Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

For I would not brethern that ye ſhould be ignoraunt of this miſtery, leaſt ye ſhould be high mynded, that partly blindnes is come vntounto Iſraell, vntil the fulnes of the Gentiles be come in. And ſo all Iſraell ſhalbe ſaued, as it is written. Out of Sion ſhall the deliuerer come & ſhal burne away the vngodlines from Iacob And this is my teſtament with them, whē I ſhall take away their ſins.

For I would not brethern that ye ſhould be ignoraunt of this miſtery.] The entent of the Apoſtle now is to proue, that in the nation of the Iewes ſtill remayneth ſéede of election, which thing he doth many wayes. Firſt, he ſetteth forth his propheſy which he calleth a miſtery, after that he bringeth teſtimonies of the Prophets, then he declareth the nature of the vocation and giftes of God, namely, that they are without repentance, laſt of all he teacheth that the order of thinges ſo requireth: and he abideth long in this matter, for that of the full knowledge thereof much depended the peace and quietnes of the Church at that tyme. And how much the peace and tranquillity of Churches is to be deſired, we mayHow much the tranquilitie of churches is to be be deſired. eaſely hereof gather, if we loke vponupon the contrary. Doubtles it is a miſerable and horrible thing, to ſée in one and the ſelfe ſame body the members at diſcorde one with an other, yea rather fighting one againſt an other. And when he ſaith brethern, and ſaith, that he ſetteth forth a miſtery, he moueth them to geue diligent attentiuenes. Miſtery, Chriſoſtome ſayth in this place, ſignifieth a thing vnknowen, vnſpeakeable, which is full of admiration, and is contrary to the opinion of men. Auguſtine in his booke de predeſtinatione ſanctorum, when he interpreteth this place turneth miſtery by this word, Sacrament. And touching the ſignification of this word miſtery, I finde that it is diuers in the ſcripture. SometymesWhat myſtery ſignifieth▪ & how many ſignifications it hath. it is a ſecret thing, and which happeneth contrary to hope, and to the iudgement of our reaſon, as Paul ſaith in the firſt to the Corrinthyans, Behold I tell vntounto you a miſtery, we ſhal not all ſlepe, but we ſhal all be changed. And vntounto the Coloſ. & vntounto y^• Ephe. he calleth y^e vocation of the Gentiles a miſtery. Sometimes miſtery ſignifieth that which is indéede partly knowen vntounto vsus, but yet not perfectly, but the perfect knowledge thereof is reſerued till we come to our contrey, where we ſhall be in full poſſeſſion thereof: and this is it which Paul ſayd, I ſpeake wiſdome in a mistery. Of this kind are the articles of the faith, which we beleue, but not fully vnderſtand: Now we partly know, but then we ſhall know as we are knowen. Laſtly that is called a miſtery, which ſetteth forth one thing vntounto our ſēce, and miniſtreth vntounto our minde and ſpirite an other thing, as Paul ſayth of the coopling together of the man and the wife in matrimony, for it ſignifieth vntounto vsus the coniunction of Chriſt with the Church. Neither for any other conſideration are our ſacraments,How our ſacraments are called miſteries. Baptiſme, I ſay, and y^• Euchariſt, called miſteries, in which bread, wine, and water are ſhewed vntounto the ſenſes, but farre other thinges are ſignified. But why they ar called Sacraments, it is more hard to gather. Howbeit this muſt we know y^• amongſt y^• Lattins this word Sacramētum, that is a ſacramēt, is takē for an oth: ſo that we reade oftentimes euen in good writers, thoſe wordes Sacramenta Sacramentum militare.militaria, that which ſignify othes pertaining to warre: for they which were admitted into warre fare ſware that they would manfully do whatſoeuer theyr Generall captayne commaunded them to doo for the pub. welth of Rome. So long as they were bound with this ſacramēt or othe, they could not depart from warfare, and it was neuer lawfull for them to fight agaynſt theyr enemies, vnles they were bound by Sacramentum militare, that is, by the othe of warre. Wherefore foraſmuch as in theſe miſteries and ſacramentes, and manifeſt ſimboles we are adioyned vntounto the hoſt of Chriſte and vntounto the Church, whereinto we were before thorough the ſpirit and fayth hiddenly grafted, therfore were they called ſacramentes. And beſides this, as Varro telleth in his booke de Lingua Latina, when any matter of contencion was, both the playntife, andA maner vſed of them which had any matter of contenciō alſo the defendant layd downe with the prieſtes a certayne ſumme of money and of other thinges which was layd vp in ſome holy place: and he which had the vpper hand, receaued agayne out of the holy place, that which he had layd downe, ſo that he was ſayd to receaue agayne his ſacrament: but he which had y^• foyle was puniſhed, and the things which he had layd downe were forfeated and put into the common threaſory. Whereby it is manifeſt that a ſacrament ſignifieth not only the inuocation of the name of God, which is vſed in an othe: but alſo a certayne bond. And for that in thoſe ceremonies which the Churche now calleth ſacramentes, men binde themſelues vntounto the eccleſiaſticall ſociety: and do alſo addict themſelues vntounto God, and God by them ſealeth his promiſes, therefore it ſemeth that they are not without good conſideration called ſacramentes. And this is to be noted that ſuch ceremonies are called miſteries, when they are taken in that third ſignification which we hauehave now mencioned. But here miſtery pertaineth vntounto the firſt, for the Apoſtle now openeth that, whiche was hidden vntounto humane reaſon, and ſhould come to paſſe contrary to the opinion of the Gentiles. For when they ſaw the Iewes ſuch enemies vntounto God, they thought that they ſhould neuer agayne be receaued.

Be not high minded.] In Greke it is foreign. Which word ſemeth to be referred vntounto prudence and wiſedome, ſo that the Latine interpreter turneth it, Ne ſitis ſapientes apud voſmetip ſos. y^• is, be not wiſe in your owne conceate. Which ſence Origen alſo followeth, when he ſayth, that this is the wiſedome which properly commeth of God, whereby we are impelled not to be puffed vp agaynſt our neighboures. Wiſdome of two ſortes.And he maketh mencion of an other wiſedome of the fleſhe whiche the Apoſtle now reproueth. But I thinke rather that that word foreign is to be trāſferred vntounto the affect, namely, that we ſhould not be high minded. And this affect commenly hereof ſpringeth, for that men thinke y^• they hauehave by theyr owne ſtrēgths gotten the giftes which they hauehave, and thereby are ſtirred vp in reſpect of themſelues to diſdaine others. By theſe wordes we may eaſely perceaue what the ſcope of the Apoſtle is, namely, to reconcile vntounto the Iewes thoſe whome he admoniſhed,Wherof ſpringeth hautines of the minde. and to take away the diſcord, which y^• Church was infected thē with.

Blindnes is partly come vntounto Iſraell.] Origen in expounding of theſe wordes ſomewhat digreſſeth, whoſe digreſſion I thinke it good here to touch, At the beginning (ſayth he) the moſt higheſt deuided the earth vntounto the children of men according to the nomber of the Angelles, ſo that eueryevery nation was vnderunder the gouernmēt of ſome one Angell: but the people of Iſraell he reſerued vntounto himſelfe as peculiar and proper, whome he would by himſelfe gouern. Theſe thinges it ſemeth he tooke out of the booke of deut: the 32. chapiter according to the tranſlation of the 70. interpreters for there they hauehave foreign. That is, according to the nomber of the angelles of God. But in the Hebrew it is not ſo, for in the Hebrew it is written Lemitpar bene Iſchraell that is, according to the nomber of the children of Iſraell. That the Angelles as miniſters gouerne diuerſe regions I deny not, but that can notAngels are ouer diuers regions. by that place be proued, but rather it may be proued by Daniell. Further we may not thinke that God without the miniſtery of Angelles gouerned the Iſraelites: for we know that he many times ſent angelles vntounto the Fathers and vntountoGod gouerned alſo the Iſraelites by aungels. God excluded not the Gentles frō his prouidence. the Prophets: howbeit we are aſſured that by reaſon of the ſingular giftes and wonderfull fauour of God, the Iſraelites were vntounto him a peculiar people That he had vtterly no care ouer the Gentiles, it is not to be thought. For he had a ſingular care ouer Iob, ouer the Niniuites, ouer Naaman the Sirian, ouer all thoſe which in Chaldea and Perſia beleued by the meanes of Daniell, and hys fellowes. Origen addeth, So long as that the Iſraelites claue firſt vntounto God, as his ſingular inheritaunce, the Gentiles could not come vntounto him, for the poſseſsion was enioyed of others: but it happened, that the Angelles which gouerned ouer the Gentiles, and held thē after a ſort captiues enuied this ſo bleſsed eſtate of the Iſraelites, and therefore entiſemētes drew them away from God, namely, vntounto idolatry, and to other wicked factes. And God ſeing this, ſuffred it, and reſiſted not, but the Iewes being withdrawen from him, he called the Gentiles, and toke them out of the handes of the Angelles, and made them his people. So that God here vſed the lawe of the like, for in that thing wherein the ill Aungelles Lex talionis.ſoughte after a ſorte to hauehave taken him, they were taken themſelues: and whileſt they went about to take away an other mans ſeruauntes, they loſt thoſe whome they alredy poſseſſed. Hereby I ſe that this man was of this mind, that the Angelles whome God hath ſet ouer diuers regions are euill, which thing is not mencioned in theThe ſcriptures teſtify not that the angels whiche are gouernours ouer regiōs, are …. ſcriptures. Paul indede ſayth, that the deuill and euill ſprites are the rulers of darknes, & he calleth them gouerners of the world: for they are Gods miniſters in the world to auēge ſinnes, neither ſhould they be able to tempt the iuſt, vnles God permitted them: yea they were not able to enter inter into the ſwine, before that Chriſt had geuen them leue. Theſe thinges I ſay we know right well, but that thoſe Angelles which are called the princes of the Grecians, or of the Perſians are euill I thinke not, yea rather they are good, whome God will hauehave to defend kingdomes and prouinces, that they ſhould not be deſtroyed thorough the malice & violence of Sathan. But that which he afterward addeth is true, both that by the plucking away of the Iewes from God is place made vntounto the Gentiles, and alſo that God by his prouidence hath appoynted thoſe courſes and alteracions, that ſo long as the Iewes beleued the Gentiles ſhould be excluded, and y^• Iewes being made blind, the Gentiles ſhould enter in: but yet not in ſuch ſorte that the Iewes ſhoulde abide ſtill in theyr blindenes, for at the laſt when the Gentiles are illuminated, they ſhall ſe in what good caſe we are, and how vnhappely al things go with thē, ſo that being by emulation pricked forward, they ſhal ſay, as it is writtē in Oſe the prophet, I will return vntounto my firſt huſband for then was it better with me, then it is nowe. And God wil neuer forget his leage & couenant, as he hath many times teſtified by Ieremy & by other prophetes. And foraſmuch as the Iewes were made blind, that the Gentiles ſhould enter in, it followeth that the Gentils being entred in, the blindnes of the Iewes ſhal ceaſe Wherfore it is ſayd. Whē the fulnes of the Gentils ſhall be entred in, all Iſrael ſhall be made ſafe. But who they be y^• pertaine vntounto this whole Iſrael, & who they be y^• are that fulnes of the Gentils, none knoweth but god only, & the ſonne of God, & th…y if there be any ſuch which are his déere frends to whom he hath reuealed it. Theſe thinges I doubt not but are true, for that the ſecretes of the predeſtination and eternall election of God can by no manner of meanes be knowne of vsus: but yet he ſayth y^• hereby this we may vnderſtand, that none of the Iſraelites, if they be Iſraelites onelyonly as touchinge the fleſhe ſhall hauehave ſaluation: and alſo that none of theOrigens rule in … dyng the prophetes. Gentils ſhalbe ſaued, vnles they pertaine to this fulnes: wherof is mencion nowe made. And he addeth a rule which we ought to obſerue in reding of the Prophets, that ſo often as we read any dolefull and horrible things ſpoken againſt the Gentils, we ſhould apply thē to thoſe which wer none of that fulnes: but whē we here ny pleaſant ioyful and happy things ſpoken, then let vsus know that they pertaine vntounto this fulnes. And ſo as touching the Iewes, where the Prophets ſpeak things proſperous of them, let them bee vnderſtanded of election and of the holye remnants, but when they ſpeake of thinges ſharpe and troubleſome, we muſt applye them to the blinded and to the reiected. But in the meane time let vsus not ceaſe toWith how great wiſedome God vſeth the deſtruction of the wicked. Men are purged by the word of God and by preaching. wonder, how God being moſt wiſe turneth to the ſaluation of others that deſtruction whiche men thorough their owne defaulte bring vntounto themſelues. But the better to vnderſtand touching the Iſraelites that ſhalbe ſaued, and touching thys fulnes, he ſaith. They which are by the word of God and preachinge of the Goſpell purged, ſhall obteine ſaluation: but they which are not by theſe purged, ſhall be deliuered vntounto fires to be purged. We graunt indéede that men are purged by the woord and by preaching, for it is written, by faith purifieng their harts. We graunt alſo that they which are not purged, ar deliuered vntounto fires, but not to be purged, as though the puniſhmentes of the damned, that is, of infidels which hauehave neither receiued the word of God, nor preaching of the Goſpell ſhall euer hauehave end. And that he ſo beleued,The wicked ſhall by fires be tormented and not purged. it is manifeſt, both by other bookes of his, and alſo by thoſe thinges which he here addeth. For he ſaith, This purgation by fire how long time, or how many hundreth yeres it ſhall laſt, only the ſonne is able to know, vntounto whō the father hath geuen all iudgement. What other thing els is this, but of the paynes of hell to make ſuche a purgatoryOrigene made of hell the papiſtes purgatory. as the Papiſtes hauehave fayned? Neither is he holpē by that teſtimony which he bringeth, namely, that God will hauehave al men to be ſaued: for as we hauehave before taught, that ſentence of the Apoſtle hath a farre other ſence. Now that we hauehave noted theſe things in Origen, let vsus ſomewhat more diligentlye peiſe that whyche Paul ſayth.

Blindnes is partly come to Iſrael.] It was before declared, who ſent that blindenes, and it was concluded that it was done of God, whileſt he puniſheth ſin by ſinne, without any his fault, for ſinne claue only in them which are made blind. And when Paul here ſpeaketh of Iſraell, he taketh the woord properly, and not by an allegorye.

Partly, for that the blindnes ſhall not be perpetual in that nation. It may alſo hauehave a reſpect vntounto the remnantes that were ſaued or it may be referred vntounto the time. Chriſoſtome ſaith partly, for that all are not made blinde. But by fulnes vnderſtand a definite and an appointed multitude, which is therefore called fulnes, for that the number of the beleuers ſhoulde be a iuſte and verye greate number, ſo that publikely amongeſt the Gentilles ſhoulde be gathered a wonderfull great Churche. As alſo all Iſraell is to be taken for a greate nomber of the Hebrues amongeſt whome Chriſte ſhoulde be publikelye acknowledged. Not that ſome both of the Gentils and alſo of the Iewes ſhall not be deſtroyed. For vniuerſall propoſitions in the holy ſcriptures are oftentimes ſo to be taken, that they oughtVniuerſall propoſitiōs in the holy ſcriptures how they ar to be vnderſtanded. to be contracted to a definite vniuerſality: as this, All fleſhe ſhall ſee the ſaluation of God. Again, They ſhall all be taught of God. Again, God will hauehave all men to be ſaued▪ whiche is to be vnderſtanded, as Auguſtine ſaith, of all thoſe whiche are ſaued: for they are made ſafe by the will of God. Which manner of interpretacion Gregorius Nazianzenus alſo followed in the fifte booke of his theologye, where he had to do againſt thoſe which denied the holy goſt to be God, and fained him to be a creature, alledging for themſelues that which Iohn writeth of the word, All thinges were made by it. Whereof they inferred, that the holy Ghoſte alſo was both made and created by the ſonne. He aunſwereth, that this ſaying of Iohn is to be vnderſtanded of all thinges which are made, as if it ſhould hauehave bene ſaide, whatſoeuer thinges are made, are made by him, as Auguſt▪ expoundeth, As many as are ſaued, ar ſaued by the will of God. This connexion of the blindenes of Iſraell with the entringe in of theThe cōnexion of the blyndnes of Iſrael, with the entryng in of the Gentiles is not natural. fulnes of the Gentils hath not an naturall order, but is firme onelyonly by the diſpoſition and order appointed of the prouidence of God. This particle partly Ambroſe moſt aptlye referreth vntounto time. I knowe there are ſome whiche by all Iſraell, of whome the Apoſtle now ſpeaketh, vnderſtande the people of God gathered both out of the Gentils and alſo out of the Iewes, which people is dayly gathered together euen vntounto the ende of the world, neither thinke they that there is to be looked for any greater aboundaunce of the Iewes to be conuerted. But if we follow this expoſition, what miſtery or what ſecret had Paul now reuealed? all men ſaw that ſome of the Hebrues were dayly conuerted and came vntounto Chriſte. Further it is moſt manifeſt, that Paul ment with a certain peculier commendation to adorne the Iewes, to the end they ſhould not be contēned of the Gentils. But if he ſhould hauehave ſaide as theſe men meane, then ſhoulde he hauehave ſpoken no new thing at all,Whether this place proue that towardes the ende of the worlde ſhalbe great plenty of the Iewes conuerted vntounto Chriſt. when as it was manifeſte vntounto all men, that ſome few of the Iewes were daylye conuerted vntounto Chriſte. Moreouer the foretellinges of the Prophetes, as we ſhall ſtraight way ſée, entreat not of any certain perticuler men, but ſpeake euen of the multitude or people of the Iewes. Finally by that meanes Iſraell ſhould ſéeme to be taken allegorically, whiche in no wiſe agréeth with the entente of the Apoſtle. Yea and many of the fathers incline this way that the fulnes of the Gētils being entred in, the Iewes alſo ſhall returne vntounto Chriſt. Chriſoſtome in his. 12. Homely de verbis Domini in Marcum, in the. 2. Tome, when he entreateth of the figge trée that was dried vp at the word of the Lord, ſaith, If Chriſt had found fruit in the figge tree, the fulnes of Gentils had not entred in: but bicauſe the fulnes of the Gentiles hath entred in, all Iſraell ſhall at the laſt be ſaued And he addeth, that whiche is written in the Apocalipſe of Iohn: Of the Tribe of Iuda were ſealed .xii. thouſande, of the tribe of Rubene were ſealed xii. thouſand. And alſo Hilarius, in his xi. boke de Trinitate when he entreateth that the Sonne ſhall deliuer vp the kingdome vntounto God and vntounto the father, but in the meane time it behoueth him to raigne vntill he hauehave put his enemies vnderunder his féete, by enemies vnderſtandeth the Iſraelites, who although according to election and for theyr fathers ſake they were beloued, yet are they enemies for our ſakes, and according to the Goſpell. The ſelfe ſame thing alſo teſtifieth he vponupon the 58. and 60. Pſalmes. And if a man diligently loke he ſhall ſée that the reſte of the fathers likewiſe write the like, when they enterprete theſe places. And Gennadius amongſt others, as the Gréeke Scholies declare ſaith, that Paul addeth, Partly, becauſe of election: for the electe are not made blinde, and then he addeth, that God will afterward take them all vntounto him. But they which thinke that this is by no meanes to be looked for, are hereby moued, for that all Iſraell ſhal neuer be ſaued, but ſome ſhall periſh. But that word, All, as we hauehave declared, is not ſo to be vnderſtanded, as though no Iſraelite as touchng the fleſh ſhalbe excluded. Auguſtine in his queſtiōs vponupon Geneſis the 118. queſtion toucheth either of theſe opinions. But what ſhall we ſay vntounto the words of Chriſt wherin he ſayth, Dooſt thou thinke that when the ſonne of man commeth he ſhall find faith vponupon A conciliation of two places whiche ſeme to be repugnātthe earth? Verely if the Iewes be in ſuch great plenty conuerted vntounto Chriſt, and that with the commodity of the Gentles, as we hauehave before declared, then ſhall there remayne much faith, which Chriſt when he returneth vntounto vsus ſhall find. But we may anſwere, that here is no contrariety, for Antichriſt ſhall ſubuert in a manner all thinges, ſo that if it were poſſible, the elect alſo ſhould be deceaued, which Antichriſt when he ſhall by the ſpirite of the mouth of Chriſt be ſlaine, paraduenture the Iewes ſhall returne againe and ſhall acknowledge their Meſſias, and ſhall confirme the Gentils being wauering and ſeduced. It is poſſible alſo, that when the Iewes ſhall beleue, and the Gentils ſhall after a certayne tyme put to their helpe, then, as the nature of the fleſhe is, may ariſe ſome ſecurity, and licentiouſnes, eſpecially if Antichriſt follow, by meanes whereof an infinite number both of the Iewes and of y^e Gentils may be alienated from Chriſt: ſo that that ſhalbe true, that Chriſt when he commeth ſhall find very fewe which purely and ſincerely ſhall confeſſe him. Whether of theſe two opinions a man receaue, there is no abſurdity, and he ſhall eaſely thereby conciliate theſe places, but whither of them is the truer I can not certainly iudge, neither is the knowledgeThe Gentles before they are called, are without. thereof neceſſary to ſaluation. Let vsus conſider alſo, that when Paul ſayth, that the fulnes of the Gentles ſhall enter in, he thereby noteth, that before the preaching of the Goſpell the Gentles were without, for as much as they ſhould afterwarde enter in. Neither ſpake Chriſt any otherwiſe whē he ſayth, that they which were in the high wayes and ſtreates ſhould be compelled to enter in. Ambroſe expounding theſe wordes ſaith, That then ſhalbe wyped away from the eyes of the Iewes their blindnes, that they may beleue. In which wordes he declareth, that ſo long as this execation abideth, they can not beleue. And he addeth, That God prohibiting from their hartes the ſpirit of pricking which worketh in them blindnes, may render vntounto thē Ambroſe… minde touching free will.the fre choyce of the will. In this ſentence he manifeſtly declareth, what he thought of frée will, namely, as touching thoſe thinges which pertayne vntounto iuſtification and vntounto regeneration. Whatſoeuer he writeth of it in other places, here he moſt truly affirmeth, that ſtraungers from Chriſt want liberty of will, which then is reſtored vntounto them, when they are illuminated.

As it is written, Out of Sion ſhall the deliuerer come, and ſhall turne away the vngodlines from Iacob.] This profe which he bringeth out of the ſayinges of the Prophets, hath in the concluſion neceſſity only by ſuppoſition, and not abſolutely. The ſtrength of the argument herein conſiſteth, for that deliuery was by couenant promiſed vntounto Iſraell. But with y^• Gentles there was neuer before Chriſts tyme any leage or couenant publiquely made. There was in déede aBefore the goſpell was preached there was no league made with the Gētles. promiſe of their calling. For it was ſayd vntounto Abrahā: In thy ſede ſhal all Gentles be bleſſed. but in very déede there was no couenaunt publiquely made with the Gentiles. Neither can this deliuery be vnderſtanded as touching any perticular perſons, when as it is promiſed vntounto Sion and vntounto Iacob, by which names, not any ſingular perſons are ſignified, but the whole people. This teſtimony as touching the greater part thereof is taken out of the 59. chap. of Eſay, and part of Ieremy, and eſpecially out of the 31. chapiter towardes the end. Origen & Ambroſe affirme that it is taken out of Eſay. And Ambroſe peculiarly ſeemeth to ſaye that the conuerſion of certayne of the Iewes perticularly, which happened dayly was a certaine experiment of the will of God as touching the reſtitution of that nacion. Howbeit that which Eſay ſpeaketh in the 59. chapiter, is not in all pointes as touching the wordes in ſuch ſort as the Apoſtle now alleadgeth them. For he after this maner followeth the 70. interpreters, who not as touching the ſence, but only as touching the wordes. In Hebrew it is, Vba leſion goel vleſchabe peſcha beiaacob vehum iehouah: that is, There ſhall come a redemer ſaith the Lord vntounto Sion, and vntounto thoſe in Iacob, which ſhal repent them from their iniquities. And then is added, And this is my couenaunt with them, ſayth the Lord, my ſpirite th…t is vponupon thee, and my wordes which I hauehave put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſede, nor out of the mouth of the ſede of thy ſede. Whereas in the Hebrew it is ſayd, VntoUnto Sion ſhall come the redemer, the Seuenty as Ierome writeth hauehave turned it, out of Sion: whome Paul alſo followed. And it wel known that Chriſt was borne of the Iewes who are ment by the name of Sion: and the word of the Lord and preaching of the Goſpell therehence had his beginning, although the Greke edition which we vſe, hath foreign, that is, for Sions ſake, whereby it is manifeſt that this which we hauehave, either is not the tranſlation of the 70. or els it is in many places corrupted. And Ierome addeth, that this word Noal according to the nature of the Hebrew ſignifieth to be nighe, ſo that isThe Greke tranſlation which we vſe, is ether not the trā ſlatiō of the 70. or els it is corrupted. Faith whiche iuſtifieth hath repentaunce annexed with it. all one with foreign, which ſignifieth nigh, namely vntounto whome the inheritance of the kinſman that is dead commeth. Wherefore the ſence of the Hebrew words is, that vntounto Sion ſhall come a nigh deliuerer. Moreouer, that which is written both of the 70. and of Paul, And he ſhall turne away the vngodlynes from Iacob, is in the Hebrew, Liſhbe which they paraduenture tooke as though it were written Leſchob peſchaa, but this maketh no diſagréeing as touching the ſence. For they which are deliuered by faith from their ſinnes hauehave alwayes repentaunce annexed and ioyned with their faith, not as a condition which ſhould be the cauſe of remiſſion, for this ſhould be a condition of the law, and vnprofitable, when as no man is able to performe it: but an euangelicall condition, as which followeth the forgeuenes of ſins or iuſtification, at leaſt by nature, & is acceptable vntounto God: for whatſoeuer wāteth therof by reaſō of our infirmity is holpē by y^e merits of Chriſt.

And this is my teſtament with thē.] That which followeth in Eſay touching the ſpirite and word of God, excellently ſetteth forth vntounto vsus the couenaunt or leage of Fod. For firſt are the wordes of the promiſe, which alſo ſhall alwayes remaine amongeſt the faythfull: which yet ſhould be vnprofitable, vnles therto were added the ſpirite, whereby the hartes of the hearers are moued to beleue.

VVhen I ſhall take away theyr ſinnes.] This part is not read in Eſay, wherfore it may be taken as a compendious interpretation of thoſe thinges which the Prophet before ſpake of the couenaunt, for where the ſpirite is, & the wordes of God are ſpoken, when we embrace them by fayth ſtreight way foloweth forgeuenes of ſinnes: and for that the prophet expreſſed not the effect, Paul thought he would manifeſtly ſet it forth. Otherwiſe it is gathered out of y^e 31. chap. of Ieremy, where when mencion had bene made of y^e new couenant, y^e firſt being abrogated, it is ſayd: I will be mercifull vntounto theyr iniquity, and I will no more remember theyr ſinne. And that whiche Eſaye ſpeaketh of Sion and of Iacob, and Ieremye alſo of the houſe of Iudah and of Ieruſalem, can not be taken of Paul allegoricallye as thoughe in theſe woordes is ſignifyed the number of the faythfull,Theſe wordes are to be vnderſtanded properly of the Iſraelites. An argument wherby is proued that the Meſſias is God. Only God forgeueth ſinnes. of what people ſo euer it be. For as we ſayde, Paules meaninge is peculiarly to commende the Iewes, and to put away the diſcord which was ſprong in the Church betwene the Ethnikes and the Iewes. And in y^• it is ſayd that the Iewes ſhould by the Meſſias be deliuered from theyr ſinnes, it is a ſure argument that he ſhould be God, when as it belongeth vntounto him only to forgeue ſinnes. Men may indede remitte the puniſhmentes which they which hauehave ſinned ſhould ſuffer, and not take vengeaunce of them: but they are not able to blot out the ſinne: for the the giltines abideth ſtill, and he which hath ſinned is obnoxious vntounto the iuſtice of God. Only God whome the ſinner offendeth is able to blot out ſuch guiltines. Wherefore the Phariſes when they ſaw that Chriſt toke away the diſſeaſes & paynes of the body, which are the effectes of ſinnes, and heard him ſay moreouer, Thy ſinnes are forgeuen thee, cried out, that the blaſphemed for that he attributed vntounto himſelfe that which was proper vntounto God. But paraduentureOf y^e kayes ſome man will ſay, doth God ſo forgeue ſinnes, that men may not remitte them? Whereto then ſerue the kayes in the Church? In this caſe by thisThe kayes of the churche are the worde and faith. meanes is committed error, for that the Papiſtes imagine farre other thinges of the kayes, thē the word of God teacheth. Chriſt hath left vntounto the Church the kayes wherewith ſinnes ſhould be forgeuen, which kayes are the word and fayth. For in the word of God is ſet forth vntounto men the promiſe of God, whereby thorough fayth in Chriſt ſinnes are forgeuē, and he which beleueth not, ſhall be condemned, and his ſinnes ſhall be imputed vntounto him. This is one kay which the Churche vſeth, whileſt in it is both publiquely and priuately preached the word of God. The other kay is fayth: for if any heare, and geue theyr aſſēt vntounto theſe things which are ſet forth vntounto thē, they hauehave remiſſion of ſins. And theſe two kayes the Euangeliſts hauehave excellently wel declared vntounto vsus. For in Iohn Chriſt breathed vponupon y^e Apoſtles & ſaid, Receiue ye the holy goſt, and whoſe ſinnes ye forgeue &c. And what he wrought by this brething & ſpirit, is declared in Luke where it is ſaid, that he had opened vntounto thē the ſence of the ſcriptures. This kay alſo is ſet forth in Math. whē Chriſt cōmaunded y^e apoſtles to go & preach &c. The other kay belongeth vntounto y^e heares, namely, y^e they beleue. He which beleueth ſhal Although the kayes be in the church, yet do not men geue remiſſion of ſins. Whether the old Teſtament and the new be vtterly diuers.be ſaued. Wherefore although the kayes be in the Church, yet do not men geue remiſſion of ſinnes: for the kayes are the inſtrumentes wher…by God offreth it. But bycauſe Paul ſayth out of the teſtimony of Eſay, that this is a Teſtament: and we read the ſame in the 31. chapiter of Ieremy, that the new couenaunt herein conſiſteth, that the deliuerer ſhould come, and be mercifull vntounto inquities, there ariſeth a doubt, whether the new Teſtament and the old be diuers or no. Of which matter I hauehave before ſpoken ſomewhat, but nowe I entend more at large to entreate thereof.

At the firſt ſight they ſeme vtterly diſtinct, ſo that the one is altogether diuers from the other: for in Ieremy it is ſayd, that there ſhould be a new Teſtament, and not according to that which he made with the fathers. And the epiſtle to the Hebrewes addeth, When he ſayth, a new, then is that aboliſhed which was old: but who ſeeth not but that when one thing aboliſheth and maketh voyde an other thing, it vtterly differeth from the ſame? There is alſo an other argument, for that as they ſay in the old teſtament was not forgeuenes of ſinnes. For the epiſtle vntounto the Hebrewes in the 10. chap. ſayth, That the bloud of Goates and of oxen, and of calues could not take away ſinnes. But in the new teſtament no man doubteth but that there is remiſſion of ſinnes: wherefore no man will ſay but that the thinges which in ſo greate a matter differ, are diuers. But on the other ſideOne & the ſelfe ſame maner of iuſtification in eche. One and the ſame mediator. The promiſe of the forgeuen…s of ſinnes & of eternall lyfe is in eche. The ſelfe ſame morall commaundements, & the ſelfe ſame ſignication of the ſacramēts. The ſelfe ſame roote and tree. The ſubſtance of either Teſtament is one & the ſame, the accidences differ. In the olde Teſtament was iuſtification, that is, remiſſiō of ſinnes. this is to be conſidered, that that fayth whereof iuſtification conſiſteth, is in eyther Teſtament one and the ſame: moreouer, that the mediator is one and the ſame, namely, Chriſt Ieſus: one and the ſame promiſe of the remiſſion of ſinnes, and of eternall life thorough him: the ſelfe ſame commaūdementes as touching morall commaundementes: one and the ſame ſignification of the ſacramentes: one and the ſelfe ſame roote and plant, from which ſome of the Iewes are cut of, and we grafted in theyr place. All which thinges playnly declare, that eyther Teſtament as touching the ſubſtance or eſſence (if I may ſo call it) is one and the ſame thing: although there muſt be granted ſome differences by reaſon of the accidences, which are, that Chriſt was there knowē, as which ſhould come, but with vsus he is knowen, as which is alredy come. And alſo theyr ſimboles or figures were diuers from ours in forme, but of like ſtrength in ſignification, as Auguſtine ſayth. Moreouer they had a certayne and aſſured pub. welth, for the preſeruation whereof they had ciuill precepts deliuered vntounto them, which we hauehave not. And finally vntounto the promiſe of the remiſſion of ſinnes by the Meſſias, were in the old time added a greate many other promiſes, as of the encreaſe and preſeruation of theyr poſterity, and of the poſſeſſion of the land of Chanaan, which promiſes we hauehave not. And beſides all this, our ſacramentes are more eaſy, and fewer in nomber, and alſo more manifeſt, and extend much farther, whē as they are not ſhut vp in a corner, as theirs were in Iewry, but are ſpread abrode thoroughout the whole world. Wherfore we may affirme that the new teſtament and the old are in very dede one as touching the ſubſtance, and differ only in certayne accedences which we hauehave now mencioned. But now reſteth to anſwere vntounto the two argumentes which were before brought. Touching remiſſion of ſinnes, we deny that it was not in the old Teſtament, for if we conſider y^e promiſe which there alſo was of force, by it the elders were iuſtified. For it was ſayd of Abraham, He beleued God, and it was imputed vntounto him to righteouſnes, as the Apoſtle hath declared. And Dauid ſayth: Bleſſed are they whoſe iniquities are forgeuen, and whoſe ſinnes are couered. But if we looke vponupon the ſacramentes or ceremonies, they did not remitte ſinnes, as touching the worke, yea neyther hauehave out ſacramentes ſtrength ſo to doo. But whereas Paul ſayth vntounto the Hebrewes, that the bloud of goates, oxen, and calues could not take away ſinnes, We deny not this to be true, but yet in the meane time neyther doth Paul deny, but thatThe bloud of Chriſt, and not the bloud of ſacrifices waſheth away ſinnes. How we are baptiſed into the remiſſion of ſinnes. Faith muſt go before the receauing of the ſacraments the faith of the elders, wherby they had a reſpect vntounto Chriſt and embraſed him, in the ſignification of thoſe ſacrifices, iuſtified, and obteyned remiſſiō of ſinnes. Doubtles y^e bloud of thoſe ſacrifices waſheth not away the ſinnes of the world, but only the bloud of Chriſt as he ſayd, This cup is the new teſtament in my bloud, which ſhall be ſhed for you, and for many, for the remiſſion of ſinnes. But whereas we are ſayd to be baptiſed into the remiſſion of ſinnes, the meaning thereof is, that in that ſacrament is ſealed vntounto vsus and ſignified the remiſſion of ſinnes, which by the bloud of Chriſt we hauehave alredy obteyned: which ſelfe thing alſo is done in the Euchariſt, and fayth ought alwayes to go before the receauing of the ſacramētes, if we receaue them rightly, and the order be not inuerted: for as without fayth men eate and drinke in the Euchariſte vnworthely, ſo alſo without faith baptiſme is vnworthely receaued: which yet is to be vnderſtāded touching them that are of full age: for touching infantes, how it is with them we hauehave els where declared. Wherfore if faith go before, thē is it manifeſt that ſinnes are forgeuen, which thing the ſacraments which follow, ſeale vntounto vsus and confirm vsus of the will of God: and when they are ſet forth vntounto vsus, they oftētimes ſtirre vp faith no otherwiſe then doth the word of God, whē it is heard. So that it is not poſſible, but that faith being newly ſtirred vp, iuſtificatiō is more and more taken hold of, and our ſtrengths are more and more renued to leade a newe life. And therefore whereas Chriſoſtome when he enterpreteth theſe wordes ſaith: When I ſhall take as way their ſinnes, they are not yet circumciſed, they do not yet offer, & whileſt they do other thinges pertaining to the law, their ſinnes are taken away, we muſte not doubtles ſo vnderſtād him, as though the fathers in y^e old time when they did theſe things, and by them excerciſed their faith, for that they ſaw Chriſte ſignified in them, had not thereby fruite, as we hauehave: but he ſo ſpake, for that now after that Chriſt hath ſuffred, theſe things are vnprofitable, & in the old time they did not of the worke it ſelfe conferre grace, as y^e Iewes dreamed. In which thing alſo in our dayes y^e ſophiſtical diuines are deceiued as touching our ſacramēts. But as touching y^e other argument,A place of Ieremy. wheras in y^e epiſtle vntounto y^• Hebrues it is ſaid, that the olde ieſtamēt is aboliſhed & made voide, the new taking place, & wheras Ieremy ſaith, that God wold make a new couenant, not according to the couenant which he made with the fathers, whē he brought them out of the land of Egipt: We anſwer that there the couenant is taken for the law, as it is diſtinguiſhed from the Goſpell: whiche is hereby manifeſt, for that he ſayth, that he will write his lawes in theyr hartes, and will graue them in their inward partes: Which thing is not agreable with the law, whiche onelyonly ſheweth ſinnes, condemneth and accuſeth, neither geueth ſtrengthes: yea rather it after a ſorte commaundeth infinite thinges, and layeth vponupon vsus ſuch a burthen, as we are not able to beare, and therfore the prophet there ſaith, that they abode not in their Teſtament: Wherfore this word couenant or teſtament is not there ſo takē, as we now here take it: for as we here entreate of it, it comprehendeth both the law and the Goſpell. And this way there is no differēce betwene the old teſtamēt and the new, but onelyonly as we declared. And if thou wilt ſay that the prophet there alſo vnderſtandeth this woord Teſtament, in ſuch ſorte as we now ſpeake of it, we may then graunte that by the comming of Chriſte is made ſome abrogation,The figure Sinechdoche is vſed, when the old Teſtament is ſaid to be abrogated. when as thoſe accidences, condicions and qualities, which were in the olde teſtamente are now abrogated. Wherefore therein is vſed the figure Sinechdoche, wherby a thing is ſimply or abſolutely ſayd to be aboliſhed or made voyde, when it is taken away onelyonly as touching ſome parte thereof. The Iewes are wonderfully troubled with this ſentence of the Prophet, and can ſcarce tell what to ſaye: for whileſt they ſeke to defend the old law, and ſo to defend it, that nothing is therof to be chaunged, and reproue vsus, for that we hauehave chaunged circumciſion into baptiſme, and the day of the Sabaoth into the Lords day, and hauehave reiected many other thinges, how can they affirme that a new couenaunte ſhalbe made, and not according to that which was made when they were brought out of Egipte? Here they can ſcarce tell whiche way to turne themſelues. Howbeit leaſte they ſhouldeA ſtartyng hole of the Iewes. ſéeme to geue place, they ſay that onelyonly the manner ſhalbe diuers, and thinke that the couenaunte as touchinge the thinge ſhalbe one and the ſame, but that vnderunder Meſſias, it ſhall more firmely and more ſurely be eſtabliſhed. But we may more truely ſaye that this was done at the beginning of the churche, when ſo greate aboundance of the holy ghoſt was poured into the beleuers, y^• they not onelyonly ſpread abroad the Goſpell throughout the whole world, but alſo no perſecutions nor torments were they neuer ſo horrible, no nor death though it were moſt ſharp, could cauſe them to depart from the couenante which they had nowe thorough Chriſte made with God. And as manye as are in very déede faithfull do willinglye and of their owne accord cleaue vntounto the truth and vntounto holines. And foraſmuch as here is mencion made of the couenant, this is to be knowne, that it is for the moſt part called of the lattines Teſtamentum, of the Gréekes, foreign, and of the Hebrues Bedith, all which wordes very aptlye expreſſe it. For a teſtamente is ſo called, for that it is a teſtimony of the laſt will of him, which diſpoſeth his goods, and for thatBy what words a teſtament is called. this is done vponupon ſure conſideration & in iuſt order, the Grecians called it, foreign that is, a diſpoſinge. For the inheritaunce is ordered in deuiding it amongeſt the heires. But with the Hebrues, Bedith, ſignifieth a league or couenant, which here had great, force for in this leage was appoynted that God ſhould be their God, andI teſtamēt why it i… ſo called. they his people. And the form and ſtrength of this couenant, leage, and teſtament herein chiefly conſiſteth, that our ſinnes ſhould be forgeuen vsus and that by Chriſt. And when the Prophet writeth, that out of Sion ſhall come a redeemer vntounto Iacob, Chriſt ſhall not come again to redeme mankind.it is not ſo to be vnderſtanded, as though Chriſt ſhall come againe into the worlde to redeme them: for it is ſufficient that he in ſpirite come into their hartes, and be applied vntounto them by faith.

As concerning the Goſpel they are enemies for your ſakes: but as touching election, they are beloued for the fathers ſakes. For the giftes and calling of God are without repentaunce. For euen as ye in times paſt hauehave not beleued God, yet hauehave now obteined mercy through their vnbeliefe: euen ſo now they hauehave not beleued, by the mercy ſhewed vntounto you, that they alſo maye obteyne mercye. For God hath ſhutte vp all vnderunder vnbeliefe, that he myghte hauehave mercye on all.

As concerning the Goſpel they are enemies for your ſakes: but as touching election, they are beloued for the fathers ſake.] The Apoſtle maye ſéeme here to ſpeake thinges contrarye: for before he wrote that the Iewes were reiected, made blinde, and vexed with the ſpirite of pricking, whereby they were ſtirred vp againſte God. But now he ſéemeth to make them holy by their ſtocke, and by the hope of the redemption whiche ſhall come vntounto them to pertayne vntounto GOD. What ſhall we then ſay of them? For Gods frends and enemies are alſo our frendes and enemies: For if we louelove God, it is méete that we count his enemies for our enemies, and his frendes for our frendes. The Apoſtle in a diuers reſpect affirmeth eyther to be true of them: according to the Goſpell, which they beleue not, which they reſiſte, whiche they woulde not hauehave to be ſpread abroade and to be preached, they are the enemies of God. For your ſakes alſo whoſe ſaluation they cannot abide, and whom they enuy for that ye are adopin to children, they are enemies, ſo long as the Goſpel whilſt they are thus blinded is preached, and ye brought to ſaluation. How Hilarius in his 11. booke de Trinitate Dei calleth them the enemies of God, we hauehave before declared. Seing therforeWhat we ought to do againſt the Iewes which are enemies vntounto vsus. they are the enemies of God, they oughte alſo to be our enemies: but not that we ſhould entreat them ill, or hurt them, but rather that we ſhould withſtande their wicked enterpriſes. Will they not beleue? Let vsus do the beſt we can to bring thē to beleue: Wil they not hauehave the Goſpel preached? Let our care be that it be more diligently preached: Do they ſéeke to hinder our ſaluatiō? Let vsus ſéeke to aduaunce it. But on the contrary ſide if we looke vponupon election, if we conſider the fathers of whome they came, we ſhall ſée that they were beloued of God: for he choſe their fathers, and would hauehave the ſéede y^• came of thē to be holy, not as touching all whichWe ought not for own priuate cō modity ſake to coūt any for our enemies. ſhould come of them, but as touching ſo many, as ſhould be able to adorn that kinred with the name of holines. And this louelove hath declared it ſelfe in thoſe eſpecially, which are as remnantes ſaued, and ſhall towards the ende be ſaued. But in the meane time let vsus obſerue this rule, that thoſe whome we count for our enemies or frendes, we ſo counte them for the Goſpell or ſaluation ſake, and not for our owne priuate commodities or pleaſures ſakes, and that that maner that we hauehave before deſcribed. Whereunto this alſo is to be added, that for the amplifieng of the Goſpel we ſuffer at their hands thinges diſpitefull and hateful, we ſuffer them patiently. As foraſmuch as the Iewes are, according to election and according to the couenant made with the fathers, beloued, God will not be vnmindful of his couenant. But whereas Chriſoſtome ſaith here, that this conſolation of Paul, which he vſeth vntounto the Iewes, conſiſteth in woordes only, is in no wiſe to be receaued: For Paul ſaith nothing in words, which is not firme and ſound. Neither is that of any force which is ſayd, that the fathers profited them not vnles they beleued, for we alſo cō feſſe that thing, and affirme that the Iewes whiche are ſaued, are ſaued by faith: but we ſay moreouer that God is of his mercy and voluntary clemency moued to geue vntounto thē faith, and this alſo he doth, for that he wil not be counted vnmindfull of the promiſes whiche he made with the fathers, and for their progenitors ſakes who were vntounto him dearely beloued, he beſtoweth vponupon thē many giftes: for ſo would he honor them. As it is ſayde of Iſaack, in the booke of Geneſis, that God woulde doo good vntounto hym for hys father Abrahams ſake, who had obeyed hys voyce. And in the tenne Commaundementes the ſame our GOD promyſeth that vntounto the godly he will do good euen to a thouſande generations. Neither is Ambroſes interpretacion to be allowed, who ſaith that foraſmuche as they are the children of good parentes, when they repente they ſhalbe receaued of God: for that the remembraunce of their parents ſhalbe ſtirred vp before God. God is not forgetful, neither nedeth he to hauehave his remembraūce to be ſtirred vp. Farther his appointmētHow farforth the acceptation of the fathers conduceth vntounto the children. is, y^• as many as repent ſhalbe receaued into grace: and whē they firſt beleue, the acceptatiō of their fathers is not annexed thereunto, but they are receaued for Chriſtes ſake in whom they beleue. Howbeit to the end they ſhould beleue and y^• God ſhould adorne them with faith & motions of y^e good ſpirit thefrendſhip & leage wherby god was ioyned to their fathers may be of force, yea & is ſomwhat of force.

For the giftes and calling of God are without repentaunce.] By this reaſon he proueth that the election of God abideth ſtill in that kinred. For this is the nature of God, not to repent him: he is conſtant and is not chaunged: his ſingular wiſdome ſuffreth him not to repent. This pertaineth to vnware men, which hauehave an ill iudgement euen from the beginning, and contrary to whoſe opinion manyWhy men repent thē, and why God repē teth him not. things oftētimes happen. But in God can no ſuch thing happen: for he hath from eternally moſt wiſely appointed all thinges & nothing can happen but that which he foreſaw, and is thereof in a maner the author. Wherefore ſeing that he hath promiſed y^e the ſede of the fathers ſhalbe holy, he wil ſtand to his promiſes, and wil thereout gather many his elect. For his gifts and calling are without repentance, although the Iewes ſeme for a tyme to be expulſed. But this is worthy of conſideration, how this is true, that God repenteth not, when as he himſelfe ſayde, It Places which ſeme to note that God repē teth.repenteth me that I made man. And it repented him that he had made Saul king. And in the 18. chapiter of Ieremy it is written. I will repent me of the good, which I promiſed to a kingdome or nation, if they decline to iniquitye. And dayly experience teacheth, that many giftes are of God taken away from many men. Hereto we ſay, that God is not moued with affectes as men are, although the ſcripture entreat & ſpeake of him by the figure foreign: but he is deſcribed as one ſtirred vp by affects, for that he doth thoſe things which men ſtirred vp by affects vſe to do. HeGod is not moued with affects. is ſaid to be angry becauſe he auengeth, as mē ouercome with anger do, although he thereby ſuffer no perturbation. He is ſayde alſo to repent for that althoughe he be not ſory, yet he chaungeth the thinges which he had before done. He had appointed Saul to be king, whome he afterward reiected: and he had appointed man vponupon the earth to be encreaſed in number, whome he afterward deſtroyed by the flood! and therefore he is ſayd to hauehave bene moued by repentaunce. But here thou wilt ſay, I ſpeake not of the perturbation of God: admitte that he be quiet: but foraſmuchThe things which are geuen by predeſtination are not chaunged. as he can chaunge the thinges which he hath done, he can alſo chaunge his vocation, and can take away the giftes from them, vntounto whome he before gaue them. This we deny not, but this is to be knowen, that Paul here ſpeaketh not of all kinde of gifts or callings, but of thoſe only which according to his eternall predeſtination he geueth: for they are moſt conſtant and vnchaungeable, as it was before ſayd in this ſelf ſame epiſtle: Whome he foreknewe, thoſe hath he predeſtinated: whome he hath predeſtinated, thoſe alſo hath he called: whome he hath called, thoſe alſo hath he iuſtified: and whome he hath iuſtified, thoſe alſo hath he glorified: this gradatiō is vnmoueable, and this chayne is indiſſoluble. But to make the thing yet more playne, we will make this diſtinction: they which receaue the giftes or calling of God, are either predeſtinated, or els are not of the number of the elect. If they be not predeſtinated, they hauehave oftentimes certaine gifts of God, but thoſe are ſlender gifts, which do not perfectly chaunge thē, ſo that in temptacions and perſecutions they fall away, and are called foreign, that is, men during but forGiftes beſtowed vpō them that are not predeſtinated, are taken away from them. a time, and they eaſely loſe theyr gifts, not that God repenteth him or that he is chaunged, but the chaunging is in them which withdraw themſelues from the truth: and God appointed to geue vntounto them gifts, not perpetually, but for a time. But they which are predeſtinated do, as touching vocation to ſaluation, and touching the gift of the fauor of God, abide in the ſtate of ſaluation without any repentaunce and chaunging of the purpoſe of God. And although for a tyme be taken away from them the ſpirite, conſolation and ſome certayne grace, as from Peter when he denied Chriſt, and from Dauid when he fell into adultery: yet are they reſtored againe, and ſo the gift of election, and their calling abideth perpetually,The calling & ſaluation of the predeſtinated is not chaunged. and God repenteth him not thereof. But the Apoſtle at this preſent ſpeaof the nation of the Iewes generally, and not as touching eueryevery ſingular perſons. And this is worthy to be conſidered that in the threatnings which the Prophetes vſe againſt the Iewes, is alwayes in a manner towards the ende added a conſolation of the pacifiyng of God to come, and that they ſhalbe reſtored and calledThe threatonings of y^• prophetes oftentimes end in conſolations. home agayne to their olde eſtate. In Deut. the 30. chapiter it is ſayd, Though thou be diſperſed thoroughout the fower corners of the worlde, yet will I gather thee together agayn into thyne owne land. Howbeit although thoſe things are ſpoken of that nation and of the couenaunt made with it, yet can it not be choſē, but that they muſt nedes helpe alſo our confidence, namely that we which beleue in Chriſt ſhould not be in doubt of our ſaluation. But thou wilt ſay, what if my calling and giftes ſhould be temporall, and ſhould thorough my default and not through the inconſtancy of God be chaunged? We ought to aunſwere, that in déede our fleſhe, andWhereby we are confirmed touching the certaynty of ſaluation corrupt nature is ſo made, that it may goe backe, & woulde eaſely of it ſelfe fall away, but faith when it is a true faith, perſwadeth to the cōtrary on Gods behalfe, namely, that he will not ſuffer, that when we fall, we ſhould for euer fall away from him. For how is it poſſible that we ſhould confeſſe and beleue that God is in very dede our father, and yet in the meane tyme be in doubt of his faith? Thoſe thinges hang not together. Wherefore although as touching vsus there is no let, but that we may be deſtroyed, and we hauehave in our ſelues the cauſes of damnatiō, yet notwithſtanding faith bringeth with it a contrary perſwaſion, that God is our father, and wil be our God and ſauior. And that which the Apoſtle now ſaith, is in a maner all one with that which he before ſayd: What if ſome of them hauehave not beleued: ſhall their incredulity make voyde the faith of God? God forbid. Let God be true, and eueryevery man a lyar. Ambroſe ſemeth to interprete thoſe things vtterly wide from the text, as we alſo before ſayd, for he will hauehave this ſentence, the giftes and calling of God are without repentaunce, to be referred vntounto baptiſme, namely, that they which are baptiſed hauehave fréely the forgeuenes of ſinnes, neither are they compelled to any repentaunce. And this he thus goeth about to apply vntounto thys place, That it mought ſeme wonderfull that the Iewes being ſuch vnbeleuers, obſtinate perſons, wicked and vngodly men, ſhould one day be receaued agayne of God into fauor: this (ſaith he) is not to be wondred at, foraſmuch as that receauing by baptiſme is done without repentaunce. But it is moſt manifeſt that Paul at this preſent ment no ſuch thing, but onelyonly would declare, that they by reaſon of election, and for the couenaunt ſake made with the fathers, are beloued. For confirmation of which reaſon he bringeth, that God repenteth him not, neither chaungeth he his purpoſe. Further the Greke wordes ſuffer not this interpretacion: for it is ſayde that the calling, and foreign, that is, giftes, or foreign, that is, theſe are the things which are without repentance. But if Ambroſes expoſition ſhould be true, not the gifts but the ſinnes before cōmitted ſhould be without repentaunce, ſo that they which are baptiſed ſhould not repent them of theyr ſinnes. Moreouer it is not true that in baptiſme is not as touching them that are of full age required repētaunce: For Peter in the Actes of the Apoſtles ſayth: Repent ye, and be baptiſed In the baptiſme of them that are of full age is required repē taunce. with a true faith is ioyned repentaunce.eueryevery one of you. Neither auaileth this any thing, if thou ſay y^• this repentance is takē for fighing and morning & ſuch workes which are called ſatiſfactions. For although we graūt, y^• vntounto thē which were baptiſed were not enioyned ſuch eccleſiaſticall ſatiſfactiōs, yet if it be a true & effectual faith, how cā it not hauehave ioyned w^t it a vehement repētance, and mourning, and moſt plentifull teares? Read the conuerſion of ſaint Auſtin, and thou ſhal eaſely ſee, with how vehemēt gronings and ſtrifes he (before he was baptiſed) lamēted and bewayled his lyfe before led. Wherfore let vsus kepe ſtill the former expoſition, as ſimple and more true. And this ſelfe thing let vsus obſerue towardes our neighbours, namely, to louelove them conſtantly and without repentaunce. Now therefore we ſee y^• the propoſition ofA repeticiō of three arguments. Paul is confirmed by three reaſōs: namely, by his owne propheſy, by the oracles of the prophets, and by the nature of the purpoſe and counſell of God, which is, not to be changed, nor to be altered by repentaunce. Now is behind the fourth perſuaſion, wherein he ſheweth that the conſideration in vsus and in them is all one, and that the like euēt is to be looked for in them that was in vsus: and he ſaith:

For euen as ye in times paſt hauehave not beleued God, yet hauehave now obteyned The fourth reaſon.mercy thorough theyr vnbeliefe, euen ſo now they hauehave not beleued by the mercy ſhewed vntounto you, that they alſo may obteyne mercy.] As ye were from incredulity brought vntounto fayth, ſo they which are now enfected with the ſelfe ſame incredulity ſhalbe brought agayne to ſaluation. And euen as ye were not forſaken of God when ye were vnbeleuers, ſo they ſhall not be forſaken in theyr excecation eſpecially ſeing that they are for the fathers ſake elected, which benefite ye had not. The workes of God are of that nature, that they helpe the one the other, and by no meanes hinder the one the other. Therefore the excecation of the Iewes although in them it be ſinne, yet bycauſe it is the worke of God, hadThe workes of god do help the one the other. a good end, namely, the conuerſion of the Gentiles: and the conuerſion of the Gentiles ſhall helpe towards the ſaluation which ſhalbe geuen vntounto the Iewes for as it hath bene declared it ſhall prouoke them to emulation. And in y^• meane time vntill this thing come to paſſe, let vsus conſider with our ſelues the wonderfull worke of God: they ſtill in ſuch greate aduerſities, and in ſo diuers and greauous a captiuity and diſperſion cōtinew and are preſerued, they hold ſtill theyrIt is a ſingular work of God that the Iewes continue euen to this tyme. religiō as much as they may: they excerciſe themſelues in the holy ſcriptures, although they vnderſtand all thinges corruptly. Doubtles no auncient Troiās, Lombards, Hunes, or Vandales, hauehave ſo held ſtill theyr owne, that they were in ciuill life and religion ſteyned from all other nations, and could ſhew theyr originall and hiſtory ſet forth in moſt ſure writing, and being eueryevery where diſperſed forſooke not theyr ordinaunces. Which thing foraſmuch as it ſo contineweth amongeſt the Iewes, is without doubt a ſingular worke of God, and bringeth vntounto vsus no ſmall commodity. For they are witneſſes of our bookes, &The Iewes are our witnes do cary them aboute with them as theyrs and of greate authority, which thing Augustine alſo noted. For vnles that people were ſtill yet remayning, the Ethnike Philoſophers mought ſuſpect that theſe thinges are of our owne inuenting which we beleue and preache of the creation of the world of Adam of Noha of Abraham, of the Patriarches, kinges, and Prophets. Wherefore they are vndoubtedly all this while perpetually preſerued of God to ſome ſaluatiō to come. Paul aſcribeth vntounto either part the ſinne of incredulity, to the end that both the Gentiles ſhould not puffe themſelues vp, when as they heare that they were in that ſtate once, and alſo that the Iewes ſhould not refuſe to come vntounto Chriſt, nor be paſt all hope of pardon, when as they ſe that the Gentiles which were before enfected with the ſelfe ſame ſinne are brought to ſaluation. Eraſmus noteth, that when it is ſayd, So they hauehave not beleued by the mercy ſhewed vntounto you, the ſence may be not only, that the Iewes were made blind, that the Gentiles ſhould obteyne mercy, but alſo, that euen therefore for that we are called, and receaued of God into fauor, they are more irritated, and more and more gooOur ſaluation is called by the name of mercy. back from God, and from fayth in him: which thing Chriſostome alſo before noted, when he interpreted that place, they are enemies for your ſakes, as though he had ſayd, by reaſon of your fayth and ſaluation they are made more contentious and rebellious. Neither is this to be paſſed ouer, that Paul calleth our ſaluation and the ſaluation of the Iewes to come by the name of mercy, that we might know that nothing is attributed vntounto merites or workes. Theſe courſes & alteracions of thinges are ſo to be taken, that yet we go not on infinitely. For when the Iewes ſhalbe conuerted, the Gentiles ſhall not agayne be made blind or reiected: but there ſhall the ſtay be. After that, let vsus looke for nothing els, but the end and conſummation of the world. And the thinges which Paul now writeth, are partly admonitions, whereby the Gentiles are put downe from theyr pride, and whereby the Iewes are pacefied by the cōſolation of the Apoſtle, and partly they are foretellinges and propheſies of thinges to come. And this is to beThe difference betwene the foretellings of the ſaints and of the prophets, & betwene the foretellings of deuiners noted that herein the propheſies of the Prophets and of the holy ſcripture differ from the fortellinges of curious Mathematicians and of diuiners, for that in them is a reſpect had to vanity only, but here the end is edification: namely, that men ſhould eyther be conuerted and ceaſe of from ſome ſinne, or ells that they ſhould profite and be confirmed in the way of God.

God hath ſhut vp all vnderunder vnbeliefe, that he might hauehave mercy on all.] Here he ſpeaketh of two nacions, namely, of the Gentiles, & of the Hebrewes, of which eche were ſhut vp vnderunder vnbeliefe, that the glory of God might be made theThey whiche are called are brought frō incredulity. Paul manifeſtly ſaith, that God ſmiteth with vnbeliefe. more manifeſt. In Oſea it is ſayd, I will call a people that is not my people, my people, and that is not beloued, beloued. The ſtate from whence we are called, is incredulitye, vnderunder whiche none of the people of God remayne. Beholde the Apoſtle moſte manifeſtly affirmeth, that GOD puniſheth men wyth incredulitye, wherewith when he hathe ſmitten them, there can none but himſelfe illuminate agayne theyr mind. And although vntounto humane reaſon it ſeme very hard and abſurd, that ſo greate a multitude hauehave periſhed in vnbeliefe, God both ſuffring and willing the ſame, yet ought we not to ſpeake any thing agaynſt him, but rather to cry out with Paul, Oh the depth of the riches &c. And whē we heare that the Iewes, though they be neuer ſo much vnbeleuers, ſhalbe conuerted, let vsus thereby learne to diſpayre of none, though they be ſtraungers from fayth vnleſſe by a peculiar reuelation we hauehave ſome knowledge that they hauehave ſinned to the death: yea rather we muſt perpetually ſeke to bring them to ſaluation: For although they be ſhut, vp vnderunder that vnbeliefe where with they are infected, yet are they oftentimes by hidden wayes prepared of God, and called vntounto true religion. Neyther ought we to thinke that there is any crime ſo heynous that it can be any let vntounto the power of God, but that he can draw vntounto him whome he wil. And foraſmuch as we are all called out of one and the ſelfe ſame eſtate, namely, out of incredulity, none of vsus ought to be puffed vp aboue an other. Howbeit hereout is not to be gathered (which thing ſome fooliſhly go aboute)All men ſhall not be ſaued. that all men ſhalbe ſaued, for that it is ſayd, that he might hauehave mercye on all: that followeth not, when as here is entreated of the kindes or ſortes of mē, and not of eueryevery perticular man, as Auguſtine interpreteth this ſentence, God will hauehave all men to be ſaued. Wheras our trāſlation hath, God hath ſhut vp, omnia, that is, all thinges in infidelity, it is not ſo red in the Greke, for there it is, foreign, that is omnis, namely al men. It is true in dede that vntounto the Galathians in the 3. chapter it is ſayd, The ſcripture hath ſhut vp al things vnderunder ſinne: but howſoeuer it be, it ſkilleth not much: this only let vsus note, that we are all bound with the ſelfe ſame chayne of error and blindnes, vnderunder which God wil hauehave all men to be holden, at the leſt for a time, to the end they ſhould be more moderate, & the better be able to iudge of themſelues, & to the end as it was before ſaid, eueryevery mouth ſhoulde be ſtopped, and the whole worlde made ſubiect vntounto God. Chriſoſtome thinketh, that that word, hath ſhut vp, is thus to be interpreted, hath reproued, declared, and manifeſtly conuinced that they are vnbeleuers. VntoUnto which expoſition paraduenture he was moued by an other place vntounto the Galathians in the third chapiter, where it is ſaid, The ſcripture hath ſhut vpal vnderunder ſinne: where by ſcripture out of doubt he vnderſtandeth the law. For a little before he had made mencion of the law ſaying: For if there had bene a law geuen which could hauehave geuen life, righteouſnes ſhould hauehave bene by the lawe. Wherefore Chriſoſtome conſidered that the office of the law is to ſhew and to reproue ſinne, and ſo the ſcripture ſhut vp all vnderunder ſinne: ſo that here alſo he vnderſtandeth nothing els, but to reproue, to conuince,The law by occaſiō ſtirreth vp to ſinne. and to ſhew forth. But this is to be noted, that the law alſo by occaſion ſtirreth vp, and more pricketh forward to ſinne, for the luſtes in that they are forbidden are more vehemently inflamed. So God beſides his reprouing, doth alſo in puniſhing ſtirre vp and incline, as we hauehave before taught. And Origen alſo hath in a manner the ſelfe ſame expoſition that Chriſoſtome ſayth: He hath not ſhut vp by pouring in infidelity, but through it making open to others an entrance to ſaluation. And God is ſayd to hauehave ſhut vp, for that he did not cut of the euill purpoſe of infidelity. Vnbelief ſprang out of frée will, and God letted it not, knowing whereunto he would at the length vſe it. Others ſay that God only permitteth it, but we hauehave els where declared that the permiſſion of God is at the length reſolued into his will. The commentaries aſcribed vntounto Ierome hauehave this interpretacion: God hath ſhut vp all vnderunder vnbeliefe, but not by force, but by reaſon. I thinke that he in theſe wordes ment the ſame thing that Chriſoſtome and Origen ment, namely, that God by reaſon ſhewed vntounto men their vnbeliefe, ſo that they coulde not deny it, before that he called them to ſaluatiō. Although neither we in thys, as we hauehave oftentimes declared, put any coaction or violence. But in my iudgemēt the Apoſtle here ſpeaketh in a maner after the ſame ſort, that he ſpake in that third chapiter to the Galathians which we before cited: and before faith came, we were kept vnderunder the law, ſhut vp vntounto the faith which ſhould afterward be reuealed. Wherefore vntill Chriſt came, which is our faith, we abode vnderunder the law as in a priſon, and ſhut vp vnderunder it. So commeth it to paſſe in men before that they obtaine mercy through the Goſpell, for ſo long they are held of God the iuſt iudge, ſhut vp as it were in a darke priſon of infidelity.

That he might hauehave mercy on all.] Chriſoſtome thinketh that is to be vnderſtanded by way of compariſon, namely, that by theſe he woulde hauehave them to be ſaued. But Ambroſe ſemeth to hauehave conſidered that which is written to the Galathyans: that the ſcripture hath ſhut vp all thinges vnderunder ſinne, that the promiſe ſhoulde be geuen vntounto the beleuers by the fayth of Ieſus Chriſt. Wherfore he ſaith, Foraſmuch as all men were holden vnderunder with vices, wicked factes, and vnbeliefe, God ſeing that man could not be ſaued by the lawe, ſet forth vntounto them fayth, by which only they might obtayne mercy. And he addeth, that it is a miſerable thing for him to be proude, whoſe faultes hath bene forgeuen, and therefore ſeing that the Gentiles were by the mercy of God forgeuen their vnbeliefe, they ought not to behaue themſelues proudely agaynſt the Iewes in contemning them.

O the deepenes of the riches both of the wiſedome and knowledge of God, how vnſearcheable are hys iudgementes and hys wayes paſt finding out? For who hath knowen the mynde of the Lord? or who was hys counſeller? Or who hath geuen vntounto hym firſt, and he ſhalbe recompenſed? For of him, and through him, and for hym are all thinges: to him be glory for euer. Amen.

O the depenes of the riches both of the wiſedome and knowledge of God] TheWhy the apoſtle thus crieth out. Apoſtle hauing now ended his ſo long diſputation, burſteth forth into this exclamation, for that he knew that it was not poſſible, but that all men would be amaſed when they heare that all thinges are attributed vntounto the mercy of God, for that all otherwiſe were ſhut vp vnderunder incredulity. And that the lawe, the ceremonies, the common wealth, and miracles wrought by God nothing profited the Iewes: and alſo that philoſophy, excellent lawes, and notable works nothing auayleth the Gentils. And that foraſmuch as we are all of one & the ſame lompe, only the election of God and predeſtination putteth the chief differences betwene men. That a man can hauehave nothing of himſelfe, whereby he can obtaine the mercy of God, and deſerue righteouſnes. And foraſmuch as humane reaſon is wonderfully againſt theſe thinges, and is offended therewith, for it would by it ſelfe get ſaluation, and coueteth this ſimilitude or likenes of God, that euen as he hath felicity of himſelfe, neither dependeth of any other, ſo would it be vntounto it ſelf the cauſe of bleſſednes. This is that poyſen which the ſerpent in the firſt temptacion breathed into our firſt parents. Seing therfore the caſe ſtandeth ſo, and that there can not be rendred a reaſon of the iudgementes of God, the Apoſtle draweth the faithfull into this bottomles pit. And although he had ſayd much, and brought inuincible argumentes, whereby he proued that the thing is ſo, yet when he ſawe y^• this could not ſatiſfy, and that mans iudgement could not be therwith content, he being as it were ouercome with the déepenes of the matter, cryeth out, O the deepenes. He is al whole inflamed with a wonderfull affect, and that the motion of his exclamation ſhould not ſeme to be of man, the things which he addeth he bringeth out of the ſcriptures of God. for this, VVho hath knowen the minde of the Lord? or who hath bene his counſeller, is thus written in Eſay in the 40 chapiter, mi ticcen eth ruah iehoua, that is, Who hath prepared & inſtructed the ſpirit of God? Veiſch atſatho iod…eunu, that is, And who hath ſhewed vntounto him his counſell? And that which is added, who hath geuen vntounto him firſt, and it ſhalbe recompenſed Foraſmuch as God is the higheſt and chiefeſt he is not moued by outwarde thinges.him? is written in Iob the 41. chapiter, mi hecdimani vaaſchallem, that is, Who ſhall preuent or go before me, and I will recompenſe? Wherefore the Apoſtles meaning is by theſe wordes to proue that God through his frée will and election geueth ſaluation vntounto men. By which ſentence mans pride is wonderfully abated and put downe. And theſe are the reaſons which he vſeth: God is the chiefe in all things: therfore he is moued by no outwarde things: the chiefe as touching wiſedome when as he nedeth not to be inſtructed of any: the chiefe as touching ſtrēgth and power, for no man hath geuen vntounto him any thing firſt, but he geueth vntounto all others the thinges which they hauehave. Doubtles theſe thinges ought to be a bridle vntounto eueryevery man though he hauehave neuer ſo redy a witte and déepe iudgement, not to ſpeake arrogantly of God, or to be more curious in ſearching out of thingsIf Paul the teacher of the Gentles do in this ſorte wonder, what ſhall we do? then it behoueth. Let eueryevery man conſider with himſelfe, who it is that after this ſort crieth out, and he ſhall ſée that it is Paul the inſtructer of the whole worlde, who was rapt vp euen into the third heauen, and there ſaw ſecretes which were not lawfull for men to ſpeake. And ſeing that he ſo wonderth, and is amaſed at the iudgementes of, God, how ſhould not we which are farre inferior vntounto him reuerence them? O the depenes (ſaith he) of the riches, of the wiſdome & of the knowledge of God. Theſe wordes we may thus vnderſtand, as though by theſe thréeThree properties of God. genitiue caſes were ſhewed thrée diſtinct proprieties of God, namely, his riches, wiſdome and knowledge, and ſo ſhewed, as moſt déepe and inpenitrable. And by riches paraduenture is to be vnderſtanded goodnes and clemency. Or it may be taken ſeperately, O the depth of the riches, and the two genitiue caſes which follow, namely, of the wiſedome, and of the knovvledge, depend and are gouerned of the firſt word, namely, of riches: as though he ſhould ſay, that the wiſedome and knowledge of God is moſt rich and plentiful, but which way ſoeuer it be taken it maketh no matter. We know by many places of the ſcriptures, that wiſedomeIn God & in Chriſt, wiſedome & knowledge are ioyned together, and knowledge are ioyned together in God, and not only in God, but alſo in Chriſt, according to that ſaying in the epiſtle to the Coloſſians, in whome are all the threaſures of the wiſedome and of the knowledge of God: where alſo thys worde treaſure anſwereth vntounto this word riches. So greate is the wiſedome and knowledgeGod knoweth al thinges & that after a wonderfull maner. of God, that nothing eſcapeth his ſight. Wherefore vntounto the Hebrewes it is ſayd, All thinges are naked and open before his eyes. Neither doth he only know all thinges, but alſo after a wonderfull maner knoweth them.

Hovv vnſerchable are his iudgmentes, and his vvayes paſt finding out?] Here is after the Hebrew maner a repeticion and doubling of wordes: and one and the ſame thing is ſignified. And vvayes & iudgmentes are taken both for one and the ſame thing: vnles by iudgmentes we will vnderſtand the endes, and by wayes the meanes and maner whereby he bringeth all thinges to theyr endes appoynted. The wayes and iudgments of the Lord are after a ſort known by the creatures, and ſo farre is there no let, but that we may ſearche them out. But althoughWe muſt enquire no farther of the iudgemēts of god then the holy ſcriptures ſet forth vntounto vsus, and creatures declare. The deepenes pertayneth to election and to predeſtination. By theſe wordes we are not feared away frō the ſearching out of the ſcriptures. we ſearch out the endes or ſucceſſes of thinges and alſo the reaſons whereby God worketh in thinges, yet ſhall we neuer be able to find them out. The iudgmentes of God, as it is ſayd in an other place, are a great a depth. Wherfore let vsus thinke that God doth always that, which is beſt. And touching his ways and iudgmentes, let vsus enquire not farther, then is ſet forth in the holy ſcriptures, otherwiſe we ſhall fall into ſuch labirinths or maſes that we ſhall neuer be able to winde our ſelues out of them. And this is to be knowen that theſe vnſerchable iudgements whiche are ment in this place pertayne chiefely to the election of God and to predeſtination. And when he ſayth foreign, he ſayth not only vnſearchable, but which alſo ought not to be ſerched out. And yet doth he not in theſe wordes feare vsus away frō the ſearching out of the ſcriptures, when as here is not entreated of y^e wil of God reuealed in the ſcriptures, but of y^e ſecrets of his counſels, whoſe moſt wonderfull depth Paul wondered at, but yet expreſſed not how greate it is. And leſt he ſhould ſeme to ſpeake this without any proofe, he addeth:

For who hath bene his counſeller? or who hath geuen vntounto him firſt, and he ſhalbe recompenſed?] Which teſtimonies as we hauehave ſayd are taken out of the 40. chapiter of Eſay the Prophet, and out of the 41. chapited of Iob. And the meaning is, that we can not penitrate vntounto the ſecretes of God, when as they no maner of way depend of vsus: for our wiſedome, or goodnes can do God no pleaſure at all. Of this matter it is written in the firſt to the Corrinthians, The things which are of God no man knoweth, but only the ſpirite of God. And if we vnderſtandHow we may vnderſtand ſome ſecretes of God. any thing of them, that commeth, as it is there ſayd, for that God hath reueled vntounto vsus his ſpirite. And we hauehave the mind of Chriſt, which we hauehave drawē chiefely out of the holy ſcriptures ſpiritually vnderſtanded as it is mete. Auguſtine entreateth of this place towardes the end of his booke de gratia & libero arbi trio, and ſayth, That Paul before ſayd, That God hath ſhut vp all vnderunder infidelity, that he might hauehave mercy of all. And ſhewed alſo that ſo long as the Iewes beleued, the Gētiles were vnbeleuers: but when the Iewes were made blind, the Gentiles came vntounto the true fayth: and from the ſerching out of theſe ſecretes mē are iuſtly forbidden, for that they are not able to perſe into them yea oftentimes they hauehave thereby hurt, and they fall into abſurd Reaſon ought not to perſuade vsus to do euill thinges that good may enſue. By theſe ſayinges is nothing taken away frō the certainty of fayth.opinions. For when mē heare that God hath ſhut vp all vnderunder beliefe, that he might hauehave mercy of all, ſtreight way they adde: therefore are euill thinges to be committed, that good thinges may enſew: when as rather they ought to ſay: We hauehave done euill thinges and the lord hath thereout thorough his mercy brought forth good thinges, let vsus therfore doo good thinges that better may enſew. No man hath bene Gods counſeller, for he is the chiefe wiſedome. Howbeit by theſe ſayinges is nothing taken away from the certainty of fayth, for that it commeth not vntounto vsus by humane ſtrength, or by our owne vnderſtanding, but by the breathing of the ſpirite of God. And whoſoeuer do rightly and diligently weighe thoſe thinges, they ſhall neuer be able any maner of way to complayne of God, as though he ſhould deale with them vniuſtly when as he, as it is manifeſt, is in debt to no man. Neyther can this be true, that predeſtination is of workes foreſene, when as it is ſayd, that no man hathPredeſtination is not of workes foreſene. geuen vntounto him firſt, that he ſhould be recompenſed. For what ells is this, God to predeſtinate according to woorkes foreſene, then to render vntounto them his appointing to eternal life. Merites alſo are herby moſt manifeſtly excluded, which can not properly conſiſt, vnles we affirme that we geue ſomthing that is ourMerites at excluded. owne, which thing this ſentence which we now entreate of ſuffreth not. Wherfore let no man cry out that he hath done many thinges, and therfore many and greate thinges are dew vntounto him, when as no man hath any thing that is hys owne. And although it be written, that God will render to eueryevery man according to his Our good workes are the workes of God.workes, yet is that ſo to be vnderſtanded, that if they be good workes, they are for no other cauſe called any mans workes, but for that they are wrought in hym, namely, by the power of the ſpirite of God, whereby they are in very dede the workes of God. And Auguſtine moſt truly ſayth, that God crowneth in vsus his gifts. For as touching vsus, we deſerue nothing but death. Finally let vsus hereout gather, that foraſmuch as no man can by hys owne wiſedome or ſtrengths attayne vntounto thinges diuine, the beſt remedy is that we all ſuffer our ſelues to be led by the ſpirite and word of God.

For of him, and thorough him, and for him are all thinges: to him be glory for euer. Amen.] That we can in no wiſe be Gods counſellers, hereby it is euident, for that all thinges depend of him, as it manifeſtly appeareth in the creation of all thinges, and alſo in regeneration whereby we are iuſtified, where all whole is attributed vntounto him, and finally we are no otherwiſe in his handes, then the veſſell is in the hand of the potter. Wherefore we may conclude, that he hath ful right to do with vsus, whatſoeuer he wil: and it is our part not to be to much inquiſitiue, but to geue the glory vntounto him, and to direct all our doinges vntounto him. Frō which thing both idolatrers and alſo they which attribute iuſtification vntounto theyr workes, are moſt farre diſtant. Origen noteth, as alſo he beforeWhen it is ſaid that no man can be Gods counſeller, the ſonne nor y^• holy ghoſt are not excluded, for the whole bleſſed Trinitie knoweth all thinges. Origens expoſition vponupon this epiſtle ſuſpected. The things which are created, conſiſt not of the nature of God. How God created all thinges by the ſonne. Inſtrumentes are not to be made equal vntounto hym that worketh with them. Why God created all thinges for himſelfe. did, that this ſentence, None can be Gods counſeller, ought to be vnderſtanded of thinges created, and not of the ſonne, or of the holy ghoſt. And to proue that the holy ghoſt knoweth the father, he bringeth this ſentence, No man knoweth the thinges which are of God, but the ſpirite of God. Wherefore he admoniſheth, that from this propoſition is to be exempted the bleſſed trinity: which thing I therefore mencion, for that it is thought that he was of this opinion that the ſonne knoweth not the father, and that the holy ghoſt knoweth not the ſonne. Wherfore this commentary of Origen vponupon the epiſtle to the Romanes is not without iuſt cauſe ſuſpected. The Apoſtle, when he ſayth, Of him, meaneth not that the thinges which are created doo conſiſt of the nature of God as of a certayne mater, but they are of God as of the efficient beginning, neyther neded there any matter in theyr creation, for they were made of nothing. And all thinges are therefore thorough him, for that God neded not an helper: for he is endewed with a full power of his own, he is ſufficiēt of himſelfe. And he created all things by the ſonne, not as by an inſtrumente, but as an artificer by wiſedome excerciſeth his arte. For inſtrumentes hauehave not any ſuch force that they are to be counted equall to the artificer: But the ſonne is in all poyntes equall vntounto the father. And all thinges were created of God for him, for that he hath nothing more perfecter then himſelfe, and therefore for him ſelfe he created all thinges: for he is the end of all thinges. Auguſtine in his booke de Natura boni agaynſt the Maniches, in the 27. and 28. chapiters at large intreateth, how theſe thinges are to be vnderſtanded, neither varieth be from the expoſition now brought. I omit to ſpeake of them which referre theſe thinges vntounto the father, the ſonne and the holye ghoſte, for as it is not of anye greate wayght, ſo ſemeth it to be to muche conſtrayned.

Amen, is a word of confirmation. For the maner of the Apoſtle is, ſo often as he hath made an end of entreating of thoſe thinges which pertayne vntounto the glory of God, to burſt forth into this affirmation: which thing we alſo ought to imitate, to approue the glory of God ſo often as occaſion ſerueth: & with all our harte to wiſhe it, and with a willing and glade aſſent to affirme and ratify it.

Commentary on Romans, Chapter 11 (4 of 4)