with the sand It is true indede that the Iewes were reiected by reason of theyr infidelity and wickednes But if we wil attaine to the meaning of Paul we ought to vnderstand that by these thinges as by the effectes is declared that the election of God pertayned vnto a few of them only and so may these thinges bee knit together with that which went before Further Origen not considering the maner of the Hebrew phrase as touching that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is word or speache thought that that sentence is to be vnderstanded of the doctrine of the now testament for that the workes of the law and of the old ceremonies should be taken away from it and for that all the thinges The things which we beleue are contracted into a most briefe simbole or creede which we now beleue are now contracted into a moste briefe simbole or crede And seing that Origen was not only of more antiquity then all the rest of the Fathers but also was as a certayne fountaine out of whome the greatest part of them drew theyr interpretacions it is no meruayle though Chrisostome writeth in a maner the selfe same things For he saith that those few whome y◠Prophet mencioneth of for that cause abode for that they had shewed themselues worthy God saith he passeth not vpon kinred or nomber but onely hath a regard to worthines But we ought to know that whatsoeuer worthines or good is in man the same commeth wholy of the good pleasure of God neither is there any thing in vs which we haue not receiued of God Wherfore Paul saith that our sufficiency is of God neither can we so muche as thinke any thinge as of our selues Chrisostome addeth moreouer that the Prophet ment to teach not onely that but a few of the Iewes should be saued but also how those selfe same should be saued namely not by workes of the law or by great preparation of ceremonies but by faith which is very brief he putteth faith for the obiect of faith namely for those thinges which are beleued And to this sentence touching the briefenes of doctrine haue our new writers subscribed which had not a respect to the manner of the Hebrue phrase It is true I confesse that from the Gospel are cut of the olde ceremonies howbeit as touching the principall point somme of doctrine we haue not one whit les now then they had then And because the Seuenty interpreters vsed the Gréeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somme haue turned it in latine consummationem or perfectionem afferre that is to bring consummation or perfection as though the Gospell is not onely new but also perfect and absolute namely for that Christ when he entreated of mutuall loue said I geue vnto you a new commaundment and for that he hath contracted all the commaundementes into two principall poyntes namely into the loue of God and the loue of our neighbour And yet hath not Christ therfore altered the doctrine For although the thinges which we haue be more cleare yet are they the selfe same which the elders had Neither did Christ therefore say that he Our doctrine and the doctrine of the Hebrues is one and the selfe same How Christ gaue a new commaundement gaue a new commaundemēt as though that had neuer bene heard of of the elders but herein consisted that renouation for that by the working of grace and by the power of the spirite which Christ most aboundauntly powred into the Apostles he renued that commaundement being now in a maner blotted out in the minds of men The word also abbreuiated some thinke in this place to signify Christ for that he being the Sonne of God abased himselfe and toke vpon him the forme of a seruant But whatsoeuer these men say it is plaine inoughe euen by the woordes both of Osea and also of Esay that these expositions are wide frō the texte For both of them entreate of the multitude of those which should be reiected and of the fewnes of the remnaunt Which thing the text it selfe being diligently weighed doth teach For when it was sayd If the number of the children of Israell were as the sand of the sea yet shall but a remnant be saued straight way is added For God will consummate and make shorte in righteousnes By which words is declared forasmuch as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for is a particle causall that a reason of the sentence going before is geuen and therfore a remnant onely should be saued for that God would in such sort cut of and shorten the rest And as Esay said before Except the Lord of Sabboth had left vs a seede we had bene made as Sodoma and had bene like to Gomorrha When he sayth that Esay spake this before he meaneth that this is written in the firste chapter for that oracle which was before mencioned is written in the .x. chap. And forasmuch as the Prophet so complayned for that it so happened amongest the fathers in the old time that the nomber of those whiche were saued was excéedingly diminished in comparison of those which perished Paul doth therof conclude that these men vniustly complaine when as they sée that no other thinge happeneth vnto them then happened vnto the fathers then whome they coulde not doubtles say that they were better Vnles there had bene a few left sayth he like vnto seede we had bene as Sodoma For the inhabitantes of that city were all destroyed For although Lot escaped yet was not he of that country but a straunger Origen again descanteth in this place vpon the séede remaining and thinketh that the Prophet meaneth Christ for that he was that onely séede promised vnto Abraham of whō Paul writeth to the Galathians As if the Prophet should haue sayd vnles Christ should be borne of vs we should be in worse case then Sodoma But this interpretacion is not necessary For although Christ be the hed of al those which are saued yet is here expressedly entreated of the small nomber of the remnante But as touching the rest which were reiected I nothing doubte but that they were in worse case then the Sodomites For Ezechiell writeth that so greate was the iniquity of Israell that it iustified Sodoma And Christ as saith Mathew sayd y◠it should be more tollerable vnto Sodoma then vnto those cities of Galilie wherein he had The Iews that were reiected were in worse case thē the Sodomites preached and wrought miracles Yea he saith That if these thinges had bene done amongst the Sodomites those cities had still remayned And the reason is for that they were ouerwhelmed with all manner of lustes and shewed themselues cruell and barbarous towardes straungers But the Iewes besides that they were contaminated with these heinous sinnes or also with many more and more greuous contemned moreouer the doctrine and miracles of Christe and crucified him and most dispitefully
be counted an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certaine demonstration The ende whereunto we are made farre passeth nature so that by our owne strengthes we can not attain vnto it Wherfore we haue néede of God to prepare vs to lead vs vnto it Wherfore we haue néede of God to prepare vs to lead vs vnto it Therfore Paul sayth to the Corrinthians The eye hath not seene nor the eare hathe heard neither hath it entred into the harte of man the thinges that God hath prepared for them that loue him Wherfore séeing that of necessitie we must by God be brought vnto the ende this cannot be done by chaunce or rashly but by the counsel of God and that from eternally determined and appoynted Now seing that there is no let but that we may come to the definition of predestination I thinke it best to beginne with that that Of the definitioÌ„ of predestination Quid nominis Destinare the Logicians call Quid nominis that is what the woord signifieth The Grecians call predestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to determine and appoynt before for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is terminus that is a band or limite Wherfore the elect are seperated a sonder froÌ„ them that are not electe The latine men cal it Praedestinatio For destinare is nothing els then firmly to determine constaÌ„tly to appoynt any thing in the mind or by some firme decrée of the mind to direct Predestination is takeÌ„ two maner of wayes any thing to some one ende But predestination which we speake of may be taken two manner of wayes eyther as touching the bringing of it to the effecte as that Paul going to Damascus was conuerted to Christ and by that meanes seperated from the vnbeleuers or in as much as it is with God from eternally before men are borne Of this Paul speaketh writing to the Galathians that he was set a part to preach the Gospell from his mothers wombe long before he was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundations of the worlde were layde And to the Romanes of the twines he sayth Before they had done eyther good or euill Iacob haue I loued but Esau haue I hated And we at this present speake of this eternall predestination of God Wherfore the other is nothing but a declaration of this Predestination therfore may be taken both commonly properly But forasmuch as God doth all thinges by an appoynted counsell and An other distinction of predestination nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appoynteth it to some ende and vse After this manner neither the wicked nor the deuill himselfe nor sinnes can be excluded from predestination for all these things doth God vse according to his will Wherefore Paul in this place calleth wycked men appoynted to vtter damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vessels of God vpon whome he maketh open hys wrath And Salomon in hys Prouerbes sayth that God made all thinges for himselfe and the wicked man also to the euill day And of Pharao it is said Euen to this end haue I raysed thee vp to shew forth in thee my powre Yea if predestination be thus taken then shall it be common vnto all thinges Neither shall this word signifie any thinge els then the eternall ordinance of God touching his creatures vnto some certayne vse But the holy scriptures do not much vse this word but touching the elect only although in the 4. chapter of the Actes we rede They assembled together to do whatsoeuer thy hand and counsell had predestinated to be done which wordes yet if they be referred vnto the death of Christ and vnto the redemption of mankind passe not the bandes of the election vnto saluation But if they haue a respect vnto those also which assembled together against the Lord they comprehende also the reprobate But now let vs iudge by the Scriptures as they for the moste parte vse to speake Wherefore the Schoole deuines also affirme that the elect onely and not the reprobate are predestinate That sentence will we also at this present follow not vndoubtedly because of that reason which they bring for it is a reason very weake as we shall afterward declare in his place but because I see the scriptures so speake for the most part Wherefore in this treatise vnder the name of predestination we will comprehend the saintes only And for that cause I think Here shall be entreated only of the predestination of saintes What predestination signifieth Augustine entitled his booke de predestinatione sanctorum that is of the predestination of sainctes which signifieth the decree of God whereby the Sainctes are appointed to yâ— coÌ„munion of saluation And vnto predestination by Antithesis or contrary position is set reprobation Thus farre as touching the word Now before we come to the true and proper definition we must suppose certaine thinges of which the first pertayneth to the foreknowledge of God Which as Paul testifieth is ioyned together with predestination For whome he hath foreknowne saith he those hath he predestinate And although in God all thinges are one and the selfe same yet because of our capacity and vnderstanding those thinges that are attributed vnto him are by some maner of way to be distinguished Wherfore first this is to be known yâ— the knowledge of God The knowledge of god extendeth farther then his foreknowledge Gods will goeth before his foreknowledge extendeth farther then his foreknowledge For his knowledge reacheth not onely to things present past and to come but also to those thinges which shall neuer come to passe whether the same be possible or as they vse to speake vnpossible but his foreknowledge pertayneth but vnto those thinges which shall come to passe Wherefore foreknowledge requireth a will which goeth before for there is nothing which shall come to passe eâ—cept God will haue it so For otherwise he would let it Wherefore God foreknoweth those thinges that he will haue to come to passe Farther God doth not also predestinate all those The foreknowledge of God extendeth farther theÌ„ predestination Foreknowledge pertaineth vnto the vnderstanding â–ª predestination vnto the will In what things predestination agreeth with prouidence The differeÌ„ce of predestination prouidence whom he foreknoweth for he foreknoweth also the reprobate whom he knoweth 〈◊〉 be damned But euen as the foreknowledge of God hath ioyned with it his will â— yet notwithstanding pertaineth to the knowledge and vnderstanding of God so contrariwise predestinatioÌ„ although it can not be without foreknowledge yet it properly pertaineth vnto the will Which thing Paul declareth to the Ephe when he teacheth that we are predestinate according to purpose by the power whereof God worketh all thinges according to the decree of his will By these thinges we may after a sort see how predestination is
was not predestinated fréely but because of her humility For she sang For he hath looked vpon the humility of his handmayden Wherfore the selfe same thing ought to take place in others I meruaile doubtles how this man saw not that there is great difference betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue which the lattines call modestia that is modesty whereby men haue a lowly and moderate opinion of themselues vnto which vertue is opposite pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or arrogancy But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vilenes and basenes which commeth vnto men either by reason of pouerty or by reason of base bloud or by reason of such other like things Wherfore the blessed virgen reioysed and with prayses extolled God for that he had exalted her to so great an honor whereas she otherwise was base Mary mēt not that she was elected for any her merite The song of Mary setteth forth the mercy of God and not merites obscure and vnworthy For she was not as this man dreameth a setter forth of her owne merites and vertues to say that she was therefore elected of God for that she had deserued it through her humility And if thou diligently consider the course of that song thou shalt easely sée that she ascribeth all her good things vnto God Thy mercy saith she is from generation to generation And she addeth He hath remembred his mercy Afterward with mercy she ioyneth the promises As he spake saith she vnto Ahraham our father But I meruaile this good man could not sée that the image of our predestination is to be set rather in Christ then in the The image of our predestination appeareth in Christ A place of the first boke of Samuell virgen But Augustine saith that the humanity of Christ was predestinated and taken altogether frely and vtterly without any respect of good workes They obiect also vnto vs the words of the Lord to Samuell For he when he should anoynt one of the sonnes of Isay king ouer Israell and had first brought before him Eliab the eldest the Lord sayd vnto him This is not he whome I haue elected Haue not a regard to the talnes of stature For men see these thinges which appeare outwardly But I behold the hartes Lo saith Pigghius this place teacheth that God is moued by the perfection of the hart and not by outward conditions But in that history is not entreated of the eternall predestination of God whereby he hath elected vs vnto perpetuall felicity there is entreated only of the exalting of a man to a kingdome In committing of iunctions or offices to a mā we must haue a respect vnto the conditiō of the person As touching which thing God hath set forth vnto vs a notable example that when we will commit an office or function vnto a man we haue chiefely a respect vnto the ability and skilfulnes which are required to the execution of that office according to which doctrine Paul also to Timothe setteth forth vnto vs what thinges are to be required in him which should be chosen an elder or a Bishoppe God himselfe also in the old testament hath at large described of what conditions he ought to be whom he would haue to be appointed a king Vnto which sēce Peter also semeth to haue had a consideration who when two were set before him of which the one was to be placed in the roome of Iudas called vpon God the sercher of harts for that he only knew the mind and hart of him whome he would God findeth not a good hart in men but maketh it good An example of Saul haue to be chosen And yet ought we not to thinke that God findeth in men that hart which he hath a respect vnto He rather changeth and maketh mete those whome he will appoint vnto any office as we rede he did in Saul of whome we rede that he was so changed that he became vtterly an other man For whereas before he was simple and rude afterward he was able to prophesie amongst the Prophets Which thing for that it was new and strange gaue an occasion of this prouerb What is Saul also amongst the Prophets Pigghius cauilleth moreouer that of this our doctrine will follow that men will séeke the causes of their damnation not in themselues but in God which is a thing both absurd and wicked But let The cause of our damnation is not to be sought for in God this man consider how this can be inferred of our sentence For we teach that euery man is obnoxious vnto sinne and therefore deserueth damnation Neither euer said we vnto any man that he hath not in himselfe a most iust cause of hys damnation yea we both are and alwayes haue bene perswaders vnto all men that when they will take in hand any thing they seke for counsell no where els but out of the will of God reueled that is out of the holy scripture and not out secrecy of the predestination of God And yet doth it not therefore follow that by this forme of teaching is no vse of the doctrine of predestination For vnto it then chiefely must we haue a respect when we are tossed with aduersities and when through the very force of afflictions we fele that our fayth is weakned This thing taught ▪ Paul in the 8. chapter of this epistle and therefore he added If God be on What is the vse of predestination our side who shall be against vs who shall seperate vs from the loue of God shall tribulation Shall anguishe c. Wherefore this doctrine is not so to be left as though no man can apply it vnto himselfe It must rather diligently be kept till opportunity shall serue to vse it Neither is it a point of arrogancy but of the spirituall wisdome for a man to vse it in his owne behalfe when nede requireth Moreouer Pigghius falsely saith that those thinges which we speake are against the goodnes of God as though it should seme a thing vniust that God should elect vnto himselfe a certaine few and in the meane time ouerhippe infinite others For this mought shew saith he some cruelty in God especially if we say that he is offended before that any thing is committed against him But it is mete saith he that the purpose of God be reasonable and yet of his iustice can no other reasons be geuen but only the workes of them which are predestinated neither can the iustice of God by any other meanes be defended Those things beare in dede a goodly shew but they much conduce not to ouerthrow that which we haue proued For first to entreat of the goodnes of God there is no creature which can seme to be voyde of it For God perpetually bestoweth many good things yea euen vpon the No creature void of the goodnes of God wicked For
in this place saith when he writeth And they shall say vnto Sion Thy God raigneth Hetherto hath sinne raigned Wherfore Paul in this Epistle said Let not sin raigne in your mortall body Death also hath raigned For the same Apostle Death hath raigned from Adam euen vnto Moses The Deuill also hath raigned whom the Lord calleth the Prince of this world and Paul the gouernour of this worlde and the God of this worlde All these thinges haue hitherto miserably exercised their What maner of princes the Hebrues had tyranny ouer vs But nowe the Lorde raigneth For as touching outwarde kingdomes the Iewes indéede had many iudges and many kings few good some tollerable but a greate many moste wicked tyrannes And they whiche were good as Dauid Ezechias Iosias and suche like were yet notwithstanding weake neyther coulde they eyther defende the people from calamities or make them good Wherefore the Iewes were oftentimes oppressed of theyr enemies led away into captiuitye and being therout deliuered were in reste for a while But after Alexander the greate came the Macedonians and most grieuously afflicted Iewry After theÌ„ came Pompeius Crassus Herode and last of all Vespasianus and Titus whych vtterly ouerthrew all The church also of Christ had hys outward Princes partly wicked and partly good as touching ciuill righteousnes but yet very Then shall we bee in good estate wheÌ„ Christ raigneth in vs. Wherein coÌ„sisteth the kingdom of God weake Wherefore our estate can neuer be in good case vnlesse Christ raygne in vs. Thys as Daniel sayth in hys seconde chapter is the kingdome of heauen which is neuer corrupted in it is peace not during for a time but an euerlasting peace For in the Psalme it is sayd In his dayes shall aryse righteousnes and aboundance of peace vntill the moone be taken away And in Esay And of his peace there shall be no ende But herein consisteth hys kingdome that we be directed by the word and spirite of God After these two maners Christ raygneth in vs. The woord sheweth what is to be beleued and what is to be done The spirit impelleth and moueth vs to doo these thinges Thys is the euerlasting kyngdome of God whereunto when he wil adioyne any people or any nation he visiteth them by hys ambassadours whych are Preachers of the Gospell and them wyll hee haue to be receaued cherefully yea he sayth He which receaueth you receaueth â—e and he which despiseth you despiseth me We haue now the iudgemeÌ„t of God â—ouchyng Ministers wherewith the beleuers ought very mutch to comfort themselues although the world iudge otherwyse and count them for mad men and 〈…〉 castes and estéeme them as paringes and chips so long as there is a world thâ—y shall be so iudged of But for as much as the iudgement of the world is foo 〈…〉 and vnderstandeth not the thinges that pertayne vnto God therefore we 〈…〉 st not leane vnto it but rather embrace the most firme and most pleasant sen 〈…〉 ce of God Nahum the Prophet in hys fyrst chapter hath the lyke saying of 〈…〉 beutifull féete of such as preach the Gospell so that that whych was foretolde of Esay he also foresawe shoulde come to passe But at Rome in our dayes men At Rome they fall downe to kisse the fete of the Pope drawen by thys testimony of the Prophet doo fall downe and kisse the féete of the Pope as though he preached the Gospell going about the whole worlde preachyng peace when as rather he is a sworne enemy of the Gospell and maketh open warre agaynst the true doctrine thereof neyther at anye tyme ceaseth to disturbe peace betwene Christian Princes The Pope as a sworne enemy of the Gospell not a preacher therof But all obeye not the Gospell For Esay sayth lorde who hath beleued our hearing vnto whom is the arme of the lord reuealed Then faith is by hearing and hearing by the word of God But all obey not the Gospell This séemed to bee agaynst that so great dignitye of the Apostles whych hath now bene proued both by the authoritye of God which sent them and also by theyr ambassadge that very fewe and especially Of preaching doth not always follow the faith of the hearers of the Iewes beleued which came to passe by no other meanes but for that outward preachyng is not alwayes of necessity ioyned wyth the fayth of the hearers For it is possible that for as much as the power of God is not bound vnto instruments a man may beleue wythout a Preacher and on the other syde a man may heare preaching yet not haue fayth As in thys selfe same epistle he ioyned foreknowledge together wyth predestination although manye are foreknowen of God which yet are not predestinated vnto eternall life he ioyned vocation also together wyth iustification although verye manye are called whych yet are not iustified The Apostle in thys place describeth fayth by the name of obedience and that not wythout iust cause for in it is contayned obedience twoo maner Faith is iustly called obedience of wayes For fyrst it is necessary that the minde or humaine reason do geue place vnto the reuelation of God simply consenting thereunto whych thing pertayneth to a redy obedience for otherwise there are many thinges which let and after a sort call vs an other way There is also an other obedience for they which truly beleue endeuor themselues to obey the commaundementes of God whiche thing before they neither did nor could do The Apostle vsed this selfe same phrase in the first chapter of this epistle By whome we haue receaued grace and Apostleship to be obedient vnto fayth In the Actes of the Apostles also it is declared that many of the priestes were obedient vnto faith and in this sence is faith somtimes Why faith is called a law called a law not for that it bringeth with it blessing or cursing but because that it likewise as the law doth requireth obedience howbeit diuerse For the law requireth obedience euen of them that will not and yet in the meane tyme doth it not geue strenthes to performe it but faith forasmuch as it most fully persuadeth piety stirreth vs vp to liue according to the profession thereof And for that thys doubt touching the fewnes of the beleuers chiefely moued the Iewes therefore to quiet their mindes he bringeth a testimony of Esay whose doctrine they durst not reiect whereby they mought vnderstand that God had long tyme before prouided for this skarsity of the beleuers For Esay sayth who hath beleued our hearing The Prophet before those wordes brought in God the father which commaunded that his sonne should be preached and that his reproches which he should suffer for the saluation of mankind should be tolde abroade vnto whome the company of the Prophetes aunswered who hath beleued our hearing And to whome is the arme of the Lord reuealed As if they should say we indéede haue
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
euen so are oftentimes found many such ministers which by reason of the greate burthen of theyr vocation and bycause of the maliciousnes and incredulity of the people desire to forsake theyr ministeries hauing the selfe same infirmity where with this our Prophet semeth to haue bene after a sorte ouercome when he desired to dye But let ministers this know that they must abide in theyr vocation Ministers ought not to forsake their vocation so long as the strengths of the body will suffer them and that they be not thrust out by force For the men and people committed to theyr charge ought neuer to be forsaken so long as they can abide to heare the word of God And if they be all together contemners of the word of the lord and will not suffer it to be preached then as Christ commaunded his Apostles let them shake of agaynst them the dust of theyr feete and depart But so long as there are any amongest them which will suffer the pastor to preach and to entreate of the word of God he ought not to geue ouer his ministery Wherefore I know not whither Melitius did well or no of whome Theodoritus maketh meÌ„cion in his 2. booke and 31. chap. An history of Melitius that he foresooke the bishopricke of a certayne Church in Armenia being offended with the ouer greate dissobedience of his flocke But the same man afterward being chosen bishoppe of Antioche was for defending the catholike fayth agaynst the Arrians thrust into exile In which fact God paradueÌ„ture declared that he was not well pleased that he had departed from his first vocation By the example of this Prophete we may know how many troubles ministers haue to passe through in gouerning the Church and â—hose no small or common Ministers haue a greâ— many troubles to passe thorow troubles but such as in comparison of the which death is rather to be chosen With how greate a griefe and zeale doo we thinke Christ sayd O vnbeleuing nation how long shall I suffer you VVhich haue not bowed the knees to Baall â–ª â–ª In Hebrue is added and haue not kissed him Although the nature of idolatry be placed in the mind yet by these signes it sheweth forth it selfe outwardly The wicked bowed theyr knees to idols and kissed them And here are manifestly reproued yâ— Nicodemites of our Against the Nicodemites time For the Lord sayth that those whome he had reserued vnto him selfe dyd not these thinges how then should they thinke it to be lawfull for them in time of persecution Baall is deriued of this Hebrew word Baall signifieth to beare dominion and to be an husbande For they chose these made Gods to be theyr What Baal signifieth how that word agreeth with idols Lordes patrones as our men had their peculiar saintes to be their defenders whome they worshipped Nether is the name of an husband vnapt for idolatry for in stede of the true God which is the only husband of the Churche they broughte in other Gods as husbandes Wherefore the Prophetes called idolatry by the name of fornication whoredome and adultery which yet the vngodly as I suppose sought to adorne with the title of matrimonye God was angry with this heynous wicked crime that not without iuste cause for they went about to parte and to deuide amongest many Gods that worshippinge which was dew vnto one God only and that which they gaue vnto theyr owne imaginations was taken away from the true God And there could nothing haue bene deuised more contrary to the first and greatest commaundement wherein we are commaunded to loue God with all our hart with all our soule and with all our strengths And so much God detested this worshipping of Baall that in Osea the prophet in the 2. chapiter he sayd Thou shalt cal me Ishi that is my man and not Baalâ— that is my husband For although God were the husband of the Church yet would he not so be called of it lest he should by any maner of meanes to communicate in name with idoles Wherefore I haue oftentimes meruayled how the Christians in the old time when the Churche first began suffred the names of the dayes as Dies Solis which we call Sonday Dies Lune called Monday Dies Martis called tewsday Dies Mercurij called wedensday Dies Iouis called thursday Dies veneris called friday and Dies Saturni called saterday to take place would also by the selfe same names name the planets Verely forasmuch as these names were at that time the names of idoles it had bene better to haue abolished them and it was more dangerous at that tyme theÌ„ it is now For there are now none left which worshippe such idoles as they 〈◊〉 still did although I se that in the Church many vsed to say prima secunda â—ercia quarta feria that is as it were the first second third or fourth day of the weake as the Iewes vse to say the first second or third day of the sabaoth And in like sorte may it seme wonderfull touching the monthes as Ianuary Marche and suche like in stede of whiche the godlye named them accordinge to the order of nombers Helias maketh intercession against Israell It may seme that the disposition of Prophetes ought rather to be enclined to mercy Samuell being offended with the Israelites sayd far be it from me that I should cease to pray for you How theÌ„ doth Helias now make intercession against Israell Some say that this was only How Helias prayed against Israell a complaint made in familiar talke before God but Paul saith manifestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is against Israell And his vision touching the wynd earthquake and fire declareth that he being moued with a great zeale desired that God woulde auenge the wickednes of the Israelites Wherefore Paul rightly interpreted his It is lawfull for the faintes to pray against the wicked prayers that they were made against Israell But this ought not to be counted a fault in the Prophetes in the godly when as they inueigh not against the men but against vices and sinnes them would they haue destroyed them woulde they haue punished and forasmuch as those sinnes can not be seperated from meÌ„ therefore their prayers describe them in such sort as they are namely with men Moreouer oftentimes it is to be sene that they frame themselues vnto the will of God which by the impulsion of the spirite they know and do to the vttermost of their power allowe and therefore as they know any to be punished they seme in their prayers to pray that way euen agaynst them And the things which they séeme oftentimes in their prayers to speake they to this end only speake them to foretell vnto them of their time things which they knew should afterward come to passe Lord saith he they haue transgressed thy couenannt and haue slayne thy Prophetes so great an enemy was Iezabell vnto
is due throughe the worthines of the good worke but because it followeth good workes by a disposition and order instituted of God And after good workes followeth the reward of felicity and after euill the rewarde of eternall death althoughe hell fire be in verye déede due to the desertes of sinnes Grace saith he is not grace For that it is turned into a recompense due to workes And worke should not be worke if that which is geuen and rendred vnto works should be counted to be geuen by grace for it is the nature of worke to claime the ende of duetye and not fréelye Some cauell that we are not saued and iustified by the workes which we our selues haue done but if they be the workes of God which are done in vs by them we are iustified herebye entendinge that by the receiuing of the sacramentes is conferred grace as the terme it but they are farre deceaued For no man in receiuinge the sacramentes receaueth any grace but that which he receiued by faith When as we receaue the sacramentes as sealinges The sacramentes do not thorow the worke wrought coÌ„ferre grace Wherunto the receauing of the sacraments â—s an helpe of grace and of the giftes already obteyned neither is any thing gotten by them by vertue and strength of the worke wrought as they vse to speake For he which receaueth the sacramentes commeth either worthely or vnworthely if vnworthely he thereby getteth nothing but hurt and losse if worthely then bringeth he a liuely faith wherby he receaueth grace represented by the wordes of God and the sacramentes The woorke it selfe is an helpe whereby faith being somewhat weake is thorough the holy ghost stirred vp and forasmuch as there is celebrated the memory of the Lord and his name is called vpon therfore many good things are obtained and by those obsignations and seales the mindes of the beleuers are confirmed but that the worke it selfe conferreth grace we can in no wise graunt They say also that workes which follow iustification forasmuche as they are not An other â—â—â—llatioâ— ours but come of grace do merite many thinges But althoughe that the grace of God do helpe vs in doing good workes and the thinges which we do are therefore acceptable vnto God and that he will reward those workes yet notwithstanding therein is neither duety nor merite as we haue tought but onely an order and a certaine consequence by the institution and goodnes of God And in summe according to Pauls doctrine where mencion is of grace there muste woorkes néedes be banished as touching that they should be causes eyther of saluation or of iustification And although the proposition which is now proued do pertaine as well vnto the Gentils as vnto the Iewes yet notwithstanding therein are chiefly reproued the Iewes who peraduenture would easely haue graunted that the Gentils grafted into Christ were saued by grace when as before they had liued wickedly and in ydolatry But they which were Israelites and were as they boasted obseruers of the lawe craked that saluation came vnto them throughe the merite of workes Which opinion as it was erronious and iniurious vnto Christ so is it euery where confuted by the Apostle What then Israell hath not obtained that he sought but election hath obteined it and the rest haue bene made blinde According as it is written God hath geuen vnto them the spirite of pricking that when they see they shoulde not see and when they heare they should not heare vnto this day And Dauid saith let theyr table be made a snare and a net and a stomblinge blocke euen for a recompense vnto them Let theyr eyes be darkened that they see not and bow downe theyr backe alwayes What then Israel hath not obteyned that he sought but the election hath obteyned it He concludeth his argument thus that not all the Iewes are The Iues sought not rightly saued but those onely whome God foreknew the elect I meane If they sought how found they not because they sought not rightely They sought a Messias which in glory and pompe should raigne ouer the whole world which should enriche them and subdue all nations vnto their Empire They sought their owne aduauntages namely to be féede with bread at Christs hand They sought to worshippe Messias and God otherwise then was prescribed in the holy scriptures They sought Christ to kill him as it is written in Iohn the 7. chapiter Yet a litle while I am with you and I go vnto my Father ye shall seeke me and shall not finde me Wherfore seing that they sought not rightly it is no meruaile if they found not Wherfore Christ also when he sayth Seke ye shall finde aske and ye shal receaue knocke and it shal be opened vnto you we must adde thereunto this aduerbe rightly namely that we aske rightly that we seke rightly that we knock rightly otherwise we shall do all in vayne The Iewes sought saluation preposterously when as they sought to get it by workes That they sought saluatioÌ„ it is not to be doubted when as Paul attributeth vnto them zele although he take away from them vpright iudgement and true knowledge They applied them selues to sacrifices and ceremonies for no other cause but by them to be saued But forasmuch as that was not to seke a right they attayned not to their purpose Chrisostome truly saith that they therfore were frustrated for that they stroue agaynst them selues For in seeking of saluation they repelled it being offred vnto them frealy by Christ but to seke a thing â–ª and to reiect it when it is offred is manifestly for a maÌ„ to resist that which he purposeth Election sayth he hath obteined it Here he toucheth the true cause yea The chiefest cause of saluation and the chiefest and the assured cause of saluation otherwise they which are saued had by nature nothing of more excellency or woorthines then those which perish Election according to the Hebrue phrase signifieth the elect as circumcision doth What election is after the Hebrew phrase the circumcised And Israel is called the sanctification of God for that it was sanctified by him They are also called Gods possession for that he possesseth them And this kind of speache not a litle furthereth the purpose of Paul for he ment to drawe vs agayne to the consideration of the very cause that we might with the more attentiuenes consider of it But the rest are made blind Here he deuideth Israell into two partes into â—srael is deuided into two partes the elect I say and into the reprobate And affirmeth that the promises are accomplished in the elect which were indefinitly set forth vnto all men Wherefore this proposition is to be proued that the rest which are not comprehended vnder election are by God made blind the cause of which blinding if a man enquire some aunsweres wickednes or sinne But thereby is not the question dissolued What is the efficient cause of excecation
the selfe thing is written in the 60. Psalme and also in the 19. and 29. chapiters of Esay God is sayd to haue sent the spirite of Teradmah which is of disines and the spirite of Oâ—m which is of errors Whereby it is manifest that the Apostle Paul added nothyng whiche he had not out of the scriptures added nothing which he had not out of scriptures The metaphore is taken of those which allure men to drinke and labour to make them dronke and if the drinke be tempred with medicine to bring them to madnes But herein only is the difference for that when men so doo they doo it vniustly but when God so doth he doth it most iustly That which the Hebewes say Teraalah the 70. interpreters haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latines Compunctionem And that greke word may be expounded two maner of wayes First to signify griefe hatred What the woorde of God worketh in the wicked and what in the elect and vexation for when the word of God and saluation is set before them straight way they are pricked with griefe of hart they are vexed they burne in hatred and most earnestly resist as it is sayd of the Iewes When they heard Steuen theyr harts were rent a sonder and they gnashed with theyr teth But contrariwise the spirite of God whiche is geuen vnto the godly maketh appeased contented and quiet and bringeth a wonderful consolation vnto those yâ— are with it inspired The other interpretation according to Chrisostome is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand stedfastnes for that they were so addicted fixed and fastened vnto wicked affectes and vnto incredulity that they could therehence by no meanes be plucked away although they wanted not exhortacions vnto piety Doubtles this is a most greate infelicity when in stede of that sweete cuppe of mercy is geuen vs to drinke the cuppe of fury in stede of the cuppe of truth the cuppe of error in stede of the cuppe of brightnes and souÌ„d doctrine the cuppe of madnes and blindnes and that by God him selfe Wherefore let them take hede which ether teach or heare the holy scriptures that thorough theyr owne default that thing which is vnto others life and saluation be not made vnto them perdition â–ª God maketh not blynde by pouryng â—â— of new malice â–ª and present destruction God indede powreth not into any man any new malice but stirreth vp that which before lay hidden They had eyes to se miracles they had also eares wherwith they heard both the prophesies of the prophets and also the preachers but it nothing preuayled with them The Apostles argumente is Thus was it foretold thus hath God appoynted wherefore I bring nothing that is new We must not consider what the Iewes claymed vnto them selues but what the scriptures gaue vnto them There was no cause why they should so highly be offended with Paul when as he spake nothing but such thinges aâ— had happened in the time of Helias and Esay had foretold should come to passe as touching them also He addeth Vnto this Day For that towardes the end of the world they shal beleue So also he wrote vnto the Corinthians That there is a vaile put ouer the harte of the Iewes wheÌ„ the scripture is red which abideth also euen to this day And that which Esay speaketh indefinitly of the Iewes is to be vnderstanded as touching the greater part The Prophet there asked How long Lord and answere is made vnto him euen vnto destruction So afterward also in this epistle it is sayd Vnto the entrance of the fullnes of the Gentiles But for the better vnderstanding of that A place of Esay in the 6. chapiter place of Esay taken out of the 6. chapiter there are certayne thinges worthy to be noted First that the Prophet saw God sitting vpon an high seate and the skirtes eyther of the garments of God or of his throne filled the temple And yâ— forme wherein God shewed him selfe was like vnto a iudge By him stoode his ministers the Seraphins and he would pronounce a senteÌ„ce agaynst the Iewes and that a definite sentence which should be past remedy as Aben Ezra writeth When God hath once geuen senteÌ„ce it is not letted by repeÌ„taunce vpon that place who sayth that after God hath once geuen sentence it is not possible but that it shal be put in execution yea although repentance come in the meane time as though the sentences of Ezechiell and Ieremy entreate only of threatninges Whome shall we send sayth the Lord Rabby SolomoÌ„ saith that these be the wordes of one being somewhat in a doubt for he had sent Amos and they had derided him saying This man is a stammerer neyther can he bring forth his wordes playnly and shall we beleue that God hath sent him When Esay had offred him selfe Go thy wayes sayth the Lord as if he should haue sayd Resist not my sentence as did Moses which would haue bene blotted out of the booke of life Nor as did Ionas which refused to denounce vnto the Niniuites destruction Goe not about to praye as Ieremy did in the 7. chapiter for I haue sayd that I will not heare Tell vnto this people which was once mine but now not mine that was once wise but now more foolish then an asse and an exe which acknowledge theyr Lordes and know the way to theyr mangerâ— vnto this people I say worse then Sodoma and Gomorha which call good euil euill good and honor me with theyr lippes only In hearing heare ye Rabby Dauid Kimby sayth that that place is red in the imparatiue mode but is of some expounded by the future temps of the indicatiue mode as though it were a foretelling And some are moued not to vnderstand it by the imparatiue mode for that this semeth to be agaynst the goodnes of God to commaund sinne and the death of the soule For in an other place he sayth I will not the death of a sinner but will haue all men to be saued Wherefore say they these thinges are not to be taught for they opeÌ„ a way vnto sinnes which sinnes if God coÌ„maund theÌ„ can not displease him but There is nothing in the scriptures whiche edifieth not this is as though yâ— holy gost should speake things which serue not to edificatioÌ„ There is nothing in the scriptures which being aptly and rightly declared may not be taught and so farr is it of that by this doctrine a way is opened vnto sins that vnto them which haue but euen a cromme of piety and of wisedom hereby is set forth a doctrine to expell sinnes For if for the punishment of sinne God doo If God 〈…〉 nish sinneâ— by sinnes we ought to abstaine froÌ„ sinne in such sorte deliuer vp men to wicked affectes and to madnes to be thereby punished who will not fly from sinne When as it is a thing farre more greauous to fall into these euills then
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
the Hebrew bookes for that the Iewes had corrupted them Origen The text of the old Testament is not corrupted of the Iewes saith he in his interpretacion vpon Esay denieth that it is so and that by thys reason for that Christ and the Apostles would not haue passed ouer in silence so heynous a crime For if the lord manifestly reproued the vayne and false interpretacions of the Pharises and Scribes what would he haue sayd if they had presumed with rash handes to corrupt the holy bookes But they say that the bookes of the scripture were by them conterfeated after the ascension of Christ and after that the Apostles had set forth the Gospells Heare saith Ierome I am not able to withhold my selfe from laughter as though the Apostles which oftentimes in theyr writinges alledge sentences of the old testament would not cite the places according to the 70. but according to the Hebrew verity as the bokes should be afterward falsified of the Iewes What then sayth he shall we here go from the Hebrew verity and follow the 70. lest we should seme blasphemous in attributing vnto God so greate seuerity that he will not haue the Iewes to se or to heare that he should make them blynde hardeÌ„ theÌ„ But thereby we shall nothing preuayle for the 70. haue not alwayes in their translatioÌ„ auoyded such kinde of speaches For in them we finde To this end haue I raysed thee vp to declare in thee my might power Agayne God hardned the hart of Pharao Likewise let theyr table be made vnto them a snare and an offence Make dimme theyr eyes that they se not and alwayes make crooked theyr backe When we come to this whether shall we fly Wherefore he concludeth that here is no blasphemy For Paul saith that God hath shut vp all vnder infidelity that he might haue mercy vpon all men And forasmuch as this pitte is very deape in which we are neyther able to wade nor yet to passe ouer it the Apostle cried out O the deapth of the riches of Gods wisedoÌ„e and knowledge And he sayth that the Iewes were therefore made blind that the Gentiles mought beleue neyther is that to be counted any cruelty that one litle part of the world was made blinde â–ª that all the other partes thereof might be illustrated and it pleased God with the God was not cruel in makyng blynde the Iewes conuersion of the Gentiles to make amendes for the losse which came thorough the fall of the Iewes Christ in Iohn sayth of him selfe I came for iudgment sake into this worlde that they which se should not se and that they which saw not should se Esay also foretelleth of him that he should be a stone of offence and a stombling blocke And Simeon said that he is put to the fall and rising of many These thinges alledgeth Ierome making altogether on our side But in Iohn this place is most manifestly cited in the 12. chapiter that it can not be denied but that the Iewes were made blind by God Iohn affirmeth that the â—ewes could not beleue yea it is added that they could not beleue which thing Pigghius will not grant when yet notwithstanding it is most true For how can a man beleue which is voide of the spirite and grace of God and left in the corruption of his owne nature wherein we are all borne Doubtles his incredulity is of necessity not indede absolutely but by supposition And he addeth that if that were impossible it should not vndoubtedly be impossible by reason of the foretelling of the prophet Vnto this we answere that here also is impossibility by supposition for â–ª that which Esay had foretold must nedes be verified and moreouer the prophet when he foretold and preached these thinges could not but make blind these which were forsaken of God For of necessity they were more and more inceÌ„sed and they more and more hated the worde of God and as men blind leped backe from it when as they were destitute of the grace and spirite of God But these That which is â—ont by the coÌ„maundement of God is said to be done of God Agaynst those which â—here no 〈◊〉 〈◊〉 troâ—â—s or figures but repell them 〈◊〉 they are necessary reasons of necessity Pigghius weigheth not but addeth that Esay saith not that God made blind the Iewes But is not in that place the excecation of the Iewes commaunded of God For it is all one That which is done by his commaundement is sayd to be done by him When he commaundeth the Prophet Make blinde the harte of the people nothing els sayth Pigghius is therby signified buâ— preach namely that the people shal be made blind Here I se a new trope or figure that to make blind signifieth to preach These are they which so sharpâ—lye reproue vs if in the matter of the sacrament we vse as it is necessary a trope and that a trope commonly vsed when yet they without any necessity bring a trope and that such a one as was neuer hard of before Neither is yâ— true which he alwayes taketh as graunted that the cause of excecation was in such sorâ— in the people that God can by no meanes be sayd to be the cause thereof But let vs heare how he vnderstand of this place of Iohn that it was impossible that they should beleue Impossible sayth he signifieth difficult or hard O new diuinity to affirme that a man destitute of the spirite and of grace and cleauing only vnto his owne corrupt strengths can beleue althoughe with difficulty Whether impossiblity signifye diâ—ficulty What could Pelagiâ—s say more in his owne defence if he were nowe on liue agayne But sayth he Impossible sometimes signifieth so as when we commonly say I can not loue that man that is I can not but with much difficultye be brought to loue that man But is this a good cousequence that if we sometimes so speake that therefore we should streight way graunt that it is so to be taken in this place of Iohn If I should graunt vnto thee that this worde sometimes so signifieth canst thou thereby proue that such a signification is here to be vsed I will not speake how the similitude which thou bringest hath not that force which thou thinkest it hath For when the Lord sayd vnto hys brethern The world can not hate you He ment not as thou imaginest that this is a hard matter but that it is by no meanes possible For that it is in very dede impossible that a carnal and worldly maÌ„ in as much as he is such a one should be hated of carnall and worldly men He may paradnenture for other causes be hated as for his riches or for his great power a thousand such like things but for that he is a carnall and worldly man he shall not displease men that are of the same sorte Which thing yet I doo not therefore speake as though I will deny but
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
and his fruites euill But in the braunches he noteth an other diuersity That euen as in naturall bodyes there are some which longe kepe still theyr proprieties and qualities as the heauenly bodyes which shall in one and the selfe same estate abide euen vnto the end of the world and there are others which are more easely changed yea also come to corruption as herbes plantes and sensible creatures So there are some brāches which perpetually adide in that tree or doubtles very long but other some soone fall away At the length he writteth that although some thinke that Abraham and the holy fathers are the good tree and the root yet he thinketh that we ought to put Christ to be that good tree and roote as into whō we are by fayth grafted Touching these thinges out of him alledged we may allow the former part which was brought first agaynst Valentinus for they are well and profitably noted of him But that difference of the two trees is farre The whole lompe of our corrupt nature may be called a wild oliue tree I tlieth not in our power to make our selues good trees otherwise to be put And first we ought to know that the whole lompe of our nature is corrupted with originall sinne wherefore it might well be called a wild oliue tree Neyther should we haue had from any elsewhere a good tree vnles by the mercy of God Christ had bene both promised and geuē into whom the elect by beleuing are altered transplanted and grafted as into a fruitfull and fat tree But that they shoulde beleue commeth not by the power of free will for fayth is the gifte of God and not a worke of our strengths and therefore it lieth not in vs to make the tree good And if Origen thinke that Christ so sayth the error springeth of the misvnderstanding of this worde Make ye for in that place it signifieth not a working but a supposition As though he should haue sayd Thinke and be assured that that tree ought to be good which should bring forth good fruites that tree euill which should bring forth euil fruites And that this is the sence of those words that which went before declareth For the lord had sayd Forasmuch as ye are euill ye can not speake good thinges And in the 7. chapiter of Mathew it most manifestly appeareth that the tree ought first to be good before that good fruites can follow but Origen contrariwise imagineth that by the workes of free will the tree is made fruitfull And as touching the plant and roote we also affirme that the fathers with whome was made the couenaunt and who led in it an holy life are that plant and roote although we are not ignoraunt that in other places of the scripture Christ calleth himself the vine tree and vs the branches yea and in this selfe same epistle it is written that by baptisme we are grafted into Christ into the similitude of his death Neyther doth any man doubt but that Christ is the only foundation besides which no man can put any other But Paul now tendeth not that way but only hath a consideration vnto the kinred of the Hebrues and holines of the fathers which is here by gathered for that he calleth the Iewes the naturall braunches of the good oliue tree which can not otherwise be vnderstanded but for that they came of holy parentes And streight way he expressedly sayth There are enemies for your sakes but elect for the fathers sakes Neither doth this which is added any thing let Thou standest by fayth which fayth hath a respect vnto Christ as vnto the obiect thereof for we also when we affirme that the holy fathers are the plant and root doo not exclude Christ for the roote and tree are not here taken but in as much The fathers are called the roote the plant in as muche as they ar rooted inchrist as they are holy but the fathers had not of them selues naturall and inward holynes but as we haue before sayd they by fayth drew it from Christ Thou wilt say then The braunches are brokē of that I might be grafted in Thou sayest well Thorough vnbelefe they are brokē of and thou standest by fayth Be not high minded but feare For if God spared not the naturall braunches take heede that he also spare not thee Thou wilt say then The braunches are broken of that I might be grafted in Thou sayest well Thorough vnbeliefe they are broken of and thou standeste by fayth The Apostle continueth still to represse the arrogancy of the Gentiles which extolled themselues against the Iewes And he vseth a conterfeate speach vnder the person of the Gentiles so that it is a preuention The Gentiles paraduenture mought haue said we glory for that we are both better and more worthy then the Iewes which is hereby proued for that they were brokē of for our saluation sake that we should be grafted in but he is of much more worthines for whose sake a thing is done then is y◠which is done for his sake The Apostle answereth Thou sayst well that the Iewes are broken of that thou shouldest be grafted in this I deny not but thē remember thou that thy grafting in commeth not of merites or workes but of fayth which is mere and pure grace and hath a respect vnto the mercy of God only It is the practise of Sathan to make vs to glory of that thing which we haue not of our selues but is the pure and simple gift of God I will not speake how that the Iewes mought by the like kinde of reasoning say we are of more excellency then thou when as thou wert to this end called that we by thy conuersion might receaue fruit and by emulation be prouoked vnto saluation Chrisostom sayth that here are touched the true and proper causes of the destruction of the Iewes and of the grafting in of the Gentiles incredulity I say and fayth And therfore he continueth in that mind which he was of before that the Apostle comforteth the Iewes in wordes onely and with cōmendations which in very dede were no commēdations But in thus speaking he considereth not that which was before sayd that the counsell of God in the execation of the Iewes stayed not there as though he willed that blindnes in respect of it self only but had a respect vnto the calling of the Gentiles which he would should therof follow And I wonder he saw not y◠the Apostle here approueth the argument of the Gentils wherin they sayd They are broken of that we should bee grafted in He mought doubtles haue sayd this is not true frō which saying he is so farre of that he rather auoutched graunted and approued that which they alledged Wherfore it is not to be doubted but that the blinding of the Iewes was appoynted of God as a meane whereby the saluation of the Gentiles should follow Wherfore Paul calleth backe the Gentiles to the consideration of this
vnto other nations This is the cause why in holy seruices prayer is made for the churches which I would to God it were done with that feruentnes of minde that it ought to be done with and that vnto the prayers were adioyned an endeuor to adorne and reforme them for to praye and not to labour to do thereafter is to dally with God Otherwise thou also shalt be cut of None which beleueth ought as touching himfelf to be persuaded that he shal be cut of For faith suffreth not this persuasion None that is godly is vncertayne of his saluation to take place The Lord saith that he which beleueth passeth from death vnto life not to euery kinde of life but vnto eternall life whiche is nowe already begonne and shall be accomplished in the world to come Wherfore séeing that eternall life is promised vnto vs we ought in no wise to doubt therof euery one of the faithfull beleueth that he is adopted of God into his sonne and that he is elected vnto eternall life Wherfore it shal be vnto him as he beleueth For the Etimoligy of this woorde faith many thinke hereof to come as thoughe that shall indéede be The etimology of â—aith done which is spoken Howbeit he which so beleueth ought always to be mindfull of perseuerance and not to liue loosely and ought also to implore at Gods hands his gift and grace to abide in his bountefulnes touching the obtainment whereof we oughte not to doubte when as God hath both promised it vnto his and also a Our flesh is to be taken hede of for that it is weake and vncleane faithfull prayer cannot be powred out with doubting as the Apostle Iames testifieth howbeit it is profitable attentiuely to looke vpon our flesh which is weake and euery way vncleane neyther is any thinge in the nature thereof but that it may be damned Wherfore these words of the Apostle stirreth vs vp to bridle the pride therof and to breake the security of it and also to shake of sluggishnes Howbeit for the retaining still of certainty we must fly vnto that whiche is a little afterward written that the giftes and calling of God are without repentance And that What is to be feared touching the church It is not possible that the church should perishe Perticuler churches may fayle we may sée howe profitable this admonition of the Apostle is vnto the faithfull and not in any wayes in vayne we will vse this distribution firste to sée as touching the church what is to be feared If we speake of the whole church we muste not in any wise feare that it shall euer fayle for Christ hath promised that he will be with it vnto the end of the world It may indede be tempted cisted and shaken but vtterly ouerthrown it can not be And therfore we pray that the crosse temptacions and persecutions thereof might be asswaged and turned to good But touching perticuler churches for that it is possible that they maye be transferred we do pray both against their continuall temptacions and also that with them and especially with our church may abide the kingdome of God And as touching our We iustly feare touching our posteritie posterity also there is cause why we shoulde feare for that the promise is indefinitely set forth and vnles it be contracted by election and predestination it maye come to passe that it shall not comprehende them as all the Iewes were not comprehended in the promise And touching infants we may also iudge the like The couenant indéede and promise excludeth them not yea they are generally ment in these wordes wherin the lord saith I wil be thy God and the God of thy sede Vnder which promise we baptise them and visibly incorporate theÌ„ into the churche who yet when they come to age may reiect the couenante and contemne the Gospell whereby is made manifeste that they in very déede pertained not to election and vnto the promises Wherfore we may iustly feare least they should not stande as we sée happened in Ismaell and Esau There are moreouer in the church some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which beleue but for a time and in time of temptacion step backe as did Iudas and they which in time of persecutions denied Christe wherefore for these also we haue greate cause to be afeard And touching those which sincerelye beleue in Christ although they haue confidence of their saluation and are assured Many fals hange ouer the faithfuls heds We are in hope that they whom we excommunicate may be restored agayne The godly also haue whereof to be afeard thereof yet so long as we liue here there alwayes hang ouer our heads many fals and those greate as it is manifeste in Peter and in Dauid Wherefore they haue wherof to be afeard although they be not afeard that they shall eternally be damned but assuredly hope that either they shall be defended of God from fallinge or that if they do fall they shal be restored againe as we also haue confidence of them which are excoÌ„municated for they are not cast out of the church that they shoulde pearish but that at the last their spirite should be saued And therfore the elect also and they which sincerely beleue ought continually to be afearde of falles and that they be not cut of from Christ at the least way for a time And of this restitution of them that haue fallen is also mencion made in Ieremy the. 3. chapter Thou hast played the harlot with thy louers howbeit returne againe All these things declare vnto vs that this exhortacion of Paul vnto feare is not vnprofitable when as we ought so many ways to be careful both for our selues also for others Chrisostome addeth also hereunto that the abuse of the grace of God whiche raigneth amongst vs ought to be vnto vs a great feare and horror so often as we consider it If thou continue in his goodnes Otherwise thou also shalt be cut of And they also if they abide not still in vnbeliefe shal be grafted in agayn Forasmuch as it is not to be doubted but that very many of the Iewes so fell away that they sinned against the holy ghost and could no more be grafted in againe it is manifest that Paul speaketh these thinges whiche he speaketh indifinitly of yâ— people of the Iewes as touching a part Further forasmuch as it is vncertayne wheÌ„ a man doth fall into so horrible a case vnles it be declared by some certayne peculiar reuelation of God therefore Paul so speaketh that we should not put away all hope of any man so longe as he liueth here Chrisostome semeth now to alter his mind as touching that yâ— he had before spoken namely that all thinges ought to be attributed vnto the grace of God and that merites or good workes are not to be regarded For by this he sayth It is manifest how greate the dominion of our purpose and the power
and not by an allegorye Partly for that the blindnes shall not be perpetual in that nation It may also haue a respect vnto the remnantes that were saued or it may be referred vnto the time Chrisostome saith partly for that all are not made blinde But by fulnes vnderstand a definite and an appointed multitude which is therefore called fulnes for that the number of the beleuers shoulde be a iuste and verye greate number so that publikely amongest the Gentilles shoulde be gathered a wonderfull great Churche As also all Israell is to be taken for a greate nomber of the Hebrues amongest whome Christe shoulde be publikelye acknowledged Not that some both of the Gentils and also of the Iewes shall not be destroyed For vniuersall propositions in the holy scriptures are oftentimes so to be taken that they ought Vniuersall propositiōs in the holy scriptures how they ar to be vnderstanded to be contracted to a definite vniuersality as this All fleshe shall see the saluation of God Again They shall all be taught of God Again God will haue all men to be saued ▪ whiche is to be vnderstanded as Augustine saith of all those whiche are saued for they are made safe by the will of God Which manner of interpretacion Gregorius Nazianzenus also followed in the fifte booke of his theologye where he had to do against those which denied the holy gost to be God and fained him to be a creature alledging for themselues that which Iohn writeth of the word All thinges were made by it Whereof they inferred that the holy Ghoste also was both made and created by the sonne He aunswereth that this saying of Iohn is to be vnderstanded of all thinges which are made as if it should haue bene saide whatsoeuer thinges are made are made by him as August ▪ expoundeth As many as are saued ar saued by the will of God This connexion of the blindenes of Israell with the entringe in of the The cōnexion of the blyndnes of Israel with the entryng in of the Gentiles is not natural fulnes of the Gentils hath not an naturall order but is firme onely by the disposition and order appointed of the prouidence of God This particle partly Ambrose most aptlye referreth vnto time I knowe there are some whiche by all Israell of whome the Apostle now speaketh vnderstande the people of God gathered both out of the Gentils and also out of the Iewes which people is dayly gathered together euen vnto the ende of the world neither thinke they that there is to be looked for any greater aboundaunce of the Iewes to be conuerted But if we follow this exposition what mistery or what secret had Paul now reuealed all men saw that some of the Hebrues were dayly conuerted and came vnto Christe Further it is most manifest that Paul ment with a certain peculier commendation to adorne the Iewes to the end they should not be contēned of the Gentils But if he should haue saide as these men meane then shoulde he haue spoken no new thing at all Whether this place proue that towardes the ende of the worlde shal be great plenty of the Iewes conuerted vnto Christ when as it was manifeste vnto all men that some few of the Iewes were daylye conuerted vnto Christe Moreouer the foretellinges of the Prophetes as we shall straight way sée entreat not of any certain perticuler men but speake euen of the multitude or people of the Iewes Finally by that meanes Israell should séeme to be taken allegorically whiche in no wise agréeth with the entente of the Apostle Yea and many of the fathers incline this way that the fulnes of the Gētils being entred in the Iewes also shall returne vnto Christ Chrisostome in his 12. Homely de verbis Domini in Marcum in the. 2. Tome when he entreateth of the figge trée that was dried vp at the word of the Lord saith If Christ had found fruit in the figge tree the fulnes of Gentils had not entred in but bicause the fulnes of the Gentiles hath entred in all Israell shall at the last be saued And he addeth that whiche is written in the Apocalipse of Iohn Of the Tribe of Iuda were sealed .xii. thousande of the tribe of Rubene were sealed xii thousand And also Hilarius in his xi boke de Trinitate when he entreateth that the Sonne shall deliuer vp the kingdome vnto God and vnto the father but in the meane time it behoueth him to raigne vntill he haue put his enemies vnder his féete by enemies vnderstandeth the Israelites who although according to election and for theyr fathers sake they were beloued yet are they enemies for our sakes and according to the Gospell The selfe same thing also testifieth he vpon the 58. and 60. Psalmes And if a man diligently loke he shall sée that the reste of the fathers likewise write the like when they enterprete these places And Gennadius amongst others as the Gréeke Scholies declare saith that Paul addeth Partly because of election for the electe are not made blinde and then he addeth that God will afterward take them all vnto him But they which thinke that this is by no meanes to be looked for are hereby moued for that all Israell shal neuer be saued but some shall perish But that word All as we haue declared is not so to be vnderstanded as though no Israelite as touchng the flesh shal be excluded Augustine in his questiōs vpon Genesis the 118. question toucheth either of these opinions But what shall we say vnto the words of Christ wherin he sayth Doost thou thinke that when the sonne of man commeth he shall find faith vpon A conciliation of two places whiche seme to be repugnāt the earth Verely if the Iewes be in such great plenty conuerted vnto Christ and that with the commodity of the Gentles as we haue before declared then shall there remayne much faith which Christ when he returneth vnto vs shall find But we may answere that here is no contrariety for Antichrist shall subuert in a manner all thinges so that if it were possible the elect also should be deceaued which Antichrist when he shall by the spirite of the mouth of Christ be slaine paraduenture the Iewes shall returne againe and shall acknowledge their Messias and shall confirme the Gentils being wauering and seduced It is possible also that when the Iewes shall beleue and the Gentils shall after a certayne tyme put to their helpe then as the nature of the fleshe is may arise some security and licentiousnes especially if Antichrist follow by meanes whereof an infinite number both of the Iewes and of the Gentils may be alienated from Christ so that that shal be true that Christ when he commeth shall find very fewe which purely and sincerely shall confesse him Whether of these two opinions a man receaue there is no absurdity and he shall easely thereby conciliate these places but whither of them is the truer I
can not certainly iudge neither is the knowledge The Gentles before they are called are without thereof necessary to saluation Let vs consider also that when Paul sayth that the fulnes of the Gentles shall enter in he thereby noteth that before the preaching of the Gospell the Gentles were without for as much as they should afterwarde enter in Neither spake Christ any otherwise wheÌ„ he sayth that they which were in the high wayes and streates should be compelled to enter in Ambrose expounding these wordes saith That then shal be wyped away from the eyes of the Iewes their blindnes that they may beleue In which wordes he declareth that so long as this execation abideth they can not beleue And he addeth That God prohibiting from their hartes the spirit of pricking which worketh in them blindnes may render vnto theÌ„ Ambroseâ— minde touching free will the fre choyce of the will In this sentence he manifestly declareth what he thought of frée will namely as touching those thinges which pertayne vnto iustification and vnto regeneration Whatsoeuer he writeth of it in other places here he most truly affirmeth that straungers from Christ want liberty of will which then is restored vnto them when they are illuminated As it is written Out of Sion shall the deliuerer come and shall turne away the vngodlines from Iacob This profe which he bringeth out of the sayinges of the Prophets hath in the conclusion necessity only by supposition and not absolutely The strength of the argument herein consisteth for that deliuery was by couenant promised vnto Israell But with yâ— Gentles there was neuer before Christs tyme any leage or couenant publiquely made There was in déede a Before the gospell was preached there was no league made with the GeÌ„tles promise of their calling For it was sayd vnto AbrahaÌ„ In thy sede shal all Gentles be blessed but in very déede there was no couenaunt publiquely made with the Gentiles Neither can this deliuery be vnderstanded as touching any perticular persons when as it is promised vnto Sion and vnto Iacob by which names not any singular persons are signified but the whole people This testimony as touching the greater part thereof is taken out of the 59. chap. of Esay and part of Ieremy and especially out of the 31. chapiter towardes the end Origen Ambrose affirme that it is taken out of Esay And Ambrose peculiarly seemeth to saye that the conuersion of certayne of the Iewes perticularly which happened dayly was a certaine experiment of the will of God as touching the restitution of that nacion Howbeit that which Esay speaketh in the 59. chapiter is not in all pointes as touching the wordes in such sort as the Apostle now alleadgeth them For he after this maner followeth the 70. interpreters who not as touching the sence but only as touching the wordes In Hebrew it is Vba lesion goel vleschabe pescha beiaacob vehum iehouah that is There shall come a redemer saith the Lord vnto Sion and vnto those in Iacob which shal repent them from their iniquities And then is added And this is my couenaunt with them sayth the Lord my spirite thâ—t is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy sede nor out of the mouth of the sede of thy sede Whereas in the Hebrew it is sayd Vnto Sion shall come the redemer the Seuenty as Ierome writeth haue turned it out of Sion whome Paul also followed And it wel known that Christ was borne of the Iewes who are ment by the name of Sion and the word of the Lord and preaching of the Gospell therehence had his beginning although the Greke edition which we vse hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for Sions sake whereby it is manifest that this which we haue either is not the translation of the 70. or els it is in many places corrupted And Ierome addeth that this word Noal according to the nature of the Hebrew signifieth to be nighe so that is The Greke translation which we vse is ether not the traÌ„slatioÌ„ of the 70. or els it is corrupted Faith whiche iustifieth hath repentaunce annexed with it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth nigh namely vnto whome the inheritance of the kinsman that is dead commeth Wherefore the sence of the Hebrew words is that vnto Sion shall come a nigh deliuerer Moreouer that which is written both of the 70. and of Paul And he shall turne away the vngodlynes from Iacob is in the Hebrew Lishbe which they paraduenture tooke as though it were written Leschob peschaa but this maketh no disagréeing as touching the sence For they which are deliuered by faith from their sinnes haue alwayes repentaunce annexed and ioyned with their faith not as a condition which should be the cause of remission for this should be a condition of the law and vnprofitable when as no man is able to performe it but an euangelicall condition as which followeth the forgeuenes of sins or iustification at least by nature is acceptable vnto God for whatsoeuer waÌ„teth therof by reasoÌ„ of our infirmity is holpeÌ„ by the merits of Christ And this is my testament with theÌ„ That which followeth in Esay touching the spirite and word of God excellently setteth forth vnto vs the couenaunt or leage of Fod For first are the wordes of the promise which also shall alwayes remaine amongest the faythfull which yet should be vnprofitable vnles therto were added the spirite whereby the hartes of the hearers are moued to beleue VVhen I shall take away theyr sinnes This part is not read in Esay wherfore it may be taken as a compendious interpretation of those thinges which the Prophet before spake of the couenaunt for where the spirite is the wordes of God are spoken when we embrace them by fayth streight way foloweth forgeuenes of sinnes and for that the prophet expressed not the effect Paul thought he would manifestly set it forth Otherwise it is gathered out of the 31. chap. of Ieremy where when mencion had bene made of the new couenant the first being abrogated it is sayd I will be mercifull vnto theyr iniquity and I will no more remember theyr sinne And that whiche Esaye speaketh of Sion and of Iacob and Ieremye also of the house of Iudah and of Ierusalem can not be taken of Paul allegoricallye as thoughe in these woordes is signifyed the number of the faythfull These wordes are to be vnderstanded properly of the Israelites An argument wherby is proued that the Messias is God Only God forgeueth sinnes of what people so euer it be For as we sayde Paules meaninge is peculiarly to commende the Iewes and to put away the discord which was sprong in the Church betwene the Ethnikes and the Iewes And in yâ— it is sayd that the Iewes should by the Messias be deliuered from theyr sinnes it is a sure
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
feruentnes of persecution shal waxe hot they fal away from it and therfore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men hauing faith for a ceason Wherfore leauing all these significations in this disputacion by faith we vnderstand that firme assent which is of so great force and efficacye that it draweth with it the affect of trust hope charity lastly al good works as much as the infirmity of this present life will suffer Therefore Smithe whiche wrote a Smith an EnglishmaÌ„ an impudeÌ„t Sophister booke agaynst me of Iustification although he set it out before agaynst Luther agaynst Melancthon and speaketh much against others and seldome maketh mencion of me is herein excedingly deceaued in that he iudgeth that those are sharpely to be reproued which say that faith is a trust And he bringeth a place out of A place to the Ephe. declared the Epistle to the Ephesians the 3. chapiter where it is written By whome namely by Christ Iesus we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is boldnes to speake and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an accesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in trust which commeth by fayth Seing therfore trust sayth he is by fayth it is not fayth Oh trimme man I promise you and a sharpe diuine which alone sawe that these two thinges namely faith and trust are two things separated What other thing in a maner ment Philip Melancthon and other our faithfull teachers when they call that fayth whereby we are iustified trust but that it is not dead that is not slouthfull that it is not a humane persuasion but so vehement an assent that it hath euen trust it selfe most inwardly nighly ioyned vnto it But I mynd not much to contend with this man All that he bableth he scrapeth out only of Eccius Pighius and other beastes of the Antichrist A dead faith iustifieth not but driueth into desperatioÌ„ This word Amen sealeth praiers of Rome and setteth them abrode as thoughe they were his owne That faith which draweth not with it trust and other holy mocions of the mind driueth men into desperation so farre is it of that it can iustifie which thing the miserable endes of Cain and Iudas do plainly testifie But that which is a firme faith continually trusteth yea it sealeth our prayers in the Church by this common and receaued word Amen among other words vsed of the faythfull Which word is deriued of this Hebrue worde Aman which I before spake of as Dauid Chimhi They whiche pray without faith do lose their labor A similitude testifieth it signifieth It shal be ratified and firme so shal the Lord bringe to passe They which pray without such a faith do lose their labour In this fayth vndoubtedly men do quiet themselues in tranquillity and vnspeakeable peace and are like vnto him which found a most ample treasure and precious pearle wherein he so contented himself that he sold all that he had to buy it Hereof came it that in the 7. Chapiter of Esay the Prophet sayd vnto the wicked king Achaz exhorting him to the true fayth Hischamar Vehischakat that is Take hede and be quiet for the Prophet would that the king should beware of incredulity and stay himself What is the property of fayth â–ª A distinctioÌ„ of workes with the word of God which is the proprietye and nature of fayth as contrariwise the nature of infidelity is to wauer and to be vnconstant For they which beleue not are caryed about with euery wynd of doctrine and opinions and are always wauering and vnconstant Wherfore in Iosua the 17. chapiter the people are reproued because their hart flowed as water and that vndoubtedly happened only by reason of their incredulity Wherefore forasmuch as hereby it now appeareth what we vnderstand by fayth and what signification of this word among many significations we followe in this question we must now speake somewhat of workes There is one kynd of worke which after the action and motion remayneth outwardly and appeareth after it is finished as the Image whiche Phidias made is called a worke and the temple at Ierusalem was called the work of Workes inward outward Salomon And after an other sort actions of men their motions depending of will and reason are called workes after this maner do we now take workes which are also soundry wayes distinct the one fromt he other For there are some which are inward as to beleue to loue to fauour to feare and to pitye other some are outward as to trauaill abrode to geue almes to preache to teache and such like Workes morall and ceremonial And of both these kinds of workes is our question ment They deuide also works into such which pertayne vnto ceremonies into such which as they call them are Workes ether go before or els follâ—w iustification morall both which kinds also doth this question comprehend Further the tyme wherein workes are wrought is to be distincted for some are done before we are iustified and haue obteyned the benefite of regeneration and other some followe and are counted as the fruites of a new lyfe and of righteousnes begon And forasmuch as we can not entreate of these latter workes as such which followe iustification we will speake only of the first for this onely is called into controuersie whether workes iustifie vs for those which follow iustification can not bring forth In thre propositions this questioÌ„ is comprehended iustification because it is alredy had These suppositions being thus set we will dissolue this whole question by three propositions which are these Iustification is not of workes Iustification is had by faith Iustification is geueÌ„ by fayth only These three thinges when we haue confirmed by reasons taken out of the holy scriptures and haue defended them from the obiections and cauillations of our aduersaries we suppose that then we haue sufficiently answered the questioÌ„ God If good workes iustefy not it commeth not thorow their default graunt and worke with vs to bring this to such effect as we desire As touchinge the first proposition when we saye that men are not iustified by workes it is not to be thought that the same happeneth thorough the default of good workes For if they coulde so be performed of vs as the law commaundeth them then should we be iustified by them for God for that he is iust as he acquiteth not the wicked so should he by his sentence iustifie such as satisfie the lawe But there is no man which can thoroughly accomplishe such workes as the lawe commaundeth As if a man should owe a thousand crownes of gold and had toward the payment therof but onely a thousand pieces of leade or brasse money vndoubtedly he shoulde not be discharged of the debte neither can he bee pronounced cleare or quitte whiche thing shoulde not happen thorough the default of the crownes of golde but through the defaulte
put out the handwriting that was against vs. In the The 47. 2. to Timothy the i. chapter Who hath called vs with an holy callinge not accordinge to our workes but according to his purpose and grace which is geuen vs through Christ Iesus Here he speaketh of a calling ful of efficacy by which men are iustified and not of the common calling as touching the preaching of the word of God which is set forth vnto all men And forasmuch as this consisteth not as Paul saith of merites or woorkes neither can iustification also come of them Vnto Titus it is written The 48. The goodnes and loue of God our Sauiour towardes vs hath appeared not by the workes of righteousnes which we haue done but according to his mercy hath he saued vs. Also vnto the Hebrues is but one onely sacrifice and one oblation namely the death The 49. of Christ by which sinnes are wiped away and satisfaction made for men Wherfore iustification is not to be loked for of workes and it ought to suffice vs that the good workes which we do after iustification are sacrifices of thankesgeuing and let vs not make them sacrifices propiciatory by which meanes we should do great iniury vnto Christe But settinge a side the Epistles of Paul let vs séeke testimonies also out of other places of the holy scriptures Christe in the vii of Mathew saith Euery good tree bringeth forth good fruites but a noughty tree bringeth foorth euell The 50. fruites And to the end the nature of those which are not regenerate mighte be the better declared he addeth A good tree cannot bring forth euill frutes nether can an euill tree bring forth good fruits Wherfore seing Christ saith y◠that canot so be how dare these men affirme that it may be for they say that by workes men may be iustified Christ vseth the selfe same reason in the 12. chapiter of Mathew Ether The 51. make the tree good and his fruite good or make the tree euil and his fruite euill for by the fruite is the tree knowen O ye generation of vipers how can ye speake good thinges whē as ye your selues are euill for of the aboundance of the hart the mouth speaketh A good man out of the good treasure of the harte bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges These wordes of Christ do declare that men which are not yet regenerate are euill trees which neither do bring forth good fruite nor can do ▪ and they testify that the wicked cā not speake good thinges and much les can they worke good thinges and that out of an euill treasure of the harte are euer euill thinges to be looked for And seing the matter is so consider I pray you whither they which are alienated frō Christ ought to be called euill or no Vndoubtedly vnles they be euil none of vs y◠cleaneth vnto Christ can be called good Also in Luke the 17. chapiter But which of you hauing a The 52. seruaunt that goeth to plough or fedeth your cattell that will streight way say vnto hym when he commeth from the field Go and fitte downe and sayth not rather vnto him prepare that I may suppe gyrd vp thy selfe and serue me till I haue eaten and dronken and afterward eate thou and drinke thou doth he thanke his seruaunt bycause he hath done those thinges which he hath commaunded him I trow not So likewise ye when ye haue done all those thinges that are commaunded you say We are vnprofitable seruauntes we haue done that which we ought to haue done These words spake Christ vnto his disciples vnto his Apostles I say and which were now cōuerted to saluation who if they worke vnprofitable works what shall we thē iudge of those which haue not yet receaued the fayth of Christ But the Sophisters haue made the world such fooles that they say that workes before iustification do after a sorte merite it and those workes which follow they say are most profitable wherefore they would now haue men after a sort to make accompt with God and with beades to nomber how many prayers they haue said For what other thing ment they by thē then y◠they would by a certayne nomber recite so many Pater nosters or so many Aue Marias thinking by y◠recital to haue God most assuredly boūd The 53. vnto thē In y◠15. of Iohn Christ is compared vnto a vine tree we to the branches therof wherfore he sayth Euen as the branche can not bring forth fruit of it self vnles it abide in the vine no more also cā ye vnles ye abide in me I am the vine ye are the branches he which abideth in me and I in him the same bringeth forth much fruite And whosoeuer shal not abide in me they are cast out of the dores euē as the braunches or cuttings of frō the vine they shal gather thē and cast thē into the fire Now that we haue recited these wordes of the lord how agreeth it that men being straungers from Christ not yet regenerate can worke good works by which they may be iustified when as they are called dry braunches which shal be cast into the fire and it is sayd that they only can bring forth fruite which cleane vnto Christ as braunches cleane to the vine And that we should the better vnderstand the will The 54. of Christ there is added Without me ye can do nothing Which sentence some go aboute to darken saying that nothing can be done without Christ in respect that he is God forasmuch as he is the first cause of all thinges as though the Lord disputed then of the generall conseruation of naturall thinges and of that power whereby God bringeth forth all thinges vniuersally Christ came not into the world to teach this philosophye he vndoubtedly entreated of the fruite of saluation and of eternall life and spake of those whiche should cleane vnto hys doctrine or ells should be strangers from it Moreouer the sonne of God commaunded The 55. that the faythfull should in theyr prayers saye Forgeue vs our trespasses Signifieng thereby y◠the faythfull also haue nede of forgeuenes in those things which they do for our workes are vnperfect neyther are they able to satisfye Wherefore if our workes which we doo after our regeneration nede expiation by the merite of Christ And for as much as we pray for the same how can they be propitiatory Much more les then can we thinke of those workes which are done before regeneration that they should be acceptable and pleasāt vnto God Moreouer no man can iustly say that he is out of the nomber of such when as God hath commaunded all men to pray in that maner and his will is not that any man should make a lye in his prayer Yea and Iohn also writeth If we shall The 56. say that we haue no sinne we deceaue
not payde And as touching that place we first desire that our sinnes should be forgeuen vs. And because that by benefites receaued men are encouraged to hope that they shall receaue other and greater benefites therefore is this the meaning of that sentence O father which hast of thy goodnes geuen vs grace to forgeue iniuries vnto our trespassers forgeue vnto vs also our sinnes by these wordes also is not signified a cause but a similitude although that similitude be not perfect and absolute For there is none that is wise that will haue his sinnes so forgeuen him of God as he hath forgeuen his neighbour the iniuries that he hath done vnto him For euerye one by reason of the fleshe and that infirmity whiche it carieth about forgeueth much les vnto his brother then he ought For there alwayes sticketh in his minde some offence which although it burst not forth yet his owne conscience is a sufficient witnes vnto himselfe that his minde is not very perfect towardes him by whome he hath ben hurte But the former exposition teacheth that the similitude is to be referred not vnto remission but vnto the liberality of God that euen as he hath geuen the one so also he will vouchsafe to geue the other But whereas it is sayd Forgeue and it shal be forgeuen that is a commaundement and therfore pertaineth vnto the lawe But thou wilt obiect that that sentence is written in the Gospell and not in the lawe That is no thing at all for the lawe and the Gospell are not seperated The law the Gospell are not seperated by volumes or bookes In what maner we ought to forgeue iniuries a sonder by volumes or bookes For bothe in the olde Testamente are contayned the promises of the Gospell and also in the Gospell the lawe is not only comprehended but also most perfectly by Christ expounded Wherfore by those words we are coÌ„maunded to forgeue iniuries done vnto vs. And forasmuch as we are bound to do yâ— according to the prescript of the law that law dependdeth of this great precept Thou shalt loue the lord thy God with all thy hart with all thy soule and with all thy strengthes according to yâ— forme therfore we ought to forgeue our enemies which thing because no man hath at any time performed neither can performe it followeth that we ought to flye vnto Christ by whome we may be iustified by faith and afterward being iustified may after a sort accomplishe that which is commaunded Which although we do not perfectly performe yet it pleaseth God and he fréely geueth vnto vs the promise annexed vnto it not Redeme thy sinnes with almes is expounded because of our workes or for our merites but only for Christes sake They go about also to blind our eyes with the wordes of Daniell wherein he exhorted the king to redeme his sinnes by almes But in that place by sinnes we may vnderstand the paynes and punishementes due vnto sinne For the scripture vseth oftentimes such phrases of speach Which thing we neuer denyed Yea rather we willingly graunt that to workes which procéede from faith God is wont to geue many thinges specially as touching the mitigation of plagues and punishements They obiect also this sentence out of the first chapiter of Iohn God gaue them power He hath geuen them power to be made the sonnes of God how it is to be vnderstand to be made the sonnes of God Wherefore they say that those which haue already receaued Christ that is haue beleued in him are not yet iustified and regenerate and made the children of God but only haue receaued power to be made the children of God namely as they thinke by good workes And in this argument Pigghius the great champion and Achilles of the Papistes putteth great affiance but yet in vayne For he thinketh that of necessity he to whome power to haue any thing is geuen hath not as yet the same thing As though we should here deale philosophically that power excludeth acte which yet euen amongest the Philosophers also is not vniuersallye true For when they defyne the soule they say that it is an acte of a body naturall hauing members or instrumentes and also hauing life in power By which definition appeareth that our body hath life in power when as yet it hath life in acte and in very déede But that worde power here signifieth that the body hath not of it selfe life but of an other namely of the soule Which thing we in this matter at this present may also affirme namely that those which haue receaued the Lord and haue beleued in him are regenerate and made the children of God and yet not of themselues but from some other waye namely of the spirite and grace of God For so signifieth this word power Although the Euangelist in that place spake not peripatetically but simply and most plainely For a little before he sayd His receaued him not By this word his he ment the Iewes which peculiarly professed the knowledge of the true God But when they had refused the truth offred vnto them God would not be without a people but appointed theÌ„ to be his peculiar people which should beleue and receaue Christ Wherefore he gaue vnto them power that is This power is adoption grace a right and a prerogatiue that when they had receaued the Lorde by faith they should be made and be indéede the sonnes of God And therefore Cirillus expounding that place saith that this power signifieth adoption and grace Farther Pigghius although he thinke himselfe very sharpe of witte yet séeth not that when he thus reasoneth he speaketh thinges repugnant For how is it possible that any man should haue life in himselfe and yet not lyue Assuredly if they in beleuing haue receaued Christ it must néedes be that straight way they haue righteousnes For as Paul writeth in the first epistle vnto the Cor. He is made of God vnto vs wisedome righteousnes holynes and redemptioÌ„ But what nede we so long a discourse The Euangelist himself declareth vnto vs who those be which haue receiued such a power namely which are not borne of bloud nor of the wil of the flesh nor of the wil of maÌ„ but of God And if they be borne of God then followeth it of necessity that they are iustified and regenerate They obiect also vnto vs a seruile feare which goeth before charity as though by it we should be prepared vnto iustification and the more easely to receaue charity Vnto whom we aunswere that such a feare without charity is sinne they replye agayne and say that Christ commaunded that feare But God commaundeth not sinne And he commaunded such a feare say they when he sayd I will shew vnto you whome ye ought to feare feare him whiche when he hath killed the body can also cast the soule into hell fire And that this feare prepareth vnto iustification they thinke may hereby be proued for yâ—
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
this place of Zachary it may be expounded two manner of wayes First that those are the wordes of the law commaunding yet by theÌ„ cannot be proued yâ— a man can be conuerted vnles God conuert him For What are the inward motions in iustification of it Augustine thus writeth Lord geue that which thou coÌ„maundest and commaund what thou wilt An other exposition is this in iustification are two inward motions of which the one pertayneth vnto reason which as we haue said hath nede not onely to be taught but also to be persuaded and to be drawen into the sentence of the holy ghost the other motion pertaineth vnto the wil that it may be bowed to receiue al those things which the holy ghost promiseth and offreth And this is the faith by which we are iustified and wherby our sinnes are forgeueÌ„ vs. But forasmuch as these things are done secretly in the inward partes of the mind the Prophet speaketh not of them but rather spake of those things which follow For man after he is once iustified beginneth to be conuerted vnto good works Wherfore he which before liued dissolutely and wickedly now behaueth himselfe wel and orderly and being renewed with grace and the spirite worketh together with the power of God Of this conuersion the Prophet speaketh when he sayth Be ye conuerted vnto me And God promiseth to heape them vp with great benefites which is signified by this And I will be conuerted vnto you For before when he withdrew from them his benefites and afflicted them with captiuities and other miseries he seemed to be turned away from them Wherfore the Prophet spake not of the inwarde iustification but of the outward conuersion vnto good workes But Ieremy when he said Conuert vs Lord and we shall be conuerted had a respect vnto those inward motioÌ„s of the mind which we haue now described But our men of Trent when they thus say although they faine that they differ from the Pelagians yet in very deede they can neuer proue it They say that they deny not grace but in very deede they put that grace which the Pelagians would neuer haue denied But let vs see what degrees and what preparations these men appoynt â—o iustification First say they a man which is to be iustified being called stirred vp by the grace Degrees of iustification appointed by the Synode of Trent of God beginneth to beleue those things which are written in the holy scriptures then is he smitten with the feare of the sinnes which he hath committed afterwarde loking vnto the mercy of God he beginneth to haue a good hope this hope being conceiued he loueth God out of which loue springeth in him a certaine detestation of sinnes and a purpose to liue wel lastly he receiueth baptisme or the sacrament of repentaunce and herein say they consisteth iustification For all other things which went before were only preparations But these men see not that we ought farre otherwise to iudge of baptisme For the holy scriptures teache that Abraham was first iustified by faith in vncircumcision and then he receiued circumcision as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a seale of righteousnesse already receiued This selfe same consideration according to the Analogy is to be kept in baptisme For our baptisme answereth vnto the circumcision of the elders When these men put that fayth the feare of God hope charitie The degrees of Trent before brought are coÌ„futed What causes of iustication they of Trent assigne detestation of sinne and a new purpose of liuing vprightly are only certaine preparations vnto iustification they decree that a man may be perfecte before he be iustified Then they adde the causes of our iustification and beginne at the finall cause and that say they is the glory of God and our saluation The efficient cause they say is GOD himselfe of his mercye The meritorious cause as they call it they put to be Christ Iesus by his death on the crosse and the sheading of his bloud â–ª And hitherto in dede all is wel The formall cause they say is the iustice of God not that iustice whereby he himself is iust but that which he communicateth vnto vs wherby we truely bothe are counted iust and also are so in deede By which wordes they vnderstand the renewing of a man now regenerate and his new forming by grace and the holy ghost And that these things are done in a man already iustified we deny not but that iustification consisteth therein we can not graunt For Paule affirmeth Wherin iustification properly consisteth â–ª it to consist herein that our sinnes are forgiuen vs and that they are no more imputed vnto vs. And to confirme this he citeth a testimony out of Dauid Blessed are they vvhose iniquities are forgiuen and that testimony also out of Genesis Abraham beleued God and it vvas counted vnto him for righteousnesse And to the end he would expresse the thing more plainly he oftentimes in that selfe same place vseth this word Imputacion And therefore say we that in Iustificatâ—oÌ„ cannot consist in that righteousnes which cleaueth in â—â— vs. that righteousnesse and instauration wherby we are reformed of God can not consist iustification for that it through our corruption is imperfect neither can we with it staÌ„d before the iudgement seat of Christ Farther they say that this righteousnesse wherby they will haue vs to be iustified is distributed vnto euery man by the holy ghost as it pleaseth him which saying in deede may be suffred For the holy ghost is the disposer in the distribution of the giftes of God But they goe on farther and say According to the measure of the preparation but this can by no meanes be borne with all For we haue before shewed out of the fathers and chiefly out of the holy scriptures that all those things which are done before iustification are sinnes so farre is it of that they can merite and prepare vnto iustification Farther these men teache that iustification being once had men ought neuer to be thereof assured and certaine but ought to be doubtfull and carefull And when we obiect that this is to derogate yâ— truth of the promises of God and the dignitie of grace they deny that to be true For they say that they doubt not of the promises of God but when they looke vpon their owne indispositions as they call it then at the length they begin of necessitie to doubt Vndoubtedly this is not to be meruailed at for if a man haue a regarde to his owne vnworthinesse he shall not only doubt of the promises of God but also shall be most assured that he can not be iustified But the holy scriptures teache farre otherwise For they set forthe vnto vs the example of Abraham how that he contrary to hope beleued in hope and that he when now A man being iustified doubteth not of his iustification he was in a maner a hundreth yeares of age had no
glory of God For when as nothing is attributed vnto our merites and workes it must néedes be that the whole glory redoundeth vnto God Therefore Paule saith of Abraham he gaue the glory vnto God knowing this most fully that what soeuer he had promised he was able also to performe And the more to expresse the certainty of faith he vsed this participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he signifieth that Abraham with a certaine most full assent embrased the promesse of God And least any man should thinke that this was a proper and peculâ—are prerogatiue geuen vnto Abraham the Apostle addeth an vniuersall rule and saith that it was not written for him only that it was imputed vnto him for righteousnesse but also for vs vnto whome it shall be imputed so that we beleue in him which raised vp Iesus Christ from the dead which was deliuered for our sinnes and rose againe for our iustification Farther out of the .v. chapter we haue also an other testimony wherfore seing saith he we be iustified by faith we haue peace towards God through Iesus Christ by whome we haue accesse through faith into this grace wherein we stand Here are two things to be noted the one is that we are iustified by faith and that by grace the second that vnto this grace is not an entraunce made open by preparatioÌ„s or works which dispose vs but only by faith In the. vâ—ij chapter are set forth as it were certaine steppes and degrees by which we must come to eternal saluation WhoÌ„ he hath foreknown saith he those also hath he predestinate that they shold be like fashioned vnto the image of the sonne of God that he might be the first begotteÌ„ amongst many brethreÌ„ And whoÌ„ he hath predestinate those also hath he called And whoÌ„ he hath called those hath he iustified and whoÌ„ he hath iustified those also will he glorifie Here are reckened vp .v. degrees foreknowledge predestination vocation iustification and glorification in which as touching our purpose let vs consider what commeth betwene vocation and iustification And that is nothing else but faith For for as muche as vocation is done by the promise of iustification and of saluation the same is receiued by faith geuing assent thereunto Towardes the ende of the .ix. chapter is set forthe a difference betweene the Iewes and the Gentiles and a reason is geuen why the Gentiles obtained righteousnesse and not the Iewes For thus Paule saith What shall we say then That the Gentiles which followed not righteousnesse haue taken holde of righteousnesse which is by faith But Israell which followed righteousnesse attained not vnto the lawe of righteousnesse bicause they sought it not by faith but as it were by workes What caÌ„ there be more manifest then these words for they declare that they which wil be iustified by faith doe obtaine righteousnesse but those which doe aspire vnto it by works doe labor but in vaine This self thing he proueth euen from the beginning of the .x. chapter where he describeth two kindes of righteousnesse the one which he calleth ours which consisteth of works the other which he calleth the righteousnesse of God which is taken holde of by faith And thus he writeth They being ignorant of the righteousnesse of God and going about to establishe their owne are not obedient vnto the righteousnesse of God Hereby it is manifest that they which wil establish their owne righteousnesse â–ª that is the righteousnesse of works do fall away from the righteousnesse of God Paule goeth on and more plainly openeth the nature of these two kinde of righteousnesses Moses sayth he thus wryteth of the righteousnesse which commeth of the lawe The man which dothe these things shall liue in them By these words he sheweth that the righteousnesse of the law consisteth in workes But of the righteousnesse which commeth of faithe he thus speaketh Say not thou in thine heart who shall ascend vp into heauen to fetch Christ from thence or who shall descend into the deepe to fetche vp Christ againe from the dead But what saith he The word is nigh thee euen in thy mouthe and in thine heart The same is the worde of faith which we preach which word he which beleueth in his heart and with his mouth confesseth the Lord Iesus Christ shal be saued Hereby we se that not the righteousnesse of the lawe which is had by workes but the righteousnesse of faithe is it which bringeth saluation And this is by the latter words more manifestly confirmed For in that there is added With the heart we beleue vnto righteousnesse and with the mouth is confession made vnto saluation the later clause touching confession which semeth to be an outward worke is therfore added least we shold thinke that the faith wherby we are iustified should be idle for it is not a vaine barren faith such a one as our aduersaries dreame that we obtrude It hath most pleÌ„tifull and most aboundant fruits amongst which the confession of piety obtaineth the first place and is most necessaryest Hereunto Paule addeth a testimony out of the Prophet he which beleueth in him shall not be made ashamed They are commonly ashamed which coÌ„trary to their expectation are frustrated of that which they hoped to haue obtained Wherefore the meaning is He which beleueth in Christ and by this faith waiteth for saluatioÌ„ shal not be put to shame bicause he shall not be frustrated of his hope He addeth also an other testimony taken out of the Prophet Ioel Whosoeuer doth call vpon the name of the Lord shall be saued in which words the promise of saluation seemeth to be ascribed vnto inuocation But Paule profitably teacheth as I haue before oftentimes said wheÌ„ Note thaâ— the scriptures teach a resolution froÌ„ workes â–ª vnto fayth And againe from fayth to his obiect promises seeme to be adioyned vnto workes we must alwayes run from them vnto the roote and foundation namely vnto faith So Paule in this place when he had sayd Whosoeuer calleth vpon the name of the Lord shal be saued straight way addeth how shall they cal vpon him in whom they haue not beleued So he resolueth the whole matter from inuocation into faith And that we shold not think that faith by his owne power hath any thing whereby it can iustifie he againe passeth from it vnto the obiect saying how shall they beleue without a preacher and how shall they preach except they be sent Also faith commeth by hearing and hearing by the word of God Wherefore the vttermost point of the resolution is the worde of God and promesse touching Christ from whence as from the fountaine is deriued our saluation and iustification In the .xj. chapter is set forthe the Antithesis betweene incredulitie and faith which serueth very muche to confirme that which we now teache The braunches were broken of that I might be grafted in This was an obiection of the Gentiles against the Iewes Paule answereth thou sayest well
woman vnto whome the Lord thus answered thy faith hath made thee safe signifiyng that he for her fayth sake had forgeuen her her sinnes And that the faith of this woman was very feruent she declared by the effectes in that she loued much in that she kissed his féete in that she washed them with her teares and wiped them with her haire In the Gospel of Iohn the .iij. chapter Christ sayd vnto Nicodemus So God loned the world that he gaue his only begotteÌ„ sonne that he which beleueth in him should not pearish but haue eternall life And in the selfe same Chapter Ihon Baptist thus speaketh of Christ He that beleueth in the sonne hath eternall life but he that beleueth not hath not life but the wrath of God abideth ouer him Out of which place we gather not only that we presently entreat of but also this that they are strangers Here is prâ—ued that they which are straungers from Christ can do no good thyng that may please God from Christ and those which beleue not can doe nothing that may please God and therfore they can not merite of congruitie as they call it and as our aduersaries affirme the grace of God And in the .vj. chapter Christ saith This is the will of him which sent me that he which seeth the sonne and beleueth in him hath eternall life And I sayth he will raise him vp in the last day And when as he had before said No man commeth vnto me vnles my father draw him Also He that hath heard of my father and hath learned commeth vnto me afterward he addeth And he which beleueth in me hath eternal life In the .xj. chapter when Christ should raise vp Lazarus he said vnto Martha He which beleueth in me though he were dead yet shall he liue and he which liueth and beleueth in me shall not die for euer And in the .xvij. chapter this is eternall life that they acknowledge thee the only true God and whome thou haste sent Iesus Christ But this is to be noted that here he speaketh not of a cold knowledge but of a mighty and strong faith Wherefore if it be eternal life then shal it also be iustificatioÌ„ For as we haue before taught wheÌ„ we expounded this sentence of Abacuk the Prophet The iust maÌ„ shall lyue by fayth Iustification and life are so ioyned together that the one is oftentimes taken for the other And in very déede Iustification is nothing els then eternall life now already begonne in vs. And in the. 20. chapiter Those things saith he are written that ye should beleue that Christ is Iesus and that in beleuing ye should haue eternall life In the Actes of the Apostles the 15. chapiter it is thus written by faith purifying their hearts In which place Peter speaketh of the Gentiles that they should not be compelled vnto the works of the lawe of Moses for Christ had without them geuen vnto them the holy Ghost and had by faith made cleane their hearts from sinnes Paule also in his Oration to king Agrippa said that he was called of Christ to be sent vnto the Gentiles which should by his ministery be illuminated and by faith receiue remission of sinnes and lot amongst the saintes And these testimonies hitherto we haue gathered out of the Newe testament But if I should out of the old testament reherse all that which maketh to this purpose I should then be ouer tedious And if there be any of so obstinate a heart that those things which we haue alredy spoken can not vrge them to confesse the truthe neither should it any thing profite suche men if we should bring many testimonies Wherfore a few shall suffice and besides those testimonies which Paule hathe cited out of the. 15. Chapiter of Genesis Abraham beleued God and it was counted vnto him for righteousnesse out of Abacucke The iuste man shall liue by his faith out of Dauid Blessed are they whose iniquities are forgeueÌ„ out of Esay Euery one that beleueth in him shall not be confounded and a fewe others suche like besides these testimonies I say I will cite the. 53. chapter of Esay wherein Christ is by most expresse wordes painted forth For there he is sayd to haue taken vpon him our sorowes and to haue borne our infirmities to haue geuen his soule a sacrifice for sinne and many such other things which are so plaine that they can be applied vnto none other but only vnto Christ Iesus our sauioure And it is sayde moreouer and by the knowledge of hym shall my righteous seruaunt iustifye many and he shall beare their iniquities These words teache that Christ iustifieth many namely the elect by the science and knowledge of him which knowledge vndoubtedly is nothing else but a true faith And that he in suche sort iustifieth them that he taketh vpon himselfe and beareth their iniquities And Ieremy in the. 15. chapter wryteth O God haue not thine eyes a regarde vnto faith vndoubtedly they haue As if he should haue said Although thou séest al things and there is nothing pertaining vnto man hidden from thée yet hast thou chiefly a regarde vnto faith as vnto the roote and foundation of all good actions And as touching the oracles of the scriptures this shall suffice Now will I answere vnto such obiections which are commonly brought agaynst this second proposition And we will heginne first with Pigghius because our aduersaries count him for their Achilles or chief champion and thinke that he only by his subtil sharp wit hath persed euen into the inward misteries of the truth And this man vseth this cauillation we are not iustified by that from which this iustification may be seperated For it is not possible that the causes should be pulled away or seperated from their effects But faith is seperated from iustification for many that beleue do notwithstanding liue most filthely so farre is it of Whether iustification may be seperated from faith that they should be iustified But because he thinketh that this may be denied he bringeth a reason to proue that it is not against the nature and definition of faith but that iustification may be seperated from it And he maketh an obiection out of the 13. chapiter of the epistle to the Corrinthyans If I haue all fayth so that I can remoue mountaynes and haue not charity I am nothing By these words he concludeth that faith may be seperated from charity and therefore from all good works He citeth this also out of Mathew many shall come in that day and shall say Lorde in thy name we haue prophesied and haue cast out deuils and haue wrought signes But vnto them shall answere bee made I know you not These signes sayth Pigghius can not be done without fayth wherefore seing that they are shut forth from the kingdome of heauen which yet do these things it is cleare that they were not iustified Wherefore in them faith was seperated from righteousnes But this he
tonges And yet notwithstanding Paul speaketh truth that if they had tonges and I should speake with them yet that shold nothing profite me without charitie And this exposition Basilius confirmeth in an Epistle aâ— Neocaesarienses For hâ— saith that the Apostle minded in this place to commend charitie and he saith that he vseth those reasons not that al those things which he here maketh mention of can be seperated from charitie Wherfore of the former interpretation we haue Chrysostome for an author and the latter interpretation Basilius confirmeth Let Pighius goe now and of this saying of the Apostle conclude if he can that which he so much contendeth for But as touching those words of Mathew Lord haue we not in thy name prophesied and in thy name cast out Deuils c. which things Pighius denieth can be done without faith and yet they which haue done them are not iustified when as they are excluded from the kingdome of heauen we may answere with the selfe same solution which we haue now brought namely yâ— they whoÌ„ Mathew maketh meÌ„tion of had the faith of signes or a deade faith but not a true and iustifying faith moreouer I sée not how true this is that miracles can not be done without faith For God sometimes worketh miracles not for his faiths sake by whoÌ„ they are Miracles are not always done for fayth sake done but either to illustrate his glory or to beare testimony vnto true Doctrine Vndoubtedly Moses and Aaron when they strake water out of the rocke of strife wauered in faith And yet God to the ende he would stand to his promesse with a great miracle gaue water vnto the people and reproued Moses and Aaron of infidelitie And Naaman the Syrian doubted of recouering his health in the waters of Iordane yea also he would haue gone his way for that he sayd that the riuers of his countrey were muche better then Iordane And yet notwithstanding God left not his miracle vndone And when the dead body was cast into the sepulchrâ— of Elizeus by a great miracle it came to passe that at yâ— touching of the dead bones of the Prophet life was restored vnto it But there was no faith there neither in the dead corps nor in the bones of the Prophet nor in them which brought the dead man thither And yet not alwayes when faith is absent is graunted vnto theÌ„ that aske to doe miracles For in the Actes we read that when the sonnes of the high priest Skeua the exorcist would haue cast out Deuils in the name of Christe whome Paule preached the Deuill answeared Iesus I know and Paule I knowe but who are ye And straight way ran vpon them Here we sée that God woulde not geue a miracle when it was asked as it is most likely of wicked and vnbeleuyng men Howbeit contrariwise we haue in Marke the 9. chap. that a certayne man did cast out Deuils in the name of Christ who yet followed not Christ and when Iohn would haue reproued him Christ alowed him not By this Pighius myght haue séene that to the working of miracles is not alwayes required â—aith And yet if I should graunt him that faith is of necessitie required thereunto were sufficient either the faith of signes or also a dead faith Wherfore Pighius in his second confirmation proueth nothing for it hath nothing in it that is sincere Now let vs examine his thirde proue Iohn saith many of the princes beleued in him But they confessed him not for feare they should haue bene cast out of the sinagâ—ge Wherfore they were not iustified by faith This reason is but a watrish reason not so stroÌ„g as he thinketh it to be For we deny yâ— they had the true faith truly For yâ— asseÌ„t of theirs was nothing but an humane asseÌ„t For wheÌ„ they saw yâ— by Christ wer wrought woÌ„derful works that his doctrine was confirmed by most euident signs they began by a certayne humane perswasion to geue credit vnto hym The There is a certaine saith which is humane and is not in 〈…〉 led of God deuil also for yâ— he certainly knoweth of many things done by God asseÌ„teth vnto yâ— truth and beleueth it And yet it is not to be thought that he is by a true fayth induced to beleue And that these rulers had not the true and liuely fayth hereby it is manifest for that Christ sayde vnto them How can ye beleue when as ye seke for glory at mans hand By which words we vnderstand that that they which more esteme humane glory then piety can not beleue truly in God And those Princes were to be numbred amongst them for they so much did set by their estimations and the iudgement of men that rather then they would be cast out of the Sinagoge and be noted of any infamy with the people they would forsake the confession of the name of Christ Wherefore when as the Lord saith that such could not beleue and Iohn affirmeth that they did beleue it is manifest that they spake of a Two places conciliated which seme at the first sight to be repugnaunt diuers and sundry fayth vnles we will say that two contradictories may both at one and the selfe same tyme be true Wherefore Iohn spake of an humane fayth but Christ of the sincere and true fayth Which true fayth ought to be ioyned with confession as Paul declareth saying with the hart we beleue vnto righteousnes and with the mouth is confession made vnto saluation He which séeth the connexion bebetwene righteousnes and saluation must nedes also sée the coniunction which ought to be betwene fayth and profession Wherefore we say that their faith was a dead fayth But a dead fayth is not fayth no more then a dead man is a man Although A dead faith is not faith D. Smith one Smith in a certayne litle booke of his Iustification which he wrote agaynst me contendeth that a dead fayth is fayth which he proueth chiefly by this argument for that the body of a dead man although it be dead is notwithstanding a body And this good wise man wonderfully delighted in this his similitude In which yet he hath vttered a sophistical argument not vnméete for his diligeÌ„ce and wit For let vs a litle examyne this notable similitude I would haue him to answer me whether a carkase be the body of a dead man or simply the body of a maÌ„ I thinke he will not answer that it is the body of a man for the body of a man a dead carkase differ much the one from the other and that in very déede more theÌ„ two formes of one and the selfe same general word for that they are contayned vnder diuerse generall wordes being next together I graunt that the carkase of a dead man is a body in the generall word of substaunce as are stones stockes and Whether a karkase be the body of a man such other like But that
Pighius when thou she west me one which being not yet regenerate by his owne strengths repenteth him of all his iniquities obserueth al the commaundements of God we wil say that he is iustified by his works But when will this ship ariue wherfore let him cease to boast of the words of the law For those words what so euer they be whether they pertaine vnto promises or vnto proceptes we will after this maner interprete But he saith moreouer that Christ also sayd He that dothe the will of my father shall enter into the kingdome of heauen But the Lord saide not saith he He which beleueth Yea but I say that in an other place he did and maketh no mention of any worke For this saithe he is the will of my father that he which seeth the sonne and beleueth in him haue eternall life Let not Pighius then from henceforth deny that the Lord euer spake this But that no man should thinke that the scriptures speake things contrary I answere that these two sentences are not repugnant but agrée very well together Pighius by the will of the father vnderstandeth a great heape of good workes But Christ saith this is the work of God that ye beleue And after this action of beleuing follow many other good workes Wherefore the holy scriptures are not repugnant one to the other And Pighius argument is left weake and of no efficacie But bicause Pighius séeth himselfe vrged with the word of God for that so oftentimes is red in the holy scriptures that man is iustified by faith He saith that that is to be vnderstande of a liuely and strong faith which hathe ioyned with it other vertues As thoughe forsothe we euer spake of any other faith If he speake this from the heart he beleueth the self same thing that we beleue Wherfore lay aside the contention and the controuersie being ended let vs all agrée in one But Pighius cannot abide that this agréement should take place For afterward when he expoundeth how we are iustified fréely he saith that that is nothing else but that God will fréely impute vnto vs vnto righteousnesse the works of faith hope and charitie What haue we héere to do Doubtlesse it séemeth vnto me that this man doth not with a sound iudgment read the scriptures but doth with a corrupt affection wrest them at his pleasure For where workes are Paule denyeth that there is any frée imputation for these two are repugnaÌ„t one to the other Wherfore in that Pighius goeth about to ioyne them together doeth he not séeme most manifestly to be against the Apostle Thus muche of Pighius vnto whome our Smith the eight wise man of Gréece and the first wise man of Englande adioyneth himselfe a companion as Theseus did vnto Hercules But in very déede hâ— bringeth nothing else but that which he hath drawne out of the sinks of this man and other suche like First he saith that faith is not touching remission of sinnes and therefore we fondly faine that iustification is had by it For the faith saith he wherby Christians are discerned from no Christians is in Iesus Christ Which thing also as though it made much to the purpose he goeth about to proue by yâ— holy scriptures and by a testimony of Ierome But I would haue this man to answere me if euer he learned the Hebrew tongue what is the signification of this name Iesus Vndoubtedly amongst all the Hebrewes this word Iaschag signifieth to saue wherefore Iesus may in Latine rightly be turned Seruator that is a sauior But if which thing I thinke true he be ignorant of the Hebrew tongue yet he ought at yâ— least to haue beleued the Angel which so interpreted that name Thou shalt call his name saith he Iesus for he shall saue his people from their sinnes How then can faith be in Christ Iesus vnlesse it be also touching the remission of sinnes through Christ Afterward he is not aferd to cite that also out of the Epistle of Peter Charitie couereth a multitude of sinnes Behold saith he forgeuenes of sinnes is here ascribed not vnto fayth but vnto charitie He that will haue a mete axe to cutt those knots a soâ—der let him attentiuely consider the holy scriptures and diligently sée from whence those places which are cited in the new testament are taken out of the old This sentence of Peter is had in a maner out of the 10. chap. of the Prouerbs For there it is thus written Hatred stirreth vp rebukes For whome a man hateth he vncouereth and publisheth abroad his faultes as much as in him lieth But contrariwise Charitie hideth and couereth the sinnes of his brother For they which truly loue one an other are wont to defend one and other and to couer one an others faults so much as they se by conscience they may And this is a most true sentence of Salomon Wherfore Peter going about to exhort Christians vnto Charity wisely and aptly borowed this sentence out of Salomon But Smith not vnderstanding nor considering this thinketh that Peter thought that remission of sinnes is gotten by Charity But he is most fowly deceaued as oftentimes he is wont to be But leauing these men aside let vs this remember that if any time the Fathers seme to attribute righteousnes vnto workes the same is not to be vnderstand of that righteousnes which God fréely imputeth vnto vs thorough Christ but of yâ— inward righteousnes cleauing vnto vs which we continually get and confirme by vpright life Or if those thinges which they speake doo manifestly pertayne vnto the righteousnes imputed that is vnto the remission of sinnes we must alwayes as we haue before taught run vnto the foundacion of good workes namely vnto a liuely fayth in Christ Which rules and such like if our aduersary would consider they would neuer so impudently obstinately defend so manifest lyes Although if I should speake any thing touching Pighius forasmuch as I sée that he is nether of dul wit nor vnlearned I can not say that he in earnest and from the hart wrot touching this matter but when he had once taken the matter in hand he counted these thinges for pastime and pleasure But now to prosecute that order which I haue appoynted let vs come vnto the Fathers and sée how muche they make on our side And vndoubtedly for thys matter shall we not nede any great nomber of testimonies For euen as to vnderstand of what tast the water of the sea is it is not nedeful yâ— a man drinke vp the whole sea so to vnderstand what the Fathers thinke touching this we shall not nede to go thorough all theyr sayings Ireneus a most auncient author in his 4. booke and 30. chapter agaynst Valentine writeth somewhat touching this matter although briefly And I suppose that he for this cause wrote so briefely of it for that this truth was in those first times so confessed and certayne that it was not of any
law did all things How thē doth Pighius say that fayth is only the foundaciō therfore is very farre from the perfection of iustification Or to what purpose is that that after fayth he putteth so many degrées and meanes by which we come vnto iustification For Chrisostome speaketh farre otherwise y◠a man is iustified straight way so soone as euer he beleueth Farther he attributeth vnto fayth euen this also that it maketh men iust when as the law was not able to performe that although it by many wayes endeuored it selfe therunto Moreouer when he expoundeth these wordes They being ignoraunt of the righteousnes of God and going about to establish theyr owne righteousnes are not subiect vnto the righteousnes of God This righteousnes of God sayth he he calleth the righteousnes of fayth which is wholy geuen by grace from aboue and not for our labours And vpon these wordes Behold I put in Siō a stone of offence Thou seest thē sayth he that faith hath with it cōfidence and security Here he manifestly appointeth a perticular fayth and a certainty touching the remission of sinnes which thing our aduersaries so much resist Farther when he expoundeth that saying in the 11. chapter And if they abide not in theyr incredulity they also shall agayn be grafted in If fayth sayth he could graft thee when thou wast a wild oliue tree into a good oliue tree it can also restore them into theyr owne good oliue tree Here also the power to be grafted into Christ by iustification and the power to restore them which are cut of is attributed vnto fayth I could now passe ouer to Ierome if there were not somwhat which calleth me backe agayn vnto Chrisostome For the selfe same man writeth that fayth only is not sufficient vnto saluation And such sentences are oftentimes read in the Fathers which our aduersaries continually wrest agaynst vs. Although to speake the trouth such an obiection is no such a maner of weapō that it nedeth so greatly to be feared For it may easely be answered in one word For he sayth not that faith is not sufficient vnto iustification but only vnto saluation For fayth is of it self sufficient vnto iustificatiō But after we are once iustified it is not inough to the obteynement of saluation to say I beleue We must put to also an holy life good workes for by them as it were by certaine degrées God bringeth vs to felicitie And after this maner we may interprete all the sentences of the Fathers which seme to tend this way And if in case theyr wordes as sometimes it happeneth will not beare such an exposition then as it is most We must appeale vnto the scriptures right we will appeale from them writing negligently vnto the selfe same fathers writing in an other place more soundly and more catholikely as did wooman in times past which appealed from Phillip being dronke vnto the selfe same Phillip being sober Ierome vpon the epistle vnto the Galathians vpon these wordes And we knowyng that man is not iustified by the workes of the law but by the fayth of Iesus Christ sayth That all the old fathers were iustified by the selfe same fayth in Christ by which All the fathers were saued by fayth in Christ we are now at this day iustified And this sentence he confirmeth by induction of many examples first he reckoneth vp Abrham for of him he sayth Christ thus spake He saw my day he saw it and reioysed after him he maketh mencion of Moses for of him he sayth it is thus written in the epistle vnto the Hebrewes that he counted the reproches of Christ greater riches then the treasures of Egipt and that he refusing to be in the court of Pharao did chuse rather to embrase the crosse of Christ And he addeth that Iohn Euangelist in his 12. chapiter most manifestly teacheth that all those thinges whicg Esay hath put in writing touching the glory of God when he saw the Lord sitting vpon an high throne lifted vp are to be vnderstand of the sonne of God He adddeth moreouer out of the epistle of Iudas that the Lord Iesus Christ deliuered the people of Israell out of Egipt and after that smote the vnbeleuers In which place I very much meruaile that Ierome a man otherwise excellēt in the Greke toung turned it thus the Lord Jesus Christ when as in our text is had only this word Lord vnles we will suppose that his exemplar was differing from that which we now vse Which I speake not as thoughe I doubted whither those thinges whiche at that time happened were done by Christ the sonne of God or no. For Iohn sayth No man hath sene God at any time but the sonne which is in the bosome of the Father he hath Whatsoeuer hath ben vttred vnto men touching thinges diuine hath bene vttered by the sonne of God Faith is not seperated frō charity declared him Wherfore whatsoeuer is vttered vnto men touching things diuine is vttered by the sonne of God who hath most truly geuē him selfe vnto mankind a faithfull interpreter of God his father And Paul in his first epistle vnto the Cor. the 10. chap. saith They dranke of the spirituall rocke following thē And that rocke was Christe Also Let vs not tempt sayth he Christ as certayne of them tempted him The same Ierome vpon the epistle vnto the Galathians where he reckeneth vp the fruites of the spirite when he cōmeth vnto faith thus writeth If charity be absent fayth also departeth away together with it These woordes manifestly declare that his iudgement was that true fayth cannot be deuided from charitie which thing we also teach and defend But Pighius with his hisseth at it and crieth out against it but let him gruntle as much as he will it sufficeth vs that this doctrine agréeth both with the scriptures and with the fathers Ambrose expounding these wordes out of the Epistle vnto the Romanes For it is one God which iustifieth circumcision by fayth Because sayth he there is but one God he hath iustified all men after one and the selfe same maner forasmuch as nothing causeth merite and dignitie but fayth And afterward vpon these wordes Therefore by fayth according to grace that the promise might be firme vnto all the seede The promise saith he cannot be firme vnto all the seede that is vnto all manner of men of what nation so euer they be except it be by faithe For the beginning of the promise is of fayth and not of the law for they which are vnder the law are guiltie but the promise cannot be geuen vnto them that are guiltie and therefore they ought first to be purified by faith that they may be made worthy to be called the sonnes of God and that the promise may be firme And towardes the beginning of the. 5. chapter vpon these wordes Being iustified by fayth we haue peace towardes God Fayth saith he and not the law causeth vs
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
strangers In Exodus the 22. chap. he commaundeth the Israelites that they should not vexe strangers but should handle them curteously for that they them selues also were once strangers in Egipt Whereas he putteth them in minde of things past that may also be profitable vnto vs if we consider what may happeÌ„ hereafter For who is now so certayne of his home and habitation that he can be assured that he shall neuer be a straunger And in the 19. chapter of Leuiticus commaundement is geuen to the haruest folkes and to the grape gatherers that they gather not all but leaue somewhat for the poore and for straungers and God commaundeth his people to loue them euen as themselues And in the 10. chapiter of Deut. God affirmeth that he is the protector and auenger of Orphens widowes and straungers For these kindes of people are left to his care Vnto all such kind of men we owe our beneuolence and chiefely if they be of the household of fayth of whom Paul now presently entreateth Of this thing the Apostles Peter Ieames and Iohn had so great care that when they sent away Paul to the Gentles and they themselues were appointed to be ministers vnto the circumcision they commended vnto his care the poore which dwelt at Ierusalem And this office he testifieth to the Galathiaas that he with an earnest diligence accoÌ„plished That which is in the lattine booke Necessitatibus that is necessities is not well turned For the Sophisters abuse this word and teach that a Christian man is not bound by Whether in helping of the poore we ought to tary vntill they be in extreme necessity the commaundementes of GOD to helpe the miserable vnles they be in verye great or as they speake in extreame necessity But Paul willeth vs to communicate rather to their vses then to their necessities For to do good vnto thy neighbour thou must not tary vntill he be vrged with extreame necessity For no man would gladly so be dealt with Neither is this to be passed ouer in silence that some bookes in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vses or necessities haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is memories And of this reading Origen or rather his interpreter maketh mencion And Ambrose both so readeth it and also interpreteth it And so the sence is that we ought to do good not onely to the poore which are present but also to them that are absent For Thales milesius was wont to say that we ought to remember our frendes not onely which are present but also that are absent And the Apostle had a greate care to prouide that the Gentles shoulde minister almes vnto the We must haâ—â—â—â—mpassion not onâ—ly of â—heÌ„ that are present bâ—t also of thâ—m that are absent We must communicate vnto the vses and not to the pleasures of the poore In almes is a communicatyng A recompensing of almes Saintes which dwelt at Ierusalem Howbeit we will follow the accustomed reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say that we ought to communicate to the vses of the Saintes to their vses I say and not to their pleasures or delights For by that meanes men are oftentimes made worse And besides that also such superfluitie would serue to relieue other poore folkes also Neither saith he geuing or bestowing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is communicating For in almes geuing there is a certaine commâ—nicating For if we speake of the pore which were at Ierusalem the Gentiles had receiued at their hands spirituall things For the worde of the Lord came out of Sion and the law of God out of Ierusalem and saluation from the Hebrews For out of that nation were appoynted preachers of the Gospell to preache vnto the whole world Therfore Paul in the second to the Corinthians the. 8. chapter saith That your aboundaunce may relieue their want and that on the other side theyr aboundaunce may relieue your want But if we speakâ— of other pore folkes euen when we helpe them with our almes there redoundeth vnto vs no small commoditie or profite For Christ saith as we read in Luke Make you frends of the wicked Mammon that when you faile they may receiue you into your euerlasting Tabernacles But what if the pore be euil and they also excluded from the kingdom of heauâ— These things are to be vnderstanded not of the men but of the works But so also should follow an other absurditie that by the vertue of our workes we should obtain the kingdome of God I answere as we deny that workes are the causes of eternall life so also deny we not but that God rewardeth the good workes of the faithfull which are now regenerate by Christ For we know that he shal iudge euery man according to his workes For he will say I was hungry and ye fed me I was thirsty and ye gaue me drinke I was a straunger and ye harbored me The kingdome of God is geuen for election and the promises sake which the saints receiue by faith But bicause those things are hidden from mannes eyes therfore are brought forth good workes whiche are the proper and manifest effectes bothe of our faith and of the election of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is geuing our selues saith he to hospitalitie This is not spoken without a great emphasis For it is a greater matter to apply and geue our selues to hospitalitie then only to kepe hospitalitie For Abraham waited not vntill straungers came home to him to desire to be receiued in and to require harborow but going of his owne accord out of his tabernacle he loked round about to sée if he could espy any straunger whom he might receiue into his house And if he saw any he ranne vnto him and prayed him not to passe his house If I haue founde fauoure sayth he in your eyes I beseeche you turne in vnto your seruaunt Hospitalitie is a worke of noble meÌ„ And the same diligence and minde was in Lothe and in a maner in all yâ— fathers Paule in these wordes chargeth vs not with any vile and vncomely workes but with works noble and of great excellency For there was neuer any noble man or notable Prince but that he was desirous to doe good vnto others and was carefull ouer straungers Titus Vespasian at night when he called to memory that he had that day done no benefite vnto any man wold with heauines say Friends we haue lost this day And Christ The kinges sayth he of the nations beare dominion ouer them and they which haue power ouer them are called gracious in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ethnikes also saw that God hath a care ouer straungers and therfore they worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iupiter hospitalis This proprety of God Homere describeth in yâ— second boke of his Odisseas And Virgil aptly saith Iuppiter Iupiter hospitalis hospitibus nam te dare iura loquuntur that is For men say that thou
o Iupiter geuest right vnto straungers And the naturall affecte towarde citezens commonly stirreth vp euery man that if he méete a straunger and one that is in nede he wil to his power help him and prouide harborow for him So we also if peraduenture the Saints which as touching the eternall countrey are our Citizens doe come vnto vs ought to helpe them and gently to entertaine them But what if they be euil and enemies vnto vs and such as curse vs and hate the Gospel What is in this case to be done Paul addeth Blesse them which persecute you blesse and cursse not Reioyse with them that reioyse and wepe with them that wepe Be of like affection one towards an other Be not highe minded but making your selues equall to them of the lower sorte Be not wise in your selues Recompence not euill for euill procure things honest in the sight of all men If it be possible as muche as in you is haue peace with al men Dearly beloued aueÌ„ge not your selues but geue place vnto wrath for it is written Vengeance is mine I wil repay saith the Lord. Therfore if thine enemy honger fede him and if he thirst geue him drinke And in so doing thou shalt heape coles of fire on his head Be not ouercome of euil but ouercome euill with goodnes Blesse those which persecute you Blesse and curse not I thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blesse â–ª in the first place signifieth to speake wel but it may séeme maruellous how we can allow or commend him that reuileth vs worketh mischief against vs. And if we so do we shal be found liers But Epictetus in his Enchiridion An excelleÌ„t laying of Epictetus wisely admonisheth that euery thing hath two handlesto be holden by therfore euery wise man ought to haue a consideration by which of those handles it may best be taken and holden For if thou take a thing by that part whereby it can not be holden thou losest thine labor Now there can none be founde of so wicked and vngratious a nature but that he which iudgeth indifferently may beholde in him some gifts of God For he is either actiue or stroÌ„g or learned or noble or eloqueÌ„t How we may speake well of our enemies or witty These things though we be neuer so muche prouoked by iniuries we ought not to deface or to kepe in silence if any opportunity be offred vs to speake wel of our enemies Eschines an Ethnike hidde not from the men of Rhodes the eloquence of his most deadly enemy Demostenes but rather as much as he coulde amplified it and recited vnto them his most spitefull Oration which he had written against him and added that it was nothing in comparison of the gesture and pronunciation which the orator vsed in vttering it Dauid bothe in wordes and in deede reuerenced Saul being his enemy for that he was anoynted of the Lord. And the Apostle now therfore commaundeth this for that the world iudgeth that men should deale farre otherwise For either it delighteth in cursed speakers and enemies of the truthe or it thinketh that it is honest to requite iniuries done against vs. Wherfore Vespasian when there sprang a contention betwéene a certain Senator and a knight of Rome with this sentence appeased the contention A Senator ought not doubtles to reuile but when he is reuiled it is both a thing lawful and ciuile to reuile againe for that he which first reuiled spoyled himselfe of the prerogatiue of his honour But Paule commaundeth vs far otherwise For we must not consider what our aduersary deserueth but what is comely for vs. Neither requireth the Apostle that we should only speake well of our enemies but also that we should wish well vnto them For so thinke I that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second place is to be taken as an Antithesis to that which followeth and cursse not Some thinke that it is nothing but a repetition for a more vehemency sake But I thinke that this is the better sense that we are first commaunded to speake well of our enemies and then to wishe them good and in no wise to cursse them as men commonly vse to doe And if this séeme a hard matter to doe let vs remember that we are his children which maketh his Sunne to shine vpon the good and vpon the euill and his Disciples which aunswered his Apostles when they required fire from heauen to burne the Samaritanes ye know not of whose spirite ye are namely of his spirite which came not to destroy but to saue of him which healed those that persecuted him of him which restored vnto Malchus his eare who came with the other souldiers of the chief rulers to take Christ Of him which saluted his betrayer Iudas as a friend and receiued him with a kisse of him finally which forgaue the wicked thiefe and promised vnto him eternall felicity whiche prayed for them that crucified him and which of his owne accorde died for his enemies It shall nothing profite thée to recompense iniuryes with iniuryes and taunts with taunts thou oughtest rather to commit the matter to God who will be a most iust arbitror neither caÌ„ he by any perturbation be led away from iustice Further héereby may we gather that it is not lawfull to speake euill of any man nor to cursse any man For if we be prohibited to doe these things against our enemies which thing mought otherwise séeme tollerable in mannes iudgement much les it is lawfull for vs to doe it vnto others Chrysostome to persuade vs to follow these wordes of Paule reckeneth vp the commodities which the cursings and persecutions of the If we oghâ— not to speak euill of our eâ—nemies much lesse of others aduersaries commonly bring to the godly First sayth he it excellently well helpeth vs to the obtainment of the kingdome of heauen For Christ saith blessed are they which suffer persecution for righteousnes sake for theyrs is the kingdome of heauen And he addeth Blessed are ye when they reuile you and persecute you speaking all manner of euill â–ª and lying against you for my sake Be glad and reioyse for your rewarde is great in heauen c. Moreouer they are an occasion or mater of most excellent vertues For as Paul teacheth tribulation worketh patience patience experience and experience hope But where is the patience of the sayntes Where is their experience Where is their hope If thou take away the wicked enterprises of our enemies against vs Moreouer the glory of God can by no other meanes be more highly aduaunced then if we valeantly and couragiously behaue our selues in those things which are to be suffred for his name sake For it is not so hard a matter to cleaue vnto God so long as all things goe prosperously and quietly with vs and as we would desire But when all manner of aduersities happen and yet constantly to abide in his obeysance this doubtles
commeth of a manly and strong faith And therfore I thinke Iames sayd that patience hath a perfect worke vnles peraduenture a man will thus vnderstande it that perfection is not in any work vnles we perseuer in the same For when we leaue of we bring not the worke to his ende and so without patience it is left vnperfect And besides all this our enemies are by this meanes chiefly feared away from continuing to persecute vs For when they sée yâ— we are not moued by their iniuries they thinke that they lose their labour And therfore they take not so great pleasure of the reproches wherwith they reproched vs. But if they perceiue that we are out of quiet and take it in ill parte they will thinke that theyr iniuryes haue taken good successe and will afterward be more bolde in theyr wicked endeuors By this we may sée why the Lord sayd blessed are ye when they reuile you and persecute you and speake all maner of euill and make lies against you for my sake Reioyse and be glad for your rewarde is great in heauen This commaundement of Christ the Apostles executed For they returned from the presence of the Counsell reioysing that they were counted worthy to be reuiled for his name sake And Paule in the first to the Corinthians sayth we are euill spoken of and we blesse In Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paule alwayes wished not weâ— to his enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How be it this counsell Paul alwayes obserued not For to the Galathians he sayth I would to God they were cut of which trouble you And Dauid saythe let theyr table be made a snare before them let theyr eyes be made dimme that they may not see and bow downe theyr backe all wayes And other bookes of the Prophets are euery where ful of cursses and imprecations wherewith they cursse the enemies of the people of God Here doubtles as I iudge is it to be sayd that we ought so to deale as Paule now admonisheth so long as we haue a respecte to our owne iniuryes Whether it be lawful at any tyme to curse ouâ— enemies and that we walke the ordinary way and common course whereby we are of loue bound to wishe well to our neighbours But if God open vnto vs his hiddeÌ„ will and declare what shall without doubt come to passe of our enemyes and of those which persecute vs then if we sincerely and truely loue him we ought vndoubtedly to stay our selues in his will and counsell Howbeit this caution is added first to be fully assured whether those things which God hath opened vnto vs pertaine only to a threat or wholy to declare his determinate and assured wil. For where we suspecte that God threatneth only to bring vs to repentaunce we ought not to cease of from prayers euen for the wicked So did Moses when he made supplication to God for his people So did Abraham for the Sodomites so did Samuel for Saul and so did Ieremy for the people But when they are assured that it is the fixed and certaine will of God they doe not only pray against yâ— wicked in prophesying as Augustine thinketh against Faustus in his 16. booke and. 22. chapiter where he thus writeth But cursses when they are spoken by the way of prophesie come not of the euill desire of him that curseth but of the foreknowing spirite of him that denounceth them But also it is done with a minde now consenting vnto God and wishing the self same things that he wisheth Dauid when as otherwise he was so gentle and fauorable towards Semei Absolon Saul and other enemies yet sometime so cursseth and banneth the wicked that it driueth an horror into the readers Christ also first be wailed the infelicitie of the City of Ierusalem for that it knew not the time of his visitation and sayth how often would I haue gathered together thy children as a henne doth her chickens vnder her wings and thou wouldest not Howbeit euen the same Christ when he knew the assured and vnmoueable will of God did burst forth into these words I geue thanks vnto thee O father of heauen and of earth for that thou hast hidden these things from the wise and prudent men and hast reueled them to infants Euen so Lord for that it hath so pleased in thy sight Moreouer men of God when they come to this poynt haue not a respecte to theyr owne cause neither doe regarde theyr owne iniuryes but consider that by the wicked workes of the vngodly the Church of God is hurt the spirituall procedings therof are letted the course of the Gospell is hindred And they moste ardently desire that the name of God might be sanctified his kingdome most amply spred abrode And hereof it commeth that wheÌ„ the godly pray against wicked men they persecute not theyr own enemyes but the enemies of God whom they desire might be most purely worshipped Dauid sawe that he was called of God to the kingdome and vnderstode that the enterprises of the wicked wer not so much repugnant to his honor as to the will of God Wherfore worthely in his prayers he wisheth rather that they should pearish and that most vily then that any iotte of the most iust will of God should be hindred Wherefore bothe in this place and in suche other like we are prohibited not only to cursse but also to speake euill when we are ouercome with the contumelies iniuryes of the wicked by which it is not méete that we shold suffer our mindes to be broken to be led away from the rule of charity Herein doubtles consisteth the noblenes of stomake of Christians their incredible valiantnes of courage not only not to cursse them that persecute them but also to speake well of them and to pray vnto God for them How be it I can not inough wonder that Aquinas should say that by these words of Wherin consisteth the noblenes of â—omacke of the Christians â—n erâ—our of Aquinas Paule Christians are not compelled by the force of the commaundement to shew singularly an affect of loue to theyr enemies or as they vse to speake to shewe signes of beneuolence vnto them except it be in case of necessity For it is inough if they exclude them not from the generall bond of loue wherewith we ought to loue our neighbours Neither sayth he is it necessary that we peculiarly pray for them But this is sufficient if we exclude them not from the common prayers which we make for all men And if any man sayth he besides the case of necessity doo shew vnto his enemy tokens of a singular loue or doo singularly make intercession for him that man followeth the counsell of Christ but obeyeth not the commaundement But Christ and Paul when they spake of these thinges taught not this distinction This doctrine doubtles cutteth in â–ª sonder the strings of Christian religion it abateth the vehemency of the spirite
the will of God but only apply themselues to ambition and to theyr owne lust they greauously sinne agaynst God Howbeit God by them though they be neuer so vniust and wicked executeth his most iust iudgement and therin committeth no offence The powers that be ar ordeyned of God If they be apoynted of God then also are they constant and stable and although by suÌ„dry successions things humane are disturbed yet this power is perpetually preserued as in the world although there oftentimes happen most great and innumerable changes yet the heauen the ayre the earth and the sea alwayes kepe still theyr place neither at any time leue they theyr limites I would to God they which beare dominion would alwayes haue this in theyr mind that that office which they execute is the ordinance of God doubtles they would not theÌ„ in such sort abuse it Now yâ— matter requireth that we should not kepe in silence how Bonifacius in his â—xtrauaganti which beginneth Boniâ—â—cius the eight abused this place Vnam sanctam abused these woordes of the apostle to confirme his pride For he goeth about hereby to proue that those thinges which are of God haue betwene themselues a certayne order so that theyr dignity is by certayne degrées distinctly known that one froÌ„ the other And thereof it foloweth that the powers which are of God are not a like And that power is the higher which is occupied aboute the woorthier matter And forasmuch as yâ— ecclesiasticall power consisteth in things spirituall and the ciuill power in thinges corporall therefore the ecclesiasticall power is the higest and ought not to be subiect vnto the ciuill magestrate And the Pope he sayth hath iurisdiction ouer all princes for that Christ sayd Whatsoeuer thou bindest vpon earth shall also be bound in heauen whatsoeuer thou losest shalt be losed And to declare this also more manifestly he bringeth that which we read was sayd to Ieremy Behold I haue appointed thee ouer kingdomes and nations that thou The ecclesiasticall power consisteth in spirituall thinges shouldest ouerthrow and destroy and also build vp and plante But these argumentes as they are full of pride and arrogancy so also are they most vayne For first Paul here speaketh not of the degres of powers distinct betwen themselues This thing only he sayth that all powers whatsoeuer they be are ordeyned of God And that the ecclesiasticall power consisteth in thinges spirituall I deny not for it is occupied in the ministery of the woord of God And that power we therfore confesse to be the greatest for that the woord of God ought to beare dominion ouer all men But this power serueth to bring vnder all vnderstanding and to ouerthrow the highnes of humane reasoÌ„s Let these proud glorious lords doo this let them preach the woord of God and leue the fond inuentions of men and then if there be any which will not harken vnto them we will not sticke to condemne them whither they be princes or kinges or monarches or emperors Howbeit hereof it followeth not that they as touching corporall life and possessions lands houses and maners Whether the ecclesiasticall function be subiect to the politicall power are not subiect to the politicall or ciuill power Yea also euen as touching the function they ought to be subiect to agodly religious magistrate not that we thinke that the woord or the sacraments ought to be subiect to humane lawes but for that the office of the magestrate is either to punish or to remoue ministers if they behaue themselues ill in theyr function if they depraue the truth or minister the sacraments corruptly Let them bind and lose that is let them by the woord and by preaching shew who are loosed and who are bound And yet let them not therforâ— exempt themselues from the ciuill magestrate For euen as a king though he be of neuer so great authority and dignity ought yet notwithstanding to obey the woord of God pronounced by the ministers of the Church so an ecclesiasticall maÌ„ although he be placed in an excellent and high function yet is he not exempted from the obedience and subiection of the magestrate But that which they bring out of Ieremy is very friuolous and vayne For that prophet neither ouerthrew nor erected kingdomes howbeit hereunto he was called of God to pronounce in How the prophets ouerthrew and erected kingdoms the name of God what kingdoms should be ouerthrowen and what erected Others labour very foolishly to auoyd this place For they say that the Apostle commaundeth nothing ells but that euery man ought to be subiect to the power appointed ouer him For otherwise should folow a great confusion yâ— the Spaniards should of necessity be compelled to serue the king of England and the Englishe men the French men Wherfore the Apostles intent is this only that euery one be obedient to his owne power But the clergy say they haue theyr Bishoppes and Popes whome they obey and haue nothing to doo with the ciuill magestrate One the self same nation ought not to be deuided into two bodies These men sée not or rather dissemble and will not sée how absurde it is to deuide and to cut in sonder any nation into two bodyes as though the clergy of the Spanyardes are not Spanyardes or the clergy of the Frenche men are not Frenche men Doubtles if all the Spanyards be subiect to theyr king the clergy also for as much as they are Spanyardes ought of necessity to be subiect vnto him Further by this goodly sense they abuse the wordes of Paule For he putteth subiecte euery soule vnto such powers which haue the right of the sword and to whome tributes Christ hath not geuen vnto the Pâ—pe nor to Bishops the sword ought to be payd But Popes and Bishops haue not the sword wherfore in this argument there is nothing but mere fraud and deceit But they fay that the ministers of the church as the Pope certaine other bishops may haue and vse the right of the sword And if thou obiecte that Christ gaue not vnto them the sworde yea rather sayd that his kingdome is not of this world and that he had not where to lay his head they will answere that ministers in déede haue not the sword in as muche as they are ministers but haue receiued it from els where and that by a iust title and by iust possession But Christ executed his vocation for he came in humilitie by his passion and death to redeme mankinde but his example is not to be followed in all things Otherwise no Christian ought to beare the office of a Magestrate For Christ bare it not Wherefore they affirme that he left an example only to men tending to perfection suche as are monkes and begging friers which as they say haue renounced the world Neither can they abide that Peter should prescribe vnto his successor when he sayd that he had neither golde nor
this is a great aduauncement vnto piety therfore Paul setteth it forth to the end to commend those weake ones to the better sort Howbeit lest in this matter he shold attribute more vnto them theÌ„ to the freer sort as though he shold think that the stronger in vsing liberty had not a consideration of the law of God he pronounceth the sentence which he setteth forth coÌ„mon to ech part They sayth he which obserue dayes obserue theÌ„ to the Lord they which obserue theÌ„ not obserue theÌ„ not vnto the Lord. And they which eat eat to the Lord they which eat not eate not to the Lord. And those datiue cases which Paul here vseth to obserue to the lord to eate to the lord to liue to the lord to dye to the lord signifie nothing ells but that we ought in all our actions in all our life and euen in death to depend of the lord And geueth thanks to God Hereby we may iudge yâ— eyther of those what soeuer they did had a regard vnto God for that either part gaue thanks vnto him Of what great force geuing of thanks is Wherefore geuing of thankes is of no small force For it is as it were a certaine healthfull sawse and maketh that which otherwise of it selfe should haue bene hurtefull commodious and healthfull vnto vs. Therefore Paul to Timothe writeth Euery creature is good and nothing is to be cast away which is receaued with thanks geuing For none of vs liueth to him selfe neither doth any die to himselfe For whether we liue we liue to the Lord or whither we die we die to the Lord. This may thus be applied to be a reason wherby the stronger sort are feared away from contemning the weaker namely for yâ— they both liue dye vnto the lord It may also be a general cause why they are sayd both to obserue not to obserue dais vnto yâ— lord either to eate or not to eate to the lord for that vniuersally they liue vnto the Lord and dye vnto the Lord. By these woordes we are aptly and manifestly The scope of our lyfe and of all â–ª our actions instructed touching the scope of our life and of all our actioÌ„s I would to God this might neuer slippe out of our mind but mought with most depe rootes be fixed in our hartes Life and death I thinke in this place are to be vnderstanded as touching the body For I se not very wel what consideration they haue which referre these thinges to the life of fayth and to the death of sinne For there is none which sinneth to the Lord. For that can not pertayne to the honor of God Vnles paraduenture they meane that this is all one with that which was before spoken He standeth to his Lord or falleth But the first exposition semeth in my iudgement more playne and agréeth with those thinges which Paul writeth to the Phillippians And Christ shal be magnified in my body whether it be by life or by death VVhither therefore we liue or die vve are the Lordes This in sum ought to be of greate force with them for that not only our life and death depende of the lord but also for that we all both as touching life and as touching death are hys proper possession And if this be so who can contemn his neighbour escape vnpunished This is in a maner all one with that which Paul before sayd Why iudgest thou an other mans seruaunt That fault was reproued in the weake ones and this is now layd to the charge of the stronger sort that they reiect and contemne not euery kind of men but these which are the Lords Paul sayth to the Corinthians Ye are not your owne men For ye are bought with a price Glorifie God now in your body and in your spirite which belong to God Agayne ye are bought with a price be not ye made the seruaunts of men For Christ therfore died rose agayne and reuiued that he might be Lord both of the quicke and of the dead Here he ascribeth a cause why we ar by good right the Lordes For he hath redemed vs by his death by his resurrection hath deserued Whether Christ if he had not dyed for vs shold haue had vs to his proper possession life for vs. Wherfore he is Lord both of our life and of our death But here paraduenture thou wilt demaund whither if Christ had not died we should haue bene his proper possession or no As touching his diuine nature eueÌ„ without his death and resurrection he is our lord For we are created of him whatsoeuer we haue we haue it thorough him But bycause he is in very dede maÌ„ he hath by his death and resurrection iustly and worthely gotten vnto him selfe this dominion which yet the father could haue geueÌ„ vnto him freely but to set forth his glory he would rather geue it to his merites Wherefore Paul to the Phil. sayth for which cause God hath geuen vnto him a name which is aboue euery name namely for that he had humbled himselfe to death euen to the death of the crose OrigeÌ„ very largely entreteth of this doubt Howbeit I thinke that this solution which I haue here brought is more playne more true But there ariseth also an other doubt For Paul semeth to speake agaynst that sentence of the Lord in 22. chapiter of Mathew He is not the God of the dead but of the liuing For if he be not the God of yâ— dead how is he here sayd to be Lord of the dead But if the matter be more narrowly examined there is not herein contrariety For there the Lord would hereby proue the resurrection of the dead for that God could not be truly the God of AbrahaÌ„ of Isaac and of Iacob vnles he would haue them to be saued and that wholy both as touching soule and body For it is the propriety of GOD to saue thâ—se whose GOD he is And the Scripture in Exodus pronounceth that GOD is the GOD of those patriarches Wherefore they liue and shall more fully liue in the blessed resurrection Hereby it is manifest that Christ spake of those which were thought to be vtterly dead both in soule and in body But God can not be their God For he can not suffer such a death to preuaile against his But here Paul sayth that Christ is Lord of of the dead which are dead in body only but liue in spirite and when tyme commeth shall rise agayne Wherefore we sée that betwene these places there is vndoubtedly no contrarity But because we are by the way lighted vpon those words of the Lord there are as I thinke in them two thinges to be obserued First that although of them is properly concluded the resurrection of the godly whose God God confesseth himselfe to be yet followeth it that of the selfe same words may be concluded the resurrection of the wicked For if God of his goodnes do so
are rich beawtifull mighty and in honour they ought to know that this is not the Apostolicall loue Riches indede and beawty and honour are the giftes of God but yet not such that we ought with a singular loue to embrace them And the Church that 〈◊〉 in theyâ— house Paul writeth the selfe same thing of these persons in the first to yâ— Corinthians the last chap either bycause that theyr famely was so godly enstructed that it mought seme to be a Church or els for that the faythfull gathered together into theyr house to celebrate holy assemblies And this interpretacion I thinke to be the likelier although Chrisostome Origen and Ambrose follow the first The first fruites of Achaia They which before all others come to professe religion plainely declare that they litle regard men and the iudgements of the flesh but only follow the impulsioÌ„ of the holy gost Origen in stede of Achaia redeth Asia whome he that will follow let him vnderstand Asia the lesse wherein is Ephesus I meruayle at Ambrose which referreth first fruites to present dignity as though he were placed in some magestrateship or principality which semeth not vnto me very likely and especially for that this word in Christ is added My kâ—nsmen and fellovv prisoneâ—â— Kinred alone could not haue moued him but he the gladlier mencioneth them for that they had suffred together with hym They came to Christ before Paul they are called notable amongst the Apostles not that they were of the number of the 12. Apostles but for that as it is most likely they had sowed abrode the Gospell in many places and had built many Churches Origen thinketh that it is possible that they were of the number of the 72. disciples Which I thinke can not be for they fell away from Christ But how attributeth he this vnto his wife as though the office of the Apostleship could agrée also with her Paraduenture they are called notable amongst the Apostles for that they were well knowen vnto them and were of no small reputation in the Church of Christ This sence I dislike not so that the very wordes be not repugnaunt thereunto Them which are of Aristobulus house He biddeth not them to salute Aristobulus Narcissus made a freman by Claudius Cesar himselfe peraduenture for that he beleued not in Christ Yet he had of â–ª his housholde that were Christians Which self thing is also thought of those whome he addeth the friendes of Narcissus This man was made a frée man by Claudius Cesar and was a man of great might but otherwise wicked an extorcioner and one euill spoken of howbeit Ambrose thinketh that he was an elder In the Lord For all the family of Narcissus beleued not the gospel Vnto these men he ascribeth no titles paraduenture for that they were weake and did not so boldly professe the Gospell Apollo Origen thinketh that Apollo was that Apollo borne at Alexandria but I know not how I should be of his minde touching that For so great a man without doubt should haue bene adorned with some most notable title He therefore peraduenture sayth that these women â—hryphona Tryphosa Persis Mariae laboured for that they had suche a ministery as before we sayde Phebe had His mother and mine He calleth this woman mother bicause of her affection The boke of Hermas is not in the Canon towardes him and not that she was so by nature So before he called Phebe his sister Hermas Origen thinketh that this man was the author of the boke called the booke of the Pastor which scripture he sayth séemeth to him holy and inspired by God which is a plain argumeÌ„t that that boke is not to be receiued as Canonicall VVith an holy kisse This amongst the Hebrues was a token of peace and of brotherly amitie All the churches of Christ salute you Here are ment those churches through which Paul had passed or which were nigh to those places Now brethren I besech you marke them diligently which cause diuision and offences contrary to the doctrine which you haue learned and auoide them For they that are such serue not the lord Iesus Christ but their owne bellyes and with faire speche and flattering deceiue the hartes of the simple For your obedience is come abrode amongst al. I am glad therfore of you but yet I wold haue you arise vnto that which is good and simple coÌ„cerning euill The God of peace shall treade sathan vnto your fete shortly The grace of our Lord Iesus Christ be with you I beseche you brethren marke them diligently which cause diuision and offenceâ— He had willed them before to salute the godly Now he admonisheth them to beware of the wicked He willeth them diligently to marke and to consider them for that as it oftentimes happeneth they can not easely be found out but after loÌ„g time and after that they haue done some great mischief In these words are noted the false Apostles and as Chrysostome sayth diuers of the Iewes which by reason of the ceremonyes of the lawe did cause diuision and dissension in the Churches These men serued theyr voluptuous pleasures and their bealy and not God such as they were also whome the Lord sayd deuoured the houses of widowes Suche men Paule to Timothe calleth intractable vaine speakers deceiuers of mennes mindes and which were of the circumcision They ouerthrow sayth he houses they teache those things which are not meete for filthy gaine sake whose mouth oughte to be stopped A certaine Prophet of theyrs sayd That the men of Crete haue alwayes bene liers â–ª euill beasts and slouthfull bellies And in the latter Epistle to Timothe which crepe into the houses of widowes and lead captiue wemen laden with sinnes always learning and neuer comming to the knowledge of the truth They vse fayre speach sayth he but by theyr flattering they seke nothing else but to deceiue you These are two marks to know false Apostles by They serue theyr bealy and speake fayre or flatteringly Such men sayth Origen ment Christ when he said They come vnto you in shepes Two markes to know false Apostleâ— â–ª by Onely by the word of God false doctrine is discâ—rned from true clothing but within they are rauening wolues shéepes clothing are fayre wordes the gredines of the belly signifieth the rauening of Wolues And Origen addeth See in how great daunger they are which exercise not them selues in the holy scriptures by which only these men are discerned These wordes are diligently to be noted that true doctrine is discerned from fals by the holy scriptures only We make not discordes in the churche as the bondslaues of the Pope falsly slaunder vs but we as muche as lieth in vs and as our bounden duety is resist theyr conspiracye which they haue made against the truthe and with which they haue so long time oppressed it And auoyde them The Church hath no other sword but excommunication This sword the Apostle admonisheth them to vse against
these men Your obedience This he therfore addeth least by reason of this adnioâ—ition he might séeme to haue no good opinion of them And this in déede is the common interpretation But I like very wel that which Origen sayth that here is couertly reproued the ouermuch easenes and redines of the Romaines to beleue For yâ— redynes putteth liers and false Prophets in hope to deceiue them Wherefore he exhorteth them not so easely to suffer them selues to be deceiued Which exposition yet if any man shall thinke not to agrée with this that foloweth I am glad therfore of you we ought to vnderstand that it is better to offend on that behalf For if they should haue true doctrine taught them and sound teachers there shold follow very great fruit Wherfore hâ— exhorteth them and stirreth them vp to prudence namely to heare with iudgement and to try examine those things which are spoken before that they beleue them I would haue you sayth he wise to that which is good and simple concerning euill as if he should say Be ye without guil and fraud and be not crafty and subtil to deceiue and to doe iniuryes Paule requyreth at theyr hands simplicity but yet ioyned with prudence he requireth also prudeÌ„ce but yet a simple prudence So Christ sayde Be ye prudent as serpentes and simple as doues Wherfore let no man boast of the ignorance of the scriptures or of the want of knowledge in doctrine or of vnskilfulnes in doing of thinges as thoughe this should be counted vnto him a praise For God will haue vs vnskilful to committe things vniust but prudent wary circumspect industrious to finde out to iudge and to performe those things which are good And the God of peace shall tread Sathan vnder your fete shortly Out of this notable promise the Romanes in times past mought and we at this day may receiue We are made sure of the victory most swéete consolation and confirme our selues valiantly to fighte séeing that we are assured of the victory He promiseth that the troubles dissentions and offences wherewith the Church of Rome was troubled should be diminished and broken and therewithall also sheweth that all our temptatioÌ„s are to be ouercome by the strength and helpe of God There is no small emphasis in this word Conterere that is to treade vnder For it is vsed in those things which are so broken that they can by no meanes be restored againe But this perfect full and absolute victory we haue not in this life For here the deuil still renueth warre against the seruaunts of God Therefore some thought that this saying of Paul is to be referred to the comming of Christ which for that Paul beleued to be euen at the dores therfore he addeth shortly But Ambrose thinketh that this is to be vnderstanded of Paules comming to Rome For by it they should so be confirmed that all impediments of saluation should vtterly be expelled But I thinke neyther of those expositions to be of necessity For we may simply vnderstand that Sathan shall be ouercome and so ouercome that he shal no more be able to do any thing to hinder our saluation And Paule by this kinde of speche séemeth elegaÌ„tly to allâ—de to that which is written in Genesis that the serpent in déede should bruse the héele but his head should be broken in pieces by the séede of the woman Which thing for as much as Christ hath performed he hath also geuen power to his members to be able to doe the same In Luke the 10. chapiter the disciples sayd vnto Christ Euen Lord the deuils also are through thy name subiecte vnto vs. Vnto whome Christe answered I saw Sathan like lightning fal downe from heauen Behold I geue vnto you power to treade vpon Serpents and Scorpious and ouer all the power of the enemy And yet is not this victory to be taken in this sense as though henceforth we shal no more be assaulted with temptations for oftentimes temptations are profitable for vs. And Temptations are profitable for vâ— lest we shald geue ouâ— selues to idleâ—es euen when we are in to much security and haue all things quiet and in tranquillity God himself stirreth vp vnto vs an aduersary that our strength being at conflict with him should not waxe heauy in slouthfulnes but should with a godly exercise be stirred vp The grace of our Lord Iesus Christ be with you Vnder the name of grace he comprehendeth both the fauor of God towards his and also the effectes thereof that is sundry giftes and faculty and endowmentes All which vnder one word he wisheth vnto the Romanes Towardes the end of the chapiter going before he wished vnto them peace saying The God of peace be with you all Here he wisheth vnto them grace that forasmuch as he had begonne thys epistle with these words Grace vnto you and peace so also he mought wyth the selfe same wordes end it Timotheus my fellow worker and Lucius and Iason and Sosipater my kinsemen salute you I Tertius which wrote thys epistle salute you in the Lord. Gaius myne host and the host of the whole Church saluteth you Erastus the receauer of the City saluteth you and so doth Quartus a brother The grace of our Lord Iesus Christ be with you all Amen Timotheus my fellovv worker saluteth you Before with great diligence he reckoned vp those whome he would haue at Rome to be saluted in his name now also he reckeneth vp those which send salutacions vnto them And before that we come to the rehersall of theÌ„ this is not to be passed ouer that amongst those which No mencioÌ„ is made of Peter dwelled at Rome and were saluted of Paul no mencion at all is made of Peter who if he had then ben at Rome it is not likely that Paul would haue ouerhipped him For these so diligently whome he sendeth salutacions were much inferior to him Of Timothe I will speake nothing For his name is famous both in the Epistes of Paul and in the Actes of the Apostles And this semeth to be sufficient to the commendacion of him that Paul oftentimes calleth him his sonne and his naturall Lucius peraduenture is Luke sonne And in this place he calleth him fellow worker Lucius This man Origen supposeth to be Luke whose name is drawen of Paul to the forme of the names of the Romanes Iason Of this man is large and manifest mention made in the Actes of the Apostles the 17. chapiter The Iewes that were at Thessalonia were troublesom vnto him and accused him vnto the Magestrate for that he had geueÌ„ lodging and harbrough to Paul and Silas Sosipater This man paraduenture as Origen thinketh is that Sosipater the son of Pirrhus of Berea of whome also Luke maketh mencion in the Actes I tertius which wrote this epistle salute you in the Lord. Tertius sayth Ambrose not in nomber but in name No man is ignoraÌ„t but that the Romanes were called
Iob is called an handemayden And Augustine also himselfe in his booke Locutionum Deut acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes referred vnto thinges deuine For where as it is sayde in Deut. the 28. chapter Thou shalt serue thine enemyes in Greke it is sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Paule likewise when he affirmeth himselfe to be a worshipper of Iesus Christ writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore thou seest that this difference of wordes is not obserued among the Grecicians Howbeit they haue a worde whiche is proper vnto the worshipping of God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whether it be a woord vsed among good and olde authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not Augustine in the place already alledged Deciuitate Dei maketh mencion of an other word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that properly belongeth vnto rites and misteries For it is sayd that Orpheus fyrst taught the Thracians misteryes Wherefore that woord was deriued of the Thracians turning Whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to returne to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which particle signifyeth vehememcy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to tremble For seruauntes do excedingly tremble at the commaundementes of theyr Lordes The same ambignitye is there in thys hebrue worde Schaah which signifyeth to prostrate himselfe and to bowe downe Wherefore we reade oftentymes Hiskaim that is they worshipped and Histauh that is a bowing downe and in the plurall We prostrate our bodies both before God and before creatures number it is sayd Histauidoth that is prostracions And that honour of prostrating the body and bowing the knees is not done before God onely but also before kinges and Aungels For it is a simbole or token whereby we represent our submission and lowlynes The elders vsed other signes also in worshipping Wherefore Chrisostome in an homely which he hath when he expoundeth Chrisostome Simboles or tokens of the elders in worshippyng Augustine what we signifye whilest we prostrate our selues before God these wordes of Iohn the true worshippers shall worship in spirite and in truth sayth When thou shewest thy handes openest thy harte liftest vp thy face vnto heauen and openest thyne eyes what other thing els doost thou then shew the whole man vnto God Augustine De ciuitate Dei in the place now alleaged sayth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a religious and humble submission which I vnderstand so to be obserued that when we prostrate our selues before God we signify that we wholy submit our selues vnto him and that as touching al things without any exception But if we fal down before an Emperor or king we signifye that we submitts our selues vnto him as it pertaineth to his gouernment but yet not wholy because we wil euermore haue god and his word excepted And in these outward signes which are to be geuen vnto Princes a Christian must obserue the maners of the countrye makyng a difference in his mynde betweene ether subiection and let hym chiefelye beware that herein he How bowinge or prostrating is to be geuen vnto men This honor is not to be geuen neyther vnto images neither vnto the bodies of the dead do nothyng conterfeately farther let him not geue these signes but vnto them whome he by the precept of God is commaunded to reuerence that is vnto all those which are put in any high authoritye whether the same be spirituall or temporall But let him not in any case prostrate himselfe before Images forasmuch as that is expressedly prohibited Yea he must not also shew any such honor of bowing the knees or inuocation vnto the sainctes that are dead For there is no word of God concerning that thyng neyther can we when we do thys leane vnto fayth neyther know we whether they heare vs or vnderstand what thinges are done among vs. And we must take bede that when we honour Princes and fall downe before them we desire not any thing of them through flattery which lieth not in their power to geue vs as is to aske eternall life spirituall giftes conseruacion of life and such like But of a king let vs desire the helpe belonging to a king of learned and wise men to communicate theyr doctryne of rich mē to deale somwhat of their goods These ar the circumstances which we must vse And to speke briefely this worshipping of god which is to serue in spirite is reduced vnto fower principal points which are adoracion To what principall poynt the worshipping and adoracion of god must be reduced trust inuocation and geuinge of thankes Adoracion is an humble and religious submission whereby we vtterly submitte our selues vnto God and that in al thinges Trust is wherby we rest in him considering the power wisedome and high goodnes wherewith he is adorned For whiche thinges we cleane vnto him neither do we thinke that he will forsake or frustrate vs. Inuocation is whereby we flye vnto God in al perils and aduersytyes as which know that he is euery where at hande and that accordinge to his promises he both can and will succor vs with his defence Geuing of thankes is wherebye we referre all good thinges vnto him as vnto the firste author These fower things are due vnto God onely neyther can they as we haue defined them be By what meanes the deuill hath darckened this worshipping of god ascribed to other creatures The Deuil hath with much deceat diligently traueled to obscure this kynd of worshipping when he perswaded the worlde that men might in deede principally worship one chief God and in the meane time adioyne vnto him a number of lesser Gods Whereby came to passe that that was deuided which God would haue most of all vnited and ioyned together so the Ethnikes were deceaued Farther in our times such certayne distributions and proper offices are so distributed vnto those which are numbred among the saintes that very oftentimes inuocation is made vnto them This moreouer God is worshipped with reuetence of the childe to the father is to be considered that that which Paule sayth To serue in spirite comprehendeth a fatherly reuerence that is of the children towarde the father and not a seruile feare wherewith the Ethnikes being perswaded hated the iudgement of God and would haue no God to be at al. Wherfore they haue alwayes applied theyr cogitations vnto fayned religions and they performed certayne outward woorkes whereby they thought themselues ful of all pietie and yet in the meane time they absteyned not frō witked actes But godly mē forasmuch as they serue him in spirit are careful that they faine not vnto thēselues a God after theyr owne fansy but do embrace him euen as it hath pleased him to declare himselfe in the woorde of the scriptures And when they see that