Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

What ſhall we ſay then? Is there vnrighteouſnes with God? God forbid. For he ſayth to Moſes, I will hauehave mercy, on whome I will hauehave mercy: and will hauehave compaſſion on whome I will hauehave compaſſion. Wherefore it is not of hym that wylleth, nor of hym that runneth, but of God that ſheweth mercy. For the ſcripture ſayth vntounto Pharao. For thys ſame purpoſe hauehave I ſtirred thee vp, that I myght ſhewe my power in thee, and that my name mought be declared thoroughout all the earth. Therefore he hath mercy on whome he wyll, and whome he wyll, he hardeneth. Thou wilt ſay then vntounto me, why doth he yet complayne▪ for who can reſiſt his wyll? But O man who art thou which pleadeſt agaynſt God? ſhall the thyng formed ſaye to hym that formed it, why haſt thou made me thus? Hathe not the potter power to make of one and the ſame lompe one veſſell to honour, and an other to diſhonour?

VVhat ſhall we ſay then? Is there iniquity with God? God forbid.] When fleſhe and humane wiſedome heareth that all things are to be referred vntounto the wil of God, it beginneth to ſtirre. For it can not abide that: and pretendeth reuerence to the name of God, when as in very dede it abhorreth mortification, neither can abide, to ſubdue all whatſoeuer it hath to the power of God. Wherfore ſome are ſo agaynſt all talke of predeſtination, that ſtraight way as ſoone as any mencion is made of it they are gone. But this they can not do without great iniury vntounto the holy ghoſt: as though he would teach any thing, which ſhould either be vnprofitable, or hurtful: But we ought to geue eare vntounto Paul They do … which abhorre from the talke of of predeſtination▪who with much profite reaſoneth of it. And that we may do this without danger, we ought to beware of fonde imaginations, neither ought we to adde any thyng to that, which the holy ſcripture hath deliuered vntounto vsus. If we kepe our ſelues within theſe bondes, we ſhal runne into no danger at al. Paul did generally put forth, that the hatred and louelove of God depende only of his will, and not of the workes of men. Which ſentence he now proueth as touching eche part, and that by a double teſtimony of the ſcripture. But before he bringeth forth thoſe teſtimonyes, he obiecteth vntounto himſelfe that which vntounto humane wiſedome mought ſeme vniuſt. What (ſayth he) ſhall we ſay. Is there iniquity with God, if he do thus as pleaſeth hym? He maketh anſwere, and curſeth ſuch a ſuſpicion, ſaying, God forbid. But the cauſe why humane reaſon is ſo offended, ifWherehēce ſpringeth the offence of humane reaſon. both predeſtination, and reprobation ſhould depend of the mere will of God, commeth of this, becauſe that men thinke that thereby iuſtice diſtributiue, which requireth, that vntounto like be rendred thinges like, ſhould thereby be empaired. And foraſmuch as all men are in the ſtocke of Adam of like condition, they thinke it not iuſt, that one ſhould be predeſtinated to eternall ſaluation, and an other reiected to eternall deſtruction. Origen to defend this iuſtice in God tought that the ſoules of men hauehave before they come to this life workes ether good or euill: for which they are predeſtinated eyther to deſtruction or to felicity. Pelagius thought, that the iuſtice of God is to be defended by workes foreſene:A peruerſe carefulnes of men. which opinion not only he, but alſo many others of the fathers embraced. Neither can I inough meruayle, that men were ſo carefull for the iuſtice of God: when as it can come into no daunger at all. For the will of God is the firſt rule of iuſtice. But theſe ſelfe ſame men hauehave a remiſſe and negligent care ouer their own iuſtice, which is not only endangered, but alſo oftētimes violated and broken. Paul to anſwere to this error of mans imagination, proueth y^• the election of God is not (as theſe men imagine) deriued of iuſtice diſtributiue, for that God is by no law bound to geue vntounto any man thoſe thynges▪ which he hath decréed to geue, but God of his mere mercy & liberality taketh ſome and adorneth them. In the parable which the Lord put forth, VntoUnto eueryevery one of the workemen was geuen a peny for their dayes worke: vntounto thoſe in dede which had labored all the whole day it was geuen of couenant: but vntounto others which had bene but an houre in the worke it was geuen of mercy. And when thoſe y^• came firſt were diſpleaſed, the good man of the houſe anſwered: Is it not lawfull for me to do with myne owne what I wyll? Verely it was lawfull, and eſpecially ſeing the ſame pertayned to mere mercy. But as touching iuſtice diſtributiue,Diſtributiō comming of iuſtice is one thing▪ & geuing comming of mercy is an other thyng. Electiō pertaineth not to iuſtice, but vntounto mercy. Take vp (ſaith he) that which is thine, and go thy wayes. Wherefore he did put a diſtinction betwene that diſtribution, which is done of iuſtice, and that geuyng, which procedeth of mercy. So Paul in thys place teacheth, that the election of God pertayneth not (as theſe men imagine) vntounto iuſtice, but vntounto mercy. And thys he confirmeth by an oracle of the ſcripture, ſaying: For he ſayth to Moſes.

I will hauehave mercy on whome I will hauehave mercy, & will ſhew compaſsion, on whome I will hauehave compaſſion.] By theſe words God teacheth, that there is no other cauſe of his mercy, which he ſheweth towardes ſome, but euen his very mercy. Wherfore I ſomewhat meruaile how Pigghius, a manne otherwiſe (as he him ſelfe thinketh) ful of wit, amongſt his principall reaſons, wherebye he contendeth that God predeſtinateth by woorkes foreſéene, putteth this alſo for one: as though if it were not ſo, the iuſtice of God, wherby he diſtributeth his giftes, could by no meanes conſiſt. For how ſéeth he not, that the Apoſtle obiecteth vntounto himſelf the ſelfe ſame thinge, and diſſolueth the ſame by no other reaſon, but for that God herein dealeth not with vsus, by law, or by duety, but by mercy? For this doth the oracle which is here cited moſt plainely declare. But it is woorthy to be laughed at, to aſcribe vntounto Paul that which he by all meanes auoyded to ſpeake. To go abouteGod is not to be broght into an order. to deale with God by law, is to ſéeke, to bring God to an order: whiche thing as no man can do, ſo is it not mete, that any endued with reaſon ſhould attempt to do it. And Paul when he ſaith: What ſhall we ſay then? Is there iniquity with God? by theſe woordes declareth, that he knewe right well, what commonlye commeth into the mindes of men, when they heare this matter reaſoned of. This alſo is to be noted that although Paul could hauehave excuſed his doctrine, that theſe abſurde thinges followed not of that which he had toughte, yet was he moued with a feruente deſire of piety to repell this blaſphemy, and to aunſwere, God forbid▪ As though he woulde hauehave ſaid, it is no vpright dealing to thinke any ſuch thinge of God. And he addeth a reaſon, for that that can not be vniuſte, whiche God teſtifieth of himſelfe, and acknowledgeth to be his▪ Now God himſelfe ſayd vntounto Moſes. I will hauehave mercy, on whome I will hauehave mercy: and will ſhew compaſſion on whom I will ſhew compaſsion. In this ſentence are two thinges to be noted, firſt, that thoſe good thinges which GodThe cauſe of y^• gifts of God which he geueth vsus, is not to be ſought for without his goodnes. hath decreed vntounto vsus, depend onelyonly of his mercy: ſecondly, that the cauſe of them is not to be ſought for without the beneuolence of God: For he ſaith vntounto Moſes, that he will ſhew mercy to whom he will ſhew mercy. Now if God do preſcribe theſe limits vntounto our knowledge, they ought to be counted to much preſumptious, which will ſéeke to go further. I before noted that Origen, and Ierome to Hedibia thought, that theſe woordes, vntounto this place, O man what art thou which aunſwereſt vntounto God? are put vnderunder the perſon of the aduerſary: which is farre ſtraunge from the due order of the text. For Paul did put his owne aunſwere when he anſwered his aduerſaries, God forbid. Wherefore it is méete, that thoſe thinges which follow be alleadged of Paul, the more vehemently to repell the obiection. For he repelleth it after a ſorte with this execration, God forbid. Whiche thing is plainelye declared by this particle For, whereby is geuen a reaſon of the ſentence going before. And hereunto helpeth, that this ſentence is cited oute of the ſcriptures. Whiche thinge Paul is not wont to attribute vntounto the perſon of the aduerſarye. For he obiecteth vntounto himſelfe thoſe thinges, which are affirmed of humane wiſedome againſt the ſentence of the holy Ghoſte: but this he retayneth vntounto himſelfe, by teſtimonye of the ſcriptures to confute theſe humane reaſons, whiche ſéeme to be againſte it: I will not ſpeake how Origen when he ſawe the abſurditye of his expoſition, had no great affiance in it, but placed an other in ſtéede thereof. But Chriſoſtome and Ambroſe, attribute theſe wordes vntounto Paul himſelfe: althoughe they ſomewhat ſtraye from the righte interpretacion. For Chriſoſtome ſayth that Paul, in this place maketh the matter more obſcure, to the ende to driue the Iewes to that pointe, that touching the queſtion, for which they kept ſo great ſtirre, neither they themſelues ſhould be able to make any aunſwere. For they demaunded, why theyr nation being reiected, the Gentils ſhould be taken? Paul to ſtop theyr mouthes, And ye (ſayth he) tell me, why Iſmaell being reiected, Iſaac was receaued? Why Iacob being beloued, Eſau was hated. But becauſe to theſe thinges mought aunſwere after a ſorte be made, that theſe men were euill, and the other good, therefore he bringeth thys place out of the. 33. chapter of Exodus where when God, by reaſon of the idolatry, which the people had committed in the calfe, had commaunded manye of them to be ſlayne, would yet notwithſtandinge pardon the reſte of the multitude. Here is lefte no ſuch refuge at all: for the crime of them all was a like. Wherfore God ſaid vntounto Moſes, I will hauehave mercy on whome I wyll hauehave mercy: That is, I alone can diſcerne, why I will hauehave mercy on this man, and will not hauehave mercy on that man. This canſt not thou ſée: Wherfore in this matter geue place to me. Neither wanteth it an Emphaſis, that the Apoſtle in this place, by name putteth Moſes. For ſéeing that he ſawe not the cauſe of this thing, when yet notwithſtanding he was of all men that euer were the moſt familiareſt with God, verely much les could others ſée it. Wherfore Paul by theſe wordes repelleth & putteth to ſhame the raſheThe interpretation of Chriſoſtom confuted. It is not the part of the holy ghoſt to make darke that queſtiō which is n… ceſſary vntounto ſaluation. inquiſition of men: for that God onelyonly foreſéeth the merites and worthines of thoſe whome he electeth, and whome he pardoneth. This interpretaciō containeth thrée thinges, which in my iudgemēt are not very ſound. Firſt, for that it ſayth y^• the Apoſtle maketh obſcure the queſtion: when as in dede he moſt of all maketh it plain: neither is it the part of the holy Ghoſt to hide the truth, whiche is ſo neceſſarye to ſaluation. Moreouer it affirmeth that God ſpake theſe words to Moſes touching thoſe men, which were ſlaine for idolatry: which thing as we ſhall declare agréeth not with the Hiſtory: Laſte of all it referreth the matter to the righteouſnes and foreknowledge of merites: when as Paul reduceth theſe thinges to the mercye of God onelyonly. Ambroſe will hauehave theſe thinges to be alleadged of the Apoſtle in thys ſence: as though God ſhould ſay, I will hauehave mercye on him, whome I foreknowe ſhal be conuerted, and abide by me. And I will ſhew compaſſion, on him on whom I will ſhew compaſſion: that is, I will geue mercy vntounto him, whome I hauehave foreknowne ſhall after his error with an vprighte harte returne vntounto mee. And this (ſayth he) is to geue vntounto him, vntounto whome ought to be geuen: and not to geue vntounto him, vntounto whome ought not to be geuen: to call him, whome he knoweth will heare him: and not to call him, whome he knoweth will not heare him. And to callWhat to cal is with Ambroſe. To hauehave mercy is no… to foreknow. (ſayth he) is to pricke forward to receaue fayth. In this interpretaciō alſo firſt this is to be diſalowed, that to hauehave mercy ſhould be all one with, to foreknow: for theſe wordes are of farre diuers ſignifications. Wherefore to interpretate the one by the other, is to adde of his owne head, and not to geue the meaning of the Apoſtle. And when he ſayth, that God geueth vntounto whome is to be geuen: and geueth not, to whome is not to be geuen, he hath a reſpecte vntounto the iuſtice of God: when as God himſelfe (as Paul teſtifieth) referreth all thinges to his mercye. Neyther is it true that God calleth thoſe onelye, whome he knoweth ſhall heare him, for he daylye called the Iewes, whome he knewe ſhoulde be rebellious: vnleſſe peraduenture he vnderſtande no other callinge but that whiche is of efficacye: but that callinge commeth not hereof, for that men are prone to heare, but y^• it maketh them to be able to heare. But Augustine wrytyng vppon thys place thoughte that GOD hathe not a reſpecte vntounto workes to come, but vntounto faythe. But the ſame ſentence he himſelfe afterward by moſt firme reaſons reuoketh, in his ſecond booke of Retractatiōs the 1. chapiter, and in the firſt booke and 23. chapter Now reſteth, that (as the wordes of Paul playnly declare) the election and good will of God depend only of his mercy. But that theſe wordes, I will hauehave mercy one vvhome I vvill hauehave mercy, ſhould be vnderſtand as Chriſoſtome would hauehave them, of the ſlaughter of ſome, & of the pardoning of other ſome, it ſemethAn hiſtory in Exodus reherſed. not to be agreeing with the hiſtory. For that ſlaughter is ſet forth in the 32. chapiter. But before ye come to the other place which is in the 33. chapiter there are many thinges ſet. For after that ſlaughter the Lord commaunded Moſes, to go vp from that place: and ſayd that he would not go with them, for that it was a ſtiffenecked people. And the people hearing this, were excedingly ſory and wept. Agayne Moſes prayed vntounto the Lord, that he would go with him, and added, that he would not go, vnles the Lord would ſo promiſe him. At the length the lord being as it were ouercome with theſe prayers maketh anſwer, y^• he would ſo do, for that Moſes had found fauor in his ſight. And Moſes hearing this, added Now then ſhew me thy glory, VntoUnto whome the Lord anſwered, I will make all my good go before thee, and I will proclayme my name Iehouah before thee: and I will hauehave mercy one whome I will hauehave mercy: and I will ſhew compaſsion one whome I will ſhew This place is not to be vnderſtanded of the idolatrers, but of Moſes.compaſsion. Wherefore I like theyr iudgement better, which thought that thys place is to be vnderſtanded, not of the idolatrers ſlayn or preſerued, but of Moſes only: as if God ſhould hauehave ſayd, that he would permitte him, to ſe at the leaſt his backe partes, & that not for his merites, but only of his mercy. But whither of theſe wayes ſo euer a man take thoſe wordes, ſo that he referre all thinges to the mercy of God, then right well followeth of them that which the Apoſtle ſeketh: Namely, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. But to ſpeake my iudgement herein, firſt this is to be noted, that the Apoſtle followed the tranſlatiō of the Seuenty. For they thus hauehave that which is here written, foreign. But in Hebrue it is written, Iechannathy atta Scherachan, Ierechamthyatha, Schereracham▪ the firſt worde is Chanan which ſignifieth to louelove, or to beare fauour. The other word ſignifieth to hauehave mercy: but chiefely ſuch a mercy as mothers ſhew vntounto theyr children. For this word hath an affinity with Rechem, which ſignifieth a wombe, or belly, wherin mothers beare theyr children. Moreouer when he had ſayd that he would make, that all his good ſhould go before Moſes, he added, that as he went he would proclaime his name Iehoua: which thing, as it is had in the next chapter, he performed. And when he had proclaymed Iehoua, he added diuers of his names, wherby are expreſſed the properties of the nature of God. The ſumme of thoſe names he here after a ſorte comprehendeth, when he ſayth: I wil hauehave mercye on whome I will hauehave mercy. Neither is there any difference betwene the interpretation of the Seuēty, and the Hebrue verity, but that they in the ſecond part of eche member put the verbe in the preſent tempſe: whē as in the Hebrue one tempſe is in eche place put. But the ſence which we bring agreeth very well with Paul. For if the proprieties of God, which he vſeth toward vsus, be comprehended in his mercy, thereby alſo is very aptly proued, that our election alſo dependeth of no other thing: which thing is vntounto vsus moſt profitable. For if our ſaluation lay in our owne handes, we ſhould continually hinderHow the wil of God touching predeſtination is reueled vntounto vsus. Againſt thoſe which hold tha… the mercy of God is equally offred vntounto … men. it. But how we may iudge of this diuine wil, wherby we are elected of God, Chriſte tought vsus, when he reueled vntounto vsus the decrees of his father, ſayinge, This is the will of the father, that he which ſeeth the ſonne, and beleueth in him, ſhould hauehave eternall life. This ſentence of God, whiche Paul citeth out of the booke of Exodus, maketh agaynſt thoſe, which hold, that the mercy of God is equallye offred vntounto all men, For God ſayth, that he will not hauehave mercy vponupon all men, but on thoſe onelyonly, on whome he will hauehave mercye: by whiche woordes he declareth, that he beſtoweth his mercy vponupon ſome certayne men, and not vponupon all. Of this oracle the Apoſtle inferreth, Wherefore it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy. Whereby we vnderſtand that all whole is to be attributed vntounto God: which doctrine humane wiſedome can not abide. For ſtreight way it thus reaſoneth with it ſelfe: Then do we nothing: we are nothing but ſtockes and ſtones. But we teach no ſuch doctrine we affirme in dede, that we worke, but yet not vnles we be impelled by the ſpirite of God, as Paul teacheth in his epiſtle in the 8. chapiter. They which are led by the ſpirit of God, thoſe (ſayth he) are the children of God. And therefore the prophet Ezechiell ſayth, I will make that ye ſhall walke in my wayes. But the maner how we do any thing being impelled and moued by God, we may very wel vnderſtand, if we compare the 8. chapiter of this epiſtle with the 4. chapiter to the Galathians. For in the 8. chapiter Paul thus writeth▪ Ye hauehave not receaued the ſpirite of bondage agayne vntounto feare, but ye hauehave receaued the ſpirite of the adoption of children, by whome we crye Abba father And to the Galathians he ſayth: For that ye are children, God hath ſent forth the ſpirit of his ſonne into your hartes, cryeng Abba father. Seing then that vntounto the Galathians he teacheth, that the holy ghoſt prayeth in vsus, and vntounto the Romanes he ſayth, that we our ſelues pray, we ought thereby to vnderſtand, that we our ſelues indede pray, but yet being driuen and impelled by the ſpirite ofWe are not ſtockes nor ſtones. God. For we are not ſtockes nor ſtones. For they are not impelled but by violence, but we are not againſt our willes compelled of the ſpirite of God, but are perſwaded, and whatſoeuer we do, we do it willingly. Stockes and ſtones whē they are moued, neither vnderſtand they, nor hauehave they any will: but we when we are impelled of God, do both vnderſtand, and will, and alſo geue aſſent. Although that we hauehave euen theſe thinges alſo of the ſpirite of God. Moreouer we confeſſe, that many ciuill and naturall wordes whē they paſſe not our ſtrēgths are ſubiect vntounto our choyce and will: althoughe we beleue and preache thatHow we worke being impelled of God. A differēce betwene thinges ciuile, and betwene thoſe thinges which pertaine to eternall ſaluation. thoſe thinges alſo God ruleth and gouerneth, as ſemeth beſ… to his moſt wiſe prouidence. But touching thoſe thinges which are acceptable vntounto God, and which pertayne to our ſaluation we can not be moued, vnles we be impelled by the ſpirite of God. Auguſtine in his Encheridion to Laurentius the 32. chapiter, writeth many things, which ſerue to the declaration of this concluſion of Paul. For he ſayth, that theſe thinges make very much agaynſt them, which hold that the beginning of our ſaluatiō commeth of our ſelues: Which thing v…rely they teach, which will hauehave predeſtination to procede of good workes foreſene. For if it were ſo, thē contrary to the ſentence of Paul it ſhould be of him that willeth, and of hym that runneth. Auguſtine in dede confeſſeth, that no man can beleue, hope, or louelove, vnles he will: but euen this ſelfe ſame wil to beleue, to hope, and to louelove, he ſaith commeth not but from God. For that is vayne which ſome ſay, that the will of man is not by it ſelfe ſufficient, and therefore nedeth y^• mercy of God: as though a good worke ought to come and to procede both from our will, and alſo from grace. For if it were ſo, Paul mought hauehave ſayd, that it is not of God that hathGood works are not to be dei…ded, to make one part oures, & an other Gods part. mercy, but of man that willeth and runneth. For according to this ſentence, nether doubtles ſhould the grace of God be ſufficient, vnles vntounto it the will of mā ſhould ioyne it ſelfe. Which thing foraſmuch as no Chriſtian either ought or cā (reſeruing piety) ſpeake, it reſteth, that Paul therefore ſaid, That it is neither of him that willeth, nor of him that rūneth, but of God that ſheweth mercy, to geue vsus to vnderſtand, that all whole is to be attributed vntounto his grace, Indede (ſayth he) our will goeth before many giftes of God: for that, when we are iuſtified dayly is encreaſed grace Our wil goeth not before all the giftes of God. We pray for the obſtinate for that we know, that their conuerſion …eth in the handes of God.and ſondry giftes of God are geuen vntounto vsus: yet doth it not go before all the giftes, foraſmuche as, that the will ſhould be good, it dependeth of God. And thereof it commeth, that we pray vntounto God for thoſe mē which are yet obſtinate & wicked: which doubtles ſhould be in vayne done, vnles we knew, that it lieth in the bands of God, to chāge their peruerſe will. The ſame Auguſt. to Simplicianus in this 1. boke, & 2. queſtiō expoūding thys place ſaith: The Apoſtle ſpake not thys, that by the helpe of God we come to that whiche we will, but to that purpoſe whereto in an other place he ſayth, It is God, which worketh in vsus both to wyll and performe accordinge to hys good wyll: where he playnlye declareth that euen the good will alſo is by the workinge of God made in vsus. For if he had ſpoken this in that ſence, it mought be ſayd, It is not of God that hath mercy, but of man that willeth and runneth. Wherefore hereunto had Paul a reſpect, to teach that we can in no caſe will, but by the mighty calling of God▪ foraſmuch as that calling is the worker of our good will. And although God do call many, yet is he ſayd to hauehave mercy on thoſe whome he with efficacy calleth. Wherfore out of the woordes of the Apoſtle, and accordinge to the right interpretacion of Augustine we gather, that all whole is to be aſcribed vntounto God, whatſoeuer is done of vsus vprightly. Chriſoſtome here wonderfully troubleth himſelfe: and although he graunt that the wordes going before, are the woordes of Paul, yet here he contendeth that there is an Antitheſis, or contrary poſition. Which thing how farre it is from the ſence of Paul, the very order of the wordes declare. For, that whiche is now here inferred, is not put by way of interrogation. But this particle, Wherefore, plainelye declareth, that this is concluded of that oracle whiche was cited out of the booke of Exodus. Farther we ſhall a little afterwarde ſée, that the Apoſtle of thoſe thinges whiche he had ſpoken, beginneth to commō with the aduerſary touching the matters which he had put forth. For thus he afterward ſayth: Thou wilt ſaye then vntounto me, why doe we ſt…ll complaine? For who can reſist his wyll? This is obiected againſt thoſe thinges which he had before alleadged. For this is the thinge. Wherefore the aduerſary cō playneth, namelye, for that it is neither of him that willeth, nor of him that runneth, but of God that hath mercy. But they whiche ſée, that it is not poſſible, but that theſe wordes are ſpoken vnderunder the perſon of Paul, ſaye, that he ſolueth notHere is diſſolued the queſtion. the queſtion put forth, but onelyonly maketh a kinde of reaſoning, and rebuketh men. But we ſay that theſe reaſoninges, and rebukinges are euen the verye ſolution of the queſtion. For if he be reproued whatſoeuer he be, that ſéeketh for anye other cauſe of the election of God beſides his mercy and will, then doubtles it manifeſtly foloweth that there can be no other cauſe geuen of his electiō: eſpecially ſeing thatSome ſay that i… vsus is ſomewhat, but yet a very little. the holy ſcriptures acknowledge none other beſides this. Others to lenefie theſe words of the Apoſtle, It is not of him that willeth nor of him that runneth, cō tend, that that is not to be taken plainly, but by way of compariſon: for foraſmuch as that which is ours, and is brought of vsus, is but little, and (as they vſe to ſpeake) modiculum, if it be cōpared w^t the moſt plentifull grace of God, therefore by very good right it may be ſaid to be nothing, when yet in very déede it is ſomewhat. And by this figure they ſéeke to elude this ſentence of the Apoſtle. But we againe demaund, whither they hauehave that little modicum (as they terme it) of themſelues, or of God. That it is of God they cannot deny. For Paul ſayth to the Corrinthians: What hast thou, that thou haſt not receiued? And if thou haſt receaued, why boaſteſt thou, as though thou haddeſt not receaued? But they ſay that they after a ſorte receauedThis modicum they ſay they hauehave receiued of God in their creation. it of God, for man euen from his creatiō had this, at his frée pleaſure to vſe his will: ſo y^• when grace is offred, he may receaue it if he will: & when the doore of the hart is knocked at, he may let in the Lord if he will: and when he is inuited to beleue, he may geue his aſſent if he will. This is that prety modicum & little, whiche they affirme was put in vsus euen ſtraight way from our creation. This thing they ſay, God hath left frée vntounto vsus: as though whē he had created man, and left him vntounto his owne power, he would goe banquet with the Ethiopians, as Homere fableth.God departeth not frō the thinges which he hath created, but perpetually ruleth & gouerneth them. This fond opinion that we hauehave a certain modicum in vsus touching theſe things is confuted. But the caſe is farre otherwiſe: for God perpetuallye gouerneth and moueth the thinges which he hath created: neyther at any time committeth he them to theyr owne choyce. But let vsus ſomewhat more ſtrongly go to woorke with them. That ſelfe ſame modicum, whereby they ſay, that they aſſent, let in, and receiue, let them declare, what manner of thinge it is. Verely, foraſmuche as men are endued wyth reaſon, they can ſhew nothing, but that it is a worke ether of the vnderſtanding, or of the will. And as touching the vnderſtanding Paul ſayth, that the naturall man vnderſtandeth not the thinges whiche are of the ſpirite of God: yea neither doubtles can he: foraſmuch as vntounto him they are fooliſhnes. Wherfore we can thinke nothing touching thoſe things of our ſelues as of our ſelues: wherfore y^• modicum is as touching the vnderſtanding taken from them: neither is it left in the power of man: But if thou wilt ſay that it lieth in thy will, to aſſent and to ſtay, Paul is againſt thée. For vntounto the Phillippians he ſayth, It is God whiche woorketh in vsus both to will and to performe: And Ezechiell the Prophet ſayth, That it is God which taketh away our stony hart, and geueth vsus a fleſhy hart. And Chriſt our ſauiour ſayth, without me ye can do nothing. Wherefore that modicum, whether it conſiſte in the vnderſtandinge, or inIf this modicum be graun…ed, our boſting is not excluded. the will, is by theſe reaſons proued to be none of oures. For if we ſhoulde graunte that that is of vsus, which theſe men ſo often inculcate, then ſhoulde not boaſtinge be excluded, for eueryevery righteous man mought ſay of himſelfe, I hauehave obtained grace, becauſe whē it was offred I receiued it: & I hauehave beleued God making promiſe vntounto me, for that I gaue mine aſſent: & I hauehave obteined Chriſt, becauſe whē he came I receaued him. But Paul crieth out that our boaſting is excluded, not in déede by the law of workes, but by the lawe of fayth and of grace. Neither can the aduerſariesThat modicum is ſome kinde of of worke. Workes at vniuerſally excluded frō the cauſe of iuſtificatiō. The ſentence of Paul is to be takē ſimply, and not by way of compariſon. deny but that that modicum, which they labour ſo erneſtly to eſtabliſh, is ſome kinde of worke. But Paul ſo excluded not woorkes from iuſtification, that he lefte vntounto them the ſecond place vntounto faith, but he vtterly and vniuerſally excluded thē as touchyng the power to iuſtifie. For he ſayd not onelyonly, that we are iuſtified frely but added without workes. Wherefore whereas they ſay, that the ſentēce of Paul is not to be vnderſtanded ſimply, but by way of compariſon, it is vntrue and vain. But the ſcriptures (ſaye they) in other places ſpeake ſo. For it is written in the Pſalm. Vnles the Lord buyld the houſe, they labour in vayne which buyld it. And Paul to the Corrinthians ſayth, Neither he which plāteth is any thing, nor he which watreth, but God which geueth the encreaſe. It is certaine (ſay they) that theſe thinges are to be expounded by way of compariſon. For in very déede both he which buildeth, and which planteth, and whiche watreth, doth ſomewhat. But that, whatſoeuer it be, foraſmuch as it is but little, if it be compared vntounto the worke of God, therefore it is ſayd to be nothing, and they are ſayd to labour in vaine. As touching the firſte place we ſay, that Dauid ſpeaketh of ciuill works, touching which we graunt, that men in them take greate paynes, and woorke ſomewhat. Howbeit they labour inWhat is to be thought of ciuill enterpriſes. vaine, vnles God vouchſafe to fauor theyr enterpriſes. Let Ceſar, Alexāder, or Cato, take what paynes they will either in the kingdome or in the Publike wealth, and yet ſhall all thinges come to no purpoſe, vnles God geue the ſucceſſe. In the other place Paul entreateth of the holye miniſterye of the churche. Neyther will I graunte this vntounto the aduerſaries, that the Eccleſiaſticall miniſterye is eyther a thing ſmall, or ſuche as maye be called nothing. For it is a thinge honorable, andThe holy miniſtery is both a thing great, & alſo nothing. with moſt weighty wordes commended of the holy ſcriptures. Wherefore as touching the office, it is not nothing: but touchinge the geuinge of ſpirituall life, it is, (as Paul ſayth) vtterlye nothing. For of it ſelfe it can not geue that ſpirituall life neyther perfect nor vnperfect. The miniſter of the church in déede ſetteth forth the worde of God, and the ſacramentes: but cannot reach to the cōmunicating of that heauenly life. Wherefore Paul ſpake truly and properly, neither néeded he that figureA figure vſed in one place, is not alwayes vſed in an other place. of compariſon, whiche theſe men imagine. Moreouer graunte that the ſcripture in other places vſeth theſe kindes of ſpeaches, ſhoulde it ſtraight way follow, that therefore this ſentence is ſo to be taken? eſpecially ſéeing it hath bene by moſt firme argumentes proued, that it is in verye déede neither of him that willeth, nor of hym that runneth, but of God that ſheweth mercy. And therefore our election or predeſtination conſiſteth not of our works, but fréely and of the mercy of God. But ſtill, notwithſtanding they are ouercome by reaſons, they cauill and ſay that they deny not, but that we are elected of God fréelye: but yet that cauſeth not, but that ſome reſpecte may be had to woorkes foreſéene. For ſo they ſaye, that we ſay with Paul, That eternall life is grace: when yet notwithſtandyng we confeſſe, that God rendreth vntounto eueryevery man accordyng to hys woorkes. And if God can hauehave a reſpecte vntounto woorkes, when yet he geueth eternall lyfe fréely, what ſhoulde let hym, that he can not fréelye predeſtinate a man although he hauehave a reſpect alſo vntounto workes foreſene? Hereunto we anſwer, that eternall life is indede geuenGood workes oftentimes go before eternal life, but can not preuent predeſtination. Predeſtination is the efficient cauſe of good works and not eternall lyfe. Predeſtination and reprobation are oftentimes with ou… works. freely: which yet followeth good workes, not as merites, but as neceſſary degrees, by which they which are of full age come vntounto it. And this order the ſcripture it ſelfe putteth. But, that any our workes go before predeſtination, the ſcriptures in no place hauehave tought vsus: yea rather contrariwyſe Paul ſayth to y^• Epheſians, Hereunto are we predeſtinated, that we ſhoulde be holye and immaculate: And vntounto Timothe he ſayth, that he had obteyned mercy, that he moughte be faithfull. Why then ſeke theſe men to preuent order, and eſpecially ſeyng that theyr own ſimilytude ſerueth not? For eternall life followeth good workes, and is not the efficient cauſe of them, but predeſtination is the cauſe of good works. Farther thys reſpect to good workes in predeſtination can not (as we hauehave ſayde) take place in all men. For many are predeſtinated vntounto eternall lyfe, and many are appoynted to eternall deſtruction, which neuer ſhould hauehave any workes at all, as it is manifeſt in infantes. Wherfore this is firme and vnmoueable, that as touching election and infuſion of the ſpirite, there is nothing at all in vsus whereby God ſhoulde be moued to beſtowe theſe thinges vponupon vsus. For in predeſtination, vocation, and iuſtification there goeth before in vsus nothing that is good, but good works go before glorificatiō. The reaſō therof is, for that we ſtraight way dye not, ſo ſone as we are iuſtified: wherefore it behoueth that that ſpaceWhy good workes in them that are of age, …o before eternall life. of tyme, which is betwene, hauehave workes whereby may be declared our fayth, and righteouſnes which we hauehave by y^• electiō of God obtayned. By will, Paul vnderſtandeth the endeuor of the mynde: and by, courſe or running, all holy workes vniuerſally: which metaphore is much vſed in the holy ſcriptures. For Paul in an other place writeth of himſelfe: I hauehave fought a good fight: I hauehave finiſhed my courſe. And vntounto the Corrinthyans: So ranne ye, that ye maye winne the price. And vntounto the Galathyans: Ye runne well, who letted you? Out of thys ſentence two thynges we ought to gather, firſt that our ſaluation or election is not of hym that wylleth, nor of hym that runneth, that is, not of our merites: but of the mercy of God onelyonly: as God ſayth in the 9 chapter of Deutronomy. Say not for my righteouſnes hath the Lorde brought me into thys lande. Secondly, that it is not of the willer to will, nor of the runner to runne: but theſe thinges he hath of God. So Paul to the Corrinthians when he had ſayd that he had laboured more then all others, added, But not I, but the grace of God whiche is in me. The axe is not ſayde to make the arke, but the carpenter which vſeth the axe: ſo we alſo are the inſtruments of God both to wil & to worke: but it is God which worketh thoſe things inWe are the inſtrumēts of God. vsus. Here they obiect: then are not we lordes of our owne actions, if it be God which worketh our workes in vsus. Theſe men vnderſtand not, that God the creator with ſo great wiſedome worketh in all thinges, that he moueth them not, but in ſuch maner as they ought to be moued. Wherefore ſeing our will is ſo made of God, that it cā not be compelled, God driueth it not by force to do any thing vnwillingly:The wil of man cannot be cōpelled. but of himſelfe geueth vntounto it, to worke fréely and of his owne accord. And therfore are we lordes of our owne actions, in as much as we do nothing by compulſion. Wherefore the Apoſtle hath now excluded both our endeuors, and alſo our workes: but yet not to that entent we ſhould liue idely. But becauſe here is entreated of predeſtination, and of the eternal election of God, therefore theſe thingsWe muſt not by reaſō of the doctrine of predeſtination, geue our ſelues to liue …elly. are not to be farther dilated, then the place it ſelfe will ſuffer. After that we are once regenerate, and that we hauehave the ſpirite of God, all occaſions of ſluggiſhnes and ſlouthfulnes is vtterly taken away. In the interpretacion of Ambroſe this is to be noted, that firſt he confeſſeth, that that which is aſked, oughte not to be in the will of the aſker, but in the choyſe of the geuer. Which ſentence if it might be taken playnly, maketh very much on our ſide: but he ſpake it in a farre other ſence. For ſtraight way he addeth: For whether it be mete to be geuen or no, it ought to be weighed by the iudgement of the geuer. Dauid and Saul required pardon: but God iuſtly iudged, which of them aſked with a good mynde, and which with an euill: and his iuſtice may be declared in the euent. For whē eche of thē fell into great narrow straights touching their kingdome, Dauid declared hys worthynes: which beyng driuen out of his houſe by hys ſonne, with a patient mynde bare that chance, neither ſuffred he Semey to be killed, when he curſed hym. But Saul beyng broken with aduerſities, diſpayred of the Lord, and ſought helpe at the handes of a witche and wicked ſpirite. Theſe thinges declare that the iudgement of God was not deceaued. So he thus vnderſtandeth theſe wordes, It is not of hym that willeth, nor of him that runneth, that it is not inough to will, vnles the iudgement of God confirme that will to be good. But this interpretacion is manifeſtly repugnant with that particle, But of God that hath mercy. For, that which Paul referreth vntounto the mercy of God, this man referreth to iudgement. Chriſostome although he thinketh that this clauſe, It is not of hym that willeth, nor of hym that runneth, but of God that ſheweth mercy, to be an antitheſis pronounced vnderunder the perſon of the aduerſary, yet becauſe (as I ſuppoſe) he ſéeth, that that agréeth not, he ſo laboureth to interpretate this place otherwiſe, that, although they are counted to be the wordes of the Apoſtle, yet therof (he ſayth) followeth no abſurdity: for the Apoſtle ment to teache nothing els, but that all is not of him that willeth, nor of hym that runneth: for we hauehave nede alſo of the grace of God: and therefore we muſt not put any confidence in our workes and vertues. But we hauehave alredy before ſufficiently tought, that this is an interpretacion not according to the place. For they which retayne vntounto themſelues any thing, and remitte not all whole to God, although that ſeme to be but a litle and a modicum, yet is it repugnant to the holy ſcriptures. For, they moſt playnly teach, that as touching this matter, there lieth nothing in our power. And when Paul ſayth, that boaſting is excluded not by the lawe of workes, foraſmuch as euen this modicum which theſe men ſeke to retayne, can be nothing els but a worke, they ſay in wordes onelyonly, and to no purpoſe, that there is nothing whereof we can glory: for in very dede they leue matter to glory of. Of theſe things Chriſostome afterward ſpeaketh, when he interpretateth theſe wordes, And if God minding to declare his wrath. &c. Wherefore it appeareth that both he and alſo others tooke occaſion of their interpretacion of Origen.

For the ſcripture ſaith vntounto Pharao, For this ſame purpoſe hauehave I rayſed thee vp: to declare in thee my power, and that my name mought be ſhewed forth throughout all the earth. Wherfore he hath mercy on whome he will, and whome he will he hardeneth.] Auguſtine to Simplicianus. thus knitteth together theſe wordes with that which hath bene already ſpoken: It behoued the Apoſtle to proue, that it is not of man that willeth, but of God that hath mercy. Therefore he bringeth ſcripture, which teſtifieth this thyng of Pharao, namely, that he was to thys ende ſtirred vp of God, that he moughte in him ſhewe forth his power. This concluſion is diuers from the former concluſion.Farther he noteth, that the concluſion here is diuers from the concluſion going before. For he here ſaith not, it is not of him that willeth, nor of him that contemneth, but of God reiecting, as he before ſayde: It is not of hym that willeth, nor of hym that runneth, but of God that hath mercy. Of this diuerſity this I ſée to beIt cōmeth of him that doth ill, to be condemned, but not of him that doth wel to be ſaued. Why God reiecteth not in conſideration of workes foreſene. Here men are more offended. the reaſon, for that euill workes deſerue calamity and deſtruction, but good works deſerue not felicity. Wherefore it may come of the euill man to be condemned, but it can not come of hym that worketh well to be ſaued. And yet ought we not therefore to thynke, that God is by euyll workes foreſene led, that he will not hauehave mercye on any man: for, that dependeth onelye of hys mere wyll. For as touchyng ſome thoſe whom he hath decréed to electe are no leſſe corrupt in hys ſyght then thoſe whome he reiecteth. But thys is worthy the noting, that there is greater controuerſie touching this part thē there was about y^• part which wēt before. For it is les diſpleaſāt vntounto mē i… they be ſaid to be predeſtinated, and elected, then if they be ſayd to be hated and reiected of the mere will of God, w^t out all conſideration of merites, when as yet the conſideration in ech is a like. Of Pharao it is written in the 9▪ chapiter of Exodus: To this ende hauehave I rayſed thee vp, to ſhew forth in thee my power. This was therfore ſpoken, for that Pharao the more he reſiſted the will of God, the more victorious was the power of God, and the hand of God made more notable. For he was euermore puniſhed with greauouſer plagues, vntil he at the laſt was with all his hoſt drowned in the ſea. In theſe wordes which Paul citeth, we ought firſt to note the purpoſe or appoyntment of God. For by this kinde of ſpeach, To this purpoſe hauehave I rayſed thee vp, is declared, that that reprobation came not of the wil of Pharao, but of the eternalThe ende of reprobation. purpoſe of God. Moreouer therein is expreſſed the end, why he was made reprobate: namely, that in him the power of God mought be declared. And thys end we ought alwayes to kepe ſtill in our mindes: for thereunto chiefely hath Paul a regard, not only in this place, but alſo afterward, when he declareth, why God ſuffreth the veſſels of wrath. For he ſayth, that that is therfore done, to declare y^e The end of the workes of God is, that his moſt noble properties may be declared. The works of creatures declare their nature.riches of his power. And to ſpeake briefly, whatſoeuer God doth, hereto he hath a regard, y^• his moſt excellent & moſt noble proprieties may be declared. Which properties, being infinite, yet are they drawē to ij▪ principal pointes: namely, to his goodnes, & to his iuſtice. This ſelf thing alſo we acknowledge in al creaturs for theyr works are nothing els but explications of theyr nature & diſpoſition. Wherfore the greateſt part of y^• knowlege of things natural is had of y^• effects. Wherefore foraſmuch as God is a perpetuall working, or (as the philoſophers ſpeake) foreign, that is, a continuall motion, therefore, for that he worketh continually, he neuer ceaſſeth to declare himſelfe. And foraſmuch as his workes procede not raſhly, but of his appointed purpoſe, therefore Paul admoniſhed vsus,To what thinges Pharao is ſaid to be raiſed vp. what are the endes, which the counſell of God hath in working. Pharao is ſayd to hauehave bene rayſed vp of God to this purpoſe. Thys may be referred to hys firſt creation, that God therefore created him, and would hauehave him to hauehave hys being, that he might be an example of his moſt iuſt power. Thys ſtirring vp alſo may be vnderſtanded of his kingdome, for that God exalted him to ſo greate an empire. We may alſo not vnaptly interpretate it, that God, whereas others fell and dyed amongſt ſo many plages, would hauehave him to remayne euen vntounto the end which he had appoynted. And that word ſemeth to hauehave a relation to the diſobedience and rebellion, whereby Pharao alwayes reſiſted the commaundement of God? as if it ſhould hauehave bene ſayd, To this end hauehave I rayſed thee vp, that thou ſhouldeſt afflicte my people, and ſhouldeſt reſiſt me, wherby in thee might be declared my power▪ But how God rayſed vp Pharao or hardened him to reſiſt him, all men are not of one iudgement. For ſome vnderſtand it of permiſſion, for that they will not that God ſhould by any meanes ſeme to be the cauſe of this hardening: but I hauehave before declared, that this permiſſion, if the nature thereof be well conſidered, pertayneth vntounto the will. Neither do the holy ſcriptures mencion that diſtinction, which theſe men imagine: that good workes are done, God willing thē: but euil workes are done, God onelyonly permitting thē. For in the ſixt chapiter to the Hebrewes, where is entreated of going forward, and of good workes, it is written, Theſe thinges ſhall we doo, If God ſhall permitte. And alſo in the firſt to the Corrinthians the laſt chapiter, the ſame word is red in the ſelfe ſame ſence. Of which wordes and kindes of ſpeache we gather that permiſſion is the will of God, and that it alſo pertayneth to good workes. Further Auguſtine ſemeth not fully to aſſent vntounto that deſtinction: For agaynſt Iulianus in his fifth booke and third chapiter, and in his booke de Gratia & libero Arbitrio the 21. chapiter, as we before hauehave cited it, he ſayth, That God inclineth the willes of men ether to good thinges, according to his mercy, or elles to euill thinges by hys iudgement, being indede ſecrete, but yet iuſt: neither worketh he any les in the myndes of ill men, then he doth in theyr bodies. And this ſentence the holy ſcriptures confirme. For Eſay in the 13. chapiter in the perſon of God, Behold (ſayth he) I will rayſe vp agaynſt you the Medes, which ſhall not care for ſiluer, nor deſire golde: with their bowes ſhall they ſhoote thorough your chyldren: and they ſhall hauehave no compaſsion of the fruite of the wombe: neither ſhall theyr eyes ſpare your children. Here God ſayth not y^• he wil only permit theſe men to rage againſt his people, but alſo threatneth y^t he will rayſe them vp. And in the beginning of y^• chap. he ſayth, I hauehave commaunded my ſanctified: In which place by, ſanctified, he meaneth nothing els but apointed. And he addeth in the ſame place: And I will cal my ſtrong men. And Ieremy writing of the ſelf ſame matter in his 51. chapiter▪ Behold (ſayth he) I will rayſe vp agaynſt Babell a deſtroyeng ſpirite. And ſtreight way after he ſayth, I will ſay vntounto him that bendeth his bowe, and which lifteth him ſelfe vp in his brigandine: ye ſhall not ſpare her yong men. Vtterly deſtroy all her hoſt. And agayne afterward, The Lord hath ſtirred vp the ſpirite of the kinges of the Medes: for his thought is agaynſt Babell. And in the ſelfe ſame chapiter he ſayth, that God had at other times vſed the helpe of the kinges of Babell to deſtroy other nations. For thus he ſayth, My hammer haſt thou bene, and my inſtrumentes of warre. For by thee hauehave I ouerthrowen nations, and by thee hauehave I deſtroyed kingdomes. But that they in theſe workes ſinned, wherevnto otherwiſe they were ſtirred vp of God, hereby it is manifeſt, for that although they whichTyrans ſinned w… they afflic… br…es by the … of God. were afflicted of them, were worthely puniſhed of God, yet theſe men wrought not that, to the end to pleaſe God, but onelyonly to ſatiſfy theyr hatreds, and to exe… ciſe theyr cruelty, and to fulfill theyr luſt and ambition. Which thing Eſay in his 10. chapiter diligently hath expreſſed, Aſſur (ſaith he) The rodde of my fury, and the ſtaffe of my wrath in the place of theſe mē. VntoUnto a diſſembling nation will I ſend him, and vntounto a people of my wrath: I will commaund him, to take away the ſpoyles, and to cary away the pray, and to treade that people vnderunder foote, as the durt of the ſtreates. But he ſhall not thinke ſo: neither ſhall his hart ſo imagine. But in his hart is, to wede out, and to cutte downe not a fewe nations. For he ſayth, Are not my princes likewyſe kinges? Theſe thinges playnly declare, that God not only ſuffreth, or (as theſe men ſay) permitteth ſinnes, but alſo geueth occaſions, wherby are ſtirred vp the mindes of the wicked. He ſendeth alſo inwardly vehement thoughts: which although of a good minde they may be drawen to good, yet of a corrupte minde, they are corrupted and drawen to euill: neyther is it hidden from God, who ſendeth thoſe thoughts either by him ſelfe, or by the Angells, or by the deuill, that it ſhall ſo come to paſſe. God mought paraduenture rayſe vp a vehement cogitation inA note touching the rayſing vp of Pharao. Pharao touching the defending of his kingdome: which cogitation if his minde had bene good, mought hauehave bene turned to good: but bycauſe his mynde was euil, neither was it changed of God, therfore that cogitation ſtirred him vp vniuſtly to rage agaynſt the Hebrewes. Wherfore he being afeard, leſt they ſhould to much encreaſe and in ſtrengths and nomber paſſe the Egiptians, firſt commaunded the infantes of the Hebrewes, cruelly to be ſlayne: after that beinge aferd leſt his dominion, which he vſurped ouer the Hebrewes, ſhould be taken away frō him, and leſt they ſhould be by Moſes ſet at liberty, he apertly reſiſted the word of God. And the more and more the commaundementes of God were ſet before him, the more was bent that cogitation for the keping ſtill of hys dominiō: and ſo he was after a ſort by Antiperiſtaſin, that is, by contrary circumſtances hardned. So is it vnderſtāded, that Pharao was raiſed vp to perſiſt God.

That my name might be declared thoroughout the vvhole earth.] When he ſayth the whole earth, he comprehendeth together with the Iewes ſtrange nations. Of the Iewes it is ſayd in the 14 chapiter of Exodus: The children of Iſraell had ſene the greate hand which the Lord hath exerciſed agaynſt the Egiptians. Moreouer that victory was celebrated of Moſes and Maria with a notable ſong. As touching ſtrange nations, it is written in the booke of Ioſua the ſecond chapiter, that Rahab the harlot being an ethnike, ſayd vntounto y^e eſpies of the Hebrues, We hauehave harde here of the mightye actes and plagues, whiche hauehave bene done in Egypt of your God: and we hauehave bene wonderfully afrayd. Ambroſe writeth in thys place, that the name of Pharao was not a proper name, but rather a ſurname of allThe name of Pharao. the kinges of Egipt: for at that tyme they were all called Pharaos, as afterward they were called Ptolomei, when the Macedonians were the chiefe Lordes ouer all: as the Romane Emperors were called Ceſares, or Auguſti. And in very déede this is certayne, that that Pharao which was king of Egipt, when Ioſeph went downe thether, was not this Pharao of whome we now entreate, whoſe hatred and cruelty towardes the Hebrewes is deſcribed in Exodus. But wherehence that worde was deriued at the beginning, thus we may by coniecture gather. This Hebrew word Pharaa amongſt other thinges ſignifieth, to auenge, and eſpecially in the coniugation Hiphil. Wherefore I thinke that the wiſe men of the Egiptians in thoſe auncient tymes ment by that ſurname to ſignify, what maner a thing the function and power of a king is, namely, that the Prince is the miniſter of God: who, as Paul ſaith to the Romanes, beareth the ſword, and is an auenger againſt thoſe, which do euill. Wherefore the king of Egipt, ſo often as he hard that his name, mought call to memory that the auenging of ſinnes and of wicked factes pertayned vntounto his office: and the ſubiectes being terrefied by that name, mought be kepte in dew obedience: if yet it may be admitted out of the Hebrew tong to deriue the etimology of an Egiptian word. And when the Apoſtle addeth:

For the ſcripture ſayth,] He ſemeth to admoniſhe vsus, that theſe thinges ought not to be kept ſecret in Churches. For ſeing that God would hauehave theſeAgainſt thoſe which will not hauehave any thing tought touching predeſtination. thinges ſo diligently put in writing, he would alſo doubtles hauehave them tought in Churches: which maketh very much againſt thoſe, which thinke that nothing ought to be tought touching predeſtination. Auguſtine was of this minde, that predeſtination ought to be preached, but yet in ſuch ſort, that the myndes of the hearers ſhould not be alienated from piety. And verely if we ſpeake of it ſo much as is written in the holy ſcriptures, men ſhall thereby be ſtirred vp to hauehave a moderate opinion of themſelues, and a noble opinion of God: and perpetually to geue him thankes for the ſingular benefite of his election: and in others which are reiected and periſhe, to vnderſtand what they had deſerued, if God would hauehave delt with them according to his iuſtice. Neither had Paul to any thing els a regard, when he vſed this example of Pharao, but to teach, that God hath the ſame right ouer all men, which he here teſtifieth, that he had ouer Pharao. And hereby ought we to gather, that although predeſtination and reprobation do compell no man,Predeſtination and reprobation are certain, although they compel none. yet can no man decline from the endes, which God hath appoynted. For touching Pharao it is manifeſt, that he could not be plucked away from his ſtiffe and hardened opinion neither by plages, nor by wonders. We may hereby alſo ſée, that it is not of him, that willeth. For ſo long as men are hardened, and do abhorre from piety, vnles they be changed by God, doubtles they of themſelues and by their owne ſtrengthes are neuer able to riſe agayne. The Hebrew word which is here put, is Aamad heiech commeth of the verbe, Amad, and ſignifieth to ſtand: but in the coniugation Hiphil, it ſignifieth, to make to ſtand, or to erect, or to appoynt: although many intepretate it, to ſaue: as though whereas others fell and died, Pharao was preſerued and abode. And this interpretacion the Chaldey paraphraſt foloweth, and likewiſe the ſeuenty interpreters. For thus they hauehave tranſlated it: foreign. But that which we follow ſerueth better to the purpoſe of Paul: namely, that God to this purpoſe made Pharao to ſtand againſt hymſelfe. But which way ſo euer it be taken, it muſt be referred vntounto the predeſtinationGod doth all thing by his appointed counſel, and doth nothing raſhly. and purpoſe of God. For God doth nothing raſhly or by chance but doth all thinges by his certayne and appointed counſell. And euen as it is written, that he hathe predeſtinated ſome certaine ſingular men, before they were borne (for ſo Eſay ſaith in his 49. chapiter) The Lord hath called me from the wombe: and from the bealy of my mother hath he bene myndfull of my name: And the lord in Iere. the firſt chapiter ſaith, Before I formed thee in the wombe, I knew thee, and before thou cameſt out of her bealy I ſanctified thee. And Paul to the Galath. which hath put me As God hath frō the b…ginnyng predeſtinated ſome ſo alſo hath he reiected ſome.a part from my mothers wombe) So alſo muſt we thinke of the wicked: namely, that God appointeth them alſo vntounto their end, neither dealeth he with them raſhly. Of this example here alleaged the Apoſtle concludeth.

Wherefore he hath mercy on whome he will, and whome he will he hardeneth.] Some contend that this is an obiection vnderunder the perſon of the aduerſary: but the order and courſe of the wordes if it be diligently conſidered will not ſuffer this interpretacion. For ſtraight way after theſe wordes the Apoſtle himſelfe addeth an obiection, when he thus writeth:

Thou wilt ſay then vntounto me, why do we yet complayne? For who can reſiſt his will?] Seing therefore that the Apoſtle himſelfe diſtinctly and playnly ſheweth the obiection, why ſhould we preuent, and of purpoſe confound the order of his wordes▪ Any man, that is not willingly blind, and will not ſée, may perceaue, that this laſt obiection is brought agaynſt thoſe thinges which were now concluded. But in theſe wordes being taken in that order that they ought to be, this is worthy of noting: that the holy ſcripture when it entreateth of the iudgementes of God vſeth harrible and ſharpe words: as are theſe Hebrew words there touching Pharao, Caſchah, hokib, bad, And in other places, to make to erre, to The ſharpe wordes which God vſeth againſt the reprobate.ſeduce, to blynde, to make fat the hart, to deliuer into a reprobate ſenſe, and into ſhamefull affectes, and other ſuch like: by which wordes, foraſmuch as the holy ghoſts wil is, to cauſe men with great terror, and daunting of the mynde to be aferd of the iuſtice and vengeance of God, they which ſéeke by fayned interpretations to extenuate and to lenefie them, as though God doth nothing touching theſe thinges but onelyonly (as they ſay) ſuffreth and permitteth, do ſeme of purpoſe to be enemies to the counſell and decrée of God. Goddes will is to ſhewe forth how horrible andGod inflicteth moſt greuous puniſhmentes not only vponupon the bodies of the wicked, but alſo vponupon their minds miſerable puniſhementes▪ he vſeth to inflict not onelyonly vponupon the bodyes, but alſo vponupon the mindes of the wicked: but theſe men as much as lieth in them wonderfully darken theſe things. It is true in déede, that we reade in the booke of Exodus, that not only God hardened and aggrauated the hart of Pharao, but alſo that Pharao himſelfe hardened his hart: but this maketh very much to the explication of the matter, ſo farre is it of that theſe thinges are repugnant the one to the other. For ech part is true, both that God hardened the hart of Pharao, and alſo that Pharao himſelf hardened his hart. For Pharao had, as al other men alſo hauehave,Both God hardened Pharao, & alſo Pharao hardened himſelfe. Note diligently this explication. God inſtilleth no new malice into men. a peruerſe and corrupt nature: wherout, as out of a ſpring, when occaſion is offred burſt forth all kindes of ſinnes. Wherefore when God maketh men deſtitute of his helpe, and leueth them in ſo corrupt an eſtate, if afterward he lay before them occaſions, whereby the minde is prouoked, it can not be denied, but that he after a ſort, but yet not properly, is the cauſe of the actions that burſte forth. Wherefore when God is ſayd to harden, or to deliuer vp into luſtes, we do not thereby meane, that he of his owne, inſtilleth into men any new malice, or ſinne. Some when they heare ſuch wordes, imagine, that God doth that, which men are wont ſomtimes to do, when they fill empty veſſels: as though man hath no ſin, but God powreth it from without into him, but the caſe is farre otherwiſe. For man is borne and conceaued in iniquities: who then can be without ſinne. This foundacion,Man is borne in iniquity and ſinne. as firme, and founded by the holy ſcripturs, we ought by all maner of means to defend. Now foraſmuch as man is in this eſtate, namely the childe of wrath, and ſet vnderunder y^• curſe, vnles he be by a peculiar grace and help of the ſpirit through Chriſt made whole, he hath in himſelf aboundance of ſins & wickednes. We hauehave alſo an other argument, which euen the philoſophers ſaw: namely, that God, foraſmuchGod ſuffreth nothing in the world to be idle. as he is a ſimple & pure act, perpetually moueth all things neither ſuffreth he any thing to be idle. But foraſmuch as he gouerneth all things moſt wiſely, he moueth not things but according to y^e cōditiō of y^e nature, which eueryevery thing hath, if we ſpeake of the common and vſuall gouernment of the world. He maketh the heauens to moue circle wiſe: for that, that motion is moſt apteſt for them: and after the ſelfe ſame maner he moueth and impelleth other creatures,Man is moued of God according to his nature. So muſt we confeſſe that man is moued of God, according to his nature: namely, to worke by reaſon and will, and that in ſuch ſort, that his choyce or will is not cō pelled: but whatſoeuer he doth, he doth it willinglye, and of his owne accord, whether the ſame be good, or whether it be euill. Wherfore foraſmuch as in mankinde ſome are deliuered, and by grace and by the ſpirite red …med from the corruption of that maſſe, which is contaminated in Adam, and foraſmuch alſo as other ſome are left in ſinnes, and obnoxious vntounto vice, therfore GOD, ſéeing that by his perpetuall mouing he moueth all thinges, impelleth either of theſe kindes of men to worke, neither ſuffreth he either of them to be idle. Wherfore men iuſtified and endued with the ſpirite of God, are moued rightly, and do thinges acceptable vntounto God (ſo much as the condition of this life ſuffreth) by their nature, being amended by y^e power of grace, and of faith. But they alſo which are not regenerate are perpetuallyAliantes from God in all their doinges ſin. moued: and althoughe ſometimes they morallye and ciuilly do ſome good thinges, yet can they do nothinge whiche maye be acceptable vntounto God, yea rather whatſoeuer they do, they alwayes ſinne. But how that ſin procéedeth both of God and of them I thinke I hauehave ſufficiently declared. Wherefore it is true, both that God hardened the harte of Pharao, and alſo that he himſelfe hardened his owne hart. And to make this more plaine, we wil declare it by this ſimilitude, which D.A ſimilitude. Luther alſo vſed. Suppoſe that there were a carter hauing many horſes, which he continually whippeth forward, neither ſuffreth he them to ſtande ſtill: they beinge driuen forward muſt néedes moue: and as many as are whole and ſound of legges and féete, do go vprightly: but if there be any amongſt them, that hath lame and diſeaſed fete or legges, they alſo goe, when they are whipped forward but yet ſlowly and euill fauoredly: for they halt. But that halting ſhould not be, vnles they were driuen forward. For when the horſes ſtand ſtil the halting is not perceiued, but the beginning of haltinge, that is, the diſeaſe or lamenes of the legges, the horſes hauehave in themſelues, and receaued it not at the carters hande. So God forasmuche as he by his mighty working perpetually moueth, and ſtirreth vsus vp, maketh vsus to light vponupon diuers occaſions, whiche we (for that we are euill) can not vſe well. But in this ſimilitude this difference oughte be noted, that it lieth in the hande of God by his liberall grace and ſpirite to deliuer vsus from ſinne grafted in vsus by nature, whē as it lieth not in the power of the carter, to heale the diſſeaſed féete of the horſes.The wiſedome of God directeth ſinnes to a good ende. This moreouer is attributed vntounto the diuine wiſedom, to direct ſinnes ſo brought foorthe to an good ende, and to vſe thoſe euill thinges bothe to the ſaluation of the elect, and alſo to the illuſtracion of his power. For the declaration wherof Ambroſe vſeth a ſimilitude taken of phiſitions, whiche vſe the puniſhmente of condemned men to the helpe of men. For they cut theyr bodies, they conſider and ſearch the in ward parts, and leaue nothing vnſearched, that thereby they may vnderſtand the beginnings and groundes of diſeaſes, and be able afterwarde to heale others. And there are thrée thinges chieflye to be weighed in theſe wordes of the Apoſtle. Fyrſt he ſayth, That it is not of him that willeth, nor of him that runneth: but of God that hath mercy. Secōdly he addeth, To this purpoſe hauehave I raiſed the vp: laſt of al, he hath mercy on whome he will, and whome he wyll he hardeneth. All theſe kindes of ſpeache, are of great waighte, to call vsus backe from the conſideration of our merites, to the ſimple and méere pleaſure of God. And when we heare that God hardeneth, therby we ought to vnderſtand nothing els, but the effect of the vengeance and wrathGod to harden, what is ſignifieth. of God, whether the ſame be done, eyther by God himſelfe immediatelye (as they vſe to ſpeake) or by the deuil, or by euil men. For al theſe can do nothing, but ſo far foorth as they are permitted of God. Wherefore it is as true, that God hardeneth whome he will, to ſhewe forth his power, as that is true, whiche Salomon ſaith in the Prouerbs, that he maketh the wicked man for the euill day. Chriſostome ſayth, that this example of Pharao, may very well be compared with the first. For euen as Moſes could noe ſee, why ſome of the people of Iſraell ſhould bee ſlayne, when as others hauing ſinned in the ſelfe ſame caſe, were pardoned, ſo now men could not ſee, why onelyonly Pharao was choſen out in whome God would ſhow the ſeueritie of his iudgements. For there were There wer others whiche no leſſe reſiſted God then Pharao.many others which no les reſiſted God then did he. Afterward he addeth, that the Apostle mought by an example of the Iewes hauehave confirmed that which he entended: but he would with great prudency declare in a king barbarous and a straunger from the people of God, that which they afterward ſhould perceaue and ſe in thēſelues. Farther he ſayth: that whereas it is ſayd, that God hardeneth, it ſignifieth nothing els, but that God by his great goodnes, patiēce, and lenity ſuffred Pharao. As touchng the firſt, I deny not, but that this example of Pharao is very well knit together with that former example concerning Moſes: although I hauehave otherwiſe interpretated thoſe wordes ſpoken vntounto Moſes. But, that God had in them a regarde either to worthines, or vnworthines, I vtterly deny. And foraſmuch as we hauehave before ſufficiētly confuted this, we ſhall not néede in this place to repeate the ſame agayne. But whether, to harden, be to vſe mercy and goodnes towardes any man, we will ſtreight waye conſider. But firſt I thinke it not amiſſe to declare Origens mind touching this matter. For it maye ſéeme, that out of him, as out of a fountaine others hauehave drawen the principles of theyr error. He bringeth a ſimilitude of a good mā of the houſe which hath many ſeruauntes. Who conſidering theyr diſpoſitions to be diuers, firſt of all ſtudieth to know how he may commit vntounto eueryevery one an apte chardge, according to the conditiō of eueryevery one of them. And therfore thoſe whom he ſéeth to be meete for huſbandry, he ſendeth to ſerue in the country: thoſe whome he ſéeth apt to merchandiſe, he ſendeth to fayres and to the market: thoſe whiche can féede cattell, he maketh féeders of cattaile: and thoſe whome he ſéeth more apte for the table, and the chamber, he kéepeth ſtil at home. In the meane time becauſe that he ſéeth, that by reaſon of the ſeruile condition which is in thē, they ſhall hauehave néede ſometimes of beatings to accompliſh this matter, he ſéeketh ſuch natures, which of theyr own accord are inclined to cruelty, that when chaſtiſemente ſhall be néedefull, he maye hauehave one at hand which is much more ſharper then they whiche néede to be corrected: and which for his wicked factes is worthy not ſo much to be amended, as to be put to death: whoſe deſtruction yet he will hauehave at the laſt to be profitable to the amendemente of the reſt. And therefore when he ſendeth him to take vengeaunce, he thus ſaith, To this purpoſe hauehave I raiſed thée vp: and therfore he ſaith that Paul writeth not, to this purpoſe hauehave I made thée: leaſt the faulte ſhould ſeme to be laid vponupon the creator: but God would hauehave that malice, which Pharao had gottenHe ſtirred vp Pharao (ſaith Origene) for that he would not ſtreightway puniſh him. vntounto himſelfe to be fruitefull vntounto others. And he ſayth, that he hardened the harte of Pharao, for that he would not take ſodeine and full vengeaunce vponupon him, but would rather vſe gréeuous plages continually increaſing by litle and litle. For by this pacience and goodnes of God, was Pharao hardened. Thus much Origen vponupon theſe wordes: with whome I cannot agrée in two places eſpecially. Firſt, becauſe that he vniuerſally remoueth away from God this hardening, and tranſferreth it wholy vntounto Pharao: Secondly for that he ſayth, that he was …ardened by the patience and goodnes of God. Moreouer alſo for y^• he ſéemeth tō affirme, that God choſe Pharao to ſhow foorth ſuch examples vponupon him, for that he was a man moſt hard, and paſt all amendment. For, that is farre wide from the frée reprobation of God, which, as Paul ſaith, commeth from God without any reſpect of workes. The commentaries alſo which are aſcribed vntounto Ierome, affirme the ſelfe ſame thinges: and geue a reaſon, why God would chooſe Pharao aboue all others, in whome he wouldPharao is now ſaid to hauehave filled the meaſure of his ſinnes. God in the deſtruction of Pharao prouided for the Iſraelites. ſo ſeuerely make manifeſt his iudgements: namely, for that he had now filled the meaſure of his ſinnes: which thing we reade of the Sodomites and of the Ammorites. But this is to affirme, that reprobation commeth of euill woorkes. They adde moreouer that GOD woulde by the deſtruction of Pharao prouide for his people of Iſraell, that they ſhoulde not be afearde of the tyrannes of thys worlde, when they ſaw ſo mighty a king for theyr ſake ouerthrown of God: & that hauing alwayes y^• iuſtice of God before their eies, they mought beware of al wicked actes. Now reſteth to heare what Pighius ſayth: who tooke vponupon him ſtoutly to defēd the opinion of Origen and of others, whome we hauehave now reherſed. And vntounto Origen he hath in a maner added nothing but a conterfeat and ſophiſticall ſhew: ſo that the error being paynted and ſet out with colours mought be the more ſaleable. Firſt he ſayth, that no man ought to thinke, that God hardned Pharao, for by that meanes it mought ſeme, that liberty was taken from him, and that he was not the cauſe of his ſinne: and that which is affirmed of him, muſt alſo be ſayd touching others. In ſumme he can not abide that men ſhould be left voyde of free will: for he thinketh if that ſhould be graunted, God ſhould be vniuſte, which puniſheth men without any theyr deſert. Theſe forſoth are the reaſons,Pighius maketh God vniuſt if free will be taken away. He denieth that God hardened Pharao. by whoſe ſtrength, when he laboureth to ſatiſfy this place, he denieth, that God hardned the hart of Pharao. But as touching the firſt, either he diſſembleth the matter, or ells he vnderſtandeth it not. For it was no hard matter to ſe, how that hardening mought come both from God, and alſo from Pharao: for it dependeth of either of them, as we hauehave before at large declared. Wherefore neyther Pharao nor any other wicked mā, when he is ſo dealt with, can be excuſed. But whereas he ſayth, that from Pharao was taken away his liberty, neyther could he hauehave done otherwiſe, what nede was there that Pighius ſhould ſo much vrge that, when as euen Paul obiected vntounto him ſelfe, the very ſame thing. For thus he ſayth: But thou wilt ſaye vntounto me, why doo we ſtill complayne? For who can reſiſt his will? Wherefore that which ſemeth abſurd vntounto Pighius, is both ſoundFree will vnleſſe it be healed can do nothing in things deuine and celeſtiall. and catholike: namely, although a free will be able to do ſomewhat in morall matters, yet vnles it he healed, it is able to do nothing at all in thinges holy and celeſtiall, and which may pleaſe God For Paul ſayth: That which was impoſſible vntounto the Law, in as much as it was weakened thorough the fleſh. And vntounto the Hebrues it is written of ſinne agaynſt the holy ghoſt, That it is impoſsible for thoſe which hauehave once bene illuminated and hauehave taſted the gift of God, if they once fall, to be afterward reformed by repentaunce? What wil Pighius ſay here? Doth he not heare that free will is taken away? But it is to be wondred at, how he can ſay, that God ſhould be vniuſt, if he puniſh ſuch an hardning, which he could not auoyd. For if that reaſon ſhould be of force, then could not God, without greate nothingOriginall ſinne which cannot be auoyded, is puniſhed. of cruelty, and of iniuſtice puniſh originall ſinne: which doubtles none of vsus all when we are borne can auoyde. Wherefore theſe reaſons, ſeing that they are ſo weake, can not proue, y^• God hardned not the hart of Pharao Now, foraſmuch as Paul and the holy ſcripture vſeth this worde, To harden, let vsus ſe how Pighius extenuateth it. Firſt he ſayth that God exhibiteth him ſelfe vntounto all men an equall father: that is, gentile, louing, patient, full of lenity in ſuffring of ſinnes: and by that louingnes many are drawen to be conuerted, and to repente, but others abuſe the ſelfe ſame lenity, and are hardned. For ſo he ſayth that by one and the ſelfe ſame heate of the Sunne, clay is made hard, and waxeA ſimilitude. made faſt. And that this diuerſity depēdeth of our ſelues, he laboureth to proue by the epiſtle to the Hebrewes the ſixt chapiter. For thus it is there written: For the earth which drinketh in the rayne whiche commeth ofte vponupon it, and bringeth forth herbes mete for them▪ by whoſe labour it is dreſſed, receaueth a bleſsing of God: but that which bringeth forth thornes and briars is reiected, and obnoxious vntounto the curſe, whoſe ende is to be burned. Behold, ſayth he, it is one & the ſelfe ſame ſhoure which bringeth fertility: but according to the diuerſity of the earth, the ſucceſſe is far diuers. For one earth bringeth forth good fruites: and an other bringeth forth thornes and briars. So, ſayth he, the goodnes, patience, and lenity of God being one, is exhibited vntounto all men: but by it ſome are conuerted, other ſome are thorow theyr owne default hardned: wherfore the difference (ſayth he) is in them, and not in the will of God. Afterward he goeth about to expound the maner of the phraſe of ſpeach, and to ſhew, how God is ſayd to harden. It oftentymes (ſayth he) commeth to paſſe, that a louing and gētle maſter, when he ſeeth, that by his gentlenes and lenity, his ſeruauntes are made worſe and worſe: at the laſt in a greate anger he crieth out: It is euen I which hauehave marred you: for I hauehave ſpilt you: But by theſe words he meaneth to ſignifie nothing ells, but that he had not chaſtiſed them, and ſo they by that lenity were made worſe & worſe: and he thinketh y^• the like phraſe of ſpeach is had in this epiſtle to the Romanes: for thus Paul writeth, Doſt thou contemne the riches of his goodnes, and patience, and long ſuffring? Doſt thou not know, that the bountefullnes of God moueth thee to repentaunce? But thou according to thine hardnes and vnrepentaunt hart, heapeſt vp vntounto thy ſelfe wrath in the day of wrath. Here (ſayth he) thou ſeeſt, that the worke of God is diſtinct frō our worke. The worke of God is, by his patience, goodnes, and long ſuffring to bring vsus to repentance. But the worke of the wicked is, to abuſe that lenity, and to heape vp vntounto him ſelfe, that is, to gather together and to lay vp for himſelfe, the wrath of God. And after this maner he iudgeth that the ſentences of the Prophetes are to be vnderſtanded, ſuch as are theſe: Why haſt thou deceaued vsus Lord? thou haſt hardned our harte, that we ſhoulde not feare thee. Agayne Why in deceiuing hast thou deceiued thy people? As though the Prophetes ſhoulde complaine, that God had bene to gentle, and had not puniſhed, nor chaſtiſed the people and ſo by that meanes they became vitious and corrupt. For ſo we ſay, that a horſe is marred, vnles he be brokē and tamed with the bridle: ſo a father is ſayd to marre his children, vnles when nede requireth he do chaſtiſe and puniſh them. And we are accuſtomed to ſay vntounto them, which do ſo, why marre you the horſe? Why marre you your childrē? And after this maner he thinketh that the prophetes complayned to God. But this is abſurde, and far wide from the truth, which he taketh as a thing graunted, that the goodnes of God is a like exhibited vntounto all men ſo that the difference is only in the men, and not in God.The goodnes of God is equally geuen vntounto all men. In the nature of men is equality. All men are not by one▪ and the ſelfe ſame force drawen. Againſt the ſimilitude of the clay, and of the w…xe. A place to the Hebrues declared. For ſome embrace his goodnes when it is offred, but others reiecte it, and are hardned. For rather contrariwiſe in men we muſt put equality, and likenes as which comming of one and the ſelfe ſame maſſe hauehave like condition of free wil, and they by themſelues can do nothing that is vpright. Wherefore ſeing that this infirmity, or rather vnablenes is a like in all men, the differēce muſt nedes be put in grace, as in the mouing and efficient cauſe: for that all men are not after one & the ſelfe ſame maner drawen. For vocation is of two ſortes, y^e one is of …fficacy, the other common. And that ſimilitude of the clay and of the waxe is vayne and trifling. For after the fall of Adam this diſtinction hath no place in frée will. For in mākinde now, are not ſome like waxe and other ſome like clay. For god, as Paul ſaith, maketh his veſſels of one & y^• ſelfe ſame clay: & according to his conning geueth to one & the ſelf ſame clay ſondry formes. Neither doth y^• place to the Hebreues make any thing to this purpoſe. For there the ſcripture exhorteth men, which oftētimes heare the word of God, to endeuour themſelues by holy life to be fruitful: which if they do, they ſhall obtain the bleſſing of God: but if they liue wickedly, and ſuffer the ſede of God to be corrupted and made vnprofitable in them, they ſhalbe obnoxious vntounto the curſe. For the declaration whereof he vſed an excellent ſimilitude taken of the earth. Wherefore in that place is nothing ſpoken of fre wil and grace, but of the word of God, & of men, which profeſſe Chriſt in the church: whome God exhorteth, y^• they ſhould not be ſuch as dure but for a time, and are only in name Chriſtians. Whereunto alſoThe parable of Chriſt of the ſeede. Chriſt had a reſpect in the parable of the ſede caſt, partly vponupon good earth, and partly vponupon ſtony ground, and partly amongeſt thornes, and partly in the high way. Wherfore the condition of the ſhoure of the word of God is deſcribed, y^• it always l…ghteth not vponupon good men, and vponupon ſuch as are reformed by y^e graceThe good earth are thoſe which are elected. & ſpirit of God. Wherfore we may ſay y^• y^• good earth are thoſe which are elected and y^• barren earth are y^• reprobate. And y^e earth, as it hath ſhowers frō heauē, ſo therehence alſo hath it fertility & barēnes, So it is god which miniſtreth vntounto vsus both his word & alſo y^• grace of faith, wherby we w^t profit receiue y^• ſame word. But whereas Pigghius ſaith, that it is a phraſe of ſpeach much vſed, that a good and gentle maſter will ſay vntounto his ſeruauntes abuſing his lenity, I my ſelfe hauehave marred you: I my ſelfe hauehave ſpilt you: that doubtles I deny not. But he ſhould hauehave proued, that Paul in this place ſpake in this ſort. For ſeing that God is otherwiſeThis figure of Pighius agreeth not with the wordes of Paul. vnderſtanded to harden the harts of men, this figure will not agrée with the words of Paul. For firſt it is an hard inuerſion of ſpeach, if whereas Paul ſaith God hardeneth the hart of Pharao, we ſhould ſay, vtterly excluding God, Pharao hardeneth his hart, for that he abuſeth the goodnes of God. Moreouer if (as Pigghius thinketh) to harden, ſhould be all one with, to do good, to hauehave mercy, to ſhew clemency, it ſhould not then be the part of a father which gouerneth well and with clemency, to forgeue ſinnes, to adopt into children, and to geue ſondry giftes, but to chaſten, and to puniſhe. And by that meanes ſhall follow many abſurdities. For when God deliuered the children of Iſraell into captiuity, we muſt ſay, that he had mercy on them, becauſe he puniſhed them. And when he brought them home againe from captiuity, for that he did good vntounto them, we muſt ſay that he hardened them. By this meanes to ſend his ſonne into the worlde, which was a token of incredible clemency, was to harden the worlde: and by Titus, and Veſpaſian, to deſtroy and ouerthrow Ieruſalem, was to hauehave mercy on the I…wes. So ſhall the glorification of the ſaintes pertaine to hardening, and the puniſhemente of hell fyre, to mercye. And foraſmuch as God doth good vntounto all men, rayneth vponupon the iuſt and vponupon the vniuſt, and maketh his Sunne to ariſe vponupon the good, and vponupon the euil, if we follow Pigghius, opinion, we muſt ſay that God hardeneth them all. Further who can deny but that Pharao, was ſmitten of the Lord and chaſtiſed? eſpecially when as, there are reckoned vp ſo many plagues, wherewith God ſmote him? But euen then moſt of all (as Pigghius dreameth) God ſhould hauehave mercy vponupon him, & not hauehave …ad hardened hym: yea rather although God be ſayde ſometymes to hauehave hardened the hart of Pharao, when he tooke away thoſe plagues, yet if a man diligently reade of the hiſtory of Exodus, he ſhall fynde that the ſelfe ſame was ſpoken when Pharao was ſmitten, and when the plagues were layde vponupon hym. For when the lice were ſent, and the ſorcerers coulde not do the like: when the cattayle were ſlayne with the peſtilence, and when eueryevery where men were ſo troubled with botches, that neither the ſorcerers themſelues coulde eſcape them, it is by expreſſe wordes written, that the hart of Pharao was hardened. Laſtly Paul ſayth, that vntounto them that louelove God, all thinges turne to good. Wherefore whether he ſend vponupon them proſperity, or aduerſity, he alwayes hath mercy vponuponPighius in vaine excuſeth God. them, neither can he by any maner of meanes be ſayd to harden them. Neither doth it any thing profite Pigghius, when, as though he would excuſe God, he ſayth, that he hardeneth, when he will not puniſhe thoſe which deſerue puniſhment…s. For neither by this meanes doubtles, if a man loke vponupon humane reaſon, can God eſchew the ſuſpicion of cruelty, and of iniuſtice. For if thatHe may be call…d an vniuſt father which puniſheth not his children in tyme. …enity be hurtfull, and God is not ignorant thereof, why then vſeth he it. Should not he be counted an vniuſt father, which chaſtiſeth not his children in tyme? God indede tollerateth many things, and that not agaynſt his wyll, but with hys wyl. And if he tolerateth, and willeth that which is agaynſt our ſaluation, how ſhall he not ſeme to be againſt our ſaluation? But he hath geuen vsus (th…u wilt ſay) free will. But reaſon will ſay, O God, whatſoeuer thou doſt eitherA falſe imagination of Pighius & of certayne others. in chaſtiſing, or in fauoring me, it is nothing, vnles thou ſhalt firſt change me, and in ſtede of a ſtony hart ſhalt geue me a fleſhy hart. Theſe men to no purpoſe imagine, that God ſetteth forth a certayne common grace vntounto all men ſo that whoſoeuer will may receaue it, as though it were in our power either to embrace it or to reiect it. For if it were ſo, the beginning of our ſaluatiō ſhould be of our ſelues: and ſo whileſt we go aboute to defend the liberty of our owne will, we ſpoyle God of his election and liberty. For if he equally offer his grace vntounto all men, as theſe men imagine, then ſhall he predeſtinate nor elect none: for it ſhall rather lye in men, either to reiect God, or to elect hym. But the ſcripture eueryevery where attributeth vntounto God the election of thoſe, whome he will toOur will is not the rule of the election of God. be ſaued. And Chriſt ſayth: Ye hauehave not choſen me, but I hauehave choſen you. It is a poynt of great arrogancy, to ſeke to bring God into an order, that our wyll ſhoulde be the rule of the election of God. This thing (me thinketh) is very vnwarely ſpoken of theſe men, to affirme, that they are receaued of God, which will admitte his grace, and they are reiected, which will not admitte it. Notwithſtanding yet theſe men by ſuch wiles and ſubtleties ſatiſfye not humane reaſon, which is the thing they chiefly go aboute. For if we ſhould graun… that which theſe men imagine, namely, that that litle, or (as they call it) that mo…icum, whereby we can either admitte or reiecte grace when it is offred, is in vsus comming of our ſelues, yet foraſmuch as it is of all men confeſſed, that God can by his ſpirite ſo helpe that little whatſoeuer it be, that it ſhall not decline from vocation, nor be ouercome of luſtes, humane reaſon will ſtill enquire, why he performeth not that, eſpecially ſeing that he may do it without any his diſcommodity, euen onelyonly by his becke. Verely if a father ſhould ſe his ſonne in danger to be ſtriken or to fall, is it not his duety to helpe him, and toIt is the fathers part when he may▪ to deliuer his ſon from daunger. remedy the danger? yea rather it is not onelyonly the duty of a father ſo to be, but alſo of eueryevery good man: and chiefly if it may be done without any loſſe, or dammage. But this may be without all doubt affirmed of God: for nothing can hinder him, when he defendeth any by his grace and ſpirite. Neither auaileth this any thing which ſome ſay, that it is not mete that men ſhould be compelled to good thinges: for we ſay that men deſire not to be compelled, but to hauehave their will made good, and ſo changed, that it be not ouercome of ſinne. And that may be obtayned without compulſion: for the Saintes which areThe ſaints which are in their coū trey are not compelled to will that which is good. already in theyr countrey, namely, in heauen of their owne frée and voluntary accord cleaue faſt vntounto God, and that perpetually, without any compulſion had at all. But they obiect, that if it were ſo, then ſhould men hauehave no merites at all. For thoſe merites they ſay conſiſt in that modicum, which they ſay is remayning in vsus, ſo that we vſe it rightly. But here alſo humane reaſon will anſwer, What do theſe thinges helpe with ſo great a danger and deſtruction of infinite men? Farther it very much pertaineth vntounto the glory of God, not to aſcribe any thing vntounto our merites, but to referre all whole vntounto him. Thou ſeeſt now into how ſondry and blinde mazes theſe men throw themſelues, wh…n they ſeke to excuſe God, who hath no neede at all of any ſuch patrone. For all the godly ought to be no les aſſured, that the wil of God is iuſt, then they areTheſe men acquite not God by their excuſes. that God is. But what (I beſech you) get theſe men by theſe their excuſes? Forſoth euen this, in ſtede of one blaſphemy which they pretend to auoyde (which yet in very dede is no blaſphemy at all)▪ they vnwares fall into many abſurdities Yea at the length they are brought to that poynt, that wil they or nil they, they holde that ſome good thing commeth from men, which dependeth not of God. They crye out that it is abſurde, to ſaye that God is the cauſe of induration.God to harden-taken in that ſence that was before declared is not abſurd. But I would gladly know of them vponupon which article of y^• fayth this abſurdity lighteth. Doubtles vponupon none, if they ſo vnderſtand the matter, as we hauehave before declared it: namely, that we muſt not thinke, that God of himſelfe poureth any malice into men. But if they ſhal ſay (as doubtles they do ſay) that they ſo teach, that men ſhould not be offended, I would know of them, what part in man is offended by this doctrine. They wil anſwere, I know humane reaſon. But if they ſo much weigh the offending thereof, why do they not diſanull in a maner al the articles of the fayth. For doth not it thynke that the creation of all thinges is abſurde? Doth not it thinke the death of Chriſt,If we ſhould ſatiſfie humane reaſon, we muſt diſanu… the articles of the faith. and the reſurrection of the dead is abſurde? Paul to the Corrinthyans ſayth, that the naturall man vnderſtandeth not thoſe thinges which are of the ſpirite of God: for vntounto him they are fooliſhnes. And what in Gods name ſhall we ſay, that may ſatiſfy humane reaſon? Shall we ſay, that God as touching perticuler thinges hath not a regard to humane affayres, but that he onelyonly vniuerſally prouideth for the world? Or ſhal we ſay, that he permitteth men vntounto themſelues, and condemneth no mā vntounto eternall paynes? For theſe and ſuch like thinges, as they are not diſagreable from humane reaſon, ſo are they moſt of all repugnant vntounto the holye ſcriptures. Wherefore we ſée that this deuiſe, though it ſéeme goodly to the ſhew and wittye,This witty deuiſe nothing auayleth. yet doth it nothing profite theſe men. Now will we examine the ſentences of the Prophets, wherein God ſéemeth ſomtimes to be ſaid to be the cauſe of deceauing and of error. Shall we ſay that they prayed againſt the ouermuche lenity of God? and ſayd after this maner, O God, why doſt thou ſo long forgeue this people? why dooſt thou not chaſtiſe them, that they be not ſo deceaued and erre? Here doubtles I cannot inough meruayle at the ſo great negligence of theſe men, in weighing the ſayinges of the prophets? Verely, if a man diligently read the 60. chapter of Eſay, Where it is thus read, Why hast thou made vsus to erre▪ O God, and hast turned away our hart from thy feare? He ſhal ſée, that this complaint is rather of the deceates andThe Prophets praid not againſt the lenity of God. beguilinges of the falſe Prophetes, then of the lenitye of God. For Eſay prayed not that the people ſhould be chaſtiſed: but rather he lamēted and bewayled their captiuity. In the. 4. chapter alſo of Ieremy is in a manner the ſelfe ſame meaning. In deceauing (ſaith he) O Lord thou haſt deceaued thy people. They ſayd peace, peace▪ and behold the ſword In theſe wordes Ieremy complaineth, that the Iewes were deceaued by falſe prophets, for that he ſaw theyr calamity at hand: & yet doth not the prophet pray, that that calamity might come vntounto the people, but rather with greate grief threatneth it vntounto them. The ſelfe ſame thing againe ſheweth Ezechiell, and that more plainely in his. 14. chapter. If a man, ſaith he, (meaning a wicked man)How God deceiueth. ſhall aske counſell of a Prophet, and he in his anſwere ſhall deceaue him, I, ſaith the Lord hauehave deceaued that Prophet, and will deſtroy him. But how God maketh to erre, deceaueth, and ſeduceth, it is declared in the bookes of the kinges▪ For thus the Lord ſayd vntounto the ſpirites which ſtoode before him: who ſhall deceaue Achab? An euill ſpirite anſwered, I will deceaue him. Then ſaid God, How? I will be (ſaith he) a lieng ſpirite in the mouth of all the prophets of Achab. Then aunſwered God, Go thy wayes and thou ſhalt preuaile. This hiſtory declareth, that God ſtirreth vp the deuil to lie, and that he will hauehave him to be of efficacy, and to preuaile. The ſelfe ſame thing alſo teacheth Paul to the Theſſalonians: Forasmuch as they hauehave not (ſaith he) receaued …he louelove of the truth, God will ſend vponupon them the ſpirite of error, to beleue lies. By this it is manifeſt that the Prophets prayed not vntounto God to puniſh the people, as Pigghius dreameth. But whereas he ſaith, that Paul in his ſecond chapter to the Romanes declareth, that God by his lenitie and clemencie hardeneth men, he is excéedingly deceaued. For when Paul ſaith, Dost thou contemn the riches of his goodnes, A place of the 2. chap. to the Romanes.long ſuffring, and lenitie, not knowing, that the goodnes of God leadeth thee to repentance. But thou according to thine hardenes & vnrepentaunte hart, heapest vp vntounto thy ſelfe wrath in the day of wrath &c? To vnderſtande the ſence of theſe wordes, thou oughteſt to conſider, what he before ſpake. He inueighed againſt thoſe, which whē they ſée and iudge what is vprighte, yet do contrary to their owne knowledge and iudgement. Therfore the Apoſtle ſaith: We know that the iudgement of God is according to the truth, against thoſe which do ſuch thinges. Doſt thou thinke, O man, which iudgeſt thoſe which do ſuch thinges, and dost the ſelfe ſame thinges thy ſelfe, that thou ſhalt eſcape the iudgement of God? Wherefore vntounto ſuch men Paul threatneth moſtThe differring of the puniſhment … to repentance, and hardeneth not. gréeuous puniſhmentes: which many contemned, for that they felte them not, but ſaw them differred vntill the end. Wherefore Paul demaundeth, whether by reaſon of that differring they contemne the goodnes of God: which he ſaith is geuen vntounto them, to lead them to repentance. By theſe woordes we are admoniſhed, not to neglect the ſpace which is geuen vntounto vsus before we be condemned. Wherefore Paul admoniſheth them of theyr duety. And Auguſtine againſt Iulianus in his 5.This inuitation is not of efficacie, but in the elect only. booke and 3. chapter, ſaith, that by this bountefulnes of God, wherby puniſhmentes are ſo differred, men are inuited to repentance: but this inuitacion is not of efficacy but in the elect onelyonly. For, that men ſhould be brought to repentance: is more required, then onelyonly differring of puniſhmentes. For it behoueth that God inwardly moue the hartes. Wherefore Paul to Timothe, where he admoniſheth the biſhop, perpetually to teach the aduerſaries, addeth, If peraduenture God geue vntounto thē repentance. This is nothing which Pighius It is the gift of God to vſe his goodnes well.imagineth, that this goodnes of God, being ſet forth, men may vſe it of themſelues. For it commeth of God, for a man to vſe it wel. Wherfore it is manifeſt, that that differring is in a maner an inuitation to repentance, & not an induration, whichin duration had his being in men before that differring: and is not poured in of God, but is after a ſorte brought forth to light. Wherfore this maketh nothing at all againſt vsus, that Paul addeth, y^• men according to theyr hardenes heape vp vntounto them ſelues wrath. For we deny not, but that y^• hardnes is called ours. For that we hauehave the groundes therof in our ſelues: although it do not vtter it ſelfe, and burſt foorth into acte, vnles we be ſtirred vp by the motion of God. For that in God we liue, are moued, and hauehave our being. Wherfore Paul in that place entreated not of hardning, as it commeth from the motion of God, but as it is of vsus. And when he calleth it ours, he nothing diſagreeth from vsus. They vſe to bring certaine places of the ſcriptures, which ſeme to be againſt this ſentence, that we ſay, that God hardeneth mē.A place of Iames. Temptatiō by afflictiōs is of God. For Iames in his firſt chap. ſaith, Let no mā when he is tempted ſay, that he is tempted of God. For God, as he is not tempted with euils, ſo alſo tempteth he no man. But eueryevery one when he is tempted, is entyced and drawen of his owne luſt. Firſt here we ought to vnderſtand, that Iames entreateth not of eueryevery kinde of temptacion: for we can not deny but that that which is done by affliction, is of God. For we know that heWhy God tempted the fathers. tempted Abraham, and the fathers in the deſert, not that he mought knowe what they were, but that they mought vnderſtand, and hauehave experience of themſelues. But Iames ſpeaketh of that temptation whoſe groundes are in our ſelues: namely, prauity of nature, and vnbrideled luſtes: which although they can not be put in practiſe, vnles through God being the chief and principall mouer and impeller (as we hauehave before declared in the ſimilitude of the carter: and ſo they depend of eitherMime cha…e w… vntounto ſin…e yet exc… them ſ…ord … for part, both of God and of vsus, yet cannot men therfore excuſe their wickedneſſe, and lay the cauſe thereof vponupon God. For the nature of the wicked is of his owne accord prone ynough thereunto. And this is it which Iames reproueth. For he will not, that men when they ſinne ſhould thinke vponupon the perpetuall mouing of God, but rather of the maliciouſnes and prauitie which is grafted in them, by the entiſement whereof they take pleaſure in theyr wicked factes. And foraſmuch as God by ſinnes puniſheth ſinnes, doubtles he would not puniſh them vnles he deteſted thē.… would … puniſhe ſinnes, vnleſſe he det… ſted them. Neither are thoſe ſinnes wherby he puniſheth other ſinnes otherwiſe wrough… of God, then ſo far forth as they are puniſhments, and do pertayne to iuſtice. But in what ſence Iames ment y^• God tempteth not, he very wel declared in theſe wordes For (ſayth he) God is not tempted with euilles: that is, he hath not a minde corrupted with prauitie and euill affectes. But the deuill and wicked men entiſe not anyeGod tempteth not any man by reaſon of corruption, wherwith he is infected: when as he is vtterly with out any ſuch corruption. man vntounto euill but in that they themſelues are firſt corrupte. Wherfore Iames diſchargeth God from this kinde of tempting: which thing we alſo doo. For we affirme not, that by vniuſtice and a corrupt mind he hardeneth any man to ſinne. They cite alſo Paul thus writing vntounto the Theſſalonians, This is the wil of God, your ſanctification. But both this place and ſuch other like ought to be vnderſtanded of the will of God reueled in y^e ſcriptures, & in the law: & not of y^e hiddē & mighty will of God, which will doubtles being one, is not in him manifold, but he doth not ſo ſet forth all things, but that he yet retayneth ſomewhat vntounto himſelfe ſecret, to be reueled in due tyme. They obiect alſo that which Paul writeth vntounto Timothe: God will hauehave all men to be ſaued. But that place is to be vnderſtanded touching all ſtates of men, and not of all men perticularly. And that ſence agréeth right well with the wordes of Paul. For Paul in that place had commaunded prayers to be made for magiſtrates. But becauſe the magiſtrates abhorred from religion, and perſecuted the doctrine of Chriſt, leaſt any man ſhould therefore thinke, that that ſtate is ſo farre of from ſaluation, that whoſoeuer are in it can not be receaued in to grace, he added, that God will hauehave all men to be ſaued, yea euen kinges and magiſtrates. But if a man will expound that place of all perticular men, then muſt he vnderſtand it of the will reueled, which others call, the will of the ſigne. For the reuealed will ſetteth forth the promiſes of God generally, and excepteth no man. But if thou wilt contract thoſe words to the will of efficacy onelyonly, then muſt they be vnderſtanded of the vniuerſality of the elect. Neither is that ſtrange from the phraſe of the holy ſcriptures. For ſo we rede, That all ſhall ſee the ſaluation of God, Agayne, All ſhalbe tought of God. And hereunto had Augustine a reſpecte when he thus expounded ſuch places: All as many as are ſaued, are ſaued by the will of God.

Commentary on Romans, Chapter 9 (3 of 5)