order appoynted by God in nature For God for the conseruation good order God will haue an order to be kept in outwarde thinges How Roboam is said not to haue prepared his harte of thinges will that this by a certayne connexion should follow of the other But I meruayle what these men meane when out of the bookes of the Chronicles they say that Roboam the sonne of Salomon did euil in that he prepared not his hart to enquire of the Lorde They mought easely haue sene that this serueth nothing to thys present purpose vnles they be if I may so terme them table doctors which haue more skill in the tables then in the bookes For as often as they finde in the table of the holy bookes thys woorde to prepare or preparation that strayght way whatsoeuer it be they snatche and thinke that it maketh for theyr purpose and pertayneth vnto theyr preparatory woorkes But the holy history when it declared that the kinge behaued hymselfe wickedlye addeth by exposition as it oftentimes doth that he had not an vpright hart redie to séeke the Lord. Neither doth this any thing helpe theyr cause which is written in the 16. chapter of the prouerbes Why it is said yâ— it pertaineth to man to prepare the harte It pertaineth to a man to prepare the hart but the aunswere of the tonge is of the Lord. For we ought by those woordes to vnderstande nothinge els then that men indéede are wonte to purpose wyth themseues manye thinges but the euent and successe is not in their power but dependeth of GOD. Men oftentimes appoynte wyth them selues what they will saye in the senate house in the iudgement place before the kinge vnto the souldiours and vnto the people But what shal come to passe lieth in the pleasure of God They indéede prepare the hart but God ordereth the aunswere of the tounge according to his prouidence Such an other waighty reason they cite out of the 10. Psalme The Lord hath heard the desire of the poore thy eare hath heard the preparation of their hart But in this place these The preparation of the hart of the poore good masters make two flat errors For first they vnderstand not that which they speake secondly they cite not the place accordinge to the truth of the Hebrue For the sence is That God despiseth not the prayers of the poore but according to hys great goodnes accomplisheth for them those thinges which they had determined in their mind to desire of him And this is the preparation of the harte For there is none that is godly desireth any thing of God but first he deliberateth in his harte that the same thing is to be desired Otherwise he should come rashly vnto God should pray foolishly But these men wheresoeuer they finde in the holy scriptures this word to prepare straight way snatch it vp euen against the nature thereof to establish workes preparatorye But nowe let vs sée what the sentence is after the Hebrue veritie Taauah anauim shamata iehouah tachin libbam tacshib osnecha That is Thou hast heard the desire of the poore Lord thou hast prepared or shalt prepare their hart thy eare shall heare Here we sée that Dauid affirmeth that God heareth God prepareth the hart of the saintes the desires of the saintes whome he calleth poore And he addeth a cause namely because God prepareth their hart to require those thinges whiche may serue to their saluation and please God But by whome God woorketh such a preparation in the hartes of the faithfull Paul teacheth in this Epistle when he thus writeth God prepareth our hartes by his holy spirits What we should aske as it behoueth vs we know not But the spirite prayeth for vs with vnspeakeable sighes But it is God which searcheth the hartes he seeth what the spirite will aske for the saintes We sée therefore both by Dauid and also by Paul that God heareth those prayers of them that pray vnto him which are by the impulsioÌ„ of his spirite stirred vp We learne also of the Ethnike Philosophers and that in mo places then one that those are worthy of reproofe which without consideration and rashly require any thing of God But they which professe Christ euen as they beleue that he is the author of their prayers so also do they close them vp in thys sentence Thy will be done But say they Ezechiell saith in his 18. chapter Walke in A concilition of places of Ieremy and Ezechiell my wayes and make ye a new hart Ieremy also saith Be ye conuerted vnto me saith the Lord. Wherefore a man say they may of himselfe prepare himselfe to the obteyning of righteousnes But these men should remember that it is no vprighte dealing to cite some places of the scriptures and to ouerhippe leaue vnspoken other some Let them goe therfore and sée what Ezechiell writeth in the. 30. chapt I saith the Lorde will bring to passe that ye shall walke in my wayes Agayne I will geue vnto you a fleshy hart and will take away from you your stony hart Ieremy also in the 31. chap. Conuert me O Lord and I shal be conuerted Wherfore Augustine very wel sayd Geue what thou commaundest and commaund what thou wilt They abuse also an other place out of the Prophet Ionas to confirme their error For in him it is writteÌ„ that Of the fact of the Niniuites God regarded the woorkes of the Niniuites Beholde say they the affliction of the Niniuites wherby they afflicted themselues with fastings and cried vnto the lord prepared theyr mindes and made them apte to obteine pardon As though it behoued not the Niniuites first to beleue the woorde of God before they coulde eyther pray healthfully or els repent Séeing therefore they beleued before they did any workes they were iustified by faith and not by works which folowed afterward And God is sayd to haue regarded their works because they pleased him Neither did we euer deny that the workes of men being now iustified are acceptable vnto A profitable rule for the right vnderstanding of sentences of the fathers touching iustificatioÌ„ God So often as we finde in the scriptures such places which séeme to attribute righteousnes vnto our workes we muste according to the doctrine of Augustine haue a consideration out of what foundation those workes procéede And when we perceaue that they springe out of faith we oughte to ascribe vnto that roote that which afterwarde is added as touching righteousnes And how fowlye these men â—rre in their reasoning hereby we may perceaue for that they take vpon them to transferre those thinges which are proper vnto one kinde of men vnto an other Which thing eueÌ„ humane lawes wil not suffer For as it is had in the Code As touching testaments or last willes If rusticall and vnlearned men which dwell out of cities A similitude and haue not store of wise and learned
vnto them to consider the faults of other men Moreouer they reioyce not neyther delighte themselues in the condemnation of theyr neighbours especiallye that condemnation whiche is done rashely For they know that theyr brother forasmuch as he is of God eyther stādeth to his Lord or falleth But we intreate now of priuate menne and not of Magistrates or Pastors whose parte is by office to be inquisitiue touching the life and manners of those which be committed to theyr charge Wherefore all men as well subiectes as magistrates ought to iudge sinnes which are layde before them by admonishing and punishinge euery manne accordinge to hys office leaste vices shoulde spreade to farre abroade But thys thinge aboue others is diligentlye to be taken heede of as Paule nowe teacheth that wee winke not at those thynges whyche we our selues wickedlye committe For as he sayth In that we iudge an other we condemne our selues The selfe same sentence whereby we punishe other men striketh also our selues And seing we can not escape our owne iudgement how shal we escape the iudgement of God which is according to truth For then shall not that thinge happen whiche we see now doth that in one and the selfe same kinde of crime one is condemned and an other escapeth Euen as our deedes are so shall they be iudged Now men spare themselues and are seuere agaynst others But so shall it not be in the iudgement of God It resteth therefore that we execute the selfe same seuerity vpon our selues which we vse in iudging of other men Which thing how little the aduersaries of religion do performe hereby it is manifest in that they Papistes in what things they condemne vs and flatter thēselues euery where crye out agaynst the mariages of priestes because they seeme vnto them vnpure but in the meane tyme while they ouerpasse themselues being ouerwhelmed with all kynde of filthy lustes They make exclamation that vowes are not performed and they consider not what they haue promised vnto God in Baptisme They complayne that fastes which men haue commaunded are not kept and they neuer make an ende of their bankettinges and delicious feastinges They make lamentacion that the sacramentes are vnworthely neglected of our men when as they themselues with their lyes of transubstāciation haue hitherto sold them mangled them and filthyly deformed them The summe of Paules doctrine is that we iudging others shoulde discend into ourselues for that it is most certayne that the iudgement of God shal be according to truth Therefore we must to our power endeuour our selues to make our life and maners acceptable before so great a iudge But this sentence to sinne and to consent vnto sinners which before he obiected to the vngodly semeth to be repugnant vnto that which he afterward The selfe same mē are both seuete agaynst others ▪ and towardes their owne they are most fauorable speaketh namely that they punished others but spared themselues For how do they consent vnto others which do euill if by their iudgemente they condemne them but the apostle speaketh not generally And the selfe same disease of selfe loue stirreth them vp both to spare themselues and also to supporte and mayntayne them which are by any aliance knit vnto thē whē as they are infected with the same vices that they themselues are but strangers and such as they beare no affectiō vnto by their iudgemēt they most seuerely cōdemne if at any tyme they commit any fault Which thing is most playne in the history of Dauid For when Nathan the prophet had accused before him the cruell act of An example of Dauid the riche man the kinge burst forth strayght way into these wordes he is the sonne of death which hath committed this acte Vnto whome the prophet declared that he himselfe was the man which had committed this so haynous an act He was seuere against an other mā and had yet neuertheles so lōg time wincked at himselfe hauing committed the like fault Or despisest thou the riches of his goodnes patience and lenity not knowing that the goodnes of God leadeth thee to repentance But thou after thyne hardnes and hart that cannot repent heapest vnto thy selfe wrath agaynst the day of wrath and of the declaration of the iust iudgement of God who will render vnto euery man according to his workes Or despisest thou the riches of his goodnes patience and lenity In amplifiing How the scripture vseth thys word riches and setting forth the wonderfull and excellent proprieties of God the scripture very oftentymes vseth this word riches notwithstanding that the goodnes of God is not limited or bound in with any endes but much excedeth copia cornu as Latine men vse to speake that is all kinde of plentifulnes Neither is goodnes in this place all one with vprightnes iustice and temperance but is a redines and an endeuour to helpe our neighbour For thys Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of profite and commoditye This bountifulnes of God Christ partly touched when he sayd that God our Father maketh his sunne to arise vpon the good and the euill and the rayne to rayne vpō the iust and the vniust Paule also partly here expresseth it when he sayth that God with long suffering beareth with the wickednes of men For in this place Paule ouerthroweth an other foundacion whereunto the vngodly lening perswaded themselues The ground of the vngodly whereby they promise vnto themselues to escape vnpunished that they should escape vnpunished for that God differreth to inflict hys punishementes This commeth not hereof sayth he because God neglecteth these thinges or that he will haue them to go vnpunished but with lenity and pacience he suffreth for a tyme otherwise whē he seeth hys tyme he will seuerely auenge them And this word long suffering is of great efficacy to moue our myndes as though it were paynfull vnto God to suffer our iniquityes For we are not sayd to beare and tolerate but only such thinges which of their own nature are both odious and troublesome Which kindes of speach we haue first in Esay the Prophete when he sayd vnto the vngodly king Achab Is it a small matter vnto you of the house of Dauid that ye are greuous vnto men but ye must be greuous also vnto God And the same Prophet bringeth in God speaking of the sacrifices and obseruations of the vngodly that he could no longer suffer thē but that it was a payne for hym to suffer them For they being voyde of fayth and piety gaue themselues whole vnto ceremonies And Dauid in his Psalme writeth that God complayneth that by the space of 40. yeares the generation of Israell was greuous vnto him in the wildernes because they alwayes erred in their hart And the patience of God which should haue wrought in them repentaunce through their owne default profited them not a whit Which he now vpbraydeth saying Knowest thou not that these thinges leade thee to
a most seuere vengeaunce Agaynst all vngodlynes and vnrighteousnes of men He sayth not against men because God hateth not them but taketh vengeaunce on their wicked actes And those comprehendeth he vnder the name of impietie and vnrighteousnes for wicked actes are partlye committed agaynst God and partly agaynst men VVhich vvithholde the truth in vnrighteousnes They attayned vnto so much truth that therby they vnderstode how they ought to behaue them selues towardes God and towardes their neighbours And yet withhelde they the truth in vnrighteousnes Which selfe same thyng dyd the Hebrewes committe concerning the truth which God had reueled vnto them by the law Seing therfore both these Hebrues and those Gentiles were so greuously punished what ought men which professe themselues to be Christians to hope for which wyth holde to themselues so great a lyght of the Gospell without fruite Vndoubtedly they shall at the length become most wicked and euen experiēce teacheth that those whych boast of Christ and do liue filthely do at the length in naughtynes and filthinesse passe all men though they be neuer so wicked The truth is after Who they be that withholde the truth captiue With what bondes the truth is bound The truth suffreth nothing in it selfe Aristotle in hys Ethikes a sorte with hold captine in them whych vnderstand it and yet expresse it not in workes life And it is ouercome restrayned with the chaynes of euell lustes which breathing vp out of the inferior parts of our mind do obfuscate the vnderstanding and as it were in a darke prison close in the truth knowen God kindleth the truthe in our myndes but by our lustes it is wonderfully darkened There is no cause why we should thinke as Chrisostome admonisheth vs the the truth of hys owne nature can suffer any thyng For it of hys owne nature is vnchangeable But what soeuer euill happeneth the same is hurtefull to our mynd and soule Paul toucheth in two wordes those thynges whiche Arist 〈…〉 in hys Ethikes when hee disputeth of the incontinent person prosecuteth 〈…〉 many woordes For he demaundeth by what meanes the incontinente person declineth to vices sithen that he hath in hys mynde a right opinion And hée aunswereth that that thing happeneth by reason he is to much puffed vp wit 〈…〉 me singular profite which presētly is offred vnto this senses by the wayght wherof the better part also is oppressed so that it geueth place to the lusts neither excecuteth it hys office with efficacie to consider and peyse the truth whiche before it knew Whiche thyng also the Poete affirmeth of Medea Video meliora probóque Ouide of Medea deteriora sequor whiche is in Englishe I sée what thynges are best and I allow them but I folow the worst All this doth Paul teache vs when hee sayth That the vngodly wythholde the truth in vnrighteousnesse That truth laboureth as muche as is possible to burst forth into acte but it is letted of concupiscence or luste And this is that whiche is written in the first of the Ethikes That the more The noblest part of the soule exhorteth to the best things The power of the conscience excellent part of the mynde alwayes exhorteth and prouoketh to thynges which are of the best sorte For so hath God and nature framed vs that the thyng which we know we desire to expresse in Acte which thyng when we do not we are reproued euen by our own iudgement And hereof come those wonderfull forces of the conscience whiche in sinnes of great wayght can neuer be perfectly quieted To with holde the truth in vnrighteousnes is properly to refuse the callyng of God which continually by hys truth calleth vs vnto hym self Wherfore it shall be very profitable for vs if whē soeuer we haue attained to any thing that is true either by our owne study or els by the obseruation of thinges we streighte way weigh with our selues where vnto God calleth vs through that truth which he layth before our myndes By vnrighteousnes the Apostle vnderstandeth generally what soeuer we sinne either agaynst God or agaynste men Wherefore Paul speaketh of that truth which is naturally grafted in vs and also of it which we attayne vnto by our own study For either of thē instructeth vs of most excellent thynges touchyng God so that the vnrighteousnes whiche we commit is not able to blot it out of our hartes Whiche thing yet the Accademians attempted An error of the Accademians to teache when as they contended that nothing can certainely be knowne of vs. And so they can not abyde that we should embrace any thyng as beyng sure that it is true but they will haue vs to count all thinges as vncertayne doubtfull An error of the Epicures And in lyke maner do the Epicures goe about to blot out of mens myndes those thinges which by naturall anticipation are imprinted into our myndes concerning God And yet notwithstanding neither of these were able to brynge to passe that which they endeuoured themselues to doo For will they or nill they Whither truth be stronger when it is receaued by fayth then being naturally grafted in vs. these truthes continue still in the myndes of men But which is muche to be lamented they are withholden in vnrighteousnes Peraduenture thou wilte aske how it commeth that the truth which we haue by faythe is of more strengthe to burst forth into acte then is the truth which is naturally attayned vnto Vndoutedly this commeth not therof for that one truthe beyng taken by it selfe and set aparte is stronger then an other For eyther truth hath one and the selfe same The diuersity is not in the truth but in the meane whereby it is taken hold of nature but the difference commeth of the meane and instrument whereby it is receiued The strengthes of nature are corrupt weake and vitiate throughe sin And therfore the truth which they take hold of is of no gret force But faith hath ioyned with it the inspiration of God and the power of the holy ghost And therfore it doth with great force take holde of the truth Wherfore the diuersitie is not in the truth it selfe but in the meane and instrument whereby weembrace it This is the cause why there we are changed but here we remayne the selfe same men which we were before Of which thyng we haue a manifest testimony in the Gospell Christ did set forth vnto the yong man what he should do to obteyne saluation which when he had heard yet was he not moued to geue place but went away with heauines He trusted vnto naturall strengthes and therfore he demaunded of the Lord what he mightes to attayne vnto eternall Example of diuers apprehensions of the truth lyfe But contrariwise Mathew as soone as euer he heard his vocation did with so great fayth take hold of it that forsakyng money and hys office he streyghte way followed Christ And Zachens who otherwyse was
he made all thinges whatsoeuer he would it can not be auoyded but that the will of God after some maner concurreth to the producing of sinne But this thing ought we alwayes to haue before our eyes that one the selfe same thinge as it proceedeth from vs is sinne but as it is of God it is no sinne Therefore if in thys question we should aunswere simplye we ought to say that God is not the cause of sinne in that it is sinne Because he as we haue alredy often sayde inflicteth those thinges whiche in vs are sinnes as punishementes and wythdraweth his grace from such as haue deserued Whether a man endued with the grace of God can fall into sin The grace of God is not alwaies of one and the selfe same efficacye euill and oftentymes ministreth vnto them occasions of falling to the ende they should iustly be punished And if thou wilt demaund whether a man endued with grace and not forsaken of God can fall I would answere that the grace of God is not alwayes after one and the self same maner For sometymes by the iust iudgement of God it is more remisse and by it our hart and mynde are not so strongly and with such efficacy chaunged And then a man may fall and often tymes committe greuous sinnes But when it is of efficacy and mighty and when it fully beareth dominion in our hartes it preserueth vs from the greuouser sort of sinnes so much as in this life is possible But to returne to that which we were in hand with we can not deny but that God after a sort is the cause of sinne whether we consider the action whiche is naturall or the taking away of strengthes and grace although that happen not but through our fault For so sayd Oseas Thy perdition or destruction commeth of thee O Israell but thy saluation commeth from me Wherfore when it is sayd that God is the cause of sinne we must graunt that not to be spoken properly forasmuch as we haue in our selues sufficient cause of sinne And although we cauel neuer so much of other sinnes yet what shall we say of Originall sinne Vndoubtedly there is none which doubteth but that it is inflicted to vs of God for the auengement and punishment of the first fall And we are so borne with it that it can not be sayd that we draw it by any other proper sinne before committed of vs. But in these thynges we must deale moderately and in a Christian assembly we must speake warely For if a man streight way shall absolutely and simply say that God is the cause of sinne he shall not say true and the thyng not beyng well vnderstoode will cause many to be offended and men wyll excuse It must be aunswered by partes theyr wycked actes and go about to lay the cause of them vpon God The matter may be declared by partes and the truth may in such maner be spoken that all maner of offence may be auoyded But which is the best way thus to deale The Maneches we haue alredy shewed A great many heretofore haue erred in thys matter The Maneches for that they woulde not make the almighty God the author of sinne because they perceiued the Scriptures to be repugnaunt vnto theyr sentence appoynted two beginninges and framed vnto themselues two Gods one good and an other euil one of the old Testament and an other of the new one the Creator of thys visible worlde an other the father of our Lorde Iesus Christ They thoughte that by this meanes they could conciliate those thynges which are euery where written in the holy scriptures The good God they vtterly denied to be the cause of sin But the author of it they made the god of this world whome they pronounced to be euill They abused a place of the latter epistle A place of the latter Epistle to the Cor to the Corinthians where it is sayd In whome the God of this world hath blinded the hartes of the vnbeleuers Behold sayd they to make blynde pertayneth not not in any case vnto the good God but vnto the God of this worlde But thys place nothinge helpeth them For we may thus vnderstande it that God hath blynded the hartes of the vnbeleuers which are sayd to be of this worlde And after this maner doth Augustine read it Farther peraduenture by it is signified the Deuill whome Christ and also Paule calleth the prince of thys worlde with his fellowes powers aduersaries vnto vs the gouerners of this worlde and of darkenes Neyther is it any meruayle if he be called a God for so was he counted and worshipped of the infidels For the Scripture vseth sometymes to name thinges not as they are but as they are counted Moreouer there is no cause why but that we may vnderstande by the God of thys worlde the true God which hath created this world that is thys visible world and the self same God is the father of our Lorde Iesus Christ Neither is it a thyng vnsemely for hym to blinden the hartes of the vnbeleuers when as Paule in this place saith that he deliuered them vp both vnto theyr owne lustes and also into a reprobate mynde Yea and Christ also sayth of hymself that he came into iudgement that they which saw should be made blynde and they which were blynde should see But vnto those thinges which we haue now spoken of as touchyng occasions A place of Iames. Whither God tempteth men namely that God sometimes ministreth suche occasions by whiche men destitute of grace and the holye Ghoste are stirred vppe to sinne a place of Iames seemeth to be repugnaunte who in hys 1. chapter writeth thus God tempteth not to euill And yet we cannot deny but that the scriptures sometymes testefye that God tempted the Israelites Abraham and others Augustine de consensu Euangelistarum deuideth temptations into two kyndes Namely that some are to Two kinds of temptacion proue and other some to deceaue And he graunteth that God somtimes tempteth to proue but neuer to deceiue But this distinction semeth not to be sufficient For one and the selfe same temptation when it ighteth vppon a godlye man profiteth to trye hym wyth all But if it happen to an vngodlye person and one that is destitute of grace it serueth to seduce him As in the desert the temptacions as touching Moses Aaron Iosua and Chaleb were probations and trials but vnto others they were prouokementes vnto sinne And yet it sufficiently appeareth that God was the author of them Wherefore An other distinction of temptacions The Greeke schooles Howe God is not the author of inward temtations laying a part Augustines distinction there is an other which is more allowable which is read in the Greeke Scholies namely that there are certayne temptations vtterly outward whose beginning or cause we haue not in our selues as aduersities and persecutions but there are other temptations which seeme to burst
forasmuch as it behoued that these men should in such sort be reproued that they should not be able to deny their filthines which thyng peraduenture had bene hard to be done if he had layd before them faultes not very greuous it was necessarye that he should most openly reproue those crimes which euery man cōfessed to be most filthy On the other syde some reuerence was to be had vnto the readers hearers Wherfore he did with a wonderful prudence order his wordes For in makyng mention of nature he reproueth them for that they were not content with the vse of nature but by their filthy lust cōmitted violēce against their own nature He vseth also some sharpenes of wordes when he sayth that they burnt defiled theyr bodies wyth contumelies dishonour that they fell into vncleannes and vnpurenes All these thinges haue a wonderfull strength to moue the hartes of the readers Ambrose demaundeth howe these thynges shoulde be counted a punishment which were vnto them great pleasures when as contrariwise this semeth to be the nature of punishmentes to be displeasaunt and to be vrged vpon men euen by compulsion and against theyr willes He answereth that this is to be ascribed vnto the goodnes of God whiche woulde not punishe these men more greuously But this semeth not to make much to Paules purpose For that he by the bitternes of the punishment ment to increase the greuousnes of the sinne Wherfore Chrisostomes iudgement herein fitteth better for he sayth that it is the greatest euill that can be when a man reioyceth in hys owne hurtes For if a man when he is sick◠fele great griefe and payne the phisitions dispayre not of hym But when he commeth once to that poynte that he It is a most greeuous euill for a man to reioyce in his owne hurtes feleth no payne nor griefe then is he in a maner past all hope of recouerye And madde folkes whē they teare themselues and fare full ill wyth themselnes are glad in so doyng miserably reioyce when they eate dongue stones or coales or beray themselues with dirt or filthy thinges And yet doth not theyr myrthe make the calamity any thing the easier So lykewyse are these men no lesse punished wyth thys deformity of sinne notwythstandyng they seme to delyght themselues therin Paule coulde vndoubtedly haue vpbrayded vnto them othervices But those had not bene so full of shame nor so apte to declare the calamity of the vnbeleuers Which haue chaunged his truth for a lye and worshipped and serued the thinges that be created aboue the Creator whiche is to be praysed for euer Amen VVhiche haue chaunged his truth for a lye He agayne repeteth that the Why Idols are called a lye cause of so greate a punishmente was idolatrye By truth he meaneth the selfe same thynge whiche before he noted by glorye And he calleth idols a lye Because they wente aboute to take awaye from woode and stones that whiche they were for that they no more counted them woode nor stones And attributed vnto them that which they were not deuine powers I say and the nature of God And whē he sayth of God which is to be praysed for euer He endeth his sentence with an excellent acclamation which selfe thing he doth also when he writeth of Christ in the 9. chap. that he is God aboue all thinges to be praysed for euer Amen Wherefore seyng he pronounceth one and the selfe same thing both of the father and also of the sonne he manifestly declareth that the sonne is equall wyth the father And Chrisostome affirmeth that this particle was therfore added to the end we should vnderstand that the enterprise of these men had no good successe For although they assaied to robbe God of his glory and to change hys truth yet would they or would they not he remayneth God to be praysed for euer Amen Neyther did he therfore in suche sort take vengeaunce vpon them to deliuer them vp into a reprobate sence as though he could not otherwise cast them from hym Their impiety was no let or hurt vnto him they were their owne destruction But because the Ethenikes are accused for the worshippyng of images it shall not be from the purpose somewhat to speake briefely as touchyng images First we will speake of them whiche go about to resemble God by images afterward we will touche somewhat of the Images of thinges which are corporall and then whither they may be had in temples in holy places lastly whether there may be any good vse of them at all And as God ought not to be expressed by any Images touchyng the first there is an expresse commaūdement in Deut. that God should not be portured by any images And hereof he geueth a reason because when he spake vnto them in Horeb the people sawe there no image The Prophetes also haue very often inculcated thys thyng and especially Esay from the 40. cha vnto the 45. entreateth in a maner of nothyng els And Paule in the actes of the Apostles when he preached to the men of Athenes sayde that men are of the generation of God but the nature of God hath no similitude with stones golde or siluer Farther seyng no man hath sene God at any tyme how shall any mā attempt to make his lykenes He is infinite and can be comprehended in mynd and much lesse in sence Wherfore they which either painte or make his picture do dishonour hys nature as though it can be limited with lynes coulors And in the olde law the mercy seat in the middle part which resembled the seat of God was empty to the ende occasion should not be geuen of making the nature of God in formes and images For the representing of him by an image sprang first of infidelitie because the reason of men could not perswade it selfe The Images of God sprange of infidelitie An example of the Hebrewes An obiection touching the discriptions of the Prophets that God was present vnlesse it were manifest by some signe or image Which thinge the Hebrewes plainly declared when in the wildernes they sayde vnto Aaron Make vnto vs Gods which may go before vs. But they obiect agaynst vs That forasmuch as God is oftentymes diuersly described in the Prophetes why in such sort may he not also be paynted Especially seyng scripture or writyng differeth very little from paintyng Esay saith that he saw the Lord sittyng vpon an hygh seat and exalted c. How commeth it then to passe that the paynter may not set forth God in forme of a iudge or king He is described in Daniell the 7. chap like an olde aged man of person vnto whome the sonne of man was brought What offence then shall it be for the paynter if he only by loues and colours shadowe that which the Prophete expresseth by woordes and writinges In dede this argument semeth to haue a goodly shew but it concludeth not that which it intendeth For where
that they coulde iudge of them But there is no man which can geue iudgemente of those thinges whereof he The Ethnikes excelled in sharpnes of iugemente is vtterly ignoraunt But how muche the wise menne of the Ethnikes exelled in sharpenes of iudgemente the goodly lawes and excellente bookes whiche they haue setfoorth do declare and also the determinations whiche were decreed at theyr places of iudgemente when matters were decided Chrisostome supposeth that these thynges are therefore written vnto the Romanes because at that time they were the chiefe Lordes ouer all and the iudgementes in a manner of all prouinces were drawen thither But vndoubtedlye those thynges whereof the Apostle here writeth pertayne vnto all menne For there is none whyche hath hys righte wyttes whiche eyther wyth himselfe or els with other menne discusseth not of those thinges whyche he eyther publikely or priuately seeth done and either prayseth or disprayseth the same as they eyther disagree from naturall iustice or agree therewith But forasmuche as they can geue iudgemente of other menne they oughte in especiall to geue iudgemente of themselues for y◠vnto them it is most plaine not onely what they do but also with what mind they do it which they cannot so easely see in other menne But they spare themselues and do the selfe same thinges whiche they geue iudgement of Paule therfore to strike into them a terror sayth Eueryman may better iudge of himselfe thē of other men But we know that the iudgement of God is according to truth against them which commit such things And thinkest thou o man which iudgest them which do such thinges and doost the selfe same that thou shalt escape the iudgemente of God They dissembled theyr owne sinnes eyther because they thought that God little regarded the thinges which are done of men against whiche errour the Apostle sayth that it is moste certaine that God wil iudge these thinges Reasons why God will iudge men and that accordynge to truth Otherwyse as sayth Ambrose he shoulde be counted an euell woorkeman as one whyche shoulde neglecte hys woorke And forasmuche as those thinges whiche he hath made are most good and the same as the continuance and order of thinges declareth hath he not cast of frō his care how dare they thinke that man which is the most excellent of al creatures should continue without the prouidence and presence of God Others peraduenture were therefore perswaded to sinne against their owne iudgemēt and to thinke that they should not be punished for it because they saw and perceaued that God deferreth punishmentes Which erronious opinion he afterward confuteth when he sayth Doost thou despise the riches of his goodnes patience and long suffringe But because such seeme there to be reproued whiche iudge others that not a misse when as yet they thēselues liue in the self same wicked actes let vs see whether theyr opinion be vpright which thinke that suche Iudges cannot nor oughte not to geue sentence against others whiche are accused vnto thē they thēselues being guilty of the selfe same fault But this were to ouerthrow all publike wealths and vtterly to take away iudgements Neyther doth Paule here any thing serue for the maintenaunce of this opinion But onelye Whither a iudge being guilty of any crime may iudge an other accused of the selfe same crime A place of Iohn touching the adulteresse sheweth that they most grieuously sinne which with a greate securitie punish others and ouerpasse themselues They ought vndoubtedly first to correct and amend themselues But yet Paule biddeth them not to forsake the office cōmitted vnto them They vse also for this purpose to cite the sayinge of Christe vnto them which accused the adulterous woman He which amongst you is with out sinne let him cast the first stone at her But this sentence of Christ is not against iust punishmentes and lawfull iudgementes Neyther commaunded he them that they should not go forward in accusing the woman whome they had taken in adultery He himselfe was no magistrate but the most high preacher of God Therfore that which was his office to do he executed in perswading those hipocrites to repentaunce And he woulde haue them first hereunto to haue a regarde by a liuely fayth and repentaunce to deliuer themselues from the sinnes whereof they were guilty Neyther forbad he but that they shoulde execute that which the law of Moyses commaunded He saw that these wicked men in these punishments wer infected with two manner of faults For first the punishment and payne which theyr neighbour was put vnto was pleasaunt vnto them for by accusinge him before the Magistrates and iudges they priuely wreckt vpon him their hatred and enmities An other fault was their hipocrisy for that when as they themselues otherwise abstained not from the selfe same wicked actes yet by accusynge of offenders they made a show as though they had bene zelous of the law These thynges Christ wente aboute to correcte He condemned not the woman for that he was not a polleticall magistrate He accused her not to the Magistrates because he tooke her not in adultery Wherefore farasmuch as he was not a sufficiēt witnes he was not bound by the law to prosecute such an accusation But that which pertayned to hys function he left not vndone for he admonished her that she should afterward absteyn from sinne Likewise when we see any wicked acte done by our neyghbour God requireth What is to be done when we see the fauts of our neighbour not that we shoulde not iudge of it accordinge to the nature thereof For woe be vnto vs as sayth the Prophete if wee shall call euill good That whiche is euill oughte to be iudged accordinge as it is Neyther oughte we ether to suspende our iudgemente or to turne away our eyes frō those things How thys is to be vnderstand iudge not whiche are in very deede euill If that we shall feele our selues also to be infected with the selfe same fault let vs discend into our selues and with a due chastisement reproue our selues And therebye shall it come to passe that we our selues being by repentance corrected may both more vprightly and also wyth more fruyte admonishe our brother when he offendeth Neyther againste this is that sentence in the. 7. of Mathew Iudge not and ye shall not be iudged Because in that place is not entreated of the taking away of brotherly admonicion but onely the curiosity of the vngodly is there reproued whiche aboundinge themselues in all manner of synnes do most diligently search out the sinnes of other men not to the entent to amend them but to delighte themselues in the multitude of sinners and because they thinke that hauing company theyr case is the better The godly are not infected with this curiositie as they which haue continually their eyes fixed vpon theyr owne sinnes and dayly falles so that they haue no leysure vnles they offer themselues
reason of inconstancy he doth not alwayes abyde still in one and the selfe same purpose partly because he performeth not those thinges which he promiseth and partly because he oftentymes bringeth forth a lye and that ether of infirmity whilest he is not able to attayne vnto the truth or els of an euill purpose to vse deceite This sentence is read in the 116. Psalme In my hast A place of Dauid out of the 116. Psalme I sayd euery man it a lyar And certayne interpreters of the Hebrues affirme that Dauid had then a respect vnto Samuell For when he was on euery side enclosed in by the host of Saule was in a maner past all hope to escape such cogitacions were offred vnto him through the infirmity of the fleshe as though the Prophet had made a lye touching those thinges which he had promised him concerning the kingdome Or els he mought speake these thinges against himselfe for that when according to mans reason he had cast awaye all hope of escaping and thought himselfe to be in a maner forsaken of God as soone as he came agayne into the right way he brake into this sentence Euery man is a lyer because he also had deceaued himselfe touching the goodnes of God And by the antithesis or contrary position it is playne that a liar here signifieth an vnconstant person For before he sayde Let God be true Wherefore we maye conclude The word of God and the sacramentes depend not of our fayth that the dignity of the scripture or of the sacramentes dependeth not of our fayth or misbeliefe For whether we beleue God or mistrust him they are to be estéemed according to their dignitie because they depend of the institution of God who is most true neither is hys truth chaunged through our defaultes as Dauid writeth That thou mightest be iustified in thy wordes and ouercome when thou arte iudged Thus the 70. interpâ—eters haue turned it whom Paule now followeth when as in the Hebrewe it is thus written Lemaan titsdek be dhob recha tizkeh beschoatecha And that which the 70. haue turned That thou mightest be iustified may accordyng to the Hebrewe be Therfore shalt thou be iustified And where as it is written agaynst thee onely haue I sinned Rabbi Dauid Chimchi expoundeth it thus I haue priuilie and in secret transgressed and therefore agaynst thée onely But thou art iustified and in iudgement ouercommest which hast by Nathan the Prophet shewed the thou knowest these thinges But thys exposition fitteth not very well with the wordes of Paule Wherfore we omitte it Others interprete it Although Dauid sinned agaynst Vrias and agaynst Bersabe and agaynst the hoste of Israell yet these were not sinnes but in respecte that they were prohibited by God in the lawe For there hence dependeth the iuste consideration of sinne But it is better to say that Dauid was so much gréeued because he sawe that God by reason of hys sinne was blasphemed and had in derision which bare fauour vnto such a kyng who to satisfie hys owne filthye luste permitted hys enemyes to haue the vpperhand These things I say so much vexed hym that in that feruencie of minde he had a regarde vnto these thynges onely And therfore by the figure Hyperbole he sayth Against thee onely haue I sinned As we when we are oppressed with many troubles at one tyme are accustomed to say of the chiefest and greatest trouble which afflicteth vs most Thys one thyng greueth me very much But afterward he comforteth hym selfe hauing conceaued a firme hope and sayth That thou mightest be iustified in thy wordes as if he shoulde say Vndoubtedly I haue greuouslye sinned but such is thy goodnes that hereby I sée it to bee more poured out so that alwaies when thou contendest in iudgement thou wilt in the cause haue the vpperhand Neyther is it to be thought that Dauid when he sinned had thys consideration in hys minde to illustrate the goodnes of God For there he sought onely to satisfie hys owne desire and luste Wherefore thys particle That hath Good haps are not to be ascribed vnto sinnes but vnto the mercy of God a respecte not vnto Dauid but vnto God by whose benefite it commeth to passe that of that which is euill shoulde come some good vnto them which loue hym Forasmuch as vnto them all thynges turne to good Wherfore the good things which followe after sinnes coÌ„mitted are to be ascribed not vnto our sinnes but to the mercy of God Neyther let vs maruaile that God is iudged as Paul saith For oftentymes it happeneth that men when they thinke them selues to be euill God is iudged of men handled of hym they reason concerning hys iudgementes and although not in wordes yet in thoughtes they striue agaynst hym But then if they shoulde call to memorye how many how greuous sinnes they haue committed they should alwayes pâ—rceaue that God is in hys cause iustified and ouercommeth Thys worde wordes which in Hebrewe is bedhobrecha may signifie iudiciall actions and in that sense haue I interpreted it Although other take that worde for the wordes of the promises and especially touchyng Christ For Dauid when he considered that he had greuouslye fallen desired God to make him cleane and that he woulde not by reason of the wicked acte which he had committed cease to accomplishe the promise which was that of hys séede shoulde Christ be borne Which interpretation Ambrose hath But besides the expositions now alleaged of these wordes there are two other expositions also Of which the one is thys For that Dauid was a kyng and was the chiefest in authoritie amongest the people of God he had no iudges ouer hym whose tribunall seate or iudgement or sentence he shoulde néede to be afrayde of But he saw that onely the wrath of God dyd hange ouer hys head Therefore he sayd Vnto thee onely am I giltie although men can not punishe me The other exposition is Vrias Bersabe and part of the hoste haue bene ill delte withall through my meanes but they vndoubtedly as they were men had sinnes for which they deserued those thynges which they suffred yea and thynges farre more greuous then them But thou O God hast nothing in thée for which I ought so to offend thée whom thou hast adorned with so many great benefites and exalted to so high a dignitie There were some also which thought that thys addition That thou myghtest be iustified in thy sayinges is to be referred vnto that which went before Haue mercy vppon me O God Washe me and clense me that being receaued into grace I may obtayne those thynges which thou hast promised me and so thou mayest be iustified and ouercome euen by the iudgement of men Here we sée that thys worde Of the woord iustifieng It is the part of perfect men when they are afflicted to acknowledge God to be good iustifying signifieth not to obtayne any newe righteousnes which thyng we can not
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
forasmuch as so great a price is payd for our saluation we By the vse of the sacramēts we are put in minde of the benefit receaued The wayght of sinne is to be waighed by the price of our redemption ought not to suffer so great a benefite lightly to slippe out of our memory For the auoyding whereof we are holpen not only by doctrine and the scriptures but also by sacramentes For euen as among the elders the often sacrifices shadowed Christ to come so now the often vse of the misteries bringeth to memory his death and bloud shed for vs. And by this price of redemption may we perceaue the greeuousnes of sinne forasmuch as the waight thereof was so great that it kindled agaynst vs the iust wrath of God and such a wrath as was not rashely conceaued which wrath being an appetite or desire of vengeance by a most iust consideration required a most excellent sacrifice vpon which might be transferred all our sinnes And forasmuch as the same wrath is by no other thing asswaged but by the bloud and death of Christ they are to be coūted most greeuous blasphemers which dare attribute the same either to our workes or to outward rites VVhome God hath set forth a propitiator In that Christ is sayd to be set forth vnto vs by God thereby is shewed that the doctrine of the Gospell is God two maner of wayes setteth forth Christ vnto vs to be beleued The merite of the death of Christ dependeth of the predestination of God no new thing nor inuented by men But in what sort Christ is set forth vnto vs is declared by two principall pointes First because God by reuelation setteth forth vnto vs thinges to be beleued vnto the knowledge whereof by the light of nature we could neuer attayne Secondly in that he causeth vs to haue a pleasure in thinges shewed vnto vs and to geue our assent vnto them and moueth and stirreth vp our mynd inspiring vs with fayth This may also be referred vnto the good pleasure and blessed predestination of God wherehence dependeth the merite of the death of Christ Otherwise God mought by any other thing haue redemed vs and deliuered vs from sinnes Wherefore we must count that by his determination and purpose only haue we receaued that he would vouchsafe to accept the death of Iesus Christ his sonne and by it reconcile vnto him the sayntes Of this purpose and good pleasure is mencion made vnto the Ephes in the first chapiter Where it is thus writtē According to his good pleasure which he had purposed in himselfe euen vnto the dispensation of the fulnes of tymes that he might set vp all thinges perfectly by Christ both the thinges which are in heauen and the thinges which are in earth in whome euen we also are by lot called being predestinate according to his purpose which worketh al things according to the counsell of his wil that we which before hoped in Christ should be to the prayse of his glory in whom also we hope forasmuch as we haue hard the word of truth euē the Gospell of your saluation c. And in an other place oftentymes and in this selfe same epistle is mencion made of the purpose of God Although this reason of the will and A probable reason of the counsel of God counsell of God is not to be contēned yet as I thinke this reason may be assigned that by him it was mete the world should be restored to his olde estate by whome all thinges were created This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here put may signifye these three thinges a propitiator propitiation and propitiatory I rather allow the latter signification because Paule semeth to allude vnto the How Christ is our propitiatory oracle of the olde Testament and couering of the arke which is there called the propitiatory or mercy seate For vpon the arke of the couenaunt there was layd a board or table for the oracle of the arke at whose endes stoode two Cherubins but the midle place was empty out of which were answeres geuen vnto them that asked and God was made fauorable vnto the people and was sayd to dwel there It is playne and manifest and not to be doubted but that all these things may aptly be referred vnto Christ as in whom dwelleth the whole fulnes of the godhed corporally as Paule sayth vnto the Collossians and therehence are most certayne oracles geuen of the will of God as touching our saluation And that by hym God is pacefied and reconciled vnto vs there is no doubt we may also interprete it a propiciator as though that word were put in the maskuline gender that euen as we call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauior so we may call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a pacefier Neyther paraduenture is this farre from the true and proper sence if we vnderstand Christ to be our pacification For Iohn in his epistle the 2. chapiter calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our pacification where he thus writeth My little children these thynges I write vnto you that ye sinne not But and if any man sinne we haue an aduocate with the father Iesus Christ the iust and he is the propitiatiō for our sinnes and not for our sinnes only but also for the sinnes of the whole world But as I haue sayd the first exposition pleaseth me best and that for this cause chiefely because a little afterward is sayd By his bloud For the maner of the high priest of the Hebrues was once euery yeare to sprinkle the propitiatory or mercy seat with bloud when he entred into the place which was called Sancta sanctorū that is the holy of holyes Nether is it without a cause that the Apostle here straightway addeth By faith forasmuch as our aduersaries also do graunt y◠by Christ commeth rightousnes vnto vs but they will not once declare by what meanes we apply the same vnto vs How Christ is sayd of the Papistes to be our redemer and make it ours which thing Paule now plainly expresseth They seme alwaies to tende this way that Christ therfore hath redemed vs because he is to be counted the chiefe and hed of our merites as though as their common phrase of speache is Christ deserued for vs onely the first grace and afterward leaueth vs wholye to our selues But this is to muche niggardly and maliciously to vse the benefite of God Wherefore seing now we vnderstand hym we wil continually oppose vnto the iustice of God the death of Christ as a full satisfaction of our sinnes To declare his righteousnes Hitherto we haue spoken of the efficient cause of iustification which is God and his mercy But those whiche are iustified pertaine to the materiall cause are men of all sortes being guilty of sinnes and destitute The order of iustification of the grace of God The instrumentes also haue bene declared The one
For what sayth the Scripture Abraham beleeued God and it was counted to hym for ryghteousnes VVhat shall we say then The summe of those things which are contayned in this 4. Chapter is deuided into these partes The first is that we must be iustifyed after the selfe same manner that Abraham was iustifyed The seconde that our iustifycation commeth by the imputacion of God The third that it cōsisteth The sum of the things that shall be spoken of in this chapter in the remisson of sinnes In the fourth is set foorth the time wherein Abraham was iustifyed and so is declared that he attayned vnto righteousnes before he had put in vre any woorke of the law namely the worke of circumcision Farther he plainely sheweth that righteousnes is therfore had by fayth that the promise of God mighte be firme and sure Moreouer there is set foorth the example of Abraham and that with an amplification declarynge howe that he considered not hys owne infyrmitye neyther those thinges whyche by nature had bene able to hynder that which God had promised him Lastly is shewed y◠these things were not written for his sake only but also for vs which by faith do follow the steps of the self same father Abrahā Chrisostome bringeth in these things which are here spokē after this maner That it might seme peraduenture to It is an honorable thing to be iustified by fayth The Apostle doth very well in vsing an example some not to be very mete glorious that we should by fayth be iustified witohut works But saith he the matter is far otherwise Because partly we may se how excellent a thing this is for Paul calleth that thing righteousnes which we attayne vnto by faith here declareth that God by this means sheweth forth declareth his goodnes righteousnes and partly bycause Abraham so great a Patriarche was after this maner iustified It is not with out a cause that Paule placeth an example before his other arguments For the thinge that is here chefely sought for is that the truth which is layd before vs might be made manifest and playne And this is the proper vse of examples The dignity of Abraham most manifestly to lay a thing before our eyes And although there were greate plenty of examples yet Paul did choose this example of Abraham because he was both a man of God and also one endued with most excellente vertues because the Hebrues continuallye boasted of him as whome they acknowledge and craked to be the father and prince of theyr kindred And of suche force was his authority amōgst them that the place of the blessed was called the bosome of Of how great a value iustification is Abraham Which name Christ would not haue vsed in his Gospell vnlesse it had bene receaued amongst the commō people Neither ought we to meruayle that the Apostle so diligently and exactly bendeth himselfe to dispute of this iustification For it is not a slight thing nor a matter of small weight but the principall ground of our felicitie wherin if a mā be throughly instructed I dare be bold to say that he shall easely put away all abuses And bycause our aduersaries in it as in the first entry do fowly stumble and erre therefore in other partes of religion also are they most filthily deceaued But in this example this is chiefly to be marked that for as much as in it is entreated of Circumsion and Abraham is sayd to haue bene iustified before he receaued it some suppose that hereby they haue a firme argument that Paul excludeth not all woorkes from iustification but onely ceremonies of the law Vnto whom we answere that Paul therefore in especial reasoned touching these ceremonies for that for them the controuersie happened But yet in the discourse of hys reasoning he mingleth many thinges which cause that the question must of necessitie be taken generally which thing we shall in his place note Wherefore we graunt that the argumentes chiefly tende to that end but yet are they so handled that together he concludeth vniuersally of all workes Farther it is to be noted that in the tyme of Abraham and of the old law for as much as these ceremonies were founded vpon the word of God men were bound no lesse to obey them then the other commaundementes And yet the Apostle affirmeth that by that obedience men were not iustified Wherefore we conclude that those selfe same men could not be iustified by the obseruing of the other cōmaundemētes In this place is deiected the dignitie of good works but not vniuersally Wherfore those thinges which are here spoken ought not to be drawen vnto a loosenes of life and to licentiousnes to sinne but rather are to bee applied vnto the scope and meaning of Paul Paul onely entendeth this thing to shewe that in good workes is not set the cause of our iustification Other praises and commendacions he aboundantly geueth vnto them For it is not to bee thought that by hys doctrine he would bring into contempt the most excellent vertues Paule contemneth not the vertues and good works of Abraham The temptacions and victories of Abraham of a man of such estimation For as the Iewes make mention Abraham was very often tempted and yet neuertheles he continually ouercame God called him out of his land and kinred to lyue as a straunger in the land of Chanaan But there he could not lyue by reason of the famine wherefore hee was constrayned to go downe into Egipt where he was tempted the third tyme when Pharao tooke away hys wyfe from him The fourth temptacion hee suffered when he was compelled to depart from Loth for the auoyding of contencions Finally he was tempted when he made warre agaynst so many kinges and agaynst so victorious an host when as he him selfe had with him but a very few The sixt temptacion was when he being now a very old man was commaunded to receiue Circumcision The seuenth when king Abimelech in Gerara agayne tooke away hys wyfe from him The eight when Agar which had conceaued by him was constrained to flee from Sara who afflicted her greuouslye The ninth when he was compelled to send away his sonne Ismael being nowe of good age together with hys mother The tenth when God required of him to sacrifice vnto him hys onely bogotten sonne Isaack With these other such most excellent workes was Abraham adorned which thinges Paule contemneth not but only sheweth that these were not such that they could be opposed and set agaynst the wrath and iudgement of God so that for theyr sakes he should haue God fauorable and mercifull For in this place is not entreated of the righteousnes which is obtayned by workes which is in vs a quality cleaning vnto vs but only of that righteousnes whereby we are iustified before God The reason of the Apostle may thus be knit together We are iustified after The argument of Paule the same maner that
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
what also he meaneth by the Body of sinne which he affirmeth ought to be abolished When he speaketh of the Olde man he alludeth vnto Adam and vnderstandeth the corrupt nature which we all haue contracted of him Neither signifieth Not onely the body and grosser partes of the minde pertaine vnto the old man he thereby as some thinke the body only and grosser partes of the minde but comprehendeth therewithall vnderstanding reason and will For of all these partes consisteth man and this maliciousnes and oldenes so cleaueth vnto vs as the Greke Scholies note yâ— the Apostle calleth it by the name of man And men yâ— are without Christ are so much addicted vnto their lustes pleasures and errors that without theÌ„ they count not themselues to be men Farther by this Antithesis or coÌ„parison vnto the new man we may vnderstand what the olde man is In the epistle to the Ephesians we are commaunded to put on the newe man which is creatâ—d according vnto God in all righteousnes and holynes of truth And coÌ„trarâ—wise To put of the old maÌ„ which is corrupted according to the lusts of error Wherefore Ambrose expounding this place saith That the Apostle therefore calleth the deedes past the olde man Because euen as the newe man is so called by reason of fayth and a pure life so is he called the old man bycause of his infidelity and euill dedes The body of sinne also signifieth nothing els then the deprauation and corruptioÌ„ What the body of sinne is of our whole nature For the Apostle would not that by this word we should vnderstand the composition of our body And naturall lust although it be but one thinge yet bycause vnto it are associated and annexed all maner of sinnes which as occasioÌ„s are offred doo burst forth therfore it is expressed by the name of the bodye And Paul vnto the Colossians after thys selfe same maner calleth sondry sinnes our members Mortifie sayth he your members which are vpon the earth namely fornication vncleanes euill lust auarice and other whiche there followe Our members are the instrumeÌ„ts of sinnes if God prohibite them not And vndoubtedly vnles the spirit of Christ doo prohibite our members they are altogether organes and instrumeÌ„ts of sinnes Chrisostome vpon this place faith That the Apostle calleth not this our body only so but also all our maliciousnes for so calleth he all our maliceousnes the old man The Greke Scholies vnderstand by the body of sinne our condemned nature Although if we would referre that sentence vnto this our outward body it may seme that Paul so spake for that all wicked lust and all corruption of nature is drawen from nature by the body Thys is Humane corruption is drawen by the body The corruption of nature hath sundry names also to be marked that the Apostle setteth our corrupt nature as contrary vnto the spirite but yet by sondry names sometimes by the name of flesh sometimes by the name of the body of sinne sometimes by the name of the old man and sometimes of the outward man and sometimes by the name of naturall man all which things signifie whatsoeuer is in man besides Christ and regeneratioÌ„ and also whatsoeuer withdraweth vs from the law of God CoÌ„trariwise by the name of the spirite he vnderstandeth all those thinges which are done in vs by the inspiration instinction and motion of the holy ghost wherfore Ambrose by the body of sinne vnderstandeth also the soule that is the whole man As contrariwise the soule also in the holy scriptures signifieth sometimes the body and The soule The fleshe the whole man This word flesh also sometimes comprehendeth all the partes of a man that is not yet regenerate For Christ when he reasoned with Nicodemus of regeneratioÌ„ whatsoeuer saith he is born of the flesh is flesh by which words he sheweth that the flesh ought to be regenerated into the spirite And forasmuch as regeneration pertayneth not only vnto the body nor only vnto the grosser Reason and will are coÌ„prehended in the name of fleshe partes of the minde but chiefely vnto vnderstanding reason and will it sufficiently appeareareth that these thinges also are vnderstand by the name of flesh And Ambrose sayth that the flesh is sometimes called the soule which followeth the vices of the body Christ also answered vnto Peter when he had made yâ— notable confession Flesh and blood hath not reueled these thinges vnto thee Whereby fleshe and blood he vnderstandeth whatsoeuer humane reason can by nature come to the knowledge of Wherefore to retayne still the body of sinne and the old maÌ„ is nothing els then to liue according to that estate wherein we are borne And Naturall knowledges grafted in vs are of themselues good but in vs they may be sins The affections of them that are not regenerate are sinnes though they be honest if a man demaund whither these naturall knowledges grafted in vs touching God and outward dedes are to be counted good or no I answer yâ— of theÌ„selues they are good but as they are in vs not yet regenerate but vitiate corrupt vndoubtedly they are sinnes bycause they fayle and stray from the coÌ„stitution of theyr nature For they ought to be of such force that they should impell and driue all our strengths and faculties to obey him But they are so weake that they can not moue vs to an vprighte life and to the true worshipping of God which selfe thing we iudge also of the naturall affections towards our parents frendes countrey and other such like For although these thinges of their owne nature are good and honest yet in vs that are not yet grafted into Christ they are sinnes For we referre them not according as we ought vnto the glory of only true God and father of our Lord Iesus Christ nether doo we them of faith without which whatsoeuer is done is sin And Paul sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowing this and a litle afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wordeâ—â—each that those thinges which are here sayd ought to be most assured and certayne vnto vs and perfectly knowen of vs so that euery godly man should fele this in hymselfe This kinde of speach hath an Antithesis vnto that which was sayd at the beginninge Know ye not that as many as are baptised â—nto Christ Iesus are baptised into his death as though he should haue said Of this thingye ought not to be ignoraÌ„t And if ye once perfectly know this principle theÌ„ those thinges which thereof follow caÌ„ not but be knoweÌ„ of you Let it not seme straÌ„g that Paul doth Why Paul vseth so many tropes figures by so many so suÌ„dry figure hiperboles I say metaphors exaggerat aggrauateth is matter namely That we are dead vnto sin are buried with Christ and the old man is crucified that the body of sinne should be abolished and suche other like For we neuer sufficiently
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
slight signe or onely of a probable signe but of a necessary signe which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath geuen saith he his sonne for vs. What things theÌ„ shall he spare for our sake which hath not spared his owne sonne Fathers wil not God hath done contrary to the accustâ—med manner of men An argument taken of an example sticke to spend all that euer they haue to redeme their children But God contrariwise to redeme vs hath deliuered his own sonne When Abraham had led forth his sonne vnto the aulter and would at the commaundement of God haue offered him vp God himselfe testified that he then at the length saw how much he estemed him If thys by the testimony of God himselfe was an argument of great loue and of sincere charity what oughte we to iudge of God whiche for our sakes hath geuen his owne sonne So God loued the world that he gaue his only begotten sonne for it This is that signe which Paul continually entreateth of and adorneth For before he said God setteth forth hys loue towardes vs in that when we were yet ennemies Christ dyed for vs. And vnto the Gal. Who hath loued me and hath deliuered hymselfe for me And vnto the Corrinthians I thynke my selfe to know nothyng but onelye Iesus Christ and hym crucified Augustine in his 2. booke and 33. chap. de nuptijs concupiscentia â–ª diligently peyseth this which Paul sayth That Christ was deliuered The originall sinne of infants is here proued for all Infantes saith he are not here exempted wherefore Christ dyed for them also Wherfore they ar obnoxious vnto originall sin also For otherwyse what should they haue neded any such sacrifice The Pelagians said that they are innocents and especially after that Christ had suffred death for them Yea rather contrariwyse saith Augustine forasmuch as Christ dyed for them that ought to be a sufficient argument that they are not innocentes How shall he not with hym geue vs all thinges also All things are geuen All thinges are geuen to worke vnto our saluation not to hurt vs. vnto vs not to hurt vs but to worke to our saluation For we haue Christ a defender of vs from euill and a Sauiour For euen as God by his crosse and death hath healed yâ— world so shall he bring to passe that whatsoeuer afflictions we suffer shall be made healthfull vnto vs. These things doubtles in mans iudgement and at the first sight séeme terrible but as waspes when their sting is taken away can only A similitude make a bussing can not sting so although aduersities sometimes assaile godly men yet they deiect theÌ„ not But forasmuch as all things yâ— we haue are geuen vnto vs through Christ vndoubtedly they conduce vnto vs for the obteynement of felicity To this purpose sayth Paul in the first to the Cor. All thynges are yours and ye are Christes and Christ is Gods And what are the principall thinges which Christ hath brought vnto vs are in the same epistle thus declared He is made vnto vs of God wysedome ryghteousnes holines and redemption And in Esay the â—0 chap. are described his miracles truth of doctrine innocency of life and most greuous paynes and these are exceding great singuler good thinges But when Paul in this place saith vniuersally that all things are geuen vnto vs we may not therby vnderstaÌ„d these thinges onely but also all other thinges whatsoeuer they be And seyng we haue Christ the Lord of all good thinges we ought not to doubt but that al things that are his are ours for he is the heire of all thinges and we are declared to be his fellow heires And as he is geuen vnto vs of the father so againe we are of the The father hath geuen vnto vs all thinges through Christ and he hath geuen vs also vnto Christ same father geuen vnto him Therfore he saith no man can take away from hym those which are geuen vnto him of the father And Dauid vnder the person of the father saith Aske of me and I wyll geue vnto thee the Gentles for thyne inheritaunce And yet is there som difference betwene those two gifts For Christ is geuen vnto vs fréely without any our merites But Christ hath gotten vs vnto himself not fréely but by his bloud and crosse Neither skilleth it much whether a man read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall geue or in the preter tempse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hath geuen For either is true For those thinges which we shal haue in our countrey that is in heauen we haue now by hope and before God it is all one as if we now had them in very dede Farther the greatest parte of those thinges which Christe hath gotten for vs are already bestowed vpon vs. Who shall accuse agaynst the elect of God It is God which iustifieth Who shall condemne It is Christ which died and whiche rose againe and sitteth at the right hand of the father and maketh intercession for vs. Who shall accuse against the elect of God This may be red two manner of wayes First that there be two interrogations ioyned together in this maner Who shall accuse agaynst the elect of God Shall God which iustifieth And then adde therunto this worde No as though it is not very likely that one and the selfe same which iustifieth wil also accuse And then followeth who shall condemne shal Christ which hath dyed for vs and rose agayne and sitteth at the ryght hand of God and prayeth for vs As though againe shoulde be aunswered No. For it is not credible that Christ which hath done so many and so great things for vs can be brought to condemne vs. Otherwise it may be thus red Who shall accuse and so to vnderstand No body And a reason why is geuen bicause God iustifieth Also Who shall condemne and againe vnderstand No body And so is added an other reason For that Christ hath died for vs as though it were a figure in Rhetorike called subiectio We can nether be accused nor condemned for that we are elect We haue in vs by nature many thinges whiche might iustly be accused If we should be accused our satisfaction is at hande This second interpretation is easier and playner then the first And this is to be noted that these things are not spoken of them which worke neither are referred vnto merites nor ascribed vnto our worthines For here is mencion made onely of the elect vnto them belong these things in as much as they are elected of God for yâ— they are iustified fréely For otherwise we al haue in our selues many thinges which may by very good right be both accused condemned But if any would presume to accuse vs yet is our satisfactioÌ„ at haÌ„d Wherfore the accusatioÌ„ should be in vain For Christ maketh intercessioÌ„ by his merite maketh he intercession for childreÌ„ now adopted maketh he
the creator of the world and also the distributer of all good thinges and that all things which men commonly desire are in his pleasure which thinge when he had sufficientlye declared by aduersities also he made them so valiant that with a stoute courage and an inuincible constancy they testified the doctrine of God to be true In which thing God likewise declared that he is the distributer of all the good thinges of the minde and of heroicall vertues and that his power is so great that of thinges God of thinges contrary worketh the selfe same effectes contrary also he can bring forth the selfe same effect And that which the lattin interpreter turneth We are mortified should haue bene turned we are slayne For the Hebrew word is Hodignu although the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifye sometymes to mortefy For in that sence Paul vsed it in this selfe same chapiter when he sayd And if by the spirit ye mortefy the deedes of the fleshe ye shall lyue But here as we sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be slayne and to be deliuered vnto the death But that which followeth All the day long signifieth that death continually hangeth ouer them and that they are neuer sure but that they thinke to be euen by and by drawen vnto death Although Chrisostome amplifieth it an other way It is of necessity saith he that men dye at the least once but sithen they are redy in mynde euery day to dye if nede require they haue euery day the fruite of martirdome as if they should euery day be killed And their cause much relieueth and comforteth them For they are not slayne as wycked men and malefactors but only for religion and piety sake And therfore they say For thy sake And for that cause some â—â—inke that that Psalme ought not to be vnderstand of the first captiâ—ity For then the Iewes were not punished for Gods cause or for religion sake but because they were idolatrers and so wicked that God would no longer suffer them For they had now vtterly fallen away from God the booke of the lawe was now in a manner cleane blotted out the temple was shut vp the city of Ierusalem ouerflowed with the bloud of the Prophetes Wherefore this is a prophesy of the latter calamity which happened in the time of the Machabes vnder Antiochus and the Macedonians For then the Vnder Antiochus and the Mace donians the Iewes suffred many thinges for the law Iewes suffred most gréeuous tormentes for that they endeuored themselues to defend the lawes of God And therefore they say For thy sake are we slayne And in an other verse is added And yet by reason of these thinges haue not we forgotten thee or done vnfaythfully against thy couenant This is not so spoken as though men do at any time suffer more gréeuous thinges then they haue deserued For none of all the martyrs liued so purely and innocently but that he was obnoxious vnto some sinnes And those sinnes deserued not only the death of the body but also if the death of Christ had not holpen eternall paynes But these paynes and vexations God sendeth not vpon them as being angry but to set forth his truth and glory Howbeit in the meane tyme according to his promise he repayeth vnto them not God vnto them which for hâ—â— name sake are vexed rendreth in thys life an hundreth fold only eternall life but also in this life rendreth vnto them an hundreth fold For oftentimes are most aboundantly repayed those thinges whiche were for his sake lost Sometimes also in the middest of tribulations and euen in the very crosse and death he geueth vnto them so much strength and consolation that in very déede it is more then an hundreth fold if it be compared with those thinges which they haue lost And because the misteries of our faith are secret and hidden God will haue them to be testefied not only by oracles of the scriptures but also by the tormentes and slaughters of the elect And therefore Christ sayd vnto the Apostles when he sent them into the whole world to preach Ye shal be witnesses vnto me in Iewry and in Samaria and vnto the endes of the earth But it is no hard matter by wordes to testefy the truth But those testemonies are most waighty which are sealed with bloud and with death Howbeit this is to be knowen as Augustine putteth vs in minde that the paynes and punishementes and death make not Those testimonies are most waighty which are sealed with blood Not the punishmeÌ„ts but the cause maketh Martyrs Three â—thinges required to martyrdome martyrs but the cause for otherwise many suffer many gréeuous thinges which yet are not martyrs For the same Augustine to Bonefacius of the correction of the Donatists and in many other places testefieth that there were in his tyme Circumcelliones a furious kind of men which if they could fynde none that would kill them oftentimes threw themselues downe hedlong and killed themselues These men sayth he are not to be counted for Martyrs Wherfore there séeme to be thrée thynges required to cause a man to be indéede a Martyre First that the doctrine which he defendeth be true and agréeable with the holy scriptures The second is that there be adioyned integrity and innocency of life that he not onely by his death but also by hys lyfe and manners do edefie the churche The thirde is that they seeke not to dye for boastinge sake or for desire of name fame Paul saith to the Corrinthyans If I deliuer my body to The Anabaptistes Libertines are not Martyrs be burnt and haue not charity it nothyng profiteth me Wherefore no man ought to count the Anabaptists Libertines and other like kinde of pestileÌ„ces for martyrs For these men in stubbernly defending their errors vnto the death are not moued with charity neither towards God nor meÌ„ And forasmuch as they are haters Two kinds of testimonies profitable but yet not firme of al theÌ„ that be good they ar the martirs rather of SathaÌ„ of their errors theÌ„ of Christ Two kinds of testemonies we haue which very much conduce vnto the knowledge of the truth but yet are not altogether so firme that we ought streight way to geue place vnto them Miracles and the tormentes which are suffered for the defence sake of any opinioÌ„ In either of them is to be had great warines that the doctrine which is set forth be examined by the holy scriptures Paul out What thinges are to be considered in this similitude of flesh of Dauid compareth the godly with shepe appoynted vnto the slaughter In thye similitude are two thinges to be considered First that they are called shepe for that they are simple as it is mete that the flocke of Christ should beâ— secondly for that in theyr punishmentes they make no resistance following the example of Christ of whome it is written That when be
Moses semed by theyr sorceries to raise vp new creatures But I thinke that this exposition Iannes and Mambres is more simple to saye that Paul in this clause would finishe the induction which he had begon For when we vse an induction and haue gathered together many perticuler thinges we adde at the last that all other things are in the same sort to finish vp the reason which otherwise should be vnperfect So Paul whē by an Antithesis he had in a maner reckoned vp all thinges added to shut vp the reason And if there be any other creature besides these yet can not it seperate vs frō the loue of God Which is in Christ Iesus our Lord. This is added that we should not think that we are for our owne sakes loued of God For of our selues we are odious vnto hym seing that we are contaminated with originall sinne which we haue contracted frō Adam and also by many other sinnes which we moreouer commit And that there was nothing which could plucke away Paul from the loue of God Chrisostome hereby coniectureth for that for Gods honor sake he refused not to be cast into hel fire And this he addeth That it is the property of a wise mā neuer to seke to depart frō his father although he be sō what sharply chastised of him For he which cleueth A similitude vnto God is couered with his loue beneuolēce is lyke a square stone which whiche way so euer it fall falleth right By this reasoning of Paul we may easely gather y◠The church shall neuer fall away from God the Church shal neuer vtterly fall away frō God neither shall there euer come any euils of so great might that they can vtterly ouerthrow it Which thing Christ in other wordes promised vnto Peter saying The gates of hell shall not preuayle agaynst it For it is as it were a certayne moste strong rocke whiche although it be striken with waues and floudes yet can not be moued out of this place For the church pertayneth to predestination and hath to hys protection the loue of God Wherfore no creature is able to preuayle against it The ninth Chapter I Speake the truth in Christ I lye not my conscience bering me witnes in the holy Ghost that I haue great heauines and continuall sorrowe in my hart For I would wish with my self to be seperate from Christ for my brethren that are my kinsmen according to the flesh which are the Israelites to whom pertaineth the adoption and the glorye and the couenantes and the geuing of the lawe and the worshippinge and the promises Of whom ar the fathers and of whō concerning the flesh Christ came who is God ouer all blessed for euer Amen The beginning of this chapter is after diuers maners annexed to those thinges which haue bene before spoken For Chrisostome as we haue declared thinketh that Paules meaning is earnestly to shew how firmly he was knit vnto the loue of God namely that for Gods sake he was ready with gladnes to suffer euen to perish But others thinke that this new speache of the Apostle doth hereof arise because before he said that those whom God had chosen could by no violence be seperated from his loue Wherefore it might seme wonderfull how the nation of the Hebrues could be reiected from God which onely nation God before all other nations had chosen Wherefore say they the Apostle straight way added that not al the Iewes did pertayne vnto the election of God and that their fall was not against the decrees of God But in my iudgement the Apostle séemeth in a maner to begin a new matter to entreate of For hetherto he hath proued that iustification commeth not of humaine wisdome nor philosophie nor also of our workes nor by the obseruation of the law but onelye by the faith of Christ But there remayned two other thinges of great weyght which it behoued him to discusse to make plaine For by these two things men were exceedingly moued so that if the Apostle had not throughly answered vnto them he might seme to haue spent his labour in vayne The one of them was that the promise of saluation was made vnto the posteritie of Abraham and vnto the seede of Israell But now for as much as that kinde of men receaue not the fayth in Christ of necessitie it followeth either that the promise of God is vayne or if the Iewes be saued then may iustificatiō be without faith in Christ The second was there was neuer at any time in any nation so great righteousnes so great an endeuour of pietie so diligent an obseruation of the law as was amongest the Iewes And it were absurd if we should say that God would not embrace such kinde of righteousnes which excelled the vprightnes of all nations These are two such thinges that of them no man can doubt namelye that the promises of God are firme and that an vpright iustice is acceptable vnto God Vnto these thinges Paule answereth in these three chapiters following First he sayth that the promises were made vnto the elect of God and he addeth that the externall people of Israell were not in very dede that people vnto whom were A distinctiō of the people of Israell made the promises as pertayning to the whole number which thing he proueth by testimonies of the scriptures Wherefore though the Iewes were blinded sayth he it followeth not thereof that the promises of God are vaine Afterward he maketh a distinction of righteousnes so that one is outward which A distinctiō of righteousnes consisteth in rites and workes and an other inwarde which consisteth in spirite and in fayth The first righteousnes sayth he God nothing regardeth but the latter is it wherein onely he is delighted and which he continuallye embraceth and of that were the Iewes voyde And therefore God nothing esteemed theyr outward righteousnes These things are entreated of in the .ix. and .x. chapters But in the .xi. least the Iewes should thinke them selues vtterlye reiected Paule addeth that of that people there remained some remnaunts which in successe of time should be brought vnto Christ But as touching the .ix. chapter the Apostle keepeth this order First forasmuch as it shoulde be verye bytter vnto the The Methode of the 9. chapter Iewes to heare that the promises of God shoulde not pertayne to their stocke and that they them selues should not be counted of the nomber of the elect Paul sheweth that he could not consider these thinges with himselfe but wyth great griefe and that he was ready to redeme this calamitie euen with his owne eternall destruction by which woordes he playnlye declareth that he speaketh not these thinges agaynst his own nation of hatred towardes them Then draweth he nere to the very matter and confesseth that the promises of God are firme but they pertayne not to the carnall propagation Which thing he proueth by a most manifest example of
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
learning sake I attribute very much But in considering it I finde two greate doubtes As touching the first Augustine in his booke de Sermone domini in monte saith How this is to be vnderstand that we should do vnto others that which we would should be done vnto vs. That that sentence of Christ that we should do vnto others that which we would should be done vnto our selues is to be vnderstand of an vpright and iust will For when we desire to haue any thing done vnto vs which is vpright and iust it is mete that we performe the same thing vnto an other man But if we our selues should desire any thing that is filthy or vniust then is it not mete that we should doo the same thing vnto our neighboure For suppose there were an vnchast and wicked maÌ„ which through filthy counsell would be content his wife should play the harlote shall he therfore with out sinne defile an other mans wife And if a man being in desperation in aduersities would desire that one should kill him shall it for that cause be Lawefull for hym to kill hys neighboure Wherefore It is not iust that a man should desire to haue an other man â–ª punished for himself for as much as I do not thinke yâ— the will of yâ— man is iust which to be deliuered from the punishment of death would desire to haue an other to suffer in hys place neither also can I thinke that a man is bound to desire vnto hym selfe dammantion to the end an other man should be deliuered bycause he desireth to haue such thinges vnto him selfe For as I haue sayde he desireth yâ— against reason and iustice Wherefore if damnation be sometimes wished for the brethren sake it is for some other cause to be wished for The second doubt is concerning Christ For although he for our sakes suffered death yet was he not in very dede seperated from God but that his humanity was holpen when vpon Christ was not for our sakes seperated from God the Crosse he suffered all extreme payns He was also made a curse as touching the punishement of the law which punishment he suffred for our saluation sake and he was counted as a blasphemer and an vngodly person and being as it were conuinced of these crimes he was condemned but yet was he not by eternall damnation seperated from God Erasmus sayth Optarim by the potentiall mode which signifieth I would haue wished namely if it were possible But this exposition disolueth not the doubt For herein is the doubt whether it be lawfull for the saluation of our neighbour to wishe or to desire to be made accursed from Christ And it might seme that although it were possible yet a good man ought neuer to haue any such thought to enter into his harte to desire this thing especially seing there can nothing be found better then God There are others whiche thynke that Paul when he wished these thyngs had his cogitatioÌ„ fixed only vpon the destruction perdition of the Iewes and â—or yâ— cause he was so much greued that straight way by a certayne force of charity he would redeme them euen with his owne condemnation Which force forasmuch as it came from the holy ghost and from charity could not but please God These are not say they the wordes of a man conterpesing himselfe betwéene God and the saluation of his neighbour as one which as it were after a déepe deliberation would preferre the Holy men are liberall of theyr owne thinges saluation of his neighbours before Christ but as holy men are liberall of their owne thinges so he considering the damnation of the Iewes for as much as he was desirous by some meanes whatsoeuer it were to put it away was willing to offer for them if it were possible euen his owne damnation that as it were by an exchange made they might be deliuered Neither offred he himselfe in such maner as though he would be a sacrifice for them or that he thought himselfe worthy so great honour that if he himselfe were condemned they should be delyuered but because he had no greater thing to offer But this opinion is hereby weakened because it is not very likely that Paul wrote not those thinges which he wrote with great deliberation and aduisement Wherefore he was not by violence or rashely impelled to speake these thinges but by great and wayghty deliberation that by what meanes so euer it were he might redeme the saluation of his brethren Neither know I whether such a will which afterward nedes to be corrected by the iust rule of the loue of God whome we ought to loue aboue all thinges may be ascribed vnto the holy ghost or no. And forasmuch as Paul speaketh as it appeareth of a matter of vehement charity it séemeth not probable that only a certayne first motion stirred him whereof we may doubt whether it procede from the holyghost and whether it a gree with the perfect loue of God if it be not amended Now resteth to rehearse the opinion of Chrisostome which for as much is my iudgement is of all other most playne easy and true ought to be taken as agreeable vnto the wordes of the Apostle First saith he the cause of this desire in Paul is to be sought for which if we be ignorant of then may we easely erre As when he circumcised Timothe when he polled his hed when he tooke vpon him the vow vnles a man know to what end he did these thinnges he might easely suspect that he was become an open Iewe. But if a maÌ„ wil more narrowly consider the thing he shall easely discharge him of all maner of Iewishnes Neither is this consideration to be had in Paul only but also in Abraham in Phinees and in Elias which men vnles thou diligently examine their causes thou maist What cause braue Paul to this desire count for homicides Wherfore let vs demaund of Paul Who moued thée O Paul vnto this thing to be made accursed from Christ He will answere vndoubtedly No man perswaded me so to do but Christ himselfe I would wishe in déede that my brethren according to the fleshe should be saued Howbeit I haue not fixed the end of my desire in them For this haue I wished not only for their sakes but chiefely for Christes sake that in this thing his grace and truth might most of all shine abroade And it ought not to séeme absurde vnto any man if I haue preferred It is not absurd for a man to preferre the dignity of Christ before his owne saluation the dignity and honour of Christ before mine owne saluation But this séemeth much to be against this sentence for that Paul made no mencion of this principall end and of this his chiefe entent But neither did he yâ— without a cause For he entended warely to set forth his matter which if he should haue openly spoken should not so well haue serued his turne
touching Ismaell and Esau whether they be faued or whether they be condemned And the like some do touching Salomon Origen and others such like But I omitte these thinges and thinke of Esau and Ismaell so much onely as the holy scripture hath set forth vnto vs. And I think that there are What is to be thought of Esau no places extant by which we may define any thing touching their saluation The scripture thus speaketh of Esau that he so vehemently hated his brother that he sought to kill him that he sold his birth right that he prouoked h 〈…〉 â—arentes to anger when he had take strange women for wiues that he was a violent man and despised the land of Chanaan promised vnto the fathers and in the epistle to the Hebrues it is written that he although he poured out many teares yet found he no place of repentance Of Ismaell also we reade that he was reiected not only What is to be thought of their stocke by the will of Sara but also by the will of God But touching both their posterities I deny not but that some of them mought be saued no les then some of the stocke of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some part of ech stocke be either elected or reiected And touching this sentence I haue Ambrose on my side who affirmeth that the most holy man Iob was of the famely of Esau Which saying yet how much it is to be regarded I know not This thing only I dare affirme yâ— as many as were saued that came of Israell those were saued by the grace of God and had a promise of their saluation and on the other side as many as were saued of the stocke of Esau those also were saued by the mere grace of God but there was no peculiar promise touching their saluation But as many as were of that stocke condemed Indefinite promises at not to be vnderstanded of euery one perticulerly they were condemned for their sinnes And the sentence of the reiection of the posterity of Esau is indefinite neither is to be vnderstanded of euery one perticularly But it may séeme more then wonderfull that God in his election worketh not only contrary to our iudgement but also contrary to his own lawes For not only after the mauer of men the first borne are preferred before the rest of the brethern but also by the prescript of the lawe of God they were holy and obtayned a dooble portion of the inheritance But God therefore so doth that we should God doth thinges contrary to his lawes vnderstand that we are saued only by grace and not through any priuiledges or conditions of this life and moreouer to geue vs to vnderstand that he is vtterly free from all lawes For his will is euen iustice it selfe and the rule of all thinges that are vpright and iust But because men can not attayne to the knowledge of of this hidden election therefore we ought to frame our selues to the lawes of of God which are published abroade and set forth to all men For Isaack circumcised his sonne Esau as God had commaunded him neither was he greatly carefull whether he were elected of God or reiected for he was then vtterly ignorant of the counsaile of God But the mother for that she had hard the oracle gaue faith vnto it as it became her and had a care that the blessing mought be distributed according to the will of God And so by her industry it came to passe that Iacob preuented his brother of the blessing Touching which will when the father also was by the spirite of God made more certayne he would by no meanes make voide that which had now passed betwene him and Iacob Paul mought now seme to haue thoroughly defended the truth of the promises of God when as after the example of Ismaell and Isaack which were borne of diuers parentes and at diuers tymes he with so great diligence bringeth in also an other coople of bretheren Iacob and Esau in whome all thinges in a maner were equall For they were borne both of one and the selfe same parentes and in one and the selfe same day and as Augustine saith in his epistle to Sixtus both conceaued at one and the selfe same time least any man mought cauell that the father was better when he begat the one then he was when he begat the other And the mother which bare them both was one and the selfe same woman And although she myght in that space of time whilest she was with child alter her maners and disposition yet that could not in such sort profit the one to be a let vnto the other Although by the Greke it appeareth not that they were both conceaued at one and the selfe same tyme. Howbeit this is red That Rebecka had fellowship by one euen by our father Isaack But Augustine followed the latine translation Farther it is not vnlikely to be true yâ— they which were borne in one and the selfe same tyme were also begotten atone the selfe same tyme especially seing that the Apostle in this place endeuoreth The industry of yâ— holye ghost in Paul in this coople of twynes vtterly to take away all maner of differences In Paul also is to be considered the industry of the holy ghost who when he had affirmed out of the holy scriptures that of these two brethern the one was elected the other reiected bringeth no other reason or cause of the counsell of God but that election should abide according to purpose But because he saw that this would in no case satisfy humane reason therefore he confirmed his sentence by an oracle of Malach. who straight way at the the beginning of his first chapiter thus writeth The Lord hath loued you And ye haue sayd wherein hath the Lord loued vs And the Prophet maketh answere Iacob and Esau were they not brethern But I haue loued Iacob and haue hated Esau Wherefore with Malachy to loue is all one wyth that which Paul hath That the Election of God shoulde abide according to purpose Neither is this to be passed ouer that the Apostle in thus ioyning together these Paul most diligently red the scriptures two testimonies declareth that he had not negligently red the scriptures Wherfore we also must endeuor our selues to do the like when as we shall see places of the scriptures alleadged either of the Apostles or of other writers Paul when he red the Prophet Malachy and saw that God proueth his loue towardes the Iewes by that that he had loued Iacob and hated Esau when yet notwithstanding they were brethern and twines straight way turned himselfe to the history of Genesis and there considered many thinges which mought conduce to adorne and amplifye this matter namelye that they were borne bothe at one and the same time and of one and the selfe same parentes and that the
chastised but rather he lameÌ„ted and bewayled their captiuity In the. 4. chapter also of Ieremy is in a manner the selfe same meaning In deceauing saith he O Lord thou hast deceaued thy people They sayd peace peace â–ª and behold the sword In these wordes Ieremy complaineth that the Iewes were deceaued by false prophets for that he saw theyr calamity at hand yet doth not the prophet pray that that calamity might come vnto the people but rather with greate grief threatneth it vnto them The selfe same thing againe sheweth Ezechiell and that more plainely in his 14. chapter If a man saith he meaning a wicked man How God deceiueth shall aske counsell of a Prophet and he in his answere shall deceaue him I saith the Lord haue deceaued that Prophet and will destroy him But how God maketh to erre deceaueth and seduceth it is declared in the bookes of the kinges â–ª For thus the Lord sayd vnto the spirites which stoode before him who shall deceaue Achab An euill spirite answered I will deceaue him Then said God How I will be saith he a lieng spirite in the mouth of all the prophets of Achab. Then aunswered God Go thy wayes and thou shalt preuaile This history declareth that God stirreth vp the deuil to lie and that he will haue him to be of efficacy and to preuaile The selfe same thing also teacheth Paul to the Thessalonians Forasmuch as they haue not saith he receaued â—he loue of the truth God will send vpon them the spirite of error to beleue lies By this it is manifest that the Prophets prayed not vnto God to punish the people as Pigghius dreameth But whereas he saith that Paul in his second chapter to the Romanes declareth that God by his lenitie and clemencie hardeneth men he is excéedingly deceaued For when Paul saith Dost thou contemn the riches of his goodnes A place of the 2. chap. to the Romanes long suffring and lenitie not knowing that the goodnes of God leadeth thee to repentance But thou according to thine hardenes vnrepentaunte hart heapest vp vnto thy selfe wrath in the day of wrath c To vnderstande the sence of these wordes thou oughtest to consider what he before spake He inueighed against those which wheÌ„ they sée and iudge what is vprighte yet do contrary to their owne knowledge and iudgement Therfore the Apostle saith We know that the iudgement of God is according to the truth against those which do such thinges Dost thou thinke O man which iudgest those which do such thinges and dost the selfe same thinges thy selfe that thou shalt escape the iudgement of God Wherefore vnto such men Paul threatneth most The differring of the punishment 〈◊〉 to repentance and hardeneth not gréeuous punishmentes which many contemned for that they felte them not but saw them differred vntill the end Wherefore Paul demaundeth whether by reason of that differring they contemne the goodnes of God which he saith is geuen vnto them to lead them to repentance By these woordes we are admonished not to neglect the space which is geuen vnto vs before we be condemned Wherefore Paul admonisheth them of theyr duety And Augustine against Iulianus in his 5. This inuitation is not of efficacie but in the elect only booke and 3. chapter saith that by this bountefulnes of God wherby punishmentes are so differred men are inuited to repentance but this inuitacion is not of efficacy but in the elect onely For that men should be brought to repentance is more required then onely differring of punishmentes For it behoueth that God inwardly moue the hartes Wherefore Paul to Timothe where he admonisheth the bishop perpetually to teach the aduersaries addeth If peraduenture God geue vnto theÌ„ repentance This is nothing which Pighius It is the gift of God to vse his goodnes well imagineth that this goodnes of God being set forth men may vse it of themselues For it commeth of God for a man to vse it wel Wherfore it is manifest that that differring is in a maner an inuitation to repentance not an induration whichin duration had his being in men before that differring and is not poured in of God but is after a sorte brought forth to light Wherfore this maketh nothing at all against vs that Paul addeth yâ— men according to theyr hardenes heape vp vnto them selues wrath For we deny not but that yâ— hardnes is called ours For that we haue the groundes therof in our selues although it do not vtter it selfe and burst foorth into acte vnles we be stirred vp by the motion of God For that in God we liue are moued and haue our being Wherfore Paul in that place entreated not of hardning as it commeth from the motion of God but as it is of vs. And when he calleth it ours he nothing disagreeth from vs. They vse to bring certaine places of the scriptures which seme to be against this sentence that we say that God hardeneth meÌ„ A place of Iames. TemptatioÌ„ by afflictioÌ„s is of God For Iames in his first chap. saith Let no maÌ„ when he is tempted say that he is tempted of God For God as he is not tempted with euils so also tempteth he no man But euery one when he is tempted is entyced and drawen of his owne lust First here we ought to vnderstand that Iames entreateth not of euery kinde of temptacion for we can not deny but that that which is done by affliction is of God For we know that he Why God tempted the fathers tempted Abraham and the fathers in the desert not that he mought knowe what they were but that they mought vnderstand and haue experience of themselues But Iames speaketh of that temptation whose groundes are in our selues namely prauity of nature and vnbrideled lustes which although they can not be put in practise vnles through God being the chief and principall mouer and impeller as we haue before declared in the similitude of the carter and so they depend of either Mime chaâ—â—â—e wâ—â— vnto sinâ—e yet exc 〈…〉 them sâ—â—ord â— for part both of God and of vs yet cannot men therfore excuse their wickednesse and lay the cause thereof vpon God For the nature of the wicked is of his owne accord prone ynough thereunto And this is it which Iames reproueth For he will not that men when they sinne should thinke vpon the perpetuall mouing of God but rather of the maliciousnes and prauitie which is grafted in them by the entisement whereof they take pleasure in theyr wicked factes And forasmuch as God by sinnes punisheth sinnes doubtles he would not punish them vnles he detested theÌ„ 〈◊〉 would 〈◊〉 punishe sinnes vnlesse he detâ—sted them Neither are those sinnes wherby he punisheth other sinnes otherwise wroughâ— of God then so far forth as they are punishments and do pertayne to iustice But in what sence Iames ment yâ— God tempteth not he very wel declared in these wordes For sayth he
Pigghius moreouer cauilleth againste our doctrine as though we stirre vp meÌ„ to hate God For Christ thus speaketh of Iudas Wo be vnto that man it had bene better for him neuer to haue bene borne He being reiected and a reprobate it must néedes follow that he hated God when as God first hated him And forasmuch as the nomber of the reprobate is the greater nomber Whether is had bene better for Iudas that he had neuer bene borne euery man say they might easly surmise that he is one of that nomber And so it should come to passe that many should abhorre from God But we aunswere that Christ said wel that it had bene better for that man if he had not bene borne For euery one of vs ought rather and gladlier to desire either neuer to haue bene or to be brought to nothing then that by committing of sinne we shoulde offende God Wherefore Christ sayd truly and plainely that it had bene better for Iudas that he had neuer bene borne Howbeit simply as touching God it had not bene better for by him both the counsell of God as touching our redemption was fulfilled and also by the punishment which was inflicted vpon him both the iustice and power of God appeared the more manifest And it is vaine that they say that many fall into suspition of their reprobation For out of the holy scriptures no man can No man hath a certaine and in fallâ—ble argument of his reproâ—atioÌ„ An example of Frances Spiera gather any argumentes of efficacye that he is a reprobate And if God will sometimes reueale it by a certaine secret iudgement yet cannot that be made a common rule In our time in déede it happened that a certaine man in Italy called Francis Spiera inwardly felt that God had inflicted vpon him this euill But this I suppose was done to the terror of others For he after that he had at the beginning knowne the truth of the Gospell and openly professed it being broughte to Venice before the legate of the Bishop of Rome publikely abiured it Afterwarde being striken with a gréeuous wounde of conscience he perswaded himselfe that he had sinned against the holy Ghost By meanes whereof he was throwne into so greate a desperation that he woulde neuer afterwarde receiue any consolation though he were assisted euen by notable and religious men which exhorted him to haue a good hope of Christ and of his death And he would saye that these thinges serued well to be spoken vnto others but vnto him they nothing at all preuailed for that he knew most assuredly yâ— he had sinned against the holy Ghost and yâ— there was no remedy remaining to deliuer him from damnation and so remaining in this desperation he died God would in this man by a certayne singuler and vnaccustomed dispensation feare away others from the like wickednes and impietye Howbeit this neither customably happeneth as farre as we can gather out of histories neither also can any man by the holye scriptures gather this desperation And peraduenture God did not put this into the heade of Spiera but the Deuill whose bondslaue he was hauing now renounced piety to the ende to driue him to vtter desperation Wherefore we must make a distinction as we before admonished that either we speake of them that are vtterly without all feeling of piety or els of the godly and of them that are now called If we speake of those that are straungers they either nothing regarde these counsels of GOD or els they are The godly suspect not that they pertaine to the number of the reprobate alreadye in dispayre of themselues If we meane of the godly they will not suffer themselues to be any longer tormented with this suspicion for that they now sée that they are called that they haue obteyned faith and therefore are iustified all which thinges moue them to haue confidence and to hope that theyr names ar in the roule of the elect Lastly Pigghius imagineth that we speake things absurd for that we teach that men were first in a masse vitiated and corrupted wiâ—â— originall sinne before that they were predestinated of God as though we would here by iustifie the purpose of God when yet notwthstanding we in the counsell of predestination put condemnation and eternall infelicity before sinnes and our corrupt nature and so we iustefy that which is first by that which commeth after he addeth also that hy this meanes as touching the purpose of God euen by our owne doctrine the ende is first appointed and those thinges also whiche bring vnto the ende Wherefore forasmuche as originall sinne is one of the meanes whereby we are condemned it cannot as we imagine go before reprobation when as it falleth and is comprehended vnder it is a meane vnto eternall condemnation But these thinges declare that this man vnderstoode not what we say Neyther Augustine Pighius vnderstandeth not our senteÌ„ce nor we euer sayd that originall sinne goeth before predestination when as predestination is before al eternity but Adams fall was in time Nether is it so absurd as he imagineth that sinnes should fall vnder reprobation not indéede as the cause therof but as the cause of condemnation and of eternall misery And whereas he Originall sinne gâ—eâ—h not before predestination Sinnes how they fal vnder reprobation saith that if it were so it should follow that God willeth sinnes we haue before declared how this is to be aunswered vnto Neyther can he deny but that God vseth sinnes which are continually committed to those endes whiche he himselfe hath appointed And forasmuch as this is not done of him rashelye but by his appointed counsell how can it be that after a sort sinnes are not comprehended vnder reprobation Nowe if he contende that God willeth not sinnes neither is the cause of sinnes in such sort as he willeth good works is the cause of good works we also affirme the same But yet in the meane time let him cease to count it for a thing absurde that both the ende and also the meanes either of predestination or of reprobatioÌ„ are coÌ„prehended vnder the purpose of God although after a diuerse manner And as touching originall sinne we also affirme that it goeth not before predestination or reprobatioÌ„ but of necessity followeth it for that God would not produce men out of any other stocke or matter but out of the progeny of Adam by meanes wherof we are al borne infected with the spot of corruption And forasmuche as this was not hidden from God therefore Augustine and we also with hym saye that God from eternallye purposed to haue mercye on those whome he loued and not to haue mercye on others whome hee loued not so that if they whiche wante that mercye whyche is bestowed vpon others do leade theyr life in originall synne and when they are come to age and to the vse of reason do adde vnto it many other sinnes then are they iustly and
Gospell and we must chiefely beware that we geue not them occasion to suspect that we are by hatred enuy desire of vengeance or by some wicked lust moued to We must not flatter them that sinne speake those things which we seme to speake somwhat vehemētly Furthermore on the other side we must beware of the other extremity y◠we flatter not thē y◠sinne making a marchādise of y◠word of God either to win mēs fauour or for lucre sake or for pleasure sake For doubtles the truth as touching doctrine ought neuer to be kept in silēce neither are they which sinne to be spared although troubles should therof arise or that we should therfore suffer greuous things Christ knew right An example of Christ well that by teaching the truth and by reprouing of vices he should at the length be crucified and be also forsaken of his disciples and yet did he not therefore ceasse either from necessary doctrine or from profitable reprehensions Of that that the The autoritie of the Iews was great in the Church Apostle so diligently seketh to auoide the offending of the Iewes we gather that the authority of that nation was great in the primitiue Church for they before other nations beleued the Gospell and the iudgement of them was had in great estimation For the Iewes were studious in the scriptures and most diligent obseruers of the worshipping of God wherefore the offence of them could not be in curred without excéeding great hurt to the Gospell He calleth them bretherne the more to conciliate them vnto him For these are no small degrées of beneuolence to wish well vnto a man to pray for him and to call him by a gentle and louing name Howbeit there is a difference betweene A differēce worthy to be noted the reasō which he vseth in the ninth chapter and betwene that which he vseth in this chapter to proue his loue towardes the Iewes For there he saide that he so feruently loued them that for the redéeminge of theyr destruction he desired to be made accursed but here he writeth that he powreth out prayers for theyr saluatiō Of this difference this is the reason In the. 9. chapter he entreated of election or predestination which is not chaunged by prayers and therfore it had bene in vain there to haue made mencion of them But in this place is entreated of the righteousnes of fayth which faith forasmuch as it is the the gift of God there is no doubt but that by faithfull prayers it may be obteyned for our neighbours He bringeth moreouer an other argumente of his loue towardes the Iewes whereby he excuseth theyr incredulity as much as the nature of the thing suffreth but yet he so excuseth it that thereunto he addeth a most gréeuous accusation I beare them record saith he that they haue the zeale of God but not according to knowledge And yet must we not thinke that all the Iewes had this zeale for in that nation there were a greate many which were manifest wicked filthy liuers But when Paul thus wrote he had a consideration to the sounder sort and vnder this common name ment them onely And to be briefe he vseth the figure Synecdoche whereby an indefinite proposition is by reason of some partes y◠it containeth taken for true This selfe same excuse Peter in the Actes vsed when he said For I know that ye did it thorow ignorance c. Paul nowe attributeth vnto them zele but he reproueth their ignorance as an haynous sinne For séeing that they were by the law and by the scriptures dayly tought they ought not to haue bene ignorant of those thinges Theyr ignoraunce he hereby proueth for What was the ignorance of the Iewes y◠they knew not the difference betwene the righteousnes of God and their owne righteousnes neither saw they that by establishing their owne they fell away frō the true and perfect righteousnes That they had a zeale he therfore saith for that What zeale signifieth they sought to worship God and that diligently but they knew not the manner of true worshipping wherefore their zeale was a blinde zeale And to declare what zeale is we wil first consider the etimology thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale is a Gréeke word deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this word signifieth to loue but yet vehementlye to loue so that after loue followeth admiration after admiration imitation and thē after that a grief if he may not enioy the thing which he loueth or if others be admitted to enioy the same This is the proper signification of the word Wherfore Definition of zeale we may thus define it Zeale is an affection whiche consisteth in that parte of the minde which lusteth or desireth after which by reason of the vehemēcy followeth grief both because of the fellowship of others and also for the wante of the thinge which is desired But the nature of it is not of one sort For there is a good zeale an euill zeale Of the good zeale Paul spake when he saide I am zelous for you with the A good zel◠an euill zeale of God for I haue betrouthed you that ye should geue your selues a chast virgen vnto one man Christ Also in the first to the Corrinthians Be zealous of the better gracious giftes God himselfe also is affected towards vs with a most perfect zeale as the scripture oftentimes teacheth although affectes are not properly attributed vnto him But of the euill zeale is not at this presente entreated But of it Paul to the Galathians thus writeth that the false Apostles loued them with a zeale that they might glory in theyr flesh and leade them away from Christ into the bondage of the law And in many other places is mencion made of it But the cause whereof The cause of a good euill zele either a good or euill zeale springeth may be thys The manner is a lyke in thys affection as it is in other affections Wherfore euen as boldnes lust and anger are so long time good or euill how long they kéepe themselues within certaine bondes prescribed vnto them by prudence or passe those bondes so also commeth it to passe in zeale But this we ought to know that accordinge to morall doctrine prudence commeth by naturall vse or discipline but in very déede as it is here considered it can not be gathered but out of the holy scriptures by the breathing of the holy gost Wherefore zeale is then good when it is thorow faith brideled by a iust and godly knowledge and it is then euill whē it is not by such knowledge restrayned as a ship when y◠maister or gouerner is present is preserued but he being absent goeth A similitude to wracke Wherfore Paul spake most warely for when he condēneth their zeale he taketh away from them knowledge and by one word that which mought haue bene an excellent vertue he
would declare that this his assent to the truth resembled some We are also sorye by reason of the morall workes of the Ethnikes certaine shew of piety and of duty Wherefore in such workes which are morally called good the minde of the godly delighteth although therewithall also it sorroweth that those workes are not done as they ought to be done And as touching this present sentence of the Apostle we must not gather that he of sinne that is of zeale without true knowledge conceaued a loue and good will towardes the Iewes for he reasoneth not from the cause yea rather by the effect he declareth his loue towardes them namely in that he not onely prayeth for saluation for them but also agrauateth not the crime which they were guilty of but rather Paul loued not the Iews for their euill zeale as much as the thing suffreth excuseth it It should be a false kind of reasoning a non causa vt causa that is taking that for the cause which is not the cause if a man would hereby proue that Paul had a delight in the sinnes of the Iewes But if a man will nedes contend that this argument is taken from the cause we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is englished harts desire is in this place an affect What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth The zele of the Iewes was sinne which pertaineth to mercy and so Paul had compassion vpon the Iewes for that he saw the Iewes so miserably erred And this sentence is of no small force to proue that that zeale of the Iewes though it were goodly to the shew was sinne for nothing stirreth vp mercy but only misery and calamity neither are we moued to pray for any that they might be conuerted from euil workes vnles the same workes were sinnes and that very hurtfull Wherefore I wonder at the Nicodemites of our tyme which obiect the history of Elizeus and of Naaman The Nicodemites of our time The fact of Naamā the Siriā very ill cited the Sirian to proue that it is lawful for them so that they thinke wel in in their hart to be present at vngodly supersticions For Naaman the Sirian although he were newly conuerted yet he vnderstoode that that was sinne and for that he had not as yet so farre gone forwarde to departe from his commodities he required of the Prophet to pray for him which declareth that he iudged that such a sinne neded pardon Wherefore we conclude that this zeale of the Iewes whereunto the Apostle now beareth record was in very deede sinne and although it haue some shew of vertue yet is it very farre of from it For as it is plaine by moral philosophy that vertues and vices are as touching Vices and vertues are occupied about one the same matter where about they are occupied one and the same but in forme much differ as fortitude and feare temperaunce and intemperance iustice and iniustice For one and the selfe same affectes when they are by right reason bridled to a mediocrity and when thorough vice they either want or exceede differ not in matter although the habites or qualities which are occupied about them are much differing And that which the Philosophers speake of vertues and of vpright reason we ought to transferre also vnto the holighost and vnto faith geuen vnto the scriptures And although in a good and euil zeale the affect be one and the same yet is the difference most great when it is gouerned by true knowledge and faith and when it is gouerned of it selfe and wanteth true knowledge As A similitude the water of the sea and rayne water although they agree together in matter of moisture yet are they sundred by very many proprieties differences These A good intent is not sufficient to make the worke good thinges haue I therefore alleadged to confute those which oftentimes defend wicked actes for that they are done of a good minde purpose or as they say entent as though euery zeale were sufficient to make the worke good Whose sentence if it were true mought easely excuse the Iewes in that they killed Christ and afflicted his Apostles for they beleued that by these meanes they defended the lawe of God and ceremonies of their fathers But the Apostle Errors in matters of faith is hurtfull Against workes of preparation saith otherwise when he attributeth vnto them zeale but yet a zeale ioyned with error but when error lighteth in matters of faith it is a deadly sinne Wherfore let them well aduise themselues what to say which so stoutly defend workes preparatory doubtles their meaning is nothing els but that men although before iustification they absolutely worke not good workes yet by reason of a certaine vpright purpose and zeale of congruity they deserue grace Such workes for as muche as they want true knowledge whiche is fayth it followeth that they are such a zeale as the Apostle nowe speaketh of We deny not but that God sometimes vseth suche our wycked workes by thē at length to bring vs vnto iustification but that we our selues do thorow them deserue iustification it is farre from the truth yea rather oftentimes Goodly workes are sometyme a let vnto saluation it commeth to passe that such workes are a great let vnto saluation For the Philosophers and Pharesies being dronken glutted with those goodly workes were ouermuch puffed vp and for that they delighted in thē selues they contented them selues with those workes neither endeuoured they to ascend vnto the true degree of righteousnes We are by this doctrine also of Paul We must not streight way geue place to zele admonished not straight way to geue place vnto zeale we must first trye and diligently examine it for oftentimes vnder the goodly shew thereof lyeth hidden most great impietie as it is manifest in the Iewes which slew Christ and persecuted the Apostles and as this place euidently declareth It is a greuous sinne to refuse to be subiet vnto God A rule to try zeale For they being ignorant of the righteousnes of God and going about to stablish their own righteousnes are not subiect vnto the rightousnes of God What more wickednes could haue bene deuised then to refuse to be subiect vnto God and to seeke to prefer their own righteousnes before the righteousnes of God The Apostle in these wordes geueth vs a rule whereby we may be able to trye and examine our zeale And that rule is this to see whether we will be subiect vnto God whether we can abide that all thinges shoulde bee attributed vnto God and claime nothing vnto our selues as the true knowledge of God requireth There are a great many in our daies which as it were by a certain zeale labour to defend worshipping of Images pilgrimages and other suche supersticious actes vnto whom if a man manifestly declare that those thinges are repugnant vnto the word of God they
will not be subiect vnto it but strayght way flee to the custome of their Elders and to the helps of humaine traditioÌ„s There are some also which are moued with a zeale to defeÌ„d sole lyfe of the Ministers of the Church vnto whom if a man do shew that the bed of matrimony ought to be vndefiled in all men as it is sayde vnto the Hebrues and as it is writen vnto the Corinthians It is better to marry then to burne They which caÌ„not lyue continent let them marry Let euery man haue hys own wyfe and euerye woman her owne husband to auoide fornication they wyll not be subiect vnto this knowledge Men will not be subiecte vnto God of the lawes of God but bring forth the Fathers Councels and humane inuentions Whereby it is plaine what is to be iudged of their zeale It is vndoubtedly a very euill zeale and onely leaneth vnto selfe loue and geueth it self â—o his own thinges and nothing regardeth the thinges that pertain vnto God Such are the Monkes which preferre their institutions rules and workes before all other thinges which are commonly done of Christians and much delight in contemning all others in respect of them selues With this blind zeale are the miserable people euery where infected whom the Pastors and prechers ought to succor and helpe in discouering their want of knowledge and setting before them the true knowledge of the scriptures and that of a singular affection We must euen of mercy be moued to fall to prayers and true Christian mercy wherewith they ought thorowlye to be touched in so great a dissipation of Churches which can of no man bee sufficientlye lamented We haue neede of Ieremy to bewayle the calamities of the Churche And from this mercy we must go forward vnto prayers as Paul sayth he dyd and in imploring the ayde of God we ought there to record before God that which is in this place written They haue the zeale of God but not according to knowledge which selfe thing our Sauiour did vpon the crosse when he prayed Father An example of Christ forgeue them for they know not what they do Further seing that we delight in the good moral workes of men not yet regenerate and are sory for that they are not done as they ought to be done we maye thus gather If these men displease God and are condemned which yet of a good entent as they speake doo these so honest things when yet notwithstanding they want true knowledge what shall at the length become of vs which being endued wyth knowledge liue filthily yea euen against our conscience They are able to pretend a zeale but we Misers what excuse shall we make when as wee professe the Gospell Howbeit this is not to bee passed ouer that the Iewes of whom the Apostle speaketh had not if we wyl speake properlye the zeale of God for there hath The Iews had not the zele of God not bene at any time nor euer shal be any true God which wyl haue the law of Moses to be defended against Christ and his Gospell Wherefore they abused the name of God when as they defended not him but rather their owne opinions As the Turkes also although they boast that they worship and cal vpon the true God yet they lye for there is no where such a God which hath not our The turks worship not God Lord Iesus Christ and the holy ghost of one and the same substance with him which forasmuch as they take away froÌ„ the God whoÌ„ they worship they worship theyr owne inuencion for God fight and are zelous for it not for the true God And Paul speaketh according to the accustomed maner of the scriptures which oftentimes nameth thinges not as they are but as they seme to be Seing The scripture oftentymes nameth thinges not as they are but as they seme to be therefore that those men thought that they were moued with the zeale of the true God neyther did they for any other cause enter into these zeales but for that they thought them to be acceptable vnto God therefore Paul sayth that they had the zeale of God when yet they were deceaued For if they had bene kindled with the zeale of the true God they would neuer haue resisted Christe Wherefore in Iohn the lord sayd excellenlye well vnto those which boasted that they would beleue Moses and not him If ye beleued Moses ye would beleue me also for he wrote of me Wherfore Chrisostome in this place very well noteth that Paul Paul deceueth not as Rhetoricians do gratefied the Iewes but yet in wordes only Further let vs consider that the arte vsed of the Apostle farre differeth from that which the Rhetoricians vse They to couer and to extenuate vices adorne them with the name of the vertues nexte vnto those vices defending a couetous man by the name of frugallity a bold and rashe person as valiaÌ„t and so in other vices But Paul bycause he had named an effect which semed to approch nigh vnto vertue to the end he would not deceaue made open the vice thereof in taking awaye from it knowledge And this he proueth adding thys For they being ignoraunt of the righteousnes of God and going aboute to stablish theyr owne righteousnes are not subiect vnto the righteousnes of God Agayne when he maketh mencion of ignoraunce he semeth to gratefie the Iewes And indede he sheweth that they were not so culpable as if wittingly and willingly they had resisted the truth knowen allbeit notwithstanding he most greauously accuseth them It is certayne that ignoraunce signifieth defect What ignoraunce is Difference betwene natural priuations morall or wante of knowledge not indede fully but requireth a subiect or matter apte to know For betwene naturall priuations and morall there is greate differeÌ„ce for in phisicall or naturall priuations the greater the nighnes aptnes is vnto any perfection so much of more valew is the thing counted For for yâ— the drinke or liquor of fruites is more apt to resemble wine therfore of so much the more worthines is it The gold of the Alchumistes is better then yron bicause with a greater aptnes or nighnes it draweth nere vnto true gold But in moral things if a man seme to be more apte to receaue vertues or to attayn vnto knowledge then other are and by his owne default or folly will not take any paynes in them he is more to be accused then others are which are farther of from that commodity Wherefore seing that the Iewes had aboue all other nations geuen vnto them the scriptures the Prophets the Apostles and Christ himselfe for theyr erudition and were taught by ceremonies preaching and miracles the ignoraunce of Christe coulde not but to theyr moste greate rebuke be obiected vnto them Paul in this place maketh a diuision of righteousnesse and the one he maketh proper and theyr owne and the other he maketh to be of God of
but God who beholdeth al things and seeth the secrets of the hart by reiecting them most manifestly declared what he iudged of their hipocrisye By these thinges we maye now perceaue in what state common wealth empires and followshippes of men are without Christ And when we shall consider this let vs remember yâ— we were once euery one such which doules in my iudgemeÌ„t is of great force both to pluck away our pride and also to restrayne our anger agaynst those whiche yet lye op 〈…〉 vnder impiety and superstitioÌ„s And let vs with as much diligence as we ca 〈…〉 eware that that thing which happened vnto the Iewes happen not vnto vs also For as God tooke away from them his kingdome so also wil he take it away from vs if we only counterfeate our selues to be Christians and doo not in very déede performe the things which the religion which we professe requireth And Esay is bold and saith Therefore is Esay saide to be bold for that he speaketh very plainly And doubtles this boldnes declared a stoute man when as by speaking the truth he put hymselfe in daunger By this phrase of speaking is Liberty of speach is necessary for the ministers of the worde of God expressed that freadome of speache which is necessary for preachers and theÌ„ that prophesie The truth got vnto them wonderfull greate hatred and deadly enimityes which thinges although vnto the fleshe they were most hard yet the men of God contemned them in respect of the truth which was coÌ„mitted to their charge when it was told Paul that he should be in daunger of death if he went vnto Ierusalem he saide I know that prisons and bondes doo abide for me but I esteme not my life more precious then my selfe And how the Iewes had persecuted all those which had truly and sincerely foretold Christ Stephen declareth in the Actes of the Apostles Whome haue they not persecuted which foretold the comming of the righteous Origen vpon this place very wel noteth that hereout we may manifestly gather that the Prophets when they prophesied had not such an astonished and troubled The prophets were of a sound and perfeâ—ynde mind as though they vnderstoode not the thinges which they foretold Euery one of them without doubt sawe that the Prophets were ill delt with which had signified the ouerthrow of the publique wealth of the Iewes and yet notwithstanding durst they also to set it forth when God commaunded them to do it This testimony which he bringeth is written in the 65. chapiter of Esay I was found of them sayth Paul that sought me not and haue bene made manifest vnto them that asked not after me He followeth the translation of â—he 70. interpreters whiche as touching the sense differeth not from the Hebrue â—erity The woordes in Hebrue are thus Nidrashti lelo schaalu nimtsethi lelo 〈…〉 schumi amarti hinneni hinneni el goi locora bischim In these wordes at 〈…〉 first sight séemeth to be some contradictioÌ„ for he sayth I was sought of theÌ„ which 〈…〉 d not after me if they asked not howe sought they But the aunswere is 〈…〉 sy eyther we may say that they afterward sought which before had not asked 〈…〉 de may say that yâ— verbe Nedaresch as Rabbi Dauid writeth in his booke of â—â—ts is to be expounded by Hidzamin deriued of the verbe Zaman which signiâ—ieth to be redy to come agaynst to go to méete to prepare and to inuite As if it 〈…〉 d haue bene sayd I offred my self and went to meete those which asked not 〈…〉 ne And Paul with the 70. interpreters turneth that verbe by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat is I haue bene made manifest or haue manifestly appeared And this â—â—â—o be noted that in Esay before these words I haue stretched out mine hands â—ll the day long are put I haue sayd Behold me behold me vnto a nation which called not vpon my name or ouer whom my name is not called Which wordes also manifestly declare that he speaketh of the Gentles which were not called by the name of God neither called they vpon him in their prayers which thing can not be applied to the Iewes And when he addeth I haue stretched out my handes all the day long The person is here couertly chaunged and he here beginneth to speake of the Iewes Wherefore Paul manifestly putteth the distinction saying And agaynst Israell he sayth Neither doubtles do the Rabines deny but that these thinges are to be vnderstanded of the Iewes but herein only they disagrée for that they thinke that the former wordes which are put in the beginning of the chapiter pertayne also vnto their nacion But as we haue saide this sentence will not stand well which the text when as in the people of Israell God was both sought for and asked after and there the name of God was called vpon and they were called by the name of God for euery where in the scriptures they were called the people of God And according to the sentence of Paul the other part wherein the Prophet sayth I haue stretched out myne handes all the day long vnto a people is added as a cause of the first wherin God saith that therefore he had shewed himselfe manifestly vnto the Gentles and therefore had offred himselfe vnto them although they ment nothing les for that he was now wery with the to great obstinacy and incredulity of the Iewes But in what things the Iewes were rebellious against him the Prophet declareth for he addeth that they walked in a way that was not good euen after their owne imaginations They prouoke me saith he to anger to my face sacrificing alwayes in gardens and burning incense vpon brikes which sitte in the graues and lodge in the desertes eating swynes fleshe Which say stand apart come not nere to me For I am holier then thou These words doubtles declare what things make vs to depart from In what thinges we depart from God our God namely when men follow their owne imaginations and wil not as touching religion obey that which is prescribed them of God This is to prouoke God to his face They had a delight in the pleasantnes of gardens and therefore contemning the word of God they thought that God delighted in that pleasantnes and contemning an alter made of earth or of rough and vnhewed stones as the law commaunded they built it with brickes they contrary to the commaundement of God did eate swines flesh and did sit in graues paraduenture wayting for answers from the dead or as our men do worshipping the reliques of their deade carkases or with obsequies and vigils praying for the dead that they might be deliuered out of purgatory They dwelt in the wildernes either there séeking acquaintaÌ„ce with deuils or els as our Heremites do thinking it holines to liue in a solitary life These thinges a certaine Rabbine witty as it séemeth as Munster â—n apt senâ—â—nce of a â—â—rtaine Rabbine
to fall into pouerty or into the death of the body â—uen the Ethnike vnderstoode the truth of this matter Pallas in Sophocles shew 〈…〉 h how that Aliax being in a greate rage agaynst Vlisses was so farre besides him selfe that he slew oxen shepe and such like cattayle in stede of the â—recians and also in stede of AgameÌ„non Menelaus and of Vlisses and in this sorte sayth he 〈…〉 s he smitten of God bycause of his blasphemy But the holy scripture where 〈…〉 e cleaue teach this thing also in other places most manifestly He deliuered them vp sayth Paul into a reprobate sence he hath mercy on whome he wil and whome â—e will he hardneth It is not of him that willeth nor of him that runneth but of God that 〈…〉 h mercy Esau was bated Ismaell was not counted for the sede Pharao was hardned The â—â—tter maketh vessels some to honor and some to contumely Yea Rabby Kimby saw this and sayth that of the sonnes of Hely the priesâ— it is sayd that they harkned noâ— vnto theyr father for that God would slay theÌ„ And king Roboam harkned not vnto yâ— people for that God was agaynst him as he had foretold by Ahiam the Silomite Moreouer although these thinges should be spoken by the future tempse of the indicatiue mode yet for all that is not the minde quieted for if in seing they shal â—e and shall not vnderstand and if in hearing they shall heare and not know it may be enquired what is the efficient cause of this excecation Men eschew to â—ay that God is the cause for that they haue theyr eyes drowned in the fleshe and are aferd leste they shoulde make God a sinner For they can not seduce make blind or impell others vnto sinne vnles they themselues should sin they thinke yâ— we should so imagine of god if we should so make answer But an argument taken a simili the is of the like in these matters is daÌ„gerous wheÌ„ we traÌ„sferre vnto God things pertaining vnto vs. The deuil which is the father of Sophisters after that sort reasoneth a simili wheÌ„ he transformeth himselfe into an Angell of light and a simili seketh to deceaue vs to the end we should worship him Aben Esra affirmeth that the Prophet had not the power to make blinde The Prophet could not make blinde but the word of God the burning cole that was taken out of the alter had this power and doubtles that this should come to passe by the power of the word the Prophet before saw For when the Seraphines cried the thresholdes and poffes of the temple were moued to declare that the wordes of God pronounced by his Angels by the Prophetes I say and the Apostles should so irritate and moue the Iewes vnto impiety and hatred of God that at the last by his iust iudgement they should be caried away out of their owne land into captiuity and be despersed abroade Moreouer yâ— house was filled with smoke wherewith God punisheth vs not by sins vâ—les sinne haue bene before committed the Iewes were made blind Wherefore let this be a sure and a constant doctrine that God punisheth not men by sinne vnles before by them hath bene committed some sinne deseruing the same and contrariwise that no man is saued but through his rich and plentifull mercy which also shineth forth euen when men are in such sort iustly punished For when it is sayd that hearing they heare not thereby is declared that the power of hearing is not taken away from them but rather that the word of GOD is aboundantly offred vnto them There were also miracles shewed vnto theÌ„ which they mought haue sene and in their hart was grafted some light and iudgement of conscience which thinges who will euer deny but that they are singular giftes of God But thou wilt say they profited them not I graunt that also but yet are not these things therefore to be depriued of their dignity and of their dew prayse If a wound were to the death and yet notwithstanding vnto it be laid good playsters and oyntmeÌ„ts which nothing preuaile should therefore those playsters and oyntments be depriued of their valew and strength Who euer doubted but that the gracious gifts which serued to worke miracles are the giftes of God and those most excellent although sometimes they nothing profited them that had them And we may yet more plainly in them sée the plentifulnes of the goodnes of God if we consider wel the Hebrew phrase For as often as a verbe is put before and thereunto is added A certayne Hebrue phrase declared an infinitiue moode the same verbe which we turne by yâ— Gerunde thereby is signified an often and vehement action Wherefore in hearing to heare is oftentimes to heare and that not after a common sort In séeing to sée is both oftentimes to sée and also to behold excellent and wonderfull thinges What other thing els was this then as it is sayd of Tantalus to dye for thirst being vp to the chine in water â–ª and to starue for hunger hauing all kinds of delicate meates before him So did God punish the Iewes that in so great an aboundance of spirituall giftes they are smitten with an extreme blindnes and madnes They werâ— â–ª wicked and therefore they were iustly smitten of God with these plages when as dayly they were made an earth more ful of stones ouergrowen with thornes a way ouertroden to much worne so yâ— the séede of God fell amongst theÌ„ without fruit They which sinne against yâ— holy ghost are punished with his horrible blindnes Neither is this sentence now alleadged any thing hindred by that which was obiected that some will say let vs commit sinnes seing that God semeth to commaund them for whosoeuer pretendeth this let him looke vpon the lawe of God set forth vnto all men and there let him diligently serch whether that he can find that God hath commaunded any thing that is sinne Wherefore our part is to obey the law of God and not to haue a regard vnto his hidden will God say they would haue all men to be saued I deny not this For in the promises I heare of none that are by name excluded they are generally both set forth and preached God in his lawe commaundeth not sinnes vnto all men Wherefore as farre as appeareth by them he would haue all men to be saued Which sentence may also be expounded as we haue before many times interpreted it And that which is written in Ezechiell I will not the death of a sinner is both true and maketh nothing against vs. For if thou speake of a sinner that abideth in his sinne and alloweth his wickednes his death he willeth for by his lawes he commaundeth him to be punished and he condemneth him to hell fire and vtter destruction But if thou speake of a sinner which is sory for his sinnes which repenteth and which detesteth his sinnes his death
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
place and as here the gift of healinges and of miracles followeth fayth so doth there the remouing of mountaines wherfore those thinges which Paul hath spoken of a perticular fayth ought not to be wrested to the vniuersal and iustifieng fayth For that is to make a false argument A secunduÌ„ quid ad simpliciter As if a man should say this fayth may be seperated from iustification which is called fayth secundum quid ergo the true fayth and the iustifieng faith which is called fayth simpliciter that is to say absolutely may be seperated from iustification If a man should so compare two seuerall kindes that he will ascribe one and the selfe same propriety vnto either of them he shall soone be deceaued But Pigghius saw that by this easy and playne exposition all his reasoning may be ouerthrowen and therfore went he about by violence to take it from vs forgetting in the meane time that the author and patrone therof is Chrisostome And to infring it he vseth this argument Vniuersall propositioÌ„s are to be drawen vnto thâ— matter wherof is at that tyme entrâ—ated Paul manifestly sayth All fayth Wherfore we may not vnderstand it of any singular faith For the Apostle maketh an vniuersall propositioÌ„ But this man ought to remember that vniuersall propositions are to be contracted or draweÌ„ vnto that matter wherof is at that time entreated And although this might be declared by many examples yet at this present only one shall suffice vs. Paul in that selfe same epistle vnto the Corrinthians the first chapiter sayth that he geueth thankes vnto God for them for that they were enriched in all kind of speach and in all knowledge And yet it is not very likely that they were by the spirite of Christ endewed with naturall philosophy with Metaphisicall and Mathemathematicall knowledge with knowledge of the law and with other liberall sciences but only with all knowledge which perttayned vnto piety and vnto the Gospell Neyther is it likely that they by the power of the holy ghost were adorned with all kind of Rhetorical Logicall Poeticall and historicall speaches but onely with those which pertayned vnto the edification of the church with sounde doctrine and godly admonitions Wherfore propositions although they be vniuersall yet are not alwayes to be vnderstanded simply but ought sometimes to be drawen vnto the matter wherof is at that time entreated Wherfore that which Paul sayth If I haue all faith we vnderstand of all that faith which serueth vnto the working of miracles And that this contraction is of necessitie the wordes which followe do declare For Paul straight way addeth So that I can remoue mountaynes Chrisostome also saith that he in that vniuersalitie saw that this perticuler sentence is of necessity to be vnderstand For he saith that it may be doubted how Christ saith that to remoue mouÌ„taines a little faith is sufficient which in his smalnes of quantitie resembleth a grain of mustard sede wheÌ„ as Paul saith If I haue all faith so that I caÌ„ remoue mountains as though to bring that to passe is required a woÌ„derful great faith He thus dissolueth the question and saith that Christ spake of the truth nature of the thing for the gift of faith though it be neuer so small is sufficient to worke miracles be they neuer so great but Paul had a respect vnto the common opinion and iudgement of men for they when they looke vpon the greatnes and hugenes of a mountaine thinke that it cannot be remoued without a certaine incredible efficacy and greatnes of faith Neither helpeth it much Pighius cause that Erasmus makyng Erasmus opinion aunswer vnto the Sorbonicall doctors reiecteth this our interpretation For first his reason is very weake and secondly false for he saith that the purpose of the Apostle was to prayse charity by comparison But what prayse should that be saith he if it should be compared with faith which is one of the frée giftes of the holy ghost and may light as wel vpon the wicked as vpon the godly For he should but coldly prayse a man which should say that he is better theÌ„ a dogge or a beare First this is false that Paul compareth not charity with frée gifts of God For he maketh mencion of prophesâ—eng of knowledge and of the gifte of tounges and preferreth Charity before them Secondly it is weake that he sayth that if our interpretation be receaued the Apostle shoulde compare Charity onely with frée gifts For we confesse that toward the end he coÌ„pareth it with the true fayth For Paule saith there are thre things faith hope and charitie but the chiefest is charitie And he bringeth a reason why for it abideth and the other shall cease Farther it is a full comparison if as we haue sayd we begin at the frée gifts and so afterwarde come in order to the vertues Theological yea rather by that that Paule towarde the ende of the chapiter compareth charitie with true faith it is most likely that he did not so before But if we should fully graunt this vnto Pighius that that faith wherof Paul speaketh is yâ— vniuersal faith wherby men are iustified yet neither so vndoubtedly should he obtain his purpose For yâ— Apostle going about by al maner Figurâ— fictionis â–ª of meanes to set forthe charitie thought to amplifie yâ— same by a fiction or faining which is a figure of Rhetorike knowen euen vnto children And yet doth not Paul therfore bring a false proposition for he vseth a conditional proposition which we may not resolue into a categoricall proposition yet notwithstanding is the truth in the meane time kept As if I should say vnto a man if thou haddest the life or vse of the reasonable soule without the life or vse of the sensible soule thou shouldest not be affected with pertâ—rbations of minde no man coulde reproue this kinde of speache to be false And yet it is not possible that in a man the reasonable life should be seperated from the animall life Such kinde of speaches also are fouÌ„d in the holy scriptures As for example If I shall ascend vp into heauen thou art there if I shall desceÌ„d down into hell thou art present And if I take the fethers of the morning and dwell in the vttermost endes of the sea thither shall thy right hand leade me These sentences are true and yet is it not possible that a man should take vnto him the fethers of the morning After the same manner we say if a man should seperate faith from charitie he should make it vnprofitable although in very déede it can not be seperated from charitie And that Paule in that place vsed suche an Hyperbole or fiction that manifestly declareth which he a little before spake Though I should speake with the tongues of men and of Angels and haue not charitie I am made as a sounding brasse or a tingling cimball But we knowe that Angels haue neyther bodyes nor
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
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
vnto euery creature vnder heauen And in this epistle also the 15. chapiter he declareth with how great diligence he had laboured to publish abroade the Gospel euery where From Ierusalem saith In the Apostles tyme the Gospell was spred abroade a great way he vnto Illirricum haue I filled all the countryes round aboute with the Gospell And now seing I haue no more place in these quarters as I go into Spayne I will come vnto you If one Apostle did so much what do we thinke that the rest of the Apostles and Euangelistes did Mathew preached vnto the Ethiopians which were in the furthermost partes and Thomas vnto the Indians which thing they themselues euen to this day testifie And in the first chapiter of this epistle it is written that the fayth of the Romanes was spoken of thoroughout the whole worlde And this diligence of the Apostles ought to stirre vp men of our time by continuall preaching to restore religion now fallen farre in decay Wherefore that commaundement of the Lord which he gaue vnto the Apostles to go into the whole worlde and preach the Gospell to euery createre ought also to be of force in our time that euery man in his place which he is appointed vnto by preaching suffer not sound doctrine to be abolished That the Gospell was in yâ— Apostles time preached thoroughout the whole worlde some expounde by the figure Synechdoche namely that it was now preached in the principal chief prouinces from them went vnto the nations adioyning at the least way the fame and name of this doctrine An example And this sentence followeth Ambrose who vpon this place sayth Where wanted the person of the preacher thither came it by fame And this he proueth by a similitude The wonderfull workes which God had wrought in Egipt to preserue the Israelites were by fame knowen in Iericho as Rahab testified to those messengers or spies whome Iosua sent No nation as yet in the Apostles time publikely and by the authority of the Magistrates professed Christ For this came to passe onely in the times of Constantine and of Theodosius And hereby is easely perceaued what they ment which wrote that certayne nations were newly conuerted vnto the Gospell which thing they affirme of Englishe men as thoughe in Gregories time they came vnto Christ by meanes of Augustine his legate and Bishoppe of Canterbury English meÌ„ Saxons and also of the Saxons that they in the time of Carolus magnus receaued the fayth of the Gospell This in déede mought be as touching publique confession of Cities and regions when yet Christ was long time before preached in those places â–ª And as touching England it had preachers of the Gospell euen from the beginning namely in the time of Eleutherius the first and in such sort had that there remained Bishoppes in that region euen vnto the tyme of that Augustine which was sent by Gregory and that Iland obserued as touching the feast of Easter the olde maner of the East Church and especially of the Church of Ephesus For they celebrated it the fourtenth day of the first moneth So that that Augustine as I thinke rather brought in the tyrannicall subiection vnder the Pope then pure Christian religion and so may we iudge of the Saxons and of other such like nations Augustine in his booke de natura gratia the 2. chap. affirmeth that in hys tyme were some regions farre of although very few vnto whome the Gospell had not as yet bene preached Which I thus vnderstand that the word of God was not publiquely receaued and beleued He writeth also of this matter in his epistle to Hesichius which is in number the 80. But Chrisostome most manifestly maketh on my side in his 10. homily vpon Mathew and also vpon the 24. chapiter of Mathew when he enterpreteth these wordes This Gospell of the kingdome shal be preached thoroughout the whole world for a testimony and then shal be the consumation or end The Gospell doubtles was preached before the destruction of Ierusalem for consumation in that place ought to be referred vnto the publike wealth of the Iewes which was destroyed in the time of the Apostles For Iohn The Gospell was euery where prâ—acheâ— â–ª but not 〈…〉 ry where receiued liued euen vnto the time of Traianus Wherefore the Gospell was in that first time preached in a maner euery where but was not euery where receaued yea 〈…〉 her the preachers were euery where handled with most greuous persecutions as Christ had foretolde for saith he they shall deliuer you and shall skourge you in counsels and Synagogs and ye shall be brought before kinges and rulers Wherefore thâ—re were very few or in a maner none which either heard not the preaching of the Gospell or at the least heard not of the noble and excellent fame of Christ although in successe of time it is possible that the name of Christ was thorough negligence and incredulity abolished as the Portingales report of places found out New regions â—oundâ— out by the Portingales What becommeth of men which neuer hâ—ard any thing of Christ by them in their iorney wherein they sayled from the Gades into India where foâ— some moue a curious question what is to be thought of those which are borne â—itâ—er in wilde woddes out of the company of men or in those places where Christ is â—ot preached and his name not heard of Vnto whome we may answere that such men if there be any such are in déede somewhat excused neither shall their damnation be so gréeuous as theirs shal be which haue heard the Gospell and contemned it yet for all that obtaine they not the benefite of saluation when as they haue in themselues the causes of theyr damnation namely originall sinne and many other sinnes which no doubt they also committe That God can reueale them Christ without the outward ministery we doubt not and peraduenture he so doth sometimes of his mercy but not of desert as the wicked Sophisters saye if they doo what lieth in them as thoughe they coulde merite it as they saye of congruety But thus much by the way touching this matter And this is diligently It was a miracle that the Gospell coâ—lde so quickly be spred abrode to be considered that it was not a slight miracle but most wonderfull that in so short a time the doctrine of Christ coulde be spred abroade thoroughout the whole world when as it had so many aduersaries the deuill wicked men and also tyrans the high Bishoppes and priestes the wise men both of the Iewes and also of the Gentiles and besides the simplicity and rudenes of the preachers was The doctrines of the Philosophers were long time or euer they could be published abrode The doctrine of Mahumet why it was so quickly spred abrode otherwise as touching humane artes very great Within the space of 20. or 30. yeares the preaching of Christ was in a maner euery