Commentary on Romans, Chapter 8 (4 of 5)
For we are ſaued by hope. But hope which is ſene, is not hope. For how can a man hope for that which he ſeeth? But if we hope for that we ſee not, we do with patience wayt for it. Likewiſe alſo y• ſpirite helpeth our infirmities, for we know not what to pray as we ought: but ye ſpirit it ſelfe maketh requeſt for vsus wt ſighes which cannot be expreſſed. But he that ſercheth the harts knoweth what is the meaning of the ſpirite: for he maketh requeſt for the ſaintes accordyng to the wyll of God.
For we are ſaued by hope.] Paul before ſaid, y• we waite for y• adoptiō & redēptiō of our body, neither do we only waite for it, but alſo feruētly deſire it with ſighinges that cannot be expreſſed. And that this thing ſhould not ſeme to be agreable with the condition of the ſonnes of God, which hauehave already through Chriſt gotten peace and reconciliation with God, now he aptly addeth, that that ſaluation is not yet obteined of vsus in very déede, but only in hope. Which yet is not ſo to be vnderſtand, as though we now hauehave no part therof: but bicauſe the perfection and accompliſhment of thoſe things which we hauehave, is ſtill waited for of vsus. Hereby weHowe faith and hope ar diſtinguiſhed. ſée how hope and faith are diſtinguiſhed as touching thoſe good thinges wherunto we are by them directed. For faith hath already apprehended remiſſion of ſinnes, & imputation of righteouſnes through Chriſt. But hope ſtil waiteth for a perfect reſtitution, and full deliuery from all euils. Theſe things we now hold by hope: …nto which hope are not repugnaunt gronings, and ſighinges, yea rather they veryTwo thinges included in hope. much agrée with it. For hope includeth two thinges: namely, the abſence of the thing which is deſired, and the aſſured wayting for the ſame. Wherfore, for that the good thing which we deſire is differred & is not preſent, we are vexed in mind,Sorrow & ioy follow hope. neither can we be but greued. But foraſmuch as this waityng for, that God will performe his promiſes, is ſure and certaine, we reioyce and are glad. And therfore the ſcriptures eueryevery where ſet forth the reioycinges and ioyes of the ſaintes. The abſence of the thing waited for, Paul declareth by the nature of hope. For he ſaith, that the hope which is ſene, is not hope. Which words are to be expounded by the figure Metonymia. For hope is put for the thing hoped for. And Pauls meaning isHope is put for the thinge hoped for. nothing els, but y• hope is not touching thoſe things which are ſene. Thoſe thinges he ſaith are ſene, which are preſent: which we may both hauehave fruicion of, and alſo delight our ſelues in. That which is ſene (ſaith he) is not hope. For that hope is of that thing which is not ſene. Neither bringeth he any other reaſon then the cō mon ſence of all men. For how can a man (ſaith he) hope for that which he hath? Afterward he declareth the waiting for, which we ſaid is contained in hope.
But if we hope for that we ſee not, we do with patience waite for it.] By theſe wordes Paul declareth y• vntounto hope pertaineth, that we with a valiaunt and quiet minde waite for the promiſes of God, although they be abſent and long differred. And therfore is required hope, leſt we ſhould fal into diſpayre, by reaſon theThe good thing which we hope for is hard and difficult. Hope is not touching that thinge which is vnpoſſible. good thing which we hope for, is difficult and hard. Hope erecteth the minde, that it ſhould not geue place, either to aduerſities, or to differring of the thing hoped for. It behoueth alſo that y• thing which we hope for, be not ſo hard or difficill, to thinke that we can by no meanes obteyne it: otherwiſe we ſhould ceaſe from hoping. For there is no wiſe man will labour for things impoſſible. Wherfore when we behold that eternall felicitie is promiſed vntounto vsus, theſe two thinges ſtraight way come in to our minde: that it is a thing infinitely diſtant from our ſtrengths, and yet may be obteined of ſuch as beleue. But the power of attaining vntounto it dependeth, neyther of our merites, nor of our workes, but only of the mercy of God, and merite of Chriſt. Here hēce is the certainty of our hope to be ſought for: which could be noneThe certainty of hope ſhould be nothing at all i… felicitie ſhould depend of merites. at all, if eternall felicity ſhould be attained vntounto by our merites or workes. By this certaine and aſſured expectation, our mindes are in aduerſities and temptations confirmed. For vntounto ſouldiours is ſet forth the victory: which being a goodly thinge, and very muche delightinge their mindes, cauſeth them to hauehave a regard vntounto two thinges. Firſt, that it is a thing hard, and to be attayned vntounto by great labours and daungers: Secondly, that it is not only poſſible for them to attaine vntounto it, but alſo that they are certaine therof, and ſo being full of good hope, they couragiouſly fight and obtayne y• victory. Out of theſe proprieties which Paul in this place attributeth vntounto hope, we may gather the definitiō therof. Hope therforeDefinition of hope. is a faculty or power breathed into vsus by the holy ghoſt, wherby we with a valiant and patient minde wayte for, that the ſaluation which is now begun in vsus, and is receiued by faith, may one day be made perfect in vsus. And that hope is geuen by the holy ghoſt, hereby it plainly appeareth, for that it can not be gotten by any humane reaſon. For we wayt for thoſe good things which farre paſſe our nature. That it engendreth in vsus a patient waiting for, Paul declareth in theſe words:
But if we hope for that we ſee not, we do with patience waite for it.] That we hauehave euē now receiued ſome part of y• ſaluation which we hope for, hath bene before declared. For Paul ſaith, that we ar now adopted to be the ſonnes of God, & are made his heires, and the fellow heires of Chriſt. And the epiſtle vntounto the Hebrues teacheth, that now are begonne in vsus thoſe good thinges, which by faith we waite for: for theyr faith is deſcribed to be the ſubſtaunce of thynges, that are hopedHope and charity follow faith. for. For hope hath no other foundacion to leane vntounto, but faith, wherof it ſpringeth. For ſuch is the nature of theſe thrée principall vertues, faith, hope, and charity, that the one euer followeth the other. For firſt, by faith we know the eternall good thing which is promiſed of God. VntoUnto this promiſe faith geueth a firme aſſent, and therof in our mindes ſpringeth hope. For, for that we beleue that God is true, and will performe that which he hath promiſed, we patiently waite vntil the promiſe be rendred, although we know that in the meane tyme we muſt ſufferThe order of the production of the three vertues. Theſe vertues hauehave theyr being tog…ther & at one and the ſelfe ſame time. One of theſe vertues produceth not an other as the cauſe but the holy ghoſt is the author of them. things moſt hard & long enduring. But for that we ſée y• at the length ſhall be rendred vntounto vsus ſo great good things, we are kindled with a great deſire of them: which thing pertaineth vntounto charity: this is ye order of the production of theſe vertues, & in this ſort the one goeth before the other, although in very dede, they hauehave their being all at one time, and together. But we ought not to thinke, that fayth is the efficient cauſe of hope, or that of thoſe two ſpringeth charity. For the ſpirit of Chriſt is the only author of all theſe vertues: he ſtirreth them vp in our mindes, in ſuch ſort as we hauehave now declared. But how the propriety of hope is not to make aſhamed, and how it hath certaintye inſeperably ioyned with it, we hauehave before taught in the 5. chapiter, when we expounded this place: Hope maketh not aſhamed, becauſe the louelove of God is powred abroade into our hartes. Now let vsus ſée, why Paul vntounto hope addeth the helpe of the holy ghoſt. In my iudgement he doth it therefore, for that faith and hope embrace that good thing, which is as yet farre abſent, neither can be attayned by the ſenſes, nor comprehended by reaſon. But euils, and calamities, and corrupt affectes, wherewith we are vexed, are alwayes preſent, and light vnderunder ſome one ſence. Wherefore that their rage ſhould not ouerwhelme the power of faith and of hope, the holy ghoſt is preſent with vsus: when the godly grone, and crye, and that they are in daunger that nature ſhould ouercome hope and faith, he is redy at hand, and refreſheth their mindes, and bringeth ſo much conſolation, as the waight of the affliction was, as Paul in his firſt chapter of the latter epiſtle vntounto the Corrinthians ſaith, Euen as the afflictions of Chriſt abound in vsus, ſo alſo through Chriſt aboundeth our conſolation. By theſe our infirmities, which the holy ghoſt helpeth, Paul vnderſtandeth the weakenes of our naturall ſtrengthes, which of themſelues are not equall vntounto the grieues and aduerſities wherewith the faithfull are continuallyWhat the helpe of the ſpirite is. vexed. But the helpe of the ſpirite is nothinge els, but a certayne inwarde and hidden ſtrength, whereby our mindes are confirmed, not to geue ouer in temptacions. Auguſtine in his 19. booke De Ciuitate Dei, the 4. chapter, excellentlyThe end of good & …ue… after the Chriſtans. declareth, how Chriſtian hope is caried vntounto thoſe good thinges which can not be ſéene. For if thou demaund (ſaith he) of a man endued wyth fayth, what ende he appoynteth of hys good or euyll deedes, he wyll anſwere, eternall lyfe, and eternall death. Theſe things can not be ſene, neither be vnderſtand of humaine reaſon: and therfore the wiſe men of the Ethnikes being puffed vp with pride, would not put their hope in them. Wherefore ſome held, that the endes of good thinges, are theThe endes which the Ethnikes appoynted. good thinges of the minde, ſome, the good thinges of the body, ſome, vertue, ſome, pleaſure, ſome, both ioyned together. But God derided them, and ſaw how vaine their thoughtes were. For they choſe rather to counte thoſe thinges for the chiefe good thinges, which are enterlaced with many miſeries and calamityes, then to receaue thoſe ſincere, found, and moſt firme thinges which are by the word of God ſet forth. For who can exactly declare, vntounto how miſerable and horrible calamitiesThe …els whereunto we are in this life obnoxious can not be tolde. our body is obnoxious? It is ſicke, it is wounded, it is diſſolued, it is made crooked, it is torne, it is maymed: men oftentimes become blind, oftentimes deaffe: and as touching the minde, men are oftentimes madde, and in a phrenſy, neither attaine they to the truth without mixture of many errors, which are euen moſt diligent ſearchers out thereof. How could the Ethnikes boaſt of vertues as theThe morall ver…ues are witneſſes of our calamities. chiefe good thinges, when as they are vntounto vsus witneſſes of our calamities? To what thing ſerueth temperance, which is therefore geuen, that dronkennes, glotony, luſtes, and filthy and corrupt motions of the minde ſhould be bridled? For theſe thinges declare, that it hath no place but in mindes ſtill obnoxious vntounto ſuch corruption: which corruption how much the more it is inward, ſo much the more miſerable maketh it vsus: and as a domeſticall enemy rangeth abroade in the entrailes of our hartes. Theſe affectes (ſaith Auguſtine) are vices, for as Paul ſayth, they hynder vsus from doyng thoſe thynges which we would. Farther what is the office of prudence, but to prouide, that we ſhould not through error be deceaued in chuſing of good thinges and auoyding of euill thinges? Vndoubtedly if we were not wrapped with errors and darkenes, this remedy ſhould not hauehave neded: but foraſmuch as we nede it, it declareth, that men are not yet in happy eſtate, but are wrapped with great and gréeuous errors, vnles prudence ſome way helpe. Iuſtice alſo, whereby is rendred vntounto eueryevery man that which is his, is for no other cauſe neceſſary, but to reſtraine thefts, extorcions, and violences. Neither can it ſo thoroughly exerciſe his office amongſt men, but that good and godly men oftentimes ſuffer many thinges filthyly and vniuſtly. Now what ſhall we ſay of fortitude? It armeth men patiently to ſuffer ſorrowes, dangers, torments, and finally death it ſelfe, if nede require. Amongſt theſe ſo great euils thoſe wiſe appointed the chief goodnes: which euils yet they ſayd mought ſomtymes be in ſuch ſort encreaſed,Some thought that a man mought kill himſelfe by reaſon of the too great burthen of calamities. that a man mought therefore kill himſelfe. O bleſsed lyfe (crieth Auguſtine) which to come to an ende ſeketh the helpe of death. For if it be bleſſed, why do they breake it in ſonder and flye it? But if it be miſerable, why do they put in it the chiefe goodnes? So were they derided of God, for that they contemned hope which is neither ſene, nor by humane reaſon vnderſtand. And becauſe, when they heard it preached out of the word of God, they derided it, therefore God by his heauēly doctrine condemned them as fooles and men worthy to be made a laughing ſtocke. The reaſon of Paul (to returne to it againe) is this: hope is of thinges abſent, and of thoſe things which are not ſene: but by hope we are made ſafe. Wherefore our ſaluation is not yet ſene, nor by humane reaſon vnderſtanded: yea rather vntounto vsus are offredThe things which are offred in this life ſeeme to b… contrary vntounto our ſaluation. The precept touchinge hope is not a thing indifferent. all thinges contrary vntounto our ſaluation, and plainely repugnant vntounto it. For we are infected with corrupt affectes: we are aſſaulted with temptacions: we are exerciſed with ſorrowes, and vexations: ſo that if we ſhould leane vntounto natural reaſon, we ſhould be much rather counted vnhappy, then bleſſed: And yet notwithſtanding if we will geue credite vntounto the commaundementes of God, we muſt valiātly hope in ye middeſt of theſe euils: For it is not frée for a man to hope or not to hope: for ye cōmaundemēt of hope bindeth all men vniuerſally. For euen as we are commaunded to worſhippe God as true and conſtant in his promiſes, ſo alſo are we commaunded to hope in him. For Dauid ſayth: Sacrifice the ſacrifice of righteouſnes, and hope in the Lord. And Oſe ſaith: Hope in God at all tymes. And Peter: Hope in that grace which is offred. And let no man make an excuſe, that hys ill lyfe Sinnes ought not to be a let vntounto hope.paſt and ſinnes committed, let hym that he can not hope: for the precept of God hath not thys conditiō annexed vntounto it. And although it had, yet ſhould it be taken as a condition pertaynynge vntounto the law, whiche byndeth not vsus that are vnderunder the Goſpell: we muſt rather hauehave a reſpect vntounto the promiſe of the Goſpell, which ſheweth that we ſhall hauehave felicity geuen vsus for Chriſtes ſake, and that fréely. For the Apoſtle when he had ſaid, The ſtipend of ſinne is death, ſtraight way added: But grace is eternall life. Such a promiſe doth faith apprehēd, & ſo deliuereth it ouer vntounto hope to waite for it. Wherfore hope ought not to adde any cōditiōs vntounto it, whē as it receiued none of faith, whatſoeuer y• maſter of y• ſentēces writeth touchingThe maſter of the Sentences confuted. this matter. For I know y• he in his 3. booke teacheth, y• our hope leneth not only vntounto y• mercy of God, but alſo vntounto our merites. And therefore ſaith he, to hope without merites is no hope, but a preſumption. Thys ſentence is not to be receaued. For it addeth vntounto hope a condition: when as fayth without any condition apprehendeth that which is to be hoped for, out of the word of God. Farther when a theſe or any other wicked man is ſodenly conuerted vntounto God, hath he not hope? Vndoubtedly he hath, for if he diſpaired of ſaluation, he would not fly vntounto Chriſt. And how can any man ſay, that ſuch a hope leneth to any merites, when as he hath alwayes before liued wickedly? But as we hauehave before ſayd, theſe men thinke they hauehave here a trimme place of refuge, if they anſwere, that thys hope of a man namely conuerted vntounto Chriſt dependeth of merites, not in dede paſt, but to come: newely, that he hopeth he ſhal obteyne the rewardes of felicity when he hath done workes, which he truſteth to doo. But here they committe a double fault: firſt, bycauſe if he which is conuerted vntounto Chriſt doo hope that by merites he ſhall hauehave eternal life: he hath no true hope: for he reſiſteth the true fayth. For, it apprehendeth the chiefe felicity offred frely. Secondly, vnawares they auouch, that y• which hath not as yet his being, is the cauſe of y• vertue, which in acte and very dede they confeſſe to be in the minde of the repentāt. And if they meane, that he hopeth for felicitie when he hath liued well, but yet in ſuch ſort, that he hath no confidence, that he cā by committing of ſinne attaineWorkes ar not the cauſe of hope. vntounto it, then ſpeake they no other thing, then we do. But ſo are not workes the cauſe of hope, but light betwene it and the laſte end as certayne meanes, and firſt beginnings of felicity: that men, foraſmuch as they hope that eternall bleſſednes ſhalbe geuen vntounto them freelye ſhoulde alſo hope that God, if they liue, wyll freely alſo geue vntounto them good workes. For the holy ſcripture teacheth …arre otherwiſe, then do theſe men. For Dauid, when he ſayd, If thou Lord ſhalt loke ſtreightly vntounto iniquities who ſhall be able to abide it? And when he ſaw, that the ſinnes, wherewith our workes are contaminated, auocate vsus from hope, addedThe cauſe of our hope. My ſoul hath hoped in his word. And by the word he vnderſtandeth the promiſe: of which promiſe he rendreth a cauſe: Bycauſe with the Lorde is mercye, and with hym is plentifull redemption. Theſe are the true and proper cauſes of our hope: The promiſe of God, and his aboundant mercy. The ſame Dauid in an other place ſayth, Why art thou ſad o my ſoule, and why doſt thou trouble me: Hope in God: for I will ſtill confeſſe vntounto hym. Here ſome obiect, that we ar not iuſtified by fayth only: for Paul ſayth that we are ſaued by hope. But theſe men ought to hauehave conſidered, that the Apoſtle in this place entreateth not of Iuſtification. For touchingWe are ſaued by hope but we are not iuſtified by it. it, he before wrote, that by fayth & the ſpirite, we are deliuered from the lawe of ſinne and of death, and adopted into ſonnes and heyres, and made the fellow heyres of Chriſt. But here he ſpeaketh of the perfect redemption, which is ſtill to be wayted for. This we alſo confeſſe to be holdē by hope, when yet notwithſtanding we hauehave alredy by fayth obteyned iuſtification and remiſſion of ſinnes. Farther I hauehave oftentimes admoniſhed, that when the ſcripture ſemeth to attribute iuſtification ether vntounto hope, or vntounto charity or vntounto our woorkes, thoſe places are ſo to be vnderſtanded, that iuſtification is there taught, not by the cauſes, but by the effectes. And we ought to vnderſtand, that whatſoeuer isThe conſideration of iuſtification is ſometymes declared by the cauſes, and ſometimes by the effectes. attributed vntounto works, the ſame is wholy done by reaſon of fayth which is annexed vntounto them. Wherefore as in a wall we hauehave a conſideration vntounto the foū dation, and in the fruites of trées to the roote: ſo whatſoeuer ſemeth at the firſt ſight to be aſcribed vntounto works, is to be aſſigned vntounto faith, as vntounto the mother of all good workes. Which thinge Auguſtine hath in many places excellentlye taught. Others to proue that hope depēdeth of our workes, cite that which Paul before ſayd, Tribulation worketh patience, patience worketh experience, and experience hope. Here (ſay they) it is playne that of patience ſpringeth hope. I heare in dede the wordes of Paul, but I doo not by them acknowledge, that patience is the cauſe of hope. For firſt it is playne inough to him that will conſider it, that Paul in thys connexion compareth not cauſes with effectes. For who will ſay, that tribulation is the cauſe of patience? For it bringeth many to deſperation, and to horrible blaſphemies. But thoſe thinges which Paul knitteth together in this chayne, are inſtruments, by which the holy ghoſt vſeth to ſtir vp in vsus theſe vertues. But graunt that there be ſome conſideratiō of cauſe betwene theſe things: yet ſhould it not thereof follow, that patience is the cauſe of hope, but contrariwiſePatience ſpringeth of hope. that hope is the cauſe of patience. For no man with a quiet mind patiently ſuffereth any thing, vnles by that patience he hope to attayne vntounto ſome thing. Vndoubtedly Martirs are by hope confirmed in theyr tormentes, patiently to beare them. And the marchant, if he had not a hope to gayn, would kepe himſelfe at home, nether would he wander about the world. And the ſhipmaſter vnles he hoped, that he could ariue at the porte, would not loſe out into the depe, nether ſtriue agaynſt the windes and waues. I confeſſe in dede that here is ſomewhat encreaſed by patience. For when we ſe, that vntounto vsus is geuen of Chriſt for hysHope is ſomewhat encreaſed by patience. ſake with a quiet minde to ſuffer many thinges, we more and more hauehave confidence, that thoſe thinges alſo which are remayning and which we wayte for, ſhall one day be geuen vsus. But to beleue that hope wholy dependeth of patience I can not be perſwaded. For, as we hauehave before ſayd, by hope rather we come vntounto patience. And in very dede the holy ghoſt is the author and cauſe of theſe vertues: And he goeth orderly to worke, of one to produce an other. Agaynſt this certainty which we ſayd dependeth of y• promiſe of God, Pighius vſeth trifling reaſons, that the promiſes are generall, nether is in them mencion made either of me or of thee, and therefore there is ſtill remayning a doubt, when we muſt diſcend to the application of theſe promiſes. Thys man ſemeth to me to make the promiſes of God to hange in the ayre, when as he will hauehave them to be ſoEueryEvery faithfull man knoweth that the promiſes ar properly & priuately applied vntounto himſelfe. generall, that no man can priuately be aſſured of himſelfe. Doubtles he which calleth vpō God, and calleth hym his God, applieth that generall God ſeuerally vntounto himſelfe. Nathan ſayd vntounto Dauid, The Lord hath taken away thy ſinne: which thinge is likewiſe ſayd vntounto eueryevery one that aſketh. The Goſple is to that end preched to eueryevery creature, that eueryevery one ſhould ſingularly embrace y• promiſe, and hauehave remiſſion of ſinnes. The Miniſter ſayth, I baptiſe thee in the name of the father, and of the ſunne, and of the holy ghoſt: and that is to be vnderſtand into the remiſſion of ſinnes: And eueryevery one priuately to hymſelfe receaueth the Euchariſt. And theſe thinges are certayne ſeales, and ſealinges of the promiſes of God: but they ſhould ſeale nothing, vnles the promiſes ſhould now be applied perticularly vntounto this man, or to that man. But let vsus conſider the ſcriptures. Abraham beleued God, and it was imputed vntounto him vntounto righteouſnes: and he receaued circumciſion the ſeale of the righteouſnes of fayth. Did Circumciſiō ſeale the generall promiſe? No vndoubtedlye: but rather the ſingular promiſe, and whiche was now applyed vntounto Abraham. Wherefore let theſe men ceaſſe thus to bleare mens eyes: and let them confeſſe, that hope hath that certaintye of ſaluation whiche it hath receaued of fayth by reaſon of the firmeneſſe of the promiſes. And that thou mayſte vnderſtand, that hope is repugnaunt vntounto doubt, countHope is repugnant vntounto doubting To what end hope was geuen vntounto men. with thy ſelfe to what end, it was geuen of God vntounto men. Vndoubtedlye to no other ende, but that they ſhoulde hauehave wherewith to ſtriue againſte doubting. For when we doubt of our ſaluation, we hauehave no other weapons wherby to ouercome that doubtinge, but hope onelye whiche ſpringeth of a liuelye fayth. Wherefore ſeeing it alwayes ſtriueth agaynſte doubtinge, there is no cauſe that anye man ſhould aſcribe vntounto it doubting, as a perpetuall companion. Let vsus looke vpō and conſider the other commaundements of God, ſo ſhall that which we auouch be yet more playne. God hath commaunded vsus to worſhip him only: and bicauſe heWhy God gaue the cō maundementes. ſaw vsus of our own accord earneſtly bent vntounto idolatry, and vntounto ſuperſticiō: therfore woulde he hauehave vsus with the word of his law fight againſt this euill. He hath commaunded alſo that we ſhould not ſteale, nor kill, nor commit adulteries: for y• he ſaw that we by reaſon of our corrupt nature are prone to theſe euils. So alſoWhy God hath commaunded vsus to hope. God hath commaunded vsus to hope, for that he ſaw our vnbeleuyng hart to be infected with continual doubting. And as in beleuing we ought not to hauehave a regard vntounto thoſe things which ſeme to be againſt the promiſes of God (which thing Abraham excellently well performed, when he conſidered not his body paſt children gettyng, nor his wife being olde and barren, but gaue the glory vntounto God) ſo in hoping we ought not to hauehave a regard vntounto our workes: for they by reaſon of theyr deformednes and filthines would rather feare vsus away from hoping. We oughtIn hopinge we ought not to hauehave a reſpect… vntounto our workes. The ſecurity of the fleſhe, and the ſecurity of faith differ. to fixe our eyes in the only promiſe and mercy of God. Neither alſo when we vrge this certainty of hope, do we open a window vntounto loſe lyfe, as many falſly lay to our charge. For the ſecurity of the fleſh farre differeth from the commendable certainty of faith and of hope. For neyther doth it, as our aduerſaries thinke, expell the feare of God out of the mindes of the godly: We hauehave before at large taught, that the certainty of ſaluation, and the holy feare of God very well agrée together in the hartes of the faithfull.
Likewiſe alſo the ſpirite helpeth our infirmities, for we know not what to pray as we ought. But the ſpirite it ſelfe maketh requeſt for vsus with ſighes, which cannot be expreſſed.] Beſides that ſtay of hope, wherwith our patience is vpholden, Paul ſayth that there is an other helpe alſo of the holy ghoſt geuen vntounto vsus. This is y• which Chriſt, when he ſhould depart out of the world, promiſed to his Apoſtles: I wyll not leaue you orphanes, but wyll ſend you an other comforter. If the power of the holy ghoſt be compared with the weakenes of our ſtrengthes, it wilThe holy ghoſt is mightier then our in firmity. Againſt the Pelagians. farre paſſe our infirmity. Therfore Paul vſeth this compariſon, that therby might be increaſed in vsus, cherefulnes and confidence. Here the Pelagians are put to a great foyle. For ſo farre is it of, that by the ſtrengthes of our nature, we can helpe our ſelues, that without the helpe of the holy ghoſt, we can not of our ſelues ſo much as know what thinges ſhal be profitable vntounto vsus, and what things, hurtful. But in what maner we know not what to aſke, and how the ſpirite maketh requeſt for vsus with vnſpeakable▪ ſighes, bicauſe it is very obſcure to vnderſtand, firſtHow we know not what we ought to aſke. I thinke it good to declare the expoſitions of the fathers, and ſecondly to declare, what in them is the beſt. Chriſostome, foraſmuch as at that time were greuous perſecutions againſt the Chriſtians, thinketh that they with prayers feruently deſired of God, that they might at the lēgth be deliuered from ſo great euils: and this thing not cōming to paſſe, they conceiued a great ſorrow in their minde. And therfore Paul after this manner comforteth them, for that we our ſelues know not what to pray, or what to aſke. Wherfore God, who knoweth all this right well, oftētimes geueth not vntounto vsus, thoſe things which we aſke, but thoſe things which he himſelfe knoweth ſhall be moſt profitable for vsus. And that he ſhould not ſéeme to deiect their mindes vntounto whom he writeth, as though he iudged them rude and vnapt vntounto things ſpiritual, he numbreth himſelfe alſo together with thoſe which are troubled with this ignoraunce: neither did he that falſly, or only for conſolation ſake. For he himſelfe in dede oftentimes prayed that he might go to Rome, and yetPaul was not alwaies heard in his prayers. God heard him not. He prayed alſo that the pricke of the fleſh mought be taken frō him: that is, that his tribulations might be ſlaked, as Chriſostome in this place interpretateth it. And he receiued an anſwer of the Lord, that his grace ought to be ſufficient vntounto him. Moſes prayed, that he might enter into the promiſed land:Examples of other ſaintes which prayed & were not heard. The maner of the primitiue church. Ieremy prayed for the health of the people: Abraham prayed for pardon for the Sodomites: Samuel prayed that Saul mought be forgeuen: The two Apoſtles prayed that the one of them mought ſit on the right hand of Chriſt, and the other on the left, in the kingdome of God. But theſe men could not obteine their requeſtes, for they knew not what they aſked. And to the declaration of this matter he ſaith, it is wonderfull neceſſary not to be ignoraunt of the maner of the primitiue church. For at the beginning there was in Chriſtian men an incredible force of the ſpirit: For ſome excelled in the word of vnderſtanding, ſome in the worde of knowledge, ſome in the gift of tonges, ſome in the gift of healyng. Which giftes Paul in y• firſt to the Corrinthians & in many other places reckoneth vp. And amongſt thoſe giftesThe gift of praying a right. alſo, was the gift of true praying, wherby certaine were aſſured of ſuch thinges which were to be aſked of God, ſo that they were fully certained, what ſhould be profitable vntounto ſaluation. Of theſe men ſome one, when the Church was gathered together, ſtept forth, and in the name of them all, prayed for thoſe thinges which might be profitable, not after any common or colde manner, but being earneſtly pricked forward, and with many teares. Of this thing there remaineth at this dayA ſigne or tracke of the old man…r after a ſorte remayneth in the church. The holy ghoſt is here taken for the gift. ſome ſigne or trace. For when prayers are to be made publikely in the Church, y• Deacon with a loud voyce exhorteth y• people to pray, ſometymes for y• church, ſomtimes for this neceſſity, & ſometimes for y•. Wherfore Paul in this place taketh not y• holy ſpirit for y• third perſon in y• Trinity, but for y• gift, wherby any of the faithfull was ſtirred vp to pray, or for the minde of a godly man ſo ſtirred vp of the ſpirite of God. Wherfore Chriſostome thinketh, that the ſpirit in this place ſignifieth a ſpirituall man. Neither thinketh he that he ſo prayed, as though God were to be taught, but onelyonly that they which were preſent might know what to aſke. The things which Chriſoſtome hath hitherto noted, are not very vnlikely. But here ariſe two doubtes: the firſt is, for y• Paul amongſt the giftes of y• ſpirite, which he in many places maketh menciō of, reckeneth not this kind of gift. But this is …aſelyWhether Paul make any menciō of the gifte of prayers. aunſwered vntounto. For the gift of prayers may be comprehended in that gift which Paul calleth foreign, that is, mu…uall charity. For we do not only helpe our brethren by almes, by aſſiſtance, by guardonſhip, and by good councell, but alſo by daily and feruent prayers. Neither do I thinke that Paul hath made mencion of all the giftes of the holy ghoſt. For he hath omitted the ſpirit of feare & of fortitude, of which Eſay maketh mention▪ It was inough for him to reckon ſome, by which the forme and maner of y• reſt might the better be vnderſtand. Although in Zachary is mencion alſo made of y• ſpirit of prayers▪ For thus it is written in y• 12. chap. I wyll poure vponupon the houſe of Dauid, and vpō the inhabiters of Ieruſal…, the ſpirit of grace & of prayers: which place yet y• Chaldey interpreter turneth, cōpaſſion. For in Hebrue it is, Tehannonim, & in the Chaldey, Vehachamin. The other doubt is, for that this expoſition of Chriſoſtome ſéemeth to draw into to narrow a compaſſe, the helpe of the holy ghoſt, namely, to thoſe only, which had this peculiar gift: as though thoſe thinges which are here ſpoken, are to be vnderſtād only of publique prayers: whē as the wordes of Paul ſéeme rather to pertayne vniuerſally vntounto all men. For the faithfull can not in any place lift vp pure hands without the helpe of the ſpirit of God. Ambroſe expoundeth theſe thinges more generally. But it is wonderfull how he red thus: It is the ſpirite which helpeth the infirmity of our prayers: neither doth he only ſo rede it, but alſo ſo interpretateth it. And our prayers (ſaith he) are by the ſpirite two maner of wayes corrected: the one way is, if peraduenture we aſke thynges hurtfull: the other is, if we aſke thynges ryght and profitable, but before the tyme. The ſpirite (ſaith he) commeth, and powreth hymſelfe vponupon our prayers, to couer our vnſkilfulnes, and vnwarefulnes, and by hys motion cauſeth vsus to aſke thoſe thinges which are profitable. Auguſtine in his 121. epiſtle vntounto Proba De orando Deo, at large handleth this place, and demaundeth, whether we thinke that theſe were ſo vnſkilfull of Chriſtian religion, that they were ignorant of the Lordes prayer? They were not vndoubtedly. How then were they ignorāt what they ſhould aſkeIn the Lordes prayer are contained all thinges profitable and to be deſired for. Here is entr…ated of aſking of thynges indifferent. when as in it are contained, all thinges that are profitable and to be deſired for? He maketh anſwere, that theſe men were in great perſecutions, and it is very likely, that they oftentimes prayed to be deliuered, which thing might be vntounto them ſometimes profitable, and ſometimes hurtfull. Wherefore here is entreated not of all maner of thinges, but only of thinges indifferent: which if we obtayne not, yet is there no cauſe why any man ſhould be diſcouraged: for peraduenture y• thinges ſhould be hurtful vntounto vsus, which we beleue ſhould be profitable vntounto vsus: and if we obtaine them, yet ought we not inſolētly to puffe vp our minds. For although theſe thinges be geuen vsus, yet do they not alwayes conduce to ſaluation. Thoſe thinges which are contayned in the Lordes prayer are neceſſary,The things that are cō tained in the Lords prayer can not be ill wiſhed for. neither can be amiſſe wiſhed for. But ſuch things are oftentimes geuen of God in his anger, as vntounto the Iſraelites in the deſert was geuē fleſh with ſo great wrath, that a great multitude of them periſhed. So at their req…eſt they had a king geuen them, not yet of good will, but in the fury of the Lord. VntoUnto the deuill when he made requeſt was Iob geuen to be vexed of him. Chriſt alſo permitted the deuels to enter into the heard of ſwyne. How beit Paul could not at his requeſt hauehave the pricke of the fleſh taken from him. Yea neither could Chriſt alſo obtaine, that the cuppe which was now at hand, mought paſſe away from him. And yet no man dare ſay, that either the deuill, or the …ngodly Iſraelites were more acceptable vntounto God, then Chriſt or Paul. But what it is, the ſpirit to pray for vsus with vnſpeakeable ſighes, Auguſtine in the ſame epiſtle which we hauehave ſpoken of, declareth: for he ſaith, that we in thys thyng are diſſeaſed of a certayne learned ignorance. For we know not what is profitable for vsus. But on the other ſide the ſpirite inſinuateth it ſelfe, and cauſeth vsus to ſighe for good thynges. And they are called vnſpeakable ſighes, becauſe it is not we our ſelues that ſpeake or vtter that which we aſke, but it is the ſpirite, The third perſon abaſeth not it ſel…e as though he were leſſer then the father. He prayeth becauſe he make…h vsus to pray.which ſtirreth vsus vp to aſke thoſe thynges. Neither doth the holy ghoſt, that is, the diuine perſon, abaſe it ſelfe, as though it were leſſer then the father, and prayeth: but only it cauſeth vsus to pray. So God is ſayd to tempt the Hebrues, that he myght know: that is, to make other themſelues, or others to know. Touching this matter Auguſtine in his ſermon againſt Maximinus the Arrian at large entreateth. It was ſayde vntounto Abraham, now I know that thou fearest the Lord: which is nothyng els, but, I hauehave ſhewed, I hauehave made open, and hauehave declared that thou feareſt the Lord. And Paul to the Galathyans: But now foraſmuch as ye know God (and he addeth a correctiō) or rather are knowen of God, that is, tought and illuſtrated ſo that he may know. All theſe places declare, that thoſe things which are done of godly men by the heauenly inſpiration, are attributed vntounto God and vntounto the holy ghoſt. But there are two moſt manifeſt places the one to the Galathyans, the other to the Romanes, which if they be compared together, make that moſt manifeſt which we affirm. For vntounto the Romanes, Paul writeth: we hauehave not receaued the ſpirite of bondage agayne vntounto feare, but the ſpirite of the adoption of children, whereby we cry Abba, father. Theſe wordes playnly declare, that we are they which crye. And vntounto the Galathyans: God ſent The ſpirite …rieth becauſe it maketh vsus to crye. Againſt the Ar…ians.forth the ſpirit of hys ſonne into our hartes crying Abba, father. Here the ſpirite is ſaid to cry, not vndoubtedly for any other ca…e, but for that it ma…eth vsus to crye. Neither did the Arrians truly affirme, that Paul ſaith, that the holy ghoſt maketh interceſſion to the ſonne. For thereof went they about wickedly to inferre that as they held that the ſonne is leſſe then the father, ſo is the holy ghoſt leſſe then the ſonne. Theſe are the dreames of heretiques. The ſon prayeth & maketh interceſſion for vsus: becauſe he is leſſe then the father as touchinge his humanity. The ſpirite maketh interceſſion: becauſe it maketh vsus to pray and to cry. And vntounto the Galathyans it is expreſſedly ſaid, that this crying Abba father, is of the holy ghoſt. Wherefore the Arrians of their owne hed and not of the wordes of Paul fained vntounto themſelues, that the holy ghoſt calleth vponupon the ſonne: not that the holy ghoſt ſtirreth vsus not vp to call vponupon Chriſt the ſonne of God. But this thing only Auguſtine teacheth, that they by the wordes of the Apoſtle had no cauſe why they ſhould ſo greatly b…aſt y• they had proued that which they entended, namely, that the ſonne is leſſe then the father, and the holy ghoſt leſſe then the ſonne. Origene ſo interpretateth theſe wordes, as though the holy ghoſt is to vsus in our prayers after a ſort a Schoolemaſter. A Scholemaſter formeth himſelfe to the capacity of his children, and nameth the letter firſt vntounto them, that they maye imitate him in the pronunciation of the ſounde of the letters: which thing otherwiſe they could not do of themſelues: ſo the holy ghoſt inſtilleth into vsus as into children, what we ought to aſke. Out of all theſe interpretacions two thinges we may gather. Firſt that here are confuted the Pelagians which tought, that we are of our owne ſtrengthes able to fulfill the lawe of God. For if we can not ſo much as know, what thinges are profitable for vsus, how can we performe them? And when we heare that the holy ghoſt maketh interceſſion for vsus, we reiect the Arrians, which went about by theſe words to proue, that the holy ghoſt is a creature, and leſſe then the ſon. For it is alwayes of neceſſity that he which prayeth, is leſſe then he to whom he commeth to pray. The ſonne indeede is ſayd to be leſſe then the father, becauſe of his humanity: …ut the holy ghoſt neuer tooke vponupon him any creature in one and the ſelfe ſame hypoſtaſis, to be made one perſon with it, wherefore he is therefore ſayde toThe holy Ghoſt neuer tooke vponupon him any creature in one and the ſelfe ſame hypoſtaſis. The ſighes of the godly in afflictiō … are hearde. pray, becauſe he maketh vsus to pray. VntoUnto all theſe thinges may be added one thing more. It commeth to paſſe ſometimes, that godly men, when they are greeuouſly afflicted, do only ſighe, neither to their knowledge do they praye vntounto God. And yet the holy ghoſt inwardly both ſtirreth vp & moderateth theſe ſighes in theſe men, although they …e not ware nor know what is done: which ſighes, the father as moued and ſtirred vp by the holy ghoſt, harkeneth vntounto, and vnderſtandeth: and granteth the requeſtes of the ſpirite. And therefore is the ſpirite ſaid to ſerch the harts, becauſe it conſidereth that which they themſelues when they grone and ſighe cōſider not. For we are ſomtimes ſo oppreſſed with the greatnes of temptaciōs & weaknes of y• fleſh, that we can not pray, but the ſpirite priuelye ſtirreth vp and kindleth theſe groninges. And theſe are his prayers. This thinge we feale not, bycauſe we our ſelues are not they which praye: for we are only ſtirred vp by the ſpirite of God. For although the fleſh be oppreſſed with tribulations, yet the ſpirit is inwardly ſtrong▪ Ieremy, Dauid, Examples of the Saintes.and Iob, were ſometimes occupied in lamentacions and complayntes, ſo that they after a ſort complayned of the iudgementes of God, as though they were ether not iuſt, or els to much ſeuere: and yet notwithſtanding was not the ſpirite extinguiſhed in them. And therfore God imputed not vntounto them the ſigh…nges of the fleſh, but heard the entent of the ſpirite. They are called vnſpeakeableWhy they are called vnſpeakeable ſighes. ſighes, for that we ſpeake not expreſſedlye what the ſpirite aſketh. But as touching this ſence, y• words muſt thus to be put in order: we are ignorant what we ſhould pray, which yet we ought not to be ignoraūt of. We pray indede, but what we aſke, we know not: but God ſercheth the hartes. He nedeth no inquiſition.Why God is ſayd to ſearche hartes. Howbeit he is ſayd to ſerch, for that, that which mē deſire perfectly and exactly to know, they diligently ſerch for it: ſo God bycauſe he beholdeth our moſt hidden thoughtes, is ſayd to ſerch the hartes: otherwiſe he (before we beginne to aſke) knoweth what we hauehave neede of.
Alſo we know that all thinges worke together to the beſte to them that louelove God, euen vntounto them that are called of purpoſe. For thoſe whome he knewe before, hee alſo hath predeſtinate to bee made like to the image of hys ſonne, that he might be the firſt born amongeſt many brethern. Moreouer whom he hath predeſtinated, them alſo hath hee called, and whome he hath called, them alſo hath he iuſtifyed, and whome he hath iuſtifyed, them alſo hath he glorifyed.
Alſo we know that all thinges, &c.] Foraſmuch as the Apoſtle had begonne to ſpeake of the patient ſuffring of aduerſities, he thought he woulde more at large proſecute the ſame, and chiefely by thys reaſon, for that aduerſities helpe forward our ſaluation. And when he had ſeuerally declared, that we are holpen by hope and by the interceſſiō of the ſpirite, and had before taught, that all creatures grone with vsus, now he pronounceth vniuerſally, that all thinges woorke vntounto vsus vntounto good. He ſayth not, that God prouideth that we ſhould not be vexed with aduerſities: but teacheth that the nature of them is after a ſort inuerted: as which of themſelues are able to engender nothing elſe but our deſtruction, but now contrariwiſe they bring vntounto vsus commodity & ſaluatiō. But this thing doo they not of theyr owne force, but by the election and predeſtination of God. Nether is it to be meruayled at, if we attribute vntounto God ſo greate a force. For we ſee that phiſitions ſomtimes doo the like. For they oftentimes expell out of y• A ſimilitude.bodies of men venome or poyſon, by venemous medicines & hemlock, although otherwiſe it be preſent poyſon, yet being tempered by that art, it is ſo farre of from hurting, that it alſo expelleth poyſen. So afflictions in godly men fight not againſt them: but rather fighte againſte the remnants of ſinne. And by theſe wordes of the Apoſtle we may inferre of the contrary: that vntounto thoſe whicheAn argument taken from the contrary. Examples. either louelove not, or hate God, all thinges turne to theyr deſtruction: which thyng we know came to paſſe in Iudas & in others. For whē he began to hate Chriſt, no good occaſions, or quickening wordes of the Goſple, or power to worke miracles, could any thing profite him. The Iewes alſo, when they were led about thorough the wildernes, and were adorned of God with excellent and manifold giftes, yet oftentimes became worſe and worſe. Ambroſe thus knitteth together thys ſentence with that which went before: Although we be enfected with great ignoraunce, ſo that ether we aſke thoſe thinges which are not to be aſked, or els we out of time aſke thoſe thinges whiche are to be aſked: yet oughte not that therefore to be a let vntounto vsus, when as by the benefite of the ſpirite thorough the mercy of God al thinges worke vntounto vsus vntounto good. Howbeit this is to be noted, that the verbe, foreign, that is, worketh together, may be taken in the ſingular nomber, and be referred vntounto the ſpirite, namelye, that the ſpirite worketh and conuerteth all thinges to good to thoſe which louelove God. And ſo this word, foreign, that is, All, ſhalbe the accuſatiue caſe. But the receaued ſence is more playne, & it is a phraſe of ſpeach much vſed of the Attike writers, to ioyne vntounto nownes newter being in ye plurall nomber, a verbe of ye third perſon ſingular. Auguſtine VntoUnto the elect ſins alſo are profitable.De correptione & gratia ſo largly taketh this ſentēce, ye he doubted not to write that vntounto holy men ſinnes alſo are profitable. Which ſaying indede although I will not deny but to be true, yet wil I not eaſely graunt that it agréeth with the ſentence of Paul. For both thoſe thinges which are alredy ſpoken and whiche ſhall afterward be ſpoken, pertayne to calamities and afflictions. But the ſame Auguſtine elſe where more diligently weighing this place, vnderſtandeth byThe ſentence of Paul is to be referred vntounto calamities and afflictions. Why the burthens of Chriſtians are ſaid to be lighte. Paul entr…ateth not here of of pleaſantnes but of commodity. How aduerſities profite the godly. The contrary endeuor of the Deuill. it the whole burthē of grieues and tribulatiōs, which he ſayth is by this meanes made the lighter, for that we louelove God, For he which loueth any man from the hart, ſo for his ſake beareth calamities, that he is nothing grieued at them. Iacob for Rachel ſerued 14. yeares: and that ſo long ſpace, by reaſon of his louelove, ſemed but ſhort. And this is it, that Chriſt ſayth, that his burthē is light, and his yoke pleaſant: not that thoſe thinges which the Chriſtians both do and ſuffer, are not hard and difficile, but bicauſe, by reaſon of the louelove which they beare vntounto God, all thinges be they neuer ſo hard ſhalbe pleaſant vntounto thē. But Paul here entreateth not of that kinde of good thinge, which is light and pleaſant, but which is profitable vntounto the godly vntounto ſaluation. And if thou demaund how aduerſities are profitable vntounto the godly, I anſwere bycauſe God by thē auocateth his frō the delightes and pleaſures of thys world, and from themſelues. For ſuch are we thorough the fault of nature and naturall corruption, that we can not with out ſome hurt of ours be driuen vntounto thoſe things which are in very dede good. On the contrary part, the deuil laboureth as much as lieth in him by tribulations and aduerſities to draw vsus from God, which thing he oftentimes bringeth to paſſe in the vngodly: but in the elect the prouidence of God ouercommeth hys malicious purpoſe: Farther by theſe afflictions & calamities, ſin which perpetually frō our birth cleaueth faſt vntounto vsus is dayly more & more diminiſhed. The Apoſtle ſaith, that this commeth to paſſe vntounto them that louelove God, for that they are firſt loued of God. For Iohn teſtifieth that we preuent not the louelove of God:God in louing preuē teth vsus. for no man can louelove him, vnles he be firſt loued of him. It may peraduenture ſeme wonderfull why Paul ſayd, VntoUnto them that louelove, and not rather vntounto thē that beleue, eſpecially when as at other times he attributeth iuſtification vntounto fayth. But this is to be knowen, that in this place is not entreated of iuſtification. For he writeth of the ſuffring of aduerſities. The cauſe whereof if thou wilt ſerch from the bottome then muſt thou go vntounto grace and vntounto the holy ghoſt. Of grace and the holy ghoſt ſtreight way ſpringeth fayth: by whiche after we hauehave embraſed the goodnes and promiſes of God, without any delaye ſpringe hope and charitye. Wherefore Paul tooke that thinge which is in aduerſities next ioyned vntounto fortitude For ſtreight way ſo ſone as we louelove God, for hysLoueLove is not the chiefeſt cauſe that maketh vsus paciently to fu…er aduerſities, but the …ieſt cauſe. Charity diſtinguiſheth the true faith from the falſe. The connexion of faith and charity. The moſt holieſt men hauehave but a ſlender louelove towardes God. Why vntounto louelove can not be aſcribed iuſtification Difference betwene the godly & the vngodly ſake we patiently beare all aduerſities. Wherefore he declared not the chiefe and principall cauſe, but the nieſt. And to the ende we ſhould not ſtay there he ſtreight way adioyned the roote and foūtaine of that good thing. For he ſaith
VntoUnto thoſe which are called according to purpoſe.] Farther he therefore maketh mencion of louelove, to put a difference betwene true faith, and a fayned, counterfeate, and dead faith, which is no faith at all. For ſome boaſt of faith, which bere no louelove at all vntounto God: who do not only deceiue others, but alſo chiefly thēſelues. That is, ye true faith (which Paul deſcribeth to the Galath.) which worketh through louelove. For alwaies of true fayth ſpringeth charity. For it is not poſſible, ye the true and chiefe good thing being certainly known, ſhould not be beloued and earneſtly deſired. He that ſéeth not the connexion and order of theſe vertues, ſéeth nothyng: for ſo ſtraightly are they knit together, that euen as of true faith of neceſſity followeth charity, ſo againe on the other ſide he which wanteth faith, muſt of neceſſity abhorre God and hate him: ſo far is it of that he can louelove him. But this is not to be paſſed ouer, ye euen ye moſt holieſt men, ſo long as they liue here, hauehave a very ſlender louelove towardes God. For oftentimes they be drawen backeward by luſtes of the fleſh, and that is the cauſe why iuſtification can not be aſcribed vntounto it. For if we ſhould leane vntounto our louelove, foraſmuch as it is very weak, we ſhould continually ſtagger. But God will hauehave his promiſe to be firme and ſure. But thou wilt obiect, that our faith alſo is weake. I graunt it is ſo, and therfore we leane not vntounto faith as it is a worke: but we hauehave an eye vntounto the mercy of God & his promiſe which by faith we embrace, and ſo our iuſtification hangeth not of the worke of faith, but of his obiect. Howbeit in this infirmity of our louelove towardes God, thys thing hauehave the godly which the vngodly hauehave not, that as ſoone as they hauehave fallen they ſtraightway run vntounto God. They are ſory, they repent, & by y• meanes prefer Chriſt only before all thinges, ſo that for his ſake they offer themſelues to ſuffer all maner of thinges. But the vngodly alwayes ſticke in the mire: they returne not earneſtly vntounto God: but become eueryevery day worſe & worſe. When Paul writeth foreign, that is, we know, he meaneth not a ſlight or ſlēder knowledge, but a firme, certaine, and ſound knowledge. For none that is a Chriſtian ought to be in doubt of the laſt ende of his ſtate. The ſtate of the godly is to the better, but the ſtate of the vngodly is to deſtruction. We after a ſort are as players in a commedie: where in although the beginning & middle part be troubleſome: yet it is with a ioyfull & pleaſaunt ende concluded. But the vngodly are as players in a Tragedy, which although at the beginning it ſeme godly and gorgious, yet hath it an horrible and lamentable ende. This diuerſity noted Abraham in the Goſpell: for vntounto theA teſtimony of Abraham. riche man burning in the flames of fire, he ſayd: Remember that thou in thy lyfe tyme receyuedst good thynges, but Lazarus euill. Wherefore it is no meruayle, if thinges do now go otherwiſe.
Which are called accordyng to purpoſe.] Theſe wordes declare who they be which louelove God. And he bringeth a reaſon why vntounto them all things turne vntounto good: for that it is mete and conuenient that all things do ſeruice vntounto the counſell, predeſtination, and election of God: that whomſoeuer he hath decréed to ſaue,All thinges ought to be ſeruiſable vntounto the counſell of predeſtination. him muſt all creatures, whatſoeuer they be, of neceſſity helpe. He vſeth this word purpoſe, which at other times alſo in this matter he oftē vſeth. For in the next chapter he ſaith: That the election mought abyde according to the purpoſe of God. And vntounto the Ephe. the 1. chap. Which hath predestinated vsus accordyng to purpoſe, and grace: by the force wherof he worketh all thynges accordyng to the councell of hys wyll And in the latter to Tim. the firſt chap. Which hath called vsus wyth hys holy calling, not according to our works but according to purpoſe and grace. And by theſe words he ſemeth to noteTwo manner of callinges. Here is vnderſtand a mighty and conſtant calling. a certain diſtinction of callings. For ye one is outward, which is by ye holy ſcriptures & ſermons: ye other inward, wherby ye mind is moued by y• inſtinct of God: which in wardcalling alſo is not of one ſort. For there is one during but for a time, an other of efficacy and abiding. The Apoſtle whē he ſaith: accordyng to purpoſe, defineth callyng, and contracteth it to that ſtrong and conſtant impulſion: Chriſostome in this place thinketh, that this worde purpoſe, is not to be referred vntounto God, but vntounto the will and counſell of them which are called: that the Apoſtle ſhould not ſéeme to attribute ſo much vntounto the election of God. The Iewes (ſaith he) and Ethnikes whē they An error of Chriſoſtomhard theſe things, made a ſtirre and demaunded, what ſhould let but that they alſo might be ſaued. Chriſostome ſéemeth as often as he entreated of the election or predeſtination of God, to hauehave bene ſomewhat afeard, leſt ſome occaſion ſhould be geuen vntountoWhereof Chriſoſtom was afeard men to liue idly and wickedly, or to lay ye faulte of their wicked actes vpō God: although he ſometimes goeth plainly inough to worke, & aſcribeth all our good thinges whatſoeuer they be vntounto the grace of God. And this place he thus goeth about to extenuate, as though God in dede calleth and electeth men, but yet thoſe only, which either already hauehave, or hereafter ſhall hauehave a purpoſe and will to obey: but herein he excedingly erreth, in that he denieth that this is the purpoſe of God. For the wordes which follow plainly teach, that this is wholy to be referred vntountoPurpoſe in this place ought to be referred vntounto God. predeſtination. For it followeth,
Whome he foreknew, thoſe alſo hath he predeſtinated.] And in the next chapiter it is written: According to election, that the purpoſe of God ſhould abide. By which wordes we ſée, y• predeſtination dependeth not of our wil, but of the purpoſePredeſtination depē deth not of our wil, but of the purpoſe of God of God. Which ſelfe thing is declared vntounto the Ephe. where it is written, That we are predestinate accordynge to purpoſe, by the force whereof God woorketh all things accordyng to his counſell and wyll. In which place it cannot be denied, but that he vnderſtādeth the purpoſe of God: and much leſſe can that be denied in the firſt chap. vntounto Tim. where it is thus written, God hath called vsus wyth hys holy calling, not by our workes, but by his purpoſe, and by grace. Which ſelfe thing Paul teacheth in the firſt chap. vntounto the Ephe. For he ſayth: That we are predestinate into the adoption of the ſonnes of God accordyng to his good pleaſure. And Chriſt ſaith: I geue thankes vntounto thee O holy father, for that thou hast hidden theſe thynges from the wyſe, and haſt reueled them to infantes, becauſe it hath ſo pleaſed thee. And Paul vſeth this word purpoſe, to declare a certaintie: for that the thinges which God by his prouidence hath decréed, are ſtable and firme. But his minde is to proue that men ought not to afflictThe purpoſe of God noteth firmnes. themſelues, or to take it in ill part, if they hauehave tribulations layd vponupon them, for that it ſhall turne vntounto them vntounto good, eſpecially to thē that be predeſtinate vntounto euerlaſting ſaluation. Wherfore it is very plaine both by the wordes which follow, & by the entent of Paul, that purpoſe, is in this place to be referred vntounto God, & not vntounto thoſe which are called. Ambroſe in dede denieth not, but that it is y• purpoſeAmbroſe flieth vntounto workes …oreſent. of God. Howbeit (being moued, as I thinke, with the ſame reaſō y• Chriſoſtom was) he ſaith, y• God calleth & predeſtinateth, whō he knoweth ſhal beleue, & ſhalbe apt for him, and deuoute. But we ought not to thinke, that the election and predeſtination of God depend of workes forſene. It is in déede certaine, neither can we deny it, that thoſe whom God hath predeſtinate, ſhall one day if age permitte, beleue, and be deuoute and apt. For God ſhall geue it vntounto them: for he predeſtinatethGod predeſtinateth not onelyonly the end but alſo the meanes. A ſimilitude. Foure thinges to be no…ed. alſo the meanes whereby we ſhall at the length come vntounto the ende. So we alſo after that we hauehave determined to vſe any pece of timber to ſome vſe of an houſe, do faſhion and hew it to that forme, which may beſt ſerue for the accompliſhing of the worke which we hauehave to do. But here are fower things diligently to be noted of vsus: firſt, that the will of beleuing, and the purpoſe and counſell of liuing holily, which ſhall at the length be in thoſe which are elected, neither ſpringeth of themſelues, nor alſo naturally is cleauing vntounto them. For they are the giftes of God, and not the endowmentes of nature. Neither can any man of his owne accord attaine vntounto them. For what haſt thou (ſaith Paul) that thou haſt not receaued? But if thou hauehave receaued it, why boaſteſt thou as though thou haddest not receaued it? But if they be geuen of God (as vndoubtedly they are) then followethThe good meanes are not geuen of God by …ce but b… predeſtination. it of neceſſity, that they are not done by chaunce, or raſhely, but by the counſel and predeſtination of God. Wherfore theſe thinges alſo are pertaining vntounto predeſtination. For euen as God predeſtinateth his to eternall life, ſo alſo predeſtinateth he them to good counſels, vntounto holy workes, and vntounto the right vſe of the giftes of God. And hereof followeth that which is ſecondly to be noted, that our good purpoſe, or faith, or good workes forſene can not be the cauſes of predeſtination: for ſo ſhould we neuer come to an end. For ſithen thoſe thinges (as we hauehave ſayd) are of predeſtination, and not of our ſelues, it may againe be demaunded, why God would geue them vntounto this man rather then to that man. Where if thou anſwere (as many do) becauſe God foreſéeth that this man will vſe thoſe good giftes well, and the other not: againe will ariſe as waighty a queſtion touching the ſelfe ſameGood workes foreſeene are not cauſes of predeſtination. good vſe. For, ſeing that alſo is a gift of God, why ſhould it by the predeſtinatiō of God more be geuen to this man, then to that? And by this meanes there ſhalbe no end of enquiring, vnles we will at the laſt fayne, that there is ſome good thing found in vsus, which we hauehave not of God: which thing to affirme is not only abſurd, but alſo impious. Thirdly of this thing we ought to be fully perſwaded, that euen as good workes forſene can not be the cauſes of predeſtination, ſo alſo are they byGood workes are not cauſes of eternall felicitie. predeſtination not geuen vntounto men, to be cauſes of the chiefe good thing, that is, of the felicity whereunto we are predeſtinate: they are in déede meanes whereby God bringeth vsus vntounto eternall life, but therefore are they not cauſes, for that bleſſednes is geuen fréely, and we are by the mere mercy of God predeſtinate vntounto it. Laſtly, we ought to hold, that theſe works are not alwayes forſene in the predeſtinationGood works cannot alwayes be foreſeene of God in them that ſhalbe ſaued. The foreknowledge of good workes cannot be the cauſe of predeſtination. of God. For many infants being taken away before they come to ripe age, by the predeſtination of God attaine vntounto eternall life, who yet ſhould neuer hauehave had any good workes. For God foreſaw that they ſhould dye being infants. Which thing very euidently proueth, that the foreknowledge of good workes is not to be put as the cauſe of predeſtinatiō: for a iuſt and ſure effect can neuer want his true cauſe. Auguſtine entreating of this place, expreſſedly ſayth, that purpoſe, in thys place is not to be referred vntounto the elect, but vntounto God. And which is more diligently to be noted, writing againſt the two epiſtles of the Pelagians, in his 2. booke to Bonifacius towardes the ende, he ſaith, That the Pelagians at the length confeſſed, that the grace of God is neceſſary, whereby may be holpen our good purpoſe: but they denied The Pelagians at the length confeſſed that our purpoſe is holpen by grace. Whether grace be geuen vntounto thē that reſiſt it. The Pelagians tooke this word, purpoſe, as Chriſoſtome did. Chriſoſtome defended frō ſuſpition of the hereſ…e of the Pelagians. Good endeuors and purpoſes are ſent vntounto vsus of God.that the helpe of that grace is geuen vntounto them that reſiſt: which is farre wyde from the truth: For at the beginnyng eueryevery one of vsus reſiſt the pleaſure & wyll of God: neither ſhould we euer aſſent to hym when he calleth vsus, vnles he ſhould come and helpe vsus wyth hys grace. And he addeth, that the Pelagians in thys place which we hauehave now in hand referred not Purpoſe, vntounto God, but vntounto thoſe which are called. Howbeit I dare not therefore accuſe Chriſostome to be a Pelagian: for he at other times (as Iohn ſayd) aſcribed whatſoeuer good thing we hauehave, vntounto the grace of God, and plainly confeſſeth originall ſinne, both which things the Pelagians denied. Howbeit it is manifeſt by the wordes of Auguſtine, that the Pelagians and Chriſoſtome agréed in the expoſition of this place. Auguſtine in the ſelfe ſame booke confeſſeth, that our purpoſe is holpen by the grace of God. But yet not in ſuch ſort, as though it were of our ſelues and not geuen of God, And for confirmation of this ſentence, he citeth that which is written in the latter to the Corrinthyans, the 8. chapter: I geue thankes vntounto God, which hath geuen the ſame endeuour for you in the harte of Titus. Theſe wordes ſufficiently declare, that the good endeuors and purpoſes which we fele in our mynds are ſent of God. He citeth alſo the 77. Pſalme, I ſayd, I hauehave now begonne, and thys chaunging commeth of the ryght hande of the hygheſt. But I do not much truſt vntounto this teſtimony: for out of ye Hebrew verity is had a farre other ſence. By all theſe things it is manifeſt how this word, purpoſe, ought to be taken. And this our ſaying, do thoſe wordes which follow euidently proue.
Whome he hath foreknowen, thoſe alſo hath he predeſtinate.] Paul A gradation,by this gradation teacheth, that the purpoſe of God is firme. For he holdeth it as certaine, that as many as are predeſtinate, ſhall alſo come vntounto eternall glory:Glory the end of predeſtination. Violence is excluded. Certainty abideth▪ which is the end of predeſtination. I like that very well which Chriſoſtome ſayth that herehence is excluded all violence. For the election of God bringeth no violence either vntounto the predeſtinate, or vntounto the reprobate, but that in no caſe taketh away the certainty of predeſtination. For none that is truly a Chriſtian and in déede, godly ought to doubt whether he pertayn vntounto the election of God or notNone that is godly ought to be in doubte whether he be predeſtinate or no. The argument of Paul touching the certainty of predeſtination. For if we be in doubt touching y• matter, how can we cal God, our father? or with what confidence can we pray? And as touching this place, Paules argument ſhould be weake and perſwade nothing, if we ought to be in doubt of our ſaluation. Paul admoniſheth the Romanes quietly to ſuffer tribulations, for that they ſhould turne vntounto them vntounto good. Neither was he content with an argument taken of the louelove which we beare towardes God: for that was weake, for no man can put confidence in his owne worke. And therefore he goeth to predeſtination, for that it is firme, and can not be deceaued. And it is all one as if he had ſayd: they which are predeſtinate of God, do not only beleue in hym, and louelove hym, but alſo vntounto them all thinges, yea though they be aduerſities turne to good. Ye are predeſtinate of God, wherefore be of good comfort: theſe calamityes wyll bring vntounto you ſome commodity, and will helpe forward your ſaluation. In thys argument if a man ſhould doubt of the minor, or ſecond part, and ſhould ſuſpect it not to be true, what profite then ſhall the perſuaſion of Paul bring? It ſhould be aThey which commaund vsus perpetually to doubt, do not with efficacy exhort to patience. We muſt not for eueryevery manner of pretence be ſpoyled of a neceſſary good thinge. Childrens play. weake argumēt and conclude nothing. This thing vndoubtedly do they which cō maund vsus perpetually to doubt whether we be of the number of the elect or no. But they pretend the endeuour of an holy life: namely, that men ſhould not begin to liue diſſolutely and ſecurely, … loſely. But they ought not for the retaining ſtill of ſome perticular good thinge, to ſpoile vsus of this moſt preſente and moſte neceſſary good thing. This is childrens play, which when they will by ſtealth ſnatche away any thing from their fellow, bid him looke aſide to behold ſome other thyng. But we, if we will deale wiſely, and not ſuffer our ſelues to be deceiued, ſhall ſtill retain either commodity. For firſt let vsus not doubt of the goodnes of God towards vsus, neither let vsus be vncertaine whether we be elected and predeſtinate. Farther beyng nowe certaine of our ſaluation, let vsus be more & more ſtirred vp and kindled by ſo great a benefit of God, leſt liuing wickedly, we be found ingrate towards him, we muſt not ſo remedy the one part, that we forgo the other which is moſt of all neceſſary. We muſt not to the ende the ſecurity of the fleſh ſhould not lead vsus away to vices, be in doubt of the predeſtination of God: for it is certaine, & of Paul ſet forth as certaine, vnles we will ſay, that he when he perſuadeth theſe thynges, doth but trifle and looſe his labour. Auguſtine in his booke De Correp. & gratia, ſaith: If the predestination of God be deceaued, they which are predestinate ſhal peryſh: but they peryſhe not, therfore predestination is not deceaued. Againe, If it (ſayth he) be deceaued, God is ouercome of the ſinne of man, ſo that that whiche he hath predestinate can not come to paſse. But the power of God is not ouercome of our ſinne. Wherfore predestination is not deceaued. It is the point of vngodly men and of ſcorners to ſay, that God is deceiued in his counſels. For ſo dallieth Lucianus in Timone, that when theThe predeſtination of God cannot erre from his ende. Of what thing conſiſteth the confidence of ſaluation It is not our parte to preſcribe vntounto God the meanes whereby to be led vntounto ſaluation. Here is entreated of the foreknowledge which is ioyned with approbation. temple of Castor and Pollux was ſmitten with lightening, it erred much, for that otherwiſe it was ſent of Iupiter vponupon Anaxagoras. Wherfore a godly mind ought to be perſuaded of two thinges: Firſt, that the predeſtination of God cannot erre from his ende appointed: Secondly, that we aſſure our ſelues, that we pertayne vntounto the number of the predeſtinate. Which thing although it cannot be comprehended by naturall knowledge, yet may it be holden by the certainty of hope and of fayth. And foraſmuch as we heare out of Paul, that God himſelfe worketh our ſaluation, we ought to permit vntounto his wiſedome, to vſe in bringing vsus to ſaluation what inſtruments pleaſe him. For it is not our part to preſcribe vntounto hym, whether he ought to lead vsus by aduerſities, or by proſperities, ſo that he bring vsus to ſaluation. Farther ſeyng Paul hath ſhewed vntounto vsus ſo large and certayne a fountaine of our ſaluation, we ought not onelyonly to geue thankes for that ſo great goodnes, but alſo with all our endeuour to labour that we be not founde ingrate towardes hym.