Commentary on Romans, Chapter 5 (1 of 5)
The fift Chapter.
VVHerefore being iuſtified by fayth, we hauehave peace towardes God, through our Lorde Ieſus Chriſt. By whome alſo we hauehave acceſſe through fayth vntounto this grace wherein we ſtand, and reioyce, vnderunder the hope of the glory of God. Nether do we this only, but alſo we reioyce in afflictions, knowing that affliction bringeth forth patience, and patience experience, and experience hope. And hope maketh not aſhamed, becauſe the louelove of God is ſhed abroade into our hartes by the holy ghoſt, which is geuen vntounto vsus.
Wherefore being iuſtified by faith, we hauehave peace towardes God.] Here the Apoſtle beginneth by way of reherſall to conclude, that whiche he had beforeThe effectes of fayth and of iuſtification. proued, and together therewithall ſet forth the effectes of faith and of iuſtification For, that vndoubtedly is an abſolute or perfect doctrine, which ſheweth, not only the nature of thinges, but alſo declareth the effectes. Now then the chiefeſt effect of iuſtification is, to deliuer vsus from the terrors of death and of eternall damnation. And this is it which Paul calleth, To hauehave peace towardes God. Farther he ſheweth that of this peace ſpringeth a certayne reioyſing, not only for the felicity, which we ſhall obtayne, but alſo euen for afflictions: that therefore we are ſure of the good will and louelove of God towardes vsus, becauſe we ſee Chriſt died for our ſaluatiō: but much more are we confirmed as touching the ſame, by reaſō of his life, which he now liueth with the father. Moreouer he compareth Chriſt with Adam, and ſheweth, that he hath brought farre greater benefites vntounto mankinde, then did Adam bring loſſes.
Seing we are now iuſtified by fayth (ſayth he) we hauehave peace towardes God. Sinne had ſeperated vsus from him: and God to auenge ſinne draue man out of Paradiſe: by meanes wherof we are become miſerable and full of calamitye. And agayne ſeing our owne conſcience accuſeth vsus of wickednes, if we want Chriſt, then muſt we nedes abhorre God, and flye from hym, as from an auenger and puniſher of ſinne. And this is that hatred of the world, which Chriſt hath ſheedWhere hēce commeth the hatred of the world againſte the godly. What peace here ſignifieth. to be bent agaynſt him and agaynſt his, when he ſayd. If the worlde hate me, it will alſo hate you. And of the Iewes he teſtefieth, That they hated his father. But now, after that we be thus iuſtified, we hauehave peace towardes God for that we are perſwaded that he leaueth vsus, and herein conſiſteth our whole felicitye. So Dauid did not without iuſt cauſe ſay, that they are bleſſed, whoſe iniquities are forgeuen, and whoſe ſinnes are couered. And by the name of peace is here properly ſignified, tranquility of conſcience. There are ſome which in ſtede of foreign, put foreign and for foreign, that is, we hauehave rede foreign, that is, Let vsus hauehave peace: As though Paul after that he had forth the doctrine of faith, ſhould now entreate of ſincerenes of life, and ſhould ſtirre vp the Romanes to mutuall louelove and beneuolence one towards an other. And Origen ſemeth to leaue to this ſentence. But Chriſoſtome moſt manifeſtly leaneth thereunto: for he bringeth two maner of expoſitions. The one is, that ſeing we are iuſtified by fayth, there remayneth, that contentions be put away, and that men liue in peace one towardes an other. And they ſay, that therefore Paul ſpake this, becauſe there were ſome which contended, that the law ſhould be holden as neceſſary vntounto ſaluation: but Paul declareth, that there is no ſuch nede, ſeing we are iuſtified by fayth. The ſecond expoſition is, that we ſhould excerciſe charity, and ſinne not. But this ſentence can not ſtand ſauing vpright the ſcope of this place, and wordes of the Apoſtle. For we ſée, that here by a briefe rehearſall is entreated of the concluſion which is inferred of thoſe thinges, which were before ſpoken. Farther the peace which the Apoſtle ſpeaketh of, is not that peace which men hauehave one towardes an other. For he playnly ſayth towards God: and thoſe thinges which follow, we ſée are ſpoken by the indicatiue moode. For he ſayth, By whome we hauehave acceſſe vntounto this grace wherein we ſtande. But Chriſoſtome hath herein alſo erred, when he demandeth, whether we can be without ſinne, whē as we now hauehave iuſtification, & he maketh anſwere vntounto himſelfe, that this is an eaſy matter. Becauſe (ſayth he) it was a harder thing, that we which were ſubiecte to ſo greeuous ſinnes, ſhoulde be deliuered from them, then that when we are iustified wee ſhoulde beware of them. For (ſayth he) it is a muche greater matter to obtayne thoſe thinges whiche wee hauehave not, then to defende thoſe thinges whyche he hauehave alreadye obtayned. But wee hauehave before declared, that that (ſo long as we lyue here) can not be hoped for, namely, vtterly to want ſinne. And if any man will contend, that this may be done by the power of God, we will not be agaynſt him. For God could adorne a man with ſo great grace, that he ſhould liue vtterly without ſin. But we ſpeake according to the ſentēce of the ſcriptures, as the thing is indede, and as experience teacheth vsus alwayes to happen. If we ſay Whether any man can here liue without ſinne.(ſayth Iohn) we hauehave no ſinne, we deceaue our ſelues and the truth is not in vsus. And Ierome agaynſt the Pelagians derideth that power which nether is, nor hath bene, nor euer ſhall be put in execution. Ambroſe maketh on our ſide, and manifeſtly interpreteth this place of the peace of the conſcience, which we hauehave towardes God. Yea he herein compareth fayth and the law together: and ſaith, that fayth excelleth Fayth excelleth the lawthe law, for that it maketh peace, which the law could not do. Although whether we write it by foreign. or whether by foreign, that is, whether we reade foreign or foreign, that is, hauehave, or may hauehave, our expoſitiō hath place ſtil. For the Apoſtle ether ſayth, that we now alredy hauehave that peace, or els exhorteth vsus to hauehave it, and not any more, as we were wont before, to flye from God. But the common receaued reading by foreign, is a great deale better. He addeth:
That by Chriſt we hauehave acceſſe vntounto grace wherein we ſtand. If by Chriſt we hauehave acceſſe vntounto God and vntounto his grace, then may we inferre of the contrary, that without Chriſt we flye from God. To what ende then ſhall we call vponupon Saintes? what other reconciliator hauehave we nede of, if by Chriſt is geuen vntounto vsus acceſſe vntounto God? Becauſe (ſay they) our complayntes are not brought vntounto Emperors and kinges, vnles we be brought in vntounto them by Dukes, Earles, or Lordes. But as we hauehave before declared out of Amhroſe, this is done becauſe our Princes or men, nether do they ſée what is done abroade in the ſtreates, and in other mens houſes. Therefore towardes them we hauehave nede of many mediators.Agaynſt i… uocation of ſayntes. But God ſéeth all thinges, there is nothing hidden from Chriſt. Wherefore whatſoeuer is attributed vntounto any other, is taken away from his dignity and grace. Others contend, that we hauehave acceſſe vntounto grace, by ſorrowes, contritions, teares, ſatiſfactions, & workes of truth. But as touching fayth, which Paul ſo oftentymes inculcateth, they ſpeake not a word. And if a mā chance to vrge thē, they anſwere y• in all things they vnderſtand fayth. And ſo in a thing moſt wayghty, and which is the chiefe poynt of the whole matter, they deale fraudulently and dalyenglye. But we ſay with Paul, that by Chriſt and fayth we hauehave acceſſe vntounto the grace of reconciliation. And as for repentance and workes of charity, we ſay that they come as companions, which alwayes follow true fayth. Thou wilt demaund peraduenture, what maner of peace & grace that is, which we hauehave, when as God vſeth gréeuouſly to puniſhe thoſe ſinnes, which he hath alredy remitted and forgeuen vntounto his. For ſo we reade that he did to Dauid. We anſwere, that thoſe tribulations which God inflicteth vponupon the elect, after that he hath forgeuen themThe afflict… ons of the godly hauehave not the nature of puniſhments. their ſinnes, if we will ſpeake properly, hauehave not the nature of puniſhments. For they are rather fatherly corrections: wherby the ſaints are the better admoniſhed, not to fall agayne into the like ſinnes, and the church is tought, how ſore God hateth ſinne. Wherefore in theſe puniſhmentes is not diſturbed the peace of the elect nether do they ſometymes fly from ſuch ſcourges. And this I ſpeake of the ſpirite, and not of the fleſhe. This thing only Dauid deſireth, that the Lord would not correct him in his furye, or in his wrath. He refuſed not to be fatherly cha…ſed. ButThe church can, not rele…ſe the afflictions of the godly. theſe puniſhementes which God inflicteth vponupon vsus, whileſt we liue here, are not in the power of the Church, that it can at pleaſure and as it liſteth it ſelfe alter, or lenifye, or mitigate them: as our aduerſaryes hauehave fayned of the paynes of purgatory. Which their fayned deuiſe they can not confirme by any reaſon taken out of the holy ſcriptures. We muſt diligently alſo weigh the wordes of the Apoſtle. For as when he fayth:
That we ſtand in grace by fayth, he declareth that the property of fayth is, to erect and to confirme our mindes. Which property vndoubtedly it hath not, but by that it cleaueth vntounto the woord of God. For ſo by it are broken the rages and tempeſts that ruſhe agaynſt vsus: ſo are we eſtabliſhed not to wauer with eueryevery wynde of doctrine, nor to change our opinion for eueryevery chance of fortune. The philoſophers, when they woulde amply ſet foorth the conſtancye of a iuſt man, compared it with a fower ſquare ſtone, which howſoeuer it falleth, falleth right. ButA compariſon of fayth with philoſophy. fayth much more truely accōpliſheth this, thē doth philoſophy. Chriſoſtome addeth, That the good thinges of this world whatſoeuer they be, are nether firme nor conſtant: For they are oftentymes aſſayled with many dangers, and not ſeldome ouercome. And although whileſt we liue here, we loſe them not, yet when we dye, will we or nill we, we muſt nedes forſake them. But theſe ſpirituall things whereof we now intreate, are both firme, and ſhall after death be made more ample. But the ſame Chriſoſtome vponupon this place is of vsus warely to be red: For he ſayth, that Paul in making mencion of thoſe thinges, which we receaue of Chriſt, rehearſeth many thinges. But when he commeth to thoſe thinges which we hauehave of our ſelues, he ſetteth forth only one thing, namely, fayth▪ which (ſayth he) we our ſelues bring of our owne. But we muſt ſurely ſticke faſt to thys ground, that fayth alſo is the gift of God, and is deriued from him into vsus. Out of this place alſo may be gathered a moſt firme argument, that we are iuſtified by fayth only. Which ſhall be made playne by the effect after this maner. That byAn argument, wherby is proued that we are iuſtified by faith one lye. which we are iuſtified, ought to make vsus quiet before God. This thing can not workes bring to paſſe, but fayth only: Ergo, we are iuſtified by fayth, and not by workes. The maior is very playne, that we are not iuſtified, vnles we hauehave ſuch a quiet mynde, that we abhorre not nor flye from the fight of God. And that our workes are not able to performe this, theyr vncleanes and vnpurenes declareth. Wherefore Dauid hath not without cauſe written, Enter not into iudgement with thy ſeruauntes Lord.
We reioyce in the hope and glory of God.] Here is declared the nature of this peace and tranquilitie of the minde: namely, that it maketh vsus moſt aſſured and ſure of perpetuall felicity: for we reioyce not, but for that which we now poſſeſſe. And that we euen now alſo poſſeſſe eternall lyfe, Chriſt manifeſtly declarethWe poſſes eternall life euen now alſo. when he ſaith: He that beleueth in me hath eternall lyfe. But bicauſe it is not yet ful, neither as yet appeareth, therfore. Paul addeth, In the hope of the glory of God. This glorye whiche we hope for, is a coniunction with God, that he maye wholye dwell and worke in vsus: which thing when we ſhall hauehave attayned, we ſhall be adorned with the laſt and higheſt point of felicitye, neither ſhall there be left any place vntounto miſery. But when he ſayth: In the hope of the glory of God. He ſéemeth to ſpeake that by preuention. For that as touching thoſe which beleue, ye common opinion of men is excedingly deceiued. For the Ethenikes commonly deride Chriſtians, for that they count themſelues to be happye, when yet in the meane tyme they want not wicked affections, and are vexed with tribulations and aduerſities. They thinke y• we ſhould weigh our felicity by thoſe things which we hauehaveOur felicity is not to be weighed by thoſe thinges which are in vsus. of our owne. But we are of a farre other opinion: for we ſo far forth counte our ſelues happy as we are ſo counted of God, and that he imputeth vntounto vsus righteouſnes: not that we are not in the meane tyme renewed both in minde and in bodye, although we are yet vnperfect. And euen this ſelfe ſame righteouſnes whiche we hauehave now obteyned, and the renouation which is in vsus, we in no caſe thynke to be of that force, that by it we can attayne vntounto the rewardes of eternall lyfe. Thys peace, and felicitie, and reioycing, of which the Apoſtle now intreateth, is y•, which confirmed the Martirs, when in Chriſtes quarell they did ſhed both their lyfe andWhat is this peace which is had by faith bloud. This is that hundreth folde, which is rendered alſo in this lyfe, & is of more value then all the riches and pleaſures of this world. Wherefore when the Ethnikes deriding vsus, do boaſt of their riches and pleaſures and power, we ought not to be moued. For we eaſely perceaue, that they with al theſe their goods are miſerable and wretched: but on the other ſide we féele our ſelues happy, when we hauehave poſſeſſion of this one good thyng, although we want all thoſe thinges whiche they ſo highly eſtéeme. And here is to be marked the order, that the Apoſtle vſeth in reherſing the effectes of iuſtification. Firſt, he ſetteth forth peace, wherby is declaredThe methode or order of the effectes of iuſtification. that the battaile that ſin had ſtirred vp againſt vsus, is now at an end. For ſin beyng by the death of Chriſt blotted out, and the righteouſnes of chriſt beingimputed vntounto vsus of God through faith, of enemies we are made frendes, whereby is made opē vntounto vsus an entrance vntounto his manifold grace, and to the obteinement of innumerable benefites. For ſo long as y• warre endured, we were a great way of frō God, and ſtrangers from the promiſes: but now that the peace is made by the mediator, we are brought nearer, there is geuen vsus frée acceſſe vntounto God: which acceſſe y• Apoſtle worthely putteth in the ſecond place: as which could not hauehave come vntounto vsus, vnles we had firſt obteyned peace. Farther thirdly, followeth reioycing in the hope of the glory of God. For who will not now hope, that he ſhal be adorned with the glory of God? Whome will not ſo aſſured an expectation, of ſo great a thyng of the glory (I ſay) of God, make ioyfull and glad? And of how great force and power this reioycing in the hope of the glory of God is, that which followeth declareth.
And not that onelyonly, but alſo we reioyce in afflictions.] Of ſo greate force is this reioycing, that thoſe thinges which men, eſpecially wicked men, count for a diſhonor, and from which they abhorre, and by which they iudge themſelues vnhappy, thoſe thinges (I ſay) Chriſtians count for a prayſe, and gladly embrace, and reioyce chiefly in them. For euen as the Planets direct their courſe farre otherwiſeA ſim…itude. then doth the 8. ſpeare (for it moueth from the Eaſt to the Weſt, but the Planets from the Weſt to the Eaſt) ſo godly mē gladly embrace thoſe thinges, & of them & in them reioyce, which the wicked fly fro, and count ignominious: which is a thing vndoubtedly rare and worthy of admiration. For to reioyce of the promiſes, & for that he hath obteined the glory of God, it is not to be marueiled at. But in afflictitions to reioyce, paſſeth all humane reaſon. Farther, becauſe it is no reioycing, vnles it be for principall & ſinguler good thinges, which we now ſo aſſuredly poſſeſſe, that they can not be takē from vsus (for otherwiſe it ſhould be no true reioycing, but rather a boaſting) leſt our reioycing for the hope of the glorye of God, ſhould ſéeme vayne, becauſe we hauehave not yet in very dede the fruicion thereof, he addeth what good thinges GOD in the meane tyme whileſt we liue here beſtoweth vppon vsus: namely, tribulations, patience, experience, and hope which confoundeth not. Vndoubtedly a very excellent and moſt profitable gradation, and worthy to be obſeruedAn excellē … gradation. of vsus all againſt doubtfull and feareful tymes. But godly men ſomtimes ſigh, are ſad, and are heauy, and complayne, when they fall into afflictions, how then do they reioyce? Here is no cōtradiction at all. For our outwarde man ſigheth, is heauy,That godly men do at one time both ſigh & reioyce, is no contrariety. is ſad, the fleſh complayneth. But the ſpirite and our inward man reioyceth, & is glad. When Dauid went forth of the city from the face of Abſalon bare footed, his hed vncouered, and with many teares, outwardly there appeared in him no ſignification, but of miſery and ſorrowes. For Semei, which vpbrayded vntounto him this miſery, ſaw in him nothing but miſery and ſorrow. But who can doubt, but that he, as touching faith, and the inward man, reioyced excedingly for the fatherly correction of God? For therunto was his minde bent, and therefore he ſpared Semei, when as Abiſay would hauehave killed him. For how knoweſt thou (ſayd he) whither the An exampleLord hath commaunded hym to curſe me? That one and y• ſelfe ſame man may hauehave contrary affections Dauid declareth, when he ſaith: Serue the Lord with feare, and reioyce in him wyth trembling. But afflictions (thou wilt ſay) are euill: how then can we reioyce in them? That they are euill no man will deny. For they are puniſh… ments of ſinne, ſouldiours of death, the laſt enemy that ſhall be driuen out of the world, and at the length from godly men be vtterly remoued. For God ſhall wipe away all teares from the eyes of the ſaintes. We confeſſe that afflictiōs are of their ownAfflictions of theyr owne nature are euell. nature euil: howbeit we ſay, that vntounto the godly and vntounto the elect of God, of whō we here ſpeake, they are by the clemency of God, made good and profitable, For vntounto thē al things work vntounto good. For neither do they ſuffer theſe things to theyr hurt, but to their triumphe. And theſe things are like vntounto the red ſea, wherein Phara… was drowned, but Iſrael was ſaued: for in the wicked they ſtirre vp deſperation, but in the godly a moſt aſſured hope. They are inſtrumentes, whereby in vsus is ſhewed forth the goodnes and might of God, both in comfortyng vsus, and alſo in erecting vsus. They are occaſions of moſt excellent good things. The power of God is in our infirmitie made perfect. By theſe thinges as by a fatherly chaſtiſement are corrected our daily falles: hautines and pride is kept vnderunder: the fleſh and wantonnes is reſtrained: our olde man is brought to corruption, but our inward man is renued, ſluggiſhnes and ſlouthfulnes is ſhaken of, the confeſſion of faith is wrong out, the imbecillitie of our ſtrengthes is vncouered: and we are prouoked more feruently to pray and to implore the fauour of God, and daily the better vnderſtand ye peruerſenes of our owne nature. Farther by afflictions we are made like vntounto Chriſt. For it behoued Christ to ſuffer, and ſo to obteyne his kingdome, & we alſo ought to follow the ſelfe ſame ſteppes. For the kingdome of God ſuffreth violence: and narrow is the way which leadeth to lyfe. But euen as he after the obedience of the croſſe was exalted, and had geuen vntounto him a name aboue all names: ſo alſo if we ſhal ſuffer together with hym, we ſhall raigne alſo together with him, and it is a ſwéete thyng alſo vntounto a louer to ſuffer for the thing that he loueth. Hereby alſo we accuſtome our ſelues to patience, that beyng become as harde as the adamant ſtone, when we are ſmitten we ſhall rather be weary, then once breake. For theſe are as it were exerciſes in the body of a man: by which is confirmed health, and ſtrengths are gotten, rather then that by them they are taken away or weakened. Wherfore the godly do vponupon good conſideration reioyce in afflictions.
Knowing that affliction worketh patience.] Here is to be noted a phraſe of ſpeach much vſed in the holy ſcriptures: wherby that which longeth vntounto the thing is attributed vntounto the inſtrumēt or ſigne: & that this maner is oftentimes vſed in the ſacramente, we hauehave many times proued by Auguſtines minde: althoughThat which longeth vntounto the thinge is attributed vntounto the inſtrument. our aduerſaries are ſore agaynſt this. Here Paul attributeth vntounto afflictions that which is the worke of God and of the holy ghoſt, namely to worke patience: by which affliction, foraſmuch as they are of theyr owne nature euill and odious, patience is not gotten but rather ſhaken away: which thing in the wicked we ſe to be playne: who when they are ſomewhat greuouſlye afflicted: burſt out into blaſphemies, and alſo oftentimes fall into deſperation. And as a phiſition of thinges venemous and hurtfull compoſeth moſt healthfull medicines: ſo almighty God by his wiſedome out of afflictions, how euill ſo euerAfflictions of their owne naworke not ture pacience. A ſimilitude. Patience is referred to fortitude. The conſolation that the Ethnikes had in their afflictions. they be bringeth forth moſt excellent vertues: amongſt which is patience. This vertue pertayneth to fortitude, vntounto which are referred all the thinges that the ſaintes ſuffer, whither it be in the ſtout bearing of afflictions, of the body or in the ouercomming of reaſon and mortifiing of the wiſdom of the fleſh. The Ethnikes alſo ſuffred many thinges with a valiant minde. But yet bare they them with no ſound conſolation. Only they ſayd, that by ſorrow they could nether chaūge them nor let them. For they aſcribed them vntounto the neceſſity of the matter. Wherefore they ſayd, that this is our lot, that as it were at a banquet we muſt ether drinke or depart. And if we chaunce to dye, ether after death we ſhal hauehave no fealing, or if there be any, we ſhallbe in a better ſtate. In this maner did they frame themſelues after a ſort to beare al aduerſities. But in godly mē the conſideration of valiantnes and of patience is farre otherwiſe, they hauehave other cauſes and other meanes wherby to confirme themſelues. For they beare not theſe thinges, as though they happned raſhly. But for that they know, that by a ſingular prouidence they come from the moſt louing and almighty God, from God (I ſay) theyr father, which with a louing minde, and by his right hādConſolations of the godly. ſendeth thoſe afflictiōs, y• is, to the ſaluatiō of the Elect. And for the ſame cauſe they alſo with theyr hand, that is, patiētly receaue them and take them in good parte, cryinge with Dauid: It is good forme, that thou haſt humbled me. and with Iames, All ioy they think cōſiſteth in thoſe aduerſities which the moſt good and moſt wiſe God theyr father ſendeth. They alwayes lift vp the eyes of theyr minde to theſe promiſes of Chriſt. Bleſſed are they which mourne, for they ſhall receaue conſolation: Bleſſed are they that ſuffer perſecution for righteouſnes ſake, for theyrs is the kingdome of heauen. They ſuffer al things valiantly: not bycauſe by ſorrow they cā not be changed, but bycauſe they know, that in valiantly ſuffring, the offer themſelues an acceptable ſacrifice vntounto God: and perſwade themſelues, that they ſhall one day be deliuered from thoſe euills, for which are layd vp for them moſt ample and euerlaſting ioyes with which no fortune, be it neuer ſo froward can be compared. For the ſuffringes of this time are not worthy the glory to come, which ſhallbe reuealed in vsus. The Ethnikes oftentimes gaue ouer in the middeſt of theyr miſeries, bycauſe they wanted ſtrengthes to perſeuere, nether vnderſtoode they from whence they ſhould require ſtrengths, by reaſon they knew not the true God, nor theyr owne imbecility. But holy men ſtand faſt, abide by it, and perſeuer:Cauſes why the Ethnikes geue ouer in afflictiōs and the ſayntes perſeuer. for that knowing the infirmitye of theyr owne ſtrengths they flye vntounto Chriſt: who ſtrengthning them, they are able to ſuffer all things: if he cōfort thē they doo not only perſeuer, but alſo euen in the very feruentnes of the payne reioyce and be glad. The Apoſtles went from the ſight of the Counſell reioyſing, for that they were counted worthy to ſuffer contumely for the name of Chriſt.
Patience bringeth experience.] This experience is a certayne triall both of our ſelues, & of our owne ſtrēgths, & alſo chiefly of the goodnes & might of God. For in this ſuffring of aduerſityes we learne how greate the corruption of our nature is, which vnles the holy ghoſt helpe, when it is touched with any aduerſity, ſtreight way burſteth forth into blaſphemies, and complaynts agaynſt the prouidence of God. Hereby we learne how broken and weakned our ſtrengthsWhat tria… ſpringeth of patience. An example be by reaſon of ſinne. For we ſhould ſincke vnderunder afflictions, if we were not ſtayed vp by the might of Gods helpe. Of this thing we hauehave an excellent example ſet forth in Iob: for he being deliuered of God vntounto the deuill to be tried, how great blaſphemies powred he out in his affliction? How much complayneth he of the prouidence and iuſtice of God? The light of the holy ghoſt had no ſoner illuminated him, but how agayne plucked he vp his ſpirits? How godly and holy an opinion had he of God? The peruerſnes of our nature lieth hidden from vsus. For the hart of man is vnſerchable. But looke how ſoone fyre is ſtriken out of the flint ſtone, ſo ſoone burſteth forth our peruerſnes, when affliction oppreſſeth vsus. And this triall (as ſayth Peter) is as a fornace vntounto gold. And therfore God anſwered vntounto Abraham, when he was now redy to ſacrifice his ſonne, and had his ſword redy drawen and ſtretched out to ſtrike him, Now I know that thou fea reſt God. God in dede knew that well inough before: but by that fact he brought to paſſe, that this obedience was the better knowen vntounto others. For we are like vntounto certaine ſpices, whoſe ſauor is not ſmelt, vnles a man bruſe them wel, we are alſo like vntounto ſtones, whereout is fire ſtriken, which ſhew not forth that force which they hauehave to burne, but when they are well preſſed betwene theA ſimilitude. fingers.
Experience bringeth hope.] So hath God diſpoſed theſe his inſtrumēts that they helpe one an other, and one is the cauſe of an other. By reaſon of the hope of the glory of God afflictions are not troubleſom vntounto vsus: but, God geuing vsus ſtrengths, we beare them with a valiant minde. In this paciēce we hauehave a greater profe… and triall of the power and goodnes of God towards vsus. Thereof we conceaue a greater hope. So hope engendreth and bringeth patiēce, and againe patience hope. For when we conſider, that God hath holpen vsus to beare afflictions patiently, we hope, that he will alſo hereafter helpe vsus, and at the length make vsus bleſſed. The ſicke man, for y• he hath confidence in the phiſitiō, ſuffreth his botche or ſore to be cut. Afterward as he feeleth himſelfe relieued, he more &A ſimilitude. more putteth confidence in the phiſition: ſo that if neede were to cut his foote alſo, he would not be afeard to commite himſelfe to his diſcretion. The deuill as much as he can driueth vsus to deſperation, and by afflictions goeth about to perſwade vsus, that God is our enemy. But contrariwiſe the holy ghoſt ſaith, bicauſe thou haſt quietly and patiently borne affliction, it ought to be a ſure token vntounto the, that God in it declareth his fauor towardes the. Wherefore hauehave hope, for he will vndoubtedly deliuer the. And although Iames putteth experience beforeConſiliatiō of Paul & Iames. patience, wheras Paul putteth it after, yet is there no diſagreemēt betwene thē: For Paul meaneth that experience, which is geuen at length after the battayle, that we mought hauehave a full triall of our ſelues: and Iames meaneth the ſelfe ſame experience, but yet as it is gotten and engendred by the exerciſe of tribulations. But that which Iames addeth, Patience hath a perfect worke, may be expoundedA place of Iames. two maner of wayes: either that he exhorteth vsus to perſeuerance in ſuffring, that our patience may be abſolute and perfect, as which falleth not away: or els, that we ſhould be of a perfect mynde towardes thoſe which afflict vsus, of ſo perfect a mynde (I ſay) that we deſire not to hauehave them recompenſed for the iniuries, which they do vntounto vsus.
And hope confoundeth not.] This is a notable chayne, and an excellent connexion of Chriſtian degrées. Of this chayne, the firſt linke is faſtened to theA chaine. poſt of afflictiōs in this worlde: from thence the godly aſcend to pacience: from pacience to experience: and from experience to hope, which hope, foraſmuch as it maketh not aſhamed, but remouing all doubt attaineth to God which is our chiefe felicitye, is faſtened to him as of the laſte linke of the chayne the higheſt and chiefeſt. This ſelfe ſame propriety of Not confounding belōgeth to fayth alſo. For none that beleueth in hym ſhall be confounded. And that not without cauſe. For what can be of more nere affinity vntounto fayth, then hope? The Lattine interpreterHope and faith hauehave one and the ſelfe ſame propriety, not to make aſhamed. A figuratiue ſpeach. turneth it, Non confundit, that is, confoundeth not. Howbeit, it mought be more properly turned, Non pudefacit, that is, maketh not aſhamed. And it is a figuratiue kind of ſpech. For Pauls mind was to ſignifie, that the godly can not be fruſtrated, of their hope, for they whiche are fruſtrated, namely, when thinges fall out farre otherwyſe then they hoped for, commonly are aſhamed. Wherefore Paul, by ſhame, vnderſtandeth fruſtration, becauſe ſhame alwayes followeth it. But the Lattine interpreter had a regarde to that perturbation of the mynde, whiche followeth ſhame. For to confounde is nothinge els, but to perturbe or to trouble. Now if this ſentence be true, as in deede it is moſte true, namelye, that this hope confoundethHope dependeth not of our works. Hope is moſt aſſured. not, it followeth, that it dependeth not of our woorkes. For otherwiſe it ſhoulde oftentymes fayle. But that it is true and certayne, Paul declareth not by one word only, but by thrée, and thoſe of great efficacy. For firſt he vſeth this word knowing, which betokeneth an aſſured knowledge of a thing. He maketh mencion alſo of reioycing, which can not hauehave place with godly and wiſe men, but of thoſe good thinges which they aſſuredly and firmely poſſeſſe. At the laſt he addeth, that hope confoundeth not. And it is not without cauſe, that he oftentymes induceth perſwaſions of this certainty, for that therehēſe chiefly is conſolation to be ſought for in afflictions. When Chriſt hong vponupon the croſſe, the wicked rayled agaynſt him, ſaying: he hoped in God, let him ſaue him, if he will hauehave him. Let him come downe from the croſſe. &c. The ſelfe ſame thingesRemedy agaynſt rayling ſpeaches. Hope depē deth not of merites. are layd agaynſt vsus, not only by outward enemyes, but alſo by our fleſhe and outward ſenſes, and humane wiſedome. How can we reſiſt theſe, but by thys doctrine of the Apoſtle? hope confoundeth not: the hope which we hauehave put in the Lord maketh not aſhamed. The Sophiſters by this place contend to proue that hope ſpringeth of merites: becauſe Paul ſayth it ſpringeth of putiēce…as though we ſhould thinke, that hope is geuen vntounto vsus by the merite of pacience. But in the meane tyme they marke not, that thoſe thinges which Paul here by a certayne order diſpoſeth, ar not ſo compared the one to the other; as cauſes and effectes. For who will ſay that afflictions are the cauſe of pacience: and if it be not ſo, why ſhould they more affirme, that pacience is the cauſe of hope? The ſcripture moſt playnly teacheth, that he which putteth confidence in man or in any creature is accurſed, for a man of whoſe promiſe we depend & aſſure our ſelues, may ether dye, or alter hys mynd, or alſo be letted, that he can not fayth fully perform that which he promiſed. And to put confidence either by cauſe of merites, or by reaſō of works, is to put hope in man. Wherfore ſuch hope worthely maketh aſhamed: but y• hope which is fixed vponupon God is certaine, neyther cā be deceaued. The Sophiſters go about craftely to auoyd this ſentēce by two places of Paul, the one to the Romanes, the other to Timothe. The place to Timothe is thus, I know whome I hauehave beleued, and I am aſsured. But the other to the Romanes is thus, I am aſſured that nether death, nor life, nor angels. &c. By theſe places they thinke is ouerthrowne our ſentence, for that they thinke that theſe wordes are to be vnderſtand, not vniuerſally of all beleuers, but only of Paul, and ſuch other like which had a peculiar reuelation, that they ſhoulde obtayne ſaluation. But theſe their enterpriſes are in dayne. For here is now entreatedHere is in treated of the nature of hope generally. of the nature and proprlety of hope: whereby is manifeſtly proued, that al they which are endewed with it, are ſure of their ſaluation: ſo that they muſt nedes confeſſe, that they which doubt of their ſaluation ether hauehave not y• hope which longeth to a Chriſtian, or els if they hauehave that hope, they muſt nedes be aſſuredHe which doubteth of ſaluation hath not the hope that longeth to a Chriſtian. of their ſaluation: But if a man ſhall ſay, what if I ſhall be vnworthy, and therefore God will not beſtowe vponupon me the chiefe reward? I anſwere that this is a wraſtling of the conſcience and is to be ouercome by an aſſured hope. For the obtaynning whereof we muſt clene faſt vntounto the word of God. Such as is this. God is faythfull, which will not ſuffer you to be tempted aboue your power, but will together with the temptacion make away out: & ſuch like places of the holy ſcripture, wherein God promiſeth that he will geue perſeuerance to hys vntounto the ende. And to ſpeake briefely, the hope of the godly leneth only vntounto the goodnes, power, and mercy of the only God. This thing Baſilius vnderſtood right wel in his expoſition vponupon the 32. Pſalme, when he interpreteth theſe words, hoping in his mercy. He (ſayth he) which putteth not confidence in his owne proper deedes, nether hopeth to be iuſtified by workes, hath his hope of ſaluation onlye in the mercy of God. For when he ſhall conſider theſe thinges with himſelfe, Beholde God, and his rewarde. &c. But the ſchole men hauehave tought farre otherwiſe. For the Maiſter of the ſentences in the thirde booke thus defineth hope: Hope is an aſſured expectacion of the bleſſednes to come, comming of the grace of God and of merites going before. Which definition how abſurd it is, eſpecially as touching the latter part it is very manifeſt in thoſe, which are newly from moſt hainous & filthy ſinnes conuerted vntounto Chriſt. For they vndoubtedly can hauehave no good merites, for that before they wanted charitie, from which all our workes procede: yetThey which are conu…rted vntounto Chriſt want not hope although they want works and merites. They which are moſt wicked ought not to caſte away all hope. there can be nothing more certaine, then y• they which are conuerted vntounto Chriſt, cannot be without hope. Yea Augustine vponupon the Pſalm: From the depthe hauehave I called vntounto the Lorde, exhorteth them that fall, and thoſe which liue in the depth of euils, not to caſt away hope, and that by the example of the thiefe and of many others. It may now be demaunded of them, by what merites hope is confirmed in theſe mē. They cuſtomably anſwere, that merites do not alwayes go before hope, but alwayes go before the thing hoped for. And they ſo declare their opinion touching this matter, that they teach y• merites go before hope either in very dede, or doubtles in thought. For men newly conuerted, commonly whileſt they conceiue hope of ſaluation appoint in minde & in thought good workes, by which they thinke to merite the laſt reward. But what preſent hope can theſe good works imagined in y• mind, which are not yet wrought produce. For of a cauſe which yet is not, ca… not be produced an effect, which alredy is. We ſhould rather contrariwiſe affirme: namelye, that this holye will ſpringeth of faith and of hope, then that faith or hope ſhould procede from it, as from the cauſe. But it is a ſport to ſée, how theſe mē turn themſelues, when on the one ſide they ſay, that hope is an aſſured expectation, and yet on the other ſide they will hauehave this to be a moſt firme doctrine, that no man can be aſſured of his ſaluation, vnleſſe it be ſingulerly reueled vntounto hym of GOD. Here they perceiue themſelues faſt tied, and they confeſſe that it is an harde matter to vnderſtande what manner of certaintie the certaintie of hope is. Here the poore ſoules ſwete, and go to worke, and faine and imagine many thinges. Firſt;The certainty of hope commeth of the certainty of fayth. they teache that all certaintie of hope commeth of the certaintie of fayth: and this in dede is not amiſſe. For therfore we certainly hope, bicauſe by ſaith, we embrace the moſt certain promiſe of God. But they go on farther, and ſay, that by faith we generally and abſolutely beleue that all the electe and predeſtinate ſhall be ſaued, but hope maketh vsus to hauehave confidence that we are of the number of the electe, as though hope had a perticuler knowledge vnderunder faith: ſo that that which was generally apprehended by faith, is by hope applied vntounto eueryevery one of vsus a parte. Wherfore they affirme that this certaintie of hope is by ſuppoſition, if we be of the number of the elect, and if we continue vntounto the ende. And this kinde of certaintye they will hauehave to conſiſt of very likely coniectures. And at the length they conclude, that the certaintie of hope is leſſer then the certaintie of faith. But we contrariwiſe make the certaintie of either of them alike. For looke how much faith we hauehave, ſoThe certainty of hope and of fayth is alike. much hope alſo hauehave we. For faith retaineth not with it ſelf any part of certainty, which it deliuereth not ouer vntounto hope. That is a fayned fond deuiſe, which they bring touching applicatiō, y• by hope we ſhuld priuately aply vntounto our ſelues thoſe things which we hauehave by faith generally and abſolutely beleued. For we do not only beleue that God is good, or the father or author of mans felicitie: but alſo eueryevery godly man by faith aſſureth himſelfe, that God both is & will be vntounto him good, is & will be vntounto him a father, is and will be vntounto him the author of felicitie. HereofFaith applieth thoſe thinges which it beleueth vntounto him in whom it is. commeth that certaintie of hope. And therfore is it that Paul writeth, that it can not confound. And ſeing faith hath a reſpect vntounto God, as to one that ſpeaketh the truth, and hope vntounto him, as to one that is faithfull and moſt redy to performe his promiſes, and God himſelfe is no leſſe faithfull in performing, then true in promiſing, we may manifeſtly conclude, that hope hath as much certaintie as hath faith. Neither can that any thing helpe him, which they cauill at the length: namely, y• Certaintye as touching the obiect & ſubiect.hope hath certaintie as touching the obiect, but not as touching the ſubiect. For when (ſay they) it hath a reſpect vntounto the clemency, goodnes, grace, and power of God, there is no let in thoſe thinges, but that eueryevery one might be ſaued. And therfore on that behalfe, they put a perfect certaintie. But if a man conſider the ſubiect the mynd (I ſay) and will of him that hopeth, for as much as this minde and wyll is flexible, and wauereth, and may be chaunged, it can neuer be certaine or ſure of ſaluation. But theſe men ſeme to me to deale euen as they do, which in a ſiege defending their citie, diligently ſhut and defend all other gates, but yet in the meane tyme leaue one open, thorough which the enemies enter in, and waſte and ſpoyle all, which done they perceiue that they loſt all their labour. So theſe men take exceding great paines, that there ſhould ſéeme to be no vncertaintie as touching the goodnes, power, and clemency of God, or merite of Chriſt. Howbeit in the meane tyme, they appoint our will to be ſo ſubiect vntounto chaunging, that it neither can nor ought promiſe vntounto it ſelfe perſeueraunce no not out of the worde of God. And ſo they vtterly take away all certaintie, ſo that this ſaying of Paul, Hope confoundeth not, can hauehave no place, neither doth the certainty, which they go about to eſtabliſh, any thinge profite. For if we looke vponupon the holy ſcriptures, we ſhall not only vnderſtand, that God is generally good and mighty, but alſo that he is euer vntounto v… good and mercifull, and therefore he will confirme our will, that it ſhall neuer f…ll away from hym. For as we hauehave a little before mencioned: He will not ſuffer vsus to be tempted, aboue that which we are able to beare: but together with the temptation, will make away out. And in the firſt chapter of the firſt to the Corrinthians. He ſhall confirme you vntounto the ende blameles, agaynſt the day of our Lord Ieſus Chriſt. For God is fayhfull by whome ye are called. There are beſides a great many other teſtimoniesThe teſtimonies of God promiſe vntounto vsus perſeuerance. What the certainty of hope is. Hope calleth thoſe thinges which are to com… as alredy done in the holy ſcriptures which promiſe vntounto vsus both perſeuerance and confirmation of our will by Chriſt: wherefore we ſay that this certaynty of hope is a firme cleauing vntounto the promyſes offred vntounto vsus, and receaued by fayth, for that we knowe that we ſhall not geue ouer, but continue euen vntounto the laſt ende. And of ſo greate force is this hope, that as Auguſtine witneſſeth vntounto Dardanus, and in many other places, it calleth thynges that are to come, already done: as the ſame Auguſtine very well declareth by many places of Saynte Paule, and eſpecially vntounto the Romanes, vntounto the Epheſians, and vntounto the Colloſſians. For vntounto the Epheſians we are ſayde, to be already ryſen from the deade, and to be already ſet at the right hande of God together with Chriſt in the heauenly places. VntoUnto the Coloſſians, If ye hauehave riſen together with Chriſt &c. And in an other place, He hath ſaued vsus by the lauacre of regeneration. And vntounto the Romanes, By hope we are made ſafe. This certainty ſpringeth chiefely of a worthy eſtimation, which by fayth we conceaueWhereof ſpringeth the certainty of hope. touching the conſtācy of God, which no vnworthines of ours cā make fruſtrate and if we looke vponupon this vnworthines withdrawing vsus from this confidence, we ought agaynſt hope to beleue in hope, and though it neuer ſo much cry out agaynſt vsus, we ought to hauehave full confidēce, that we ſhal by Chriſt be made ſafe ſetting before vsus our father Abraham whoſe ſteps we ought by fayth to cleaue vntounto, he as touchinge the promiſe that he ſhould hauehave iſſue had no conſideratiō vntounto his age, or to his wife which was paſt childbearing: but had a reſpect only vntounto him which made the promiſe & had a conſideratiō vntounto his might, and therfore he moſt firmely ſetled with himſelfe, that that ſhould come to paſſe which God had promiſed. So although that we be vnworthy, and that our filthynes & ſinnes are a let vntounto vsus, yet let vsus hauehave no diſtruſt, but that we ſhal by Chriſt be made ſafe: vnles we will be infected with infidelity, from which Abrahā ſo much abhorred: for he doubted not through vnbeliefe, ſayth the Apoſtle. Wherfore this vncertaynty of our aduerſaries is vtterly taken away from the minds of the godly. For, for this cauſe (as the Apoſtle teſtifieth) would God hauehave vsus to be iuſtified by fayth & not by works, that the promiſe ſhould abide certaine, andWhat is to geue glory vntounto God. The vngodly ought to hauehave hope. vnſhaken. And this is in deede to geue the glory vntounto God whiche thinge Abraham did. For he notwithſtanding thoſe wonderfull great impediments, hoped, that that vndoubtedly ſhould come to paſſe which God had promiſed. Iob alſo ſo little eſtemed theſe letts that he ſayd, Although he kill me, yet will I hope in him. By which words he declareth, that it is the part of the godly, althoughe they be ſeuerely afflicted of God, & appeare to be hated of him, yet not to caſt away hope Wherfore him let vsus imitate & if our fallinges and vnworthynes themſelues againſt vsus, yet let vsus not diſtruſt. Let vsus in the meane time deteſt our bices, and as much as lieth in vsus amend them: but yet through them let vsus by no meanes be deiected from the hope of ſaluation. For if, when the promiſes of God are of fred, we ſhould looke vponupon our owne worthines, we ſhould be ſtirred vp to deſperation,There ſhould be no peace if we ſtood in doubt of ſaluation. rather then to any hope. For there is no man, whoſe minde is not ladē with many and greuous ſinnes. Farther Paul teacheth vsus, that peace towards God is had by Chriſte, and by the fayth which is towardes him: which peace vndoubtedly ſhould ether be none at all, or ells very troubleſome if we ſhould continually doubt of his good will towards vsus. Do we not alwayes in our praiers call him father? But no ſonne which followeth naturall affection, doubteth of his fathers good will towards him, How then do we call him father, whome we ſuſpect to be our enemy. There mought be brought a great mani other ſuchThe fathers taught the certainety of ſaluation like reaſōs for the certainty of hope. But now I will in few words declare, that the fathers alſo in theyr writings taught the ſelfe ſame certainty. Chriſoſtome vponupon this place thus writeth: do not (ſaith he) though thou be neuer ſo vnworthy diſcorage thy ſelfe, ſeing thou haſt ſo great a defēce & refuge, namely, the louelove or fauor of the iudge. And a little afterward he ſaith, For that cauſe the Apoſtle himſelfe when he ſaith, hope confoūdeth not, aſcribeth all the things which we hauehave receaued, not vntounto our good dedes, but vntounto the louelove of God. Ambroſe alſo ſaith That foraſmuch as it is impoſſible, that they which are deare vntounto him, ſhould be deceaued, he would make vsus aſſured of the promiſe: becauſe it is God, which hath promiſed, & hath promiſed to thoſe whome he counteth for deare. Auguſtine in his ſermō which he made vpō y• mōday in y• Rogatiō weke: Why (ſayth he) doth your hand tremble, when you knocke, & why is your conſciēce halfe on ſlepe when you beg? I am the dore of life, I abhorre not him that knocketh though he be vncleane And vpō the 41. Pſalme he ſayth. Put not hope in thy ſelfe, but in thy God. For if thou putteſt hope in thy ſelfe, thou ſhalt fill thy ſoule full of trouble: for that it hath not yet found how it may be ſecure or aſſured of the. By theſe words he declareth that ſecurity which we hauehave, cōmeth not of our ſelues, but of God. And vpō the 27. pſalm when he expoundeth theſe words of Paul out of the ſecōd chapter to y• Epheſiās, we alſo were by nature the childrē of wrath, as are others. Why doth he ſay we were? Bycauſe ſayth he by hope nowe we are not: for in deede we are ſo ſtill But we ſpeake that which is better, namely, that which we are in hope, bycauſe we are certaine of our hope. For our hope is not vncertaine, ſo that we ſhould doubt of it. And Chriſoſtome vponupon the. 5. chapter vntounto the Romanes ſayth, that we ought no les to be fully perſwaded of thoſe things which we ſhall receaue, thē we ar of thoſe things which we hauehave alredy receaued. Cyprian alſo in his ſermon of the peſtilence, when he ſawe the godly fearefull to dye, many wayes confirmeth them to be ſure of theyr ſaluation: and amōgſt all other things ſaith, that they are afeard and abhorre death which are without hope or fayth. And Bernardus wonderfully reioyſeth of the … of Chriſt, of his wounds and croſſe. In that rocke he ſayth he ſtandeth, and ſhall not fall for no violence done againſt him. He maketh mencion alſo of many excellent things touching this firm and cōſtant certainty. Wherfore thoſe things which we hauehave auouched of the conſtancy and ſecurity of hope, agree not only with the holy ſcriptures, and with moſt ſure reaſons, but alſo with the ſentences of the fathers. Now it ſhalbe good to define hope, that y• certainty therof may the more plainly be known. Wherfore hope is a faculty or power breathed into vsusDefinition of hope. by the holy ghoſt, wherby we with an aſſured and patient minde wayte for, that the ſaluation begonne by Chriſt, and receaued of vsus by fayth, ſhould one day be perfited in vsus, not for our merites, but through the mercy of god. Firſt it is ſaid to be inſtilled of the holighoſt, bicauſe that ſpringeth not of nature, or of our cō tinual actiōs. It is indede after faith, although not in time, yet in nature: which thing we may perceaue by epiſtle vntounto the Hebrues. Where it is written thatHope is after faith. that faith is the foūdatiō of things to be hoped for. For foraſmuch as ye things which we hope for, ar not euidēt & manifeſt, but ar a gret way far of frō vsus they ought to cleaue faſt vntounto faith, wherby as by a certain braſe or ſure poſt they may be ſtaied vp. And y• hope cōtaineth expectatiō or wayting for, y• epiſtle to ye Romanes Hope containeth expectacion or waiting for. Hope hath a reſpecte vntounto thinges of great difficulty. A ſimilitude.expreſſedly declareth in the 8. chapter, when he ſayth, The hope which is ſene is not hope. For how doth a man hope for that which he ſeeth. But if we hope for that which we ſee not, we do by pacience wayte for it. Nether is this to be ouerhipped, y• that good thing vntounto which hope hath a reſpect, is hard and difficile. For naturally in liuing creatures the affection of hope conſiſteth in the groſſer part of the mynde, which they call the angry part: whereby the liuing creature is moued to labour to gette that good thing which is ſet before it, although there ſéeme to be ſome lettes agaynſt it. For by ſuch an affection it is ſtirred vp to ouercome, whatſoeuer let commeth in the way. The woolfe being hungry meteth with a bull: and by the luſt that he hath, he coueteth that pray. But when he ſeeth the great difficulty that hāgeth ouer him, for that he muſt hauehave a ſore battaile and conflict, he is of the angry power of the mynde, by hope ſtirred vp, and is not aferd to put himſelfe into danger, and to fight. And ſo at the length, hauing put away all lettes, he obtayneth his pray. So hath God in the nobler part of our mynde placed hope: whereby is brought to paſſe, that when the chiefe felicity,Hope is placed in the nobler part of the minde. In hope heauines is ioyned together with ioy. which is a thing both difficult, and farre of from vsus; is ſet, before vsus we ſhould not be feared away, but by fayth hauehave boldnes, and acceſſe vntounto God, as Paul ſayth in the 2. chapter to the Epheſians. And foraſmuch as this felicity is a great ſpace diſtant from the godly, it can not be otherwyſe, but that in hoping they hauehave ſome griefe, and that they in themſelues ſorrow, that their preſent condition or ſtate ſhould be ſo farre remoued from felicity. But on the other ſide, when they are certayne and aſſured, that they ſhall attayne vntounto that end, they can not but be affected with an incredible ioye. And ſo this faculty of hope is mingled with the affectes of ioy and ſorrow. And the Apoſtle hath ſignified vntounto vsus ſome part of the ſorrow thereof in that place to the Romanes: which we hauehave alredy cited, when he ſayth: EueryEvery creature groneth, and trauayleth in payne together with vsus euen vntounto this preſent: And not only the creature, but we alſo which hauehave the firſt fruites of the ſpirite, euen we do ſigh in our ſelues wayting for the adoption, euen the redemption of our body. And, that ioy is ioyned with the ſelf ſame hope, he declareth in the 12. chapter of the ſelfe ſame epiſtle, ſaying, reioyſing in hope. And although fortitude and long ſuffring ſéeme to bring vntounto our myndes expectation or wayting for, yet thoſe vertues hauehave not this expectation but at hopesOther vertues hauehave expectation of hope. hand, which we hauehave now deſcribed. Nether is it to be meruayled at, that one vertue ſhould receaue any thing of an other vertue: for they whiche are any thing acquaynted with the Ethikes know, that liberality, temperance and ſuch other vertues, hauehave much helpe at the handes of prudence: for by the ayde thereof, they hauehave a mediocrity appoynted them to follow. This is the difference, that chiefely diſtinguiſheth hope from fayth, namely, that by fayth we admitte and embrace the promiſes, offred vntounto vsus of God: but by the helpe of hope we patiently waite, that thoſe promiſes ſhould at the length be performed vntounto vsus. Nether was hope for any other cauſe geuē of God, but that we ſhouldWhy hope was geuen▪ not ceaſe of from following after that good thing, which we perceaue can not be obtained by our owne déedes: for nether are they by any meanes to be compared wt it. For the Apoſtle ſayth, The ſuffringes of this tyme are not worthy the glory to come, which ſhalbe reuealed in vsus. For that they which are endued with hope, are aſſured in themſelues, that that which they want in the ſtrengthes of nature and in workes, ſhalbe ſupplied by the mercy of God, and obedience of Chriſt. And if a man demand, whether a pure life and holy workes can any thing auayle vntounto the certaynty of hope, we will eaſely graunt it may, ſo that we ſecludeWorkes ar no ſmall helpe to the certainty of hope. the bying and ſelling of merites. For our workes of themſelues hauehave nothing at all, whereby they can produce hope. Howbeit the perſwaſion of faith, may by them conceaue an argument to confirme hope, and to reaſon in thys ſort: God hath now of hys meare liberality geuen me grace, to do this or that good worke: to put away this or that vice out of my mynde. Wherefore he will yet geue greater thinges, nether will he deny me the thinges which are remayning vntounto ſaluation. If the Sophiſters had ſayd thus, they mought hauehave bene borne withall: for it is not ſtrange from the reaſon of the Apoſtle. For as we ſhall a little afterward ſee, he would hauehave vsus by thoſe thinges, which God hath alredy graūted vntounto vsus, to be certaynly perſwaded of his perpetuall louelove towardes vsus. But theſe men hauehave both written and tought, that hope it ſelfe dependeth of merites, and ſo dependeth, that to hope without them, they ſay, is preſumption and raſhenes. But it ſemeth that ſomwhat may be obiected out of the holy ſcriptures, which may make agaynſt this ſentence of Paul wherein he ſayth, that hope confoundeth not. For to Timothe it is written, In my firſt defence Whether Paule wer euer fruſtrate of his hope.no man was on my ſide: all men forſooke me, God grant it be not imputed vntounto thē: but the Lord was on my ſide, and I was deliuered out of the mouth of the lion: and the Lord ſhall deliuer me from eueryevery euill worke. Here Paul hoped that he ſhould eſcape the perſecution of Nero: but he was deceaued: for vnderunder him he was ſlayne. And agayne to y• Phillippians whē he had ſayd, that he was greatly in doubt on both thoſe ſides, for that on the one ſide he deſired to be loſed and to be with Chriſt, and on the otherſide he ſaw that it was neceſſary for him to abide in the fleſhe for their ſakes, he addeth this: And this I am ſure of, that I ſhall abide, and with you all continue, for your furtherance, and ioy of your fayth. Here alſo agayne it appeareth, that the Apoſtle hoped that he ſhould be deliuered from that captiuity: which yet followed not. Wherefore it may ſéeme, that that hope confounded him. To aunſwere vntounto theſe thinges we will repeate that which we before ſayde, namely, that hope receaueth hys certaynty of fayth: and fayth hath hys certaynty of the worde of God. Wherefore it followeth, that eyther of them is as certayne as are the promyſes which are offred. And God hath ſymplye and without condition promyſed vntounto vsus remiſſion of ſinnes and eternall lyfe, andThe promes of the forgeuenes of ſinnes and of eternall life is ſimple and without cō dition. We hauehave no abſolute promiſe touching the perils of this life. hath commaunded that we ſhoulde wythout all doubting both beleue and hope for them. Wherfore in theſe thinges nether fayth nor hope can deceaue vsus: But touching the perilles and aduerſity of this life we hauehave no plaine and abſolute promiſe, but as they vſe to ſpeake, vnderunder diſtunction. For God hath promiſed that he will ether deliuer vsus, or ells comfort vsus in the dangers, that we ſhall not fall away, but conſtantly confeſſe his name, or if we chaunce to fall he hath promiſed to reſtore vsus againe, y• we may attaine vntounto eternall life. Wherfore it is not mete that the certainty of hope ſhould be fixed in one of theſe parts only. Which thing if ſometimes good men do, y• ſpringeth of humane affection and not of Chriſtian hope, and therfore it is no meruayle if they ſometimes be deceaued. But nowe to returne vntounto Paul: he of a certaine greate louelove hoped, to abide longer with the Phillippians, & to edefie them. And for that he had notWhy Paul was ſometimes deceaued in his hope. this oute of the woorde of God, it eaſely came to paſſe that he was deceaued. But the ſumme of the piety belonging to the Goſpel is, that we aſſuredly ſettle our ſelues that God loueth vsus, and will at the length make vsus bleſſed. And if ſomtimes the mindes of the ſaintes are diſturbed, as though they doubted of the promiſes of God, or of theyr ſaluation, this happneth not through the default ether of fayth or of hope: but bycauſe ſo long as we liue here, we are not perfectlyIn the ſaints ariſe certaine doubtes of ſaluation furniſhed: wherfore this doubting ſpringeth of the fleſh & of humane wiſdōe: we agree indede with our aduerſaries in this, that certaine doubts aryſe, ſomtimes of ſaluation euen in the godly. But herein we diſagree from thē, for that they attribute this vntounto hope: but we ſay that it commeth of humane infirmity only, and that it is daily to be corrected, ſo that let a man thinke that he hath ſo much profited in fayth and hope, how much he feleth himſelfe ye more conſtant and firme. But how theſe euills ſpring not of fayth or of hope, but of our owne corruption, we hauehave before declared by an apte ſimilitude, and will now repete the ſame againe. No man can deny but that the mathematicall ſciēces ar moſt certaine. Wherfore he which hath learned them exactly, boldly pronounceth, & nothing doubteth of theyr concluſions. But he which is but meanely inſtructed in this faculty, oftentimes doubteth and ſtandeth in a perplexity, for that he hath not yet perfectly attained vntounto thoſe ſciences. So alſo are we toſſed with doubts, not through faith or hope, but by reaſō we hope not nor beleue ſo much as is nedfull. But ſome man will ſay, that we are paraduenture hereby deceaued, for that in the ſteade of the true faith or hope, we hauehave only their ſhadowes For we can not eaſely diſcern the true hope and faith from the counterfeat and fained hope and faith. I anſwere, that by this inſtance can not be taken away the properties of fayth or of hope: for although one or two can not diſcerne thē,Howe the true fayth and hope are diſcerned from the counter fayt. The holy ghoſt is not knowen by …ay other thinge then by it ſelfe. yet they remaine ſtil firme in their owne nature. As we ſe it is in liberality and prodigality. For there are many which can not diſtinguiſhe one from the other and yet are not therefore theyr proprieties and conditions taken away. Paul in this place entreateth of the nature & propriety of hope. If thou wilt afterward demaund how theſe faculties or powers are diſcerned frō the counterfeate, we anſwere that they are declared by the force and power of the holy ghoſt: which holy ghoſt hath in all ſpirituall things no other light more clere thē it ſelfe wherby to be illuſtrated: which thing we ſe alſo true in the Sonne. For it is not declared to be the Sonne, but by his owne light. Wherefore Paul vntounto y• Romanes very aptly ſayd, It is the ſpirite which heareth witnes vntounto our ſpirite, that we are the children of God. But beſides this light of the holy ghoſt is required alſo the examination of our ſelues: whereof Paul thus ſpeaketh in the latter epiſtle to theOur examination alſo is required to y• trial of our fayth and hope. Corrinthians: Try your ſelues whither ye be in fayth. In which triall we muſt make a diſtinctiō of hope. For there is one hope which hath alwaies ioyned wt it repentance, and a deſire of amendment of life: of which kinde of hope the Apoſtle ſpeaketh when he ſayth, that it confoundeth not. For it hath alwayes theſe companions ioyned with it, namely, fayth, and charity. Wherfore when we teach the certainty therof, we open not a window vntounto vices, as our aduerſaris ſlaunderOur certainety openeth not a way to ſins Our certainety is not ſecurity of the the fleſh. vsus, nether doo we ſtirre vp men to loſe life. For this true hope ſtirreth not vsus vp to theſe things: but rather impelleth vsus to liue accordingly to that hope. There is an other hope which may rather be called ſecurity of the fleſh: wherof Auguſtine thus rightly ſpeaketh: Suche as cleaue vntounto it, by hopinge periſhe. And thoſe are they which ſay, God is good, & loueth vsus: Chriſt died for our ſaluatiō: howſoeuer we lead our life, we ſhall obteyne ſaluation. Of this hope we muſt diligently beware: for it is far diſtant from repentance, & a deſire to liue wel: & being of y• nature, it vterly driueth away from it faith and charity. This hope miſerably deceaueth men. Wherefore of it Paul here ſpeaketh not. Now remayneth to ſe, whither the bleſſed ſpirites or ſoules may in heauen hauehave this true hope, wherwith the godly are now adorned. For on the one ſide we knowe that they wayte for the reſurrection of the bodies, and the laſt iudgment: which ſhall be vntounto them very wel come: wherefore in that behalfe they ſeeme not to be vtterly voyde of hope. Agayne one the other ſide, the Apoſtle vntounto the Corrin: deſcribeth fayth hope, and charitye: but of theſe three he ſayth, that only charity falleth not away. By which woordes he manifeſtly teacheth, that true hope can hauehave no place whenWhether Chriſt and the ſaynte… hauehave ſtill hope. we be in heauen. And y• whiche we hauehave ſayd of the godly, may alſo be called in queſtion touching Chriſt: for he alſo ſemeth to hauehave hoped, that he ſhould riſe agayne, and that he ſhould cary vp his humane nature into heauen. To theſe things we anſwere, that it ought not to be denied, but that both Chriſt hoped, and alſo the ſoules of the bleſſed doo yet after a ſort hope. But we deny, that it is ſuch a hope as is ours, which we hauehave in this life. Bicauſe, as we hauehave before declared out of the woordes of the Apoſtle, our hope hath ioyned with it, as companions, ſighing and ſorrowe: which thinges vndoubtedly in the eternall felicity, which the bleſſed hauehave fruition of in heauen, can hauehave no place. Farther our hope cleaueth faſt vntounto fayth which engendereth an vnperfect and an obſcure knowledge: For as Paul ſayth vntounto the Corrint: We ſe now by a glaſſe in a ridle, & we know but by a part. But ye ſaints in heauē know moſt perfectly & moſt clearly. Moreouer foraſmuch as fayth, hath chiefely a reſpect vntounto the laſt & chiefe good thing, there ought not to be aſcribed vntounto ye bleſſed which now hold & poſſeſſe that good thing ſuch a hope as is ours. For the true & proper hope cā hauehaveHope is in life as an anker. no place in eternall felicity. It is only ſo longe as we liue here geuen vntounto vsus as an anker: for ſo the epiſtle which is written vntounto the Hebrues calleth it. For ſo long as we are toſſed with the waues and tempeſts of this world, vnles our minde be confirmed and ſtabliſhed by the anker of hope, our ſhippe will eaſely daſhe agaynſt the ſandes and rockes. Chriſoſtome calleth it a golden chayne let downe from heauen: which chayne if we take holde of, we ſhalbe drawen vpHope is in a chaine. into heauen. Wherefore we muſt diligently prouide, that this hope be dayly more and more confirmed in vsus: which thinge ſhal then chiefely come to paſſe, if (as Paul ſtraight way declareth) we diligently wayght the ſingular benefites of God. Which benefites foraſmuch as they are moſt playnly contayned in theHope is confirmed by the conſideration of Gods benefites. holy ſcriptues, by reading of them our hope ſhalbe very much cōfirmed. Which thing Paul moſt clearely taught in this epiſtle when he ſayd, Whatſoeuer thinges are written, are written for our learning: that through patience and conſolation of the ſcriptures we ſhould hauehave hope Which ſelfe ſame thing Dauid alſo ſayth, They hope in thee, which hauehave knowen thy name. Wherefore ſeing the nature and nam… of God is no where better vnderſtand then in the holy ſcriptures, it followeth, that by thē we ought to confirm our hope: which thing if we diligently obſerue, our mynde ſhall not be diſcouraged, when God (as oftentymes his maner is) permitteth our doinges to come euen to ſhame: which thing we ſée happened inGod ſemeth ſometimes to forſake his. Chriſt our ſauior. For he was ſo vtterly forſaken of God, that he was put vponupon the croſſe, and died a moſt ignominious death betwéene two thieues. Dauid alſo was brought to that poynt, that not only being expelled out of the kingdome of Iſraell, he was fayne to wander in deſert places, but alſo was in a maner faſt holden and cloſed in the handes of Saule. The ſelfe ſame thing we ſée very oftentymes to hauehave happened in other of the Saints, that they were iudged in a maner to hauehave bene deceaued, and to hauehave fallen from their hope. But the ſpirite of Chriſt geueth ſtrength that men are able in the middeſt of their calamityes to reioyce and to ſay: Theſe thinges ſhoulde hauehave no power in vsus, if it were not geuen thē frō aboue. Which ſētence Chriſt layd agaynſt Pilate, when he boaſted of his power. The 42. Pſalme alſo hath excellently wel tought vsus, how we ought to comfort our ſelues, and with a good hope to erect our mynde. For thus it is written: Why art thou deiected oh my ſoule? Why art thou Why God ſpoyleth his of outward helpes.ſo diſcouraged? Hope in God: for I will yet make my confeſſion vntounto him. My health is in his countenance. Nether doth God for any other cauſe commonly depriue his of outward helpes and aydes of this world, but to gather together their diſperſed hope, & not to ſuffer it to leane vntounto too many aydes. And theſe ſondry and manifolde aydes he changeth for one principall ayde, and the ſame moſt firme: to the ende we ſhould wholy depend of him. By this difference of a firme hope, Chriſtians much differ from Epicures and Ethnikes. For if there come any great calamity vntounto them, ſtraight way they exclame and cry out: If thereThe Ethnikes howe they are deſtitute of hope. be a God that hath a care ouer theſe thinges: If there be a God that ſéeth theſe thinges. So they call not vponupon God: but being in diſpayre vtterly diſcourage themſelues. But contrariwiſe godly men moſt conſtantly crye vntounto God: nether doubt they but that their prayers reach vp euen vntounto heauē: and that God hath a care both ouer, them and all theirs. But becauſe humane wiſedome continually wraſtleth, and faineth, that it doubteth not indede of the power of God, but only doubteth of hys will, therefore let vsus ſée, how of this thinge Paul hath made vsus certayne.
Becauſe the louelove of God is ſhed abroade into our hartes by the holy ghoſt, which is geuen vntounto vsus.] Theſe wordes, ſignify all one as if he had ſayd, hereby thou mayſt gather that thy hope ſhall not be made fruſtrate, for that God loueth thee. Which louelove the holy ghoſt hereby perſwadeth thée of, for that the only ſonne of God was for thy ſake deliuered vntounto the death. Wherefore now ougheſt thou not any more to be in doubt of the will of God. It is geuen vntounto the fréely, and that (as it is afterward ſayd) when thou waſt an enemy, weake, wicked, and a ſinner. All which things declare, that God loued thee not meanely, but moſt aboundantly. Nether hath he only geuen thee theſe thinges, but alſo hath geuen thee the holy ghoſt, that thou mighteſt throughly féele them. And this is done in regeneration: for there, whileſt by fayth thou takeſt holde that Chriſt died for thee, thou art borne agayne, and made partaker of the nature of God. For euen as the ſpirite of man maketh a man, ſo the ſpirit of GodBy the holy Ghoſt we are adopted. by adoption maketh vsus the children of God: whiche ſpirite if it were geuen vsus (as ſayth Chriſostome) euen now from the beginning before we lauboured, vndoubtedly many more thinges ſhall be geuen vntounto vsus, ſeing that we go aboute continually to frame our ſelues to the will of God. Now we take holde of the roote and fountayne of all good thinges. From this ſpirite commeth that glorious reſurrection, as we are taught by this epiſtle. For he which rayſed vp Chriſt Of the holy Ghoſt is the reſurrection.from the dead (ſayth Paul) ſhall rayſe vp alſo your mortall bodies, becauſe of his ſpirite which dwelleth in you. Nether is this life which we liue in Chriſt coūted to come from any els where, then from the holy ghoſt. For the wiſedome of the fleſh (ſaith Paul) is enmity agaynſt God. But the wiſedome of the ſpirite is life and peace. God would that we ſhould in this life hauehave a pledge, and erneſt peny, and a triall of the ſaluation to come. And therefore in thoſe, which are in Chriſt, he hath engrauen and emprinted his ſpirite. Nether nede we (ſayth Ambroſe) foraſmuch as we are ſo deare vntounto God, to be aferd that we ſhould of him be deceaued. And Paul hath not without a cauſe made mencion of the holy ghoſt: For he it is, which beareth witnes vntounto our ſpirite, that we are the ſonnes of God, and by him we chiefely acknowledge the thinges that are geuē vsus of God. For as it is written in the firſt to the Corrinthians: we hauehave not receaued the ſpirite of this world, but the ſpirit which is God, to know the thinges which are geuen vsus of God. But becauſe we can not by certayne demonſtracions, or by experience of the ſence teach vntounto the infidels this louelove of God, whereof the holy ghoſt maketh vsus aſſured, therefore it isA ſimilitude. ſayd to be powred into our hartes. For we are in this life like ſtrangers: which although at home they come of a noble parentage and are rich, yet ſo long as they are abiding amōgſt ſtrange nations, they are not had in eſtimation. But yet they knowing their owne nobility, reioyce in their hart, and paſſe not vponupon the vayne opinions that other men hauehave of them. So we hauing the louelove of God ſhed abroade into our hartes, when we are as fooles & miſerable men derided of the wicked, are nothing at all moued with their iudgement, being fully contented with our ſtate and condition. Auguſtine ſomewhat otherwiſe expoundeth this place. For he thought, that by louelove is to be vnderſtand that louelove wherwith we louelove God: which expoſition in my iudgement can hauehave no place. For we hauehave not therefore our hope vnſhaken, becauſe we louelove God, but becauſe we are loued of God. Farther the ſcope of Paul is, to confirme our hope by the benefit of the death of Chriſt: which maketh vsus aſſured, not of our louelove towards God, but contrariwiſe of Gods louelove towardes vsus. Wherefore he concludeth his argument with theſe wordes: And God hath ſet forth his louelove to wardes vsus. &c. Although we alſo gladly acknowledge with Auguſtine, that the hope of godly men is ſomewhat confirmed, for that they now feele by the holy ghoſt, that they are inflamed with the louelove of God, when they vnderſtand that for their ſake the ſonne of God was of hym deliuered vntounto the death. And that our louelove is deriued of that louelove of God wherewith he embraſeth vsus, it is playne and manifeſt:Our louelove ſpringeth of the louelove of God. but as touching the ſence of the Apoſtle the former expoſition is more naturall.
For Chriſt when we were yet weake, according to the conſideration of the time, died for the vngodly. For a man will ſcarce dye for a righteous man. For for a good man it may be that one dare dye. But God ſetteth forth his louelove towardes vsus, ſeing that while we were yet ſinners, Chriſt died for vsus. Much more then being now iuſtified by his blood, we ſhalbe ſaued frō wrath thorough him. For if whē we wer enemies we wer recōciled vntounto God by the death of his ſonne much more being reconciled we ſhalbe ſaued by his life. And not only this, but we alſo reioyce in God through our Lord Ieſus Chriſt: by whome we hauehave now receaued the attonement.
For Chriſt when we were yet weake &c.] Now he expreſſeth the reaſō wherby we may knowe, that God loueth vsus: namely, for that he gaue his ſonne for vsus, whē we were yet weake, ſinners, vngodly, & enemies. Wherfore we manifeſtly gather, that y• hope cā not confound vsus, wherby we hauehave full confidence, y• ſeing we are now regenerate and reconciled vntounto God, we ſhal at the length obteine eternall felicity. For if he vouchaſed to geue ſo much for enemies and ſinners ſakes, vndoubtedly he wil geue much more vntounto his frindes and childrē. WherforeThe Methode of Paules reaſon. Paul firſt ſetteth forth the benefite beſtowed vponupon mākind: the ſonne of God (I ſay) which was geuē vntounto the death. Secondly he maketh a compariſō, wherby is excedingly confirmed the hope of the faythfull. Laſt of all he ſheweth, that we doo not only hope, but alſo excedingly reioyce of this louelove of God towards vsus. As touching the firſt part, he doth not coldly or ſclēderly declare how much good God hath beſtowed vponupon vsus, when he gaue his ſonne for our ſaluatiō: but with greate amplificatiō he ſetteth forth the matter, namely, that his ſonne was not geuen for all men, but for thoſe which were vtterly vnworthy of all mercy. For before we wer by the benefite of God made pertakers of this redemption, we could by no helpe, or force of our owne, helpe our ſelues. And therfore Chriſt is ſayd to be geuen for weake ones, which wholy neded all maner of helpe. And thoſe ſelfe ſame being wicked and vngodly refuſed the helpe offred vntounto them. And when they were ſinners, theſe euells dayly encreaſed more and more. For both the infirmity was encreaſed, and the remedy grew the more in hatred by reaſon of theyr impiety, which more and more encreſed. This alſo helped therevnto, for that men were now declared to be open enemies. And it was a greate matter to vndoo and make voide thoſe thinges: which were once decreed. This is the meaning of theſe wordes, vveake, vngodly, ſinners, and enemies.
For a righteous man, and for a good man.] Seing that all men are loth to dye, thereby is manifeſt, how greate was the louelove of Chriſt towards vsus, which would dye for ſuch as once were we, as hath now bene declared.
For the righteous.] Some hereby hauehave vnderſtand a iuſt cauſe: For they whiche hauehave deſerued death canne ſkarſlye bee perſwaded, too take theyr death patient.
For the Good.] That is they more willingly dye for that which is profitable and pleſant, as the parentes for theyr children, the huſbands for their wiues, merchants for theyr merchandiſe. Origen bringeth an example of the Martirs, which ſuffer death for Chriſts ſake, who is in very dede good. Others make mē cion of the Decians, Curtians, Codrians, and the bretherne called Phileni, which of theyr owne accorde gaue theyr liues for theyr countrey. For all theſe ſemed to hauehave bene moued to geue themſelues to the death, both for that which is iuſt, & for that which is profitable. For it was a thing iuſt, that they ſhould be ſo kind vntounto theyr countrey, in the defence thereof to be willinge to ſhedde theyr liues. Farther alſo by theyr death they ſemed to preſerue thoſe, who were vntounto them moſt deare. Vndoubtedly for my part I thinke with Chriſoſtome, that by theſe woords Iuſt and Good, are ſimply to be vnderſtand good men and iuſt men: although Ierome to Algaſia in his 7. queſtion taketh Iuſt and good ſubſtātiuely, for a thing iuſt and good. But why Paul ſayd, Scarce for a iuſt man, and addeth: peraduenture for a good man, I thinke this to be the cauſe: for that they which ſeemed ſometimes to dye for others (which thing yet very rarely happened) the thyngThey which ſeme to dye for others, dye for their owne ſake. being well conſidered, may be ſayd to hauehave died for their owne ſake, and not for any other mans ſake. Either for y• they would winne glory, or els for that they ſaw that all thinges went againſt them: and not being able to abide that, they choſe rather to die. But how farre the Decians and Curtians, and ſuche other like were diſtant from the pure louelove of Chriſt, may be declared by many argumēts.The death of the Curtians and of the Decians far inferior to the death of Chriſt. For firſt, they were not of that dignity, that they ſhould be compared wt Chriſt: wherfore, their life which they gaue, was not of like valew. Farther, woulde they or nilde they, they ſhould at one time or other hauehave died, and peraduenture euen the ſelfe ſame tyme, when the hoſt was like to hauehave bene vanquiſhed of the enemies. But when death hangeth ouer mens heds, it commonly maketh them the more fierce and bold, as we read of Solon: for he, when he had rayſed vp the citizens againſt the Tyranne Piſiſtratus, beyng demaunded what thyng made him ſo bold alone aboue others, to take vponupon him ſuch an enterpriſe, anſwered, his olde age. For when he ſaw that he ſhould within a while afterwarde dye, he eaſely perſwaded himſelf willingly to dye for his country ſake: but Chriſt not beyng obnoxious to death, and yet for our ſakes geuing himſelf vntounto the death, declared himſelfe a much greater louelove towards vsus, then they did towards their country. Farther they died for their coūtry, which was ſwete vntounto thē, for their wiues, for their children, & for their lawes: but Chriſt would be ſlain for weake perſōs, for ſinners, for enemies. Before thē was ſet glory: for whē they in ſuch ſort died, they were an admiratiō to all mē, & wer publikely highly cōmended & praiſed: but Chriſt died a moſt vile death, ſo y• alſo he was reckened amongeſt thieues, when as otherwiſe he was of all men the moſt innocenteſt. Laſt of all they when they died, had no conſideration of God: but Chriſt, whatſoeuer he did, did it of an obedience toward the eternall God his father. Wherefore whether we looke vponupon our ſelues, or vponupon Chriſt which ſuffred, we can fynde no cauſe of his death, but the meare louelove of God towardes vsus: for we were ſo miſerable and paſte grace, that we coulde by no merite of ours allure God to louelove vsus. Further Chriſt was ſo perfect, and ſo heaped vp with all maner of felicity, that he had no nede of that death, thereby to attayne the more commodity.What a pure louelove is And that is counted a ſingular and pure louelove, which nether followeth his owne commodities, nor is after a ſort violently drawen of the worthynes of the thing it ſelfe. And herein vndoubtedly Chriſt hath excellently well reſembled his father, and declared himſelfe to be the ſonne of God. For he rayneth vponupon the iuſt & the vniuſt, & graunteth life, & doth good to men that are contumelious agaynſtHow much Chriſt excelled the Philoſophers. him: and as (Iohn ſayth) loued vsus firſt. Some of the Ethnike philoſophers thought, that they had done a very great acte, when they were not moued with iniuries, and for that cauſe they were counted like vntounto God: but Chriſt farre excelled thē. For he was not only not agaynſt wicked ones & his enemies, but alſo loued them, and ſo loued them, that he gaue his life for them. Wherefore foraſmuch as God is conſtant, nether will eaſely chaunge hys will, and ſeing that he hath geuen vntounto vsus ſo much, vndoubtedly he will afterward geue greater thinges: and ſeing that he hath once begonne to be beneficiall vntounto vsus, he will not ceaſſe of, vntill he hauehave adorned vsus with all maner of benefites. He hathGod is hetherto foūr faythfull in his promiſes. bene found faithfull in many promiſes, he promiſed to take vponupon him humane fleſhe, he tooke it: to preach the Goſpell, he preached it: To dye for our ſaluation, he died: To riſe agayne from the dead, he roſe agayne: To aſcende vp into heauen, he aſcended vp: To geue the holy ghoſt, he gaue it: To cal the Gentles, he hath called them. What is now behynde, but the laſt reſurrection, and euerlaſting glory to be rēdred vntounto the faythfull? Vndoubtedly if he hauehave faythfully performed all other thinges, he will not in this one thing which is remaining breake hys fayth. There were two thinges to be done (ſaith Chriſoſtome) which ſemed very hard: namely, that ſinners ſhould be iuſtified, and that the Lord ſhould dye for thē. And foraſmuch as both theſe things are now done, the thinges which are remayning ſhall vndoubtedly be performed. And Ambroſe ſaith, that the thinges which are remaining to be done, are now made very eaſy. And where as Paul ſayth:
According to the time.] It may be referred vntounto the death of Chriſt, which happened not at eueryevery tyme, but at a tyme certayne, opportune, and appointed of God. For if all thinges hauehave their appoynted tyme, much more is the ſame to be affirmed of the death of Chriſt. Wherfore Paul ſaith, y• he was geuen, whē now was come the fulnes of time. And Chriſt many times ſaid, either that his houre was now come, or that it was not yet come. That particle alſo may be added to that which is ſayd, that we were weake: namely, as the conſideration of the tyme required. For when we were ſtrangers from Chriſt, we lyued a weake life: which yet is not ſo to be taken, as though the conſideration of the tyme coulde excuſe that infirmitye. For tyme vndoubtedly brought not that infirmity vntounto vsus: for men were rather made weake by their owne tranſgreſſion. Although Ambroſe vnderſtand thoſe wordes, According to the tyme, of the three dayes wherein Chriſt lay deade in the ſepulchre. But it ſkilleth not much which of theſe three interpretations a man followe. But chiefely by theſe wordes of the Apoſtle we ought to conſider, what eſtate they are in, which are not yet regenerate, nor made partakers of the death of Chriſt. For Paul pronounceth them to be weake, ſinners, enemies, and wicked men. Where then ranWhat is the eſtate of thoſe that are not regenerate. Againſt workes preparatory. theſe workes of preparation hauehave place, for which our aduerſaries make ſo muche ado? But theſe men dreame I know not of what middle ſtate? wherein men lyue not altogether godly, nor vtterly vngodly. Amongeſt which kinde of men they recken Cornelius the Centurion, whoſe almes were gratefull and acceptable, and his prayers heard of the Lord, when as yet he beleued not in Chriſt. But as touchyng him, if (as theſe mē ſay) he were not yet a pertaker of the death of Chriſt, nor by any means regenerate, vndoubtedly by the teſtimony of Paul he was both an enemy of God, and an vngodly perſon, and therfore neither he himſelf nor his works could be acceptable vntounto God. Wherfore, we muſt ſay, that when he prayed and gaue almes, he was not vtterly a ſtranger from Chriſt, although he were not yet ſo fully inſtructed of Chriſt, as mought be ſufficient vntounto Chriſtian religion. But we, which ar, now by the grace and benefite of God brought vntounto this knowledge, ought to geue thankes vntounto God for his great louelove, and to lead our life in all innocencie and puritie. And this is to do that which the time requireth, leſt that be vpbraided vntounto our ingratitude, which Chriſt reproued in the Phariſies: Namely, that they obſerued the face of heauen: but yet knew not the tyme of their viſitation. So Paul interpreteth that place of Eſay: Behold now the acceptable tyme, behold now the day of ſaluation. And that which Paul here writeth, the ſelfe ſame in a maner repeteth he in the viij. chapiter, where he thus ſpeaketh: If God be on our ſide, who ſhall be against vsus? Seyng he hath not ſpared hys owne ſonne, but hath deliuered hym for vsus all, howe hathe he not together with him geuen vsus all thinges? Who ſhall accuſe the elect of God? It is God which iustifieth, who ſhall condemne? It is Christ whiche died: yea and which roſe agayne, and ſitteth at the right hand of the father, and maketh interceſsion for vsus. Theſe thinges ſerue wonderfully to the confirmation of our hope, as in due place we ſhall declare.