oftentimes we are ignorant what it is that we aske and then God which knoweth what thinges are profitable for vs although perticularly he seeme not to graunt vnto our requestes yet most of all he heareth our prayers when he geueth saluation and therefore is he neuer in vaine called vpon of his faithfull These things being thus set forth and confirmed Paul setteth the Churches in quiet dâ—claring that neither the Gentiles ought to despise the Iewes nor the Iewes also ought not to enuy the Gentiles when as faith and inuocation may be common to ech people For the Prophetes also testifie that wheresoeuer shal be sounde faith and inuocation there also shal be saluation and an assured obtainment of righteousnes For as touching the lacke thereof the Iewes and the Gentiles were both equall as it is said in the 3. chapiter of this epistle For all haue sinned and haue nede of the glory of God Neither herein is there any difference betwene Iewe or Grecian Moreouer neither people hath of himselfe faith whereby to be iustified Wherefore as touching these things the lot both of the Iewes of the Gentiles is a like And therfore it was mete yâ— as the Gospel was preached vnto the Iewes so also it should be preached vnto other people the Iewes wer vnwisemen for this thing to be angry with the Apostles We are also taught forasmuch as faith may be geuen of God vnto whomsoeuer he will neither is We must despaire of no man Note his predestinatioÌ„ knoweÌ„ to despayre of no maÌ„ but by teaching admonishing preaching to endeuor our selues to draw all men vnto Christ The Lord commauÌ„ded the Apostles to go into the whole world to preach to al nations neither excepted he any Therefore Paul earnestly laboured to be made all to all yâ— he might winne all or at the least some vnto Christ None when he falleth into any sinne or in any thing disagreeth from vs is straighway to be reiected he may yet beleue and call vpon God and thereby obtaine righteousnes and saluation Neither ought we hereof to be ignorant that the wordes of the Apostle which we haue hitherto entreated of in this 10. chapiter so proue certainty of saluation that vndoubtedly they can not be denied nor auoyded First he sayd Hereby is certayntye of saluation proued Say not in thine hart who shall ascend into heauen By which wordes he suffreth vs not to doubt that Christ being in heauen pacifieth the father and maketh him meroifull towardes vs and that by his death he hath ouercome eternall destruction sinne the deuill and hell fire so that they can not preuaile against vs if we hope in him Moreouer that we should not doubt he added He which beleueth in him shall not be made ashamed Agayne Whosoeuer calleth vpon the name of the Lord shal be saued This suffreth vs not to doubt of saluation whatsoeuer our aduersaries obiect vnto vs. But how shall they call vpon him in whom they haue not beleued and how shall they beleue in him of whome they haue not heard and howe shall they heare without a preacher And howe shall they preach except they be sent as it is written How bentifull are the feate of them which bring glad tidinges of peace and which bring glad tidinges of good thinges But how shall they call vpon him in whome they haue not beleued That thou shouldest not thinke that by the worke of inuocation thou shalt haue saluation the Apostle straight waye declareth vnto thee the roote whereby thou art made safe namely faith None inuocateth but he which beleueth wherefore the fruit of inuocation commeth vnto vs through faith Paul in this place The fruite of inuocation coÌ„meth vnto vs by faith maketh a certaine kinde of gradation wherein he knitteth the causes together with their effectes We must beginne at saluation which is put for the last effect saluation commeth of inuocation inuocation is by faith faith commeth of hearing and hearing is by preachers and they come by the sending of God Wherefore it followeth that if the Gentiles ought to haue saluation as well as the Iewes then God should send preachers vnto them also Wherefore the Apostles are not to be blamed in that they preached vnto the Gentiles seing that God sent them This kind of argument is called Sorites of heaping vp together for the causes are gathered of the effectes and of the first is inferred the â—â—st or of the last is concluded the first How shall they call vpon him in whome they haue not beleued No man imploreth the helpe of God vnles he be perswaded with himselfe that God is at hand and redy to helpe him And here againe thou hast an argumeÌ„t to confirme The certainty of saluation confirmeâ— â–ª the certainty of saluation How shall they beleue in him of whome they haue not heard We must first heare the thinges that are to be beleued for that whiche is beleued is the word of God which is receaued by hearing It is not lawfull that we should of our owne hed deuise things to be beleued of vs we muste beleue God in suche force as he hath reuealed hym selfe vnto vs. The ministers of the church are adorned with an excellent title But how shall they heare without a preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold with how excellent a title the ministers of the Church are adorned they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the ambassadors of God This is theyr chiefest worke to publishe abrode the wordes of God But they haue vtterly lost this dignity which are of this minde that the highest and singulariest honor is to consecrate as they vse Vnles they preach the Gospel they are not the Ambassadours of God to speake the sacrament or to transubstantiate bread and wyne They are not so described in the holye scriptures but that they shoulde preache and doo the office of ambassadors How shall they preach vnles they be sent For an ambassader can signifie nothing of the will of his prince but so much as his prince shall before shew vnto him Paul was not ignoraunt but that it is possible that God can by him selfe worke without an outward minister he knew very well that he which planteth and which watreth is nothing but it is god only which geueth the encrease God can without outward preaching bring to saluation But he here speketh of the ordinary way which God vseth in the Church For he ordeyneth the ministery and vseth the voyce and words of the preachers to kindle fayth by the holy ghost in the hartes of the hearers Wherefore we ought to geue thankes vnto God for so singular a gift But manye contemne and loth the ministers of the Church and would as I suppose be instructed by Angells are ignoraunt that Christ would by his humanity minister vnto vs saluation God delighteth in the loue and knitting together of the members in the Church that we should hang
one of an other by this meanes loue is more By the institution of the ministery is kept charity God calleth meÌ„ vnto the ministery two maner of wayes entier then if saluation should be ministred vnto vs by Angells Howbeit thys we ought to know that the efficacy of the worde of God or of the sacramentes depeÌ„deth not of yâ— goodnes or holines of the minister This moreouer is to be noted that the sending of God is eyther by himselfe immediately or ells by the calling of the Church for the right ordering whereof there ought not a regard to be had vnto money affinity frendshippe or such like but vnto the worthines of them that are called And ChristiaÌ„s ought to be fully perswaded that although they which chuse the ministers of the Church are sinners yet is not that a let vnto theyr saluation for vnto them is geuen eyther a good pastor or an euill If they haue a good pastor they haue cause to geue vnto God thankes which hath not only prouided that saluation should be ministred vnto them but also hath geuen vnto them an holy and good pastor But if he be an euill pastor let them also acknowledge the goodnes of God which when as they deserued not a good It is a greuous sinne â—o aduance or to tolerate vnworthy ministers pastor suffreth rather the worde and sacramentes of God to be ministred vnto them by such a one then that he would forsake them And yet they to whome it pertayneth to admitte the pastor let them not thinke that they commit a light offence when they eyther aduaunce or tolerate vnworthy pastors And the people when they heare the word of God and receaue the sacramentes ought most chiefely to weigh those thinges which are ministred vnto them whether they hâ— deliuered vnto theÌ„ purely sincerely or corruptly rather theÌ„ to loke vpon yâ— conditioÌ„s or maners of theyr minister although his saluation also is not to be neglected neyther are offences to be tollerated more then must nedes And although Paul in this place entreate of vocations and sending which as I haue sayd is both ordinary and extraordinary yet is it not to be doubted but that he nowe Here is entrcnted of extraordinary vocation but it is rightly eppâ—â—ed vnto the ordinary vocation speaketh of the extraordinary way when as the Apostles were not choseÌ„ by the iudgment of the priestes and bishoppes but were sent thorough out the world at the commaundement of God only Howbeit the thinges which are mencioned in the commendation and prayse of the ministery pertayne also vnto the ordinary vocation of the ministers of the Church There are two things which Paul thinketh are now remayning to be proued namely yâ— the Apostles should be seni of God himself to preach yâ— Gospel secondly the it is not so much to be meruayled at if but few beleued For the confirmation of the first he bringeth a place out of the prophet Esay in the 52. chap. How beautifull are the feete of them whiche bring glad tidinges of peace and which bring glad tidings of good thinges These things are spoken of yâ— deliuery from yâ— captiuity of Babilon but I haue oftentimes admonished yâ— those perticular deliueries either froÌ„ Egipt or from the Assirians other oppressors of the people of yâ— Iewes had to theyr roote foundacioÌ„ iustification from sinnes thorough Christ for captiuites oppressions and other misefortunes forasmuch as they are effects of sinne when they are taken away God is declared to be reconciled by the forgeuenes of sinnes And in that sence is Mathew to be vnderstanded when he writeth that in Christ when he healed the sicke was fullfilled that sentence of Esay He hath borne our infirmities Which although at the first sight it semeth not to agree for that Esay speaketh of the death The rootâ— of the deliuery of the Iewes A place of Mathew of Christ wherein he suffred the punishmentes dew vnto our sinnes and the historye is declared of the healing of disseases yet in very dede it excellently wel agreeth for Mathew considered that the infirmities which Christ draue awaye entred in thorough sinne and those infirmities being gone signified that sinne the cause of them was taken away namely by Christ whome it was necessary that he should be our reconciliator and this argument may be taken á minori that is of the lesse for if the messengers of the redemption from the captiuity of the body were had in honor and admiration and were sent from God vnto the Iewes how much more are the messengers and legates of eternal saluation to be had in honor and admiration which were sent not only vnto the Iewes but also vnto the whole world And that they were sent of God it is very playne by the wordes of Esay For before this sentence cited of Paul he maketh God complayning of the oppressors of his people and promising that forasmuch as they were so cruell agaynst his people that thereby his name was layd forth vnto blasphemies and cursinges he would therefore deliuer hys people And the tiding bringers of this his will he sayth should be very welcome and receaued with great ioy and admiration But the Hebrue veritie hath Vpon the mountaines The wordes of Esay in the 52. chap. are these Mah gan al heharim ragle mebasher mashimiaa shalom mebasher tob Which place the Seuenty interpreters haue thus turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is I am at hand as a pleasantnes or beautifulnes vpon the mountaynes But this particle Paul omitted for that this worde chiefly hath a respect vnto the situation of the citie of Ierusalem The situacion of the citie of Ierusalem which was situated betwen mountaines Therefore in the Psalme it is writteÌ„ The mountaynes are in the circuite thereof Yea verye oftentimes we reade in the Psalmes that the eyes were lifted vp vnto the mountaynes Seing therfore yâ— the messengers should come from the Assirians or Persians they could not come vnto the city vnles they were first sene vpon yâ— mountaines Howbeit this The disciples called out of Galile oracle may also easely be applied vnto the Apostles for forasmuch as they wer called out of Galile as it is playne by yâ— hystory of the Gospell wheÌ„ they were sent â—o preach they weÌ„t hither thither thorough that mountaynes and especially wheÌ„ they came vnto Ierusalem hauing receaued the holy ghost preached yâ— Gospel The preaching of the Gospel was publike and not in coâ—ners there Moreouer by this metaphore is notablye described the coÌ„dition or maner of yâ— preaching of the Gospell For it is not done secretly or in corners but publikely as those thinges are which are séene in open places Which kind of speach Christ also vsed when he sayd The things which ye haue heard of me in your eare preach vpon the house toppe Wherefore it is necessary that the preaching of the Gospell be frée opeÌ„ and perspicuous so that it be
neither bound nor hidden either thorow feare or thorow flattery And by fete the Prophet by the figure Metonymia vnderstode comming But in that he calleth them beautifull he figuratiuely vnderstandeth that preaching is excellent and pleasaunt For they came to preache the Gospell then which is nothing more beautifull Wherefore by that beautifulnes of the féete vnderstand the beautifull Gospel And therfore the messangers thereof were worthy to be receaued with great reioysing much ioy of the godly For if the Philosophers were had in estimation for that they were thought to show the ends of good and euill The preachers of the Gospell are more to be honoured then yâ— Philosophers although in very déede they performed not that how much more worthy of honour are the Euangelistes which openly set forth vnto the world sound felicitye eternall life And that these men should be sent of God not onely the wordes of the Prophet as we haue before signified declare but also reason firmelye proueth for that no man could come to the knowledge of so greate a will of God towards his which passeth the strength of nature and farre goeth beyonde the capacitye of humane reason vnles God himselfe made it knowne and reuealed it vnto him And they which are not sent of God do lye and deceaue so farre is it of that they preach the Gospel Wherfore in Ieremy the Prophet in the. 14. 23. 27. chap. the lord said Behold I sent not them and they ranne The Prophet speaketh by way of admiratioÌ„ and demaundeth How beautifull are the feete For the Apostles did not onelye preach the pleasaunte woorde of God but also wroughte wonderfull miracles by meanes wherof was worthely stirred vp admiration both to the séers to the hearers Moses was in such sorte furnished that wheÌ„ he said vnto God which sent him They will not beleue me God gaue vnto him power miraculously to turne his rodde into a serpente and also to do other other thinges whiche farre passed all humane strengthes And Christ also when he sent his Apostles to preache adorned them Miracles are not sufficient to proue doctrine with this power to worke miracles thereby to confirme the truth of the doctrine Not that miracles are of themselues thereunto sufficient for we are admonished in Deut not to beleue false prophets though they also worke miracles And of Antichrist Paul hath foretold vnto the Thes yâ— he should come with lying wonders to deceaue But this commodity onely they haue to stirre vp admiration diligentlye to consider the thinges which are toughte for we are so blockishe that we woulde What is the vse of miracles easely neglect them Wherfore when we are stirred vp we oughte by the consideration of the woorde of God to allow them and to holde faste the thinges whiche are good Of them whiche bring glad tidinges of peace and whiche bring glad tidinges of good thinges The summe of the preaching of the Gospel is peace and chiefly with God For they which preach as the Apostle teacheth in the latter The suÌ„me of the preaching of the Gospell is peace to the Corrinthians bring with them the wordes of reconciliation neither exhort they any thing els but that we should be recoÌ„ciled vnto God through Christ God was before angry with mankind he punished and condemned men reiected theyr prayers and contemned theyr workes thoughe they were notable for that they were done of their enemies And men on the other side were not onely miserable but also hated euen God himself they wished that there were no God they cursed his iudgements and fled from him as from a tyranne and cruell butcher for that their owne conscience on euery side accused them But the Gospel preacheth peace and reconciliation through Christ This is it which the Angels sange at the byrth What is the peace of Christians of Christ Glory on high peace in earth good will towardes men The Angels extolled the acte of God which had decréed by his sonne to redeme mankind and this their praise and reioysing is the glory of God Further forasmuch as we now throughe Christ reconciled vnto God we obtaine peace inwardly as touching our mind for being by grace and the spirite renued we leade an vprighte life neither do wicked affectes any more rage in vs our conscience reproueth vs not nether are our harts by furious rages stirred vp to perturbations Moreouer we wish well and do good vnto our neighbours as vnto our selues and haue with them peace that a moste louing peace Neither is this any let that Christe sayde that he came not to sende peace vpon the earth for that it is to be vnderstanded as touching the peace of the What 〈◊〉 Christ caâ—e not to 〈◊〉 flesh and of the world For with the peace of the Gospell whereof we now entreat are ioyned great daungers and discommodities of the flesh Straightway after it follow persecutions and losse of goods But it is added And which bring gladde tidings of good thinges Goodnes is that as Philosophers say which all things desire And more largely or plainely to declare the nature therof Good thinges are all such which in respect of vs are either profitable What good is commodious or pleasaunt to our vses Wherfore by the power of the Gosple this benefite we obtaine that all thinges are made to serue vs. All things saith Paul are yours whether it be life or death or Paul or Cephas we are Christes and Christ is Gods Againe To them that loue God all thinges worke to good And this is How we aâ— by Christ deliuered from 〈◊〉 to be noted that Esay added that these messengers should also preach deliuery for although death misfortunes pouerty diseases and such other kinde of euils do stil vexe vs yet notwithstanding are we by Christ sayd to be deliuered from them for that they haue not any longer the nature of punishments For al these discommodities of the flesh hath God by his crosse and death sanctified so that they haue not any longer the nature of punishment but are made vnto vs enstructions fatherly chastisementes victories triumphes notable actes But to ouer passe nothing we ought not to be ignorant that in the Hebrue tonge Shalom that is peace signifieth happy successe of thinges so that whereas the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What peace in the Hebrue signifieth in the superscription of their letters the Hebrues vse to write Shalom that is peace And so forasmuche as Euangelistes publishe abroade peace they preache sound true felicity And if thou demaund in what thing consisteth suche a peace goodnes and deliuery We aunswere that to speake in one worde it consisteth in the kingdome of God Therfore Christ when he sent his disciples to preache willed them to preach that the kingdome of heauen was at hand This selfe thing Esay This peace consisteth in the kingdom of god
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
of wickednes if we want Christ then must we nedes abhorre God and flye from hym as from an auenger and punisher of sinne And this is that hatred of the world which Christ hath shee l Where heÌ„ce commeth the hatred of the world againste the godly What peace here signifieth to be bent agaynst him and agaynst his when he sayd If the worlde hate me it will also hate you And of the Iewes he testefieth That they hated his father But now after that we be thus iustified we haue peace towardes God for that we are perswaded that he leaueth vs and herein consisteth our whole felicitye So Dauid did not without iust cause say that they are blessed whose iniquities are forgeuen and whose sinnes are couered And by the name of peace is here properly signified tranquility of conscience There are some which in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we haue rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let vs haue peace As though Paul after that he had forth the doctrine of faith should now entreate of sincerenes of life and should stirre vp the Romanes to mutuall loue and beneuolence one towards an other And Origen semeth to leaue to this sentence But Chrisostome most manifestly leaneth thereunto for he bringeth two maner of expositions The one is that seing we are iustified by fayth there remayneth that contentions be put away and that men liue in peace one towardes an other And they say that therefore Paul spake this because there were some which contended that the law should be holden as necessary vnto saluation but Paul declareth that there is no such nede seing we are iustified by fayth The second exposition is that we should excercise charity and sinne not But this sentence can not stand sauing vpright the scope of this place and wordes of the Apostle For we sée that here by a briefe rehearsall is entreated of the conclusion which is inferred of those thinges which were before spoken Farther the peace which the Apostle speaketh of is not that peace which men haue one towardes an other For he playnly sayth towards God and those thinges which follow we sée are spoken by the indicatiue moode For he sayth By whome we haue accesse vnto this grace wherein we stande But Chrisostome hath herein also erred when he demandeth whether we can be without sinne wheÌ„ as we now haue iustification he maketh answere vnto himselfe that this is an easy matter Because sayth he it was a harder thing that we which were subiecte to so greeuous sinnes shoulde be deliuered from them then that when we are iustified wee shoulde beware of them For sayth he it is a muche greater matter to obtayne those thinges whiche wee haue not then to defende those thinges whyche he haue alreadye obtayned But wee haue before declared that that so long as we lyue here can not be hoped for namely vtterly to want sinne And if any man will contend that this may be done by the power of God we will not be agaynst him For God could adorne a man with so great grace that he should liue vtterly without sin But we speake according to the senteÌ„ce of the scriptures as the thing is indede and as experience teacheth vs alwayes to happen If we say Whether any man can here liue without sinne sayth Iohn we haue no sinne we deceaue our selues and the truth is not in vs. And Ierome agaynst the Pelagians derideth that power which nether is nor hath bene nor euer shall be put in execution Ambrose maketh on our side and manifestly interpreteth this place of the peace of the conscience which we haue towardes God Yea he herein compareth fayth and the law together and saith that fayth excelleth Fayth excelleth the law the law for that it maketh peace which the law could not do Although whether we write it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whether we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue or may haue our expositioÌ„ hath place stil For the Apostle ether sayth that we now alredy haue that peace or els exhorteth vs to haue it and not any more as we were wont before to flye from God But the common receaued reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a great deale better He addeth That by Christ we haue accesse vnto grace wherein we stand If by Christ we haue accesse vnto God and vnto his grace then may we inferre of the contrary that without Christ we flye from God To what ende then shall we call vpon Saintes what other reconciliator haue we nede of if by Christ is geuen vnto vs accesse vnto God Because say they our complayntes are not brought vnto Emperors and kinges vnles we be brought in vnto them by Dukes Earles or Lordes But as we haue before declared out of Amhrose this is done because our Princes or men nether do they sée what is done abroade in the streates and in other mens houses Therefore towardes them we haue nede of many mediators Agaynst iâ—uocation of sayntes But God séeth all thinges there is nothing hidden from Christ Wherefore whatsoeuer is attributed vnto any other is taken away from his dignity and grace Others contend that we haue accesse vnto grace by sorrowes contritions teares satisfactions workes of truth But as touching fayth which Paul so oftentymes inculcateth they speake not a word And if a maÌ„ chance to vrge theÌ„ they answere yâ— in all things they vnderstand fayth And so in a thing most wayghty and which is the chiefe poynt of the whole matter they deale fraudulently and dalyenglye But we say with Paul that by Christ and fayth we haue accesse vnto the grace of reconciliation And as for repentance and workes of charity we say that they come as companions which alwayes follow true fayth Thou wilt demaund peraduenture what maner of peace grace that is which we haue when as God vseth gréeuously to punishe those sinnes which he hath alredy remitted and forgeuen vnto his For so we reade that he did to Dauid We answere that those tribulations which God inflicteth vpon the elect after that he hath forgeuen them The afflictâ—ons of the godly haue not the nature of punishments their sinnes if we will speake properly haue not the nature of punishments For they are rather fatherly corrections wherby the saints are the better admonished not to fall agayne into the like sinnes and the church is tought how sore God hateth sinne Wherefore in these punishmentes is not disturbed the peace of the elect nether do they sometymes fly from such scourges And this I speake of the spirite and not of the fleshe This thing only Dauid desireth that the Lord would not correct him in his furye or in his wrath He refused not to be fatherly cha 〈…〉 sed But The
church can not releâ—se the afflictions of the godly these punishementes which God inflicteth vpon vs whilest we liue here are not in the power of the Church that it can at pleasure and as it listeth it selfe alter or lenifye or mitigate them as our aduersaryes haue fayned of the paynes of purgatory Which their fayned deuise they can not confirme by any reason taken out of the holy scriptures We must diligently also weigh the wordes of the Apostle For as when he fayth That we stand in grace by fayth he declareth that the property of fayth is to erect and to confirme our mindes Which property vndoubtedly it hath not but by that it cleaueth vnto the woord of God For so by it are broken the rages and tempests that rushe agaynst vs so are we established not to wauer with euery wynde of doctrine nor to change our opinion for euery chance of fortune The philosophers when they woulde amply set foorth the constancye of a iust man compared it with a fower square stone which howsoeuer it falleth falleth right But A comparison of fayth with philosophy fayth much more truely accoÌ„plisheth this theÌ„ doth philosophy Chrisostome addeth That the good thinges of this world whatsoeuer they be are nether firme nor constant For they are oftentymes assayled with many dangers and not seldome ouercome And although whilest we liue here we lose them not yet when we dye will we or nill we we must nedes forsake them But these spirituall things whereof we now intreate are both firme and shall after death be made more ample But the same Chrisostome vpon this place is of vs warely to be red For he sayth that Paul in making mencion of those thinges which we receaue of Christ rehearseth many thinges But when he commeth to those thinges which we haue of our selues he setteth forth only one thing namely fayth â–ª which sayth he we our selues bring of our owne But we must surely sticke fast to thys ground that fayth also is the gift of God and is deriued from him into vs. Out of this place also may be gathered a most firme argument that we are iustified by fayth only Which shall be made playne by the effect after this maner That by An argument wherby is proued that we are iustified by faith one lye which we are iustified ought to make vs quiet before God This thing can not workes bring to passe but fayth only Ergo we are iustified by fayth and not by workes The maior is very playne that we are not iustified vnles we haue such a quiet mynde that we abhorre not nor flye from the fight of God And that our workes are not able to performe this theyr vncleanes and vnpurenes declareth Wherefore Dauid hath not without cause written Enter not into iudgement with thy seruauntes Lord. We reioyce in the hope and glory of God Here is declared the nature of this peace and tranquilitie of the minde namely that it maketh vs most assured and sure of perpetuall felicity for we reioyce not but for that which we now possesse And that we euen now also possesse eternall lyfe Christ manifestly declareth We posses eternall life euen now also when he saith He that beleueth in me hath eternall lyfe But bicause it is not yet ful neither as yet appeareth therfore Paul addeth In the hope of the glory of God This glorye whiche we hope for is a coniunction with God that he maye wholye dwell and worke in vs which thing when we shall haue attayned we shall be adorned with the last and highest point of felicitye neither shall there be left any place vnto misery But when he sayth In the hope of the glory of God He séemeth to speake that by preuention For that as touching those which beleue the common opinion of men is excedingly deceiued For the Ethenikes commonly deride Christians for that they count themselues to be happye when yet in the meane tyme they want not wicked affections and are vexed with tribulations and aduersities They thinke yâ— we should weigh our felicity by those things which we haue Our felicity is not to be weighed by those thinges which are in vs. of our owne But we are of a farre other opinion for we so far forth counte our selues happy as we are so counted of God and that he imputeth vnto vs righteousnes not that we are not in the meane tyme renewed both in minde and in bodye although we are yet vnperfect And euen this selfe same righteousnes whiche we haue now obteyned and the renouation which is in vs we in no case thynke to be of that force that by it we can attayne vnto the rewardes of eternall lyfe Thys peace and felicitie and reioycing of which the Apostle now intreateth is yâ— which confirmed the Martirs when in Christes quarell they did shed both their lyfe and What is this peace which is had by faith bloud This is that hundreth folde which is rendered also in this lyfe is of more value then all the riches and pleasures of this world Wherefore when the Ethnikes deriding vs do boast of their riches and pleasures and power we ought not to be moued For we easely perceaue that they with al these their goods are miserable and wretched but on the other side we féele our selues happy when we haue possession of this one good thyng although we want all those thinges whiche they so highly estéeme And here is to be marked the order that the Apostle vseth in rehersing the effectes of iustification First he setteth forth peace wherby is declared The methode or order of the effectes of iustification that the battaile that sin had stirred vp against vs is now at an end For sin beyng by the death of Christ blotted out and the righteousnes of christ beingimputed vnto vs of God through faith of enemies we are made frendes whereby is made opeÌ„ vnto vs an entrance vnto his manifold grace and to the obteinement of innumerable benefites For so long as yâ— warre endured we were a great way of froÌ„ God and strangers from the promises but now that the peace is made by the mediator we are brought nearer there is geuen vs frée accesse vnto God which accesse yâ— Apostle worthely putteth in the second place as which could not haue come vnto vs vnles we had first obteyned peace Farther thirdly followeth reioycing in the hope of the glory of God For who will not now hope that he shal be adorned with the glory of God Whome will not so assured an expectation of so great a thyng of the glory I say of God make ioyfull and glad And of how great force and power this reioycing in the hope of the glory of God is that which followeth declareth And not that onely but also we reioyce in afflictions Of so greate force is this reioycing that those thinges which men especially wicked men count for a dishonor and from which they abhorre
the word of God then followeth it of necessity that there is nothing whereby fayth is more norished maintayned and confirmed then by continuall reding and repeting of the woorde of God Thys thing testified How â—ayth is norished Tertullian in his Apology when he sayth that to this end holy assembles are gathered together to heare the woord of God The Philosophers say that we of the selfe same thinges both are and are norished wherefore in like sorte is it yâ— if fayth be by the woorde of GOD then by the same also is it nourished We knowe moreouer that of woorkes often repeted are confirmed habites or qualities as contrariwise if a man cease of from actions they waxe weake Wherefore if a man cease to rede to heare or to repete the holy scriptures fayth will waxe feble in him And they which thinke that a liuely and pure faith may continew in Churches without ofteÌ„ preaching doo excedingly erre Chrisostome hath a very similitude of a light or lampe that burneth which easely goeth out vnles A similitude of Chrisostome there be stil oyle powred into it By the lampe or light he vnderstandeth fayth by oyle yâ— word of God this he there writeth where he entreateth of the parable of the wise and foolishe virgens But now yâ— I haue made an end of interpretating the Apostles senteÌ„ce there resteth that out of his sayings we gather things much profitable When he had put a distinction betwene the righteousnes of God and the righteousnes of men and had taught that by the righteousnes of God is to be vnderstanded faith in Christ to the end he would declare that faith pertayned not onely vnto the Hebrues He brought out of the prophet Esay Whosoeuer beleueth in him shall not be made ashamed And out of Ioell Whosoeuer calleth vpon the name of the lord shal be saued These thinges most manifestlye proue the diuinity of Christ For if fayth in him and inuocation of his name haue saluatioÌ„ The diuinitye of Christ proued ioyned with them which thing is most true it followeth of necessity that he is God when as it is not lawfull to put confidence in any creature or to call vpon it Yea these two thinges are so proper vnto God that he communicateth them not vnto others he is pronounced cursed which putteth his confideÌ„ce in man or maketh flesh his arme An other thing worthy to be noted is yâ— that so excellent commendatioÌ„ of the ministers of God is to be referred vnto those only which in very dede execute theyr office for the prophet sayth that the féete of The commendation of the ministery pertaineth not vnto theÌ„ whiche haue only the name or title therof them that preach the Gospel are beautifull and not the fete of them which haue haue only the name or title thereof It hath also bene declared that the word of God is the instrument which the holy ghost vseth to instill fayth into the beleuers wherfore we may conclude that no other thing â—â—ght eyther to be taught or preached in the Church No man also ought to be moued with the fewnes or scarsety of the beleuers for that alwayes euen from the beginning the nomber the faythful hath bene small And Augustine if sometimes he vse this kind of reasoning agaynst the Donatistes when he sayth that they are very few in comparisoÌ„ of the multitude of the catholikes he reasoneth agaynst them as it were a probabili that is by probability agaynst them I say whome he had before by other necessary reasons confured Moreouer when he alledgeth the multitude of Churches he reproueth the error of the Donatistes which had contracted the church of God only into a litle corner of Affrike as though it now had no where place but with them which vtterly ouerthroweth the propriety of the Church namely to be Catholike or vniuersall for it is spread abrode thoroughout all places although euery where be found an incredible smal nomber of them that beleue truly Ireneus also and Tertullian for no other cause appealed to the testimonies of many Churches but for that they had to deale agaynst those heretickâ—s which receaued not the holy scriptures but vsed them maymed vitiated and corrupted as semed good vnto them and therefore to reproue theyr vanity he referred them to the old Churches where the scriptures had ben kept sincere and vncorrupt Last of all is declared what preachers ought to set forth vnto the people if they wil nourish and maintaine the true faith now receaued But I say haue they not heard No doubt theyr sound went ouâ— thoroughout all the earth and theyr woordes into the endes of the worlde But I say haue they not heard When he had reproued the Iewes of incredulity and had shewed that messeÌ„gers were sent vnto them which brought vnto them glad â—idinges of peace whome they beleued not he saw that peraduenture they would excuse them selues that they had not heard How sayth he can ye so say seing that the Gospell is now euery where published abrode He had reproued theyr ignoraunce and the more to aggrauate it he declareth that they could not pretend that they had not heard No doubte theyr sound wente out throughout all the earth By these woordes is shewed that the Gospel was nowe euerye where preached But some thinke that Paul séemeth here to abuse Dauids woordes when as in that place is entreated of the knowledge of God by creatures gotten by the lighte of nature for therto séemeth the scope of the Psalme to tend as touching the first parte thereof For in the other part it entreateth of that knowledge whiche is had by the law or by the scripture for straight waye at the beginning he saith that the heauens declare the glory of God and the firmament or sky set foorth the woorkes of God So that although in heauen are not words nor speaches and albeit that those higher orbes séeme to be without voyce yet notwithstanding is euery where heard theyr speach The Chaldy Paraphrast aptly expresseth this trope or figure for he saith that they which looke vp into heauen do declare abroad the glory of God and they which looke vp vnto the sky do setfoorth his workes signifieng that these creatures indéede speake not but allure vs to speake and to confesse God In Hebrue is not written Theyr sound The Seuenty haue thus turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Hebrue is written Canam and Can signifieth a line a rule or leuell Neither any other thing can thereout be gathered but yâ— there is séene noted euery where sure rule of the making of the celestiall orbes and that their mouinges succession of their reuolutions is regurall and infallible Wherfore without all doubte the speach of the heauens setting forth their creator is most excellent wherby men are instructed touching many most excellent and most honest senteÌ„ces Cicero in his oration for Milo mencioneth many thinges of the constante order
oliue tree against nature neither in this respect are miracles done eyther besides nature or agaynst nature But if we looke vpon the proprieties and qualities of things both miracles are not according to nature yea rather they are repugnant vnto it and men are contrary to nature called backe to true piety and grafted into a good tree Wherefore Augustine aptly said that to haue possibility to beleue is of nature but to beleue is of grace I knowe that there are some which in this place referre contrary to nature this way that the spirituall grafting in is contrary to the naturall grafting in which men according to yâ— rules of husbandry vse wheÌ„ as in naturall grafting the grafte which is grafted in bringeth forth fruite agreable to his owne sappe not to the sappe of the stock wherinto it is grafted But here the braunches of the wild oliue tree grafted into the fatte oliue tree draw their sappe whereout they bring forth good fruites not of their owne naturall plant but of that whereinto they are grafted These thinges without Braunches proper haue greater conformity to theyr owne plante then straunge plantes doubt as I haue before mencioned are true but they seme not to serue to the purpose of Paul The summe is that there is a greater conformity agreeablenes and proportion betwene braunches broken of to their owne plant then betwene straunge braunches to the selfe same plaÌ„t But because this conformity though it be neuer so nigh is not of it selfe sufficient therefore the power of of God is necessarily to be had Whiche power is sufficient to grafte in any whether they be nigh or farre of or howsoeuer they be God is able saith Iohn of these stones to rayse vp children vnto Abraham And the Lord sayth Thinges which are impossible with men are possible with God The Prophets and all yâ— scriptures in a manner when any great thinges or after a sort incredible are to be looked for at Gods hands commaunde vs to consider the power of God And thereof commeth vnto the godly most swete consolation if at any time any great aduersityes hange ouer their heddes for they doo not easely feare the power of their aduersaries which set before their eyes the power of their heauenly father And hereof it commeth that the Church when it prayeth for helpe at Gods In the beginnyng of prayers are well put these words almighty God The power of God extendeth farther theÌ„ his will How an argument a posse ad esse is in this place of force hands alwayes in a manner in the beginning of their prayers hath these two wordes Almighty God Neither is this to be passed ouer that it commeth to passe farre otherwise in vs then in God both in all other thinges in a maner and also in this thing chiefly For in vs the will extendeth a great deale farther then the power when as oftentimes we will very many thinges which yet we are not able to performe But it is cleane contrary with God for he is able to do many more thinges then he will For the Father coulde haue geuen vnto his sonne which was euen at the point to be crucified eleuen legions of Angels which should straight way haue deliuered him but he would not But if a maÌ„ say that it is not a strong argument a posse ad â—sse as the Logicians vse to speake that is from possibility to being and therefore Paul ought not to conclude that the Iewes shal be grafted in againe for that God is able to performe that thing for besides power is also required will We answere that here can no controuersy be made touching his will for that he is redy to do them good the promises the couenant which he made and the benefits which he bestowed vpon their elders playnly declare Further if he would graft in the Gentles being straungers why should we doubt but that he will one day bestow the A similitude like benefit vpon the Iewes Wherefore this we may affirme that the nation of the Iewes is at this tyme like vnto the roote of some good tree in the tyme of winter which roote if one that hath no skill looke vpon he will soone contemne plucke vp and burne it if it lye in him But a skilfull husbandman will say that it ought to be spared and will be more carefull to cherishe it for he knoweth that when the time commeth he shall haue thereof leaues flowers God hath not extinguished the Iewes but daily calleth some of theÌ„ fruites So vndoubtedly doth God deale with the Iewes he extinguisheth not that stocke but oftentimes out of it calleth some vnto him and towardes the end of the world looketh for great plenty of his elect to come thereout Not that any holynes is to be attributed vnto that stocke or generation if it be considered by it selfe for as we haue already twise admonished as touching it selfe it is condemned and obnoxious vnto the curse Which thing Paul acknowledged when he sayd We are by nature the children of wrath as others are But when these excellent things are spoken in the commendation of the nation of the Iewes vnto it is adioyned the fauor of God and his promise and couenant which yet burst not forth into acte but only as touching the elect Of which things yet there appeare Certain tokens of the nobilitie of the natioÌ„ of the Iewes some markes in others for they are studious of the law and of the word of God although they vnderstand it not rightly and as Paul sayd They haue the zeale of God but not according to knowledge which things although vnto them they are sinnes yet is it a certaine light and shew of that nobility wherof we speake For I would not brethern that ye should be ignoraunt of this mistery least ye should be high mynded that partly blindnes is come vnto Israell vntil the fulnes of the Gentiles be come in And so all Israell shal be saued as it is written Out of Sion shall the deliuerer come shal burne away the vngodlines from Iacob And this is my testament with them wheÌ„ I shall take away their sins For I would not brethern that ye should be ignoraunt of this mistery The entent of the Apostle now is to proue that in the nation of the Iewes still remayneth séede of election which thing he doth many wayes First he setteth forth his prophesy which he calleth a mistery after that he bringeth testimonies of the Prophets then he declareth the nature of the vocation and giftes of God namely that they are without repentance last of all he teacheth that the order of thinges so requireth and he abideth long in this matter for that of the full knowledge thereof much depended the peace and quietnes of the Church at that tyme. And how much the peace and tranquillity of Churches is to be desired we may How much the tranquilitie of churches is to be be
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
is cleane for that theyr mind and conscience is defiled Here wese yâ— those things which otherwise were vnclene are by fayth the woord made cleane And contrariwise yâ— which of his own nature is cleane is by a corrupt opinioÌ„ and by departing froÌ„ the worde of God made vncleane What meruaâ—le is it then if we say that when the worde and faith is added the bread in the Eucharist The nature of charity and the water in Baptisme are no more common and vulgare elementes But if thy brother be greued for the meate now waâ—kest not thou according to charity Here he declareth that that which of his owne nature is not common or vncleane is yet notwithstanding sometymes for some other cause prohibited namely as we haue sayd for charity sake For the nature thereof is to stirre vs vp diligently to prouide for all those thinges which we knowe shall profite our brother They greuously sinne against this commaundemeÌ„t which wil not forbeare from those thinges by which they know the consciences of their weake brethren are offended and afflicted In mans body if any member peradueÌ„ture be ill at ease it is handled gently and diligently sene vnto of the other members So ought we to helpe our weake brethreÌ„ as much as lieth in vs and to ease them of their paine and griefe Let no man thinke that the consent of religion is a thing light or of small valew For in such cases we se that the weake ar greued wheÌ„ they se others to doo otherwise then they iudge ought to be doone But coÌ„trariwise the godly reioyce when they se others consent with them both in fayth and in maners Destroy not him vvirh thy meate for vvhome Christ dâ—ed For what other thing ells is this but openly to resist the counsell of Christ He hath redemed him wilt thou destroy him He hath shed his life soule bloud for thy brother CaÌ„st not thou for his sake absteyne from a poore pece of meate He being the chiefe creator author of all thinges did this And doost thou being but a woorme yea and lesse theÌ„ a woorme thinke skorne to doo this He died for thée when thou wast hatefull and his enemy and canst not thou suffer so trifeling a thing for the brother sake Ambrose very godly sayth that by this place we may know of how greate valew the saluation of our brother is This I thinke he therefore spake for that the nature of iustice requireth that the price of a thing be after a sort made equall with the thing it selfe The price of a thing is after a sort made equall with the thing it self VVherefore cause not your commodity to be obnoxious to euil speakings Ye must in no case suffer sayth he the excellent giftes of God to be euill spoken of thorough your default But Christian liberty and the doctrine of the Gospell and fayth are no vulgare or common giftes of God Why then doo we cause them to be euill spoken of for our sakes when as rather they ought by all maner of meanes to be commended and with most high prayses to be set forth By euil speakings I vnderstand not the euill speakings of euery kind of meÌ„ but of the weake brethern which forasmuch as they detest thy liberty thorough thy default are made contumelious agaynst GOD which gaue it vnto thée But that man goeth rightly orderly to woorke which séeth vnto that his woorkes be approued and yâ— especially by the iudgement of the godly brethren that the glory of God may be celebrated that others may haue an example of holynes to follow We may here also vnderstand the euil speakings of those which ar without For they when they sée christians to contend amongest them selues about friuolous matters beginne to haue our religion in contempt Therof came it that Paule sayd for your sakes the name of God is euil spoken of amongst the Gentles For the kingdome of God is not meate and drinke These stroÌ„ger sort thought that in defeÌ„ding their liberty they did very much increase the kyngdom of God thought also yâ— if they dyd otherwyse they should betray it Paul thus answereth vnto theÌ„ yâ— this is not the force this is not the right this is not the fruit of the kingdoÌ„ of heauen that we should either eate or drinke whatsoeuer we list For the effectes thereof are of much more excellency Which effectes Paul straight way mencioneth namely righteousnes peace and ioy in the holy ghost Chrisostome thus expoundeth these wordes The kingdom of God is not meate and drinke these things bring thee not to the kingdome of heauen but righteousnes peace and ioy in the holy ghost make thee partaker thereof With which exposition Ambrose also agréeth If by righteousnes peace and ioy they vnderstand Christ which is made vnto vs all those thinges I wil not be agaynst theÌ„ But if they put theÌ„ as causes of our felicity their interpretation is vtterly wide from the marke They had not spoken amisse if they Meat anâ— drinke are not the principall thinges for which we should contend had sayd that meat and drinke are not those thinges whereby is confirmed and spred abroad the kingdome of God and therefore we must not contend about them as tertayne chiefe and principall points Therefore Paul saith in the 8. chapiter of the first to the Corrinthians Meate commendeth vs not vnto God For neither if we eate not shall we want neither if we eate shall we abound One Vrbicus as Augustine writeth in his 86. epistle very vnlearnedly abused these wordes to proue that we ought to fast on the Saturday Because the kingdome of God sayth he is not meate and drinke Augustine answereth If the matter be so then vpon the Sondayes and at other times when we fast not we pertayne not to the kingdome of God Chrisostome sayth that by this sentence of the Apostle eyther part is admonished For it is profitable for ech part to vnderstand wherein consisteth the kingdome of God Which thing thoughe I graunt to be somewhat likely yet doo I not iudge it to be of necessity For he still continueth in dealing with the stronger sort and sayth destroy not the woorke of God for meate sake Righteousnes peace and ioy in the holy ghost â–ª The kingdome of God consisteth not in outward thinges For forasmuch as it is a thing spirituall it must nedes also consist of thinges spirituall which though they be many in nomber yet here are reckened vp only the excellenter spirituall thinges By righteousnes he vnderstandeth both yâ— righteousnes wherby we are iustified out of which springeth Righteousnes of two sortes true peace And therefore Paul before sayd We being iustified by fayth haue peace And also that righteousnes which after regeneration springeth forth of fayth as a fruit therof which righteousnes also is the mother of peace For it disturboth not neither worketh any thing wherby our neighbors may iustly be angry or be
although of themselues they are wonderfull yet doe they also betoken some other thing to come to passe But wonderfull thinges are those thinges which draw men only into an admiration for that they are not done after an accustomed maner but contrary to the force and order of nature But this distinction he himself also confesseth is not obserued in the holy scriptures And not to goe from this place which we are in hande with all the miracles what so euer Paule wrought were signes wherby was proued the truth of his preaching Which self thing is to be affirmed of the wonderfull workes of Christ and of the Prophets But the writings of the new Testament which euery where make mention of the signes and wonders which Christe and the Apostles wrought imitated the phrase of the olde Testament For there a man shall oftentimes finde these words othoth and mophetim ioyned together Neither thinke I that these thinges are distinguished the one from the other but only in degrée or greatnes Althoughe I am not ignorant that signes or othoth may be suche things as haue in them no admiration at all such as are accents letters poynts words and suche like which we doubt not are signes when yet notwithstanding they procede either of arte or of nature But the holy scriptures to signifie that certaine works of the Prophets of Christ and of the Apostles did not only betoken some thing els besides yâ— which was done but also stirred vp an admiration and amasednes therfore ioyned together these two words This doubtles is my iudgement which I sée not why I oughte not to holde still vnlesse any other can shewe a better And this thyng ment Paul when he said workes How be it there are some which think that hereto are to be annexed the labors watchings and examples of innocency which shined forth in the whole life of Paule This paraduenture is not amisse spoken but therefore haue I not mencioned them for that they were commen vnto Paul and The cause of miracles to the rest of the faithfull neither could they properly be mentioned as signes of the Apostleship Hereby also we gather that the only cause of miracles is that by them might be confirmed the doctrine and truthe of God So that from Ierusalem and the regions round about euen to Illiricum I haue caused to abound the Gospell of Christ It is a very long iorney from Ierusalem to Illiricum yea if a man should goe the nighest way thither But when he addeth the regions rounde about he comprehendeth as Chrysostome noteth innumerable cityes and prouinces And as before in fower wordes only namely vvord workeâ— signes â–ª and vvonders he comprehendeth after a sorte thinges infinite so here also with the self same brâ—uity he comprehendeth most large spaces of the world And he addeth that he had made the Gospell of Christ to abounde to geue vs to vnderstand that he had not lightly or slenderly preached but had euery where lefte the Gospell of Christ perfect and confirmed before that he departed Origen compareth A comparâ— so betwene Paule Moses Aaron Paul with Moses and Aaron For vnto them also God gaue power to work signes and wonders by which yet they could not call backe euen Egipt alone when as it was but on only region from theyr idolatry and infidelity That thing which Paule had somewhat couertly signified in the beginning of this Epistle when he said That I may haue some frâ— it amongst you â—s amongest other nation he now more manifestly expresseth For he declareth what and how many those nations were and what he did amongst them Yea so I enforced my selfe to preach the Gospel not where Christ was named These things are therfore mencioned that the Romaines might vnderstand that What was the office of the Apostles Paul was famous by the most proper marke of the Apostleship For it was not the office of the Apostles to succéede in other mennes workes Yea rather other men succeded them For theyr office was to spreade abrode the Gospell to plant newe Churches to ordaine méete ministers in the Churches which they had instituted that the truthe of Christ might the quicklyer be knowne throughout the whole world And for as much as the Apostles wer of more strength then others it was méete that they should execute those workes which were of more difficultye But it is a muche more difficulte and pearillouser thing to preache the Gospell there where before hath nothing bene heard of Christ then it is to defend doctrine already receiued and established Least I should haue built vpon an other mannes foundation He calleth an other mans foundation Churches instituted by other Apostles Neither is this to be ascribed to ambition but rather to the office of the Apostleship to the incredible zeale which he had to aduaunce the Gospel He doth not rashly adde this word I enforced for sometimes he was of necessity compelled to goe to Ierusalem to Antioche to Rome and to other places in which the Apostles had before preched But as it is vvritten to vvhome he vvas not spoken of they shall see him and they vvhich haue not heard shal vnderstand â–ª This testimony is taken out of Esay the. 52. Chapiter which is therfore with the more diligent consideration to be peysed for that neither the verity of the Hebrew any thing disagreeth from the words of the Apostle neither also can any man doubt but that the prophet foretold these things of the Messias and of the preaching of the Apostles For in that chapter are written those wordes which were before cited How beutifull are the feete of them that bring the glad tidings of peace The meaning of Paul is that forasmuche as the holy Ghost admonisheth that a care be had that the preaching of the Gospell be with most quicke spede spred abrode amongst all nations that they to whome before he was not spoken of might heare and they which had not hearde might vnderstand therfore sayth he am I with so great feruentnes of minde stirred vp to preache there where the name of Christ was not before heard of But woe be vnto vs which neglect to preache there where the name of Christ is heard of true faith and piety towards him is miserably fallen in decay And so farre is it of that we will séeke other places in which the Gospell hath not bene heard of that we will not so much as kepe still those which are already gotten neither will we defend the churches already planted Vndoubtedly we wil imitate him which from Ierusalem euen to Illiricum and in all the regions round about caused the Gospell to abounde when as yet in the meane time we will be counted most stout defenders of the doctrine of the Gospell Therefore also I haue bene oft let to come vnto you But now seing I haue no more place in these quarters and also haue bene desirous many yeares agone to come vnto you whensoeuer