Commentary on Romans, Chapter 8 (5 of 5)

Commentary on Romans · Chapter 8 (5 of 5)

Whome he for knew, thoſe alſo hath he predeſtinate.] The forknowledge wherof the Apoſtle here ſpeaketh, although it betoken knowledge, yet it ſignifieth not a common and generall knowledge, but ſuch a knowledge which is ioyned w^t p. 227fauour and approbation, wherby God doth elect certaine, and count them for hys. This kinde of knowledge is denied vntounto the wicked: for the Lord will ſay vntounto thoſe foliſh virgins, I know you not. Which ſelfe thing ſhall alſo be ſaid vntounto the wicked, which hauehave prophecied & wrought miracles in the name of Chriſt: not doubtles that God knoweth not either them, or their workes: but for that he approueth them not, neither acknowledgeth them for his. Of this knowledge Chriſt ſayth in Iohn: I know my ſhepe. Chriſt in dede knew other men which were not hys ſhéepe, but he embraced them not with a ſinguler knowledge, neither fed he them. And Paul to Timothie ſaith: The Lord knoweth who are his. And Dauid in the Pſalme: The Lord knoweth the way of the iust. For ſo great is the perſpicuity of the mind of God, that it nedeth not for the knowledge of things, to wayte vntil they be extantGod ſe…th thinges to come as if they were preſent. Here to foreknow, extendeth no farther then to predeſtinate. in nature. For God no leſſe ſéeth thoſe things alſo which are not, then if they wer now extant. Therfore Chriſostome very wel ſaith: That men in things preſent take councell, but vntounto God thoſe thinges towardes vsus were long ſince approued and deſpiſed. It ſemeth y^• foreknowledge is here no amplier nor largelier thē takē predeſtination. For Paul in deſcending from the generall word, to the ſpeciall, ſhould not hauehave ſayd: Whome he foreknew, thoſe alſo hath he predeſtinate: neither, whom he predeſtinated, thoſe alſo hath he called: neither, whome he called, thoſe alſo hath he iuſtified. For by this meanes ſome may be foreknown which ar not predeſtinate, and ſome predeſtinate which are not called: and ſome alſo called which are not iuſtified, and laſt of all ſome iuſtified which ſhall not be glorified, which thing yet is not ſo. For the Apoſtles intent is to perſuade, that al things ſhall turne vntounto vsus toHere to cal, extendeth no farther then to iuſtifie and to glorify. A fayned deuiſe of the Schole men. good, and that we ſhall without all doubt be glorified. This he proueth by y^• that we are called. But if, to be called, ſhould extend farther then to be glorified, his argument ſhould conclude nothing. And if we may of calling rightly inferre iuſtification and glorification, we may alſo of foreknowledge inferre predeſtination. Wherfore by this place can not be proued that fond deuiſe of the ſcholemen, which ſay y^• only the damned and reprobate are foreknowen. For (ſay they) foraſmuch as they are not predeſtinate, neither hauehave any title proper vntounto them, they muſt nedes be left vnderunder the common name of foreknowledge: and God only foreknoweth their euill workes and damnation, and doth not predeſtinate them vntounto thoſe thynges: but of this matter we wil more at large ſpeake in an other place. But as Origene in this place hath noted, y^e Scripture in no place maketh mencion, y^• wicked men are foreknown of God. Wherfore ſithen the ſcripture ſo ſpeaketh not, & foreknowledge in this place is not taken more largely then predeſtination, let vsus leaue vntounto them their fond deuiſe, eſpecially ſeing Peter in his firſt chap. of his firſt epiſtle,This word foreknown, agreeth with Chriſt and therfore it pertayneth not onelyonly to the reprobate A ſimilitude. ſaith of Chriſt, that he was foreknowen. Hereby it is manifeſt: that that word, foraſmuch as it is attributed vntounto Chriſt, pertaineth not only vntounto the reprobate. For Chriſt is the hed of all the elect. Now the Apoſtle ſemeth to ſpeake after the maner of men. For they firſt chuſe vntounto themſelues thoſe things which pleaſe them, and then do they appoint them to ſome certaine and aſſured endes, and beyng ſo determined, they prepare and adorne them, and make them méete vntounto the end apointed. As if a man light vponupon faire goodly ſtones, firſt he chuſeth them out, & appointeth them for ſome buildyng, when he hath ſo done, he cauſeth them to bée poliſhed and hewed of ſome workeman, and to be brought to ſome beautifull forme. But how the holy ſcriptures vſe theſe words predeſtination and foreknowledgeHow the ſcripture vſeth theſe wordes. it is not hard to gathe… out of other places. In the Acts of the Apoſtles the 7 chap it is written. Him when ye had receaued by the handes of the wicked, ye crucified and ſlew, being deliuered by the determinate counſell and foreknowledge of God. Here the ſcripture ioyneth together determinate counſell and foreknowledge. And in the 4. chap. Herode and Pilate gathered thēſelues together to do, whatſoeuer thine hand and thy counſell had predeſtinate before to be done. Here alſo predeſtination is ioyned together with the counſell of God. And Peter in hys firſt epiſtle and firſt chapiter, VntoUnto the diſperſed thorough Pontus, Galatia, Aſia, and Bithinia, being elect according to foreknowledge. Here alſo foreknowledge is ioyned with electiō. And in the ſame chapiter it is written that of Chriſte, whiche I before alledged, namelye, That we are redemed with the moſt precious bloud of Chriſt, as of a lambe immaculate, which was foreknowen before the foundacions of the world were layd. Nether is this to be omitted, that foreknowledge and foredetermination pertayneth not only vntounto men, but alſo vntounto things, and vntounto works. Paul in his firſt to the Corinthians,Foreknowledge and foredetermination comprehēde not onelyonly men, but alſo thinges & workes. Predeſtination conſiſteth not in time but frō eternity. The end of predeſtination is, that we ſhould be vntounto like Chriſt. By what meanes we are made firmable vntounto Chriſt. We ſpeake (ſayth he) wiſedome amongeſt the perfect, which wiſedome God hath predeſtinated to our glory. And vntounto the Epheſians, We are created in Chriſt to good works, which God hath prepared, that we ſhould walke in them. And ſuch good workes hath God prepared, by hys foreknowledge and predeſtination. But there can be no time aſſigned of hys predeſtination: for, it (as we hauehave ſayd) was before the foū daciōs of the world were layd, and before all eternity of time. But to what end we are predeſtinate the Apoſtle expreſſeth in theſe wordes.

To be made conformable to the image of his ſonne,] To be conformable vntounto hys image, is to be like vntounto it. Wherefore ſithen Chriſt is the perfect image of the father, when we are made conformable vntounto him, we approch vntounto the ſimilitude of God. But in what thing conſiſteth this conformity vntounto Chriſt, I thinke is thus to be vnderſtand. Chriſt is now in glorye, and ſitteth at the right hand of the father, and is happy, bleſſed, and immortal: vntounto the ſelfe ſame felicity are we alſo predeſtinate. Farther God hath ſo ordeyned, that that thinge is now in this life after a ſort begonne in vsus, whiche ſhall afterward in an other life be accompliſhed. Wherefore we are alſo made conformable vntounto Chriſt by good works, holy maners, & innocēcy of life. Farther euē as he whileſt he liued in thys world, was alwayes conuerſant in the croſſe and in tribulations: ſo alſo muſt we for his ſake ſuffer croſſes and tormentes. And as theſe things wrought in Chriſt to felicity and glory, ſo alſo ſhall they worke in vsus. For ſo Paul writeth of him vntounto the Phillippians. For which cauſe alſo God hath exalted him, & geuē vntounto him a name, which is aboue al names, that in the name of Ieſus eueryevery knee ſhould bowe. And of vsus Paul ſayth in thys place, VntoUnto them that louelove God, that is, to them that are predeſtinate and called according to purpoſe, all thinges turne to good. Of thys conformity vntounto Chriſt by purenes of life it is ſpokē in an other place. Be not ye made like vntounto this world, but be renewed in newnes of your minde. And to the end we ſhould be made like vntounto Chriſt, he would by incarnation be made like vntounto vsus. Wherefore we muſt endeuour our ſelues (as Paul ſayth to the Epheſians) That in vnitye of fayth, and in knowledge of the truth of God, we maye meete him into a perfect man, and into the meaſure of the age of the fulnes of Chriſt, that we alwayes wauer not like children. Farther this place teacheth, that we are not only predeſtinate vntounto eternall life, but alſo vntounto good workes in thys life, namely, that we ſhould be like vntounto Chriſt. For Paul playnly writeth to the Epheſians, that we are created in Chriſt in good workes, which God hath prepared, that we ſhould walke Wordes of the vngodly abuſing predeſtination. We are not onelyonly predeſtinate to bleſſednes but alſo to an holy life. Predeſtination to good woorkes pertaineth not to all which ſhalbe ſaued.in them. Wherfore they are fowly deceaued, & out of theyr wittes, which are not aſhamed to vtter theſe blaſphemous wordes, If I be predeſtinate, I ſhal be ſaued howſoeuer I liue: for theſe miſerable men ſe not, that we are predeſtinate not only vntounto eternall felicity, but alſo to behaue our ſelues purely and holily in thys life. For predeſtination pertayneth both to the end, and alſo to thoſe things by which we come vntounto the end. Which thing yet I would not hauehave ſo to be vnderſtand, as though without theſe meanes no man is predeſtinate vntounto eternall life. For the infantes of the godly which dye in that age, and are ſaued, are doubtles predeſtinate vntounto eternall life, when as yet notwithſtanding by reaſō of age they coulde not attayne to good workes But this we ought to hold, that the giftes of God are not geuen by chaunce, but vponupon good & ſure cōſideration. Wherefore ſithen good workes are certaine giftes of the goodnes of God, they happen not without predeſtination. Wherefore predeſtination pertayneth as well to the good thinges of thys life, as alſo to eternall life. This ſayth Paul is done of God to the honor of Chriſt.

That he might be the firſt borne amongſt many brethern.] So good is the almighty and moſt louing God, that hauing a ſonne, and ſuch a ſonne in whome p. 228was well pleaſed, yet he would adopt vntounto him ſelfe many other ſonnes out ofThe goodnes of God in adopting vsus. our kind, amongeſt whome Chriſt ſhould be the firſt borne. Alwayes the prerogatiue of the firſt borne was great, both before the Law, as it is manifeſt in the Patriarches, and alſo afterward vnderunder the law. The firſt borne had two parts of the inheritaunce, and ſucceded the father in the adminiſtration of the famely.The prerogatiue of the firſt borne. God aboue all thinges loueth order: wherefore foraſmuch as his will was, that the famelyes of men ſhoulde be gouerned orderlye, he appoynted a father, to be as it were a Lawfull Lord of all thinges pertayning to the houſehold: Who if peraduenture he ſhould dye, or fall ſicke, or thorough age be weake, his wil was that the gouerment of the famely ſhoulde come vntounto the eldeſte ſonne. Nether ought that to moue vsus, that Ariſtotle in his Ethikes teacheth, that brethern exerciſe amongeſt them ſelues a politicall gouernment, and that amongeſt them is a certayne forme of a cōmon welth. For he vnderſtādeth theſe things, whileſt the father yet liueth, and gouerneth his famely himſelfe. For ſo long brethern are amongeſt themſelues all of like power. Or peraduenture the Grecians attributed not ſo much vntounto theyr firſt borne, as did the Hebrues, which at thys day alſo we ſee is not done in many places, howbeit it is ſufficiēt in one word to note, that the firſt borne ought to be preferred before the reſt of the brethern, not to exerciſe tiranny agaynſt thē, but to gouern, to admoniſh, to helpe, to ſuſtayn and to ſuccor them. All which thinges Chriſt hath ſo performed for his brethernChriſt hath performed towardes vsus the part of a firſt begotten brother. Chriſt according to his diuine nature is the onelye begotten. that for theyr ſakes he ſuffred death, and therefore, as Paul ſayth vntounto the Coloſſians, He is the chiefe amongeſt all his brethern. But in that he is ſayd to be our firſt begotten brother, that commeth by the diſpenſation of the nature which he tooke vponupon him: for otherwiſe as touchinge hys diuine nature, he is the onelye begotten. We are therefore called hys brethern, bycauſe we are coapted by grace. And thys byrthryght of Chriſte ſhall then at the length be notable and honorable, when we beinge wholye renued ſhall be made pertakers of hys glorye. Wherefore it is our duetye both to geue thankes vntounto God, and alſo excedingly to reioyce with our ſelues, that we hauehave gotten ſuch and ſo great a brother and as touching that which is remayning, to deliuer our ſelues wholy vntounto him to be ordred and inſtructed. And ſithen we know, that he is ſet forth vntounto vsus as an image, whereunto we ought to conforme our ſelues, we ought alwayes to hauehave him before our eyes, as the rule, and example of our life.

VVhome he predeſtinateth, thoſe alſo hath he called: whome he called, thoſe alſo hath he iuſtified: whome he iuſtified, thoſe alſo hath he glorified.] In thisIn this chayne is nuer a link of woorkes or merites. The principles of the church. chaine is neuer a linke of workes or of merites. For here we ſée that all thinges are done freely, and of the mere mercy of God. For who hath geuen vntounto hym first, and it ſhalbe rendred vntounto him agayne? All thinges are of hym, by hym, and in hym: as Paul ſaith. Here are we taught what are the principles of the Church, & the grounds of y^e people of God. The Church is a fellowſhip not gathered together by humane reaſon, but aſſembled by y^e foreknowledge, predeſtination & calling of God. So they hauehave a reſpect not to any ſucceſſiōs of nature, or prerogations, or conditions of places: for they are diſtributed only by the iudgement and good will of God. After calling, ſtraight way followeth iuſtification. Betwene which, foraſmuch as nothing can be ſet, but only faith, therefore by it we are worthely ſayd to be iuſtified: not that it is the cauſe of our iuſtification: but for that it is an inſtrument, whereby we apprehend the calling exhibitedCauſes of iuſtification vntounto vsus by the promiſes. But the proper cauſes of iuſtification are theſe which Paul here aſſigneth, namely, foreknowledge, predeſtination, and vocation. And herein conſiſteth our iuſtification to hauehave our ſinnes forgeuen vsus, and to be reconciled vntounto God. But good works, holy life, the renuing of ſtrengths,Holy life & good workes pertain to glorification. and the giftes of the holy ghoſt do afterward follow and pertaine to glorification, whereunto alſo pertayne thoſe thinges, which we waite for to be geuen vsus in an other life. Auguſtine noteth, not all thoſe which by any way are called, but only thoſe which are called according to the purpoſe of God and according to predeſtination: wyth a calling (I ſay) mighty and ſtrong, whereby they are vtterly changed. Otherwiſe many are called, but few are choſen.

Hath glorified.] He ſpeaketh in the time paſt: both for that a great part of that glory is alredy geuen vsus: and alſo for that we by hope holde that which is remayning: which before God is all one as if we had alredy receaued it. The Greke Scholies vntounto eueryevery part adde this particle, Of purpoſe: after this mamaner. Whom he foreknew of purpoſe, he hath predeſtinate of purpoſe, he hath called of purpoſe: that no abſurdity ſhould follow. Theſe men ſuſpect, that God mought eaſely ſeme to be an accepter of perſons, vnles he predeſtinate and call men by the foreknowledge of works. But there was no nede to be afeard of any ſuch thing. For here is no debt ſpoken of. But there can be no acception ofThere can be no acception of perſons where no debte is. God putteth perſons into vsus, other wiſe we are equall in the maſſe or lompe. perſons, where no debt is. Farther God findeth in men no perſons, but geueth to eueryevery one ſuch as he will. For we are all of one & the ſelfe ſame lompe, & in all partes in one and the ſelfe ſame maner corrupted and vitiated: here is no difference of perſons. For that thing only is in eueryevery man, which God himſelfe predeſtinateth to eueryevery man. Moreouer we hauehave before ſufficiently declared, y^• this word, of Purpoſe, ought not to be referred vntounto thoſe which are called, but vntounto God which calleth. Ambroſe ſaith, That to call is nothing els, then to helpe one which alredy thinketh vpō fayth. Which ſētence can not as touching thoſe which are called be vniuerſally true. For what thought Paul of y^• fayth of Chriſt, whē he perſecuted the Chriſtians? And Paul himſelf in his 2. epiſtle to the Cor. ſaith, that we are not apt to thinke any thing of our ſelues, as of our ſelues. Wherefore we ought not to hold, that the beginnings of fayth are of our ſelues: as thougheThe beginninges of faith are not of our ſelues as though God helpeth vsus when we are thinking of faith. God op…ned the hart of the woman that ſolde ſilke to geue hede to tha… which Paul ſayde. we firſt beginne, and then God afterward followeth with his helpe. Ambroſe in this place addeth, That God pricketh forward them, whome he knoweth ſhall heare him. In which place we muſt beware, that we hold not, that the hearing of faith hath his beginning of our ſelues. Wherefore in the Actes of the Apoſtles it is written of the woman that ſold ſilkes, that God opened her hart, to harken vntounto thoſe thinges which were ſpoken of Paul. And that this is the gift of God, Dauid ſaw, when he thus prayed, Incline myne hart to thy teſtimonyes. And Salomon in his Prouerbes ſaith: The hart of the king is in the hand of God, and he ſhall moue it which way ſo euer pleaſeth him. Which thing as it is there ſaid of kings, ſo ought it to be vniuerſally vnderſtand of all men. For Ieremy ſayth in his 24. chapiter. I will geue vntounto them a hart to know me: and I will be vntounto them a God. And in his 31. chapter, I will geue (ſaith the Lord) my lawes into their hartes, and will ingraue thē in their bowels. And Ezechiell in his 36. chap, I will take away from them their ſtony hart, and will geue vntounto thē a fleſhy hart. And Eſay ſaith, They ſhalbe all taught of God. Which thing Iohn alſo mencioneth. Ambroſe addeth moreouer: As touching the rest whome God hath not foreknowen, he hath no care: for that he hath not foreknowen them to this grace. But if they beleue, they are choſen for a time, for that they ſeeme to be good: leſt righteouſnes ſhould ſeeme to be without reward, but they neuer abide till the tyme of glory come, as Iudas Iſkarioth, or thoſe 72. which when they were elected, yet taking occaſion of offence, departed from our ſauiour. By theſe things we may knowPredeſtination is not common vntounto all. Many ſeme to be elected which yet are called but for a time. A golden chaine where with we are drawen into heauen. that predeſtination is not common vntounto all: and that there are many which ſeme to be elected, for that they are called for a time, when as yet in very deede they pertain not vntounto the elect▪ This gradation of the Apoſtle is doubtles a golden chayne, wherewith men y^e ſhalbe made bleſſed are drawen vp into heauen, a much more excellenter chayne, then is that of Homer, wherewith Iupiter is fayned to gouern the whole worlde. This chayne ſhall make vsus inuincible agaynſt all aduerſities. For how can we but be well contented, when we ſee that our ſaluation is of God by ſo many moſt excellent meanes procured? How can we but reioyce for ſo great felicity?

What ſhall we then ſay of theſe thinges? If God be on our ſide p. 226who can be agaynſt vsus? who ſpared not his owne ſonne but deliuered him for vsus all, howe ſhall he not wyth hym geue vsus all thinges alſo?

If God be on our ſide, who can be agaynſt vsus?] God is on our ſide, not with a wauering wil, but with a conſtant and firme will, as a father for his childrē: to defēd vsus frō all maner of euils. Wherfore no creature cā put vsus beſide y^• felicity, which God by his predeſtinatiō hath appointed for vsus. Auguſtine in his 16. ſermō of y^• words of y^• Apoſtle, ſaith, that God is on our ſide, whō he hath foreknowē, whō he hath predeſtinated, whō he hath called, whō he hath iuſtified, & whō he hath glorified. Whē we yet were not, he predeſtnated vsus: whē we turned backward, he called vsus: whē we were wicked, he iuſtified vsus: whē we were vnpure, he glorified vsus. Wherefore he which will fight against vsus, taketh in hand to warre agaynst God, and kicketh agaynst He which fighteth againſt vsus warreth againſt God.the prycke. Augustine moreouer there admoniſheth, That of theſe fiue degrees here ſet forth we ſhould conſider, how many we hauehave already obteyned of God, and how many are behynde to be obteyned: and that we ſhould geue thankes for them which we already hauehave obteyned, and as touching thoſe which we yet want, to count God our debter: not in dede in ſuch ſort a debter, as though they are due vntounto vsus by our merites: but for that he hath bound hymſelfe vntounto vsus by hys promiſes. Chriſostome in this place ſayth: Why askest thou O Paul, who can be agaynst vsus? The whole worlde ryſeth vp agaynst vsus: the Deuill, tyrannes, they of our owne houſeholde, our kinſfolkes, our citizens, and the fleſh It is true (ſaith he) that all thoſe thynges fight agaynst vsus, but they ſhall not preuayle: yea rather they ſhall aduaunce our ſaluation. Iob was by temptations, by hys wyfe, & frends, by the Chaldeans, wyndes, and fire from heauen made of more fame then he was before.

Who ſpared not his owne ſonne, but deliuered him for vsus all.] Hitherto it hath bene proued, that all thinges ſhall turne vntounto vsus to good, for that we are elected,An argument taken of the cauſe and of a ſigne. predeſtinated, and called of God. This kind of argument is taken of the cauſe. And the ſame is here proued by an argument taken of the ſigne, not vndoubtedly of eueryevery ſlight ſigne, or onelyonly of a probable ſigne, but of a neceſſary ſigne, which the Grecians call foreign. He hath geuen (ſaith he) his ſonne for vsus. What things thē ſhall he ſpare for our ſake, which hath not ſpared his owne ſonne? Fathers wil notGod hath done contrary to the accuſt…med manner of men. An argument taken of an example. ſticke to ſpend all that euer they hauehave, to redeme their children. But God contrariwiſe to redeme vsus, hath deliuered his own ſonne. When Abraham had led forth his ſonne vntounto the aulter, and would at the commaundement of God hauehave 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 louelove 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 louelove towardes vsus, in that, when we were yet ennemies Christ dyed for vsus. And vntounto the Gal. Who hath loued me, and hath deliuered hymſelfe for me. And vntounto 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▪ 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 vntounto originall ſin alſo. For otherwyſe what ſhould they hauehave 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 vsus all thinges alſo?] All things are geuenAll thinges are geuen to worke vntounto our ſaluation & not to hurt vsus. vntounto vsus, not to hurt vsus, but to worke to our ſaluation. For we hauehave Chriſt a defender of vsus from euill and a Sauiour. For euen as God by his croſſe and death hath healed y^• world, ſo ſhall he bring to paſſe, that whatſoeuer afflictions we ſuffer, ſhall be made healthfull vntounto vsus. Theſe things doubtles in mans iudgement, and at the firſt ſight ſéeme terrible: but as waſpes when their ſting is taken away, can onlyA ſimilitude. make a buſſing, & can not ſting: ſo although aduerſities ſometimes aſſaile godly men, yet they deiect thē not. But foraſmuch as all things y^• we hauehave, are geuen vntounto vsus through Chriſt, vndoubtedly they conduce vntounto vsus 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 y^e principall thinges which Chriſt hath brought vntounto vsus, are in the ſame epiſtle thus declared. He is made vntounto vsus of God, wyſedome, ryghteouſnes, holines, and redemption. And in Eſay the …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 vntounto vsus, we may not therby vnderſtād theſe thinges onelyonly, but alſo all other thinges whatſoeuer they be. And ſeyng we hauehave 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 vntounto vsus of the father, ſo againe we are of theThe father hath geuen vntounto vsus all thinges through Chriſt, and he hath geuen vsus alſo vntounto Chriſt ſame father geuen vntounto him. Therfore he ſaith, no man can take away from hym thoſe, which are geuen vntounto him of the father. And Dauid vnderunder the perſon of the father ſaith: Aske of me, and I wyll geue vntounto thee the Gentles for thyne inheritaunce. And yet is there ſom difference betwene thoſe two gifts. For Chriſt is geuen vntounto vsus fréely, without any our merites. But Chriſt hath gotten vsus vntounto himſelf not fréely, but by his bloud and croſſe. Neither ſkilleth it much, whether a man read foreign, that is, ſhall geue, or in the preter tempſe, foreign, that is, hath geuen. For either is true. For thoſe thinges which we ſhal hauehave in our countrey, that is, in heauen, we hauehave 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 vsus, are already beſtowed vponupon vsus.

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 vsus.

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 y^e ſelfe ſame which iuſtifieth, wil alſo accuſe. And then followeth, who ſhall condemne? ſhal Chriſt which hath dyed for vsus, and roſe agayne, and ſitteth at the ryght hand of God, and prayeth for vsus? As though againe ſhoulde be aunſwered, No. For it is not credible, that Chriſt which hath done ſo many and ſo great things for vsus, can be brought to condemne vsus. 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 vsus: as though it were a figure in Rhetorike called, ſubiectio. We can nether be accuſed nor condemned for that we are elect. We hauehave in vsus 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 vntounto merites, nor aſcribed vntounto our worthines. For here is mencion made onelyonly of the elect: & vntounto them belong theſe things, in as much as they are elected of God, & for y^• they are iuſtified fréely. For otherwiſe we al hauehave in our ſelues many thinges, which may by very good right be both accuſed & condemned. But if any would preſume to accuſe vsus, yet is our ſatiſfactiō at hād: Wherfore y^e accuſatiō ſhould be in vain. For Chriſt maketh interceſſiō: by his merite maketh he interceſſion: for childrē now adopted maketh he interceſſiō. Wherfore his prayers cānot be reiected: The Apoſtle in few words comprehendeth many arguēmts, y^e Chriſt died, that he roſe agayne, that he ſitteth at the right hand of God, and that he maketh p. 230interceſſiō for vsus: al which things are of wōderful force to ouerthrow y^e enterpriſesMany argumentes whereby is proued that we can neither be accuſed nor condemned. of our accuſers. Ambroſe ſaith, That no mā …an, or dare reuoke that foreknowledge or iudgemēt of God. For who can diſſalow thoſe things which God alloweth? The iudgement ſeate of God is the higheſt, he which is there defended, or acquited, can no where be condemned: vnles we will fayne that there is ſome other greater thē God. This alludeth to thoſe thinges which are writtē in Eſay the 50. chapiter, For there Chriſt ſpeaketh of himſelfe: Who ſhall accuſe me? he is at hand whiche ſhall iuſtifie. Chriſte was accuſed of the Scribes and Phariſies, to be a ſeditious perſō and a blaſphemer. But he is at hand (ſayth he) which ſhall iuſtifye. He was alſo of the elders of the Iſraelites accuſed of to much ſeuerity, how that he had repudiated the Sinagoge, and deliuered his people vntounto theyr enemies. Howbeit he made anſwere, that he had one which ſhould iuſtifye him: namely God. And in y^• place is addedThe things that are ſpoken of Chriſt are ſometimes tranſferred vntounto his elect. We cannot be accuſed nor condemned in as much as we are the members of Chriſt. Hereby it is manifeſt that to iuſtifie is a word of pleading in iudgemente which is contrary to accuſation & condemnanation. What is to ſit at the right hande of God. A metaphor. It ſignifieth a ſinguler honor & a ſinguler dignity. Who ſhall condemne me? God is mine helper. Theſe thinges although they be properly ſpokē of Chriſt, yet are they alſo tranſferred vntounto his elect: For hys righteouſnes is our righteouſnes. Otherwiſe as touching our ſelues we can neither be accuſed nor condemned. For we are the members of Chriſt, we hauehave the fruition of hys innocency.

It is God vvhichwhich iuſtifieth.] Thys righteouſnes (as we hauehave oftentimes ſayd) conſiſteth in the forgeuenes and remiſſion of ſinnes. By thys meanes are we acquited at the iudgement ſeate of God. In thys place are confuted theyr ſclanders which commonly crye, that we falſly ſay, that this word of Iuſtification is taken by tranſlation of the iudgement ſeate, and ſignifieth abſolution or acquitting. For what will they anſwere vntounto Paul, who with moſt manifeſte wordes affirmeth the ſelfe ſame thing that we doo? For he ſetteth iuſtification agaynſt accuſation and condemnation, which vndoubtedly properly pertayne vntounto the iudgement ſeate. The Hebrues ſay Hi…ſqdich, and agayne to condemne Harſchia, which wordes are deriued of iuſtice and of impiety. All theſe thinges which Paul here bringeth tend to this end, to make vsus fully aſſured of the ſingular good will of God towards vsus. That which he ſpeaketh of the death and reſurrection of Chriſt is moſt manifeſt: but what, to ſit at the right of God, ſignifieth, is not altogether ſo playne. It is a metaphoricall kind of ſpeach taken of kinges and princes, which place on theyr right hande thoſe whome they hauehave in greate honour and eſtimation. In the 110. Pſalme it is written, Sit on my righte hand, vntill I make thyne enemies the foteſtole of thy fete. Salomon minding highly to honour his mother Berſaba commaunded a throne to be put for her on his right hand. The ſonnes of Zebed alſo required of Chriſt, that the one moughte ſitte on hys right hand, and the other on hys lefte. Of this moſt ſingular honor geuen vntounto hym of the father, Chriſt hymſelfe thus ſayth: All thinges are deliuered vntounto me of my father: and vntounto me is geuen all power in heauen and in earth. And Iohn the Euangeliſt ſayth: Ieſus knowing that all thinges were deliuered vntounto hym. And Paul to the Epheſians ſayth, He is put aboue all principality, power, vertue, domination, and aboue eueryevery name that is named, ether in this world or in the world to come. And vntounto the Phillippians: He hath geuen vntounto him a name, which is aboue all names, that in the name of Ieſus, eueryevery knee ſhould bow, both of thinges celeſtiall, terrestial, and infernall. And vntounto the Colloſſiās: Which is the beginning, the firſt born amongſt the dead, that he might hauehave dominion ouer all. For that it hath pleaſed the father that in him ſhould The body of Chriſt is not ſo farre powred abroade as is the diuin… nature.dwell all fulnes. And although the right hand of God ſignifieth (as we hauehave ſayde a ſingular honor and a moſt highe dignity yet muſt we not thinke, that the body of Chriſt is powred ſo farre abroade, as is his deuinity, and the right hād of the father. For hys body, as the condition of humane nature requireth, is cōteyned in a certayne and definite place, which is heauen, as Peter teſtefieth in the Actes of the Apoſtles: as the article of hys aſcencion certefieth vsus: and as Auguſtine & many other fathers hauehave taught vsus. He is ſayd to make interceſſion for vsus, that we might be the more encoraged. For they, which are in greate fauor with any man, theyr prayers are not eaſely reiected of him. Wherefore Paul maketh mencion, in what greate dignitye Chriſte is with the father. In thys place Ambroſe thus writeth: He maketh vsus certayne▪ and ſure both of the father, and of the Sonne. For before he ſayde: That God iuſtifieth vsus: nowe hee ſayth of the Sonne, All the perſons of the Trinitye take our partes.that he maketh interceſsion for vsus: and a little before …e wrote of the holye Ghoſte, that he with vnſpeakeable groninges prayeth for vsus. The Greke Scholies adde, that Chriſt, when he was vponupon the earth, oftentimes prayed for the ſafety of men. For he ſayd vntounto Peter: I hauehave prayed for thee, that thy faith ſhould not faynt. And as Iohn ſayth, He prayed vntounto the father, not only for them that beleued, but alſo for all thoſe which ſhould beleue, that he would ſanctifie them. And beinge nayled vponupon the croſſe, he commended vntounto his father euen thoſe which had reuiled him, and put hym to death, And here alſo we hear, that he by no meanes hath caſt away that eare, which he had in …imes paſt to preſerue vsus. For now although he raigne in heauen, yet he maketh interceſſion vntounto the father for vsus. He thought it not inoughChriſt is ſtill the miniſter ō … our ſaluation in prayeng for vsus. The Arrians went about hereby to proue that …the ſon is leſſe then the father. Hereby is manifeſt the diſtinction of the perſons. The father is the fountaine of all the diuine perſons and giftes. To pray is not here taken properlye. to dye for vsus, but that alſo he would by hys miniſtery aduaunce our ſaluation. The Arrians wreſted this place to thys purpoſe, to proue, that the ſonne is leſſe thē the father, for y^• he maketh interceſſiō vntounto him: for to pray & to make ſupplicatiō, pertaineth to inferiors, & not vntounto equals. Ambroſe maketh anſwere vntounto thē, & ſayth, that the Apoſtle maketh him equall with the father: For he ſayth, that he ſitteth at the right hād of the father. Wherefore by theſe words cā not be gathered that he is les thē the father. But here are offred vntounto vsus two things to be noted: firſt y^• the perſons in the bleſſed trinity, are diſtinct: for if the ſonne pray vntounto the father, it muſt nedes be that y^• perſon of the father and his perſon, are not one & the ſame: for no man prayeth vntounto himſelfe. Farther this is to be noted, that the father is the fountaine and firſt beginning of all thinges, and euen of the diuine perſons. Therefore the ſonne from him deriueth into vsus whatſoeuer heauenly giftes and graces we hauehave. Chriſoſtome diſagréeth not from this ſentence. For he ſayth, That Paul before had made the ſonne of God equall wyth the father, when he ſayd, that …e ſitteth at hys ryght hand. But in that he is ſayd to pray, that is not to be taken properly, as though he maketh ſupplication vntounto the father but the ſcripture (ſaith he) ſo ſpeaketh to ſhew the good wyll of the ſonne towardes vsus. Otherwyſe he hath all thyngs in hys hand, and as the father geueth lyfe, ſo alſo doth the ſonne geue lyfe, and as the father rayſeth vp the deade, ſo doth alſo the ſonne rayſe vp the dead. Wherefore he nedeth no prayers towardes hym. And ſ…yng he could by hymſelfe quicken the dead, redeme the damned, and iuſtifie the wicked, which workes are moſt excellent and moſt great, why can he not alſo by hymſelfe wythout prayers bryng to paſſe thoſe thynges which are remayning? Moreouer he citeth out of the latter to the Cor. the 5. chapter. We are ambaſſadors for God is ſaid to beſe…th vsus.Chriſt, as though God did beſech you through vsus: we pray you in Chriſtes ſtede to be reconciled vntounto God. Behold (ſaith he) God is here ſayd to beſech men, when as yet we ought not once to thinke that he is inferior vntounto them. But ſauing the authority of theſe fathers, I would iudge that the Arrians may be anſwered an other way. For I would ſay, that the ſonne prayeth vntounto God, not in that he is God, but in thatThe ſonne prayeth vntounto the father not in reſpect as …e is God but as he is man. he is man, and a creature. But the place alledged out of the epiſtle vntounto the Cor. is not of ſo great force. For Paul expreſſedly putteth this note of ſimilitude foreign, that is, as though: neither ment he any thing els, then that the Apoſtles with great affection procured, and as it were beſeched men to returne vntounto God. Of which wordes can not be gathered, that God maketh ſupplication vntounto men. The Apoſtles in the new teſtament delt towardes men with a great deale more lenity, then did the lawe, or the Prophetes in the old teſtament: where all thinges inThe Apoſtles in preaching dea… with more le…itieth in the law and the Prophets. manner are ſtuffed with threateninges, and puniſhementes. And that thoſe wordes of Paul are to be referred vntounto the humanity of Chriſt, thoſe things which were before ſpoken ſufficientlye declare. Paul had before written, that Chriſt died, roſe agayne; and was caried vp into heauen to the right hand of God: All which thinges agrée not with the diuine nature of Chriſt. Wherefore it is méete and conuenient, that that particle alſo which followeth, ought to be referred vntounto y^• humane nature of Chriſt: as touching which, Chriſt himſelf confeſſeth himſelfe to be leſſe thē y^• father. For he ſaith. The Father is greater then I am. And ſo long as p. 231he was vponupon the earth, becauſe he was a manne, he obeyed the magiſtrates and his parentes: for (as Luke declareth) he was ſubiect vntounto them. And in Eſay he confeſſeth, that he was anointed of the holy ghoſt: …o geue vsus to vnderſtand, that his humane nature was not onelyonly leſſe then the father, but alſo leſſe then the holy ghoſt. Farther it can not be denied, but that he is our biſhoppe and prieſt. But theTwo miniſteries of Chriſt as he is our high prieſt. office of a biſhoppe is both to offer ſacrifice, and to pray for the people. Chriſt hath offred himſelfe vponupon the croſſe: and when he had finiſhed that miniſtery, there remayned an other miniſtery, which he ſhould continually exerciſe, namely, to make interceſſion for vsus: vnles we will paraduenture affirme, that he is no more the biſhoppe of the Church. But God himſelfe hath promiſed to the contrary, ſaying: Thou art a prieſt for euer, according to the order of Melchiſedech. And continually by the prieſthode of Chriſt our ſinnes are forgeuen vsus, and we are reconciled vntounto God. We hauehave an highe prieſte (as it is written vntounto the Hebrues) whiche hath entred into the moſt holy place, not made wyth handes, but hath pearſed into heauē it ſelfe. And which cā ſuffer together with our infirmities, being tēpted in all thinges like vntounto vsus. Wherefore we ought wyth confidence to come vntounto the throne of grace: for there is offred for vsus a moſt acceptable ſacrifice. By the reſurrection of Chriſt are ouercome death and hell. In the kingdome of Chriſt which he moſt mightely exerciſeth at the right hand of the father, are gouerned all thinges: and the prayers which he continually poureth out for vsus, are vntounto the father moſt gratefull and moſt acceptable. We reade before, that the holy ghoſt maketh interceſſion for vsus: which ſelfe thing is here affirmed of the ſonne. If theſe two interceſſions be compared together, we ſhall finde that the interceſſion of the ſonne is the cauſe of theThe interceſſion of the ſonne is the cauſe of the interceſſion of the holy Ghoſt. interceſſion of the holy ghoſt. For he promiſed to goe vntounto the father, and to ſende vntounto vsus the holy ghoſte. He ſtirreth vp our mindes to pray feruentlye with ſighinges and gronings. Chriſt maketh interceſſion vntounto the father, becauſe he is alwayes at hand with him. Therefore the father is perpetually put in minde of the ſacrifice by him once offred, and he ſmelleth the ſame as a ſwéete ſmell, and thereby is made mercifull vntounto vsus. And therefore Chriſt is called our mediator and aduocate.Chriſt our … & aduocate. The prayers of Chriſt are both gratefull and alſo …ſte. And his prayers are not onelyonly acceptable vntounto God, but alſo hauehave ioyned with them ſatiſfaction. Wherefore ſeing they are both gratefull vntounto God, and alſo iuſt, they can not hauehave any repulſe. We in déede ſo longe as we lyue here, do mutually pray one for an other, and that by the preſcript of the word of God. Howbeit betwéene our prayers and the prayers of Chriſt there is greate difference. For his hauehave (as we hauehave ſayde) ſatiſfaction ioyned wyth them, but ſo hauehave not oures. For there is none of vsus, whiche can make ſatiſfaction vntounto God, either for hymſelfe, or for an other man. But that the Saintes departedWe are not taught by any parte of th… …anonicall ſcripture …h…t the …tes departed do pray for vsus. Althoughe the ſaintes do praye for vsus. yet are not they to be inuocated. do make interceſſion for vsus, we can not proue by any parte of the canonicall ſcripture. Wherefore we ought to hauehave Chriſt only for our mediator & aduocate, neither are thinges vncertaine to be admitted for certaine. Although I can eaſely graunt, that the ſaintes in our countrey with moſt feruent deſires wiſhe the ſaluation of the elect. Yet dare I not ſay, that they pray for them, eſpecially ſeyng the ſcripture no where teacheth any ſuch thing. And although I ſhould confeſſe this, yet ſhould it not therof follow, that we ought to cal vponupon ſaintes departed. For we are not certaine out of the worde of God, that they can heare our prayers. Wherfore they greuouſly offend both againſt religion, and againſt Chriſt himſelf, which appoint vntounto themſelues ſaintes for new mediators and aduocates: whē as there is but one onelyonly mediator betwene God and men: namely, the man Chriſt Ieſus, who now (as Paul ſaith) maketh interceſſion for vsus. The ſame thing doth Iohn teſtify ſaying: I write vntounto you that ye ſinne not. And if we ſinne, we hauehave an aduocate with the father, euen Ieſus Christ the iust. Augustine againſt the epiſtle of Parmenianus in the 8. chap. in theſe wordes noteth, that the Apoſtle excluded not himſelfeNone ſo holy but that he hath nede of the interceſſion of Chriſt. from y^• reſt. For he ſaid not, ye hauehave an aduocate, but, we hauehave. For there is none ſo holy but y^• he hath nede of Chriſt to be his aduocate and mediator. Farther he ſaith not: ye hauehave an interceſſor, but we hauehave an aduocate Ieſus Chriſte, Auguſtine in that place reproueth Permenianus, for that he had in ſome places written, that Biſhops are mediators betwene God and the people: which thing he ſayth is notIt is a thing intollerable that biſhops ſhould be mediators betwene God and the people. We muſt not pray vntounto Angels. to be ſuffred of the faithfull. The ſame Auguſtine in his 10. booke of confeſſions the 42. chapter thus writeth. Whome ſhould I hauehave found which mought reconcile me vntounto thee? Should I hauehave gone vntounto Aungels? But with what prayers? With what Sacramentes? And he addeth, That there were many which would hauehave bene reconciled by Angels, and were miſerably deceyued, for that an euill Aungell oftentymes tranſformeth hymſelfe into an Aungell of lyght. And if it be not lawfull for vsus to pray vntounto Aungels, much les is the ſame lawfull for vsus to doo vntounto dead ſayntes. For here is no les perill to be deceaued, then there. Theſe things writeth Auguſtine in that place, both godly and ſoundly: who yet in other places was not ſo circumſpect in eſchewing the errour of hys tyme.

Who ſhall ſeparate vsus from the louelove of God? ſhall affliction? ſhal anguiſhe? ſhall perſecution? ſhall hunger▪ ſhall nakednes▪ ſhall danger? ſhall the ſworde? As it is written: For thy ſake are we deliuered to the death all the day long: we are counted as ſheepe for the ſlaughter. Neuertheles in all theſe things we are more then conquerors, thorough hym that loued vsus. For I am perſuaded, that nether death, nor lyfe, nor Aungels, nor principalities, nor powers, nor thinges preſent, nor thinges to come, nor heigth, nor depth, nor any other creature, ſhal be able to ſeperate vsus frō the louelove of God which is in Chriſt Ieſus our Lord.

Who ſhall ſeparate vsus from the louelove of God?] After that Paul had by ſo many reaſons confirmed the exceding great louelove of God towardes vsus, now by way of interrogacion he crieth out, that there is nothing which can interrupt that louelove wherewith God loueth vsus. Let a…cuſe vsus, whoſoeuer wil: let come aduerſities, be they neuer ſo great: yet all things ſhal work vntounto vsus to good. For this is y^e property of one that loueth, continually to do good vntounto him whom he loueth. Wherfore ſeing God ſo loueth vsus, what ſoeuer he doth, or whatſoeuer he ſendeth vponupon vsus, we muſt beleue that it ſhall be helthfull vntounto vsus: neither ought any aduerſities to perſwade vsus, but that we are continually loued of God. Wherfore this is a concluſion of all thoſe thinges which hauehave bene before entreated of. And that which the Apoſtle …aith, he is moſt fully perſuaded of, I would to God we were alſo perſuaded of the ſame. He reckoneth vp thoſe thinges which ſeme commonly to be moſt harde, and wherby men are oftentimes broken: and euen theſe things he auoucheth, hinder not the louelove of God towardes vsus: ſo far is it of, that they can plucke it away from vsus. The Apoſtle the longer abideth in this place, for that our fleſh & humane reaſon can hardly be perſwaded of this thing. For oftentymes when we are afflicted, we cry, My God, my God, why hast thou forſaken me. And that with a farre other manner of affect, then Chriſt pronounced thoſe wordes. We cry, Howe long Men think aduerſities to be tokē … of Gods anger. Ambroſe vnderſtandeth theſe thinges of our louelove.wylt thou be angry O Lord? With many ſuch other like. For whatſoeuer aduerſity happeneth, we thinke the ſame to be a token of Gods wrath towardes vsus, whē as yet he of a ſinguler louelove ſuffreth vsus ſo to be afflicted. I know that Ambroſe, Augustine, and very many other take louelove in this place for that louelove wherwith we louelove God: as though the meaning of Paul ſhould be. Seing God hath ſo loued vsus, ought not we agayne on the other ſide moſt conſtantly to louelove hym? And thys ſentence is neither vnapte nor impious. Howbeit I rather preferre the other, for that it ſéemeth to ſerue better to the ſcope of the Apoſtle: for hee in thys place goeth about to perſwade vsus, that we ſhould not be in doubt of y^e louelove of God towardes vsus. And therefore he ſayth, that he foreknewe vsus, predeſtinated, called, iuſtified, and glorified vsus, gaue hys ſonne vntounto vsus, & together with hym all thinges: and that Chriſt hym ſelfe maketh interceſſion vntounto y^• father for vsus. All theſe thinges pertain vntounto y^• louelove, which God beareth towardes vsus. And a litle afterward the Apoſtle addeth: p. 232But in all theſe thinges we are conquerours through hym which hath loued vsus. Theſe words moſt plainely ſerue to my ſentence, wherunto alſo ſubſcribeth Chriſoſtom. I confeſſe in dede, that of this good will of God towardes vsus is ſtirred vp our louelove towardes hym: howbeit Paul ſemeth to entreat of that firſt louelove, and not of thys our louelove. But they which will hauehave theſe wordes to be vnderſtand of our louelove towardes God, ſomewhat do doubt, whether the elect, & they y^• be in very deede iuſtified, may at any time leeſe faith, charity, and other vertues or no. But, that ſemeth Paul to denye: for he ſayth y^• there is nothing can plucke vsus away from the louelove of GOD. For this ſence is gathered out of the interrogation, which he here putteth. But whatſoeuer other mē imagine, of this thing ought we to be moſt certain, that holy men cannot only ſinne, but alſo ſometimes moſte greauouſlye fall: which we ſe to hauehave happened in y^• hiſtory of Dauid & Peter But this is nothing preiudiciall vntounto the election of God. For ſuch falles of the predeſtinate cannotThe falles of the predeſtinate are not perpetuall. be perpetuall, for they are reſtored, and by repentance renewed. And although God at that time according to theyr deſert doo take away from them the effectes of hys ſpirite & of ſpiritual vertues, yet foraſmuch as he is conſtant and immutable, he ceaſſeth not to louelove them: although they ſo long as they lye wrapped in ſinnes, hauehave neither any fealing of this hidden good will, nor any confidēce there in. And as touching the meaning of Paul they muſt hauehave ſayd, that he denieth not but that the elect may ſometimes both fall and decline from louelove: but that he would only ſhew that ſuch is the louelove of God towardes his, that it ought to perſwade them, neuer to ſuffer themſelues to be pulled away from his louelove. Chriſoſtome noteth that Paul here reckeneth not thinges light, and of ſmall force. For he left vntouched, couetouſnes of money, ambition of honors, deſire of a…engement, and pleaſures forbidden: which thinges are wont oftentimes to draw euen conſtant men backeward: but he reckeneth vp thinges horrible and moſt greauous and which are accuſtomed eaſely to ouercome nature. For in theſe wordes he comprehendeth thoſe thinges which commonly happen in a life moſt hard and moſt bitter: as empriſomentes, burninges, bondes, tearing in ſonder, and ſuch other like thinges. And he vſeth an interrogation, thereby to ſignify a conſtant certaynty. And the wordes which he vſeth, are not placed by chance, or at all a ventures, but with exceding greate conning of the holy ghoſt. The firſt word is foreign, that is, afflictiō, deriued of this verbe foreign, which ſignifiethA conning placing of wordes. to breake, or vehemently to preſſe. For firſt, thinges being well ordred are accuſtomed to be bruſed or broken: and afterward he encreaſeth the euill and addeth foreign, that is, anguiſhe, where thinges are brought to ſo narrow a ſtreight, that a man cannot tell what counſell to take, or which way to turne himſelfe. Then commeth outward perſecution, which ſpoyleth a man of his frendes. Afterward follow hunger and nakednes: for men when they are compelled to flye out of theyr countrey hauehave then greate want of thinges neceſſary. And then he addeth perill, ſo that they come alſo into danger of theyr life. And, that nothing ſhould want, at the laſt he addeth the ſword. All thoſe thinges ſayth the Apoſtle hauehave not that force, that they are able to perſwade the elect, that they are not loued of God. Theſe diſcomodities of the godly Paul ſetteth forth in his firſt epiſtle to the Corrinthians the forth chapiter. For thus he writeth: I thinke that God hath ſet forth vsus the laſt Apostles▪ as men appoynted to death. For we are made a gaſing ſtocke vntounto the world, and to the Angelles, and to men. We are foles for Chriſtes ſake: but ye are wiſe through Chriſt we are weak: and ye ſtrong: we are deſpiſed, and ye are honorable. VntoUnto this houre we both hunger, and thurſt, and are naked, and are bu…eted, and hauehave no certayned welling places: and labour working with our handes: we are reuiled, and yet we bleſſe: we are perſecuted, and ſuffer, we are euill ſpoken of, and we pray. And in y^• latter to the Corrinthians: In priſons aboue meaſure, in labours more aboundantly. &c? And vntounto Timothe: They which will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution. And many ſuch other like ſentences are eueryevery where to be found in y^• holy ſcriptures. Auguſtine de Doctrina Chriſtiana, & Eraſmus in his annotacions declare, y^• this place which we are in hande with, excelleth in waight of matter, and ornamentes of Rhetorike: namely, in Gradation, in Antitheſes, in contraries and in Repeticiōs. The Apoſtle vrgeth alſo with interrogatiōs, and ſpeaketh nothing in this place that is baſe and meane. For all thinges are greate and high, whither a man conſider the thinges themſelues, or the perſons. He ſpeaketh of life, death height, deapth, God, Chriſt, the right hand of the father, Angells, principalities, powers. And laſt of all addeth, In all theſe thinges we are more then conquerers. Thys oration of Paul they thinke to be ſo notable and excellent, that they ſuppoſe, that nether Cicero nor Demoſtenes could euer hauehave ſpokē more eloquently: not in dede that the holy ghoſt hath nede of theſe ornamentes, but for that he ſometimes diſdayneth not, to abaſe himſelfe vntounto theſe things, when they may ſerue to our commodity. Which I therefore thought good to admoniſh you of that yonge men might vnderſtand, that theſe artes of ſpeach pertayne vntounto theThe artes of ſpeaking are not to be contemned of yongmen. gifts of God, and that they ought to ſeke to get them in time, that the holy ghoſt may afterward vſe them, when it ſhall ſerue for the commodity of the Church.

As it is written: For thy ſake are vve deliuered to the death al the day long: vve are counted as ſhepe for the ſlaughter.] Bycauſe reaſon and our fleſh are hardly perſwaded that we are loued of God, whē we are excerciſed with afflictions, therfore Paul brought a proofe out of the ſcriptures, to confirme this paradoxe. For here hauehave we nede of fayth, which cleaueth vntounto the word of God. This teſtimony is taken out of the 44. Pſalme, wherein are thoſe men ſet forth complayning of theyr tribulations of whome we can not doubt, but that they were moſt dere vntounto God. We are (ſay they) counted as ſhepe for the ſlaughter, that is, vntounto whome nothing is more certaine then to be ſlayne. For there are certayn ſhepe, which are kept and fed for theyr wooll ſake, or for ſtore ſake: and thoſe hauehave life ſpared them for a time. Some are appoynted for the kitchen, and they are eueryevery day as occaſion ſerueth drawē vntounto death. And therefore the ſaynts in the ſame Pſalme complaine, that they are like vntounto y^• ſhepe appoynted to be eaten. They complaine, that they are otherwiſe dealt with, then the fathers in the olde tyme were dealt with, vntounto whō God ſemed to be are great fauor, whē as he enriched thē, fought for thē, gaue vntounto thē the victorie, & with excellent names and titles made them famous & honorable. We (ſay they) are otherwiſe delt with. For we are deliuered vntounto the enemyes as ſhepe to be ſlayne, as vntounto whom they may do what pleaſeth them. It is true in déede, that God would ſometymes declare his louelove towardes the ſaintes, and confirme the verity of his doctirne, when he adornedGod vſeth to his glory the aduerſi…s and proſperities of his elect. them with ſuch goods and riches, that euen the idolatrers alſo mought vnderſtande, that that God whome the patriarches worſhipped, was both 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 thingesGod 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 hauehave bene turned, we are ſlayne. For the Hebrew word is Hodignu: although the Greke word foreign 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) foreign ſignifieth to be ſlayne, and to be deliuered vntounto 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 vntounto 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, eueryevery day to dye if nede require, they hauehave eueryevery day the fruite of martirdome, as if they ſhould eueryevery 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 p. 233they ſay, For thy ſake. And for that cauſe ſome …inke, that that Pſalme ought not to be vnderſtand of the firſt capti…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 vnderunder Antiochus and the Macedonians. For then theVnderUnder 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 hauehave 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 hauehave deſerued. For none of all the martyrs liued ſo purely and innocently, but that he was obnoxious vntounto 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 vponupon them, as being angry: but to ſet forth his truth and glory. Howbeit in the meane tyme according to his promiſe, he repayeth vntounto them notGod vntounto them which for h… name ſake are vexed rendreth in thys life an hundreth fold. only eternall life, but alſo in this life rendreth vntounto 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 vntounto 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 hauehave loſt. And becauſe the miſteries of our faith are ſecret and hidden, God will hauehave 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 vntounto the Apoſtles when he ſent them into the whole world to preach: Ye ſhalbe witneſſes vntounto me in Iewry, and in Samaria, and vntounto 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 vsus in minde) that the paynes, and puniſhementes, and death make notThoſe teſtimonies are moſt waighty which are ſealed with blood. Not the puniſhmēts but the cauſe maketh Martyrs. Three …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 onelyonly 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 hauehave not charity, it nothyng profiteth me. Wherefore no man ought to count the Anabaptiſts, Libertines, and other like kinde of peſtilēces, for martyrs. For theſe men in ſtubbernly defending their errors vntounto the death, are not moued with charity, neither towards God, nor mē. And foraſmuch as they are hatersTwo kinds of teſtimonies profitable but yet not firme. of al thē y^t be good, they ar y^e martirs rather of Sathā & of their errors, thē of Chriſt. Two kinds of teſtemonies we hauehave, which very much conduce vntounto the knowledge of the truth: but yet are not altogether ſo firme, that we ought ſtreight way to geue place vntounto them: Miracles, and the tormentes which are ſuffered for the defence ſake of any opiniō. In either of them is to be had great warines, that the doctrine which is ſet forth, be examined by the holy ſcriptures. Paul outWhat thinges are to be conſidered in this ſimilitude of fleſh. of Dauid compareth the godly with ſhepe appoynted vntounto 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 be… ſecondly, for that in theyr puniſhmentes they make no reſiſtance, following the example of Chriſt: of whome it is written, That when be was like a ſheepe led to the death, yet he opened not his mouth.

But in all theſe thinges vve are conquerors.] foreign, that is, we are notably ouercome. This particle foreign in this place nothing pertayneth vntounto workes of ſupererogation. For Paul ment nothing ells, but that ſo much ſtrength are geuen vsus of God, that in this battayle we a greate way ouercome all our enemies. The deuills practiſe is this, by theſe aduerſities to wreſt from vsus our confidence and louelove towardes God. But that is by this meanes rather encreaſed. For tribulation worketh patience: patience worketh experience: experience hope▪ And hope confoundeth not. But by what ſtrengths we attayne vntounto this victorye, Paul ſtreight way declareth, ſayeng.

Thorough him vvhichwhich loued vsus.] Before we loued him. And he hath geuen vntounto vsus his ſpirite.] Thorugh whome we obteine this excellente victory, otherwiſe of our ſelues we are farre vnequall for ſo greate a battayle. It is God, as Chriſoſtome wiſely noteth, whome we hauehave to our fellow ſouldier in this battailWe hauehave God to our fellow ſouldiour in our torments. and by that meanes obteyne we ſo notable a victory. Nether doo we only ouercome troubles whatſoeuer they be, but alſo thoſe which perſecute vsus, though they ſeme neuer ſo great and mighty, which thing how it happened in the Apoſtles, Luke playnly deſcribeth in the Actes. When Peter and Iohn had wrought a miracle ſo manifeſt, that it could not be denied, the high prieſtes and Scribes being ouercome with the greatenes of the thing, knew not what counſell to take What (ſayd they) ſhall we do with theſe men? As if they ſhould hauehave ſayd: Here are playnly ouercome all our practiſes: here our power is able to doo nothing: here the more we ſtriue, the more and the manifeſtlier are we ouercome. The ſame thing happened vntounto Iulianus the Apoſtata, as it is written in the Eccleſiaſticall hiſtory. He had begon by al maner of meanes to torment and vexe the Chriſtiās, but his cruelty and outrageouſnes was ouercome with theyr patience. Which thinge one of his rulers perceauing, priuilye admoniſhed him to ceaſe: leſt he ſhould both nothing at all profit, and alſo make himſelfe a laughing ſtocke to al men. Thys power of God bringeth to paſſe, that by thoſe ſelfe ſame thinges which are agaynſt the victory, we, to the greate admiration of all men, obteyne the notabler victory. For who can beleue, that he which is ouercome can ouercome? That one ſlayne, burnt, torne in peces can in the battayle get the victory? Theſe things nature, reaſon, and the world vnderſtand not, wherefore they are to be aſcribed vntounto God only: in whoſe hāds foraſmuch as the euentes of things are ſet, they depend not of certayne and appoynted inſtrumentes, but of the purpoſe and counſell of God: whereunto thoſe thinges which ſeme to reſiſt are moſt of all ſeruiſable. Some ſeme thus to vnderſtand this place: as though therefore we obteyne ſo notable a victory: for that we are by the greatnes of the benefits of God pricked forward to ſuffer all things be they neuer ſo hard. And the greatnes of of the giftes of God is by this meanes chiefely knowen, if it be comparedHow the greatnes of benifites is beſt known. with thoſe thinges, whiche agayne on the other ſide we repaye. He which died for vsus (ſaith Ambroſe) gaue his life for euill ſeruauntes, why ſhould we then make it ſo great a matter, when we being vnprofitable ſeruauntes ſuffer death for a good Lorde? And moreouer, his death was wonderfull profitable vntounto vsus all: when as cōtrariwiſe our death nothing at all profiteth him. And ſo after this interpretaciō we muſt not read, That vve by him, vvhichwhich hath loued vsus are more then conquerors: but, for him. Which reding y^• Latine tranſlatiō followeth. But in Greke is red foreign Whiche prepoſition ioyned with a genetiue caſe doth not, or very rarely ſignify, For. Wherfore it is more apt to ſay, by him, or thorough him, as we expounded it at the beginning. And ſo doth Baſilius to Amphilochia. De ſpiritu ſancto, the 8. chap. rede it. In which place he at large declareth, what this prepoſition foreign ſignifieth, when it is attributed vntounto Chriſt. It maketh him not (ſayth he) leſse then the father: but maketh p. 234hym, to be a mediator betwene vsus and the father: as by whome is deriued into vsus from the father whatſoeuer giftes or graces we hauehave: and by whome▪ hath acceſse vntounto the father whoſoeuer commeth vntounto him. For the electes and ſayntes are taken of Chriſte, and being now reconciled are offred vntounto God the father. And in the declaratiō of theſe thinges he alledgeth thoſe wordes which we are nowe in hand with, and interpreta…eth them ſo as we hauehave ſayd.

For I am perſwaded, that nether death, nor life.] Chriſoſtome thinketh y^• Paul hitherto hath entereated of that louelove wherwith God loueth vsus: but here turneth his ſpeach to our louelove and obeyſance towardes God: as though he would ſay, that the louelove of God is ſo kindled in the hartes of the godly, that no creatureWhy Paul moſt conſtantly loued Chriſt can plucke him away from God And he rendreth a reaſon, why Paul ſo cleued vntounto Chriſt, that be could not be pulled away frō him. Bycauſe (ſayth he) he loued Chriſt himſelfe, and not thoſe giftes which Chriſt geueth. So long as the foundation of am… ty abideth, ſo long it alſo conſtantly endureth. And therefore are thoſe amities commended What manner of amities are to be commended.which are gounded not vponupon a vayne and mutable conſideration, but vponupon a firme and ſure conſideration: wherefore foraſmuch as Paul ſought Chriſt himſelf, which alwayes abideth the ſame and immutable, therefore his louelove towards him abode firme and conſtant: wherfore it had ben vntounto him to fal away from Chriſte more griefe, thē hell fire: and on the other ſide to cleue faſt vntounto him, more pleaſāter thē any kingdōe. Howbeit I thinke this to be moſt true, y^• Paul ſtil cōtinueth in y^• which he had begon, namely, to cōmēd the ſinguler louelove of God towardes vsus, that we might aſſuredly know y^• all things though they be neuer ſo much againſt vsus, ſhall turne vntounto vsus to good, ſeing we are ſo entirely loued of God. But whether of theſe interpretaciōs we follow, I thinke it ſkilleth not much: for either of them is both godly, and alſo not vnaptly fitteth with the wordes and entent of Paul. Howbeit I thought it good to declare, what I thinke to be moſte agreable. foreign (ſaith the Apoſtle) that is, I am fullye perſuaded. If thou ſéeke a reaſon thereof, hee geeueth a reaſon demonſtratiue, whiche is: For that God hath foreknowne vsus, and predeſtinate vsus. And theſe are cauſes of the louelove of God towardes vsus. This declareth he by the effect, for that theReaſons of cauſes and effectes that we are loued of God. moſt louyng father hath geuē his ſonne for our ſakes, and together with him hath geuen vntounto vsus all thinges. Farther many logicial & probable reaſons takē of thoſe excellent benefites, which we féele are daily beſtowed vponupon vsus, perſwade vsus of the ſame thinges. For thoſe benefites although oftentimes they are common alſo vntounto wicked men, yet hauehave they the force both to cheare our hartes, and alſo to comfort vsus, after that we are once perſwaded by other more firmer reaſons. For argumentes probable, althoughe of themſelues they are not able throughlye to perſuade, yet being ioyned vntounto reaſons firme and demonſtratiue, they make theWhereunto argumentes probable ſerue. thing more euident. Farther if we will follow examples of other moſt excellent men, we ſhal perceiue with how ſinguler a louelove God loued them. Let vsus alſo eueryevery one of vsus loke vponupon our own priuate doinges: & in thē we ſhall ſée, how we hauehave bene oftentimes holpen and preſerued of God. And although our ſence be vtterly rude in theſe thinges (for it is ſtrange from thinges celeſtial) yet it alſo in the godlyThe ſenſes are made after a ſorte ſpirituall in godly men. is made after a ſort ſpirituall: euen as contrariwiſe in the vngodly, euen the very mind alſo is made carnall, wherfore al thinges which the godly vnderſtand alſo by their ſenſes, teſtifie vntounto them the good will of God towardes them. By this meanes Dauid by contemplation conſidering all thinges which were offered vntountoWhy Dauid inuiteth thinges inſenſible to praiſe God. his ſenſes, as pledges of the louelove of God, inuiteth and prouoketh them to praiſe God. Not that he thought that they could either heare or ſpeake, but to declare that they are of that nature, that they can ſtirre vp euerye attentiue and godlye man, which hath the vſe of them by his ſences, to praiſe God and to geue thankes vntounto him. There are alſo certaine thinges which of the minde it ſelfe are moſt certainly & perfectly knowen, for that they are y^e firſt principles wherunto we only at the ſight of them without any farther triall geue our aſſent. And in this knowledge ofThe firſt principles of the knoledge of the louelove of God▪ the louelove of God towardes vsus, we hauehave for the firſt principle the holy ghoſt. He beareth witnes vntounto vsus inwardly, and in the minde, that we are the ſonnes of GOD. Wherfore ſeing the louelove of God towards vsus is ſo many waies proued, Paul rightlyThis place ſerueth to the certainty o… ſaluation. ſaith: that he is fully perſwaded. But all theſe reaſons are ſuch that they cleane faſt vntounto faith. Which faith being taken away, we ſhall herein hauehave nothing that we can vnderſtand, nothing that we can know. This place ſerueth wonderfully to eſtabliſh the certainty of our ſaluation. Neither muſt we harken vntounto them, whiche to the ende they woulde wreſte this place from vsus, vſe to aunſwere, that theſe thinges pertaine only to Paul: as though he alone, and a few other which byThis place is to be taken vniuerſally and not perticulerly as though it pertaineth to Paul onlye. reuelation were made certaine of their ſaluation could ſay, that they were fully perſuaded that they ſhould neuer be plucked away frō the louelove of God. Here doutles is not ſet forth an hiſtory, neither is it declared how Paul was called in y^• way: neither is it written, how he was let downe from the wall in a baſket: onelyonly is brought in a concluſion of thoſe reaſons, wherby he would proue, that God moſt feruently loueth vsus. Wherfore this place pertaineth not only to Paul, but alſo to all the faithfull. For it maketh nothing againſt vsus, that Paul pronounced his ſentence vnderunder the firſt perſon. For otherwiſe we ſhould ſay, that that which is writtenThe thinges that are ſpoken vnderunder the perſon of Paul oftentymes pertaine to all men. to the Gal. I lyue, but now not I, b…t Christ lyueth in me, is to be vnderſtande of Paul onelyonly, and pertaineth nothing to vsus: and that which he ſaith to the Phil. Ʋnto me to lyue is Christ, and to dye is gayne. And that which he writeth vntounto the Corrinthians, I do not thinke that I know any thyng but Christ Ieſus, and hym crucified, and a great many ſuch like ſentences ſhould be vnderſtand of no other body but of Paul: all which thinges yet eueryevery chriſtian ought to apply vntounto himſelfe, that that ſentence of the Poet may hereunto be very aptly framed, Hogh thou ſirra, the name is chaunged, but the tale is tolde of thee. And if ſometimes we wauer as touching thisWhereof ſpringeth our doubting touching ſaluation. A ſimilitude. certainty, that is not to be attributed vntounto the defaut of faith, but for that we hauehave not a perfect and an abſolute faith. As if a man profeſſing y^• Mathematicals, ſhould doubt of the principals of his arte, that ought not to be attributed vntounto his art (for it is of all other artes moſt certaine) but rather vntounto his vnſkilfulnes, which hath not yet perfectly learned his arte. Wherfore if we at any time (as it happeneth in dede) be in doubt of our ſaluation, there is no other preſenter remedy then to pray with the Apoſtles, Encreaſe our fayth. So did Peter when he ſaw himſelf at y^• pointRemedy againſt doubting. Two principal points of thinges againſt vsus. to be ouerwhelmed of the waues of the ſea. All thoſe things which are againſt vsus, Paul in his epiſtle vntounto the Ephe. reduceth to two principall pointes. For ſome cō ſiſt in nature, and other ſome are brought vntounto vsus of aduerſary ſpirites. We wreſtle not against fleſh and bloud, but against ſpirituall wickedneſses which ar in celestiall places. Theſe two thinges the Apoſtle mingleth together, to the ende he would leaue out nothing. And theſe things which he ſpeaketh of, are of ſo great force, that they may ſeme able to alienate a man frō God. By life and death he vnderſtandeth all maner of daungers, whereby we are endaungered touching life & death. All theſe things are not of ſo great force, y^• they can breake in ſonder y^e louelove of God towards vsus. But whē we are in theſe dāgers we muſt ſay as Paul admoniſheth vsus in thisWhat we muſt ſay when we are oppreſſed with aduerſities. epiſtle, Whether we lyue, or whether we dye, we are the Lordes. For to thys end Chriſt dyed and roſe agayne, to be Lord of the quicke and of the dead. And vntounto the Phillippiaus: Now, euen as before, Christ ſhalbe glorified in my body, whether it be by lyfe, or by death.

Nor Angels.] Angels, as it is written in the epiſtle vntounto the Hebrewes, are miniſtring ſpirites, which are ſent forth to be miniſters for their ſakes, which ſhalbe heyres of ſaluation, which can not be vnderſtand, but of good angels. For euill angels are oftentimes ſent forth to puniſhe the vngodly, and to tempt men: although their temptation is not vnprofitable vntounto the predeſtinate. And it is certaine, that euill angels ſéeke by all maner of meanes to leade vsus away from God: which thing yet they ſhall not bring to paſſe: ſo great is the louelove of God towardes vsus. But we can not ſuſpect any ſuch matter of good angels: for they as much as lieth in them cal home againe to God thoſe that go aſtray, and wonderfully reioyce of the repentance of ſinners: although they alſo ſomtimes are ſent forth to puniſh. Howbeit Chriſoſtome declareth that this place may by the figure Hyperbole, or p. 235by ſuppoſition be vnderſtand alſo of good angels. For although good angels do not ſo in déede, yet if they ſhould, their endeuor ſhould be voyde. For after the ſame maner Paul writeth vntounto the Galathyans, If an angell from heauen teach you any other Goſpell then thys which ye hauehave learned, be he accurſed vntounto you, And vntounto the Corrinthyans, If I hauehave all faith, ſo that I can remoue mountaines, and hauehave not charity, I am nothyng. Thoſe wordes are not ſo to be taken, as though true faith can in deede be without charity: but if it were poſſible ſo to be, yet it ſhould nothing profite.

Nor principalities.] Paraduenture he vnderſtandeth the higher ſpirites, who hauehave no other charge committed vntounto them, but ouer prouinces, empires and kingdomes. This ment Daniell when he wrote of the Prince of the Grecians, and of the Perſians, and brought in Michaell the Prince of the people of God.

Nor powers.] Power called in Greke foreign, Paul taketh for that power which is geuen of God to worke miracles, whereby are reſtrayned the vngodly: whereunto is oppoſite foreign, that is, the gift of healing. For euen as by that powerPower and the gift of healing are oppoſite. wicked men were chaſtiſed, ſo by this they that were vexed, were healed. By this power Peter ſlew Ananias and Saphira: Paul made blinde Elimas the ſorcerer, and deliuered vntounto Sathan many which had gréeuouſly ſinned. But here by angels he meaneth thoſe which are ſent of God to puniſhe the wicked: as were thoſe which deſtroyed Sodoma and Gomorha: And ſuch was that Angell, which went betwéeneAngels hauehave ſometimes inflicted puniſhmentes. the hoſt of the Egiptians and the people of God, and which drowned Pharao with all his in the ſea: and whome Dauid ſaw ſtanding on the threſhold deſtroying the people of God, and which deſtroyed with fire the hoſt of Senacharib. Although God ſometimes do the ſelfe ſame thinges by euill angels. For ſo Dauid writeth in the Pſalme, that God inflicted plages vponupon the Egiptians by euill angels. Wherefore Paul in this place nameth the orders of the angels, by their miniſteries and offices. And that the ſelfe ſame titles are aſſigned both vntounto good angelsThe titles of orders are aſſigned as well to euell Angels as to good. The miniſteries of Angels ſhall not be perpetual. and vntounto euill, it is manifeſt by y^• epiſtle vntounto y^e Epheſians in two places: For thus it is there writtē. Againſt the principalities and powers that are gouerners of the world: And in the 2. chapter, he ſaith, That we once liued according to the courſe of this world, and after the prince that hath power in the ayre. And theſe miniſteries of Angels ſhall not be perpetuall. For Paul writeth in the firſt vntounto the Corrinthyans, That all principality and power ſhalbe blotted out, when Chriſt ſhall deliuer vp the kingdome vntounto God, and vntounto the father: but yet not that the very natures and ſubſtances of angels ſhalbe aboliſhed: but for that theſe offices ſhall ſerue to no more vſe, after we ſhall be once tranſferred vntounto eternall felicity. And this is worthyWe hauehave but few thinges in the holy ſcriptures touching Angels. of notinge, that in the holy ſcriptures are very fewe thinges mencioned of angels. For exactly and ſubtelye to enquire touching them, ſerueth rather to pertayne to our curioſity, then to our ſaluation But thoſe thinges which ſerue to edification, are moſt diligently ſet forth in the ſcriptures. Which thing I would to God the Shoolemen had obſerued. For then had they left many intricate and vnprofitable thinges, which at this day are in vayne, and with great offence diſputed of. It is profitable for vsus to vnderſtand that there are ſome angels appointed to our miniſteries: for therby we vnderſtand the goodnes of God towards vsus. On the other ſide it is profitable for vsus to vnderſtand, that there are ſome euill ſpirites, of whom we are continually aſſaulted: both that we may beware of them, and alſo that we may implore the helpe of God againſte them. And theſe thinges vndoubtedly, foraſmuch as they are profitable to be knowen, the holy ſcripture hath not kept in ſilence. Ambroſe expounding this place, ſheweth, that we are in vayne aſsaulted of euill ſpirites. For he ſaith, that Simeon the forcerer being lifted vp into the ayre flew all about: & that this was openly ſéene, and yet did the truth of God geue place to theſe deceates.

Nor thinges preſent, nor thinges to come.] Theſe wordes may be vnderſtand of this world, and of the world to come: or of good thinges and euill, which are offred vntounto vsus preſently: or of thoſe thinges which are promiſed ſhall happen vntounto vsus well or ill: as it happened in the temptacion of the firſt parents. For then the fruit forbidden offred it ſelfe beutifull to ſée vntounto, and ſwete to taſt of. There was promiſed a likenes to God, and a new wiſedome, as though then they were blynd, and had their eyes ſhut. The lattin interpreter addeth, Fortitude: which word yet is not found in the Greke bookes. Wherefore I thinke it beſt to omitte it, and eſpecially ſeing it hath not his Antitheſis, which we ſee is diligently added vntounto the other wordes.

Nor heigth nor depth.] Heigth ſignifieth whatſoeuer new and vnaccuſtomed thing happeneth from heauen: depth, ſignifieth whatſoeuer burſteth forth out of y^• lower parts & regions of y^• erth. And heigth may be takē otherwiſe, for y^• heigh & goodly ſhew of humaine reaſons, which are cōmonly takē out of philoſophy. For Paul in the latter to the Cor. ſaith: The weapons of our warrefare are not carnall, but mighty through God to the ouerthrowyng of all munitiōs, wherby we ouerthrow coūſels, and eueryevery heigth, that exalteth it ſelfe against the knowledge of God. And after this ſē tence, by depth we may vnderſtand humblenes of minde, and hurting of the body after the precepts and doctrines of men, which in wordes hauehave a ſhew of wiſdom, as it is written vntounto the Col. in the 2 chapter.

Nor any creature can ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord.] This part Paul addeth (as Ambroſe thinketh) to declare, y^• we can not be plucked away frō God by any other creature, which is brought forth of new. As though before he had reckoned vp thoſe creatures which are extant, and thē afterward addeth, that neither any other creature, if it could be brought forth, ſhall hauehave ſo much ſtrēgth to breake that louelove of God wherwith he loueth vsus. And he citeth Iannes and Mambres, which when before Pharao they reſiſted Moſes, ſemed by theyr ſorceries, to raiſe vp new creatures. But I thinke that this expoſitionIannes 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 hauehave 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 vsus frō the louelove 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 vntounto hym, ſeing that we are contaminated with originall ſinne, which we hauehave 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 louelove 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.vntounto God, & is couered with his louelove & 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 vntounto 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 louelove of God. Wherfore no creature is able to preuayle againſt it.