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Commentary on Romans · Peter Martyr Vermigli

Commentary on Romans, Chapter 11 (3 of 4)

In as much as I am the Apoſtle of the Gentles.] That which in the Greke is foreign, that is, in as much, the lattine interpreter turneth quamdiu, that is, ſo long: and this alſo he doth in Mathew ye 25. chapiter ſaying, So long as ye hauehave done theſe thinges to one of my leaſt, when as in that place alſo in the Greke is reade foreign, which is more aptly turned, in that, in as much, and as. For when it ſtandeth for an aduerb of time, the Apoſtle commonly addeth this greke worde foreign which ſignifieth tyme. As in the firſt to the Corrinthyaus: foreign, y• is: the wife is bound vntounto the law, ſo long as her huſband liueth: And vntounto the Galathians: foreign. &c. that is, So long as the heyre is a child. But Origen I know not how readeth, quamdiu, that is, ſo long: and doubteth whether it ſhould at the lēgth come to paſſe that Paul ſhould ceaſe to be the Apoſtle of the Gentiles, and that Paul ſawe that after this life, he ſhould be the Apoſtle of inuiſible ſpirits, and that vntounto him ſhould be ſayd that which we reade in the Goſpell, Come hether good ſeruaunt and faythfull: for that thou hast bene faythfull in fewe thinges, I will ſet thee ouer many thynges. But becauſe he ſawe as I ſuppoſe that thys is ſomewhat to harde to be eaſely beleued, he addeth: Shall we vnderſtand thys ſaying to bee as that is, I wyll be wyth you euen vntounto the ende of the worlde, not as though I wyll not afterwarde alſo bee wyth you: ſo nowe alſo he ſayth, ſo longe as I am the Apoſtle of the Gentiles, not as though at any time he ſhould not be the Apoſtle of the Gentiles? Paul ſayth that he glorifieth his miniſtery, for y• he laboured by all maner of meanes that the miniſtery of his preaching might be of efficacy, and that that which heThe miniſtery is glorified ſo lōg as it is of efficacy in the h…rtes of the hearers. Nothing in the world better then the church. ſpake without, might by the power of the ſpirite be written in the hartes of the hearers: wherevnto he bent all his induſtry, and laboured by continual prayers to obteyne that at Gods hand, to the end to prouoke them of his fleſh to emulation. Men labour to the vttermoſt of theyr power to followe that whiche they iudge to bee good, honeſt, and godlye. But I thinke that there is nothing in the world more goodly or better then the Church being wel and holily ordered: which Church God ſo loueth, as the huſband doth his wife. This gaue occaſiō to Salomon to write thoſe ſonges of louelove which are called Cantica Canticorum. And Chriſt omitted nothing though it were hard & horrible, which was eyther to be done or ſuffred for it. At this Church doo the Angels wōder, & of it learne many thinges pertayning to the ſondry and manifold wiſedome of God. And men if they want not theyr right wittes embrace and reuerence it. Wherfore in the firſt to the Corrinthians it is written: And if they ſhoulde propheſie and behaue themſelues in a decent order in the Church, and there ſhould enter in any vnlearned hearing his ſecretes touched, and made manifeſt, namely, by preachinges, they would fall downe and worſhippe, and will they or nill they ſhould confeſse that God is amongſt thē. Wherefore let thē vntounto whome is committed the charge to enſtruct and adorne ſo amiable and wonderfull a ſociety take hede what they doo: for they hauehave committed vntounto them not only the charge of thoſe which are preſēt with them, but alſo of others which by emulation of y• church being wel ordred may be brought vntounto Chriſt. He calleth the Iewes his fleſh after the maner of y• ſcripture, whereinThe Iews are called the fleſhe of Paul. mē vſe to ſpeke of theyr brethern and kinſfolkes, He is our mouth and our fleſh. And in ſo ſaying he obteyneth theyr good will to heare him.

That I might ſaue ſome of them.] He ſayth not all, for that he knew that this was not now poſſible for him to doo, for at that time it behoued that y• greateſt parte ſhould be made blinde, and be ſhut vp vnderunder incredulity. Towardes the end of the world is to be looked for a generall conuerſion of the Iewes. Thys phraſe of ſpeach is to be noted wherein he ſayth, That I might ſaue ſome of them: For no man doubteth, but y• it is God which ſaueth as many as are ſaued: butThe miniſters by a certaine propertie of ſpeach are ſaid to ſaue. The holy miniſtery ought not to be contē ned. Paul ſo ſayth, for that he knew that he was a miniſter of the newe Teſtament, and of the ſpirite. And after the ſame maner wrote he vntounto Timothe, when he exhorted him, to be diligent in doctrine and in reding, This doing (ſayth he) thou ſhalt ſaue both thy ſelfe, and them which heare thee. Wherefore that which is proper vntounto God, is by a certayne communicating of proprieties of ſpeach attributed alſo vntounto the miniſters. And if God vouchſafe ſo honorably to ſpeake of the holy miniſtery, they then greuouſly ſinne, which contemptiouſly & diſdainfully deſpiſe it.

If the caſting away of them be the reconciliation of the world.] He ſayth the caſting away of them, and not the remnauntes, ſo that it may be referred vntounto the Apoſtles which were counted caſt away, as though they were the reconciliation of the world: but by caſting away he vnderſtandeth theyr fal & excecation. AndA propoſition cauſall. this is a propoſition cauſall: for caſting away can not be reconciliation, but it is ſo called, for that the one ſpringeth of the other: as if we ſhould ſay, that ſtudy is wiſedome, or that drines is barennes: and by reconciliation he vnderſtandeth ſaluation. For we hauehave by the benefite of Chriſt obteyned reconciliation with God. And in ſumme God in the Goſpell will hauehave no other thing to be preached vntounto vsus but ſuch a reconciliation. VntoUnto the Corrinthians in the latter epiſtle it is ſayd: God was in Chriſt reconciling vntounto himſelfe the world, to the end not to impute The ſūme of the Goſpell is our reconciliation with God.vntounto it the ſinnes thereof. And of the Apoſtles he ſayth, God hath put in vsus the word of reconciliation. We beſech you for Chriſtes ſake, be ye reconciled vntounto God.

VVhat ſhall the reaceauing be but life from the dead?] In the expoſition of this part, life from the dead, the interpreters much diſagre. For Origen and Chriſostome here vnderſtand the true and proper reſurrection from the dead, which ſhalbe in the laſt time at the end of the world: as though ſoone after the conuerſion of the Iewes vntounto Chriſt it ſhould follow. And ſome thinke that the Iewes ſhalbe conuerted in the ouerthrowe of Antechriſt: as though there ſhould be a certayne analogy or proportion, that euen as by the cutting of and the fall of the Iewes, the Gentiles were called: ſo when many nations hauehave fallē by the ſeducing of Antichriſt, the Iewes ſhall then be receaued into y• Church, by whoſe helpe the Gentiles which hauehave fallen ſhalbe holpen vp agayne. But theſe things are doubtfull, vncertayne, and obſcure, therfore I will of them affirme nothing as touching the maner, forme, and reaſon how they ſhal come to paſſe. This we muſt beleue, as the holy ſcriptures teſtifye, that it ſhall come to paſſe that Antichriſt, who now by his miniſters worketh the miſtery of iniquity, ſhall deceaue many, as alſo at this day manye are by him deceaued, and that ye ſhall at the length by the power of the ſpirite of Chriſt be deſtroyed, and that the Iewes towardes the end of the world ſhall come vntounto Chriſt: But whether the Gentiles that hauehave fallen ſhalbe by them repaired or no, the ſcriptures declare not. Ambroſe thinketh it to be an allegory, wherin is ſhewed that the world ſhall receaue greate vtility of the conuerſion of the Iewes, and that therefore it is called life from the dead, for that that ſhalbe vntounto the world greate increaſe thorough the fayth of Chriſt, and the worlde ſhalbe made on liue in men thorough the fayth of Chriſt. Verily that the felicity of the Church ſhalbe greate, all the Prophetes in a maner write, and eſpecially Eſay, which as it is moſt likely it as yet had not, but ſhall then hauehave. Neyther of theſe opinions doo I reiect, neither is it neceſſary vntounto ſaluation to know aſſuredly whether of them is the truer, howbeit this I ſuppoſe to be more probable, that the Apoſtle ſpeaketh of the commodity which ſhall come by the conuerſion of the Iewes, which ſhalbe in this life, and not of that commodity which we ſhal hauehave in ye eternal reſurrection. But theſe thinges are of no greate force. And if we receaue the allegory of Ambroſe, we ſhall ſeme to attribute ſmall fruite vntounto the conuerſion of the Iewes, yea rather not one white more then to theyr reiection: for if thereof ſhall come only the encreaſe of fayth, and ſpirituall life by the death of ſinnes, this ſelfe thing was before geuen vntounto the world in theyr reiection. Howbeit my mind bēdeth more to this ſentēce: and to that which is obiected I would ſay, that the Apoſtle deſcribeth not vntounto vsus a diuerſe nature of the commodity and vtility, but only amplifieth one and the ſelfe ſame▪ as though it ſhalbe a degree more, and extend farther.

And if the firſt fruites be holy, then is the lompe alſo holy: and if the roote be holy the branches alſo ſhalbe holy.] That the nation of the Iewes is not abiect and to be contemned he confirmeth by the promiſe of God made vntounto the fathers: for in the fathers it was by reaſon of the leage which was made with thē ſanctified, and as touching this the Iewes were of greater eſtimation thē otherHere is entreated of the whole nation, and not of perticuler perſōs nations. Howbeit in this place is not entreated of men perticularly, for there were amongſt the Hebrewes many wicked men, which thorough theyr obſtinacye, incredulity, and moſt heaynous factes wickedly periſhed. Wherefore Iohn Baptiſt called them, Generation of vipers. And Chriſt ſaid, Ye are of your father the deuill. Wherefore here is entreated of that nation generally, which was called the people of God, and came of the moſt holy partriarch. For ſo is it to be conſidred in this place, & not as it had his beginning of Adam, for that way it nothingHere is ſpoken of the Iewes not as they had their beginnyng of Adam. excelleth other nations. For in Adam we are all ſinners, we are all dead, and we are all the children of wrath. But in Abraham, Iſaake, and Iacob, were the Iewes ſeperated from other nations: and eſpecially by reaſon of the couenaunt which God in times paſt made with thoſe fathers. Which couenaunt for that it thorough the vnfaythfulnes of men which liued in this latter time ſemed to be obſcured, Paul now aptly putteth the Ethnikes in mind of the firſt fruites and roote of that ſtocke wherof conſiſted the greate nobility of that nation. And nobilityWhat nobilitie is. What is the nobility of any natiō or people. (as ſaith Ariſtotle in his Rhetorikes) is nothing els, but the honour & great fame of elders. And he ſaith alſo, that when we ſpeake of any perticular famely or perſon, or nation, or people, to the nobility thereof belongeth, that they be foreign, that is, men firſt inhabitting the land: which thing the Iewes were not: for they were brought from an other countrey into the land of Chanaan: but which is of much more excellēcy then this, they obteined ye poſſeſſion of y• lād, not by y• force of man but of God, & y• by many miracles & wonders. This alſo belongeth to nobility, y• men be frée, and liue vnderunder no man, but vnderunder their own lawes.The nobilitie of the Iewes is deſcribed. The Iewes were ſet at liberty by God, and by Moſes receaued of God himſelfe moſt wiſe and wonderful lawes. Moreouer the nobility of any nation is commended by auncientnes: But there are no hiſtories that make mencion of any nation auncienter then the Iewes. For the writers of the Gentles can find nothing that was written before Abrahams time. This alſo maketh a nation noble, if it hauehave had excellent and notable Princes: which thing the Iewes wanted not: for they came of Abraham, Iſaacke, Iacob, and other of the patriarches. Finally this alſo is conſidered, whether in a nation hauehave floriſhed many excellent and notable men. As touching which thing there was neuer any people that therein could compare with the Iewes: they had Patriarches, Prophetes, Iudges, and moſt noble kings, and infinite other moſt notable men excelling in all kind of vertue. Wherfore before in the 9. chapiter it was ſayd, Ʋnto whome pertayneth the adoption, the glory, the teſtaments, the geuing of the law, the worſhipping, the promiſes, the fathers and Chriſt alſo as touching the fleſhe. Wherefore that nation without doubt is to be counted moſt noble, and that not only as touching ye nobility of this world (which is doubtles a gift of God not to be contemned) but alſo as touching ſpirituall nobility, which dependeth of that couenaunt which God himſelf made with them?Wherin the holines of the Iewes chiefly conſiſted. And to make the thing more plaine, this is to be noted, that Auguſtine in his 106. epiſtle to Paulinus, or to Bonifacius writeth that this holines conſiſteth rather in the communion of faith and of the ſacraments, then in carnall propagation Which his ſaying is moſt true. For true & ſound holines in them that are of full age dependeth of faith, which by the ſacraments is both ſealed and ſtirred: when theſe thinges are had men geue themſelues vntounto God, and are made vntounto hym holy. Whereunto if procreation of godly elders be adioyned, it is not to be doubted, but that God doth for the moſt part beſtow more ample gifts vponupon them, according to his promiſe, wherein he hath promiſed, that he will do good vntounto the godly euen vntounto a thouſand generations: for he remembreth the couenaunt which he hath made betwene him and the faithfull, that he is the God not only of them but alſo of their ſéede. Yea and alſo oftentimes for the godly parents ſake he geueth vntounto their children ſo much grace, that they are brought vntounto faith, are adorned with the ſacraments, and endued with giftes of the ſpirite. Which thing although it do not alwayes happen or of neceſſity, yet vnderunder the hope of ſuch promiſe we baptiſe our infants, as the Iewes in the olde time circumciſed their infants. But as we hauehave before ſaid, here is not entreated of men perticularly, but of the whole kind vniuerſally, and here is not a reſpect had vntounto carnall propagation, but vntounto the couenaunt and promiſe. For the father when he begetteth a childe doth not together with the ſede poure into him holines, but rather ſinne and corruption of nature, according to that ſaying of Dauid, In iniquities was I conceaued, and in ſinnes hath my mother conceaued me. The Apoſtle in theſe hys wordes vſeth two moſt elegant metaphors, or rather allegories when he callethThe metaphors which the Apoſtle vſeth. the fathers of the Hebreues the firſt fruites, and the roote. In the law it was commaunded, that of all the encreaſes and fruites of the earth ſhould be geuen vntounto God the firſt fruits, yea alſo the firſt borne of liuing creatures were due vntounto him And when Paul maketh mencion of the maſſe or lompe, he alludeth to that which we reade in the 15. chapiter of the booke of Nombers, that ſome part of the lompe of new dough was commaunded to be ſeperated for God before that the new bread ſhould be taſted of: for thereof were made ſwéete cakes which were offred vntounto God. Which thing he therefore cauſed to be done, that men by that ceremony might vnderſtand, and of their owne accord teſtify y• God is vntounto them theWhat the firſt fruites ſignified in the law. geuer and diſtributer of all fruites. Wherefore that oblation encreaſed not the riches of God which are otherwiſe infinite, but only nouriſhed in men a greatfull memory of benefites receaued. As oftentimes Emperors and great and mighty kings geue vntounto ſome one man a city, or prouince or ſome certaine dominion,A ſimilitude. with this condition, that he ſhall pay vntounto him eueryevery yeare ſome thing of ſmall valew in the name of a tribute, not that they ſeeke by that tribute to be enriched, but that man maye perpetually vnderſtande and teſtifye, that he dependeth of that Prince, and that that he hath at his handes obtained that dignity, which he now enioyeth. Moreouer this commodity had the common wealth by that ceremony, that by ſuch oblations the holy miniſtery was ſuſtayned, whoſe vſe is ſo great that it ought to be maintayned, yea though with great charge. Moreouer in all the firſt fruites was ſignified Chriſt the firſt borne of all creatures, and namely, the firſt fruites of them that riſe againe from the dead, whereby all the faythfull are ſanctified: for by the firſt fruites was made holy that which was remayning and left at home to ſuſtaine the family. Yea and this maner of offring firſt fruites was deriued alſo vntounto the Ethnikes: for the virgens called veſtae, offered fruites vntounto their domiſticall Goddes: and as Plutarch telleth in Sympoſiacis, The cuſtome of offring the firſt fruites came alſo vntounto the Ethnikes.the men in the olde time dranke not any wyne, before that they had firſt offred ſafice to ſome God, that that which they dranke might not hurt them. And at Athens the 11. day of the month they offred the firſt fruites of wyne. In all theſe things we may behold the ſteppes of that holy inſtitution: although the Ethniks had with idolatrous ſuperſticion violated that which was well inſtituted. At this day alſo although the yoke of the ceremonies of Moſes be taken away, yet ſhould it be very well done of vsus, of our frée and liberall will to offer vntounto God the firſt fruites by geuing them to the poore. The other metaphore or allegory is taken ofThe firſt fruites are offred vntounto God in the poore. the rootes of trées, which draw good ſappe out of the earth, which is diſperſed thorough out the ſtocke and branches and cauſeth good nouriſhement and plentifull fruit. And that a ſtocke or famely is called a roote, it is ſo commonly vſed in the ſcriptures, that it nedeth no expoſition. Eſay ſayth, A rod ſhall come out of the roote of Ieſſe, &c? In which words is deſcribed that Chriſt ſhould be borne of the ſtocke of Dauid. And when as by this roote are vnderſtanded the fathers as Abraham, Iſaacke, and Iacob: theſe are not to be conſidered as they were men, but as they were ioyned vntounto Chriſt, and thereout as out of a moſt fertile ground thorough faith drew the ſappe of ſaluation. Neither in this place, as I hauehave admoniſhed, is to be imagined any other holines in y• roote or in the firſt fruites, then the bleſſingWhat holines in the firſt fruites is here mēt. Holines of the roote & originall ſin let not one the other. of the couenant made betwene God and the fathers. Neither is the holynes of the roote or firſt fruites any thing againſt originall ſinne, for by nature we incurre that ſinne, which nature we draw corrupted from our parents. But by the promiſe and force of the couenaunt it is forgeuen, which forgeuenes when God worketh, we can not learne by the teſtimony of the ſcriptures. Paraduenture it is forgeuen vntounto infantes, when they are yet in the wombe, or when they are borne or ſtraight way after their birth, neither is it paraduenture geuen vntounto all men at one and the ſame time. And ſuch a forgeuenes is nothing els, but not to impute that ſinne vntounto them, although in very déede it be in them. Wherefore we putting our confidence in the conſtancy of the couenaunt and truth of the promiſe of God, do baptiſe our infants. This allegory of Paul of the holines of the rootes and of the firſt fruites might at the firſt ſight ſeme to be againſt a ſaying of Ezechiell, Whether Paul be againſt Ezechiel.in the 18. chapiter, wherein he ſaith: If the father be godly, innocent, and adorned with vertues, the ſonne which is borne of him, if he be vngodly, and an oppreſſor, and defiled with wicked facts, ſhall dye the death: the holines of his parent ſhall nothing profite him. And Chriſt ſéemed to declare the ſelfe ſame thing, when he ſayd, If ye be the children of Abraham, do his workes. But in very déede obſeruing the expoſition which we before brought, in thoſe ſayinges there is no contrariety, for we do not affirme y• the generation or propagation of the fleſh is the whole, perfect, & abſoluteThe propagatiō of the fleſhe is not the cauſe of holines. cauſe of grace or of holynes (for God can without it geue grace, and in very déede he geueth it vntounto many, which were the children of infidels: and many of thoſe which are the poſterity of holy parēts are excluded from it) but the promiſe which is y• cauſe of holines is in this manner & forme ſet forth & offred vntounto vsus of God, y• he will be our God, and y• God of our ſéede. Which promiſe y• childrē of ye godly whē they come to age ought by faith to take hold of, and to aſſent vntounto it, and y• with an effectuall aſſent, which hath ioyned with it ye fruits of good workes, otherwiſe they ſhould not hauehave ſaluation, & the piety of their parēts & elders ſhould nothing profite thē. Neither muſt we ſay, as ſome ſay, y• Paul now ſpeaketh not of actual holines, as they call it, but of holines in power: for the children of the wicked alſo maye as touching power be ſaued, for they are created vntounto the image of God, whereunto is not repugnant, ſo that it pleaſe God, but that they may be brought to ſaluation. Howbeit they vſe to ſay that the childrē of the faithful hauehave a more nigher power. But this alſo is not inough: for that in this ſorte to be nigh in power, what thing is it? Doubtles they can aſſigne none other thing but this promiſe and couenante made with God. Howebeit Ambroſe laboureth thus to declare it. Foraſmuch as (ſaith he) they hauehave had faithfull elders, they alſo are not vnworthy to be called vntounto the fayth. But he ſéemeth to write ambiguouſly. For if he take worthines for merite,Iuſtificatiō coſiſteth not of merites. his wordes ought in no wiſe to be admitted. For there is none which meriteth or deſerueth to be brought vntounto iuſtification. But if by woorthines he vnderſtande, that they by reaſon of the promiſe and couenant of God are ſomewhat more apte then others, this is to come to that expoſition which we firſte gaue. Let vsus in theWe as touchyng our childrē hauehave the fruicion of the ſame priuiledges that the Iewes had meane time hereof gather, that the Iewes are not to be reiected, as Paul concludeth. Let vsus alſo conſtantly beleue, y• we are in ſuch ſort brought into theyr ſociety, that as touching our children, we hauehave the fruition of the ſelf ſame bleſſinges and priuileges that they had. And therfore is not their ſaluation paſt all hope, whiche now both in the eaſt parts, and alſo vnderunder the tyranny of the Papiſtes liue in ſondry ſuperſticions: ſéeing that they hauehave diſcended from faithfull elders: for it maye eaſly come to paſſe, that the bleſſing and vertue of the couenant may ſpring forth againe in them, and that they may be drawen to ſaluation.

And though ſome of the braunches be broken of, and thou being a wilde oliue tree was grafted in them, and made pertaker of the roote, and of the fatnes of the oliue tree, boaſt not thy ſelfe againſte the braunches: And if thou boaſt thy ſelfe, thou beareſt not the rote but the roote thee.

And though ſome of the braunches be broken of.] When the Apoſtle had now proued that the fall of the Iewes was not ſo horrible, but that manye of them were ſaued, and ſhall hereafter be ſaued and had added that y• fall was ſuch, that it brought no ſmall commoditye vntounto the Gentils: and after that had by the holines of the roote and of the firſt fruites proued the excellēcy of ye Iewes: now he concludeth that we ought not to deſpiſe them, nor to reproche them. And he vſeth the figure occupatio, that is, a preuention: for the Gentils moughte hauehave ſayde, what profite hauehave they by the holines of the roote and of the firſt fruites, when as they are cut of from the holy ſtocke of their godly parentes? The Apoſtle aunſwereth, now indéede they are cut of, but ye hauehave bene long time wilde oliue trées, vnfruitfull,The calling to minde of a mans olde eſtate much conduceth to modeſty. and ſtraungers from God. He putteth them in minde of their old eſtate, which thing much conduceth vntounto modeſty. Men ſhould plucke the wallet whiche hangeth at theyr backe before them and looke vponupon it and beginne firſte of all to wéede their owne fieldes, and then they ſhould not eaſly ſkorne at other mens infirmities, miſfortunes, and chaunces. In this ſorte doth Paul now deale with the Gentils. The braunches (ſaith he) are broken of, but ye hauehave bene longe time vnfruitefull: they are cut of, but they were in the ſtocke: we are grafted in, but they before obteined the naturall ſappe, and proper fatnes, when the Gentils are ſayde to hauehave bene wild oliue trées without fruit, he entreateth not of any Ethnikes perticulerly which thoroughe faith obteined ſaluation, but as I before admoniſhed, theſe things are ſpoken of the people of the Gentils generally: which are worthely called a fruiteles wild oliue trée, for that they had not publikely the profeſſion of true piety as the Iewes had. Some thinke it ſtraunge, that Paul ſhould ſay, that ſome of the braunches were broken of, when as the greateſt part of the Iewes had fallen away. And Chriſoſtome cleaueth vntounto his firſte expoſition: namelye, that the Apoſtle in words onelyonly comforteth the Iewes, and ſpeaketh to get fauor of them, whiche thinge ſaith he, vnles it be well marked, he ſhall ſéeme to ſpeake manye thinges repugnant. This interpretacion I thinke not ſo apte, for if there be in the ſcriptures admitted any kinde of lye, there ſhall doubtles be nothing remayning in them, whiche ſhalbe without ſuſpition of a lie or of falſhoode. Paul in this place had a reſpect not onelyonly to one age of the people of the Iewes, but to the whole nation together, both which was from the beginning, and which ſhould be euen vntounto y• end of the world. And who ſéeth not that thē at that time were ſaued a great part? There were many moſt holy patriaches, iudges, kings, prieſtes, prophetes, priuate men, and women, which were all deare vntounto God, and towardes the end of the world they ſhall in great heapes be conuerted vntounto Chriſte. Yea and in the Apoſtles time, there were in one day wonne vntounto the Lord fiue thouſand. What marueile then is it, if he ſaye that ſome or certaine braunches were broken of? ItPaul in this treatiſe maketh no lie. mought hauehave ſéemed a lie, if all had bene cut of. Further althoughe the Apoſtle do ſomewhat extenuate, or rather lenifye that which was in déede verye harde to be ſpoken, yet maketh he no lie, to ſpeake for fauour, or to comfort in woordes onelyonly contrary to the truth of the matter. Wherefore he putteth the Gentils in minde what manner ones they were before, and in what ſtate the Iewes were in times paſte before God. And doubtles if the Gentils had conſidered with thēſelues their former eſtate, and the publike and ciuill doctrine and manners receaued amongſt them, they ſhould hauehave found nothing in a manner, which was not obnoxions vntounto the curſe. And if they had any thing afterward, whereof to glory, the ſame cameThe grafting in of the Gē …les into ye wilde oliue tree is wonderful. wholy not of the doctrine and manners receiued of long time amongſt them, but of their new grafting into Chriſt in the place of the Iewes which had fallē away. And without doubt that grafting in of the Gentils which we now entreat of was wonderful. The lord ſayd of it, Many ſhall come from the eaſt, and from the weaſt, & ſhall reſt with Abraham, Iſaack, and Iacob, &c. And Paul excellently wel expreſſeth the ſame vntounto the Epheſians in the 2. chapter, ſaying: Remember that ye beinge in times paſt Gentiles in the fleſh, were called vncircūciſion, of thē which are called circumciſion in the fleſh, whiche circumciſion is made with handes, that (I ſay) ye were at that time without Chriſt, aleantes from the common wealth of Iſraell, and ſtraungers frō the couenantes of the promiſe, and had no hope, and were Atheiſtes, or without God in the world: but now ye which were once farre of, are made neere through Chriſt, by his bloud. And ſtraightway in the ſelfe ſame chapter. Now therfore ye are no more ſtraungers and foreners, but citezens with the ſaintes, and of the houſehold of God, and are built vponupon the foundation of the Apoſtles and Prophets. And this is to be noted y• this placeThe olde Teſtament and the new is one, and the ſelf ſame thing as touching the ſubſtaunce. maketh much to proue, that the olde Teſtament and the new is one and the ſelfe ſame. For the roote is one and the ſelfe ſame, and the ſtocke or bodye of the trée is one and the ſelfe ſame, the Iewes are cut of, and we are grafted in, one and the ſelfe faith abideth, one and the ſelfe ſame mediator, the ſelfe ſame ſacramentes, as touching the thinge, although the outward ſignes and ceremonies are chaunged. And doubtles the promiſes as touching the ſubſtance abide now the ſelfe ſame, although, at that time were mingled with them certaine ſhadowes of thinges, as of theyr infinite populous multitude, of the poſſeſſion of the lande of Chanaan, of the kingdome, of the prieſthoode, of the temple or tabernacle. &c. Wherefore the ſubſtaunce, thing, and ſpirite are in either teſtament one and the ſame, onelyonly there is found ſome difference in qualities, and certayne circumſtances. But whereas the Apoſtle calleth the ſtocke and propagation of the ſaintes an oliue trée, it may ſeme that he tooke that out of the holye ſcriptures. For in the 11. chapter of Ieremy, the Lord ſaid, that he had made Iuda an oliue tree full of braunches, fruitefull and fat, but he there propheſieth, that it ſhoulde be broken for their impiety: whiche ſentence the Apoſtle nowe vſeth, namely, that the braunches are broken of. And Dauid ſaide, I as a greene oliue tree and full of braunches in the houſe of the Lorde, hauehave put my truſte in my God. In whiche ſentence is touched the cauſe of the fatneſſe, namelye, for that the Saintes put their confidence in God, and do truelye beleue in him. I mighte alſo ſpeake of that parable whiche in the booke of Iudges Ioathan, the ſonne of Ierobaall brought againſt Abimelech, and againſt the Sichimites, where he maketh mencion of the Oliue trée and and of the fatnes thereof, together with the ſwéetnes of the fig trée, and pleaſantnes of the vine trée: wherefore theſe thrée kinds of trées, the vine trée, the oliue trée, and the figge trée are in the ſcriptures compared vntounto the Church. The Cedre trée alſo is ſomtimes added becauſe of the beauty and heigth therof. Although of the vine trée it be ſayd that it was turned into a wild vine, yet that is not to be vnderſtanded vniuerſally, but only as touching the braunches which fell away. Wherfore Auguſtine hath a very good ſaying, that this tree is putata, non amputata, pruned and not cleane cut away. The Apoſtle ſtraight way prohibiteth the Gentles from glorieng againſt the Iewes. He indéede forbiddeth not glorying generally (for how can it be, butIt is not poſſible but that we ſhould reioyce in the giftes of God. that we ſhould reioyce in the giftes of God? but addeth againſt the bowes that are broken of, namely, that we ſhould not reproch them. To glory againſt thē, were to glory againſt the roote, and to go about in a manner to ſtriue euen againſt Abraham, who is our father. For in the third to the Galathyans it is written, They which are of faith are the ſonnes of Abraham. And likewiſe to the Romanes in the 4. chapiter. But in Pauls metaphore the abſurdity is a great deale more manifeſt if the braunches ſhould ariſe againſt the roote. Neither is the elegance of the meatophore of the wild oliue trée lightly to be paſſed ouer: for euen as the wild oliue trée hath in deede the forme and ſhape of an oliue trée, but yet as touching the ende and fruits it is not ſo prayſe worthy: ſo they which are ſtraungers from Chriſt, although they hauehave ſtill a certaine print of the image of God, & do certayne worksWhy ſtrangers from Chriſt are called w…lde oliue trees. What the grafting into the good oliue t…e is. which are goodly to the ſhew, yet notwithſtanding they are not acceptable before God, and the things which they do are barren, yea rather they are ſinnes before God. Farther the grafting into the good trée whereof is now made mencion, ſemeth to be nothing els but the communion of the Saintes which in the article of our faith we confeſſe. For this we ought to know, that whatſoeuer grace and good gifts are geuen vntounto vsus, are not geuen only for our owne ſakes, but to helpe to the ſaluation and edification of others. Which thing if Chriſtians would in theſe dayes diligently weigh with themſelues, there ſhould be les ſelfe louelove and miſery in the Church. Neither is this to be paſſed ouer that in this place is reproued theIn this allegory are reproued the Iewes. wickednes of the Iewes, which were not by their holy firſt fruits chaunged, as a whole lompe of dough is commonly chaunged by leuen though it be neuer ſo litle, and they would not imitate their roote, but miſerably degenerated from it. We may when we heare that the braunches are broken of, thereby gather, that theThe promiſe is not bound vntounto any kinred, nor to the fleſhe. election and promiſe of God is not ſo bound to any ſtocke or to the fleſh, that none can be damned which come of godly parents: which thing alſo was before declared in Eſau & Iſmaell, which were borne of Abraham & of Iſaack. And when the Apoſtle ſaith that the Gentles were wild oliue trées, he not only putteth down their pride and arrogancy, but his words alſo are of great force to prouoke the Hebrues to emulation, when they heare that the good fat and fertile iuyce of their oliue trée is participated vntounto wild oliue trées, that is, vntounto the Gentiles which had before bene filthy idolaters. This I ſay mought hauehave ſtirred vp the Iewes to repentāce if they had had any conſideration. And he thought it not inough to ſay, Thou art grafted into the good oliue tree, but he alſo addeth, and art made pertaker of the fatnes of the oliue tree, that the Gentles Gould vnderſtand, that they were not only in name made the people of God, but were in very déede made partakers of grace, and of the ſpirit, and of heauenly gifts. Let vsus moreouer conſider that this grafting in, which the Apoſtle now entreateth of is contrary (as Ambroſe noteth to to the maner of naturall huſbandry, wherein a good ſcience or graft is taken, and grafted into a barren and wild tree, namely, that by the fatte and fruitfull ſappe of the good graft might be amēded the barenes and wildnes of that ſtocke whereinto it is grafted. But here it is contrary: The tree that is the body of the Church and the ſociety of the godly is good: but the graftes are vnfruitfullThis grafting in, is contrary to naturall grafting. barren and wild oliue trees. Neither could it be otherwiſe, for whatſoeuer is found without Chriſt, and his body, how glorious ſo euer it be, can not but be wicked and vncleane. And to boaſt againſt the braunches, is to reioyce in their fall. If God thereby bring commodity, then in that reſpect we may reioyce, but to reioyce for the fall of any man, we can not lawfully, vnles raſhly and per accidens as they ſpeake, that is, by chaunce.

Thou beareſt not the roote, but the roote thee.] They which fight againſt their roote can not ſtand lōg themſelues. This place of the Apoſtle alſo teachethAn argumēt againſt iuſtification by workes. vsus, that vntounto our iuſtification are not required merites of workes and naturall endeuors, for the wild oliue tree can by no meanes graft it ſelfe in. Wherefore as we are begotten of an other without any our help, and as trees are grafted of others: ſo we are through Chriſt iuſtified of God without any merites. Moreouer by thoſe words is declared as we alſo before ſayde, that we had not bene grafted in vnles the Iewes had firſt fallen: as graftes are not grafted in vnles firſt be cut away ſomewhat from the tree. Farther Origen noteth that by thys doctrine is confuted Valentinus, and his diſciples, who thought that the ſoulesAn error or the Valentinian heretikes. are in kind diſtinct, and that ſome of them are ſo good, and as they ſpake golden, that they can by no meanes be damned, howſoeuer they liue, and whatſoeuer they do. Other ſoules they thought to be by nature euill, ſo that they could by no meanes attaine vntounto felicity, but yet by their labours and good workes, they might at the length ſo profite, that they might be brought to a midle eſtate, where ſhould be ſome refreſhing, but not the chiefe felicity. Wherfore they ſayd that they were ſpirituall, perfect, and mere gold: ſo that although they committed many vncleane, and abſurd thinges yet they ſayd they loſt not their holines, for gold though it be neuer ſo much couered with durt, ceaſſethA ſimilitude. not to be gold. But they exhorted others to do good workes, namely, for that they ſhould nede them, if at y• leaſt they would attayne vntounto the middle eſtate. And of this peſtilente doctrine Iereneus maketh mencion in his firſt booke. Paul now contrary to this peſtiferous doctrine ſaith, y• branches cut of frō a wild oliue tre may be grafted into a good oliue tre. Origen after y• he had confuted theſe men, doubteth, that foraſmuch as we affirme y• the nature of the ſoules is one & the ſelfe ſame, how we can, as Paul now teacheth, defend the double tree, ye good oliue tree, I ſay, & the wild oliue tree. He anſwereth vntounto this queſtion by a ſimilitude:A ſimilitude. All the bodyes (ſaith he) that are in the worlde, as touching that they are a body communicate in nature, neither differ they one from an other, but out of eueryevery nature of them ariſe and ſpring many properties and conditions, whereby they beginne to differ from others, and do indeede much differ from them. And in this maner the celestiall bodyes are diſtinguiſhed from the elementes: and the elements from corruptible liuing creatures: and agayne thoſe liuing creatures from the plants: ſo ſaith he, happeneth it as touching the ſoules: all are endued with one and the ſelfe ſame faculty of free will: where out whē ſome bring forth faith, vertues, & good works they make a good tre: & when as cōtrariwiſe ſome out of the liberty of the will wherewith they are endued, do bring forth impiety, ſins, & euill works, therby they are made wild oliue trees: and by this meanes he aſcribeth ye whole diuerſity & diſtinctiō of trees y• one frō ye other vntounto fre wil. And to confirme his ſentēce he bringeth that ſaying of Chriſt out of the Goſpel, Eyther make the tree good and his fruites good, or the tree euill and his fruites euill. But in the braunches he noteth an other diuerſity. That euen as in naturall bodyes, there are ſome which longe kepe ſtill theyr proprieties and qualities, as the heauenly bodyes which ſhall in one and the ſelfe ſame estate abide euen vntounto the end of the world: and there are others which are more eaſely changed yea alſo come to corruption, as herbes, plantes, and ſenſible creatures: So there are ſome brāches which perpetually adide in that tree, or doubtles very long, but other ſome ſoone fall away. At the length he writteth, that although ſome thinke that Abraham and the holy fathers are the good tree and the root, yet he thinketh that we ought to put Chriſt to be that good tree and roote, as into whō we are by fayth grafted. Touching theſe thinges out of him alledged, we may allow the former part which was brought firſt agaynſt Valentinus, for they are well and profitably noted of him. But that difference of the two trees is farreThe whole lompe of our corrupt nature, may be called a wild oliue tree. I tlieth not in our power to make our ſelues good trees. otherwiſe to be put. And firſt we ought to know, that the whole lompe of our nature is corrupted with originall ſinne: wherefore it might well be called a wild oliue tree. Neyther ſhould we hauehave had from any elſewhere a good tree, vnles by the mercy of God, Chriſt had bene both promiſed and geuē, into whom the elect by beleuing are altered, tranſplanted, and grafted, as into a fruitfull and fat tree. But that they ſhoulde beleue, commeth not by the power of free will, for fayth is the gifte of God, and not a worke of our ſtrengths: and therefore it lieth not in vsus to make the tree good. And if Origen thinke that Chriſt ſo ſayth, the error ſpringeth of the miſvnderſtanding of this worde, Make ye: for in that place it ſignifieth not a working, but a ſuppoſition: As though he ſhould hauehave ſayd, Thinke and be aſſured that that tree ought to be good, which ſhould bring forth good fruites & that tree euill which ſhould bring forth euil fruites. And that this is the ſence of thoſe words, that which went before declareth. For the lord had ſayd: Foraſmuch as ye are euill ye can not ſpeake good thinges. And in the 7. chapiter of Mathew it moſt manifeſtly appeareth that the tree ought firſt to be good before that good fruites can follow. but Origen contrariwiſe imagineth that by the workes of free will the tree is made fruitfull. And as touching the plant and roote, we alſo affirme that the fathers, with whome was made the couenaunt, and who led in it an holy life, are that plant and roote although we are not ignoraunt that in other places of the ſcripture Chriſt calleth himſelf the vine tree and vsus the branches: yea and in this ſelfe ſame epiſtle it is written that by baptiſme we are grafted into Chriſt, into the ſimilitude of his death. Neyther doth any man doubt, but that Chriſt is the only foundation, beſides which no man can put any other. But Paul now tendeth not that way, but only hath a conſideration vntounto the kinred of the Hebrues, and holines of the fathers, which is here by gathered, for that he calleth the Iewes the naturall braunches of the good oliue tree: which can not otherwiſe be vnderſtanded, but for that they came of holy parentes. And ſtreight way he expreſſedly ſayth, There are enemies for your ſakes, but elect for the fathers ſakes. Neither doth this which is added any thing let: Thou ſtandeſt by fayth, which fayth hath a reſpect vntounto Chriſt as vntounto the obiect thereof: for we alſo when we affirme that the holy fathers are the plant and root doo not exclude Chriſt, for the roote and tree are not here taken, but in as muchThe fathers are called the roote, & the plant, in as muche as they ar rooted inchriſt. as they are holy: but the fathers had not of them ſelues naturall and inward holynes, but, as we hauehave before ſayd, they by fayth drew it from Chriſt.

Thou wilt ſay then, The braunches are brokē of, that I might be grafted in, Thou ſayeſt well. Thorough vnbelefe they are brokē of, and thou ſtandeſt by fayth, Be not high minded, but feare. For if God ſpared not the naturall braunches, take heede that he alſo ſpare not thee.

Thou wilt ſay then, The braunches are broken of, that I might be grafted in, Thou ſayeſt well, Thorough vnbeliefe they are broken of, and thou ſtandeſte by fayth.] The Apoſtle continueth ſtill to repreſſe the arrogancy of the Gentiles which extolled themſelues againſt the Iewes. And he vſeth a conterfeate ſpeach vnderunder the perſon of the Gentiles, ſo that it is a preuention. The Gentiles paraduenture mought hauehave ſaid, we glory, for that we are both better and more worthy then the Iewes: which is hereby proued for that they were brokē of for our ſaluation ſake, that we ſhould be grafted in: but he is of much more worthines for whoſe ſake a thing is done, then is y• which is done for his ſake. The Apoſtle anſwereth, Thou ſayſt well, that the Iewes are broken of, that thou ſhouldeſt be grafted in, this I deny not: but thē remember thou that thy grafting in commeth not of merites or workes, but of fayth, which is mere and pure grace, and hath a reſpect vntounto the mercy of God only. It is the practiſe of Sathan to make vsus to glory of that thing, which we hauehave not of our ſelues, but is the pure and ſimple gift of God. I will not ſpeake how that the Iewes mought by the like kinde of reaſoning ſay, we are of more excellency then thou, when as thou wert to this end called, that we by thy conuerſion might receaue fruit, and by emulation be prouoked vntounto ſaluation. Chriſoſtom ſayth, that here are touched the true and proper cauſes of the deſtruction of the Iewes, and of the grafting in of the Gentiles, incredulity, I ſay, and fayth. And therfore he continueth in that mind which he was of before, that the Apoſtle comforteth the Iewes in wordes onelyonly, and with cō mendations which in very dede were no commēdations. But in thus ſpeaking he conſidereth not that which was before ſayd, that the counſell of God in the execation of the Iewes ſtayed not there, as though he willed that blindnes in reſpect of it ſelf only, but had a reſpect vntounto the calling of the Gentiles, which he would ſhould therof follow. And I wonder he ſaw not, y• the Apoſtle here approueth ye argument of ye Gentils wherin they ſayd, They are broken of that we ſhould bee grafted in. He mought doubtles hauehave ſayd, this is not true: frō which ſaying he is ſo farre of, that he rather auoutched, graunted, and approued that which they alledged. Wherfore it is not to be doubted, but that the blinding of the Iewes was appoynted of God as a meane, whereby the ſaluation of the Gentiles ſhould follow. Wherfore Paul calleth backe the Gentiles to the conſideration of this end, and willeth them to weigh with themſelues, that they ſtād by fayth, whereof they can not glory, for that they hauehave freely receaued it at Gods handes. In the firſt to the Corrinthians the 1. chapiter, he ſayth likewiſe, that the beleuers ſtand by fayth. Neyther is that hereunto repugnaunt which is written in the ſelfe ſame epiſtle in the 15. chapiter, That the Corrinthians ſtoode in the Goſpell, for fayth is referred vntounto the Goſpell as to his proper obiect, yea rather after a ſorte it thereof ſpringeth, as we hauehave before hard. Neyther is in this place entreated of men perticularly, but of the congregation & body of the beleuers: And therefore he not without iuſt cauſe addeth,

Be not high minded, but feare. For euen as the Church of the Iewes is now extinguiſhed, and Affrike likwiſe and Grecia, and Aſia hauehave loſt many churches:The compariſon is declared. No perticuler mā oght to ſtand in doubt of his ſaluation. So long as we liue here we cannot vtterly ſhake of all feare. ſo is it to be feared leſt the ſelf ſame thing happē now vntounto the Churches which ſeme to ſtand. Wherefore let them not puffe themſelues vp. But no man of the member of the faythfull ought to be in doubt of his own ſaluation. For the nature of fayth is, to make men aſſured of the promiſe of God. Howebeit thys is to be knowen, that it is not poſſible, that ſo long as we liue here, we ſhould vtterlye ſhake of all feare. For we are continuallye toſſed betwene two cogitations, the one of the goodnes, fayth, and conſtancye of GOD, the other of our corruption, infirmitye, and prones to euill. For when we conſider howe weake we are, and prone to euill, and conſider alſo the filthines and imperfection of our workes thoughe they be neuer ſo good, & there with all the ſeuerity of the lawe in requiring euen to the vttermoſt the thinges which it commaundeth. This conſideration (I ſay) if it be vehement, can not but excedingly make a feard the minde, and deiect it. But on the other ſyde, when we conſider the clemency, goodnes, and mercy of God, and his conſtancy in his promiſes, and therewithall alſo remember, that all the merites of Chriſt are communicated vntounto vsus, we are refreſhed, and recreated, and the feare is eyther lenified, or els ſometymes vtterly layd away. And theſe affectes where they are perfect & vehement, doo ſuccede the one the other: for they can not be both at one tyme: or if they be both at one tyme, then are eyther of them remiſſe and not vehement. But in what maner they geue place the one to the other, we may by daylye experience vnderſtand. For if any man be ſet vponupon the toppe of an highe toure, and if being there his mind runne vponupon nothing els but vponupon the heigth of the tower, and what a déepe way he ſhould fall, ſo that he can not fall without daunger of death, it is not poſſible, but that his mind being ſtill vponupon this, he ſhould be altogether ſmitten with an horrour: But if he turne his eyes a ſyde to the barres or battlements which ſtay him vp ſo that he can not fall, then will he plucke vp hys ſpirites agayne, and put away all feare. Neither ought it to ſeme vntounto any man ſtraunge, that we ſay, that fayth expelleth that feare which is ioyned with doubtingFaith doth no leſſe expell feare, then doth charity. of ſaluation, when as in Iohn it is ſayd, that charity dryueth feare out of doores. For, it is moſt certaine, that that which ye ſcripture attributeth vntounto charity ought much more to be attributed vntounto faith: for charity ſpringeth of it. But as we hauehave alredy ſayd, Paul in this place entreateth not of men perticularly, but of the publique profeſſion of Chriſt, and of the preaching of the Goſpel and of his religion receaued in any whole nation or prouince. And that which is here ſpoken, ought to ſtirre vp godly men to moſt feruent prayers for the preſeruation of the churches. After that he addeth a reaſon of his ſentence.

For if God ſpared not the naturall branches, take hede that he alſo ſpare not thee.] He reaſoneth à minori, that is, of the leſſe: for it ſéemed les likely, that the naturall branches ſhould be broken of, then they which are agaynſt nature. Now if they be broken of, thē is it much more to be feared, leſt others alſo ſhould be cut of. But let vsus ſée what is to be vnderſtanded by the natural branches, or by the brāches of nature, which phraſe Paul a litle afterward alſo vſeth. Chriſostome ſayth: Foraſmuch as in things natural is found neceſſity, in this place can not be put that neceſſity, for that holynes, and theſe gifees of God whereof we now entreat, may both be in vsus, and alſo be remoued away from vsus. Wherfore he thinketh, that here is rather to be vnderſtanded a certayne likelines of truth, and conſequence, as we commonly ſaye, that that is naturall, whiche reaſon iudgeth probable and agreable. Ambroſe expreſſedly writeth theſe woordes: For if they which throughe the prerogatiue of the fathers were woorthye, vntounto whome alſo was made the promiſe, and which were adopted of God into childrē, were for theyr incredulity ſake made blind, what ſhall become of them, which are without any commendation exalted on high? and which being of no dignity at all, are brought to honour? But Origen by nature vnderſtandeth frée will, as though this whole dignity ſhould depende of frée will, which opinion we hauehave a litle before confuted. Wherfore Ambroſe commeth nerer vntounto the truth, who referreth this dignity or worthines to the promiſe of God, althoughe none of them hauehave properly declared, why mencion is made of nature. And Paul in my iudgement therfore maketh mencion of nature, for that the children of the ſaints were ſo borne, that they came out of a good trée, and out of an holy roote.The etimology of this worde nature. And verely the etimologie of this woord, nature, is deriued of this woord, naſci, that is, to be borne. And yet is not this ſo to be taken, as though they ſhould hauehave in themſelues the beginning of holynes: for, that dependeth of the goodnes, promiſe, and will of God. For there is no part of the bleſſing of God to be attributed vntounto the ſtocke of the fleſhe being conſidered apart by it ſelfe, but ſo far forth as vntounto the ſtocke or propagation is ioyned the promiſe which is a thing of great efficacy: which promiſe if we will know of how great force it is, let vsus looke vponuponHow the bleſſing of God in towardes the ſtocke and propagatiō of the fleſh. the nation of the Iewes, which was in déede ſinfull and contaminated with many kinds of ſinnes: and yet it ceſſed not to be the people of God, vntill they had publiquely denied and reiected Chriſt, although euen then alſo remnants of them were ſaued. Howbeit that people was firſt corrected with the rodde and with afflictions, and ſometymes ſent into captiuity, but was not altogether reiected: And that this benefite was beſtowed vponupon the fathers, the Scripture in many places mencioneth. There were other nations which in déede receaued the Goſpel, but yet kéept it but for a while, ſkarce aboue one age or two. It is true, that we hauehave ſucceded in the place of the Iewes, and are made pertakers of the ſelfeſame priuiledges with them: yet notwithſtanding the Iewes were before vsus: & abode the long tyme before in poſſeſſion. Wherefore if they be nowe broken of, we ought more to bee afeard: if they for their pride were ſmitten with blindnes, & were for their incredulity cut of, what is to be thought of vsus wild oliue trées, and barren, & vnfruitfull branches? Thorough incredulity were they broken of (ſayth Ambroſe) not for thy ſake, but by reaſon of their owne defaulte: whiche thing I meruayle he ſhould write, If this Prepoſition propter, that is, For, do ſignifie the cauſe efficient, I graunt that our ſaluation was not the cauſe of their cutting of. They hadOur ſaluatiō was the ſmall cauſe of the reiection of the Iewes. in themſelues the ſinne of incredulity, which GOD minding to puniſhe, in this ſort by his iuſtice reiected them. But that our calling was not the finall cauſe, which God in their reiection had a regard vntounto I can in no wiſe deny, ſeing that Paul affirmeth it: wherefore I thinke rather we may ſay, that they were broken of from their fruitefull trée both for theyr owne default, and for our ſakes.

Be not high minded. foreign.] This is, which is otherwiſe ſayd, foreign which vice is oppoſite vntounto the pouerty of the ſpirite, which Chriſt ſo commended that he called them which were endewed with it, bleſſed. But they are to be laughed at, which by this ſaying of the Apoſtle labour to defend ignoraunce, & to feare away men from knowledge. Noli altum ſapere ſay they, that is, Be not ouer wiſe. Whiche expoſition how ſtrang it is from the ſkope of the Apoſtle, I ſuppoſe now eueryevery man plainly ſéeth. But to cloſe vp the expoſition of this place, I thinke that betwéene the degrées whereby we come to ſaluation, & the meanes which bring vsus hedlong to deſtruction this order is to bee put. As touching themThe degrees to ſaluation, and the degrees to deſtruction. which ſhalbe ſaued: firſt is election or predeſtination. Thereout burſt forth grace the ſpirite and fayth, ſtrayght way follow good workes, then hauehave they geuen vntounto them perſeueraunce, and at the laſt is rendred the crowne of felicitie. But vntounto deſtruction the firſt degrée, is the corruption of the lompe of mākind thorough originall ſinne, & that God would not hauehave mercy: thereof followe many ſinnes, which we by liuing wickedly afterward adde: after them followeth blindnes, & they are infected with incredulity, moreouer the harte is hardened, and at the laſt followeth eternall damnation.

See therfore the bountefulnes & ſeuerity of God. Towards thē whiche hauehave fallen into ſeuerity, but towards thee, bountefulnes, if thou continue in his bountefulnes: or els thou alſo ſhalt be cut of. And they alſo, if they abide not ſtill in vnbeliefe, ſhalbe grafted in. For God is able to graft them in agayne. For if thou waſt cut out of the oliue tree, which waſt wild by nature, and waſt grafted contrary to nature into a right oliue tree, how much more ſhall they that are by nature be grafted into their owne oliue tree?

Se therfore the goodnes and ſeuerity of God. &c.] This word foreign, in Greke ye is, See, ſome turne Ecce, y• is, Behold, for in ſignification it is ſomtimes all one wt foreign. The Apoſtle cōtinueth ſtil in one & the ſelf ſame matter. For this treatiſe was very neceſſary to put away the diſcord which in ye primitiue ſprang betwene the Gentiles & the Iewes. He exhorteth thē to ſet two things before their eyes, the goodnes of God, & his ſeuerity. Goodnes he calleth foreign, which word ſignifieth clemency, & a redines of mind to do a man good, & to do him pleaſure. Seueritye he calleth in the Gréeke foreign, whiche is then, when thinges are done with extremitie, and that men are delt with, euen according to the rigor of iuſtice.The ſinguler bountefulnes of God towardes the Gē tiles. Againſt the Maniches and Marcionites. The ſcripture eueryevery where inuiteth vsus to conſider the ſeuerity an… goodnes of God.

Towardes thee (ſaith he) goodnes.] For that was a ſinguler bountifulnes, that when as the Gentils were contaminated with idolatry, and mought iuſtly & worthely hauehave bene left in their infidelity, they were yet notwithſtanding called adopted and adorned with ſo many ornamentes and giftes. By theſe woordes are confuted the Manichies & Marcionites, which affirmed that there are two Gods, one good, gentle, and mercifull: the other ſeuere, yea and cruell: when yet the Apoſtle in this place attributeth the ſelfe ſame proprieties vntounto one and the ſelf ſame true God. It is manifeſt alſo that they which are cut of, are by the iuſt ſeuerity of God broken of, and fall away, ſo that they are without excuſe. Moreouer not onelyonly Paul in this place, but alſo the whole ſcripture in infinite places in a maner, prouoke vsus to the conſideration of thoſe two thinges. And that not without iuſt cauſe for in the conſideratiō of the goodnes of God we are prouoked vntounto faith, and vntounto louelove towards him, & alſo to geue him thanks for y• benefits receiued at his hands. But when we conſider y• ſeueritie & iudgements of God, it maketh vsus to pity thoſe which fall, and to be fearefull of our owne eſtate. Chriſoſtome expounding this ſentence, See the goodnes. It is not ſaide, (ſaith he) See thy merites, and thy laboures, for it commeth all whole of grace from aboue. I woulde to GOD he had alwayes ſpoken after this manner, and that he had abode ſtill in that whiche he here teacheth. The entent of the Apoſtle in the conſideratiō of the ſeuerity of God is, that we beholding other mens dangers and falles ſhould be made more ware. Which ſelfe thing he in an other place meaneth when he ſayth in the firſt to the Corrinth. He which ſtandeth, let him take heede that he fall not: and vntounto the Galathians, Conſidering Two kinds of feare.thy ſelf, leaſt thou alſo be tempted. Wherfore this is to be known, that feare is of two ſortes: the one is, which abateth nothinge of confidence, but onelyonly engendreth a greater diligence, and bringeth more effectuall endeuors. The other is which excéedingly diminiſheth, yea rather taketh away confidence, pulleth away endeuor, and bringeth ſluggiſhnes. The latter commeth of infidelity, the other cō meth of diligence and of fayth. By this kind of feare are the churches moued more and more to apply themſelues vntounto God, and to praye inſtantlye for their preſeruation,What prayer is vaine. namely that the kingdome of God ſhoulde not be tranſferred from them vntounto other nations. This is the cauſe why in holy ſeruices prayer is made for the churches: which I would to God it were done with that feruentnes of minde that it ought to be done with, and that vntounto the prayers were adioyned an endeuor to adorne and reforme them: for to praye, and not to labour to do thereafter, is to dally with God.

Otherwiſe thou alſo ſhalt be cut of.] None which beleueth, ought as touching himfelf to be perſuaded that he ſhalbe cut of. For faith ſuffreth not this perſuaſionNone that is godly is vncertayne of his ſaluation. to take place. The Lord ſaith, that he which beleueth paſseth from death vntounto life, not to eueryevery kinde of life, but vntounto eternall life: whiche is nowe already begonne, and ſhall be accompliſhed in the world to come. Wherfore ſéeing that eternall life is promiſed vntounto vsus, we ought in no wiſe to doubt therof: eueryevery one of the faithfull beleueth that he is adopted of God into his ſonne, and that he is elected vntounto eternall life. Wherfore it ſhalbe vntounto him as he beleueth. For the Etimoligy of this woorde faith many thinke hereof to come, as thoughe that ſhall indéede beThe etimology of …aith done which is ſpoken. Howbeit he which ſo beleueth, ought always to be mindfull of perſeuerance, and not to liue looſely, and ought alſo to implore at Gods hands his gift and grace to abide in his bountefulnes, touching the obtainment whereof we oughte not to doubte, when as God hath both promiſed it vntounto his, and alſo aOur fleſh is to be taken hede of, for that it is weake and vncleane. faithfull prayer cannot be powred out with doubting, as the Apoſtle Iames teſtifieth: howbeit, it is profitable attentiuely to looke vponupon our fleſh, which is weake and eueryevery way vncleane, neyther is any thinge in the nature thereof, but that it may be damned. Wherfore theſe words of the Apoſtle ſtirreth vsus vp to bridle the pride therof, and to breake the ſecurity of it, and alſo to ſhake of ſluggiſhnes. Howbeit for the retaining ſtill of certainty we muſt fly vntounto that, whiche is a little afterward written, that the giftes and calling of God are without repentance. And thatWhat is to be feared touching the church: It is not poſſible that the church, ſhould periſhe. Perticuler churches may fayle. we may ſée howe profitable this admonition of the Apoſtle is vntounto the faithfull, and not in any wayes in vayne, we will vſe this diſtribution, firſte to ſée as touching the church what is to be feared. If we ſpeake of the whole church we muſte not in any wiſe feare that it ſhall euer fayle: for Chriſt hath promiſed that he will be with it vntounto the end of the world. It may indede be tempted, ciſted, and ſhaken: but vtterly ouerthrown it can not be. And therfore we pray that the croſſe, temptacions, and perſecutions thereof might be aſſwaged, and turned to good. But touching perticuler churches, for that it is poſſible that they maye be tranſferred, we do pray both againſt their continuall temptacions, and alſo that with them and eſpecially with our church may abide the kingdome of God. And as touching ourWe iuſtly feare touching our poſteritie. poſterity alſo there is cauſe why we ſhoulde feare, for that the promiſe is indefinitely ſet forth, and vnles it be contracted by election and predeſtination, it maye come to paſſe that it ſhall not comprehende them, as all the Iewes were not comprehended in the promiſe. And touching infants we may alſo iudge the like. The couenant indéede and promiſe excludeth them not, yea they are generally ment in theſe wordes, wherin the lord ſaith, I wil be thy God, and the God of thy ſede. VnderUnder which promiſe we baptiſe them, and viſibly incorporate thē into the churche, who yet when they come to age may reiect the couenante, and contemne the Goſpell: whereby is made manifeſte that they in very déede pertained not to election and vntounto the promiſes. Wherfore we may iuſtly feare, leaſt they ſhould not ſtande, as we ſée happened in Iſmaell and Eſau. There are moreouer in the church ſome foreign, that is, which beleue but for a time, and in time of temptacion ſtep backe, as did Iudas, and they which in time of perſecutions denied Chriſte: wherefore for theſe alſo we hauehave greate cauſe to be afeard. And touching thoſe which ſincerelye beleue in Chriſt, although they hauehave confidence of their ſaluation, and are aſſuredMany fals hange ouer the faithfuls heds. We are in hope that they whom we excommunicate, may be reſtored agayne. The godly alſo hauehave whereof to be afeard. thereof, yet ſo long as we liue here there alwayes hang ouer our heads many fals, and thoſe greate, as it is manifeſte in Peter and in Dauid. Wherefore they hauehave wherof to be afeard, although they be not afeard, that they ſhall eternally be damned, but aſſuredly hope that either they ſhall be defended of God from fallinge, or that if they do fall they ſhalbe reſtored againe: as we alſo hauehave confidence of them which are excōmunicated: for they are not caſt out of the church that they ſhoulde peariſh, but that at the laſt their ſpirite ſhould be ſaued. And therfore the elect alſo and they which ſincerely beleue, ought continually to be afearde of falles, and that they be not cut of from Chriſt, at the leaſt way for a time. And of this reſtitution of them that hauehave fallen is alſo mencion made in Ieremy the. 3. chapter. Thou hast played the harlot with thy louers, howbeit returne againe. All theſe things declare vntounto vsus, that this exhortacion of Paul vntounto feare, is not vnprofitable: when as we ought ſo many ways to be careful both for our ſelues & alſo for others. Chriſoſtome addeth alſo hereunto, that the abuſe of the grace of God whiche raigneth amongſt vsus, ought to be vntounto vsus a great feare and horror ſo often as we conſider it.

If thou continue in his goodnes. Otherwiſe thou alſo ſhalt be cut of. And they alſo if they abide not ſtill in vnbeliefe, ſhalbe grafted in agayn.] Foraſmuch as it is not to be doubted, but that very many of the Iewes ſo fell away, that they ſinned againſt the holy ghoſt, and could no more be grafted in againe, it is manifeſt, that Paul ſpeaketh theſe thinges, whiche he ſpeaketh, indifinitly of y• people of the Iewes, as touching a part. Further, foraſmuch as it is vncertayne, whē a man doth fall into ſo horrible a caſe, vnles it be declared by ſome certayne peculiar reuelation of God, therefore Paul ſo ſpeaketh, that we ſhould not put away all hope of any man, ſo longe as he liueth here. Chriſoſtome ſemeth now to alter his mind, as touching that y• he had before ſpoken, namely, that all thinges ought to be attributed vntounto the grace of God, and that merites or good workes are not to be regarded. For by this he ſayth, It is manifeſt, how greate the dominion of our purpoſe, and the power of our will is: as though it ſhould lie in our hand to ſtand in the goodnes of God, or not to abide in incredulitye, when we are fallen into it. And for ſome profe and confirmation of this his corrupt ſentence: he from the true ſenſe wreſteth theſe wordes, If thou continue in his bountefulnes, and ſaith, If thou ſhalt do the things which worthely are correſpondent vntounto the goodnes of God, and he ſayth not, If thou ſhalt abide in fayth, for fayth onelyonly is not ſufficient. Theſe thinges in very déede are not ſo. For Paul althoughe he ſayd not, If thou abide in fayth, yet is it all one when he ſayth, If thou abide in his bountefulnes. For foreign, as we a litle before ſayd, is goodnes, and a certeyne redines of the mind to do good to any. In this goodnes of God, ſayth he, if thou abide, that is, if thou fall not away from it: In which wordes he moſt manifeſtly attributeth vntounto the goodnes of God our conſeruation. For of it dependeth faith, whereby wePaul putteth the cauſe for the effect. are ſaued. Wherefore he putteth the cauſe in ſtede of the effect. For before he had ſayd, Thou ſtandeſt by fayth, but that thou ſhouldeſt not thinke that y• fayth is of thy ſelf, now he maketh mencion of bountefulnes, whereof as of his true beginning fayth dependeth, and that this is true, it is plainly to ſée by the Antitheſis or contrary poſition. For he ſayth, If they abide not in their incredulity, they ſhalbe reſtored agayne, thou ſhalt be cut of, if thou continue not in his bountefulnes. This bountefulnes, as thou ſéeſt, is oppoſite vntounto incredulitye: and therfore it occupieth the place of fayth, and that very aptly, when as fayth is inſpired vntounto vsus by the ſingular bountefulnes of God. Neyther ought we to thinke (which thing that godly father ſéemeth to goe aboute to proue) that it lieth in the handes of eueryevery man, either to continue and to abide in a good and holy purpoſe, or els, if peraduenture we fall, to be reſtored agayne. For what dead man is able to rayſe vp himſelfe agayne? or in ſtéede of a ſtony hart to graft in himſelfe a fleſhy hart? And, that perſeuerance alſo is the gift of God, the Apoſtle declareth when he ſayth, that it is Perſeuerance is the gift o… God.God which geueth both to will and to preforme, and that according to his good will. And Auguſtine wrote a very good booke, De bono perſeuerantiae, whereout we may aboundantly gather ſound doctrine. But what néede there many arguments for proue hereof. Paul himſelf diſcuſſeth this queſtion when he addeth:

For God is able to graft them in agayne.] He ſayth not, that it lieth in their handes: this worke he attributeth vntounto God only. Why do we then runne vntountoTrue faith which iuſtifieth, is neuer alone the power of our owne will, or to the determination of our owne purpoſe? And whereas he ſayth, that fayth alone is not ſufficient when we ſpeake of iuſtification, this is in no wiſe to be receaued, eſpecially ſeing that he himſelfe in an other place ſayth, that fayth alone is ſufficient, and ſo is contrary to hymſelfe. Notwithſtanding to auoyde confuſion in ſerching out of theſe thinges, this we ought to know, that the true and iuſtifying faith is neuer alone, but hath ioyned with it other good workes and vertues. But yet as the effects thereof, which effectes followe naturally after that it hath iuſtified the beleuer, ſo that amongeſt other effectes iuſtificatiō hath the firſt place. Origen noteth in this place that, of the Iewes Amongeſt the effectes of faith, iuſtification hath the firſt place.it is ſayd foreign, that is, they are broken of, but of the Gentiles foreign, that is, thou ſhalt be cut of: and he thinketh it a farre more greauous thinge to be cut of, then to be broken of: as though the puniſhement of the Gentiles, if they ſhould fall away from the faith receaued, ſhould be more gr…uous then the puniſhement of the Iewes, which were remoued from their old eſtate. I can ſkarſely be perſwaded, that Paul in theſe woords had ſuch ſubtile vnderſtandinges. Further the holy ſcriptures neuer in any place make mencion, that the fall of the Gentiles ſhould be more greauouſly puniſhed then the fall of the Iewes. Yea, rather if a man will conſider the matter well, he ſhall ſee, that if puniſhements ought to be according to the ſinnes, wherſoeuer is the greauouſer ſinne,Whether fal is more greuous, the fall of the Iewes, or the fall of the Ethnikes. there ought to be the greauouſer puniſhement inflicted. And if the Iewe and the Ethnike be equally placed in the calling of God, and both, as it poſſibly may be do fall, it is out of doubt, that the Iew ſinneth more greauouſly: for that beſides the fayth of Chriſt, which he hath common with the Ethnike, he was in compariſon of him endewed with many other gifts: which foraſmuch as he hath neglected in falling away from God, he is the more ingrate, and therfore his fault is the greater. That the Iewes ſhall at the laſt be reſtored agayne, the Apoſtle proueth by the power of God. And his argument is taken à maiori, that is, of the greater: If God could graft thee into it being by nature a wild oliue tre, and ſtrange from a good oliue trée, how much more is he able to reſtore the brāches which were in tymes paſt broken of from the fat oliue tree? And when he ſayth, that the Gentiles were cut of from the naturall wild oliue trée, he ſemeth to affirme, that malice or wickednes is naturally in them, which ought not to be vnderſtanded of nature as it was inſtituted of God, which was created good, but as it is corrupted thorough the ſinne of Adam, and ſo by generation deriued into his poſteritye.

And waſt contrary to nature grafted into the true oliue tree.] Shall we ſay, that it is contrary to the nature of men, though they be Ethnikes and infidells,A diſtinctiō of the nature of mē. to be called agayne to God, and to be conuerted vntounto pietye? We muſt make a diſtinction of the nature of men, either as it is referred vntounto God, or as it is referred to his owne proprietyes. For as it is referred vntounto God, there can nothing be done of him in it, which is not ſayd to be done according to nature: for this is naturall to eueryevery thing created, to be ſubiect vntounto his Creator. And manIt is naturall to the creature to be ſubiect to his creator. was made to the Image of God, and to this end inſtituted to be ioyned to his Creator: wherfore both by the fyrſt counſell of God, whereby he made man, & alſo by the nature of thinges created which are naturally ſubiect vntounto the efficacy and working of their author, it is naturall vntounto men, religiouſly to cleaue vntounto God. Wherefore ſinners are not ſayd to be grafted into the good oliue tree againſt nature: neither in this reſpect are miracles done, eyther beſides nature or agaynſt nature. But if we looke vponupon the proprieties and qualities of things, both miracles are not according to nature, yea, rather they are repugnant vntounto it, and men are contrary to nature called backe to true piety, and grafted into a good tree. Wherefore Auguſtine aptly ſaid, that to hauehave poſſibility to beleue, is of nature: but to beleue is of grace. I knowe that there are ſome which in this place referre contrary to nature this way, that the ſpirituall grafting in, is contrary to the naturall grafting in, which men according to y• rules of huſbandry vſe, whē as in naturall grafting, the grafte, which is grafted in bringeth forth fruite agreable to his owne ſappe, & not to the ſappe of the ſtock wherinto it is grafted. But here the braunches of the wild oliue tree grafted into the fatte oliue tree, draw their ſappe whereout they bring forth good fruites, not of their owne naturall plant, but of that whereinto they are grafted. Theſe thinges withoutBraunches proper hauehave greater conformity to theyr owne plante, then ſtraunge plantes. doubt as I hauehave before mencioned, are true, but they ſeme not to ſerue to the purpoſe of Paul. The ſumme is, that there is a greater conformity, agreeablenes, and proportion betwene braunches broken of to their owne plant, then betwene ſtraunge braunches to the ſelfe ſame plāt. But becauſe this conformity though it be neuer ſo nigh is not of it ſelfe ſufficient, therefore the power of of God is neceſſarily to be had. Whiche power is ſufficient to grafte in any, whether they be nigh or farre of, or howſoeuer they be. God is able (ſaith Iohn) of theſe ſtones to rayſe vp children vntounto Abraham. And the Lord ſayth, Thinges which are impoſſible with men, are poſſible with God. The Prophets and all y• ſcriptures in a manner, when any great thinges or after a ſort incredible are to be looked for at Gods hands, commaunde vsus to conſider the power of God. And thereof commeth vntounto the godly moſt ſwete conſolation, if at any time any great aduerſityes hange ouer their heddes: for they doo not eaſely feare the power of their aduerſaries, which ſet before their eyes the power of their heauenly father. And hereof it commeth that the Church when it prayeth for helpe at GodsIn the beginnyng of prayers are well put theſe words almighty God. The power of God extendeth farther thē his will. How an argument a poſſe ad eſſe, is in this place of force. hands, alwayes in a manner in the beginning of their prayers hath theſe two wordes, Almighty God. Neither is this to be paſſed ouer, that it commeth to paſſe farre otherwiſe in vsus then in God, both in all other thinges in a maner, and alſo in this thing chiefly. For in vsus the will extendeth a great deale farther, then the power, when as oftentimes we will very many thinges, which yet we are not able to performe. But it is cleane contrary with God, for he is able to do many more thinges then he will. For the Father coulde hauehave geuen vntounto his ſonne which was euen at the point to be crucified eleuen legions of Angels, which ſhould ſtraight way hauehave deliuered him, but he would not. But if a mā ſay that it is not a ſtrong argument a poſſe, ad …ſſe, as the Logicians vſe to ſpeake, that is, from poſſibility, to being, and therefore Paul ought not to conclude that the Iewes ſhalbe grafted in againe, for that God is able to performe that thing, for beſides power is alſo required will: We anſwere that here can no controuerſy be made touching his will, for, that he is redy to do them good, the promiſes, the couenant which he made, and the benefits which he beſtowed vponupon their elders, playnly declare. Further if he would graft in the Gentles being ſtraungers, why ſhould we doubt, but that he will one day beſtow theA ſimilitude. like benefit vponupon the Iewes? Wherefore this we may affirme that the nation of the Iewes is at this tyme like vntounto the roote of ſome good tree in the tyme of winter, which roote if one that hath no ſkill looke vponupon, he will ſoone contemne, plucke, vp and burne it if it lye in him. But a ſkilfull huſbandman will ſay, that it ought to be ſpared, and will be more carefull to cheriſhe it: for he knoweth that when the time commeth he ſhall hauehave thereof leaues, flowers, &God hath not extinguiſhed the Iewes, but daily calleth ſome of thē. fruites. So vndoubtedly doth God deale with the Iewes, he extinguiſheth not that ſtocke, but oftentimes out of it calleth ſome vntounto him, and towardes the end of the world looketh for great plenty of his elect to come thereout. Not that any holynes is to be attributed vntounto that ſtocke or generation, if it be conſidered by it ſelfe: for as we hauehave already twiſe admoniſhed, as touching it ſelfe it is condemned and obnoxious vntounto the curſe. Which thing Paul acknowledged when he ſayd, We are by nature the children of wrath, as others are. But when theſe excellent things are ſpoken in the commendation of the nation of the Iewes, vntounto it is adioyned the fauor of God and his promiſe, and couenant, which yet burſt not forth into acte, but only as touching the elect. Of which things yet there appeareCertain tokens of the nobilitie of the natiō of the Iewes. ſome markes in others: for they are ſtudious of the law and of the word of God, although they vnderſtand it not rightly, and as Paul ſayd, They hauehave the zeale of God, but not according to knowledge, which things although vntounto them they are ſinnes, yet is it a certaine light and ſhew of that nobility wherof we ſpeake.