Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The eleuenth Chapter.

I Demaund then, hath God caſt away his people? God forbidde. For I alſo am an Iſraelite of the ſede of Abraham, of the tribe of Beniamin. Wherfore God hath not caſt away his people whom he foreknew. Know ye not what the ſcripture ſaith of Helias, howe he maketh requeſt vntounto God againſt Iſraell: ſaying, Lord they hauehave killed thy Prophets, and digged downe thine Altars: and I am left alone, & they ſeke my life? But what ſayth the aunſwere of God vntounto hym? I hauehave reſerued vntounto my ſelf ſeuen thouſand men which hauehave not bowed the knee to Baal.

I demaund then, hath God caſt away his people?] The ſumme of the doctrineThe methode of this chapiter. of this Chapiter may thus briefely be ſet forthe. The Iewes hauehave not vtterly in ſuch ſort periſhed, that there is no hope remayning of their ſaluation. There yet remayne remnants whiche attayne to ſaluation which now in déede are but few in nomber: but yet they are the ſalt of the worlde, and in tyme to come they ſhal be a great multitude, and y^• manifeſtly. It the meane tyme certayne of y^• Iewes remayne blinde, which thing they both deſerue, and alſo was foretold of them. But by theſe fewe remnants which are ſaued, ſhall ſaluation be communicated vntounto the whole world, for the Apoſtles and the other Euangeliſtes which come of the Iewes ſhall go thoroughout all the borders of the earth and preache Chriſte▪ And that blinding of the Iewes ſhall be an occaſion of ſaluation to the Gentiles, And when the fulnes of the Gentiles ſhalbe conuerted vntounto Chriſt, then alſo ſhall the Iſraelites come. But God by his hidden and wonderfull counſell would hauehave all men for a tyme ſhut vp vnderunder ſinne, that he might hauehave mercy of all men. The Gentiles all the whole tyme before the preaching of the Apoſtles lay in darkenes, a few only excepted. But as ſoone as the Goſpell was preached, the Iewes were forſaken. And for that the reaſon of the purpoſe of God can not be comprehended of vsus, with a certayne religious exclamation he concludeth his doctrine, ſaying, Oh the deapth of the riches. &c. Affirming that no man is of Gods counſell touching theſe thinges. Wherfore now that we hauehave declared the ſumme of the doctrine, let vsus ſéeke out the principall propoſition of the firſt part of this Chapiter: and the plainlier this to do, let vsus ſomwhat more deapely repete the things which hauehave bene before ſpoken. Paul affirmed that the promiſes were made vntounto the Iewes, but not in ſuch ſort that they pertayned to all of them, but only vntounto the elect and predeſtinate. And therfore for aſmuch as many of the Iewes are not of the nomber of the elect, (which thing he proued in Eſay and Iſmaell) there are manye therfore vntounto whome the promiſes of God pertayne not, and many hauehave periſhed in their incredulity. Now he declareth, that their fall is not vniuerſal, and he leuefieth & mollifieth the thinges which before might hauehave offended, namely, that y^• nomber of the Iewes which beleued is ſo ſmall, that Eſay ſayd, Lord who hath beleued our report? And Moſes ſayth that the Iewes were ſtirred vp to enuy againſt a nation fooliſh, and a nation that was not a nation: and finally that God had ſtretched out his hands to a rebellious people, not beleuing, but gayne ſaying. Vnles he had after this maner tempred his ſpeache he mought hauehave ſéemed to hauehave ſpoken theſe thinges of hatred againſt his nation. He putteth it by the waye of interrogation, the more thorowly to moue them, & to make them attentiue. And ſaith,

Hath God caſt away his people?] As if it ſhould be obiected, it is a thing vnſemely, that God ſhould be chaunged, and that he ſhould forget his couenaunt. Wherfore the propoſition is, God hath not caſt away all the Iewes, but wil ſaue as many of them as he foreknew, that is, whome he hath predeſtinated. This ſentence conſiſteth of two parts. Firſt is ſayd, that God hath not caſt awaye all the Iewes contrary to his couenaunt. Secondly, that not all the Iewes are comprehended in this couenaunt, but only the predeſtinate.

For I my ſelfe am an Iſraelite of the ſeede of Abraham.] His firſte proofe is of the election of himſelfe. And it may thus be reduced into a ſilogiſme whiche is commonly called expoſitorius. This man is not reiected. This man is an Iſraelite: wherfore not all the Iſraelites are reiected. And by the pronoune demonſtratiue he ſheweth himſelf. And that he is a Iew, he firſt declareth generally, calling himſelf an Iſraelite. And that we ſhould not thinke that he was a proſelite, he addeth of the ſéede of Abraham. Afterwarde he addeth alſo of the Tribe of Beniamin The tribe of Beniamin was noble.whereby he proueth that he was not of a baſe ſtocke. For the Tribe of Beniamin was counted noble, which came not of the handmaidens, but of Rachell, Iacobs beſt beloued wife. Furthermore the firſte king, namelye Saul came of that Tribe, and the temple of the Lord was built in the lot or inheritance of that Tribe. This ſelf thinge alſo he mencioneth to the Philippians. And vntounto the Corrinthians in the lat…er Epiſtle he affirmeth that he was an Iſraelite, and of the ſéede of Abraham. The Iewiſh religion was not a hindrance vntounto PaulAnd ſéeinge that it was no hinderaunce vntounto me to be a Iewe, neyther alſo ſhall it be an hynderaunce vntounto you: wherefore be ye of good comforte. And herehence may bee gathered an argumente negatiue taken a maiori, that is, of the greater. For it ſéemed that the Iewiſh religion oughte much more to hauehave bene a let vntounto Paul, when as towards it he had a wonderful great zeale, for with great rage he perſecuted the Chriſtians, and yet notwithſtanding he was in ſuche ſorte receaued, that the preaching of the Goſpell was committed vntounto him, and he was ordeined a maiſter of the whole world, and had all the miſteries of Chriſtian religion committed to his chardge.

Wherefore God hath not caſt away his people whome he foreknew.] He ſaith, His, by reaſon of the peculier name, wherewith Iſraell is eueryevery where in the ſcriptures adorned, and becauſe of the couenāt which God publikely made with them: and which couenant all men confeſſed to be made betwéene them and God. He which was in times paſt fauorable vntounto the Iewes, is not nowe become hatefull towardes them: and that which was at other times counted to be of a ſpeciall grace, namely, to be borne a Iewe, is not now counted hatefull. Neither are y^• Iewes therfore odious vntounto God, for y^• they are Iewes: For how could it be, whē The Iews as touching their kinde are not euē at this day odious vntounto God.as they were illuſtrated with ſo manye and ſo greate giftes, ſo that theyrs was the adoption, the glory, the teſtaments, the conſtitution of the lawe, the woorſhipping, the fathers, and Chriſte as touching the fleſhe, as was before in this Epiſtle declared? Wherfore if God hath not reiected me, he hath not then caſt away his people whome he foreknew. Here the kinred and ſtocke is appointed by the election of God. Kinred is not inough vnles thereunto come predeſtination. Neyther is kinred a thing of ſuch neceſſity, for without it alſo election hath place (for the GentilsKinred is not ſufficiēt villes therunto come predeſtination. Predeſtination may be out of the ſe…e of Abraham, but kinr…d with o…t predeſtanatiō is not ſufficient. were not as touching the fleſh borne of Abraham, neither do as manye as are borne of him pertaine vntounto election) yet is it no ſmall matter to be borne of holye parents. Yea rather foraſmuch as vntounto them is made the promiſe, that oughte to be vntounto the parentes no ſmale pricking forward to bring vp their children godlye and vertuouſly.

Whome he foreknew.] This is not to be vnderſtanded of a bare and ſimple knowledge, for they alſo which are damned are not vnknown vntounto God: But this knowledge hath ioyned with it an allowinge: and they are ſaide to be foreknowne, which are embraſed of God, and whome he hath put a part from the reſt as his, to attaine ſaluation. Wh…rfore Auguſtine in his booke de bono perſeuerantiae, turneth this word, he foreknew, by this worde, he predeſtinated. They whiche will hauehave election to conſiſt of woorkes foreſéene, ſaye, that they are choſen out, whome God foreknew ſhould beleue, and liue godly and holyly. But this opinion we hauehave before at large confuted, wherfore let vsus rather hold faſt the contrary ſentence, and beleue that therfore we aſſent vntounto God, and liue godlye, for that we are elected, and not that we are elected for that we ſhall beleue: it is neceſſary that our ſaluation depēd of God, and hauehave not his beginning of our ſelues. Chriſt ſaid, as it is written in Iohn. Whome thou haſt geuen vntounto me hauehave I not loſt. That is if any heare me not, if any peariſhe, they are none of them whome thou haſte geuen vntounto me.

Know ye not what the ſcripture ſayth of Helias? Howe he maketh interceſſion againſt Iſraell?] He addeth an other reaſon taken of an example of Helias time, and that as Chriſostome noteth, of neceſſity. For the Iewes mought eaſely obiect, what? Doſt thou thinke that the promiſe of God is fulfilled in thy ſelfe alone, or in a few other ſuch like as thou art, when as in it is foretolde, that thorow Chriſt our ſéede ſhall be bleſſed in great nomber, ſo that it may be compared with the ſtarres, and with the ſande of the ſea? Wherefore the Apoſtle woulde declare that the multitude of the Hebrues whome God by his election hath preſerued vntounto himſelf, is very great, although it be hidden from the vnbeleuing Iewes, as Helias was ignorant that a great many were preſerued of God, from worſhippingeWhat is to be obſerued in examples taken out of the ſcriptures. of Baal. To bringe examples out of the ſcriptures for confirmation of thinges is very profitable, ſo that men beware, that the compariſon be made as touching like partes, whiche thing the Apoſtle in this place very well obſerueth, as we ſhall afterward declare. Moreouer in them is to be obſerued, that they be not repugnante vntounto the common lawes, for then are the factes of the godly rather to be wondred at, then to be imitated. For our parte is to liue according to lawes, and not according to certaine peculiar actes of the fathers. Helias thought that religion had bene vtterly gone, and that all the godly had bene rooted out of the land of Iſraell: But he was deceaued, when as God had reſerued vntounto himſelfe ſeuen thouſand. So alſo thoſe were deceaued, which ſuppoſed that ſo fewe of the Iewes ſhoulde receaue Chriſt and his Goſpell. But euen as at that time many were preſerued from idolatry by the goodnes of God, ſo now alſo by his grace manye are deliuered from incredulity, and many more ſhalbe deliuered towardes the end of the worlde. This hiſtory is written in the firſt booke of kinges the. 19. chapter. Although the hiſtory of Helias actes begin in the. 17. chapter. There Helias foretolde vntounto Achab, thatAn hiſtory of Helias. becauſe of idolatry and impiety which was dayly encreaſed, heauen ſhould be ſhut vp. When he had declared this great euill to come, he departed, and God hid him by the brooke Cherith. For Achab went about to ſéeke him, to the end to kil him. A rauen eueryevery day by his miniſtery fed him, whereby was declared, that the ſeruantes of God, when néede is, hauehave all thinges to do them ſeruice, yea euen thoſe creatures whiche otherwiſe ſeme vtterlye vnprofitable. The brooke was dried vp by reaſon of want of rayne. God coulde hauehave filled it with water againe, that the Prophet mought thereout hauehave dronke, but he woulde not, yea rather God ſente him to Sarepta, to ſuccor a faythfull and godlye widow, and her ſonne, who, as the Hebrues thinke was Ionas. After thrée yeares he was commaunded to returne to the kingdome of Iſraell, and to geue raine. But he thought that fertility could not conueniently be reſtored againe, vnles he ſhould firſt purge the land of idolatrers. He therfore cōmaunded that the Prophets ſhould be gathered together in mount Carmell, where they coulde not obteine of theyr God fire from heauen for their ſacrifice. Which thing Helias by a wonderfull great miracle obteyned. Whiche acte foraſmuch as it coulde not but be allowed of all men, cauſed him to take the Prophets, and to ſlay them at the broke Ciſon, and after the iuſt execution of this death he obtayned of God greate aboundance of raine. Neither is he to be condemned as a murtherer, in that he ſlew ſo many Prophets. For they by reaſon of theyr idolatry were iuſtly according to the law of God guilty of death. And foraſmuch as the ordinary power ceaſſed, it was lawful for the Prophet to puniſhe them, when as God had committed vntounto him an extraordinarye power. Ieſabell that wicked woman as ſoone as ſhe heard of theſe thinges, ſware, that ſhe would the nexte day kill Helias, by occaſion, whereof he fled, and being wery in his iorney, and conſidering with himſelfe the vngodlines which at that time raigned, he was wery of his life and deſired of God to die. And the Aungell was preſent with him, and ſet by him breade baked on the coales and water, and twiſe bad him to eate: and from thence he came to mounte Horeb, and lodged in a caue, waytynge to talke wyth God. And being demaūded what he did, he anſwered this which Paul now citeth. And ſtreight way was ſtirred vp a ſtrong mighty wind, and in the wind was heard a voyce, y^• the lord was not in y^e wind: after y^• wind came a mighty earthquake after the earthquake a vehement fire, but God was neyther in the earthquake nor in the fire, after that followeth a ſoft thinne breath, as it were an hiſſinge, & there was the lord who aſked Helias what he did? And he anſwered, I am veryRabbi. Leui. A place of the booke of kinges declared. zelous for God, bycauſe the children of Iſraell hauehave foreſaken the couenaunt, and ſlayne the prophets caſt downe the alters, and now alſo they ſeke my life. What theſe thinges ment I will briefely declare, according to the enterpretacion of Rabby Leuy the ſonne of Geriſchon, the wind, the earthquake, and the fire repreſented the zeale and vehement affect of Helias, who would hauehave had God ſtreight way to be angry, to auenge, and to deſtroy the wicked: there was not the Lord, for he had not decreed ſo to deale, but would gently and by litle and litle correct & puniſh them, moderatly I ſay by leaſure & in continuance of thē: therfore the Lord was in the ſoft and thin breath and noyce wherfore when he had heard Helias complaynt, he ſayd, I wil doubtles puniſh them whē I ſe time, not after thy pleaſure, but as I ſhall thinke good. Anoynt Azaell to be king ouer Siria: he when the time commeth ſhalbe the miniſter of my vengeance. Anoint alſo Iehu to be king of Samaria: and he ſhall puniſh the Baalites: Anoynt alſo Helizeus to be prophet in thy place for he alſo ſhal correct the wicked ſinnes of y^• The godly thorough to much zeale expoſtulate with God.people. But whereas thou thinkeſt that thou alone art left it is not true: for I hauehave reſerued vntounto me ſeuen thouſand men which hauehave not bowed theyr knees before Baal. So oftentimes commeth it to paſſe with the godly, y^• thorough to much zeale they expoſtulate with God for the good ſucceſſe of the wicked, as though he ſhould ſeme to neglect his owne cauſe. The ſame thing alſo happeneth vntounto vsus in our dayes, for we thinke that we alone are left, when as all Itally, France, and Spayne are bondſclaues to ſuperſticions, and to Antichriſt. But it is not ſo indede. The Church is not cut of, although it be oppreſſed with great tiranny, and in thoſe places are many thouſandes of good men, which in theyr oppreſſions and anguiſhes moſt chaſtly kepe theyr fayth vntounto God. Seuen thouſand is not here to be taken for a certayne and definite nomber, but for a very greate nomber. The multitude of them that ſhalbe ſaued is not to be meaſured by the capacity of our vnderſtanding, and by the diſcretiō of mans iudgement. God alwayes preſerueth vntounto himſelfe many both in the Papacy, and vnderunder the Turke, and in Counſelles, whome we know not: but vntounto him vntounto whome it belongeth they are perfectly knowen. The expoſtulatiō of good men with GodThe expoſtulation of men with God is of two ſortes. may come two maner of wayes, eyther that they are only ſory and complayne vntounto him of ſinnes, of impiety, idolatry, and ſuch like wickednes, and expreſſe vntounto him, what a griefe it is vntounto them to ſe ſuch thinges: and this acte is godly and laudable, and vſed in the prophetes and in the Pſalmes. Sometimes it is done as though they would accuſe God of negligence, as which looketh not to his owne cauſe, and they will preſcribe vntounto him a way, as though if they were in his rome, they would handle the matter a greate deale better, which without doubt is ſinne, and that no light ſinne. The thinges which happened at that time were very like vntounto thoſe things which Paul had experience of in his tyme. For all the whole kingdome of the ten tribes had gone aſtray, and in the kingdome of Iuda, there remayned very few which were deſirous and zelous of true piety, as in the firſt times of the Apoſtles all in a maner mought ſeme to hauehave bene ſtrange from Chriſt. Helias without doubt deſired to dye, and euen ſo are oftentimes found many ſuch miniſters, which by reaſon of the greate burthen of theyr vocation, and bycauſe of the maliciouſnes and incredulity of the people, deſire to forſake theyr miniſteries, hauing y^e ſelfe ſame infirmity, where with this our Prophet ſemeth to hauehave bene after a ſorte ouercome, when he deſired to dye. But let miniſters this know, that they muſt abide in theyr vocation,Miniſters ought not to forſake their vocation. ſo long as the ſtrengths of the body will ſuffer them, and that they be not thruſt out by force. For the men and people committed to theyr charge ought neuer to be forſaken ſo long as they can abide to heare the word of God. And if they be all together contemners of the word of the lord, and will not ſuffer it to be preached, then as Chriſt commaunded his Apoſtles, let them ſhake of agaynſt them the duſt of theyr feete, and depart. But ſo long as there are any amongeſt them which will ſuffer the paſtor to preach, and to entreate of the word of God, he ought not to geue ouer his miniſtery. Wherefore I know not whither Melitius did well or no, of whome Theodoritus maketh mēcion in his 2. booke and 31. chap.An hiſtory of Melitius that he foreſooke the biſhopricke of a certayne Church in Armenia being offended with the ouer greate diſſobedience of his flocke. But the ſame man afterward being choſen biſhoppe of Antioche, was for defending the catholike fayth agaynſt the Arrians thruſt into exile. In which fact God paraduēture declared, that he was not well pleaſed, that he had departed from his firſt vocation. By the example of this Prophete we may know, how many troubles miniſters hauehave to paſſe through in gouerning y^e Church, and …hoſe no ſmall or commonMiniſters hauehave a gre… many troubles to paſſe thorow. troubles, but ſuch as in compariſon of the which, death is rather to be choſen. With how greate a griefe and zeale doo we thinke Chriſt ſayd, O vnbeleuing nation, how long ſhall I ſuffer you.

VVhichWhich hauehave not bowed the knees to Baall▪]▪ In Hebrue is added, and hauehave not kiſsed him. Although the nature of idolatry be placed in the mind, yet by theſe ſignes it ſheweth forth it ſelfe outwardly. The wicked bowed theyr knees to idols, and kiſſed them. And here are manifeſtly reproued y^• Nicodemites of ourAgainſt the Nicodemites. time. For the Lord ſayth, that thoſe whome he had reſerued vntounto him ſelfe, dyd not theſe thinges, how then ſhould they thinke it to be lawfull for them in time of perſecution? Baall is deriued of this Hebrew word Baall, & ſignifieth to beare dominion, and to be an huſbande. For they choſe theſe made Gods to be theyrWhat Baal ſignifieth & how that word agreeth with idols. Lordes & patrones, as our men had their peculiar ſaintes to be their defenders, whome they worſhipped. Nether is the name of an huſband, vnapt for idolatry, for in ſtede of the true God, which is the only huſband of the Churche, they broughte in other Gods as huſbandes. Wherefore the Prophetes called idolatry by the name of fornication, whoredome, and adultery, which yet the vngodly, as I ſuppoſe, ſought to adorne with the title of matrimonye. God was angry with this heynous wicked crime, & that not without iuſte cauſe, for they went about to parte and to deuide amongeſt many Gods, that worſhippinge which was dew vntounto one God only: and that which they gaue vntounto theyr owne imaginations, was taken away from the true God. And there could nothing hauehave bene deuiſed more contrary to the firſt and greateſt commaundement, wherein we are commaunded to louelove God with all our hart, with all our ſoule, and with all our ſtrengths. And ſo much God deteſted this worſhipping of Baall that in Oſea the prophet in the 2. chapiter he ſayd: Thou ſhalt cal me Iſhi, that is, my man and not Baal…, that is, my huſband, For although God were the huſband of the Church, yet would he not ſo be called of it, leſt he ſhould by any maner of meanes to communicate in name with idoles. Wherefore I hauehave oftentimes meruayled, how the Chriſtians in the old time when the Churche firſt began, ſuffred the names of the dayes (as Dies Solis, which we call Sonday, Dies Lune called Monday, Dies Martis, called tewſday, Dies Mercurij, called wedenſday, Dies Iouis, called thurſday, Dies veneris, called friday, and Dies Saturni, called ſaterday) to take place, & would alſo by the ſelfe ſame names name the planets. Verely foraſmuch as theſe names were at that time the names of idoles, it had bene better to hauehave aboliſhed them: and it was more dangerous at that tyme, thē it is now. For there are now none left which worſhippe ſuch idoles, as they … ſtill did, although I ſe that in the Church many vſed to ſay prima, ſecunda, …ercia, & quarta feria, that is, as it were the firſt, ſecond, third, or fourth day of the weake, as the Iewes vſe to ſay the firſt, ſecond or third day of the ſabaoth. And in like ſorte may it ſeme wonderfull touching the monthes, as Ianuary Marche and ſuche like, in ſtede of whiche the godlye named them accordinge to the order of nombers,

Helias maketh interceſſion againſt Iſraell.] It may ſeme that the diſpoſition of Prophetes ought rather to be enclined to mercy. Samuell being offended with the Iſraelites ſayd: far be it from me, that I ſhould ceaſe to pray for you. How thē doth Helias now make interceſſion againſt Iſraell? Some ſay that this was onlyHow Helias prayed againſt Iſraell. a complaint made in familiar talke before God: but Paul ſaith manifeſtly, foreign, that is, againſt Iſraell. And his viſion touching the wynd, earthquake, and fire declareth, that he being moued with a great zeale deſired that God woulde auenge the wickednes of the Iſraelites. Wherefore Paul rightly interpreted hisIt is lawfull for the faintes to pray againſt the wicked. prayers, that they were made againſt Iſraell. But this ought not to be counted a fault in the Prophetes & in the godly, when as they inueigh not againſt the men, but againſt vices and ſinnes, them would they hauehave deſtroyed, them woulde they hauehave puniſhed: and foraſmuch as thoſe ſinnes can not be ſeperated from mē, therefore their prayers deſcribe them in ſuch ſort as they are, namely, with men. Moreouer oftentimes it is to be ſene, that they frame themſelues vntounto the will of God, which by the impulſion of the ſpirite they know, and do to the vttermoſt of their power allowe, and therefore as they know any to be puniſhed, they ſeme in their prayers to pray that way euen agaynſt them. And the things which they ſéeme oftentimes in their prayers to ſpeake, they to this end only ſpeake them, to foretell vntounto them of their time things which they knew ſhould afterward come to paſſe. Lord (ſaith he) they hauehave tranſgreſſed thy couenannt, and hauehave ſlayne thy Prophetes, ſo great an enemy was Iezabell vntounto piety, and vntounto the true worſhipping of God, y^• ſhe ſought vtterly to deſtroy all the Prophetes. Whoſe fury yet the piety of Abdias at that time reſiſted, and hid an hundreth Prophets in caues, fifty in one caue and fifty in an other.

They ſeeke (ſaith he) my lyfe.] For at what time he fled, Ieſabell had threatoned to kill him the next day.

I hauehave reſerued vntounto my ſelfe.] When God thus maketh anſwer, he manifeſtly declareth, that others which had bowed their knées vntounto Baal & had kiſſed him, pertayned not vntounto him. And in that he ſaith, I hauehave reſerued vntounto my ſelfe, he declareth, that that was his gift, that theſe men alſo went not aſtraye. NeitherAll whole is of God. ſayth he, y^• his helpe was the chiefeſt part of their ſtaying from idolatry, but plainly ſaith, I hauehave reſerued them vntounto my ſelfe. Hereof Paul concludeth that not all the people of the Iewes are reiected, neither yet are all choſen. And in that example which he bringeth, when he ſo plainly and largely handleth it, he moſt ſharply accuſeth the Iewes. For by the doings of their elders he declareth, what maners ones they alſo preſently were. For, if they had ſaid, we crucified Chriſt as a deceauer, and we perſecute his Apoſtles as ſeducers. What did your fathers (ſaith he) vntounto Helias? What did they to the Prophetes? This place declareth, in what ſort the Iewes alwayes behaued themſelues againſt the meſſengers of God. The accuſation, as ſaith Chriſoſtome, is after a ſort tranſferred, & is, as if he ſhould hauehave ſaid, Now Paul accuſeth you not, nor Peter, nor Iames, nor Iohn, but Helias, who ſhut vp heauen, whom the rauen fed, who ſlew the Balites, and obtayned fire from heauen, with whom the Lord as ye hauehave heard, ſpake ſo familiarly.

They hauehave cut downe thine alters.] Theſe were the high places in whichHigh places. the Fathers Abraham, Iſaacke, and Iacob, in the old time offred ſacrifices: their alters erected in the name of the Lord were yet remayning, and it was lawfull to ſacrifice on them vntill the temple was built. But the Iſraelites, namely, the ten tribes, were ſuch enemies vntounto the name of God, that they could not abide ſo much as his alters to remayne: for they would hauehave no ſacrifices done but vntounto their golden calues, or to Baall and to other idols, and could not abide that any monuments of the true God ſhould be left remaining. But as touching altersAlters ought … to … vſed in this time▪ they hauehave no place in the tyme of the Goſpell: For foraſmuch as the only ſacrifice of our ſaluation is accompliſhed by the death of Chriſt Ieſus our ſauior vponupon the alter of the croſſe, and the oblations of ſacrifices are vtterly taken away, therefore alters alſo hauehave ceaſſed. But we erect a table in the congregacion of the faithfull, vponupon which we celebrate the ſupper of the Lord. And now at the length to make an end of this place, I thought it good to admoniſh, that we in examining of the ſcriptures, vſe the like diligence that Paul did: for vnles he had with great attentiuenes red theſe thinges, he coulde not with ſuch dexterity hauehave entreated of them.

Euen ſo at this preſent tyme is there a remnaunt according to the election of grace. And if thorough grace, then not of works. Or els were grace now no more grace. But if it be of workes, it is no more grace, or els were worke no more worke.

Euen ſo alſo at this preſent time is there a remnaunt according to the election of grace.] He applieth the example which he hath now entreated of to the ſtate of his time. When he ſayth a remnaunt, he thereby ſignifieth, that that part which periſheth is farre greater, as he before had ſayd, Though the multitude They that ſhalbe ſaued are called a remnaunt for that they are few.of the children of Iſraell be as the ſand of the ſea, a remnaunt only ſhalbe ſaued. Againe, Vnles God had left vntounto vsus ſeede, we had bene as Sodom, and had ben like to Gomorrha. Wherefore if in Helias time, when the leſſe part was ſaued, the promiſes fell not away, ſo now alſo in ſo great a blindnes of Iſraell they are not made voyde. And the more to abate the Iewes pride, he ſaith, that this remnaunt is remayning vntounto vsus not of merite, or of workes, but of grace. Wherefore we hauehave here a new propoſition, whoſe firſt part is not proued, namely, that they which are ſaued, are ſaued by grace, for that thing all men graunt: but this he declareth, that this ſaluation is not of workes, which neded a demonſtracion or profe. The Iewes would not denie the firſt part, as our Sophiſters alſo at this day deny it not, but either of them hauehave alwayes gone aboute to mingle therewithall the merites of men. The Apoſtle expreſſeth what he chiefely ment by grace,Merites cā not be mingled with grace. Election is the chiefeſt grace. What election of grace is. namely, the election of God: for that is the firſt & chiefeſt of all graces & giftes. Election of grace in y^• Hebrue phraſe is a gracious or free election, which is not of merites. Howbeit Chriſostome and the Greke Scholies thought that by this word election, is after a ſort corrected or contracted the name of grace, that wherſoeuer election is added we ſhould vnderſtand that grace is geuen according to approbatiō. But what they vnderſtand by approbation it is not ſo playne, but that one of theſe two wayes we ſe it muſt of neceſſity be vnderſtanded, namely, that they take approbation either actiuely, or paſſiuely. Actiuely, that the remnauntes hauehave grace, for that they elect and approue the thinges which are vpright, ſound, and iuſt. Or paſſiuely, that they are approued of God as men godly, iuſt, and beleuing. The firſt way can not be admitted, for it is manifeſt that here is not entreated of the election of men, wherby as it pleaſeth them they elect good or euill thinges, but of the election of God: for Paul manifeſtly ſaith, that God had not caſt away his people, whome he foreknew or, as Auguſtine ſaith, predeſtinated. Neither can the other be graunted, for election dependeth not of our workes foreſene, as we hauehave before declared. Origen hath in a maner the ſelfe ſame ſentence, for he ſaith, that all in dede are ſaued by grace, butHere is not entreated of ceremoniall workes. when election is added, thereby are ſignified perfecter ſoules, which vntounto purenes and holynes of workes added a ſingular endeuor and diligence. Moreouer he would fayne hauehave the workes which are heare excluded of Paul to be vnderſtanded only of ceremoniall workes, which can not be, when as Paul as we ſhal ſ…, addeth an vniuerſall reaſon: that vntounto the nature of grace it is repugnaunt to be of workes, and this is true what kinde of workes ſo euer we put. But it ſemeth that he therefore taketh ſuch great paynes in this matter, for that he is aferd leaſt if workes ſhould be excluded from the cauſe of our ſaluation, they ſhould hauehave no place at all left. Howbeit afterward when he after a ſort ſawe that he neded not ſo much to be aferd of this matter he ſaith, workes in deede are not required, but yet they are to bee had that grace be not in vayne. For Paul ſaith, And his grace was not in vayne in me. Wherefore good works (ſaith he) are to be had, that we be not ingrate to the grace of God.

And if thorough grace, it is not of workes. Or els were grace now no grace.] Chriſoſtome not vnaptly knitteth this parte together with that whiche went before. The Iewes ſaith he mought hauehave ſaid vntounto Paul: It is true indede that we hauehave bene called of God, not only by his word, but by benefites, miracles, & irritaciō: but ſo greuous and hard thinges were required at our hands that we were not able to beare thē: and therfore we folowed him not when he called vsus. Not ſo, ſaith Paul, Grace was ſet foorth vntounto you without woorkes, and to ſéeke woorkes to the ende to attaine vntounto grace, had bene to darkē it. But God ſuffreth not, nether at any time hath ſuffred his gifts ſo to be darkened. Wherfore workes are not required of you. After that he moueth this queſtion. Why then are not all men ſaued? Bicauſe (ſaith he) all men will not, neither are anye ſaued but onelye thoſe whiche will. Theſe thinges in déede are true if they be warelye vnderſtanded, otherwiſe they may deceaue the Reader. It is true that they whicheIt lieth not in our power to aſſent vntounto the Goſpell. Grace is not commō vntounto all mē. How none are ſaued but they that will. repell the Goſpell, will not beleue it, and will not geue aſſente vntounto the truth offered vntounto them, but yet muſte we not therefore imagine, that it lieth in their hand to will and to aſſent. They will and beleue, whoſe minde God boweth, and whoſe hart he ſofteneth: Neither muſte we thinke that grace is common vntounto all men. Farther when it is ſayd, that they are ſaued whiche will, two thinges are to be taken heede of. The one is that we thinke not that this will is the cauſe, why we are made pertakers of grace: when as rather that aſſente of the will commeth of grace. Againe we muſt beware, that we aſcribe it not vntounto humane ſtrengthes and vntounto frée will, as they call it: and theſe two errors being excluded we graunte that none are ſaued, but ſuch as will: for no man beleueth againſte his will, nor isWorkes ar not to be… counted as cauſes of ſaluation. An argument taken of contradictoris. compelled by any violence to receaue the Goſpell. The ſecond part of the propoſition, namely, that workes are to be excluded from being cauſes of ſaluation, Paul proueth by an argument taken of oppoſites. And for that the nature of oppoſites is manifold, he vſeth thoſe kindes of oppoſites which are called contradictories, which can by no meanes be true both at one time. For then, ſaith he, grace ſhoulde not be grace, and worke ſhould not be worke? But who ſéeth not, y^• it is impoſſible, y^• one and the ſelf ſame thing ſhould at one and the ſame time, and in reſpect of one and the ſelfe ſame thing, be called grace, and not grace, woorke and not woorke? Doubtles this is the nature of contradictories, that the one being put, the other is deſtroyed, the one being taken away, the other followeth. Paul alſo before proued this ſelf thinge, although not ſo manifeſtly, when he ſayd, Beinge ignoraunte of the righteouſnes of God, and ſeeking to ſtabliſh their owne righteouſnes, they are not ſubiecte vntounto the righteouſnes of God. In which wordes alſo we were then taught, that they which went about to be ſaued by theyr owne righteouſnes, that is, by workes fell away from the righteouſnes of God, which is the perfect and true ſaluation. Moreouer by this reaſon of Paul is moſt ſtrongly proued, that that moſte high grace of the election of God conſiſteth not of workes, which God from eternally foreſaw: for, that knowledge of God, or (as they cal it) foreſight, cauſeth not, but that a work is a worke. And Paul when he here maketh mencion of election, in plaine wordes declareth and teſtifieth, that it is not had by workes. Which being true, as in very déede it muſt néedes be true, neither can iuſtification be of woorkes: when as theA rule of the Logicians. If election were of workes we ſhould by them alſo be iuſtified. An argument taken a maiori. rule of the Logicians which euen children knowe, is this, That whatſoeuer followeth of the conſequente, followeth alſo of the antecedente. Wherefore if election ſhould depend of workes, foraſmuch as vocation and iuſtification depend of electi…, it ſhould of neceſſity followe that iuſtification commeth alſo of workes. Neyther doth the difference of the time anye thinge helpe our aduerſaries: yea rather the proofe may be made a maiori, that is, of the greater. If woorkes whileſt they are extant and preſent hauehave not the power to merite either iuſtification or election, much les can they do it, when they are not yet extant, but are onelyonly foreſéene. For who can deny, but that a thing which is, is of more efficacy to bring forth a worke, then when yet it is not? Peraduenture vntounto Ethnikes it is lawfull by workes to ſéeke righteouſnes, and by them to eſtabliſh the fauor and election of God: and ſo is it alſo for theſe Sophiſters, which as touching this doctrine little or nothing at all differ from Ethnikes. But we which follow the oracles of the ſcriptures, and wil cleaue faſt vntounto them, ought by no meanes to graunte that the election of GOD dependeth of our woorkes. The foundation of the Apoſtles reaſon is: ThingesThe foundaciō of the reaſon now brought. whiche are rendred vntounto woorkes, are rendred of duety, but thinges whiche are of grace, are not of duety: where we plainly ſée that duety and not duety hauehave manifeſt contradiction. And this roote of this argumente the Apoſtle before declared vntounto vsus in the. 4. chapter, when he ſaid, If Abraham were iuſtified by works, he hath in deede glory, but not with God: for vntounto him which worketh reward is not imputed according to grace, but according to debt. But of Abraham it is written, that he beleued, and it was imputed vntounto him to righteouſnes. Wherefore Pauls argument leadeth to an abſurdity, or as they vſe to ſay, to an impoſſibility. And doubtles they ſinne greuouſly which acknowledge not the grace of God, and they more gréeuouſlye which ſéeke to obſcure it, but they intollerably and moſt gréeuouſly of all, which vtterlye ouerthrow it. Of this it followeth not, but y^• God rewardeth good woorkes, whichHow felicity may be called a reward. are done of his faithfull: but hereby followeth that merite is taken awaye, & is denied that the things which are geuen are due by the force of the worke. Wherfore eternall life may indéede be called a rewarde, but not that it is due throughe the worthines of the good worke, but becauſe it followeth good workes by a diſpoſition and order inſtituted of God. And after good workes followeth the reward of felicity, and after euill the rewarde of eternall death, althoughe hell fire be in verye déede due to the deſertes of ſinnes.

Grace (ſaith he) is not grace.] For that it is turned into a recompenſe due to workes. And worke ſhould not be worke, if that which is geuen and rendred vntounto works, ſhould be counted to be geuen by grace: for it is the nature of worke, to claime the ende, of duetye and not fréelye. Some cauell that we are not ſaued and iuſtified by the workes which we our ſelues hauehave done, but if they be the workes of God which are done in vsus, by them we are iuſtified: herebye entendinge that by the receiuing of the ſacramentes is conferred grace, as the terme it: but they are farre deceaued. For no man in receiuinge the ſacramentes receaueth any grace, but that which he receiued by faith. When as we receaue the ſacramentes as ſealingesThe ſacramentes do not thorow the worke wrought cō ferre grace. Wherunto the receauing of the ſacraments …s an helpe. of grace, and of the giftes already obteyned: neither is any thing gotten by them by vertue and ſtrength of the worke wrought, as they vſe to ſpeake. For he which receaueth the ſacramentes, commeth either worthely or vnworthely, if vnworthely he thereby getteth nothing but hurt and loſſe: if worthely, then bringeth he a liuely faith, wherby he receaueth grace repreſented by the wordes of God, and the ſacramentes. The woorke it ſelfe, is an helpe, whereby faith being ſomewhat weake is thorough the holy ghoſt ſtirred vp, and foraſmuch as there is celebrated the memory of the Lord, and his name is called vponupon, therfore many good things are obtained, and by thoſe obſignations and ſeales the mindes of the beleuers are confirmed: but that the worke it ſelfe conferreth grace, we can in no wiſe graunt. They ſay alſo, that workes which follow iuſtification, foraſmuche as they are notAn other …llatio…. ours, but come of grace, do merite many thinges. But althoughe that the grace of God do helpe vsus in doing good workes, and the thinges which we do are therefore acceptable vntounto God, and that he will reward thoſe workes, yet notwithſtanding therein is neither duety nor merite, as we hauehave tought, but onelyonly an order, and a certaine conſequence by the inſtitution and goodnes of God. And in ſumme according to Pauls doctrine, where mencion is of grace, there muſte woorkes néedes be baniſhed, as touching that they ſhould be cauſes eyther of ſaluation or of iuſtification. And although the propoſition which is now proued do pertaine as well vntounto the Gentils as vntounto the Iewes, yet notwithſtanding therein are chiefly reproued the Iewes: who peraduenture would eaſely hauehave graunted, that the Gentils grafted into Chriſt were ſaued by grace, when as before they had liued wickedly and in ydolatry. But they which were Iſraelites, and were as they boaſted obſeruers of the lawe, craked that ſaluation came vntounto them throughe the merite of workes. Which opinion as it was erronious and iniurious vntounto Chriſt, ſo is it eueryevery where confuted by the Apoſtle.

What then? Iſraell hath not obtained that he ſought: but election hath obteined it: and the reſt hauehave bene made blinde: According as it is written: God hath geuen vntounto them the ſpirite of pricking that when they ſee they ſhoulde not ſee, and when they heare they ſhould not heare vntounto this day. And Dauid ſaith, let theyr table be made a ſnare, and a net, and a ſtomblinge blocke euen for a recompenſe vntounto them. Let theyr eyes be darkened, that they ſee not, and bow downe theyr backe alwayes.

What then? Iſrael hath not obteyned that he ſought: but the election hath obteyned it.] He concludeth his argument thus, that not all the Iewes areThe Iues ſought not rightly. ſaued, but thoſe onelyonly whome God foreknew, the elect I meane. If they ſought, how found they not? becauſe they ſought not rightely. They ſought a Meſſias, which in glory and pompe ſhould raigne ouer the whole world, which ſhould enriche them, and ſubdue all nations vntounto their Empire. They ſought their owne aduauntages, namely, to be féede with bread at Chriſts hand. They ſought to worſhippe Meſſias and God otherwiſe then was preſcribed in the holy ſcriptures. They ſought Chriſt to kill him, as it is written in Iohn the 7. chapiter: Yet a litle while I am with you, and I go vntounto my Father, ye ſhall ſeeke me, and ſhall not finde me. Wherfore ſeing that they ſought not rightly, it is no meruaile if they found not. Wherfore Chriſt alſo when he ſayth: Seke & ye ſhall finde, aſke and ye ſhal receaue, knocke and it ſhalbe opened vntounto you, we muſt adde thereunto this aduerbe, rightly, namely, that we aſke rightly, that we ſeke rightly, that we knock rightly, otherwiſe we ſhall do all in vayne. The Iewes ſought ſaluation prepoſterouſly when as they ſought to get it by workes. That they ſought ſaluatiō it is not to be doubted, when as Paul attributeth vntounto them zele, although he take away from them, vpright iudgement and true knowledge. They applied them ſelues to ſacrifices and ceremonies for no other cauſe, but by them to be ſaued: But foraſmuch as that was not to ſeke a right, they attayned not to their purpoſe. Chriſoſtome truly ſaith, that they therfore were fruſtrated, for that they ſtroue agaynſt them ſelues. For in ſeeking of ſaluation they repelled it being offred vntounto them frealy by Christ: but to ſeke a thing▪ and to reiect it when it is offred, is manifestly for a mā to reſist that which he purpoſeth.

Election (ſayth he) hath obteined it.] Here he toucheth the true cauſe, yeaThe chiefeſt cauſe of ſaluation. and the chiefeſt and the aſſured cauſe of ſaluation: otherwiſe they which are ſaued had by nature nothing of more excellency or woorthines then thoſe which periſh. Election according to the Hebrue phraſe ſignifieth the elect, as circumciſion dothWhat election is after the Hebrew phraſe. the circumciſed. And Iſrael is called the ſanctification of God, for that it was ſanctified by him. They are alſo called Gods poſſeſſion, for that he poſſeſſeth them. And this kind of ſpeache not a litle furthereth the purpoſe of Paul: for he ment to drawe vsus agayne to the conſideration of the very cauſe, that we might with the more attentiuenes conſider of it.

But the reſt are made blind.] Here he deuideth Iſraell into two partes, into…ſrael is deuided into two partes. the elect (I ſay) and into the reprobate. And affirmeth that the promiſes are accompliſhed in the elect, which were indefinitly ſet forth vntounto all men. Wherefore this propoſition is to be proued: that the reſt which are not comprehended vnderunder election are by God made blind, the cauſe of which blinding if a man enquire, ſome aunſweres, wickednes or ſinne. But thereby is not the queſtion diſſolued,What is the efficient cauſe of excecation. for ſinne or wickedneſſe, are eyther ignoraunce & blindnes, or els they bring with them and comprehend ignoraunce & blindnes. Wherfore as touching the effic… ent cauſe, ſome ſaye, that it is the deuill: which ſentence is true, and is written of Paul, in the 4. chapiter of the ſecond to the Corrinthians: The God of this worlde hath made blind the mindes of the vnbeleuers. Neither let vsus regard, that the Fathers,A place in the …. to the Corinthiās as Hilary, Chriſoſtome, Augustine, and Ambroſe hauehave interpreted that place not of the deuill, but of the true God: as though this were the ſenſe: God hath made blinde the minds of the vnbeleuers of this world. But this tranſpoſing of woords, the order of the Greke tonge will not ſuffer. Neyther is it an hard matter to ſée, wherunto they had a reſpect in that their violent interpretacion. They had to doo agaynſt the Arrians, and agaynſt the Maniches, bothe which vſurped theThe Manichies made two beginninges. words of the Apoſtle, as though they made on their ſyde. The Arrians went about to proue, that the name of God mought be attributed vntounto Chriſte although he were a creature, when as the deuil is here called God. And the Maniches taught y^• there are two beginnings of things, a good and an euil. God the maker of y^• world,We muſt not for heretikes decline from the true ſēce of the ſcriptures. and God the father of our Lord Ieſus Chriſte aboue the worlde: and they ſayd, that the Apoſtle in this place calleth the euil beginning, the God of this world, as though he ought to be called the author of the world. But we muſt not, becauſe of heretikes decline from the true ſenſe of the ſcriptures. Neither is it to be denyed vntounto the Arrians, that the deuill is called God, when thereunto is added this particle of this worlde. For this particle declareth, that he is not the true God, but is of the worldlings and men of this worlde both counted and worſhipped for God. As Dauid alſo ſayd: the Gods of the nations, but ſtraight way as it were by way of correction he addeth, Deuils. And vntounto the Corrinthians in the firſt epiſtle: There are many Gods, and many Lords: namely, according to the iudgement of men corrupted. And of ſome he ſayth, whoſe God is the bealy. And Helias ſayd vntounto the falſe prophetes, touching Baal: Crye yet louder, for your God is paraduenture in his caue, or he is buſy talking, ſo that he can not heare. And ſo he calleth Baal God, becauſe he was ſo comted of men. But when Chriſt is called God, he is ſayd to be bleſſed ouerChriſt is not called with any terme d…nin…i…e, for he is in very dede god al, and world without end. Which cōditions added plainly declare the nature of the true God. Moreouer we are admoniſhed, to put our confidence in him, to call vponupon him, & to worſhip him: which things without al doubt are to be attributed vntounto the true God onelyonly and to none other. Neither will we ſo be agaynſt the Maniches, to deny, but that the deuill hath geuen him of God a certayne dominiō or preheminence in the world, when as in the Goſpell he is called the Prince of this world, and Paul calleth him foreign, that is, the gouernour of the world,How the deuil is called y^• prince of thys world. and called him alſo principality and power. But theſe things he to this end hath to do ſeruice vntounto God, and therfore he can do nothing more or les then is permitted him of God. He in déede exerciſeth power, but yet that power which he receaueth of God: and therefore he is ſometymes called the ſpirite of the Lord: but yet the euill ſpirite, for ſo is he deſcribed in the booke of Samuell, to hauehave inuaded Saul. Wherfore excecation or making blind is a work common both to God andExcecation cōmeth both from God, and frō th… Deuill. Sinne is the in …ard cauſe of excecatio… ▪ Excecation commeth of want of gra… to the deuill. God maketh blind as commaunding, as a iudge, as the chief and principall author: but the deuill as the miniſter and hangman of God, in which worke doubtles he is redy at hand, and willingly offreth himſelf, and yet can he do nothing vnles, God commaunded him. Hereby now is declared, that ſinne is the inward cauſe of excecatiō, yea, that it hath alwayes ioyned with it ignorance, and that the deuill is the inſtrument thereof, and the true God as a iudge is the cauſe efficient. But how excecation cōmeth may thus be ſhewed: Men by reaſon of ſinnes are thorough Gods hidden iudgement, whiche is yet notwithſtanding euer iuſt left deſtitute of his grace, ſpirite, fauour, and light: and being thus miſerably deſtitute they muſt néedes, ſtill more and more ſtomble, and more greauouſly fall: eſpecially then when they be deliuered vp vntounto ſathan to be deceaued, and to be throwne downe hedlonge. That which the Apoſtle before ſayd of Iſmael and Eſau, and Pharao, he now moſt manifeſtly affirmeth of the Iewes, and that as it is moſt likely not without their great hatred and griefe. Chriſoſtome ſayth, that they were made blind thorough their euill and contentions mynd. But the commentaries aſcribed vntounto Ierome, adde thereto, God, whereof Chriſoſtome ſpeaketh not. And doubtles we can not deny, but that God doth with eueryevery one of vsus what ſoeuer ſéemeth good vntounto him, but yet ſo iuſtly that no man can excuſe his ſinnes, or wreaſt the fault vponupon him. It is méete without doubt, that we thinke the beſt of God, and that we ſpeake moſt reuerently of him, but yet not in ſuch ſort, that we be againſt the ſcriptures, or plucke away any thing from his mighty power. Paul had abſolutely pronounced, that the reſt of the Iewes are made blind, but he left vnmencioned the efficient cauſe thereof, but now in the oracles whiche he citeth, he expreſſeth it, ſaying:

As it is vvritten: God hath geuen vntounto them the ſpirite of pricking, that when they ſe they ſhould not ſe, and whē they heare they ſhould not heare.] Here now we ought not to doubt, but that alſo the excecation of the wicked commeth frō God and that by his iuſt iudgement. Origen ſayth, that he had in no part of the ſcriptures red, that God gaue y^• ſpirite of pricking, and he thinketh that it may be, that Paul added that of his owne for explication ſake, as alſo at the end, he of him ſelfe addeth, euen to this day. Which thing he alſo before did, for when he had ſayd, Who ſhall aſcend vp into heauen? he added, to fetche downe Chriſt, And after that he had ſayd▪ Who ſhall go downe into hell? he added, that is, to fetch agayne Chriſt from the dead. But although Origenes ſurmiſe be not vnlikely to be true: yet in the 51. chapiter of Eſay we rede, that the Iſraelites had geuen them of God to drinke the cuppe of fury, and Hithraalah that is, of madnes or of poyſon. And the ſelfe thing is written in the 60. Pſalme, and alſo in the 19. and 29. chapiters of Eſay, God is ſayd to hauehave ſent the ſpirite of Teradmah, which is of diſines, and the ſpirite of O…m, which is of errors. Whereby it is manifeſt that the ApoſtlePaul added nothyng whiche he had not out of the ſcriptures. added nothing, which he had not out of ſcriptures. The metaphore is taken of thoſe, which allure men to drinke and labour to make them dronke, and if the drinke be tempred with medicine to bring them to madnes. But herein only is the difference, for that when men ſo doo they doo it vniuſtly, but when God ſo doth he doth it moſt iuſtly. That which the Hebewes ſay Teraalah the 70. interpreters hauehave turned foreign, and the latines Compunctionem. And that greke word may be expounded two maner of wayes: Firſt to ſignify griefe, hatred,What the woorde of God worketh in the wicked, and what in the elect. and vexation: for when the word of God and ſaluation is ſet before them, ſtraight way they are pricked with griefe of hart, they are vexed, they burne in hatred, and moſt earneſtly reſiſt, as it is ſayd of the Iewes, When they heard Steuen, theyr harts were rent a ſonder, and they gnaſhed with theyr teth. But contrariwiſe the ſpirite of God whiche is geuen vntounto the godly, maketh appeaſed, contented, and quiet, and bringeth a wonderful conſolation vntounto thoſe y^• are with it inſpired. The other interpretation according to Chriſoſtome is by foreign, to vnderſtand ſtedfaſtnes, for that they were ſo addicted, fixed, and faſtened vntounto wicked affectes, and vntounto incredulity, that they could therehence by no meanes be plucked away, although they wanted not exhortacions vntounto piety. Doubtles this is a moſt greate infelicity, when in ſtede of that ſweete cuppe of mercy is geuen vsus to drinke the cuppe of fury, in ſtede of the cuppe of truth, the cuppe of error, in ſtede of the cuppe of brightnes and ſoūd doctrine, the cuppe of madnes and blindnes, and that by God him ſelfe. Wherefore let them take hede which ether teach or heare the holy ſcriptures, that thorough theyr owne default, that thing which is vntounto others life and ſaluation, be not made vntounto them perdition▪ God maketh not blynde by pouryng … of new malice▪and preſent deſtruction. God indede powreth not into any man any new malice, but ſtirreth vp that which before lay hidden. They had eyes, to ſe miracles, they had alſo eares, wherwith they heard both the propheſies of the prophets, and alſo the preachers, but it nothing preuayled with them. The Apoſtles argumente is, Thus was it foretold, thus hath God appoynted, wherefore I bring nothing that is new: We muſt not conſider what the Iewes claymed vntounto them ſelues, but what the ſcriptures gaue vntounto them. There was no cauſe why they ſhould ſo highly be offended with Paul, when as he ſpake nothing, but ſuch thinges a… had happened in the time of Helias, and Eſay had foretold ſhould come to paſſe as touching them alſo. He addeth,

VntoUnto this Day,] For that towardes the end of the world they ſhal beleue. So alſo he wrote vntounto the Corinthians, That there is a vaile put ouer the harte of the Iewes, whē the ſcripture is red, which abideth alſo euen to this day. And that which Eſay ſpeaketh indefinitly of the Iewes, is to be vnderſtanded as touching the greater part. The Prophet there aſked, How long Lord? and anſwere is made vntounto him euen vntounto deſtruction. So afterward alſo in this epiſtle it is ſayd, VntoUnto the entrance of the fullnes of the Gentiles. But for the better vnderſtanding of thatA place of Eſay in the 6. chapiter. place of Eſay taken out of the 6. chapiter, there are certayne thinges worthy to be noted. Firſt that the Prophet ſaw God ſitting vponupon an high ſeate, and the ſkirtes eyther of the garments of God, or of his throne filled the temple. And y^• forme wherein God ſhewed him ſelfe was like vntounto a iudge. By him ſtoode his miniſters the Seraphins, and he would pronounce a ſentēce agaynſt the Iewes and that a definite ſentence, which ſhould be paſt remedy, as Aben Ezra writethWhen God hath once geuen ſentēce it is not letted by repē taunce. vponupon that place: who ſayth, that after God hath once geuen ſentence, it is not poſſible but that it ſhalbe put in execution, yea although repentance come in the meane time, as though the ſentences of Ezechiell and Ieremy entreate only of threatninges. Whome ſhall we ſend, ſayth the Lord? Rabby Solomō ſaith that theſe be the wordes of one being ſomewhat in a doubt: for he had ſent Amos and they had derided him ſaying, This man is a ſtammerer neyther can he bring forth his wordes playnly, and ſhall we beleue that God hath ſent him? When Eſay had offred him ſelfe, Go thy wayes ſayth the Lord, as if he ſhould hauehave ſayd, Reſiſt not my ſentence as did Moſes, which would hauehave bene blotted out of the booke of life? Nor as did Ionas, which refuſed to denounce vntounto the Niniuites deſtruction. Goe not about to praye, as Ieremy did in the 7. chapiter, for I hauehave ſayd that I will not heare. Tell vntounto this people, which was once mine, but now not mine, that was once wiſe, but now more fooliſh then an aſſe and an exe which acknowledge theyr Lordes, and know the way to theyr manger… vntounto this people I ſay worſe then Sodoma and Gomorha which call good euil, & euill good and honor me with theyr lippes only. In hearing heare ye. Rabby Dauid Kimby ſayth, that that place is red in the imparatiue mode, but is of ſome expounded by the future temps of the indicatiue mode as though it were a foretelling. And ſome are moued, not to vnderſtand it by the imparatiue mode, for that this ſemeth to be agaynſt the goodnes of God to commaund ſinne and the death of the ſoule. For in an other place he ſayth, I will not the death of a ſinner: but will hauehave all men to be ſaued. Wherefore (ſay they) theſe thinges are not to be taught: for they opē a way vntounto ſinnes: which ſinnes if God cōmaund thē can not diſpleaſe him: butThere is nothing in the ſcriptures whiche edifieth not. this is, as though y^• holy goſt ſhould ſpeake things which ſerue not to edificatiō. There is nothing in the ſcriptures which being aptly and rightly declared may not be taught, and ſo farr is it of that by this doctrine a way is opened vntounto ſins, that vntounto them which hauehave but euen a cromme of piety and of wiſedom hereby is ſet forth a doctrine to expell ſinnes. For if for the puniſhment of ſinne God dooIf God … niſh ſinne… by ſinnes, we ought to abſtaine frō ſinne. in ſuch ſorte deliuer vp men to wicked affectes and to madnes to be thereby puniſhed, who will not fly from ſinne? When as it is a thing farre more greauous to fall into theſe euills, then to fall into pouerty or into the death of the body. …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 …recians and alſo in ſtede of Agamēnon, 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 …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 …tter maketh veſſels ſome to honor, and ſome to contumely, Yea & Rabby Kimby ſaw this, and ſayth, that of the ſonnes of Hely the prieſ… it is ſayd, that they harkned no… vntounto theyr father, for that God would ſlay thē. And king Roboam harkned not vntounto y^• 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 …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 …ay that God is the cauſe: for that they hauehave 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 vntounto ſinne, vnles they themſelues ſhould ſin: & they thinke y^• we ſhould ſo imagine of god, if we ſhould ſo make anſwer. But an argument taken a ſimili, y^e is, of the like in theſe matters is dāgerous whē we trāſferre vntounto God things pertaining vntounto vsus. The deuil which is the father of Sophiſters, after that ſort reaſoneth a ſimili whē he tranſformeth himſelfe into an Angell of light: and a ſimili ſeketh to deceaue vsus, 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 vntounto 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 y^• houſe was filled with ſmoke wherewithGod puniſheth vsus not by ſins, v…les ſinne hauehave 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 vntounto them. There were alſo miracles ſhewed vntounto thē, which they mought hauehave 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 vntounto it be laid good playſters and oyntmēts 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 addedA certayne Hebrue phraſe declared. an infinitiue moode, the ſame verbe which we turne by y^• 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▪ 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 wer… ▪ 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 y^• the ſéede of God fell amongſt thē without fruit. They which ſinne againſt y^• holy ghoſt are puniſhed w^t his horrible blindnes. Neither is this ſentence now alleadged any thing hindred by that which was obiected, that ſome will ſay, let vsus commit ſinnes ſeing that God ſemeth to commaund them: for whoſoeuer pretendeth this, let him looke vponupon the lawe of God ſet forth vntounto 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 hauehave a regard vntounto his hidden will. God, ſay they, would hauehave 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 preachedGod in his lawe commaundeth not ſinnes. vntounto all men. Wherefore as farre as appeareth by them, he would hauehave all men to be ſaued. Which ſentence may alſo be expounded, as we hauehave 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 vsus. 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 he willeth not. And without doubt God is moſt gentle, and moſt plentifull of mercy: but he is alſo moſt iuſt, and therfore it is not to be meruayled at, if ſomtimes he puniſh with this kind of puniſhment. Pigghius that moſt trifling Sophiſter laboureth to inuert this place cited of all the Euangeliſtes, to the end to proue that God is by no maner of meanes the cauſe of ſinne. But how farre wide he is from the doctrine of Paul, hereby it may plainly be proued, in that he maketh election common vntounto all men, and affirmeth that God hath a like appointed all men vntounto eternall life, when as Paul not only in very many other places, but alſo here chiefly deuideth the Iſraelites into choſen, and into not choſen: and ſaith that others were made blind, and that only election obtained ſaluation. The firſt place he bringeth out of the 4. chapiter of Marke, when Chriſt was aſked why he ſpake in parables, he anſwered, VntoUnto you it is geuen to know the miſtery of the kingdome of God, but vntounto them which are without all thinges are ſhewed by parables. Here, by an vntimely allegory he reproueth vsus as though we are without, and the flocke of the Papiſts are within. And therefore he ſaith that we vnderſtand not the ſcriptures. But I would gladly know of this man whether they are to be counted out of the church, which embrace the holy ſcriptures? which obſerue the ſacraments, and rightlyWho are to be counted to be in the Church. adminiſter them? which deny not the holy ghoſt, wherby the life of the body of the Church is nouriſhed? and which confeſſe the ſelfe ſame articles of faith which all Chriſtians confeſſe? What I pray you claymeth he vntounto himſelfe that we hauehave not, but only mere ſuperſticions, and bondage, wherin he flattereth the Antechriſt of Rome? Verely that we are without theſe things and hauehave eſcaped them, we are exceding ioyfull: and he, if he had any witte would much lament that he is within and abiding in them. Marke ſayth: That ſeing they ſhould ſee, and not perceaue. Theſe words are moſt playne, and vnles he had thornes in his eyes, without any doubt. God becauſe of the wicked deſerts of the Iewes would make themBy what meanes Chriſt … ſeth to make blind. blind: thereto he vſed theſe meanes: namely the foretellinges of the Prophetes, the preachinges of Chriſt and of the Apoſtles, which when they heard, they were more irritated, and ſkipt backe from the truth. And therfore Chriſt ſayth: VntoUnto thē I ſpeake in parables, that thereby they may receaue for their ſinnes the iuſt reward of obſtinacy, and pricking. But ſaith he, the obſcurenes which is in the words of Mark touching this may be explaned by the brightnes and light which ſhineth in the words of Mathew. For he in the 13. chapiter ſaith, Therefore do I ſpeake vntounto them in parables, for that ſeing they ſee not, and hearing they heare not. But he willingly ouerhippeth that which was before ſaid: VntoUnto you it is geuen to knowe the miſtery of the kingdome of heauen, but vntounto them it is not geuen: for in theſe words is manifeſt y^• inequality of the grace & gifts of God. Ʋnto him that hath (ſaith he) it ſhalbe geuē: but he which hath not, euen that which he hath ſhalbe taken away frō him. They areHou … them that hauehave … geuen, and frō them that hauehave not, is takē away. ſayd to hauehave, vntounto whom is graunted election vntounto ſaluation, and of election commeth faith, vntounto thoſe I ſay are continually many heauenly giftes aboundauntly geuen. They are ſayd not to hauehave, which are reprobate, and which are deſtitute of faith, and loſe alſo euen y^• which they hauehave: for the natural gifts, wherwith they were ſometimes excellently adorned are made vntounto them vnprofitable, and the wordes of God and miracles which are offred vntounto them bring forth no fruite in their minds. Therefore vntounto them I ſpeake by parables, for y^• ſeing they ſée not. Now ſayth Pigghius, thou ſéeſt the cauſe, why Chriſte ſpake in parables, for that they were blinde and obſtinate, not that they were ſuch, becauſe that Chriſte ſo ſpake, but for that they were ſuch, therfore Chriſte ſpake vntounto them in parables, and ſo neyther in Chriſt nor in God is there any cauſe of excecation. But this man is farre deceaued, for that word quia, that is, for that, or becauſe, alwayes ſignifieth not the cauſe of a thing to make it to be, but rendreth a cauſe of y^e knowledge that it may be, and that by the effect. As in Luke it is written of the ſinfull woman, Many ſinnes are forgeuen her, becauſe ſhe hath loued much. This vehement & aboundaunt louelove was the effect, and did ſet open the remiſſion of ſinnes, which lay before hidden. So alſo is it in the parable of the debters, He loueth more, vntounto whom more is forgeuē. So here alſo when the Apoſtles demaund, Why ſpeakeſt thou in parables? The reaſon is geuen by the effect, becauſe that they ſeing, ſee not: Hereof commeth the excecation of theſe men. Do ye not ſée what here followeth? I ſhewe the effect, I declare the euent, which is, that theſe men in ſeing ſée not, in hearing heare not, and are made blind. And that Pigghius expoſitiō aptly agréeth not, I will proue by two reaſons. Firſt for that this ſentence of Eſay, where as in the Hebrue is written, God cōmaunding. In Paul is not expreſſed the name God, as the efficiēt cauſe of this madnes, and obſtinacy: but in other places of the ſcripture it is put, and eſpecially as we ſhall ſée, it is moſt plainly ſet forth in Iohn. Secondly, for that it agréeth not with the queſtion of the Diſciples. They aſked, Why ſpeakeſt thou in parables? If Chriſt had aunſwered that their blindnes was the cauſe therof, it mought be thought, that therfore he ought not to hauehave ſpoken vntounto them in parables, but ought rather to hauehave ſpoken vntounto them more manifeſtly and more plainly, to ouercome their blindnes with the brightnes of his doctrine. But for that he would puniſhe them for their rebellion againſt God, to the ende they ſhould be made blind, ſuch a doctrine was ſette forth vntounto them, whiche for that they vnderſtood not, they hated, and fled away from it. If one man to an other would ſpeake obſcurely, that they which ſtand by ſhould not vnderſtand hym, & ſhould afterward be aſked, why ſpeakeſt thou ſo obſcurely? would he ſay, thinke you, for y^• they which ſtand by are blockes, & vnderſtād not? Doubtles this ſhould be a ridiculous aunſwere. But he would aunſwere, if he would aunſwere with reaſon: Therfore ſpake: I obſcurely, that they which ſtoode by ſhould not vnderſtand. The Apoſtles aſked not, why thoſe men beleued not? whiche if they had, then mought this cauſe hauehave bene geuen, becauſe that they are blind, and heare not the thinges which are ſpoken. But they aſked, why doſt thou ſpeake vntounto them in parables? and then cā not their blockiſhnes and blindnes be rendred as a cauſe: for that then Chriſte ought rather to hauehave holpen them by ſpeaking plainly, and not darkely vntounto them. But whereas the thing is ſpoken in the future tempſe of the indicatiue mode, that nothing helpeth their caſe: for we alſo affirme, that that then was to come, which nowe we know to be done: but we ſay that it was done by the commaundement of the Lord, as Eſay expreſſeth, & as Paul alſo declareth. Moreouer ſayth Pigghius, it is a foretelling, and therfore it is not a cauſe. This is a weake profe: for, that which Eſay foretold, his words I ſay and preaching irritated the Iewes, and ſtirred vp in them the affect of incredulity. Is not the doctrine of the law ſayd to encreaſe ſinne? for that by it are ſtirred vp luſtes? But this (ſayth he) commeth not thorough the default of the law, we graunt that: neyther alſo ſay we, that this commeth to paſſe thorough the default or ſinne of God, or of the prophets & preachers: when yet notwithſtanding they are after a ſort cauſesMen are not made blind thorough the default of the doctrine or preaching of the Goſpell. therof: but let vsus looke vponupon originall ſinne, which is the foundacion of all the euils that come vntounto mankind. There doubtles after the firſt fall, Adam with all his poſterity was ſpoiled of grace and the ſpirite: from the mind was taken away light, that it ſhould not vnderſtand the things that pertayne to God: from reaſon was taken away the power to kéepe vnderunder wicked appetites: and on the other ſyde, the affects were corrupted, to rebell with greate violence agaynſt reaſon and honeſty. Theſe thinges thou wilt ſay are puniſhements, yea they are alſo ſinnes. And who inflected them? God inflicted them: which thing no man can deny. For it is his ordinaunce, & that iuſt, that he which departeth from him ſhould incurre & ſuffer theſe thinges. But of this matter I will ceſſe now to ſpeake any more, for that I hauehave before at large fully diſcourſed it. But (ſayth he) men are not compelled to ſinne. Is this moſt ſharpe ſighted Sophiſter yet ſo dull, that he knoweth not how to diſtinguiſhe neceſſity from violence? This particle vt, that is, that, The word of God and preaching are inſtruments, whereby they which ſhalbe made blind are irritated.ſayth he, in Marke ſignifieth a conſequence, and not a cauſe: yea it alſo ſignifieth a cauſe, for the words of God ſpoken and preached by Eſay, by Chriſt, and by the Apoſtles were inſtruments wherby they were irritated. This may be perceaued by a ſimilitude very manifeſt and playne. Suppoſe that there were a body full of choler, which choler notwithſtanding as yet burſteth not forth, when ſommer is com, then by reaſon of heate, if vntounto him be geuen cold fruites, and alſo cold drinke, whereof he exceſſiuely taketh, theſe things are corrupted in his ſtomack, the choler is encreaſed, and is poured abrode thoroughout the bodye, whereof ſpringe perillous flixes, and gripinges in the inward partes. Who can deny, but that the heate of the ſommer, the fruites and drinke, were the cauſe of this diſſeaſe: at the leaſt, the cauſe called foreign, although it were not the principall cauſe, or as they call it foreign? He ſuppoſeth, that this particle, That, in Marke ſignifieth a cauſe efficient and not finall. So that the ſenſe is, Therfore I ſpeake in parables, for that ſeing they ſée not. He chaungeth the coniunctine mode into the indicatiue mode, and tranſformeth the whole in ſuche ſort, that he turneth the words of Marke into the words of Mathew, when yet the holy ghoſt of purpoſe cauſed this diuerſity of words to be. And Pigghius ſéemeth to obtrude theſe things, as though we ſhould deny Mathew, which thing is not true. OnelyOnly we are diſpleaſed with Pigghius expoſition: but the Goſpell of Mathew we both receaue and reuerence. Moreouer he declareth himſelf not to hauehave bene very d…igent in the Popes decrées, although he bable of them continually. In them is cō maunded, that if any controuerſy ariſe about any part of the ſcripture of the old Teſtament, we ſhould goo vntounto the Hebrue verity: And it is Augustines rule in his booke, De doctrina Chriſtiana. Seing therfore that the Euangeliſts expreſſeIn controuerſies per…ayning to the old teſtament, we muſt go to the Hebrue verity not this place of Eſay, with one and the ſelf ſame words, why goeth he not to the fountayne of the Hebrue verity. Neyther is there any reaſon why he ſhould be offended if this particle, That, do ſignify a finall cauſe, as though Chriſt to this end ſpake in parables, that they ſhoulde be made blind. Doth not the Lorde ſay of Pharao, to this end hauehave I rayſed the vp, that I might in the ſhew forth my power? And is not the potter ſayd to make ſome veſſells to honor, and ſome to contumely? After whoſe maner God is ſayd to hauehave ordeyned veſſels of mercy, and veſſels of wrath, to declare both the riches of his glory, and the ſeuerity of his iuſtice. When the ſcripture plainly ſetteth forth vntounto vsus ſuch ends of the workes of God, they ought neyther to be obſcured nor to be denied. Mathew turneth this place of Eſay by the indicatiue mode, and by the future tempſe, followinge the edition of the Seuenty, which thing he mought lawfully do, when as theſe interpreters diſagréed not from the Hebrue verity as touching the ſenſe, but onelyonly as touching …oords. And that this might lawfully be done, Rabbi Dauid Kimhi, one of the Hebrues vnderſtoode: only in that edition wanteth the efficient cauſe of their blindnes: which cauſe both Paul and Iohn hauehave expreſſed. And in the Hebrue it is plainly declared by the imperatiue mode, which is in that place not in vayne put. But it ſhalbe good to heare what Ierome ſayth touching this matter, who in his Commentary vponupon the ſixt chapiter of Eſay, at the firſt doubteth, why Luke, as it is read in the Actes of the Apoſtles in the 28. chapiter, citing this place followeth the 70. and not the Hebrue verity. And he anſwereth, y^• the Eccleſiaſtical writers write y^• Luke was expert in the arte of Phiſike, & was more ſkilfull in the Greke …oung then in the Hebrue, & therfore it is no meruaile if in citing teſtimonies of y^• Luke had more ſkil in the Greke tonge then in the Hebrue.old teſtamēt he followed y^e texte which he was beſt acquainted with. But in ſtead of this anſwere I would rather thus make anſwere, That the holy ghoſt had ſo inſtructed Luke and the reſt of the Euangeliſts, that they mought redily hauehave cited teſtimonies out of the Hebrew verity, if they had would: but of purpoſe when they might conueniently, they followed the 70. that the Gentiles, vntounto whoſe vſes theyr writinges ſhould chiefely ſerue, might by that edition of the 70. which only they had, vnderſtand the thinges which were by them cited. Ierome moreouer reproueth thoſe which in his time ſayd, that we ought not to looke vponupon the Hebrew bookes for that the Iewes had corrupted them. Origen The text of the old Teſtament is not corrupted of the Iewes.ſaith he, in his interpretacion vponupon Eſay denieth that it is ſo, and that by thys reaſon, for that Chriſt and the Apoſtles, would not hauehave paſſed ouer in ſilence ſo heynous a crime. For if the lord manifeſtly reproued the vayne and falſe interpretacions of the Phariſes and Scribes, what would he hauehave ſayd, if they had preſumed with raſh handes to corrupt the holy bookes? But they ſay that the bookes of the ſcripture were by them conterfeated, after the aſcenſion of Chriſt, and after that the Apoſtles had ſet forth the Goſpells. Heare (ſaith Ierome) I am not able to withhold my ſelfe from laughter, as though the Apoſtles, which oftentimes in theyr writinges alledge ſentences of the old teſtament would not cite the places according to the 70. but according to the Hebrew verity, as the bokes ſhould be afterward falſified of the Iewes. What then ſayth he? ſhall we here go from the Hebrew verity, and follow the 70. leſt we ſhould ſeme blaſphemous, in attributing vntounto God ſo greate ſeuerity, that he will not hauehave the Iewes to ſe or to heare, that he ſhould make them blynde & hardē thē? But thereby we ſhall nothing preuayle, for the 70. hauehave not alwayes in their tranſlatiō auoyded ſuch kinde of ſpeaches. For in them we finde, To this end hauehave I rayſed thee vp to declare in thee my might & power. Agayne, God hardned the hart of Pharao. Likewiſe: let theyr table be made vntounto them a ſnare, and an offence. Make dimme theyr eyes, that they ſe not, and alwayes make crooked theyr backe. When we come to this, whether ſhall we fly? Wherefore he concludeth, that here is no blaſphemy. For Paul ſaith that God hath ſhut vp all vnderunder infidelity, that he might hauehave mercy vponupon all men. And foraſmuch as this pitte is very deape, in which we are neyther able to wade, nor yet to paſſe ouer it, the Apoſtle cried out, O the deapth of the riches of Gods wiſedōe and knowledge. And he ſayth, that the Iewes were therefore made blind, that the Gentiles mought beleue, neyther is that to be counted any cruelty that one litle part of the world was made blinde▪ that all the other partes thereof might be illuſtrated, and it pleaſed God with the God was not cruel in makyng blynde the Iewes.conuerſion of the Gentiles to make amendes for the loſse which came thorough the fall of the Iewes. Christ in Iohn ſayth of him ſelfe. I came for iudgment ſake into this worlde that they which ſe ſhould not ſe, and that they which ſaw not ſhould ſe. Eſay alſo foretelleth of him, that he ſhould be a ſtone of offence, and a ſtombling blocke. And Simeon ſaid, that he is put to the fall and riſing of many. Theſe thinges alledgeth Ierome making altogether on our ſide. But in Iohn this place is moſt manifeſtly cited in the 12. chapiter, that it can not be denied but that the Iewes were made blind by God:Iohn affirmeth that the …ewes could not beleue. yea it is added, that they could not beleue, which thing Pigghius will not grant, when yet notwithſtanding it is moſt true. For how can a man beleue, which is voide of the ſpirite and grace of God, and left in the corruption of his owne nature wherein we are all borne? Doubtles his incredulity is of neceſſity, not indede abſolutely, but by ſuppoſition. And he addeth, that if that were impoſſible, it ſhould not vndoubtedly be impoſſible by reaſon of the foretelling of the prophet. VntoUnto this we anſwere that here alſo is impoſſibility by ſuppoſition: for▪ that which Eſay had foretold muſt nedes be verified, and moreouer the prophet when he foretold and preached theſe thinges, could not but make blind theſe which were forſaken of God. For of neceſſity they were more and more incēſed, and they more and more hated the worde of God, and as men blind leped backe from it, when as they were deſtitute of the grace and ſpirite of God. But theſeThat which is …ont by the cōmaundement of God, is ſaid to be done of God. Agaynſt thoſe which …here no …, … tro…s or figures, but repell them … they are neceſſary. reaſons of neceſſity Pigghius weigheth not, but addeth, that Eſay ſaith not, that God made blind the Iewes. But is not in that place the excecation of the Iewes commaunded of God? For it is all one. That which is done by his commaundement is ſayd to be done by him. When he commaundeth the Prophet, Make blinde the harte of the people: nothing els ſayth Pigghius is therby ſignified, bu… preach, namely, that the people ſhalbe made blind. Here I ſe a new trope or figure, that to make blind ſignifieth to preach. Theſe are they which ſo ſharp…lye reproue vsus, if in the matter of the ſacrament we vſe as it is neceſſary a trope, and that a trope commonly vſed: when yet they without any neceſſity bring a trope, and that ſuch a one as was neuer hard of before. Neither is y^• true which he alwayes taketh as graunted, that the cauſe of excecation was in ſuch ſor… in the people, that God can by no meanes be ſayd to be the cauſe thereof. But let vsus heare, how he vnderſtand of this place of Iohn, that it was impoſſible that they ſhould beleue. Impoſſible ſayth he, ſignifieth, difficult or hard. O new diuinity: to affirme that a man deſtitute of the ſpirite and of grace, and cleauing only vntounto his owne corrupt ſtrengths can beleue, althoughe with difficulty?Whether impoſſiblity ſignifye di…ficulty. What could Pelagi…s ſay more in his owne defence if he were nowe on liue agayne? But ſayth he, Impoſſible, ſometimes ſignifieth ſo, as when we commonly ſay, I can not louelove that man, that is, I can not but with much difficultye be brought to louelove that man. But is this a good couſequence, that if we ſometimes ſo ſpeake, that therefore we ſhould ſtreight way graunt that it is ſo to be taken in this place of Iohn? If I ſhould graunt vntounto thee that this worde ſometimes ſo ſignifieth, canſt thou thereby proue, that ſuch a ſignification is here to be vſed? I will not ſpeake, how the ſimilitude which thou bringeſt hath not that force which thou thinkeſt it hath. For when the Lord ſayd vntounto hys brethern, The world can not hate you. He ment not, as thou imagineſt, that this is a hard matter, but that it is by no meanes poſſible. For that it is in very dede impoſſible, that a carnal and worldly mā, in as much as he is ſuch a one, ſhould be hated of carnall and worldly men. He may paradnenture for other cauſes be hated, as for his riches, or for his great power, & a thouſand ſuch like things but for that he is a carnall and worldly man he ſhall not diſpleaſe men that are of the ſame ſorte. Which thing yet I doo not therefore ſpeake, as though I will deny but that impoſſibiltie ſomtimes is al one with difficulty or hardnes. For I am not ignoraunt what Gregorius Nazianzenus in his 4. booke of his theology hath writtē as touching this matter, vntounto whome whither I may in all things aſſent, I mind not at this preſent to debate. And when as Pigghius can not deny: but that Ihon ſayth that God made blind the Iewes, he ſayth, that although vnbeleuers hauehave in themſelues the cauſe why they are made blind, yet not with ſtanding the ſcripture ſo ſpeaketh, as if God ſhould make them blind. Doth the ſcripture ſo ſpeake? and doth it that without reaſō? would it ſo ſpeake, as though God herein doth nothing? I ſuppoſe not. But it ſhall not be amiſſe to examine an notable ſimilitude which he bringeth. A man (ſayth he) that is pore blinde, or that hath ſore eyes if he looke vponupon the Sunne ſhall thereby be blind. Shall weSimilitudes which Pighius bringeth. ſay that the beames of the Sunne hauehave made him blind, when as he had in hym ſelfe the ground and beginning of that diſeaſe? How wil he him ſelfe auoyde the ſharpnes of this his ſimilitude. I graunt that y^• beginning of diſeaſe was in the eyes, but the diſeaſe was not ſo greate that he which was pore blinde could ſe nothing at all: for although he were dull ſighted, yet was he not blind. In that he is now etterly made blind, who will not ſay but that the Sunne according to hys nature and maner of working is the cauſe therof. The dew alſo or raine ſaith he is not y^• cauſe, that ground vntilled bringeth forth thornes, who would euer ſo ſay? and that the raine cauſeth fertlenes, in bringing forth thornes, who will denye that hath but one ounce of witte? But he hath neuer his fill of ſimilitudes, but at the laſt he addeth ſuche a one as Pelagius neuer durſte vſe. Imagine (ſaith he) that a ſoule were ſhut vp in a chamber together with two counſellers, with the ſpirite (I ſay) and the fleſh: and without on the one ſide let Chriſt ſtande, hauing with him a companye of all vertues and ſpirituall giftes: on the other ſide let ſtand the Deuill with his whole route of wicked ſinnes: both theſe waite with out to ſee which of them the ſoule will let in: within the ſpirite geueth counſell to receaue Chriſt: and the fleſh to receaue the deuil: the ſoule being as it were in the middeſt inclineth fréely to whether parte it will: if it receaue Chriſt, the deuill is vtterly driuen away: but if it entertaine y^e deuill: Chriſt departeth away: Pelagius for his opinion could ſay no more. He putteth the ſoule in the middeſt, whiche yetThe ſoule of him that is not regenerete, can not be ſayd to be in the middeſt betwene the ſpirite and the fleſh. without Chriſt is a bondſlaue of the fleſh. That the will ought to be chaunged by the inſpiration Chriſt, he ſpeaketh not ſo much as one word. That we muſt hauehave geuen vsus a fleſhy hart, and our ſtony hart taken away, he vtterly kéepeth in ſilēce: onelyonly peruaſions are ſet before vsus. So ſaide Pelagius that men are moued by the lawes and ſcriptures, but he alſo neuer ſpake one woorde of the chaunginge of the hart. And Pigghius fearing leaſt in this fayned declaration we ſhoulde not vnderſtand him, addeth, that frée will is a weake eye, in whoſe power yet it lieth to be healed. What ſounde diuine woulde euer ſpeake this, that it lieth in the power of the will or of humane ſtrengthes, that a man ſhoulde be ſaued? He laboureth yet more plainely to declare his ſentence. We are (ſayth he) the good odor of Chriſte, vntounto ſome indéede vntounto life, and to other ſome vntounto death. A good odor (ſaith he) killeth no man: but it is not ſo: for a man may iuſtlye ſay that ſerpentes are killed with good odors, and with the ſwéete ſmell of ſpices? So alſo incredulitie may beWithout blame and without cauſe ar not all one. ſtirred vp by ſound doctrine, and preaching of the word of God. But not through y^e default of the doctrine or preaching I ſay. But yet may we not ſay, y^• it is not the cauſe thereof, as it is not by the default therof. God alſo without any his fault maketh blind, yet notwithſtanding maketh he blinde as the ſcripture teſtifieth. But now let vsus leaue this Sophiſter in whoſe ſayinges there is much more abſurdity, then difficulty in aunſwering. But as touchinge the matter whiche we were in hand with, it was as I before ſayde, a gréeuous offence, to ſée that Chriſt being the true Meſſias, and ſhewed in the ſcriptures was receaued of ſo few of the Iewes, yea rather he was hated in a manner of them all, who yet were verye ſtudious in the ſcriptures. And in our dayes this ſelf offence troubleth many, for that wheras it ſéemeth y^• vntounto Chriſt were promiſed all nations, yet notwithſtanding there is ſo great plenty of Epicures, ſo great filthines of Turkes, and ſo great a wicked heape of Papiſtes, which vtterly reſiſt the Goſpell. But againſte this kinde of offence the holy Ghoſte hath before armed vsus. Firſt Moſes ſaide, that the Iewes ſhould be irritated againſt a nation that is not an nation. Eſay ſayth: Though the nomber of the children of Iſraell be as the ſand of the ſea, onelyonly a remnanie ſhalbe ſaued. Ʋnles the Lorde had lef…e vntounto vsus ſeede, we had bene like vntounto Sodoma, and Gomorrha. Christe the stone of offence and ſtomblinge blocke is ſet to the riſinge and fall of manye. Lord who hath beleued our report? Many are called, but fewe are elected. And there are infinite other ſuch like teſtimonies, whereby the holy ſcripture confirmeth vsus not to be moued with this ſmall nomber. They which receaued not Chriſt, when Chochalus, and Theudas, came, followed after thoſe falſe Chriſtes, and counterſeatedThey whiche receaue not Chr… receaue f…lſe Chriſtes. Meſſiaſſes: and they which renounce Chriſt follow Mahumeth, ſhall we therfore ſay, that Chochalus, Theudas, & Mahumet is Chriſt? we ſhoulde be farre beſides our ſelues if we ſhould ſo ſay, when as Chriſt himſelf foretold that this thing ſhould come to paſſe. Me (ſaith he) ye receaue not: but if an other come in my name him ye will receaue. Yea rather this ought to be vntounto vsus a manifeſt proofe, that Ieſus of Nazareth is the true Meſſias, when as we ſee, that in him this oracle together with other oracles is fulfilled, namely, to be receaued of few. He indede prayed vntounto the father, but not for the world, but for them, whome the father had geuē vntounto him, otherwiſe the whole worlde is ſet on miſchiefe. There is yet an other doubt which ſtayeth vsus, for that the wordes of Eſay ſeme to pertain vntounto his time onelyonly, and not vntounto Chriſtes and the Apoſtles time, and vntounto our time. I graunte that that blinding was in the time of the prophet, which yet ſhould continue euen vntounto the ende of the world. The Prophet when the Lorde had commaunded hym the thinges which we hauehave now heard ſayd. How long Lord? and vntounto him was anſwered, Ʋntill the cities be deſtroyed, and brought to deſolation and to waste: whiche thing without doubt was partly accompliſhed, when the Iſraelits were led away captiues into Babilon but not perfectly: at this day that deſolation is fullye accompliſhed, namely from the time of Ʋeſpacian euen vntounto the ende of worlde. Moreouer experience it ſelfe teacheth vsus y^• they are euen to this day blind. Furthermore the argument of the Apoſtle is yet notwithſtanding of efficacy, although the Prophet ſhould ſpeake of his time: For the Iewes ſeemed to be excéedinglye offended, for that Paul preached that they were made blinde: whereas they oughte not to hauehave taken that in ſo ill parte, ſeeing that the Prophet had long time before foretold vntounto their fathers that this puniſhment ſhould be inflicted vponupon them. Wherfore thereby is proued, that Paul had ſpoken no new reproches againſt them, nor had deuiſed any contumely of which they had not before heard. And as it was ſhewed that in Helias time ſome were ſecretly preſerued, whereas all the reſt peariſhed,The things which the Iewes ſuffered in times paſt, it is no meruaile if they now ſuffer. It was Chriſt whō Eſay ſaw in the perſō of a iudge. What is the purpoſe of God in makyng blynde the Iewes. to proue that the ſame thinge had happened vntounto the Iewes in the time of Paul: ſo now is mencioned that the Iewes were in the time of Eſay made blinde, that it ſhould not ſeme incredible, but that they mought now alſo be infected with the ſame diſeaſe. But the firſt interpretacion is both truer and plainer: wherfore whoſoeuer attentiuely readeth the woordes of Iohn, may eaſly perceaue that Eſay the prophet in that high iudge, whome he teſtifieth was God, ſawe Chriſt. Theſe things (ſaith Iohn) ſpake he, whē he ſaw his glory & talked with him. That pronoune, His, hath a relation vntounto Chriſte, for of him was the whole courſe of his talke. Wherefore this place is not to be forgotten, when we ſhall proue the diuinitie of Chriſte: for the Prophet calleth him whome he ſaw, the God of hoſtes, and is not afeard to attribute vntounto him the name of Iehouah. Wherefore we ſée both out of Paul, and out of the Prophet, that we ought to graunte that God is the efficiente cauſe of the blinding of the Iewes, whoſe principall ende is not, that they ſhoulde ſinne, but that in theyr puniſhment ſhould be declared his iuſtice: as it is written vntounto the Theſſalonians of the time of Antichriſt. Whefore foraſmuch as they hauehave not receaued the louelove of the truth, therefore hath God ſente vponupon them the ſpirite of errour. And in Deut. the. 28. chapt, Moſes threatened in the name of God, that the Iewes ſhould be ſmitten of him with furiouſnes, madnes, and blockiſhnes of hart if they harkened not vntounto his wordes. And in Ezechiell God ſaith, y^• for the puniſhment of y^• wicked ſinnes both of the euill Prophets and alſo of them which aſked counſel at their handes, he would ſeduce the Prophet. Theſe ſelfe thinges in a maner, which happened vntounto y^e Iewes, we ſée alſo to hauehave happened vntounto y^• Papiſts: for they hauingThe things which are … of the Iew…s hauehave happened a ſo vntounto the papiſtes. bene oftentimes admoniſhed, now at the length to ceaſſe of from wicked ſuperſticions, and continuall corrupting of the churche, not onelye woulde not heare, but dayly throwe themſelues downe hedlong into greater darkenes, and are ſmittē wyth greater blindenes. Whome when we ſée in thys caſe, we ought to pity, and to thinke with our ſelues, that we alſo ſhould be in the ſelfe ſame daunger, if we were not contynuallye holpen by the fauoure of God. In Marke the eyghte chapiter we reade, that when the Apoſtles muttered amongeſt themſelues, that they had forgotten to take bread with them, and had miſerably let ſlip out of their memory that great miracle wherin Chriſt had with a few loues fed many thouſands of men, the Lord ſaid vntounto them: Do ye not yet perceaue, nor vnderſtand? is your hart ſtill blinded? hauehave ye eyes and ſee not? and eares and heare not? And do ye not remember? This is the ſtate and condition of our corrupt nature, that if it be left vntounto it ſelfe, it is by preaching and miracles made blind: but God is preſent with his elect, and when the words of God, or ſacraments or miracles are ſet forthOur corrupt nature when it is left vntounto it ſelf …s by preaching, & miracl…s made blind. vntounto them, he openeth their harts, as in the Actes of the Apoſtles we reade of the woman that ſold ſilke. Moreouer this blindnes in ſome dureth but only for a time: for when it ſemeth good vntounto God, it is by the ſpirit of Chriſt taken away, in others it is perpetuall and is eueryevery day more and more encreaſed: namely, in thoſe whome God by his hidden iudgement, but yet moſt iuſt iudgement, vtterly forſaketh, and hath euen from eternally reiected. And Dauid ſayth, Let their table be turned into a ſnare, and a net, for a ſtombling blocke, and a recompence vntounto them. This is written in the 69. Pſalme, where Dauid complayneth of the calamities and oppreſſions, wherewith he was vexed, and in himſelf as in a type or figure he hath a reſpect vntounto Chriſt, and vntounto all his members, which he ſaw are obnoxious vntounto the ſelf ſame croſſe: he maketh vehement prayers for his deliuery, he curſeth and banneth theſe enemies of God: ſtraight way he addeth ioyfull prayſes of the goodnes of God, which had heard his prayers, and therwithal ioyneth comfortable ſentences▪ Hereout Paul aptely gathered this teſtimony. The words in Hebrew are thus. Iehi Schulchanam liphnehom lephach veliſchlomin lemoceſch. Techſchachnah enehem maroth vmothnehem tamid hamad. Which ſentence the 70. hauehave ſo turned, that as touching woordes they ſomewhat differ from the Hebrew verity, although in the ſence they nothing at all diſagrée from it. Paul alludeth vntounto the Seuenty, from whome yet (as we ſhall afterward declare) he ſomwhat varieth. The greateſt difference betwene the 70. and the Hebrew verity herein is, that they wheras in the Hebrew is red, peace making, or ſuch things which ſerue to peace, hauehave foreign, that is, a recompenſation. But the error hereof ſpringeth, for that the words if they be red without prickes may ſeeme to be in a maner all one. For Schalam ſignifieth to be at peace, & Schalom ſignifieth peace: But Schelem ſignifieth to recompence, & Schelom ſignifieth a recompēce, & Sehelolim in the plurall nomber ſignifieth recompenſes. But the ſence is: The things which of their owne nature ſhould be pleaſant, ioyfull, and proſperous, let them be made vntounto theſe wicked men hurtfull & pernicious. Let their frendes alſo be vntounto them an offence, and become vntounto them vnfaithfull and traytors. Moreouer let their eyes or minde be ſpoiled of ſound iudgement, that they may not ſee the thynges whiche are to bee deſired, and if they ſee and deſyre them, let their ſtrengthes ſo be weakened, that they may not be able to attaine vntounto them.An allegory of the table. But let vsus diligently conſider and weigh all the partes of this execration: And that which is firſt ſpoken of the table expreſſeth a goodly allegory: for by the table is ſignified vntounto vsus, whatſoeuer is pleaſaunt, acceptable, and delighting, or wherin we content our ſelues, as in a good thing which recreateth and refreſheth vsus: as we know the table to be: for vntounto it we come, to be refreſhed with meate and drinke, and to be mery, yea and in feaſtes are knitte amities, and mutuall frendſhippes, which are made more firme. For Menſa, that is, a table, as Ʋarro ſaith, is as it were Meſa that is to ſay, a meane: for it is an arbitrer and mediator betwene two or more. But ſaith Dauid, vntounto theſe wicked men let it chaunge his proprieties, let it be voide of his end, let it not be vntounto them pleaſaunt, nor ioyfull, nor ſweete, but pernicious, hurtfull and a ſnare: let them euen there be taken and be deſtroyed. Origen againſt Celſus maketh mencion of a certaine Poet, who wrote a kind of verſes called Iambica, againſt Licambes, for that he had tranſgreſſed againſt the table and ſalt, and had bene vnfaithfull and cruell againſt him, with whom he had vſed ordinarily to be at table and to eate with: and he aptly applieth that vntounto Iudas Iſcariot, who betrayed the Lord with whome together he had eaten. And our ſauior inſtituted the holy table, whereat the faithfull receaue the Euchariſt, that there ſhould not only be celebrated the memory of hisThe table of the Euchariſt. death, but alſo that in the holy banquet, ſhould be wéeded out all maner of hatred and diſpleaſure growen betwene Chriſtians. Pithagoras in his banquets and meates would not ſuffer that bread ſhould be deuided with a knife: by bread ſignifieng y^• bond of humane ſociety. And the Macedonians were wōt to make leagues and couenaunts at their feaſtes and banquets. Plutarch alſo in his problems telleth,An vſage of the Macedonians. how that the table is an holy thing, and therefore the elders were carefull, that in preſence of the gueſts it ſhould neuer be empty or voyde, for that, that is not ſeemely for thinges conſecrated vntounto God. Wherefore the Prophet prayeth, yea he prayeth againſt the wicked, that all proſperous and happy things ſhould be turned vntounto them into miſery, which thing we reade in the hiſtories came oftentimes to paſſe: for wordly men in thoſe things very often came to deſtruction, wherein they both moſt delighted themſelues, and placed all their felicity. When Pompey was ouercome in Pharſalia, Egipt and Ptolome were his table: for he hoped that there he mought be recreated, and be at reſt: howbeit there he miſerably loſt his head. Ceſars table ſéemed to be aboue all others in the publike wealth of Rome, when as he was the chiefe of the Senate houſe, and as Dictator out of his regall ſeate gaue lawes and bare dominion: but whileſt he ſetled himſelfe in theſe things he was mirably ſlayne. The table of the Iewes was in the time of Chriſt, to kéepe ſtill their dignity, place, nation, and prieſthod: and whileſt they with a blind zeale too much gaue themſelues to theſe things, they ſlew Chriſt, and therefore they were throwen down hedlong into vtter deſtruction. Neither let vsus looke for any other ende of the Pope & of his kingdome, whoſe table is, the name of the Church, counſels, Fathers, cuſtomes longtime receaued, the pompe and ſhew of outward ceremonies, and ſuch other like things: for the defence wherof, foraſmuch as he together with his fighteth againſt the truth, and that plainly ſet abroad, he ſhall fall into a ſnare and into diſtruction. This ſelf thing did the Iewes in the time Ieremy, whē they cried: The tempell of the Lord, The tempell of the Lord: boaſting that they were the ſonnes of Abraham, and frée men, and the children of promiſe: but yet they were with great miſeries brought to deſtruction. And how euen the outward table hath brought vntounto ſome deſtruction, the holy hiſtory ſetteth forth vntounto vsus in the eldeſt ſonne of Dauid. For he was ſlaine of his brother Abſalon, for defiling his ſiſter Thamar. And the like chaunce happened vntounto Simon the high prieſt, as we rede in the firſt booke of the Machabes, who being bidden by his ſonne in law to a feaſt, was by him ſlaine. Dauid by an antitheſis aptly maketh a ſnare to be contrary vntounto a table. For the table ought to be frée, where we may ſafelye refreſhe the minde: and if any ſnares bee there laid…, a man can not well auoyde them. There is added an other curſe, which according to the Hebrew verity is of quiet men, that is, of frends and ſuch as are ioyned by any familiarityFrendſhip is a neceſſary thing. or acquaintaunce. There is no man but vnderſtandeth that frendſhip is a neceſſary thing? Which neither euen great princes, nor Emperors can want: for if they be deſtitute of frends by whom ſhall they gouerne their dominions & kingdomes? And howe méete and profitable concorde is in aduerſityes, wée néede not many wordes to declare, for that it is to all men moſt manifeſte. It is alſo as a thing moſt to be deſired, and moſt pleaſant grafted in vsus by nature, or rather by God, and as Aristotle in his Ethikes ſayth of it, it is more conuenient then iuſtice: For if we were all truly frendes betwene our ſelues,Frendſhip better then iuſtice. there ſhould be no nede of iuſtice: for no man would hurte one an other: but if we were all iuſt, yet ſtill ſhould we nede frendſhippe, for that it is a thing of hys owne nature and of it ſelfe good. Of ſo greate a commodity doth Dauid in hys execration deſire that the wicked might be depriued, and prayeth, that thoſe whome they thought to be theyr frendes mought be vntounto them traytors: which how deteſtable and hurtfull a thing it is, the hiſtory of Samuell declareth: where it is written that Ioab ſlew Abner and Amaſa two notable captaynes fraudulently, namely, pretending frendſhippe vntounto them, and kiſſing them. Our LordAn example of traitry. alſo, who for our ſakes would ſuffer all kinde of greues, ſuffred alſo this kind of miſhappe: touching which thing we hauehave in the Pſalme a wonderfull complaynte, for vnderunder the perſon of Chriſt it is ſayd, My quiet frend, which did eate meate together with me, hath lifted vp his hele agaynſt me. Thus hauehave we now declared the Hebrew verity. But bycauſe Paul and the Seuentye hauehave turned it retribution or recompence, let vsus ſe how theyr phraſe of ſpeach agreeth with thys ſence. In my iudgement it ſignifieth, that Dauid prayed, that in the table, where they were wont to refreſh theyr mindes, and to hauehave all thinges in ſafety and ſecurity, there ſhould happen vntounto them a recompence, and y^• there they mought be puniſhed for all the wicked actes which they had before committed, that whereas the ſeuerity of God ſemed before to winke at theyr ſinnes, it might there take vengeance of them. Let theyr eyes be made dimme, that they ſee not, and theyr backe or loynes or raynes alwayes make crooked, or make it to conſume or to waste away. As it is had in the Hebrew. That which is now ſpoken of the eyes pertayneth vntounto the mind, and the ſence is, let them be ſpoyled of iudgement and vnderſtanding, that they may not vnderſtand what thinges are to be wiſhed for, and what thinges are for them profitabe. And by the loynes, backe or raynes, we muſt vnderſtand the ſtrengths, which he prayeth, might be taken away frō thē, y^• they might not be able to obteyne any good thing, if paraduēture they had choyce of it. Neither here let vsus of this be ignoraunt, that in this place is ſhewedHere is declared that free will is in the wicked ouerthrowen. that in the wicked and in them that are forſaken of God frée wil is taken away, whoſe roote and beginning, as we hauehave ells where taught is vnderſtanding. For the will, foraſmuch as it is blind, can not chuſe that which reaſon offreth vntounto it. And if they which are reiected of God can not vnderſtand thinges ſpirituall and in very dede good, for as much as they are mē naturall, then alſo ſhall they not be able to chuſe them. And though ſometimes they be ſo illuminated with ſome ſclender light, that they can iudge ſomewhat of vprightnes, yet notwithſtanding theyr ſtrengths are ſo made crooked, and conſumed, that they cā not follow the better thinges which they allow, but cleaue and ſticke faſt vntounto the worſe. Pauls argument agaynſt the Iewes is in this maner. That ye are made blind and therfore receaue not Chriſt and his Goſpell, ought not to ſeme vntounto you a thing ſo incredible, when as both Eſay foretold it, and holy Dauid alſo hath ſpoken of it. Neither is it to be doubted, but that the thinges which are now cited touching the Iewes pertayne alſo vntounto Chriſtes time and alſo vntounto ours: for in this pſalme it is writtē, The zeale of thy houſe hath eaten me vp. WhichIt is proued that this pſalme pertaineth vntounto Chriſt ſentence Chriſt vſed, when he clenſed the temple of …iers and ſellers: yea there was none which was more moued with this kinde of zeale then he was, and for that cauſe chiefly was he ſlaine of the Iewes. Moreouer in the ſelfe ſame pſalme we rede. They gaue me to eate gaule, and in my thirſt they gaue me viniger to drinke, Which thinges we no where rede happened vntounto Dauid. But that Chriſt had at his death, ſuch meat to eate, & drinke to drinke, the Euangeliſts moſt manifeſtly teſtify. And in this place we may ſe an excellent amplification by ſteps or degrees. Firſt is ſayd, Let the good thinges, namely, which they now hauehave and poſseſse, as the table and frendes be turned vntounto them into deſtruction. And ſuch thinges which are to be wiſhed and deſired, let them not ſe them, and if hereafter they ſhal paraduenture ſe them, yet let not them attayne vntounto them. Neither is only this execration red in y^• Pſalme of Dauid, but alſo other more greauous then this, Poure vponupon them thy wrath. Lay iniquity vponupon iniquity, and let them not enter into thy righteouſnes. Let thē Why Paul rather toke this part o… the pſalme then any other.be put out of the boke of the liuing, and let them not be written with the iuſt. But Paul picked out that part only which ſerued beſt to his purpoſe, and chiefely as touching execation, for he would not irritate the Iewes more then was nede, leſt paraduenture he ſhould vtterly hauehave diſcouraged them all. But foraſmuch as theſe horrible and bitter thinges are applied vntounto the wicked, it followeth, that the godly and faythfull may by a contrary kind of reaſoning gather thereout no ſmall conſolation vntounto themſelues. For euen as vntounto them things pleaſantWhat conſolation is herehence deriued vntounto the godly. and proſperous are turned into miſery and calamities, ſo vntounto the godly, the things which of theyr owne nature, are dolefull, hard, and miſerable, are made healthful, pleaſant and glorious: as perſecution, honger, baniſhmēt, ignominie, and euen death it ſelfe, for Chriſt hath ſanctified vntounto vsus the croſſe, and therefore hath pronounced them bleſſed which ſuffer perſecution, and thoſe alſo bleſſed which mourne and likewiſe thoſe bleſſed which are affected with contumelies & reproches: for there is not one of thoſe euilles which in the elect of God hauehave not a moſt happy end. The cruell dealing of the brethern of Ioſeph aduaunced hymThinges dolefull are to the godly turned into things ioyfull and pleaſaunt. in a maner to the kingdome of Egipt. By the calamities and afflictions wherewith Pharao oppreſſed the Iſraelites, they obteyned liberty: and in the horrible and vnpleaſant wildernes they had in a maner a paradiſe: when as by the conduite of Moſes, yea rather of God they were brought vntounto the land of Chanaan: the battailes which the Amalikites, Chananites, and Amorhites made agaynſt them were turned vntounto them into victories and triumphes. The death of Chriſt although it was ignominious vntounto him, in reſpect that he was a man, brought vntounto him reſurrection, an heauenly ſeate, and a kingdome laſting world without end. And by moſt cruel martirdomes both the Apoſtles and alſo many other of the faythfull are brought vntounto eternall felicity, ſo that the Apoſtle ſayd truly, vntounto them that louelove God all thinges worke to good. Now that we hauehave expounded the wordes of Paul we will ſe what is to be gathered out of the expoſitions of other men. Chriſoſtome by the table vnderſtandeth as we doo the pleaſures of the Iewes: and maketh theſe thinges ſo playne, that they nede no expoſition at all: for experience it ſelfe teacheth with what calamities both of ſoule and body the Iewes are tormēted. He diligently noted alſo the aduerbe of time, which in Hebrew is Hammid, that is, alwayes, whereby he ſayth is ſignified the perpetuityThe calamity of the Iewes perpetuall. of this miſery, ſo that the Iewes can not hope that it ſhall hauehave an end. It ſemed vntounto him wonderfull, that it had now in his time dured aboue 300. yeares: but what would he now ſay whē as now it hath laſted fiftene hundreth yeares? Theyr captiuity in Babilon continewed 70. yeares. Howbeit in it they were not vtterly deſtitute of the fauor of God: for they had with them Daniell and hisThe captiuity of Babilon was much more tollerable then this. fellowes, and Eſdras alſo, Nehemias, Zorobabell, Ieſus the prieſt of the ſonne of Sadoch, Zachary, Aggeus, and before all theſe Ezechiell, and Ieremy, although Ieremy went downe with the runnagate Iſraelites, inot…to Babilon, but into Egipt, howbeit for all that he wrote vntounto them. And after the 70. yeares were expired they returned home agayne and poſſeſſed theyr owne auncient dominion vntil the time of the Macedonians. Next after that they were for a while vexed byThe Iewes were not infected with outward idolatry, when they were at the laſt afflicted of y^• Romanes Antiochus: but the Aſſamonites did ſet them agayne at liberty. But now they are without end and meaſure oppreſſed although they be not enfected with that outward and groſſe idolatry, wherfore of their diſperſion & miſery cā no other cauſe be geuē ▪ but y^• Chriſt is now come whome they hauehave reiected. And therfore in ſtéede of a floriſhing kingdome they are compelled to be in bondage: in ſtede of a famous temple, they hauehave cōtemptuous Sinagoges: in ſtede of offrings and ſacrifices, they are wrapped with abſurd ſuperſtitions: in ſtede of honor and dignity wherein they were before, they are now odious and hatefull vntounto all men. And which is moſt greauous of all, they will not acknowledge the cauſe of theſe ſo greate euils. Ambroſe entreating of this matter deuideth this excecation into two kinds: one kind he maketh curable, vntounto which ſentence alſo agréeth the cō mentaries, which are aſcribed vntounto Ierome: for in them it is written, Make croked their backe alwayes, vntill they beleue, and be conuerted. And, that as touching manyeTwo kindes of excecation. there ſtill remayneth remedy, Peter declareth in the Actes of the Apoſtles, when he ſayth, And now I know that ye dyd it of ignorance, wherefore repent and be baptized eueryevery one of you. Paul alſo ſayth, that the branches of the Iewes are ſo cut of, that yet they may agayne be grafted into Chriſt. The other kind of excecation, he ſayth, is paſt all remedy, and vponupon them is this inflicted which hauehave reiected the truth once knowen, and do ſtriue againſt it. And he addeth, that Paul at this preſent meaneth of either kind of excecation. But y^• Greke ſcholies referre the bowing of the backe to the perpetuall bondage, wherewith the Iewes are oppreſſed of outward nations: which in my iudgement is not ſo apt, for that I ſée that Paul writeth onelyonly of the euills and calamities of the mynde. For he neuer vpbrayded vntounto the Iewes any outward infelicitye. But this is woorthy of noting, that ſome interpretersBlindnes of the …ind goeth before incredulity and is the cauſe thereof. affirme, that the cauſe of this excecation was incredulity. But I, as I graunt, that by incredulity is encreaſed darckenes, ſo alſo affirme, that blindnes of the mind goeth before incredulity: for howe commeth it to paſſe, that wicked men beleue not the words of GOD, but becauſe they are blinded and ſée not, as they ought to ſée, the thinges which conduce vntounto ſaluation? I will not ſpeake, how Paul putteth blindnes as the cauſe of incredulity: for this was in controuerſie, how the true Chriſt ſhould be preached, when as ſo fewe beleued in him. Which thing Paul affirmeth therfore came to paſſe, for that election obteyneth fayth, and the reſt are made blind. Now at the laſt come we vntounto Origen, who at the beginning writeth, that Paul hath left out, before them, which both the Hebrue verity, and alſo the 70. hauehave. But of his owne hath added this word, Snare: which word is neyther had in the tranſlation of the 70. nor alſo in the veritie of the Hebrue. But this is of ſmall waight: neyther doth it any whit alter the ſenſe. He moreouer ſheweth, that the teſtimony of Dauid is very nighe and agreable vntounto theſe things which Eſay foretold. For euen as there were eyes geuen, that they ſhould not ſée, & eares that they ſhould not heare: ſo is it here ſayd, Let their eyes be made dimme that they ſee not. Straight way for that he thinketh it abſurd, that vnderunder the perſon of Dauid, or of Chriſt ſhould be made any execration or curſing, he deuiſeth a wonderfull ſtrang ſenſe. For as (ſayth he) our eye can looke vponupon the light, and ſee thinges profitable and which are expedient, and contrariwyſe can behold things noyſome and hurtfull, ſo the ſight of the mynd turneth it ſelf ſometymes to thinges heauenly and ſpirituall, and ſometymes to thinges earthly and wicked. But now if a man ſhould pray, that the vnderſtanding of certayne men ſhould not looke vponupon, or beholde wicked and peruerſe doctrines, this man ſhould not pray againſt them, but for them. After that he addeth, I would to God Marcion, Valentinus, Baſilides, and ſuch like peſtilences, had neuer ſene the wicked and pernicious doctrines which they deuiſed. Wherfore (ſayth he) theſe are not execrations, but rather medicines. But touching this woord table, he thus writeth (by this place to defend his allegories, for as farre as we cā coniecture by this words, all men did not like wel of them) Let one of thoſe (ſayth he) come, which deride thē, and let him without an allegory interprete the things which the Prophet now ſpeaketh: Then goeth he on in his expoſition, and affirmeth, that the table is the holy ſcripture: for wiſedome hath ſet her table, and mingled wyne. This table he proueth is turned vntounto the Iewes into a ſnare. For when the Iewes read that Chriſt ſhould deliuer Iſraell, and ſhould reigne with greate honour and might: they ſaw that Ieſus of Nazareth liued here on the earth in a baſe and abiect forme, and Howe the table of the ſcriptures is vntounto the Iewes turned into a ſnare.they ſawe that they were ſtill oppreſſed with the yoke of the Romaines: therfore the table was vntounto them a ſnare: which thing doubtles had not comme to paſſe, if that they had vnderſtoode, that the deliuery which ſhould be accompliſhed by the Meſſias, ſhould be from ſinne, from the deuill, death, and hell: and that the kingdome of Chriſte, ſhould be no worldly kingdome, but wherein he ſhould by the woord and the ſpirite raigne in the harts of men, then I ſay, had they not ſuffred ſo great miſerie. Chriſt longe ſince aſked them, Whoſe ſonne is the Meſſias? They ſayd, Dauids ſonne, as they had read in their table: Chriſt aunſwered, But howe doth Dauid call him his Lord? when he ſonge, The Lorde ſayd vntounto my Lord. Now here the table is turned vntounto them into a ſnare, neyther were they able to aunſwere one woord. In Iohn alſo he ſayd: Do not ye thinke that I came to acc…ſe you, there is an other which accuſeth you, namely Moſes. Here agayne alſo they are …ared: for the law wherof they ſo much boaſted is made both their accuſer and condemner. Lastly, they were taught that Chriſt ſhould abide eternally, and they ſawe that our Lord died & was buryed: ſo that their table was vtterly made vntounto thē an offence. As touching the holy ſcriptures, that they were turned vntounto the Iewes into deſtruction I am not againſt him, but that he thereby obtrudeth vntounto vsus his allegories,Twokinds of allegories. I in no wiſe allow. For there are two kinds of allegories: for ſome are ſet forthe vntounto vsus by the holye Scriptures: as that Chriſt is Ionas, who was in the hart of the earth thrée dayes, as he was in the bealy of the whale. Againe that he is Salomon, or the ſerpent hanged vp in the deſert, or the lambe. And that the two ſonnes of Abraham are two teſtamentes. Theſe I ſay, foraſmuch as they are found in the holy ſcripturs, may in no wiſe be reiected: but are firme places, wherby when nede requireth may be proued doctrines. There are other allegoryes, which men through their owne iudgement and reaſon find out, whō indéede we confeſſe, y^• they may follow their owne fantaſie, ſo that they beware of two things: Firſt, that they deuiſe nothing that is repugnant vntounto ſound doctrine: ſecondly y^• they obtrude not thoſe their deuiſes as naturall & proper ſenſes of the holy ſcripture. There is alſo a third kind of allegories, which is when the ſcripture vſeth a trope or figure: neither hath any other ſence but that allegoricall ſence, as we now graunt is in the words of Dauid. And then the allegory is the only ſence of the words: as Cicero in his oration for Marcus Celius, called Clodia by the name of Medea Palatina. But what I beſech you hath this kinde of allegories common with Origens allegories? And whereas he interpreteth the imprecation of Dauid, as though he ſhould pray, that the Iewes ſhould not ſée that things which are euill and hurtfull, it is moſt farre of from the purpoſe of Paul: for he entreated of incredulity, and ſaid that the cauſe thereof is, for that the Hebrues were made blind, and then he cited the words of Dauid. Now there is none which ſéeth not, that faith hath a reſpect vntounto good & ſound doctrine, and if he pray that they might not ſée ſuch ſound doctrine, then doubtles, he wiſhed not vntounto them good thinges but euill. And I wonder that Auguſtine ſhould fall in a maner into the like interpretacion, when he entreateth of a place in the 1. chapter to the Galathians in his 16. booke and 22. chapter againſt Faustus. The place is, I woulde to God they which trouble you were cut of. The ſence whereof he ſaith is, vtinam euirentur, y^• is, I would to God they were gelded for the kingdom of heauens ſake. Theſe mē without doubt were moued to thoſe expoſitions, for that they thought it a thing notOf imprecations and curſinges. mete for Dauid or the Prophetes or Chriſt, to pray for the euill thinges againſt any man: for that ſemeth ſtraunge from the gentlenes and lenity which we are in the ſcriptures commaunded to ſhew euē towards our enemies. But foraſmuch as we are fallen into ſuch matter, it ſhall not be amiſſe ſomewhat to ſpeake of imprecations and curſings. This maner of execration and euill ſpeaking is in theExecratiōs much vſed in the ſcriptures. ſcriptures a thing tyme out of mynd vſed. Nohe curſed his nephew Chanaan: Curſed be Chanaan, let hym be a ſeruaunt to his brethern. Baalake alſo the ſonne of Zippor called Balam to curſe Iſrael. In Deut: we rede: Curſed ſhalt thou be in the town▪ and in the field, in the barne, and in all other thinges, curſed be the fruite of thy body. Theſe execrations were recited vponupon mount Heball. The law of ieoloſy hath alſo in the booke of nombers his imprecations, that the wombe ſhould ſwell, and rent in ſonder, and the thighes rotte: all which things could not hurt the woman if ſhe were innocent, but vntounto an adultereſſe they were not without vertue and efficacy recited. Ioſua curſed him which ſhould réedifie. Iericho, namely, that he ſhould do it with the death of his children, which thinge happened vnderunder Achab, as the hiſtorye of the kinges mencioneth. And Nehemias ſaith, that he not onelye reproued them, which had maried ſtraunge wiues, but alſo curſed them. In the newe teſtament… alſo there wante not examples, whiche we will hereafter bring, yea and the Ethnikes alſo vſed curſinges. Acteius a Tribune of the people of Rome, as Plutarche declareth in the life of M. Craſſus, whē he could by no other meanes diſſuade Craſſus from his expedition into Parthia, at the length in the way which Craſsus ſhould go foorth at, he ſet on fire the city of Crates, and there with horrible and bitter curſes he curſed the Generall Captaine and his hoſt: and that theſe execrations were not vaine, the euent plainely and manifeſtly declareth. Oedipus alſo, as the Poets tell, with banninges curſed his Sonnes Adraſtes and Polynices, namely, that they might be without citie, and houſe, that they might be beggers, and wanderers abroade, and hauehave ſuch diſcord betwéene themſelues, that the one ſhoulde kill the other, whiche thinges according to his wiſhe came to paſſe. And Horace ſaith: I will banne you, and let not my banning be put away or purged by any ſacrifice. Neyther is that to be paſſed ouer which Auguſtine mēcioneth of Paulus and Palladia for they being curſed of their mother, miſerably wandred about from country to country, vntill at the laſt they were deliuered at the tombe of Sainte Stephan. Wherefore ſéeing that alwayes both amongſt the Iewes, and amongſt the Gentils there hath bene ſo great plenty of curſinges and banninges, is it poſſible, that it ſhould vtterly be vniuſt, and ſinne to curſe or to wiſh euill vntounto any man, ſo that at no time it ſhould be lawfull? Auguſtine without doubt was of this minde, y^• it is not lawful,Execratiōs …n the Prophetes are foretellings and entreateth of this matter towardes the ende of his firſt booke de ſermone Domini in monte: and writeth: that thoſe imprecations which are red in the Prophetes per…yne onelyonly to propheſies, ſo that vnderunder that forme of prayer they onelye foretolde the thinges which they ſaw ſhould come to paſſe. And whereas they vſe the optatiue moode in ſteade of the indicatiue moode, that he ſayth amongeſt the Hebrues is not to be wondred at: when as they oftentimes vſe ſuch figures in theyr ſpeache, for manye times they vſe one tempſe or an other, whē they put the time paſt for the time to come. Why hauehave the Gentils ſinned, & the people imagined vayne things? Againe, They deuided my garmēts Theſe thinges were to come, and were foreſpoken of Chriſt, when yet they are written as already paſte. Howbeit he confeſſeth, that ſometimes men praye for puniſhmentes and chaſtiſementes to come vntounto ſome, that they may be corrected, whiche is not (ſaith he) to pray againſt them, but for them. And he citeth a place out of the Apocalipſe in theIt is lawful to pray for puniſhmēts to light vpō ſome mē, to the end they may be corrected. A place of y^• Apocalips. Sinne may be deſtr…ied two maner of wayes. The ſoules of the martyrs pray for the ende of the world 6. chapter where the Martyrs cry vnderunder the alter. Take vengeaunce vponupon the earth for our bloud which is ſhed: and he thinketh, that therebye is mente, that theſe martyrs pray against the kingdome of ſinne. And ſinne may be deſtroyed two maner of wais: Firſt, by bringing in a contrary qualitye, ſo that ſinne beinge excluded, do ſuccéede mortification of luſtes, and do followe righteouſnes, honeſty, and all kindes of vertues. Againe ſinne is ſubdued vntounto GOD, when vponupon it is inflicted puniſhment: for ſo longe as it is vnpuniſhed, it hath nothing in it that is good, but ſo ſoone as puniſhment is inflicted vponupon it, foraſmuch as that puniſhment is a parte of iuſtice, ſinne is thereby at the leaſt ſomewhat reſtrained and brideled from ranging any farther abroade, whiche thing alſo is profitable vntounto wretched ſinners: Wherfore if we will iudge vprightlye, the martyrs in ſo prayinge, prayed rather for them, then againſte them. Neither alſo were it abſurde if they ſhoulde pray for the end of the world, wherein they had ſuffred ſuch great euils, that impiety may once at the length hauehave an ende. Althoughe I thinke not that all the elders are ofTertullian thought that we ſhould pray for the prolongyng of the end of the world. Why they prayed for the prolonging of the ende of the world. this mind, that we ſhould pray for the end of the worlde: when as rather contrariwiſe Tertullian in his apology ſaith, that Chriſtians in theyr congregations praye for the prolonging of the end of the world. And in the ſame place he writeth, that our men by the preſcript of the holy ſcriptures prayed not only for Emperors, but alſo for the long preſeruation of the the world. For after this monarchy of the Romanes, as Paul writeth vntounto the Theſſalonians ſhall come Antichriſt, and the end. Wherfore ſome of the ſaintes prayed that the time might be prolonged, partly that the tribulatiō which ſhould come through Antichriſt might be differred, and partely that the Children of election might be gathered together. The Gréeke Scholies write that thoſe holy martyrs prayed againſt the deuill, that his power might at the length be brideled, or brought to an ende. And thus much touching Auguſtines opiniō, who was alſo of the ſame minde againſt Fauſtus, where he ſayth, Theſe things which we read in the Prophets ſeeme to be wordes of execration of ſuch as foretell or foreſpeake, and not the deſires of ſuch as pray. But as touching this thinge I thinke this to be true: that when there is an enemy whiche both wiſheth euell vntounto vsus, and alſo to the vttermoſtWe muſt make a diſtinction of the cauſe why our enemies ha…e vsus▪ Diſtinction o… y^• perſōs which vſe imprecatiōs of his power worketh euell againſt vsus, we firſte of all make a diſtinction of the cauſe, wherfore he hateth vsus. For either it is our proper cauſe, humane, and ciuill, or els it is becauſe he hateth God and his truth. Secondly that we make a diſtinction of the men: for ſome are led by an accuſtomed affection of theyr own, and other ſome are moued of God, who reuealeth vntounto them both what he wil do, & in what ſtate the wicked are, & ſtirreth thē vp to ſpeake the things which they ſpeak: nether is this in the meane time to be paſſed ouer, y^• the euils which we praye for are ether tēporal or eternal. Theſe diſtinctiōs conſidered, this we ſay, y^• if it be our own cauſe only, therin we ought to be patient, long ſuffring, & mild. Bleſse & curſe Diſtinction of the …uils which we pray for. In our own cauſe we ought to be patient.not, the ſcripture cōmaundeth vsus. We ought alſo to pray for them that perſecute vsus. God hath created vsus men, let vsus not ſpit out the venome of ſerpentes: and foraſmuch as we are mē, let vsus not ſuffer our ſelues to be changed into wild beaſts. They which hurt vsus are madde, and are moued with furies, and therfore are worthy rather of compaſſion then vengeaunce, or imprecations. The mouth is geuen vntounto vsus to helpe and remedy things, and not that we ſhoulde with it curſe & han. Otherwiſe God will ſay, vntounto ſuch execrations, I hauehave commaunded thée to pray for thine enemies, why dooſt thou now then irritate me againſt them? Wilt thouAn example of a prieſt of Athens. hauehave me to be a helper to thée to tranſgreſſe my lawes, and to be thine hangman? A certaine woman prieſt of Athens coulde not be perſwaded to curſe Alcibiades, for ſhe ſaid that ſhe was placed in the prieſthoode to pray for men, and not to curſe them. And amongſt the Romanes it was not lawfull for the high prieſte of Iupiter to ſweare, for that oftentimes the ende and concluſion of an othe is execration: for they ſay, let this or that fall vponupon me, vnles I performe this or that. And ſéeing itIn our own cauſe we muſt vſe prayers, & not ex…cratiōs. In Gods cauſe it is lawfull ſomtymes to vſe imprecations. Our cauſe i… ſomtimes nerely ioyned w^t gods cauſe. In imprecations we muſt beware of the incitation of the fleſh. We muſt …e ioyne ſinne from the nature of him that ſinneth How it is lawfull to wiſhe temporal afflictions vntounto ſinners. A mā may ſometymes wiſh temporall euill things vntounto himſelfe. was not lawfull for the prieſt to curſe himſelfe, muche les was it lawfull for him to curſe others. Wherfore if the cauſe be our owne, we ought not to vſe execrations, but rather prayers, compaſſion, and bleſſing: but whē Gods cauſe is in hand, and that this our anger commeth by reaſon of ſinnes and wicked actes, there is no thing to let but that the godly may ſometimes vſe imprecations in ſuch manner as we ſhall expreſſe. And it oftentimes happeneth, that our cauſe is ioyned wyth the glory of God and is ſo ioyned, that it cannot be diſſeuered therefro but onelyonly by diligent and attentiue conſideration. As if a miniſter of the church ſée himſelfe cō temned, and derided, although oftentimes he contemne his owne dignity yet notwithſtanding neither can he nor ought he quietly to ſuffer y^• worde of God (which he miniſtreth) to be contemned. For which cauſe the prophets ſemed many times to be very wroth, for that theyr meſſages and propheſies were derided. Wherfore I graunte that in this caſe both imprecations and curſinges maye iuſtly be vſed. Howbeit this I thinke good to admoniſh you of, that here we go warely to worke: for our fleſh is wonte oftentimes vnderunder the pretence of Gods glorye and honor, to fight and to braule for our owne honor and eſtimation. Moreouer this is not to be neglected, that we very diligentlye ſeioyne ſinnes from nature, and that in anye wiſe we wiſh well vntounto nature it ſelfe, that is vntounto men, but let vsus curſe and hate ſinnes. And foraſmuch as it oftentimes happeneth, that men, after that they hauehave bene by ſome afflictions and puniſhmentes corrected, do repente, therefore if vntounto wicked men beinge ſtraungers from God, and tranſgreſſors of hys lawes, we ſometimes wiſhe ſome diſcommodities and aduerſities of the fleſhe, to the ende they maye féele the wrath of God, I ſée nothynge but that we maye ſo doe. Thys thing without doubte we maye ſometime wiſhe vntounto our ſelues, and that iuſtly, that God ſhould rather afflict and ſcourge vsus, then to ſuffer vsus to fall into ſinnes or if we ſinne, that he would at the leaſt by theſe meanes call vsus home againe. And if we may wiſh theſe and ſuch like things vntounto our ſelues, why ſhould we not wiſh them vntounto others, ſeing that we are commaunded to louelove our neighbours as our ſelues? So Helias ſhut vp heauen. So God brought home againe ſome of his elect which went aſtray: for there are ſome kind of men ſo blockiſh, y^e they can not be brought home againe but by this meanes. Wherfore the Pſalme ſaith: Fill their faces with ignominy and they will ſeeke after thy name. And therefore we may wiſh the croſſe and affliction both vntounto our ſelues and alſo vntounto others for amendment and correction ſake. In which cauſe yet nothing ought to be doneIn this matter we muſt go diſcretely & warely to worke. raſhly, for oftentimes it happeneth, that ſome by afflictions are not amended, but rather made worſe. Wherfore the better way were to pray vntounto God to correct them, and not to wiſh vntounto them aduerſities, except it be with this condition to conuert them, or that the glory of God ſhould thereof enſew. And ſo as ſaith Auguſtine we ſhould not pray againſt them, but for them. But this is to be knowen that amongſt men there are ſome, which are the ambaſſadors of God, which areWhy it is lawfull for prophets to curſe. not as priuate men, but execute an extraordinary miniſtery. And they by the ſpirite of propheſying doubt not of the will of God: for in their prayers they talke together with God: and in that talke they ſee and vnderſtand many thinges as touching the mind, and are wonderfully affected. Wherefore ſeing that God ſheweth vntounto them, that ſinners ſhall be brought to amendment by ſome kinde of puniſhementes, and that he hath appointed to puniſhe them, or that ſome are now paſt all hope of ſaluation, and ſhall without all doubt be puniſhed with eternall miſery, ſeing I ſay, that God ſheweth vntounto ſuch holy men ſuch things, and they in no wiſe doubt, but that ſuch things are decreed of the moſt mighty God, which foraſmuch as he appointeth them, muſt of neceſſity be good, how can they not but allow them? how can they not but wiſhe them? when as they continually pray, thy will be done. Wherefore when they ſee thoſe thinges, they pray, they make imprecations, they poure out ſuch execrations and curſings, as we reade in the Prophetes, and in the holy hiſtories. Whereout the godlyWhat conſolation is gathered out of the curſings of the Prophetes. take conſolation, which thereby vnderſtand, in what ſort wicked men ſhall at the length be handled, and the weaker ſort and they which go aſtray which pertaine vntounto the flocke of God, are by theſe thinges corrected, and take hede vntounto themſelues, that they deſerue not the like. Wherfore Gregory vponupon thoſe words of Iob, wherein he curſed the day of his birth, warely wrote, that the execrations of the Saintes procede not of ranker, that is, of the affect of the fleſh and hate of the world, but of good conſideration, namely, whereby they ſe that theſe things are allowed through the will of God. But ſaith he, they pray not for thoſe thinges of a deſire and an affecte: vntounto which his laſt ſaying I can not aſſent: for as I hauehave now ſayd, the ſaints can not but allow, and erneſtly wiſhe thoſe thinges which they ſe God willeth, ſo that they be aſſured that God hath thus firmely decreed. In this maner Paul made blinde Elimas y^• ſorcerer: Peter ſlew Ananias and Saphira: ſo alſo the ſame Peter ſaid vntounto Simon the ſorcerer, thy mony and thou be deſtroyed together. Paul deliuered vntounto Satan him that had committed inceſt, and ſaid alſo, I would to God they were cut of which trouble you. And in the ſame ſort alſo Helias commaunded fire to come downe from heauen, which deuoured the captains ouer fifty, with their fifty ſouldiers. Heliſeus alſo curſed the children which derided him, & they were rent in ſonder of beares. What difference is there, whether God doo a thing by himſelfe, or by others, whome he hath appointed out to be his miniſters?They which will imitate the Prophetes muſt take hede that they hauehave their ſpirit. The ſword of vengeāce and execration cōpared together. Wherefore that which he doth by himſelfe, he can in like ſorte do by the Saintes and Prophetes. Farthermore if any man be moued to curſe others, and do pretend the imitation of the Prophetes and of the Apoſtles, let them firſt well conſider, whether he hauehave their ſpirit or no. For euē as no man ought to vſe the ſword, but only the magiſtrate, ſo let none vſe theſe execrations but they which are moſt fully aſſured of the will of God, and which are moued by the ſpirit to inflict them. This place is of nigh affinity, yea rather all one with that place which is of vengeaunce. Priuate vengeaunce is forbidden, but ſo is not publique vengeaunce, and that which is done by Princes: ſo they which are of the common ſort, let them abſtaine from execrations, eſpecially let them no… wiſhe any croſſe vntounto any man as touching eternall condemnation, vnles it be of condition that it may do good, and let them aſſuredly knowe that they are bound to obey this common rule, bleſse and curſe not: agayne, pray for them which perſecute you. And they which by the impulſion of God vſe any execratiōs or imprecations, let them alwayes hauehave before their eyes the amendment of ſinne: or at the leaſt way the diminiſhing of the maliciouſnes thereof by paynes and puniſhmentes, that the righteous may not be hindred from the worſhipping of God, and alſo may not extend their handes vntounto iniquities: and finally let them ſeeke onelyonly that the will of God may hauehave place, and let them not be deſirous of their owne commodities. Neither ought it to ſeme vntounto any man wonderfull, that that common rule wherein is preſcribed vsus, to bleſſe and not to curſe, and to wiſhe well vntounto them that perſecute vsus, admitteth any exceptions, for, that thing happeneth alſo in other commaundementes. Are we not in an other place commaunded to pray for all men? And vntounto Timothe a reaſon is added, for that God will hauehave all men to be ſaued. And yet Iohn ſaith, that ſome ſin vntounto the death,We muſt not alwaies pray for our enemies. and for them he ſaith, we ought not to pray: which yet we ought to vnderſtand, when we are fully aſſured that they hauehave ſinned vntounto the death. Wherefore as touching that trope or figure of Auguſtin, wherein he ſaith that theſe imprecations of the Saints, were predictions or foretellinges, as we vtterly reiect it not,We muſt not pray for them that ſinne vntounto the death. ſo alſo do we ſay that it is not of neceſſity. Neither do we graunt that in the execrations of the Prophetes and of the Apoſtles were not erneſt requeſts and deſires: for how could they not deſire that which they ſaw God had willed and decreed? vnles paraduenture by requeſt or deſire he ment the ſence of the fleſhe or of reaſon, as it is led by humane counſels. Laſt of all this is to be noted, that it is not abſurd, that in one and the ſelfe ſame will of godly men are contrary motions,Contrary motions may be in the will of men. when as they happen not in reſpect of one and the ſelfe ſame thing, but in reſpect of diuers. For in that they looke vponupon the will and decrée of God, and the deſtruction of ſinne, and ſuch like, they can not but reioyce in the puniſhments of the wicked. But in that they looke vponupon them as men, being ioyned vntounto them by nature, of one and the ſame fleſh and lompe, they are excedingly ſory for their deſtruction, as Samuell mourned for Saul, for that he was reiected of God, as it isAn example of Samuel. written in the 15. chapiter of the firſt booke of kings. And this ſhall ſuffice touching this matter. Wherefore I will now returne vntounto the words of Paul. For that it was to be feared, leaſt the Gentiles, hearing theſe ſo horrible things of the reiection and blindnes of the Iewes, ſhould be puffed vp with arrogancy and contemne the Iewes as people vtterly reiected of God: and alſo it was to be feared leaſt the nation of y^e Iewes ſhould vtterly be in diſpaire of their ſaluatiō, and ſhould thinke that a way vntounto Chriſt is vtterly cut of from them, when as the Gentiles were now called to ſupply their roome, It is not ſo (ſaith Paul.) And he bringeth an argumentAn argument taken of the finall cauſe. taken of the finall cauſe: Therefore are the Gentiles called, that the Iewes ſhould be prouoked to emulation. Wherefore their ſaluation is not paſt all hope. And we muſt cal to memory that which was ſaid at y^e beginning of this chapiter: namely, y^e Paul, here entēded to proue two things: Firſt y^• the fall of y^• Iewes was not vniuerſal: which he hereby proueth, for y^e electiō obtaineth ſaluatiō in many of y^e nation of the Iewes, as Paul before plainly declared in himſelf although others are left in their blindnes. The ſecōd thing which is to be proued, is now ſet forth, namely, that the fall of the Iewes is not vnprofitable, when as of it followed the ſaluation of the Gentles. This is it which he at this preſent ſaith:

Commentary on Romans, Chapter 11 (1 of 4)

p. 332The eleuenth Chapter.

The eleuenth Chapter.