A Catholicon, Part 1 · Subpart 16
The 16. lecture.
v. 24. Now to him, that is able to keepe you, that you fall not:] Here beginneth the second part of the conclusion, which containeth a solemne celebration of the praise of God: wherein are three things to be considered; what it is that is here yeilded? glorie, maiestie, dominion, power, v. 24. to whome? to God onelyonly wise: wherefore? because it is he onelyonly that is able to keepe vsus from falling, and to present vsus blamelesse at his comming.
God then is both able and willing to stay and keepe his children, that they fall Doctr. 1. It is the Lord that keepeth vsus from euill.not: some read, which is able to keepe vsus without sinne: but the word is, foreign, free from falling: that although the righteous can not in this life be free from all sinne, and from slumbling; yet God will preserue him from falling.
Testim. So the wise man saith, Prou. 24. 16. The iust man falleth seauen times and riseth againe, but the wicked fall into mischiefe: that is, though the righteous doe fall into danger, and runne into offences, yet shall he not be quite giuen ouer as the wicked. S. Paul also saith, He shall be established: for God is able to make him stand. Rom. 14. 4.
Exampl. The Lord saith to Abimelech, Gen. 30. 6. because his offence was of ignorance, I hauehave kept thee, that thou shalt not sinne against me. So Dauid confesseth that it was the Lord, that kept him back from hurting the house of Nabal, 1. Sam. 25. 34. And Saint Paul assureth himselfe, that the Lord will keepe him from eueryevery euill worke. 2. Tim. 4. 18.
Exorn. For like as our Sauiour Christ staied Peter by the hand, that he did not sinke; so the Lord guideth vsus by his grace: and as the nurse holdeth and staieth the infant in going, so the angels of God doe beare vsus in their hands, that we dash not our foote against a stone. Psal. 91. 12. But much better doe they hold vsus vp from falling, then Mephiboseth was kept of his nurse, who in her hast let him fall, and so he became lame. 2. Sam. 4. 4.
Aitiolog. And this the Lord doth for his own glorie sake, that although his children be compassed with many infirmities, yet he so directeth them, that they be not ouercome of them: as the Lord saith to S. Paul, My power is made perfect through weaknesse. 2. Cor. 12. 9.
Applicat. First then, if it be God, that keepeth vsus from falling, then is not a man able by his freewill to eschew euill, and preserue himselfe from sinne, which is the Error 62.opinion of the Papists. Synops. centur. 4. er. 44. For our Sauiour Christ saith, Without me, ye can doe nothing, Ioh. 15. 5. And it is God that worketh in vsus, both the will and the deede, of his good pleasure, Philip. 2. 13. Augustine writeth excellently of this point, Duobus modis cavetur corporis malum, vt non accidat, & si accciderit, cito sanetur: Aug. de Nat. & grat. c. 67.sic vt non accidat peccatum, cavemus dicendo, ne nos inferas in tentationem, vt cito sanetur, dicimus dimitte nobis. As we two waies take heede to our bodie, that no euill happen vntounto it, if it doe, that it be soone healed, so that sinne happen not vntounto vsus, we take heed, saying, lead vsus not into temptatiō, that it may be soone healed, we say, forgiue vsus our sinnes. So that both our preseruation from sinne, and our restitution when we hauehave sinned, proceedeth onelyonly from the grace and strength of Gods spirit.
Secondly we are taught, that no man presume of his owne strength, that he can Man is not able to guide himselfe.guide himselfe. Peter did so, & was deceiued, because he vndertooke more, then he could performe: but that we depend vponupon God for his grace to direct our steppes, and to preserue vsus from euill: and to giuegive him thankes, that whereas we see the vngodly daily in heapes to fall into the snares of Sathan, and to commit great sinnes with greedines, adulteries, blasphemies, murders, oppressions, with such like, that God doth stay vsus by grace from such downefalls, that we may say and acknowledge with the Prophet, Lord vntounto vsus, thou wilt ordaine peace, thou hast wrought all our workes for vsus. Isa. 26. 12.
To present you faultlesse before the presence of his glorie with ioy.] As God in this Doctr. 2.life doth preserue vsus from falling, so in the comming of Christ, he also shall present vsus faultlesse with ioy: so then, while we liue we can not be faultlesse, but this worke is reserued for the comming of Christ.
Testim. This S. Paul euidently sheweth, 1. Thess. 5. 23. I pray God, that your whole spirit and soule and bodie, may be kept blamelesse in the comming of our Lord Iesus Christ. And againe, Ephes. 5. vers. 25, 26, 27. Christ gaue himselfe for his Church, that he might sanctifie it and cleanse it by the washing of water through the word: that he might make it vntounto himselfe a glorious Church without spotte or wrinkle. So then the Church in this world is sanctified and clensed, but it shall then be without spot and wrinkle when it shall be a glorious Church, and that is at Christs comming.
Examp. S. Paul thus professeth of himselfe, that he was not alreadie perfect, Philip. 3. 12. he sheweth in that place, that the state of perfection in Gods Saints shall not be till the resurrection. v. 11. If by any No perfection in this life.meanes I might attaine to the resurrection of the dead, not as though I had alreadie attained vntounto it, either were alreadie perfect: so that he looketh not for perfection till the day of resurrection.
Exorn. Like as when Iehoshuas filthie garments were taken from him, a faire diademe was set vponupon his head, Zachar. 3. 4, 5. so we shall then be thoroughly purged from our sinnes, when we are crowned with glorie: then at his comming shall the Lord be as fullers sope, Malach. 3. 2. thoroughly to wash and cleanse his Church. This is that, which Iohn saw: A great multitude standing before the throne and the Lambe, cloathed with white long rayments, and palmes in their hands, Reuel. 7. 9. that is, then they shall be perfectly purified, when they shall be in triumph and glorie, which is signified by the palmes.
Aitiolog. The reason is euident out of Saint Paul, 1. Cor. 15. 25. He must raigne till he hath put all his enemies vnderunder his feete, the last enemie that shall be destroied is death. v. 54. When this mortall hath put on immortalitie, then shall be brought to passe the saying that is written, Death shall be swallowed vp in victorie, &c. So then, sinne and death are yet in the world, not perfectly subdued vntounto vsus, because mortalitie yet remaineth, and Christ hath not yet put downe all his enemies, and perfectly triumphed: though he hauehave bruised the serpents head, yet he still biteth his heele, Gen. 3. 15. This glorious triumph and perfect victorie, though now begun, shall not be finished vntill the resurrection.
Applicat. First then this doctrine, ouerthroweth a popish errour: that a man Error 61.in this life may be perfect, and that some are so iust here, that they neede no repentance. Rhemist. Luk. 15 sect. 1. And that it is possible in this life to keepe the law and Error 64.commandements of God. Synops. Centur. 4. err. 63. Bellarm. Which is contrarie to No man can keepe the cō mandement… in thi… life.the Scriptures, Isa. 64. 6. We all hauehave beene as an vncleane thing, and all our righteousnesse is as filthie cloutes. Psalm. 130. 3. If thou, O Lord, straitly markest iniquities, who who shall stand? This priuiledge to be without sinne, is peculiar and proper onelyonly to Christ: as Augustine well saith, Nullus existit homo, de quo in haec vita constituto veraciter dici potest, quod nullum habeat peccatum excepto vno mediatore. There is no Contr. Pelag. lib. 2. c. 29.man, of whome it may be truly saide in this life, that he hath no sinne, excepting onelyonly our alone Mediatour.
Secondly, seeing we doe hope one day to be presented vnspotted and blamelesse before God through Christ, we ought now to endeauour to lead an holy life, and with the Apostle to prease forward toward the marke: as Saint Peter exhorteth, Seeing ye looke for such things, be diligent, that ye may be found of him in peace without spotte and blamelesse, 2. Pet. 3. 14. that although we can not while we liue in the flesh be freed from all infirmitie, yet that we should pray to God to be preserued from iniquitie: as Augustine saith, writing against the Pelagians, Op…andum est, vt fiat, conandum est, vt fiat, supplicandum est, vt fiat, non tamen, quasi factum fuerit, Contr. Pelag. lib. 3. c. 10.confidendum. This which they say, that some men hauehave liued without sinne in the world, we are to wish it may be, to endeauour it may be, to pray it may be, not to be confident as though it hath beene.
Uers. 25. To God onelyonly wise our Sauiour] Doct. 3. Christ one God with his father.Here in that the Apostle calleth our Sauiour Iesus Christ the sonne of God, only wise, God the father is not excluded: for he is also the onelyonly wise God, Rom. 19. 27. Like as, the Apostle before v. 4. calleth Christ Iesus the onelyonly Lord, yet god the Father also is the onelyonly prince, king of kings, Lord of Lords, 1. Tim. 6. 15. By these scriptures then is euidently proued vntounto vsus the vnitie of the Godhead, and that Christ with his Father and the Holy Ghost is one God, one onelyonly wise, one Lord, who onelyonly hath immortalitie, 1. Timoth. 6. 16. that although we beleeue the blessed Trinitie of the Father, Sonne and holy Ghost: yet these three are one onelyonly wise, immortall, God: they hauehave all one power, one Godhead, one wisedome, one eternitie, one essence, as by these scriptures is euident. And the Apostle Saint Paul further saith, Philip. 2. 6. Who beeing in the forme of God, thought it no robberie to be equall to God. But if our Sauiour Christ had not beene one God with his father, it had bin wrong and robberie to be made equall to him. Here then we learne, that God is the fountaine of all wisedome, and that the wisedome of man is but foolishnes before God, 1. Cor. 3. 18. The Lord knoweth that the thoughts of the wise be vaine. v. 20. and the foolishnes of God (as men count it,) is wiser then Testimon.men. 1. Cor. 1. 15.
Examp. This was confessed by Pharao, when he said, thus to Ioseph, Gen. 41. 39. For as much as God hath shewed thee all this, there is no man of vnderstanding or of wisedome like vntounto thee: He acknowledgeth that Ioseph must needes be a prudent man, because he had his wisedome from God. Dauid also setteth forth the infinit wisedome of God when he sayeth, Psal. 119. 98. By thy commaundements thou hast made me wiser then mine enemies: the wisedome of the world was not like that wisdome which Dauid receiued from God.
Exornat. Christ is then as the oliue tree that ministereth oyle to the candlesticke of the Church, Zach. 4. 12. that giueth all grace and wisedome to his members, and he is the stone with seuen eies, grauen with the Lords owne hand, Zach. 3. 9.
Aitiolog. For who can compare with God in wisedome, who is the auncient of daies? Dan. 7. 9. who was before all things, from all eternitie; his eies are as flaming fire, Reuelat. 1. he seeth all things: he dwelleth in light, 1. Tim. 6. 16. He is light and in him is no darkenes. 1. Ioh. 1. 5. If then antiquitie and knoweledge bring wisdome, who is wiser then Christ, who knoweth all things, and was before all things?
Applicat. First of all, where the Apostle saith, to God onelyonly wise, our Sauiour, &c. Error. 65.a certaine erroneous opinion of the Papists is confuted, as touching the god head Christ God of himself though not the sonne of himselfe.of Christ; for they say, that he had not only his person, but his substance of his father. Rhemist. Ioh. 1. sect. 3. We contrariwise doe hold; that Christ, though as he is the sonne, he be of the Father in respect of his person, yet he is God of himselfe as the father is: as the Apostle saith here he is only wise, as Saint Paul calleth God the Father onelyonly wise, Rom. 16. 27. wherefore Christ is God himselfe, wise of himselfe, immortall of himselfe, as God the father is: if that his wisdome, power, Godhead, should be begotten of god, then he should be wise, not as he is God, but as he is the sonne; then could he not be onelyonly wise, for the sonne cannot be said to be sole or onelyonly because he is neuer without the Father, as Ambrose well noteth: Audeo dicere, primus est fillus, sed solus non est: primus, quia cūpatre semper, solus non est, quia sine patre, nunquā est, non ego hoc dico, sed ipse dixit, non sum solus, quia pater mecum est: solum diuinitas facit, & quod vnum est, solum est. I dare say the sonne is first, but the sonne is not alone: he is first, because alwaies with the Father, not alone because he is neuer without the father: I say not this, but himselfe said it, I am not alone, because my father is with me: the Godhead maketh him alone, for that which is one is alone. Wherefore Christ is onelyonly wise as his father is, he is wise of himselfe, and God of himselfe as his father is: and so our Sauiour Christ saith, that as the father hath life in himselfe, so likewise hath he giuen to the sonne, to hauehave life in himselfe, Ioh. 5. 26.
Secondly, seeing we hauehave a Sauiour who is onelyonly wise, in whome dwelleth the fulnesse of the Godhead bodily, Coloss. 2. 9. to whome God giueth not his spirit in measure, Ioh. 3. 34. but in great aboundance beyond all measure, and of whose fulnesse we hauehave receiued grace for grace, Ioh. 1. 16. We are taught nowe to whome we may hauehave recourse, if we want any spirituall grace, as Saint Iames teacheth: if any man lacke wisedome let him aske of God who giueth vntounto all liberally, Iam. 1. 5. Wherefore the carnall securitie of all worldly minded men is here condemned, which as though they had all fulnesse in themselues, whereas they are emptie and destitute, seeke not vntounto Christ for wisdome, grace and knowledge: as our Sauiour Christ vpbraideth the Iewes, Ye will not come vntounto me that ye may hauehave life, Ioh. 5. 40.
Be all glory, maiestie, dominion (or strēgth) and power, both nowe and for euer.] The vulgar latin text addeth in the beginning, Through Iesus Christ our Lord, and in the ende, before all worlds: and then it followeth, to the worlds ende, or for euer and euer. The first clause seemeth to be taken from the Apostle, Rom. 16. 27. and to be transposed hither; but not so fitly, because the Apostle spake of the person of our Sauiour before, as Saint Paul doth not there: although the sense and matter in neither reading be much altered, yet the first is not receiued in the most authenticall Greeke copies and in the Syrian translation: therefore it is not much to be contended about.
Here the Apostle teacheth vsus, that all things should be referred to the glorie of God, all our actions should beginne and ende in him: two of these shewe the ende, to the which all things should be directed, that is glorie, & maiestie or magnificence, that is an higher degree of glorie: the other two the cause & means whereby all things are effected; namely, the strength and power of God: and in that we say, Amen, the Church of God consenteth hereunto in iudgment and affection, and by this word we seale this praier to be true.
Test. This dutie of thanksgiuing & yeelding glorie vntounto God, the Apostle exhorteth to be vsed, as agreeable to his will, and acceptable through Iesus Christ. 1. Thes. 5. 18. In all things giuegive thankes, for this is the will of God through Iesus Christ.
Examp. The angels themselues giuegive vsus an example, who celebrate the praises of God: glorie to God on high, Luk, 2. 14. Our Sauiour himselfe also doeth the like, Math. 11. 25. I giuegive thee thankes O father, &c. Saint Paul often vseth this forme of doxology, Rom. 16. 27. Eph. 3. 20. 1. Tim. 1. 17. 1. Tim. 6. 16. and in diuers other places.
Exornat. For like as the doue brought an oliue braunch to Noah into the arke in token of ioy and thankefulnesse to that person and place, where shee had beene preserued from the rage of the waters, Gen. 8. 11. And as the oxe and asse doe thankefully acknowledge their masters cribbe, where they vse to be fedde, Isay, 1. 3. so should we celebrate the praise of god, from whome we receiue all good things.
Aitiolog. For this is all the recompence which the Lord looketh for at our hands: Psal. 116. 12. What shall I render vntounto the Lord for all his benefits toward me? I wil take the cuppe of saluation and call vponupon the name of the Lord. Vnworthy then are we of the least of gods mercies, if we do not vouchsafe to open our mouthes to call vponupon his name, and giuegive him thankes.
Applicat. First, if all glorie and power is to be giuen vntounto God, who is only wise, Error. 66. Papists giuegive thankes to Saints.what great blindnesse and superstition is it in the Papists to giuegive praise and thanks to Saints? as their great writer Bellarmine is not ashamed blasphemously to ioyne the virgin Marie with God in this seruice of praise, concluding his booke thus, Laus deo Virgini que matri Mariae, Praise be to god and to the virgin Marie his mother. Let them shewe vsus any such forme of thanksgiuing vsed by the prophets or Apostles, if they can. Nay they directly forbid vsus to reioyce in men, 1. Cor. 3. 21. Was not Herod smitten by the angell, because he gaue not the glorie vntounto God? Act. 13. 23. And as Saint Paul saith of himselfe, Was Paul crucified for you, or were ye baptized into the name of Paul? 1. Cor. 1. 13. So say we of the virgin Marie, was shee crucified for vsus? did shee create, or redeeme vsus? or are we baptized into her name? Wherefore shee is not to be praied vntounto, or trusted in, or praise and glorie to be yeelded to her. No doubt the Saints in heauen say with the Church in earth, Not vntounto vsus Lord, not vntounto vsus, but vntounto thy name giuegive the praise, Psal. 115. 1.
Ambrose vponupon these wordes of Saint Paul, who is Paul, who is Apollos, but the Ministers? thus writeth, Ut quia ministri sunt, spes in his non sit, sed in domino, cuius ministri sunt. Because they are Ministers, let not our hope or trust be in them, but in God whose ministers they are.
Secondly, the slackenesse and dulnesse of many carnall and secure persons is reprooued, who seldome giuegive thankes vntounto God, nor yeelde praise vntounto him for the benefits which daily they receiue: of such speaketh the Prophet Dauid, calling them men of this world, whose bellies God filleth with his hid treasure. Psal. 17. 14. It is an hid treasure to them, because they neither know, nor acknowledge the giuer and author thereof. But we should say rather with the Prophet, Psal. 118. 14. The Lord is my strength, and my song: that we should sing vntounto his praise, from whome we receiue strength and grace to eueryevery good worke: and so as the Apostle saith, That whatsoeuer we doe, we should doe it to the glorie of God. 1 Cor. 10. 31. Ambrose well saith, Christus in bonis adiutor, in malis conservator, &c. ante omnes actus seculi debemus Serm. 43.habere actus pietatis. Christ in good things is our helper▪ in euill our preseruer, before all secular acts, we should vse the act of pietie, that is, to pray and giuegive thanks vntounto God. And as for all other externall blessings God is to be praised, his power to be God in all things to be praised.acknowledged, glorie to be aduanced: so chiefly, for his assistāce in spirituall works, as in the preaching and expounding of his word, and for the good fruite and successe therof: as S. Paul thākfully cōfesseth, By the grace of God I am that I am: I laboured more 1. Cor. 1…. 11.abundantly then they all, and yet not I, but the grace of God with me, &c. Hereof is that godly vse, first taken vp by the Apostles to ende their epistles, with a doxologie or praise vntounto God, since continued in the Church of Christ, in the same manner to conclude their praiers, sermons, and other holy exercises: the same shall be the ende of this treatise: I say therfore and conclude with this our Apostle, Now to him, that hath enabled me by his spirit vntounto this worke, and is able to doe exceeding aboundantly aboue all that we aske or thinke, Eph. 3. 21. to God onelyonly wise our Sauiour, be glorie, maiestie, dominion, and power, both now and euer,
Amen.