Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

He hath mercy on whome he will, and whome he will he hardeneth.] Eyther of theſe effectes proceedeth of the will of God. But whether God willethWhether God wil rather hauehave mercy then hardē. this more then that, I can not ſimply make anſwere. For on the one ſide this is certaine, that vntounto God it is a thing moſt proper to hauehave mercy, and his nature is of ſuch a goodnes that it communicateth it ſelfe to a great many. And on the other ſide we ſee, that the greateſt part is forſaken, For Chriſt ſaith, Many are called, but few are elected. Wherfore we muſt leue the defining of this matter only to the hidden iudgement of God. The queſtion before put forth ſhould now ſufficientlye be ſatiſfied, if mans reaſon could ſo be content. For whē it had obiected vntounto Paul (who affirmed that the louelove and hatred of God conſiſteth not of workes, but onelyonly of him that calleth) that that mought ſéeme to be vniuſt and againſt equitie, the Apoſtle made aunſwere, that God is not bounden or holden by any law or duety of iuſtice. For here is not entreated of iuſtice, but of mercy. To which purpoſe he cited that ſentence, I will hauehave mercy, on whom I will hauehave mercy. And ſo he concluded, that it is not of him that willeth, nor of him that runneth. And that it is not of him that willeth, nor of him that runneth, he declared by the example of Pharao. For… of him God ſaid. To this end hauehave I rayſed thee vp. Laſt of all for a farther confirmatiō he added that God hath mercy on whō he will, and whom he will he hardeneth. Theſe thinges (I ſay) mought ſéeme to be ſufficient. But Paul ſaw, that mans hart yet ſwelleth. And therfore he ſtil obiecteth vntounto himſelfe.

Thou wilt ſay then vntounto me: why doth he yet complaine? For who can reſiſte his will?] This word, complaine, is in Gréeke foreign. Wherefore they are ſomewhat wide, which thinke that it ſignifieth, to ſearch out, or to require. If that word foreign be taken imperſonally, the ſence then is: what complainte is this which I heare eueryevery where, and of eueryevery man, that ſome are iuſt, and other ſome vniuſt? Séeing that God hath mercy on whome he will, and whome he will he hardeneth? As if he ſhould hauehave ſayd, men ought not to complaine thereof, whē as it wholy lieth in the hands of God. But it is much better, that that verbe be vnderſtanded perſonally and hauehave for his nominatiue caſe this word God. For Paul …traight way anſwereth, That it is not mans part to reaſon with his maker. And yet the Apoſtle himſelfe hath rendred a reaſon, why God made ſome veſſels to honor, and ſome to contumely: namely, to declare his goodnes and his power. Séeing then that here is entreated of God, the aduerſary obiected: And why doth God complaine? For who reſiſteth his will? And that God complaineth of men for theyr illGod oftentimes complaineth of men. life, the ſcriptures eueryevery where teſtifie. Chriſte in the Goſpell with teares complaineth, that the Iewes knew not their viſitacion. And, how often ſaith he would I hauehave gathered together thy children, as a hen gathereth together her chickens vnderunder her winges, and thou wouldeſt not? And in the firſt chapter of Eſay God thus ſpeaketh, I hauehave brought vp and exalted children, and they hauehave deſpiſed me. And it were an infinite matter to gather together all ſuch places. In theſe few wordes y^• Apoſtle declareth, what thoſe thinges are, wherewith humane reaſon is moſt of all troubled. And thoſe are, firſt, for that God will hauehave men to be hardened, and made blinde: ſecondly, for that his will is ſo mighty, that it can not be ouercome. For by theſeWhat thinges moſt of all trouble humane reaſon. What is neceſſitie. Neceſſitie of three kindes. Not eueryevery neceſſitie is of cōpulſion thinges it ſéeth, that it is conſtrayned to neceſſity, from which it moſt of all abhorreth. Thoſe things Paul in this place toucheth and firſt ſaith: Who reſiſteth his will? In which wordes he declareth that God will that, which is done in vsus. And where he ſaith, who reſiſteth, he declareth the force and power of the will of God. Neceſſity is commonly thus defined: namely, to be that which cannot be otherwiſe. But neceſſitye is not ſimple, or of one kinde. For there is a certaine neceſſitie of compulſion: which cannot hauehave place in the will of man. For it is not poſſible, that the will ſhould will any thing vnwilling. There is an other neceſſitie comming of a certain inwarde proprietie of nature: and ſuche a neceſſitie to ſinne we affirme to be in men after the fall, if grace and the ſpirite be away. For of themſelues they cannot do otherwiſe, although it be not againſte their nature, but that they mayBy what neceſſitie we are vrged to ſinne be holpen and chaunged of God. The third neceſſitie is that, which they call of infalliblenes, or of conſequence, or (as the Logicians ſpeake) of a compoſed ſenſe: Which is, when our actions, are not conſidered as they come from our owne nature, reaſon, or will: but are conſidered together with the predeſtination and foreknowledge of God. And although the diſquieting of humane reaſon as touching this neceſſitie, is by thoſe diſtinctions after a ſorte aſſwaged, yet is there an other maze wherein it excéedingly wandreth. For it ſéeth, that God cōmaunded Pharao to let the people go: and therby it gathereth that he willed that thing. On the otherWhether God at one & the ſelfe ſame tyme both willeth and …illeth one and the ſelfe ſame thing. A place of Eſay. ſide it heareth that God ſaith, I will harden the hart of Pharao, by which wordes it gathereth that he would not hauehave the people let goe▪ Wherefore humane ſence iudgeth it a thing very abſurde, that God ſhould at one, and the ſame time both will and not will one and the ſame thing. But a godly minde, to vnfold it ſelfe out of this perplexity, will call to memory the ſentence of Eſay ſpoken vnderunder the perſō of God: which ſentence our ſauiour Chriſte alſo vſed in the Goſpell: and likewiſe Paul in the actes of the Apoſtles, when he had preached at Rome to the vnbeleuing Iewes: Heare (ſaith he) the word, and vnderſtande it not: ſee a ſight, and diſcerne it not. Make groſſe the hart of the people that they vnderſtande not: ſtoppe theyr eares, that they heare not: blind theyr eyes that they ſee not, leſt peraduenture they be conuerted, & I heale them. And Chriſt in the Goſpell ſaith, that he came to iudgemente that they God wil hauehave ſome to be made blinde▪ vntounto whome yet he wil ha them his word b… ſe… forwhich ſee ſhould not ſee. Theſe ſayings declare, that God wil hauehave ſome to be made blinde, and yet in the meane time he will hauehave his word to be ſet forth vntounto them. For Chriſt ſent his Apoſtles to preache throughout y^e whole world. And although he excepted none vntounto whome he would not hauehave his Goſpel preached, yet opened he not the ha…ts of all men to aſſent vntounto the truth, when they heard it. Wherfore it followeth, that the elect onelyonly do beleue: but the wicked are hardened, and their ſinne is made more greuous: when as now is taken away the excuſe of ignorance. For Paul ſaith in the firſt chapter of this Epiſtle, that the inuiſible thinges of God … ſeene by the creation of this world, being vnderſtanded by thoſe things which are made, his eternall power alſo and diuinitie: ſo that they are without excuſe. Chriſt alſo ſayth: If I had not come and ſpoken vntounto thē, they had had no ſin. not y^• otherwiſe they ſhould hauehave bene without ſinne, but for that they ſhoulde not hauehave had ſo gréeuous ſinne. For after that they had heard Chriſt, al excuſe of ignorance was now taken away from them. Wherefore when humane reaſon beareth vsus in hand, that to call a mā and yet in the meane time will not hauehave him to come, is nothing els, but to ſéeke to mocke, and to deceaue: let vsus put it to ſilence, and ſay with the Apoſtle, O man what art thou that contendeſt with God? And let vsus declare that it is méere madnesA remedy againſt humaine reaſon. to ſéeke by Dilemmas and Silogiſmes to carpe God, and to obiecte vntounto him, that he dealeth no les abſurdlie, then if a man ſhould call his frende to a banquet, & ſhould ſée many things to be therunto a let: which lets although he when he may, remoueth not, yet is he angry vnles he come: or if a man ſhould ſende his ſeruaunte any whether, whome he knoweth ſhalbe letted in his iorney, and although he take not away thoſe hindrances when as he may, yet wil he puniſh his ſeruant for tarieng: or if a magiſtrate ſhould cōmaund a man faſt bound in priſon to come foorth, whē yet notwithſtanding he looſeth not his bondes, Theſe thinges ſéeme vntounto them abſurde for two cauſes. Firſt, for that they vnderſtand not to what ende the law, andVocation & the law hauehave moe endes then one. vocation, and y^e commaundements were geuen. For they thinke, that they were geuen to no other vſe but to be performed. But Paul ſaith, that by the law is the knowledge of ſinne. Men are ſo proude and ſo blockiſhe, that they thinke they can ſtraight way perform al things, ſo y^• it be onelyonly declared vntounto thē what they ſhould do. Wherfore y^• they mought vnderſtād their impotēcie & imbecilitie, it was neceſſary y^• they ſhould receue y^• law, & ſhould be called, being not yet deliuered: for by y^• meanes they muſt nedes fele & perceiue, y^• knowledge alone of it ſelf is not ſufficient. An other cauſe why theſe men are troubled is, for y^• they ſee not the other commoditye, which the elect gee hereby. For when they fele in thēſelues, how weake they are they are ſtirred vp, to thinke lowly of thēſelues and to implore y^• By the vocat…on of the reprobate, although without efficacy the elect are holpen.ayde of God, and more and more in the reprobate which are forſakē to acknowledge theyr owne naturall imbecility, and to confeſſe that they ſhoulde hauehave bene in the ſame eſtate, vnles beſides the knowledge of the truth they had bene holpen by the ſpirite and grace of God. Wherefore hereby it is manifeſt, how profitably and wiſely thoſe thinges were inſtituted, which ſemed abſurd. And foraſmuch as not al which heare the Goſpel, are inwardly with efficacy moued of God, thereof it commeth, that Paul ſayth to the Corrinthians, that it is to ſome the ſauor of life to life, a… to other ſome the ſauor of death to death. This is a playne &There is no contrariety in the will of God. ſimple conciliation of that contrariety which appeareth to be in the wil of God. And bycauſe that in theſe vocations and promiſes ſemeth to be expreſſed ſome will of God, which yet taketh not effect, certayne diuines hauehave not vnſkilfully ſayd, that there is one will of the ſigne, or of the antecedent: an other will of efficacy,The will of the antecedent, and of the conſequent. God when he pronounceth things which ſuccede not, doth not therfore lie. Examples. or of the conſequent. For it oftentimes happeneth, y^• God ether threatneth or promiſeth a thing, which yet ſhall not come to paſſe. And yet doth not God therefore lye, or deceaue. For he pronounceth thoſe thinges, eyther as nature was then ordered, or as thorough ill deſertes it mought come to paſſe, vnleſſe ſome change were had in the meane time. So was Ezechias told that he ſhould dye: bycauſe that diſſeaſe whereof he was ſicke was by nature deadly. Wherefore the prophet in thoſe threates pronounced, Gods will of the ſigne: that is, ſo much as could be knowen by the force of nature. But the changing came of the will of God which is of efficacy, which they call the conſequent. Niniue alſo for the greauous ſinnes thereof was worthy to be deſtroied. Wherefore Ionas ſhewed vntounto them the antecedent will of God, which they call the will of the ſigne: Wherefore when God calleth Pharao or any other reprobate, by that vocation or outward promiſe we vnderſtand the antecedent will, or the will of the ſigne but that other hidden will, which they call the wil of efficacy, or the conſequent, we vnderſtand not. Wherefore God can not deny himſelfe, neither doth he in theſe willes ſtriue agaynſt him ſelfe. But by his doctrine and promiſes being in differently and generally ſet forth, he ſtirreth vp the mindes of the miniſters of the Church, chearefully to preach the word and that vntounto all men: which thing doubtles they would not doo, if he had made them aſſured of his hidden wil. For if they knew that they had to deale with men reprobate, they would vtterly be diſcouraged, and geue ouer. And on the other ſide, when as we ſe, that no fruite ſuccedeth of our doctrine and preaching, herein we comfort our ſelues, for that we were before admoniſhed of this, that there are many which by the purpoſe of God are made blinde. Auguſtine in his booke de Spiritu & litera, the 34. chapter in which place he entreateth touching this matter, ſayth, That if he were asked the queſtion touching eueryevery perticular man, why God will hauehave ſome to heare the Goſpel, but not to receaue it, and other ſome both to hauehave it and to embrace it, he hath nothing to anſwer but only theſe two things, O the depth of the riches, &c. And alſo, Is there iniquity with God? God forbid. And if there be any (ſayth he) that are not content with theſe anſweres, let them enquire of men better lerned then I am, but in the meane time let them beware of preſumptuous perſons. Preſumptuous perſons he calleth thoſe which flye eyther vntounto workes foreſene, or vntounto ſuch like fonde imaginations. For theſe thinges, foraſmuch as they are not taught in the holy ſcriptures, may well be called humane preſumptions. Ambroſe vponupon this place ſayth, that the will of God can not be reſiſted, for that he is of all, the moſt mightieſt. And foraſmuch as he is the father of all, therfore vntounto no man he willeth ill, but will hauehave thoſe things preſerued which he hath made. Wherefore it is by no meanes agreable vntounto him, to be vniuſt. In theſe wordes Ambroſes meaning is, to ſhewe that this power of the will of God is tempered with ſuch a iuſtice, that it hath a reſpect vntounto the worthines and merites of men. Of which minde alſo is Origene. For he ſayth, that the will of God is in dede moſt mighty, but yet the ſelfe ſame will is moſt vpright. Wherefore he writeth that it is in our will, to be eyther good or euill. And on whiche ſide ſo euer we incline, we can not reſiſt the will of God, but that it will eyther reward vsus, or puniſhe vsus, as iuſtice ſhall require. For it lieth not in our handes vntounto what maner of paynes, or vntounto what maner of rewardes we ſhould be deſtin…ed or appoynted. Wheras Origen ſayth, that it lieth in our handes eyther to be good or to be euill, it is not true. For our ſaluatiō The nature of generatiōconſiſteth wholy in regeneration, which dependeth altogether of the grace and ſpirite of Chriſt. For this is the nature of generation, that he which is begottē, nothing at all worketh to the begetting of him ſelfe: yea neyther doubtles cā he. But he which ſayth, that it lieth in vsus, to be good, doth without doubt eyther vtterly take away the benefite of Chriſt, or elles wonderfully diminiſhe it. But we ſay and teach that the will of God is vpright, although we deny that it dependeth eyther of creatures or of merites. This obiection,

VVhy doth he complayne? and vvho reſiſteth his vvill?] The Apoſtle bringeth agaynſt the concluſion before inferred: he hath mercy on vvhome he vvill and hardneth vvhome he vvill: and chiefly as touching the latter part of the concluſion. For it may ſeme very abſurd, that God ſhould according to his will harden any man. Yea oftentimes in the Fathers, and euen in Auguſtine alſo, who yet in this matter is on our ſide, we reade that induration commeth by the iuſt iudgmēt of God: as if they ſhould ſay, that God hardneth thoſe only, which by theyr wicked actes deſerue the ſame. Wherefore induration ſemeth not to depend of y^e will of God, as Paul in this place teacheth: for he ſimply pronoūceth, Whome he will, he hardeneth. But to the vnderſtanding here of we muſt cal to memory the things which we before ſad, concurre to induration. For firſt there isWhat thinges are to be conſidered in induration. grafted in vsus a vice or corruption wherby doubtles we are aleantes from God. And induration is nothing els (if we geue credite vntounto Auguſtine, in his 4. chapter de Predeſtinatione & Gratia) then to reſiſt the commaundementes of God Then followeth it, that we are left of God in this euil. Wherfore the ſame Auguſtine To harden is not to make ſoft.ſayth in the ſelfe ſame place, that God hardneth, whom he will not make ſoft: maketh blind, whome he will not illuminate: repelleth, whome he will not call. And as touching this, the ſēce of the Apoſtle is, He hath mercye on vvhome he vvill: and vvhome he vvill he hardeneth, that is, he hath not mercy. And in this worke of God to hauehave mercy, or not to hauehave mercy, we do nothing at all. For he freelyeGod freely diſtributeth his mercy vntounto whom he will. It is not in our power not to be moued & impelled. diſtributeth his mercy vntounto whome he wil. And whē we are thus without mercy left in our naturall corruption, vntounto vsus is added the perpetuall motion, and impelling of God, which ſuffreth no creature to be idle. Although neyther euen this, to be moued and impelled, is left in our power. Thirdly foraſmuch as occaſions are offred, and cogitations ſent into the minde eyther of God him ſelfe, or at his commaundement and will, by Angells or the deuill, by meanes whereof that induration the more vttereth it ſelfe, and is made greater: here we may conſider the iuſtice of God. For Achab being a moſt wicked man deſerued to beAn example of Achab. deceaued of the deuill by the miniſtery of falſe prophetes. And Pharao for that he was cruell agaynſt ſtrangers and infants, deſerued ſo to be ſtirred vp, and to vtter his induration. Wherefore when God is ſaid to harden, thereby we ought to vnderſtand, that he will not hauehave mercy. But wicked men being forſaken of him, foraſmuch as being ſtirred vp by his perpetuall motion they can not be quiet, do exerciſe workes repugnāt to his wil & cōmaundements. Wherfore ſeing y^• God hath mercy on whō he wil, & geueth to whō he wil, & requireth again of whō he wil, he cānot be accuſed of imuſtice: for he worketh not of duty. And if in caſe (ſaith Auguſtine in the 6. chap of the ſelfe ſame boke) any man will importunately accuſe him, as though he ought by right to beſtow his mercy, let him conſider what is ſpoken of the Apoſtle afttrward. O mā what art thou which makeſt anſwer vntounto God? Hath not the potter power of one and the ſelfe ſame …umpe of clay to make one veſsell to honour, and an other to contumely? In this place Paul firſt beateth downe the ſtubborne reſiſter, for that he will not be content with thys definite ſentence by hym brought. Moreouer he bringeth that ſimilitude of the claye and of the potter: wherby he ſtoppeth the murmuringes of men, for that the claye contendeth not with his maker: and confirmeth the ſentence whereof we now entreate: namely that both election and reprobatiō depend of the will of God. Afterwarde he addeth the laſte reaſon why God woulde hauehave ſome veſſels appointed to honor, and ſome to contumely: namely, in the one to declare his glory and goodnes: and in the other his iuſtice and power. But this is woorthy to be noted, that Paul in theſe obiections, rebukes and aunſweres, neyther chaungeth nor calleth backe any of thoſe thinges which he had before ſpoken. For he leaueth all things in theyr owne force. And when he had referred hatred & louelove, election and reprobation vntounto the will of God, though he were ſomewhat vrged by theſe obiections, yet teacheth he and deliuereth he no other thinges, then he had before taught, and deliuered: yea rather he moſt ſtrongly confirmeth the ſelfe ſame. Auguſtine in his Encheridion to Laurentius the 9 chapiter, and in his booke of 83. queſtions, the 68. queſtion ſayth, that there were certayne which thought that Paul in this place wanted in rendring a reaſon, and therefore turned hymſelfe to chidinges. But this is to do iniury vntounto the holy ghoſt, who ſpake in Paul. Who they be that hauehave maimed the holy ſcriptures.He ſayth alſo, that there were certayne heretiques which tooke vponupon them at their pleaſure, to raſe out many thinges out of the holy ſcriptures, as though they had bene afterward put in by men, and had not bene ſo written at the beginning: and of that company was Marcion, Manicheus, and ſuch like peſtilēces: againſt whom they could not, by the authority of the ſcriptures, diſpute for that they admitted them not but as pleaſed them. They reiected a great number of places, which they called by a name vſed of them, Interpolata, that is, interlaced. Amongſt other places they tooke away this place which we are now in hand with. For they deuiſing many thinges touching the will of God, and enquiring the cauſes touching the conſtitution of creatures, when they ſaw themſelues repulſed and confuted by this obiurgation of the Apoſtle, reiected it as conterfeate and ſtraunge. But we with a ſound piety receaue all the Canonicall bookes, and embrace and reuerence theſe wordes of Paul. In which wordes yet this ſéemeth to be wonderfull, that he ſo putteth downe the aduerſary, as though no reaſon could farther be geuen: whē yet notwithſtanding afterward he declareth by the ende, why God would make ſome veſſels to honour, and other ſome to contumely: namely, thereby to makeThe queſtion put forth may be takē two maner of wayes. A cauſe of the election of God may be geuen & may not be geuen. open his goodnes and glory, and his power and iuſtice. But this hereof commeth, for that the queſtion may be taken two maner of wayes. And if it be demaunded generally why amongſt all the number of mē ſome are reiected of God, and ſome elected, that cauſe taken of the end may be aſſigned which now we ſpake of. But if we enquire of eueryevery particular man, why this man is a veſſell of mercy to declare the goodnes of God, and that man a veſſell of wrath to make open his iuſtice, we hauehave no other cauſe but the mere will of God, which electeth and reiecteth: wherewith vnles the demaunder be contente, he ſhall worthely heare of Paul: What ar… thou, O man, which contendeſt with God? This thing paraduenture may be made playne by ſome ſimilitude. If a carpenter ſhould hauehave before him a great manyA ſimilitude. peces of timber, being all vtterly of one forme and quantity, and ſhould be demaunded, why he putteth ſome below, and in the foundation, and other ſome on high: he would make anſwere, becauſe that building muſt hauehave both a roofe and a foundation. But if thou yet farther demaunde, why he maketh theſe peces to ſerue for the foundations rather then the other, when as the forme and quantity of them all is alike, he will anſwere nothing els, but becauſe it ſo pleaſed hym. With which anſwere vnles thou be content, he will contemne thée as a fooliſhe and importunate inquiſitor. Theſe wordes of Paul are in déede fewe, but yet of great waight. For it is an argument taken of the compariſon of the nature of man vntounto the nature of God which are farre wide diſtant the one from the other. Abraham when he queſtioned with God touching the diſtruction of the Sodomites,An example of Abraham and was afrayd, leaſt in queſtioning he ſhould procéede farther then was lawfull for a man to know, very well and religiouſly ſubmitted himſelfe: Beyng (ſayth he) but duſt and aſhes, I wyll ſpeake vntounto my Lord. But humane reaſon vnles it be regenerate can not kepe this meane. And therefore though Paul now decided the queſtion, yet is it not content. Auguſtine in his 68. queſtion vponupon Geneſis ſayth, that by theſe wordes men are not feared away from a modeſt and godly inquiſition of ſpirituall things, but onelyonly in them is reproued an importunate curiouſity. The godly are not …eared away from a modeſt inquiſition but frō an importunate curioſitie. An example of Iob.Which how deepely it ſticketh in the children of Adam not yet regenerate, no man can iuſtly eſteme. Yea alſo they that are iuſtified can here ſkarce bridle themſelues. Wherfore Iob in that dialogue which he had with his frendes, oftentymes ſayth, that he had a wonderfull deſire, to reaſon and to contend with God, if he mought, as touching the aduerſities which he thought to himſelfe he ſuffred vnworthely. For which corrupt deſire being towardes the ende of the booke reproued of God, he profeſſeth that he woulde do repentance in duſt and aſhes, for that he had ſo ſpoken. The lattin tranſlation hath, Qui reſpondeas deo, that is, which maketh anſwere vntounto God. But that doth not fully expreſſe the Greke worde foreign. For that word ſignifieth not onelyonly to anſwere, but alſo in anſwering to gayneſay or by anſweres to contende. Of theſe obiections which hetherto hauehave bene brought, Is there iniquity with God? Why doth he yet complayne? Who can reſiſt his will? is gathered a moſt firme argument, that Pauls minde was, that both election and alſo reiection depend of the mere will of God. For otherwiſe there was no occaſion to obiect theſe thinges. For if only the worthy ſhould be elected, and the vnworthy reiected, what cauſe ſhould there be of murmuring? For then ſhould be confirmed that kinde of iuſtice, which humane reaſon moſt of all alloweth, neither ſhoulde there be any place left to theſe offences. Wherfore I do not a litle meruayle, that Pigghius and other ſuch like ſhold vſe theſe things, which Paul in this place obiecteth vntounto himſelf & confuteth, to confirme their opinion, as moſt ſure argumentes For Pigghius ſaith if God ſhould harden men, Pharao ſhould not be the cauſe of his ſinne, when as he could not reſiſt the will of God. And if God (ſaith he) ſhould not deale according to workes foreſene, he ſhould in his election be vniuſt, and ſinne agaynſt iuſtice diſtributiue. But theſe ſelfe ſame things Paul obiecteth vntounto himſelf, not to y^e entēt to ſatiſfie thē, thought he it nedeful to fly vntounto y^e fond deuiſes of theſeMortificatiō of faith. men. Herein doubles is moſt of all declared the mortification of fayth, to geue all the glory vntounto God, and to beleue that the thinges which otherwiſe ſhoulde ſeme vniuſt, are of him moſt iuſtly done. By that compariſon of the clay and of the potter, Paul declareth, that it is lawfull for God by moſt good right to do vntounto men whatſoeuer he will: and that men ought patiently and humbly to obey his will. And that God can according to his right and at his pleaſure, either make men to honour or els leue them in contumely, hereby he proueth,God hath more right ouer men, then the potter hath ouer the clay. for that a potter hath the ſelfe ſame power ouer the veſſels which he maketh. Yea rather God hath much more right ouer mē, thē hath the potter ouer y^• clay. For man is infinitly more diſtant from God, then is the veſſell from the potter: For the potter, foraſmuch as he is a man, is taken out of the earth: and the clay, whether the potter will or no, muſt nedes be clay. But God if he wil can turne man into any thing, yea if it pleaſe him he can alſo reduce him to nothing Wherefore that which is graunted vntounto the potter, by what right can it be denied vntounto GOD? And if men bee clay, being compared vntounto the will of God, why are they not content therewith? why do they ſo importunately murmure agaynſt it? And foraſmuch as Paul ſayth, that the potter hath power to makeBy this cō pariſon is proued that God hath not a regard to workes. veſſels as he wil, thereby he ſufficiently declareth, that God hath not a regard to workes. For if it were ſo: that power ſhoulde be no power, and the potter ſhould be able to do more then God. For the potter may at his pleaſure make what veſſels he wil: but God muſt follow the merites of men, and our deedes ſhoulde be vntounto him a rule of his election. But we manifeſtly ſée, that the Apoſtle laboureth chiefely to proue, that it lieth not in our power, in what ſort God ought to make vsus. But againſt theſe things writeth Eraſmus in his booke called Hyperaſpiſtes, that it is not to be merueled that y^• power is takē away frō God, which he hath takē away frō himſelf. For he would not y^• it ſhoulde be lawfull for him to do y^• which ſhould be repugnāt to his iuſtice. To this obiectiō we anſwer, that Paul plainly ſaith, that y^• potter hath this power: which power doubtles we ſe is not takē away frō him. Wherfore it is mete y^• the ſelfe ſame power be geuē alſo vntounto God. But wheras he ſaith, y^• God hath takē away frō himſelf this power, y^• is not true. I grant in dede y^• God wil not hauehave y^• thing to be lawful vntounto him which is repugnant vntounto his iuſtice. But here is nothing which is repugnāt vntounto iuſtice. Yea rather this we adde, that here is not ſpokē of iuſtice, but of mercy freely to be beſtowed, or not to be beſtowed. For God oweth vntounto no man his firſt mercy: & therfore it foloweth y^• he may hauehave mercy on whō he wil, & not hauehave mercy on whō he wil not. Eraſmus alſo thinketh it abſurd, y^• we affirme, that y^e reſpect of merites is repugnāt vntounto the liberty & power of God, as touching electiō or reprobatiō. For it were wicked (ſaith he) if a mā ſhould be condēned w^t out euil deſerts of ſin. That indede do we cōfeſſe: but we adde, that in this place is not entreated of damnation, but only of reprobation, as it is oppoſite to election, or to predeſtination. And with the Apoſtle we ſay, that GodHere is not entreated of damnation, but of reprobation. hath mercy on whome he will: and hath not mercy on whome he will not. And although God condemne not, or deliuer not to eternall deſtruction, but only thoſe which hauehave bene contaminated with ſinne, yet he doth not by reaſon of any euill deſert ouerhippe thoſe, one whome he hath decreed not to hauehave mercy.Note the difference betwene damnation and reprobation. And yet doth he not therefore deale vniuſtly: for he oweth nothing to any man. But when we ſay, that if God ſhould hauehave mercy, or not hauehave mercy according to the merites of mē, his power ſhould be nothing at all, which Paul here in this place ſo much commendeth, Eraſmus maketh anſwer, that if he hauehave not a reſpect vntounto workes, his conſtāt and vnmoueable iuſtice ſhould be nothing at all. But we hauehave oftentimes declared, that here is not entreated of iuſtice diſtributiue, whereby God in predeſtination and reprobation is bound to render like vntounto like. For foraſmuch as all are borne being drowned in the corruption of ſinne, he may as pleaſeth him, hauehave mercye on ſome, and others agayne he may by the ſelfe ſame pleaſure ouerhippe and leue them as he found them, which is, not to hauehave mercy vponupon thē. Eraſmus alſo laboureth moreouer, to proue y^• the power of God is after a ſort contracted and made definite by his promiſes. For when God had ſworne eyther vntounto Abraham, or vntounto Dauid, vnles he would breake his fayth, he was bound vtterly to performe his promiſes. Wherefore (ſayth he) it is not altogether ſo abſurd, if the power of God whereof is now entreated, be not put vtterly fre from y^e reſpect of workes. But Eraſmus ſhold hauehave conſidered that this ſimilitude touching the promiſes is not hereunto rightly applied. For we neuer rede that there was any promiſe made to any man touching predeſtination. Yea rather the promiſes alwayes follow predeſtination. For it is thePredeſtination is the original of all promiſes originall of all promiſes. Further Paul playnly maketh this power free from all reſpect of workes, when he compareth it with the power of the potter. For he in making of his veſſels conſidereth no merite at al of the clay. Moreouer he before in moſt expreſſe wordes ſayd, Not of workes, but of him that calleth.

Doth the thing formed ſay to him that formed it, vvhy haſt thou made me thus?] Theſe wordes are red in Eſay and in Ieremy. For Ieremy in his 18. chap. thus writeth: Ariſe and go downe into the houſe of the potter, and there ſhall I make thee to heare my wordes. Wherefore I went downe to the potters houſe, and behold he wrough a worke one the whele: and the veſſell that he made of clay was broken in the hād of the potter. So he returned, and made it an other veſſell, as ſemed good to the potter to make it. Then the word of the Lord came vntounto me, ſayeng. O houſe of Iſraell can not I do with you as this potter, ſayth the lord? Behold as the clay is in the potters hand, ſo are you in mine hand, o houſe of Iſraell. In theſe wordes of the Prophet, Paul to this thing chiefely had a regard, that men are ſo in the hand of God, as clay is in the hand of the potter: and that the potter may of the clay make veſſels, as vntounto him ſemeth good. Theſe things I ſay the Apoſtle tranſferred to his purpoſe. Ierome vponuponWhy the Prophet… was ſent vntounto the potter. this place ſayth, that the prophet was therefore firſt ſent vntounto the potter, for that we vſe more ſtedfastly to kepe in mind thoſe things which we ſe with our eyes. But wheras that firſt veſſell which was made of the potter was broken, that he ſayth happened by the working of the prouidence of God, that the vnwitting hand of the artificer ſhould by his error figure a parable: which the Lord him ſelf interpretation ſayth: If the potter hauehave this power, that he can of one & the ſelf ſame clay make new again that which was brokē can not I bring to paſſe the ſelf ſame thing in you, which as much as is in you ſeme to hauehave periſhed? And to ſignifie that in men is free will, he ſayth, that he ſpeaketh vntounto thys or that kingdom both euill things, and alſo good things: to the entent men ſhould be brought to repentaunce, and that thoſe euils might not come to paſse which were foretold: And ſtreight way leſt we ſhould attribute to much vntounto free will, he ſayth, neyther by and by followeth it that all whole whiche commeth to paſſe is of man, but of his grace whiche freely geueth all thinges. And a little afterward. Where then (ſayth he) is the power of free will without the grace of God? and the iudgment of a mans owne will? When as it is a greate offence agaynſt God for a man to followe his owne imaginations, and to doo the will of his wicked hart. Theſe thinges writeth Ierome in that place excellently wel touching Free will, the prauity of mans hart, and the grace of God. And as may be gathered out of the epiſtle which he made before that chapter, he had at that time finiſhed that notable worke agaynſt the Pelagians. Further no man ought to be offended, for that Ieremy ſemeth to entreate of the affliction and proſperity of thinges temporall, when as Paul heare entreateth of thinges ſpirituall. For as I hauehave in other places taught, the benefits of thinges temporall: and the promiſes which pertayne vntounto thē, are to be called backe vntounto Chriſt. WherforeIn the prophetes we muſt ioyn… thinges ſpirituall with things temporall. in them, as often as we read them in the prophets, we ought firſt to conſider our reconciliation with God thorough Chriſt, for whoſe ſake he geueth vntounto his all kind of good thinges. We ought alwayes to ſet before our eyes ſinne, both that ſinne which we committe, and alſo that wherein we are borne. Wherfore it is no meruayle, if Paul who had the perfect vnderſtanding of the Lawe and of the Prophets, ſo ioyned together theſe thinges. But I wonder that Eraſmus ſhould ſay, that the wordes of Ieremy therefore ſerue to Pauls purpoſe, for that neyther Paul alſo in this place entreateth of eternall ſaluation. And this he thinketh is hereby manifeſt, for that the Iewes were not in very dede e…cluded from it. For the Apoſtle him ſelfe was a Iew: and many remnauntes alſo of that people are euen at this day continually conuerted. Wherefore he thinketh that mention is made of the reiectiō of the Iewes, as touching things outward, for that theyr common welth was deſtroyed, and likewiſe theyr temple, and prieſthode, & whatſoeuer things ſerued to y^e glory of y^• nation being now diſperſed into ſondry places, & being in ſeruitude vnderother nations, & the Romanes and other nations which were before idolaters ſucceded in theyr places. Theſe thinges are neyther likely to be true, neither agree they with the ſence and orderPaul here entreateth not of thinges temporall, but of eternall ſaluation. of the wordes of Paul. For if here be entreated onelyonly of thinges externe and temporal, what neded Paul to hauehave deſired to redeme them with his ſaluation? Why wiſhed he to be Anathema from Chriſt for his brethern according to the fleſh? Why in the beginning of the 10. chapter writeth he thus, Brethern the redy will of my hart, and the prayer which I make vntounto God for Iſraell is vntounto ſaluation? For in theſe wordes he declareth, that he reaſoneth not touching thinges temporall, but touching eternall ſaluation. For the queſtion was aſked how the truth of the promiſes of God could conſiſt, when as ſo many Iewes repelled the Goſpel, and abode in theyr incredulity. And in the 11. chapter it is added, that God gaue vntounto them the ſpite of pricking: eyes y^• they ſhould not ſe, and eares y^• they ſhould not vnderſtand euen vntounto this preſēt day. Wherfore thoſe things which are here ſpoken ought by no meanes to be wreſted vntounto the outward ſhew and pompe of the publike welth of the Iewes. But there is an other doubt which Pigghius laboureth to picke out of this chapiter of Ieremy: namely, that the power of God, which is ſhadowed in the power of the potter, dependeth of the reſpect of workes. For the prophet (ſayth he) addeth in the perſon of God, If I ſhall ſpeake of a nation or kingdome to plucke it vp, and to roote it out, and to deſtroy it, and they ſhall repent them, I alſo will repent me of the affliction, which I ſpake to bring vponupon them. And if I ſhall ſpeake to build and plant, and they ſhall turne away from my righteouſnes, I alſo wil repēt me of that good which I thought to do for thē. Behold ſaith Pighius, God ſaith y^• y^• works of y^• potter ſhalbe ſuch according as mē ſhal make thēſelues, wherfore although Paul here diſſolue not y^• queſtiō, …et is y^• ſolutiō gathered out of this place of y^• Prophet. Thus farre Pigghius: but y^e order of y^e words of the Prophet is farre otherwiſe to be cōſidered. For whē God had firſte declared that men are in his hand, as clay is in the hand of the potter, and therfore it lay in him to do with them what he would, foraſmuch as this ſentence mought diminiſh the preaching of the Prophets (for ſtraightway ſo ſoone as they ſhould promiſe any good, or threaten any euill, the hearers mought ſay. If we be in the handes of God, as clay is in the hand of the potter, what can we do? or what remedy can we get againſt the will of God? For God will vndoubtedly do that whiche he hath decréed) the holy Ghoſt thought it good to remedy this incōuenience. Wherfore he teachethGod doth not always make open his whole will. that God in theſe threatninges and promiſes doth not alwayes reueale his hiddē and vnchaungeable will, whereby he hath moſt firmely decréed what he will do: but onelyonly his will, which they call the antecedent will, or the will of the ſigne, that is of admonition: for that theyr preſente eſtate requireth that. But Paul in this place and the Prophet in the beginning of the chapter entreate of that will and power of God, whereby he by moſt good righte both maketh, and maketh n…w all thinges as pleaſeth him. Farther Pighius thinketh that the ſolution of this queſtion is had in the 27. chapter of Eccleſiaſticus: where it is thus written. The forna…e trieth the veſſels of the potter: and ſo doth tēptacion the iust men. Hereof he gathereth,A place of Eccleſiaſticus. that they which conſtantly and valiantly abide in temptacions, thereby get, to be veſſels to honor: but they which abide not, but are broken, are made veſſels to diſhonor. But this man in his reaſoning conſidereth not, that if he will néedes proſecute this metaphore, he ſhalbe compelled to confeſſe that as well veſſels to honor which ſerue for the table, as alſo pottes, and vrinals, which we vſe to vile miniſteries, muſt néedes abide the aſſay of the fier. For euen the moſt vileſt veſſels, if they be broken, ſhould now be no veſſels, yea neither doubtles not apte for any vile miniſtery. Wherfore his arguing is here in vaine, and he gathereth more of the Metaphore, then he oughte. For this was onelyonly the meaning of the wiſe man, that by temptacion men are tried what maner of ones they are: and not that they by that triall attaine to their condition or eſtate: but that condition which they before had then at the length they make manifeſt, and bring to light. Touchinge the place toBy patiēce in te…ptations we are not prede…ated. Timothe, where it is written, that in a great houſe are many kinds of veſſells, we hauehave entreated, and hauehave declared Origens minde therein, from whome this man hath borowed whatſoeuer he hath ſaid? The Prophet Eſay alſo hath certaine woordes which ſer…e ſomewhat to the declaration of theſe woordes of Paul. For in his. 4…. chapter he thus writeth, Wo be vntounto him that ſtriueth with his maker, the potſheard with the potſheardes of the earth. Doth the clay ſay vntounto him that facioned it, what d…st thou? Thy woorke hath no handes? that is, thou haſt ſo vnſkilfully and rudely made thy worke, as if thou haddeſt no handes. The meaning of this place is very large, for it reproueth all thoſe which accuſe the woorkes of God, of what kinde ſo euer they be: and therefore Paul aptly tranſferred that ſentence to his purpoſe: thereby to beate downe thoſe which complaine of the power of God, and take it in ill part, that God hath mercy on whome he will, and hath not mercy on whom he will not. Although there are many which thinke, that Paul cited not theſe teſtimonies of the Prophets, but rather alluded vntounto them. And ſo thinke they that he in an other place, when he writeth, do ye not know that a little leuen ſowreth the whole dow, alluded vntounto thoſe wordes of Chriſt, wherein he commaunded the Apoſtles to beware of the leuen of the Scribes and Pharifies. But hereabout I will not contende, for whether he alluded to the ſentences of theſe Prophets, or whether he cited them, as touching the matter it is all one. Neither ought it to ſéeme ſtrange, if Paul whē Whē Paul vſeth ſcripture he doth not always c…te it.he vſeth the teſtimony of the ſcriptures, do not expreſſe the ſame: for althoughe he be wont ſometimes to adde, As it is written, yet obſerueth he not that manner alwayes. For towardes the end of the. 11, chapter he ſimply and without any citation thus writeth: Who hath knowen the minde of the Lord? or who was his counſeller? And that clauſe we reade with the ſelfe ſame nomber of woordes in Eſay. But it is certaine that Paul in this whole diſcourſe retaineth the meaning of eche place: bothPaul folow…th the meaning both o… Ieremy & of Eſay. of Ieremy, that we are as clay in the hand of the potter, which maketh, and maketh againe whatſoeuer he will: and alſo of Eſay, that it is not lawfull for the clay to cō tende with his maker, or to reproue him for his woorke. And to this place ſerueth very well that which is reade in Eccleſiaſticus the. 33. chapter (if that booke be reaceaued) And men come out of the earth, whereout Adam was created. But the Lord by his manifold knowledge hath deuided them, & hath altered their conditions. Some of thē hath he bleſſed and exalted: and ſome of them hath he ſanctified, and appropriated vntounto himſelfe: and ſome of them hath he curſed and broughte lowe, and hath put them out of theyr eſtate as clay is in the hand of the potter to forme and order it. Wherefore Paul when he thus writeth, deliuereth not thinges new, and vnheard of, but alredy receaued, and ſet forth in the ſcriptures: whome if teachers would follow, they ſhould not néede to flie to the reſpect of merites: eſpecially ſéeing that the ſcriptures, when they entreat of election or reprobation, acknowledge not that doctrine. Ambroſe expounding theſe wordes, firſt ſaith, that the Apoſtle did put forth this out of Eſay as his own. And he confeſſeth that it is in the power of the maker to make what creature he will. But he addeth: Foraſmuch as we are all of one and the ſelfe ſame Maſſe in ſubſtance, and ar all ſinners, God hath mercy vponupon one, & not without iuſtice diſpiſeth an other. For in the potter is only a wil: but in God is a wil with iuſtice, for God knoweth vponupon whome he ought to hauehave mercy. Thus much Ambroſe. In which wordes, whereThe wil of God is …lwayes ioyned with iuſtice. The conſideration of iuſtice …n elec…ō is not to be ſought for in our workes. as he ſaith, that iuſtice is ioyned with the will of God, when he hath mercy or reiecteth, we will not deny that, ſo that it be rightly vnderſtāded. For we know that in God is vtterly no iniuſtice: for he doth iniurie vntounto no man. But herein we agrée not, for that theſe men thinke, that the conſideration of the iuſtice of God is to be ſought for of the works and merites of men: for we iudge that it is to be ſought for onelyonly of the wiſedome of God himſelfe: Wherefore we muſte define nothing but ſo much as is reuealed vntounto vsus by God in the holy ſcriptures. Thoſe commentaries which are aſcribed vntounto Ierome hauehave noted two things: firſt that this aunſwere of Paul is after a ſorte ſpoken by way of ſuppoſition, as if he ſhould thus ſay vntounto the aduerſary. Although it were ſo, as thou imagineſt, that God hath mercy vponupon whome he wil, and whom he will he hardeneth, yet oughteſt thou not doubtles to take that in ſuch ill part, that thou ſhouldeſt ſéeke to ſtriue with God, and as it were in iudgement to call him to a triall. This interpretacion taketh as graunted, that thoſe wordes, He hath mercy vponupon whome he will, and whom he will he hardneth, are ſpoken vnderunder the perſon of the aduerſaries. But the verye courſe of the wordes will not ſuffer that, for the Apoſtle ſtraight way vntounto thoſe wordes addeth an obiection, ſaying, Thou wilt ſay then vntounto me: why doth he yet complain? And who can reſist his will? Nether ought we at our pleaſure to alter the order of the words. Moreouer when as Paul ſaith, that the potter hath power of one and the ſelfe ſame lompe to make one veſsell to honor, and an other to diſhonor, they thinke that this ſimilitude is to be applied to the Iſraelites and to the Egiptians. And therefore they affirme, that thoſe two nations ſéemed to come both out of one and the ſelfe ſame lompe, for that they were both polluted with one and the ſelfe ſame kinde of ſinne,The Iews worſhipped the idols of Egipt. namely, with idolatry. For as Ezechiell teſtifieth, the Iewes alſo worſhipped the idols of Egipt: howbeit though eche had a like ſinned, yet notwithſtanding God honorably deliuered the Iewes, but threw the Egiptians into deſtructiō. But thereThe things that are ſpoken of the Apoſtle vniuerſally, are to be vnderſtanded generally. Here is entreated of that electiō which was before the foundatiōs of the world were layd. In election the will of God is not tyrannicall. is no néede to vnderſtand thoſe thinges which are ſpoken of the Apoſtle generally, of certaine perticuler kinde of men. Neither in this place is entreated of afflictions or puniſhments ſent of God, wherein a man may eaſly finde out the conſideration of merites: but of that firſt election, whiche God had before the foundacions of the world wer layd. Neither is that very currant, which Methodius Martyr writeth in his booke de reſurrectione as it is cited in the Gréeke Scholies. For he expoundeth theſe thinges of God, who hath power in the laſt day to raiſe vp the bodies of the dead being of one & the ſelf ſame lompe of the elementes, one part to the honor of bleſſednes, & an other part to y^• diſhonor of dānatiō. For, that laſt condēnatiō & adiudging to glory are much diſtant frō electiō & predeſtinatiō, wherof Paul now entreateth. Howbeit this in y^• meane time is worthy to be noted, y^• we, whē we attribute vntounto God ſuch a power in the election of men, as hath the potter in making of veſſels, do in no caſe teach, that ſuch a power and will of God is tyrannicall, or ſtrange from iuſtice. For foraſmuch as vntounto no man is done iniury, and this kinde of authority by moſt good right belōgeth vntounto God, it muſt nedes be that both election and reprobation are iuſt, although the reaſon of that iuſtice depend not of the workes either of them that are to be elected, or of themGod taketh away nothing from thoſe, vponupon whome he hath not mercy. The reprobate are oftentimes ador…ed with great gifts. that are to be reiected. And to make this thing more playne, we ought to know, that God when he ouerhippeth any man and hath not mercy vponupon him, taketh yet nothing away from hym. For ſo the potter taketh away nothing from the honour or dignity of the clay, when of it he maketh veſſels to a contumelious vſe. Yea rather oftentimes we ſée, that the reprobate are adorned of God with excellent giftes: although he beſtowe not vponupon them that mercy which bringeth ſaluation. Wherefore ſeing that God taketh away nothing from them, they hauehave no cauſe why they ſhould accuſe God of iniuſtice, if they be of him ouerhipped. Thus muche touching the interpretacion of the wordes of Paul. Nowe it ſhall not bee from the purpoſe, as I ſuppoſe to ſee, what Chriſoſtome bringeth vppon this place. For hee perceauing, that by this ſimilitude he was excedingly vrged, and ſeing that of it followeth, that neither election, nor reiection depende of the merites of workes, with great counning wente aboute to extenuate the ſtrengthe of this ſimilitude. Similitudes (ſaith he) are not ſo to bee receaued, that they ſhould be of force as touching all partes: for otherwiſe ſhould followe God is called a Lion.many abſurdities. For God is ſometymes in the ſcriptures compared with a Lion: out of which ſimilitude yet this thing onelyonly thou oughteſt to gather, that in God is vnmeaſurable ſtrength, and inuincible fortitude: which thinges by moſt good right ar agreable with God. But if thou wilt go farther, and tranſferre vponupon God the cruelty and fiercenes of God is called a beare.Lions: no man will ſuffer that. God is ſayd alſo to be like vntounto a beare: which is to be referred vntounto the ſtrengthes of auenging, and yet oughteſt thou not therefore to attribute vntounto God the deformednes of that beaſt, and his vnreaſonable wrath. God is alſo called God is called a fire.a fire: for that he can conſume and purge all thinges: and yet muſt thou not therefore ſay, that he wythout vnderſtanding, and ſence, and will conſumeth all thinges. But Chriſoſtome neded not to hauehave taken ſo great paynes in ſetting forth that rule of ſimilitudes. For it is of all mē confeſſed, that ſimilitudes are not in all partes of force: neither do we tranſfer vntounto God al thinges which are agreeable vntounto the potter, and vntounto the clay. For we do not imagine vntounto God either handes or a whele to worke withal: neither do we ſpoyle men of ſence, vnderſtanding and wil, that they ſhould be vtterly like clay. Wherfore we confeſſe that which Chriſoſtome ſayth, that ſimilitudes oftentimes halte, and that in weighing of them is to be added in a deepe conſideration. But Chriſoſtome thinketh, that this is onelyonly the ſkope of Paul, to repreſſe man, that he ſhould not repine agaynſt God: for ſo the clay reſiſteth not the potter. And this ſcope in dede we alſo admitte: but in the meane tyme we adde an other, namely, that God may by hys owne right hauehave mercy vponupon whome he wil, and not hauehave mercy on whome he wil not: which liberty is alſo attributed vntounto the potter in vſing of the clay:A double error of thoſe which in this queſtion oppoſe thēſelues againſt God. We muſt neither repine againſt God, nor falſly accuſe him of iniuſtice. which thing if thou take away from the ſcope of Paul, then ſhal not that complaint be remedied, which was obiected vntounto him. For, he which made the obiections erred two maner of wayes: firſt for that he repined agaynſt God: ſecondly for that he ſemed to go aboute falſely to accuſe God of iniuſtice. Eche part Paul anſwereth vntounto in this ſimilitude: for as touching the repining, he thus ſayth: Shall the thing formed ſay vntounto him that formed it, why haſt thou made me after this ſort? But as touching iniuſtice, he ſufficiently diſchargeth God of that crime, when he ſayth, that God doth nothyng agaynſt hys owne ryght, for the potter hath power to make veſsels as pleaſeth him. And if this ſimilitude touch not ech part, then is not their mouth ſtopped which thus contende with God. For if they once heare, that God is not in very déede like the potter, and that he can not by right do what he will, they will cry out, that that ſimilitude nothing pertayneth vntounto them: for we muſt thinke otherwiſe touching God, then we do touching the potter. But Chriſostome not a whit deſſembled, what it was that he ſo much feared in this matter: namely, this, leaſt frée will ſhould periſh. Do not thinke (ſaith he) that here is any thing ſpoken agaynſt free will. For the Apoſtle rather ment in thys ſimilitude to commend obedience towardes God: that we ſhoulde wyth the ſelfe ſame facility obey him, as the clay followeth the hand of the potter. But Paul in this placePaul in this place ſpake not one word of obedience. Free wil periſheth not by reaſon of the free election of God. It is not in our power to be borne without original ſinne. ſpake not ſo much as one word touching this obedience. Farther it followeth not, that frée will ſhould periſhe although God in election hauehave not a reſpect vntounto the workes and merites of men. For althoughe it be not in our power, to be either elected or reiected, yet maye there bee many other thinges frée vntounto vsus. Wherefore it is a falſe kinde of reaſoning called a ſecundum quid ad ſimpliciter, to ſay thus, Men in this thing are not frée, Ergo, in other thinges they hauehave no liberty. It muſt nedes be without all controuerſy, that both Chriſoſtome and all the godly do confeſſe, that it lieth not in any mans power, to be conceaued without originall ſinne: but ſhall we take vponupon vsus thereof to conclude, that there is no other liberty beſides left in vsus? Farther, who hath this in his owne power, to be regenerated and grafted into Chriſt? For we muſt count to hauehave receaued that of the grace and fauor of God. And yet notwithſtanding after that we hauehave once obtayned regeneration, there follow infinite thinges which are left frée vntounto vsus. Wherefore thys ſence of Paul whiche we followe, taketh not away frée will: vnleſſe peraduenture we will imagine ſuch a liberty of the will, that it can clayme all thinges vntounto itWe muſt not graunt ſuch a free wil as may clayme vntounto it ſelfe all thing. ſelfe, yea euen thoſe thinges alſo which are geuen of God freely. But that is farre wide from the true ſence of fayth. For no man commeth vntounto Chriſt, vnles he be drawen of the father. And Chriſt ſayth vntounto the Apoſtles: Ye hauehave not choſen me, but I hauehave choſen you. Chriſostome addeth moreouer, that the Apoſtle in this place entreateth not of the maner whereby God gouerneth creatures, but of that ſubmiſſion, which we ought to exhibite him. I graunt in déede y^• here is not entreated of y^• adminiſtration either of al creatures, or of all humane euents: but yet I doubt not, but that Paul ſpeaketh of that kind of adminiſtration, whereby, before the foundations of the world were layd, vntounto ſome he gaue mercy, and vntounto other ſome he gaue it not. I confeſſe moreouer, that a man ought to thinke lowly and humbly of himſelfe: but yet not in ſuch ſort that he ought to adde thereunto a lie.VnderUnder the pretence of ſubmiſſion, we muſt no… adde a lye. Wherefore if we thinke, that we are not in very déede as clay in the hand of the potter, that God may at his pleaſure either make vsus or remake vsus, but is compelled to follow and to hauehave a regard vntounto our works, it is no iuſt dealing, that we ſhould otherwiſe either teach others, or perſwade our ſelues. For we muſt not by reaſon of humility or deiection of mynde thinke otherwiſe of our ſelues thē we are. Hereunto addeth Chriſostome that theſe thinges pertayne neither to the condition of man, nor to the neceſſity of the mynde, but only to the diſpenſation of varietie. Neither doubtles do we here ſpeake of the neceſſity of the minde, or of the condition of man: but of the election, or reprobation of God, which I ſée not, why it can not be called a diſpenſation, when as God beſtoweth and diſpenſethElection may be called a diſpenſation o… mercy. his mercy vntounto whome he wil. But Chriſostome vnderſtandeth that diſpenſation, whereby God recompenſeth the workes of men according to their nature. Of which thing it is certayne that Paul in this place entreateth not. Moreouer he ſaith, that he affirmeth theſe thinges, leaſt man ſhould ſéeme to be without blame and yet be without deſertes condemned: and leaſt Paul ſhould ſéeme to be againſt himſelfe: for he eueryevery where crowneth the will: but theſe abſurdities follow not ofMan cānot be free from ſinne, when as he is borne in it. What will of ours, is crowned of of God. our ſentence. For how can man be frée from blame, when as he is both borne in ſinne, and alſo conceeaued in iniquity? Neither doth Paul crowne that will, which is grafted in vsus, and which we hauehave of our owne nature, but that will which is made & changed of God, not by chance or at all auētures, but by his appointed coū ſell & purpoſe. Farther to y^e end he mought after a ſort extenuate & weakē y^• force of y^e compariſon, wherwith he is vehemenly vrged, he ſaith, that y^e nature of ſimilituds is hiperbolical, which ought far to excede thoſe things which are entreated of: for otherwiſe they can not thoroughly moue the mindes of men. Neither do weIn ſimilitudes & metaphores the ſcope is continually to be kept whole. doubtles deny this: howbeit this we adde, that in metaphors & figures, though they be neuer ſo notable and vehement, we muſt alwayes (as we hauehave before admoniſhed) kepe ſtil the ſkope whole. Laſtly, he thinketh that we are deceaued, for that being led by the ſimilitude of the clay, we thinke, that in all men, foraſmuch as they hauehave one and the ſelfe ſame nature of ſubſtance are one & the ſelfe ſame willes: which opinion he ſuppoſeth to be conceaued of a blockiſh and dull vnderſtanding. But we are not ſo blockiſh, to thinke that the willes of mē are in all poyntes the ſelfe ſame. But we conſider the diſpoſition or nature of man as it was euen from the beginning, at what time there could be in it no vſe of will. And being taught by the holy ſcriptures, we acknowledge it to be vtterlyHow the wils of men are the ſelfe ſame, & how they are not the ſelfe ſame. corrupted and vitiated. And as touching this, we do not without iuſt cauſe affirme, that the willes of all men are a like, for all are brought forth out of one and the ſelfe ſame lompe. Afterward when men come to more yeares, wherein is had the vſe of the will, we ſay that endeuores and deſires of all men are the ſelfe ſame: not indede ſimply, for there are diuers endeuors, and ſundry enterpriſes, but all to euill, in as muche as they are gouerned by the lawe of ſinne. For being left diſtitute of the grace of God, they can bring forth nothing of themſelues but ſinnes. Howbeit herein we acknowleged diuerſity of wils, for y^• vntounto all men are not offred the ſelf ſame occaſiōs. For eueryevery one hath his impulſions, according to the conſideration either of education, or of the body, or of the workes, or of the place, or of the time. By meanes whereof it commeth to paſſeOriginall ſinne burſteth forth into ſundry formes of ſinnes. that originall ſinne burſteth forth into ſondry formes of vices. But whereas he ſayth that the veſſels of the potter hauehave not theyr difference of the lompe whereof they are made, but only of the appoyntmēt of them which vſe them, and that men in like ſort hauehave theyr differences of the diuerſity of elections and of wils, that doubtles is not true. For the veſſels of the potter are not firſt made differēt by theyr vſe, but by the workemanſhippe of the potter. For men therefore vſe them not a like, bycauſe they are made hauing diuers formes. So men beforeWhat is the firſt ſundring of mē. that they are ſundred by theyr deſires and willes, are firſt ſundred by the predeſtination or reprobation of God. If a man diligently weighe the ſimilitude which Paul bringeth (to come to him agayne at the length leuing Chriſoſtome) he ſhall ſe, that there could not hauehave bene found a ſimilitude more apte and more mete for the queſtion put forth. For the matter which the potter vſeth is ſo vileHow apt the ſimilitude of the potter is. and abiect, that if peraduenture there be of it made any fayre or trime veſſel appoynted for the table, or for ſome other honorable vſe, the ſame is wholy to be aſcribed vntounto the induſtry and conning of the potter. But when contrariwiſe of the clay are made pots for the kitchen, the matter cannot complayne, that it hath iniury done vntounto it. For it was of his own nature moſt abiect. Yea rather when as it is appoynted to be made ſo vile veſſels, it can not deny, but that hys ſo deformed nature hath receaued greate ornamentes. But if a goldſmith or a lapidary ſhould of gold or precious ſtones make any veſſel to ſerue for a vile vſe, he mought worthely be blamed for that he had delt ſo vily and vnworthely with ſo precious a matter. For ſo the Ethnike Poete, reproued Baſſus, for that he by reaſon of to much ſumpteouſnes, eaſed nature in a potte of gold. Wherefore Paul conſidered that mā after ſinne was made, both as touching the body, and alſo as touching the ſoule, ſo abiect and vile, that if he be by the election of God exalted to the dignity of eternall glory, the ſame he ought wholy to aſſigne, not to the excellency of his nature, which now by reaſon of ſinne is brought into a moſt miſerable eſtate, but vntounto the moſt excellent cunning woorkeman. But if any man be in the election of God ouerhipped and be made a veſſell of wrath, yet can not therefore the predeſtination of GOD be blamed, as though he reiected a worthy creature vnderunder his deſertes. Wherefore not with out iuſt cauſe doo we finde this metaphore ſo oftentymes repeted in the holye Scriptures. For being well conſidered, it miniſtreth excellent doctrine. For, that is in my iudgement a notable place whiche is in the 56. chapiter of Eſay, where theA place of Eſay. Prophete humblye prayeth vntounto GOD vnderunder the perſon of the people afflicted with the captiuity of Babilon. Thou (ſayth he) art our father, but we are claye: thou art the potter, and we the worke of thine handes. The people coulde not more aptly confeſſe their vilenes and vnworthines: or more expreſſe the mercy which they implored at Gods hand, then by that ſimilitude taken of the potter, and of the father. For when God is called a potter, thereby is ſignified that he both is able, and knoweth how of vile men to make them glorious: and when he is called a father, thereby is declared, that he beareth ſuch good will towardes hys, that he will alſo performe that thing. Wherefore, it is not lawful for the potte (as the Apoſtle concludeth) to contend with his maker, that is, to chide withThe things whiche Paul hath ſpoken, may be extended farther. God, for that it is not appoynted to ſerue a kinges table. And although theſe thinges which Paul here writeth pertayne chiefly to election and predeſtinatiō, yet way they extend farther to our edification: ſo that of theſe wordes we may gather, that it is not lawfull for vsus to complayne of our eſtate, and as it were to contend with God. If the fleſh ſuggeſt vntounto vsus, that it were better for vsus to be richer, to be endewed with greater honour, and to hauehave more ſtrength of body, let vsus ſtreight way ſuppreſſe it by this ſimilitude, that we are as clay in the hand of the potter. Being warned or admoniſhed by this conſideration, we ſhall not dare to complayne of our eſtate, or to grudge aganſt the vntemperatenes of the heauen or of the ayre, or agaynſt the adminiſtration of any other things. For what thing ells is this, but for the clay to go aboute to preſcribe lawes vntounto the potter? Wherefore let man remember his eſtate: and ſeing that he is euē vanity it ſelf, it is not mete, that he ſhould take vponupon him to contend with God,What meditation may make men very moderate. Wherehēc… conſolation is to be ſought for in aduerſities. who is moſt good and moſt mighty. Dauid in the 38. Pſalme ſayth, I was domme and I opened not my mouth: bycauſe thou madeſt me. Thys is a moſt firme reaſon wherunto we muſt in all chances of mans life, perpetually cleaue: namely that whatſoeuer happeneth, is done by the commaundement and will of God. Such a meditacion maketh men in proſperity moderate, neyther ſuffreth it them to waxe inſolent. For when they remember, that they are as clay in the hand of the potter, ſtreight way they vnderſtand, that all thoſe thinges may euen at one inſtāt be turned vpſide down, and that that felicity may be turned into extreme miſery. Agayne being in aduerſities vpholden by this conſolation, they are not diſcouraged. And ſo much the rather, when they vnderſtand, that that moſt cunning potter can ſodenly change claye being in extreame infelicitye, into a veſſell of glorye.

If God willing to ſhewe his wrath, and to make hys power knowen, ſuffreth with long patience of minde the veſſels of wrath prepared to deſtruction: that he might declare the riches of hys glory vponupon the veſſels of mercy, which he hath prepared to glory.

If God vvilling to ſhevv his vvrath▪] When the Apoſtle had before declaredAfter the reaſon takē of the efficient cauſe, followeth that reaſon which is taken of the ende. Of endes ſome are me. & ſome farre of. Here is entreated of the extreme and vttermoſt ende. by the efficiēt cauſe, that is lawful for God, being as it were a potter, to electe ſome mē, and to reiecte other ſome, and that vtterly in ſuch ſort at his pleaſure, that no cauſe can bee geuen, why this man is elected, and that man reiected, now in this place he thought to proue the ſame by the end. And that end is, that the goodnes and power of god might be declared, howbeit his iuſtice remaining in the meane time ſound. But there is no man, I ſuppoſe, which is ignoraunt, that there are ſome endes which are farther of and more diſtāt, and other ſome more nere. Heare is touched the vtter moſt end: which is the declaration of the proprieties of God. VntoUnto the Epheſians is touched an end more nigh: for there we are ſayd to be to this end elected, to be holy and blameles, which ſelfe thing is ſignified in the epiſtle to Timothe. For thus Paul writeth of himſelfe: I hauehave obtayned mercy, that I might be ſaythfull. And beyond theſe nigh endes there is an other extreeme ende, namely, that the glory or power of God might be declared. And this reaſon is not taken out of the ſecrecy of the counſell of God, or out of the deepe pit of the wiſedome of God: but out of thoſe thinges, which eaſely offre them ſelues vntounto the mindes of the godly. But this reading is ſomwhat obſcure, which thing alſo Origen hath noted, and after him Eraſmus. Origen ſaw that there was nothing which anſwered vntounto this coniūction foreign, that is, If, and that here is vſed y^e figure Anantopadotō: & therfore he thought y^• y^• ſēce mought be plaine and redy inough w^tout that cōiūctiō: but ſo durſt not I do. For I iudge it a thing wicked, to alter one iot or title in y^e holy ſcriptures. Eraſmus thinketh y^• We muſt not alter one io…e or title in the ſcriptures.that which is wāting may be had of thoſe things, which were a litle before ſpoken, ſo that this ſhould be the ſence, If God willing to ſhewe his power, ſuffreth the veſſels of wrath to make knowen theriches of his glory. &c, And againe, O man what arte thou which makeſt aunſwere vntounto God? Again: Hath not the potter power ouer the clay? Or that which wanteth may thus be ſupplied. Men hauehave not, whereof to accuſe God. Caluine to make the ſenſe more plaine, readeth theſe wordes by way of interrogation. What if God would ſhew forth, &c. As thoughe it were a kinde of figure called Reticentia. He ſayth that God would ſhew forth his wrath, and make known his power, and that by the veſſels of wrath, which he ſuffreth with much lenity. The wicked are called veſſels of wrath, becauſe they are prepared, appointed, and deſtinied to ven geaunce.

Which God ſuffreth.] This place may be two manner of wayes interpretated: of which the firſt is, that God brought forth and created thoſe veſſels: and in that ſenſe Auguſtine many times citeth this place: The ſeconde is, that God doth not ſtraight way ouerthrow or deſtroy the wicked being now produced and created, as they deſerue, but a long time ſuffreth and tollerateth thē. This latter ſenſe I iudge better then the firſt: not indéede by reaſon of the ſignification of the worde (for in very déede this woorde foreign, hath either of both theſe ſignifications) but becauſe Paul addeth foreign, that is, with much patience. Vnles peraduē tureWhy God ſo long ſuffreth veſſels of perditiō. ſome will ſay, that God ſheweth great lenitie, when he bringeth forth thoſe, whome he knoweth ſhalbe enemies, and rebels vntounto him: which yet cannot ſo properly be ſayd, if the naturall ſignification of that word foreign be well conſidered. Wherefore God tellerateth ſuch veſſels a long time: for that by that meanes they are made more manifeſt. For if he ſhould ſtraight waye breake them, the power of God could not ſo eaſely be conſidered, nor ſhine forth, neither could men ſo …aſely take example by them. But when God long time tollerateth the wicked, & at the length by his moſt mighty power puniſheth and deſtroyeth them, he therby not onelyonly declareth his power, but alſo by one and the ſelfe ſame worke declareth, how plentifull his mercy is towardes the elect. For thoſe elect, when they compare themſelues with them ſo forſaken, deiected, and broken, thereby vnderſtande, how greate a benefite, and how great mercy is beſtowed vponupon them. And here hauehave we the end. But the cauſe why ſome are appoynted to wrath, and other ſome to mercy ought to be ſought for of thoſe thinges which hauehave bene already ſpoken: namely, ofVeſſels ſignifie inſtruments. the will and power of God. By veſſels, Paul in this place meaneth, inſtrumentes. Wherefore Auguſtine very well noteth, that foreign, is not with the Greciās that which containeth licour, for, that (ſayth he) is called by an other name foreign, but foreign he thinketh ſignifieth, impediments or inſtrumentes: the like woorde alſo do the Hebrues vſe. For Iacob called Simeon and Leui Cele hammas, that is, veſſels of deceate or guile: for that they were inſtrumentes of theſe vices. After the manner of which hebrue phraſe, Paul was called a veſſell of election, that is, an organeA veſſell of election. and inſtrument elected of God. And Paul in the ſecond to Timothe: He (ſayth he) which ſhall purge himſelfe from thoſe things, ſhall be a veſſell ſanctified to honor, and prepared to eueryevery good worke. Such kindes of ſpeach declare, that men of themſelues cā do nothing. For God is ſayd to vſe them, not onelyonly becauſe hemoueth them, but alſo becauſe he directeth and applieth them to whatſoeuer thinges he will: which isIn what ſort God vſeth men. God vſeth alſ… wicked men. to be vnderſtanded not onelyonly of the godly, but alſo of the vngodly. For although of themſelues they hauehave pra…ity and corruption, yet God vſeth them as an inſtrument of his counſell. Therefore the ſcriptures vſe to call wicked men and cruell tyrans, the rodde of the Lord, his axe, his ſword, his hammer: for that they are moued by his prouidence and gouernement. For although they perpetually ſinne and worke wickedly, yet can they not deceaue nor fruſtrate the counſell of God. For ſo Iudas, being ſo ſore infected with couetouſnes, that he woulde do any thing forAn example of Iudas. gain ſake, by the preparacion of God was the inſtrument to accompliſh that actiō before appointed, wherby Chriſt was deliuered vntounto the Iewes for our ſaluation: and therfore he mought be called a veſſell of wrath prepared to deſtruction. That preparation although it be of God in that maner whiche we hauehave now declared: (for he reiecteth euen from eternally, and afterward, the merites of men ſo requiring, he maketh blinde and hardeneth) yet becauſe that men reiected of God hauehave in themſelues corruption and vice, therefore Paul ſimply ſayth, that thoſe veſſels are prepared to deſtruction, making no mencion at al of him that prepareth them: for they may alſo be counted no les to be prepared of thēſelues then of God. Howbeit afterwarde when he entreated of election, for that we hauehave in our ſelues noThere is mention made of god in the veſſels of mercy, and not in the veſſels of deſtruction. Why they are called veſſels of wrath and of mercy. groundes of piety, therefore Paul expreſſedly named God: Which veſsels God (ſaith he) hath prepared. Wherfore as farre as we can gather by this kinde of ſpeache, all men are the veſſels of God: but they are ſo diſtinguiſhed, that ſome are veſſels of wrath, and ſome of mercy, as God ſheweth foorth and declareth his proprieties in them: for otherwiſe of theyr owne nature they are not diſtinguiſhed the one from the other. For ſome for this cauſe onelyonly excell other ſome, for that they are elected, and hauehave obteyned mercy, when as others are ouerhipped, and reiected. And God would hauehave this diuerſity of veſſels to be, for that he coulde not in one onelyonly kinde declare his excellency, and that commeth to paſſe chiefly by reaſon of the imbecillitie of our vnderſtanding: which ſelfe thing we ſée to happen in the knowledge ofGod for our ſakes wold hauehave this difference of veſſels to be thinges natural. We al wonder at the light of the Sonne: but doubtles his brightnes ſhould not ſéeme ſo notable, if al other thinges ſhould ſhine as bright as it. For by comparing it with other ſtarres which ſhine more obſcurely, the greatnes of the lighte thereof is the better knowen: whiche yet is made muche more manifeſt by the darkenes of the night. So the mercy and goodnes of God towardes the elect is manifeſtly knowen, when it is conſidered as it is communicated by vnlike degrées: but then at the length ſhineth it foorth moſt brightly, whē we referre our eyes to the condemnation of the vngodly. For thereby we ſée how gētle and louing God hath bene towards vsus, which hath not ſuffred vsus to be perpetually in the like calamitie. And God would hauehave this knowledge of his goodnes to be amongſt vsus, not that thereby any felicity ſhould redounde vntounto him, but that we being ſtirred vp by the mediation of this ſo great mercy of God towardes vsus, & geuing thankes vntounto him for the ſame, mought the eaſlier be brought vntounto him. Farther this is to be noted, that Auguſtine in his booke de nuptiis & concupiſcentia to Ʋalerius, by this ſentence of Paul (wherein he affirmeth, that all men are the veſſels of God, & whether they be of the elect or of y^e reprobate, they do ſeruice vntounto his wil) makethNote an argument of the Pelagians. aunſwere to the Pelagians. For amongſt other reaſons whereby they denied originall ſinne, this reaſon alſo was one, that God when he createth men (as the Catholikes ſay) obnoxious vntounto this crime, may ſéeme to create thē for the deuill. For all as many as are infected with any ſpot of ſinne, are without all doubte the bondſclaues of Sathan. But Auguſtine aunſwereth them after this manner. That God Auguſtines aunſwer.at the beginning made the first parentes, innocents, and obnoxious vntounto no ſinne. But afterward when they had fallen, his will was that other men ſhould iſſue out of their ſtocke, and would not create a new maſſe or lompe whereout to produce them. Wherfore he createth men which according to their nature are good: but the ſinne wherwith they ar born, he made not, but found it being before in the maſſe or lompe: and yet can it not therefore be ſayd, that he created men for the deuill. For the wicked and reprobate, although they geue themſelues to prauitye and wickednes, yet will they or nill they, doo ſeruice vntounto The wicked alſo wil they or nil, do ſeruice vntounto the wil of God. The argument of the Pelagians is made againſt Paulthe counſell of God. Yea neyther can the Deuill hymſelfe eſchew, but that he alſo ministreth vntounto God: whyche thyng Paule moste playnely declareth, when he aſcribeth vntounto God the veſsels not onelyonly of mercye, but alſo of wrath. Wherefore let them moue this queſtion (ſaith Auguſtine) not vntounto vsus, but vntounto Paul. For he ſayth, that God, as doth the potter, maketh ſome veſſels to honour, and other ſome to contumelye. Neither doth he for anye other cauſe call the reprobate, veſsels of wrathe, but for that they are the inſtrumentes of God. Wherefore ſeinge that God vſeth at his pleaſure the wickednes both of theſe menne and alſo of the deuill, whoſe ſeruauntes they are, he oughte not therefore to be ſayde to create wicked menne rather for an other, then for himſelfe. And euen this ſelfe ſame may be anſwered vntounto thoſe which vſe to enquire, whyWhy God createth mē whom he knoweth ſhalbe damned. God will create men whome he knoweth ſhalbe damned: namely, for that he hath decréed to vſe their malice, which malice yet he himſelfe made not. And God is ſayde to ſhew forth his power vponupon the veſſels of wrath, when he plageth them and puniſheth them, for that then he doth not ſéeme to winke at ſinnes. For the wicked become at the length ſo wanton and ſo vnbridled, that they ſeme after aſortHow God ſheweth his power in puniſhing the wicked. What moued the holy pro…ets to pray vntounto God to deſtroy the wicked. The vehemency of the wordes of Paul. to deride God: and God might eaſely ſeme vntounto the weaker ſort, to geue place vntounto the furiouſnes of the wicked, if he ſhould not puniſh their ſinnes. The Prophets hauing hereunto a reſpect, oftentimes in the ſcriptures pray vntounto God to deſtroy the wicked, and not to ſuffer their wicked f…ctes to be any longer vnpuniſhed, leaſt the weaker ſort ſhould be offēded, and the wicked ſhould be made more inſolent. For holy men ſaw, that by the declaration of the iudgements of God many ſometimes repented, and the weaker ſort ſtāding in a doubt were ſtrengthned, and by that reuenging power and vengeance the name of God was made more illuſtrate. This place of Paul is handled with wordes ſo notable and of ſuch greate ſignification, that nothing could with ſo great briefenes be ſpoken more vehemently, or with more efficacy. For here thou haſt the power and wrath of God declared, and that by his long ſuffring and pacience. Thou haſt alſo veſſels of wrath prepared to deſtructiō: and thou haſt veſſels of mercy which are prepared to glory, that in them might be ſhewed forth the riches of the glory of God. And al theſe thinges are ſo warely tought of the holy ghoſt, that of the conſideration of them we may gather greate edification. But whē we heare that mēcion is made of the wrath of God, we muſt not thinke that that wrath is ſuch an affect wherebyThe wrath of God. God is troubled: for God is alwayes pacified and quiet. But by this word are declared the effects of wrath: for God when he puniſheth doth that which angry men are wont to do, namely, to auenge iniury and diſpite done vntounto them. And by ſuch vengeance he ſheweth forth and declareth his power: for that he ſubduethChildren of wrath, and veſſels of wrath. men rebellious and oſtinate, yea euen againſt their willes. This is alſo to be noted, that the wicked are in the ſcriptures called not only veſſels of wrath, but alſo children of wrath: in which kinds of ſpeach one and the ſelfe ſame thing in a maner is ſignified. Howbeit ſomtimes it happeneth, that of certayne veſſels of wrath are made veſſels of mercy, although Paul at this preſēt ſpake not of thoſe. For here he entreateth of them only, which by eternall deſtruction ſhalbe inſtruments of the wrath of God. For in this place is entreated of predeſtination and reprobation,Not all the veſſels of wrath, and children of wrath are to be conſidered alike. Againſt merites. which are fixed and vnchangeable. And God is ſayd, to prepare veſſels of mercy: by which word is ſignified, that thoſe whom God electeth, are of their own nature not one whit better then others: for the thinges that are prepared, are not of themſelues apt: And therefore they hauehave nede of a certaine aptacion. Hereout may be gathered a reaſon againſt merits: for if of our ſelues we be not apt, but muſt nedes hauehave God to prepare vsus, no man can by right aſcribe vntounto himſelfe that which he doth vprightly. This kind of ſpeach moreouer ſerueth not a litle to expreſſe the frée goodnes of God towards the elect. For he doth not only geue vntountoThe goodnes of God expreſſed. The auenging power of God is to be weighed in the f…ll of the wicked. them eternall life, but alſo prepareth them vntounto it. We are admoniſhed alſo, that as often as we ſée the wicked which preſently floriſhe in riches, and fauor, to be depriued and ſpoyled of their riches and dignities, we attribute not that to chance, or to men, or to vnwarenes, but rather to y^e power and auenging iuſtice of God. Farther this is to be noted, that the Apoſtle ſayth, that God with great lenity ſuffreth the veſſels of wrath, and therefore let vsus apply our ſelues to imitate him. For if he being ſo mighty, do not ſtraight way auenge, it is vnſemely, that we being inferior to him ſhould ſéeke to auenge eueryevery trifling iniury, and that euen as ſoone as we can. This doubtles is not to imitate our heauenly father, who maketh his Sunne to ſhine vponupon the good and vponupon the euill: & rayneth vponupon the iuſt, & vponupon y^e vniuſt. It is the duty of Chriſtians to follow the doctrine of Chriſt. But Chriſt ſayth: Be ye perfect, as your heauenly father is perfect. Of this goodnes of God neither were the Ethnikes doubtles ignorant: but hauehave ſet it forth vntounto vsus to imitate. For Cleanthes the philoſopher, being vponupon a ſtage, and wonderfully ſkoffed at by a certayne Poet, tooke it ſo paciently, that he not ſo much as once changed his contenance. Afterward when the Poet acknowledged his fault, & deſired pardon, Cleanthes anſwered, that a man y^• is a philoſopher ought not to be moued, whē as the Gods thēſelues being mocked & had in deriſion of the Poets, do yet notwithſtāding ſo gently & patiently ſuffer it. But wheras Paul ſaith, y^• God would not onlyA metaphore taken of riches. declare his glory, but alſo his riches, therby he ſignifieth y^e vnmeaſurable aboundance, & incredible might of y^e goodnes of God towardes the elect. Vpō which ſelfe ſame conſideration in an other place he calleth God, rich in mercy, & before in this ſelf ſame epiſtle he ſayd, Doſt thou deſpiſe the riches of his goodnes, and patience, and longe ſufferyng? And a litle afterward he crieth out, O the depth of the riches of the wiſedome and knowledge of God. For ſo great is the aboundance of the mercy and goodnes which God vſeth towardes his, that he ſéemeth vntounto himſelfe neuer to hauehave done inough in adorning them: from whiche perſecution we are ſo farre diſtant, that when we beſtow euen but a light duty vponupon our brethern, we beginne ſtraight way to waxe wery. And here vnderunder the name of glory me thinketh we may by the figure Metonymia, vnderſtand goodnes. For of y^• declaration of goodnes ſpringeth glory. Origen ſayth, that God ſheweth forth his lenity or patience: when he differreth to take vengeance of the ſinnes of the wicked: but ſheweth forth his power when at the length he puniſheth them. By veſſels of mercy he vnderſtandeth thoſeThe glory of God is taken for goodnes. which hauehave made themſelues clene from filthynes. But as we hauehave taught, no man can make himſelfe cleane, but he vntounto whom God geueth that grace. Wherefore ſeing that this making cleane dependeth of the mercy of God, it can not be the cauſe, why we ſhould be veſſels of mercy. Origen addeth, that theſe veſſels can not be prepared to glory by a grace without reaſon, or comming by chance: but when they Our clenſing is not the cauſe of grace, or of election. The grace of God is not without reaſon, though it depend not of our merites.hauehave clenſed themſelues from filthines. But as we hauehave ſaid, this clenſing can not be ſaid to be the cauſe of grace: for it is geuen fréely: neither can it be the cauſe of mercy: for it is beſtowed vponupon vsus, before any thing be done of vsus, namely, before the foundacions of the world were layd. Neither alſo though we attayne not vntounto grace by our merites, ought that grace therefore ſeme to be without reaſon. For it iſſueth from the moſt high wiſdome of God: which hath in it reaſons ſufficient: neither ought thoſe reaſons to be altered by things created: yea neither can it be ſaid to come by chance. For, as the philoſophers teach, thoſe things come by chance, which happen beſides purpoſe and deliberation: but foraſmuch as God bringethThe grace of God commeth not by chaunce. As touching God, nothing is done by chaunce or fortune. to paſſe all thinges according to his counſell and will, we ought not to thinke that he doth any thing raſhely, or by chance. And vntounto whomſoeuer he geueth grace he geueth it by his eternall purpoſe, and decrée. But if Origen in thus writing, hauehave reſpect vntounto vsus, to whome grace is geuen, and will hauehave grace to come by chance, for that grace is not geuen vntounto all men, but is beſtowed vponupon them which deſerue it not, and thynke not of it, therein I will not not much contende wyth hym. For fewe are elected, as the Lord ſayth, neither was any of vsus the cauſe of his owne election. And therefore in the ſcriptures the iuſt are called the lot of God. And when I conſider of this matter, I call to mynde a ſentence of Plutarch, which he bringeth out of Plato, namely, that y^• life of men is like to thoſeA ſimilitude. which play at diſe. For firſt it is required, that they hauehave good happe or lucke in their caſting: & thē whatſoeuer ſhal chāce to vſe it warely. So vntounto vsus for y^• obtainmēt of eternall life, is firſt neceſſary felicity, that we be in the roule and nomber of the elect, and that we be called and iuſtified by grace, and by the ſpirit of Chriſt. And after that we hauehave obtayned theſe things, we muſt with great induſtry, care fulnes, and warines excerciſe our ſelues, and wiſely worke together with God. Origene addeth, that he wondreth at, in what maner God will declare his wrath: when as wrath is farre straunge from him, & goodnes is most nigh vntounto his nature. For Dauid ſaith, how great is the multitude of thy ſweetnes, O Lord? Which thou haſt hidden in them that feare thee? Howbeit touching this matter he bringeth this reaſon, for that it is expedient for vsus to be vnderunder the feare of wrath, leaſt through our frailenes we ſhould decline to ſynne: and through hope of the bountefulnes of God we ſhould be made In what ſence wrath is not ſtrange frō God.looſe and become negligente. But if by the wrath of God we vnderſtand his power whereby he miniſtreth iuſtice, & auengeth ſinnes, I do not thinke y^• that wrath, is ſtrange frō God, but y^• which he citeth out of Dauid: I do not ſo take, as though he ment that God hideth all his goodnes, for we féele a great part therof yea alſo euen whileſt we liue here. But I thinke that Dauid ſpeaketh of that goodnes, whiche abideth vsus in an other life. And after this manner as the goodnes of God is hidden, ſo are alſo the laſt puniſhments of the dāned hiddē: ſo that in this thing there is noFaith profiteth more then feare. An anſwer of a philoſopher. difference at all. I confeſſe indéede, y^• in the elect is y^e feare of God: but I deny that that feare is more profitable then faith, which herein conſiſteth, that we embrace the goodnes of God offred in the promiſes of God. A certaine philoſopher when it was laid vntounto him as a fault, that he was fearefull. For that cauſe (ſayd he) ſinne I the leſſe. Which ſaying we may inuert, and ſay, the more faith and hope we hauehave, ſo much the leſſe we ſinne. Origen alſo thinketh, that the riches of the glory of God are made known, when thoſe which are contemned of men are taken of God. For ſo in the olde time the nation of the Iewes was abiect and vile, ſo that it was oppreſſed with a moſt gréeuous kinde of ſeruitude. So the Ethnikes, althoughe they were ouer whelmed with idolatry and infinite other vices, yet were they called vntounto Chriſt. But we ought to conſider, that here is not entreated onelyonly of ſome vniuerſall people, but thoſe thinges which are here ſpoken may be applied vntounto eueryevery particuler man. Moreouer Paul meaneth, that by the vengeaunce which is taken vponupon the veſſels of wrath, are declared the riches of his glorye vponupon the veſſels of mercy. Neither ſéemeth he at this preſent to entreat of that aſſumption or taking, whiche is made by election, but of the execution of predeſtination. The Gréeke Scholies ſay, that of God are made veſſels of wrath, thorough faith which he foreſéeth, and vertues which ſhall follow. But we hauehave at large declared, that none of thoſe thinges are the cauſes of the mercye of God, but rather the effectes thereof. Ambroſe in this place firſt weigheth, what this ſignifieth, to be veſſels prepared to deſtruction. And this he ſaith God doth, When with lenity and long ſuffring he differreth The patience of God which profiteth not the wicked, profiteth the elect.puniſhmentes: for by that meanes men are made the les excuſable. And God in this wayting is ſayd to vſe patience, for that he foreſeeth that they ſhall not be conuerted. And it ſeemeth a great patience, if thou wayte for that a long time, which thou knowest ſhall not come to paſſe. And yet doth not God this in vaine. For, that ſpace whiche is geuen, although it profite not the wicked, yet it profiteth the elect. For they by their example come to amendement. Hereby it is manifeſt, that thoſe wordes, Prepared to deſtructiō, Ambroſe referreth vntounto God: when as yet in very déede they may be applied vntounto mē which through theyr vitiate nature, & corrupt inclination are of their own accorde apte inough to deſtruction. Although as I hauehave before taughte the ſelfe ſame thinge may be attributed vntounto God. Farther Ambroſe interpretateth the riches of glory, to be that dignity, which we ſhall hauehave in eternall felicity. Which dignity although I know right well ſhalbe a moſt full declaration of the mercy of God, yet I do not thinke that this ſentence of Paul is to be contracted vntounto it. For the mercy of God towardes the elect is aboundantly declared, both when they are called, and when they are iuſtified, and when they lead an holy life. Moreouer, to prepare, he thinketh, is to foreknowe what manner one eueryevery man ſhalbe. But if he plucke away this foreknowledge from the good pleaſure and purpoſe of God, & frō that mercy which God in electing followeth, I can by no meanes aſſent vntounto hym. For, preparation, ſignifieth, the gifts which are beſtowed vponupon the elect. Chriſoſtom alſo at large entreateth of this place: & by the exāple of Pharao declareth who are y^• veſſels of wrath. For he thinketh, y^• Pharao was through his owne default called a veſſell of wrath, for that through his hardenes of harte and obſtinacy he alwayes more and more kindled the wrathe of God againſte himſelfe. If by the wrath of God we vnderſtand the laſt effect thereof: namely, the puniſhment of eternall dā nation, that is true whiche Chriſostome ſaith. For euerye wicked man kindleth againſt himſelfe continually by committing of ſinne. But if we thus interpretate the wrath of God, that God euen from the beginninge woulde not on ſome hauehave mercy, and that he preſeruing ſome he would ouerhip Pharao with many others: that doubtles came not of themſelues. For this is done by the méere purpoſe and frée will of God: namely, not of workes, but of him that calleth to the ende election might abide according to purpoſe. Therfore was it ſaid, Iacob hauehave I loued, but Eſau hauehave I hated. Again. He hath mercy on whō he will, & whō he will he hardeneth, as Paul before taught. Chriſoſtome addeth, Euē as Pharao omitted nothing which might ſerue to his owne deſtruction: ſo God left nothing vndone which mighte ſerue to his correction. The firſt part I confeſſe, namely, that all thinges which Pharao did, foraſmuch as they were ſinnes, helped forward his damnation. But that God omitted nothing which mought ſerue to his ſaluation I admitte not. For he moued hym not in ſuch ſorte as was neceſſary to ſaluation: although all thoſe thinges whiche God did towardes Pharao were ſuche, that vnles they had lighted vponupon a minde hardened, they might hauehave muche furthered him to ſaluation. But foraſmuche as God ſoftened not his hart, neither tooke away his hardenes (which vnles he do, no man can be ſaued) he cannot be ſayd, to hauehave done all thinges which moughte conduceGod made not ſoft the hart of Pharao, neither toke he away his hardenes. to his ſaluation. He addeth, God ſuffred him with much lenity to the end to bring him to repentaunce: which thing vnles he ſo entended, he would not ſo long time hauehave ſuffred him. I graunt indéede, that thoſe things which the Lord did, mought be tokēs of his will tending to ſaluation: and therfore they are to be referred to the wil of the ſigne: but not vntounto the will of efficacy, whereof we at this preſent ſpeake. For if God by this kinde of wil, would hauehave brought him to repentaunce, he had withoutIf God had vtterly willed that Pharao ſhould repent, it had vndoubtedly ben done. all doubt repented. For he made all thinges which he would, both in heauen, and in earth, and no man reſiſteth his wil. Yea rather God to this end rayſed him vp, to declare in him his power. The thinges which follow in Chriſostome are diligently to be noted. For he ſaith, When Paul ſaith, Which he hath prepared to glory, he doth not to this ende ſo ſay, that he will hauehave all thinges to be of God. For if it were ſo, there ſhould nothing let, but that all men ſhould be ſaued. Wheras Chriſoſtome denieth that all thinges are of God, y^• is not to be graunted. For if there be nothing whichAl thinges are of God which ſerue to ſaluation is ours, and we hauehave nothing which we hauehave not receaued of God, it followeth of neceſſity that all thinges are of God. And the argument which he vſeth is weake: for they which attribute all whole to God, do not yet for all that graunte, that all men ſhalbe ſaued. For that whole which is attributed vntounto God, they deny is diſtributedAlthough al whole be of God, yet do we not all obteine ſaluation. vntounto all ſeuerally. But therfore Chriſostome thoughte his conſequence to be good, for that he beleued that the grace of God is equally geuen vntounto all men, & that it lieth in our power, either to reiect it, or to admitte it. But we hauehave before at large confuted that ſentence. Wherfore we affirme that all whole is of God: & yet doth it not thereof follow, that all men ſhall obtaine ſaluation. But afterward he more plainely vttereth himſelfe, for he ſaith: Euen as Pharao was throughe his owne proper iniquity made a veſsell of wrath, ſo are theſe through theyr own proper goodnes made veſſels of mercy. Theſe things are not altogether conſonāt vntounto the truth. For although iniquitie be proper vntounto mē (for foraſmuch as they are conceaued & borne therein, there is no néede that it ſhould be from any els where infuſed intoOur goodnes is not proper vntounto vsus. them) yet our goodnes cannot be ſayd to be proper vntounto vsus. For vntounto the Corrinth. it is written, that Christ is made vntounto vsus redemption, righteouſnes, wiſedome, and ſanctification. If we hauehave righteouſnes of our ſelues & proper vntounto vsus, hath not Chriſt then died in vaine? Doubtles I am wont ſomtimes to wōder, how theſe fathers, when as ſometimes they wrote excellently well touching the grace of God and his mercy, yet notwithſtanding afterward ſomewhere they burſt forth into theſe ſayings, wherby ſound doctrine is wonderfully corrupted. But for that this father, being otherwiſe excellently well learned, ſaw that this texte of Paul maketh againſt this ſentence, for Paul calleth the elect the veſſels of mercy, he ſaith: Although the better parte be of God, yet they thēſelues hauehave brought wyth them a certain modicū. And therfore the Apoſtle calleth them not either veſſels of faith, or veſſels of vertues, but Chriſoſtom putteth that which is in vsus to be very little.veſſels of mercy. And in this manner he confeſſeth, y^• it may be ſaid to be al whole of God, for y^• that which we bring is a very ſmal thing if it be cōpared with y^• which we hauehave at Gods hand. But of this matter we hauehave before ſpokē at large, whē we declared theſe wordes: It is not of him that willeth, nor of him that rūneth, but of God that hath mercy. This thing only wil we now adde, that vntounto vsus, for teaching this doctrine, is vniuſtly obiected of ſome, that thereof followeth that mē ought toMen are not to be counted as ſtockes and idle perſōs. Men can do nothing to obteyne the election of God. do nothing, but only ought to be ſtocks and ſtones: which thinges doubtles are very wide from our doctrine. For we ſay that men when they repent, doo geue aſſent vntounto the wordes of God, doo louelove, wiſh and deſire ſaluation. But theſe thinges we ſay are effectes of his mercy, whoſe veſſells they are alredy made: neyther were they able to doo any thing whereby we obteyne the firſt election of God. But theſe thinges which follow in Chriſoſtome are yet farre more harder. For he ſayth, That God, as much as lay in him, had mercy alſo on Pharao: and that he was not ſaued, the ſame came wholy through his owne will: ſo that that God did no leſse vntounto hym, then he did vntounto others which were ſaued. But it is one thing that God adorned Pharao with ſome giftes: and an other thing to hauehave mercy vponupon him, as Paul in this place ſpeaketh of mercy. For here is entreated of the ſumme and ground of election, when it is written, He hath mercy on whome he will, and whome he will he hardeneth. But we doubt not, but that it is the gift of God, that a man ſhould be admoniſhed by wordes, and ſhould be any while tollerated in his wickednes. And yet are not they which are ſo admoniſhed and tollerated alwayes to be nombred amongeſt the elect, amongſt thoſe in eſpeciall, which by predeſtination obteyne mercy. Farther how can it be true, that Pharao had nothing les at Gods hand then the veſſels of mercy hauehave? When as God ſoftenedPharao had much leſſe at gods hand, then the veſſels of mercy hauehave. not his hart, neither brake that hardnening, neyther changed him to a better eſtate? For, that all theſe thinges are geuen vntounto the elect, and vntounto thoſe whome he will hauehave to be ſaued, no man can deny. Theſe things I thought good therefore the more at large to reherſe, to geue you to vnderſtand, what the fathers thought touching this queſtion, chiefly by theyr own writings: and that by the verye wordes of of the Apoſtle it might appeare playne, how farre they ſtrayed from the ſcope and natiue ſence of the wordes.

Commentary on Romans, Chapter 9 (4 of 5)