A Catholicon, Part 1 · Subpart 14
The 14. lecture.
Vers. 20. But ye beloued edifie your selues in your most holy faith, &c.] This is the second part of this last exhortation, where the Apostle exhorteth vntounto two necessarie graces of faith and charitie, shewing the meanes howe to be preserued, and to perseuere in both: in faith, by effectuall praier in the spirit, v. 20. In charitie, in the expectation of euerlasting life by the merciemercy of God, v. 21.
Edifie your selues:] foreign, that is, Doct. ….building vponupon: whereby the Apostle signifieth an encreasing and going forward in faith; euen as a building, the foundation once laid, is still raised vp, and one peece added to another.
To this purpose the prophet Isaie speaketh diuinely, c. 40. 31. They that wait vponupon the Lord shall renewe their strength, they shall lift vp the wings as Eagles, they shall runne and not be wearie, and they shall walke and not faint: that is, they shall still We must increase in faith.increase and goe forward in the race of faith, not fainting nor giuing ouer.
Saint Paul thus professeth of himselfe, that he did forget that which was behind, and endeauour to that which is before and followe hard toward the marke, Phil. 3. 13. He did finde in himselfe an endeauour still to goe forward, euen as he that runneth in a race, if he will come to the marke and obtaine the prize, must still goe forward.
Like as it is said of those that goe vp to Ierusalem, they goe from strength to strength, Psal. 84. 7. They proceed on by steps and degrees, like an armie marching in battell aray. And the wise man to the same effect saith, The way of the righteous shineth as the light, that shineth more and more vntounto perfect daie.
The reason hereof may be gathered frō that saying of our Sauiour, Ioh. 15. 2. EueryEvery braunch, that beareth not fruite in me, he taketh away, and eueryevery one that beareth fruite, he purgeth it, that it may bring foorth more fruit. So thē that branch which groweth and increaseth not, is like to prooue a dead and withered braunch: and so is that faith, that doeth not gather daily more strength. We ought therefore to growe & increase that we may appeare to be liuing braunches graft into the stocke, which is, Christ.
First this doctrine, which teacheth increase Error. 49.of faith, meeteth with an erroneous opinion of the papists, who doe require of their people onelyonly a weake and imperfect faith, to beleeue as the Church beleeueth, and say it is sufficient though they themselues be not able to giuegive any reason, A generall confused saith not sufficient.nor render any account of faith: for where is nowe this edifying of our selues in faith, this spirituall groweth & increase of faith? they grow not at all, which content themselues with a rude, weake, imperfect & general faith. S. Peter otherwise teacheth, that we should be readie to giuegive an answer to eueryevery man that asketh a reason of the hope that is in vsus. 1. Pet. 3. 15. And thus Origen expoundeth those wordes of the Apostle to our Sauiour Christ: Lord increase A d…ge nobis fidem i habentes eam fidem quae non est secundum scientiam, habeamus & eam, quae est secundum scientiam. in c 10. ad Rom.our faith, Luke, 17. 5. That is, hauing that faith, which is not according to knowledge; let vsus hauehave that also which is according to knowledge.
Secondly we see what they may thinke of themselues, that continue in one stay: their faith, hope, charitie, knowledge, zeale, is the same, which it was many yeres since: surely such may worthily suspect themselues that their faith is dying in thē: for it is most true, qui non proficit, deficit, he that increaseth not, decreaseth. Wherefore eueryevery man ought to giuegive all diligence, to adde grace to grace, vertue to vertue: as the Apostle saith, Ioyne vertue with your faith, with vertue knoweledge, with knoweledge temperance, &c. so shall they not be idle and vnfruitfull, 2. Pet. 1. 5, 6, 8. And as Hierome saith, Isti sunt veluti scalae gradus, quam vidit Iacob: these are as the staires of Fabiolae. tom. 4.the ladder which Iaacob sawe, whereby we must scale the heauens.
Praying in the holy Ghost.] The Apostle here sheweth that the meanes whereby Doctrin. 2.we are enabled to edifie our selues, and to goe forward in faith, is by praier: he likewise teacheth, what manner of praier it ought to be, in the holy Ghost: that is, we must pray effectually, zealously, as the spirit shall make vsus to pray.
Saint Iames testifieth as much saying, If any of you lacke wisedome, let him aske of god, who giueth to all men liberally, &c. but let him aske in faith. Iam. 1. 5. The prophet Dauid is a notable president to vsus in both these points: that praier is a meane to obtaine such graces as we want, Psal. 109. 4. But I betake my selfe vntounto praier: and that it ought to be with the heart, Psal. 108. 1. Mine heart is prepared, mine heart is prepared, O God, I will sing and giuegive praise.
Exor. For like as Moses with his rodde wrought wonders, & Elisha with his staff, in such stead is praier vntounto Christians: but like as the Arke was couered with gold, both within & without, Exod. 25. 11. so our praier must not consist in glorious & goodly words, but proceede from the golden meditations of the heart.
Aitiol. For as God is, so ought our praier to be, He is a spirit, and we must worship him (and pray vntounto him) in spirit: and because Ioh. 4. 24.Christ saith, Come vntounto me all that are wearie, and I will ease you, Math. 11. 28. and to him we hauehave accesse by praier: therfore we ought to hauehave recourse to praier, as vntounto the hauen and rest of our soules.
If then, our praiers ought to be spirituall, whereunto we are stirred by the H. ghost, which as the Apostle saith, maketh requests for vsus with sight, that can not be expressed: Rom. 8. 26. then first of all, all lip-labour Error 50.in praier is condemned, such as are all popish Popish liplabour in praiers vain….latine praiers made by simple people without any knowledge or vnderstanding of that which is praied: which is contrarie to the Apostles rule, I will pray with the spirit, I will pray with the vnderstanding also: I will sing with the spirit, I will sing with the vnderstanding also. 1. Cor. 14. 15. For if publike prayer ought to be made to the vnderstanding of others, whereof the Apostle here chiefly speaketh, much more to the vnderstanding of those themselues, that pray. Origen saith well, vponupon these words of our Sauiour, If two agree vponupon …arth, whatsoever they desire, it shall be giuen them, Math. 18. 19. that is, There must be a consent of the heart in beleeuing, and a …it consensus cordis crodendo, linguae cō sitendo. tract. 6. Matth.consent of the tongue in confessing.
And secondly, seeing praier is so necessarie an instrument of the soule, they are grieuous offendours that so seldome vse it. Daniel would not forbeare praier 30. daies vntounto God, though it cost him his life, but vsed to pray thrice eueryevery day. Dan. 6. 10. Men now are not onelyonly terrified from praier, but comforted and encouraged to pray, yet I am afraid that many passe daies, weekes, moneths, yeares, and neuer humble themselues in their priuate praier vntounto God. Great is the efficacie of feruent praier, Iam. 5. 16. And Hierome well saith, Vim facicbat precum tuarum fidelis ambitio: The faithfull ambition, ad C…la…ti….as it were of your prayers, was violent and forceable.
vers. 22. Keepe your selues in the louelove of God:] He meaneth brotherly charitie, which is wrought in vsus by God. The louelove of God is taken either for that louelove whereby God loueth vsus, 1. Ioh. 4. 9. In this appeared the louelove of God toward vsus, &c. or whereby we louelove God, v. 19. We louelove him, because he loued vsus first: or for that louelove, whereby we louelove one an other: which is said to be the louelove of God, because it commeth of God, 1. Ioh. 4. 7. Beloued, let vsus louelove one an other: for louelove commeth of God: and so is it taken here.
The Apostle then in these words, exhorteth Doct. ….to perseuerance and continuance in louelove, that we should take heede of all offences and occasions, whereby our charitie might be interrupted or broken off: so that it is as great a vertue, to cherish and nourish Christian louelove, as once to hauehave begunne it.
Testim. Therefore the Apostle saith, Endeauouring to keepe the vnitie of the spirit, in the bond of peace, Eph. 4. 3. And againe, Be angrie and sinne not, v. 26. that is, so moderate your affections, as thereby ye sinne not against charitie.
Examp. Thus was Abraham desirous to keepe charitie, he beeing both far greater then Lot, as elder in yeares, his vncle by kinred, and heire of Gods promises, yet thus offereth himselfe vntounto him, seeking peace, Let there be no strife, I pray thee, betweene thee and me, neither betweene thy heardmen, and mine. Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren. Exod. 2. 13.
Exornat. The amitie and louelove of brethren is like a threefold coard, that can not easily be broken, Eccles. 4. 12. And the Prophet speaking of brotherly louelove, giueth it these two properties, that it is both bonum, & iucundum, a thing good and profitable, as also sweete and pleasant: for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment, for the profit thereof, to the dewe of the hills Hermon and Sion, that water the valleies and make them fruitfull. Psal. 133. Some things are profitable, but not pleasant, as affliction and crosses; some things are pleasant, but not profitable, as the pleasures of sinne; but Charitie and LoueLove hath this preheminence, The excellen… of charitie.to be both pleasant and profitable.
Aitiolog. Now the Apostle sheweth the reason, why we ought to be carefull to maintaine peace and louelove. Eph. 4. 5. There is one Lord, one faith, one baptisme: that is, like as they, which are seruants to one master, of one opinion and iudgement, and of the same blood will hold togither; so should we, beeing seruants to one Lord, professours of the same faith, and of one spirituall kinred in baptisme.
Applicat. Now whereas the Apostle saith, Keepe your selues, least the Papists, and Error 51.other freewill-men should take aduantage by these and such other words, as though it Against freewill.were in our owne power to keepe or preserue our selues in charitie, or in any other Christian vertue, we make this answer vntounto them. 1. That it followeth not, vponupon these and other such like precepts, giuen in Scripture, that it is in mans power to performe them: for then, where S. Iohn Baptist saith, Repent: for the kingdome of God is at hand, Matth. 3. 2. and where Saint Peter saith, Saue your selues from this froward generation, Act. 2. 40. it might be inforced, that man hath power by his freewill to repent, and to saue himselfe. 2. Wherefore, as the Apostle saith, the law was giuen vsus as a schoolemaster to bring vsus to Christ, Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture, that man seeing his own weaknesse to keepe them, may thereby as by a schoolemaster be brought to seeke helpe from God: as Augustine well saith, Ad hoc lex praecepit ista, vt cum in his implēdo homo deficeret, nonse extollat superbia tumidui, De grat. & lib. …rbi… ▪ c. 6.sed ad gratiam aufugiat fatigatus. Therefore hath the law commanded these things, that man fayling in the fulfilling of them, should not swell with pride, but runne vntounto grace for helpe, beeing wearied in himselfe. 3. Againe another reason is why the Scriptures so exhort vsus, because man is in deede to will and performe all those things, yet not of himselfe, but by the strength of grace: as the Apostle saith, He laboured: yet not he, but the grace of God in him, 1. Cor. 15. 10. And this point is well touched by Augustine: Nos velle cum volumus, sed ille facit vt velimus bonum: certum est nos facere, sedille facit, vt faciamus. That we doe De bono persev. c. 16.will, when any thing is willed; but God maketh vsus to will: it is certen, that we doe, when any thing is done, but he maketh vsus doe it.
Secōdly we are taught by this doctrine, that we ought to be most carefull to keepe charitie, and so shunne all occasions which may interrupt it: not as they, which doe snuffe and puffe vponupon eueryevery light matter, and beeing once offended, are hardly reconciled: but let vsus remember the prudent counsell of the wise man, The discretion of a man deferreth his anger, and his glorie is to passe by an offence. Prou. 19. 11.
Looking for the merciemercy of our Lord Iesus Christ to eternall life.] Here we learne that Doctr. ….the hope and expectation of the kingdom of God is an excellent meane, as to sustain a mans infirmitie in affliction, so to stirre vp his zeale vntounto eueryevery Christian dutie.
Testim. Thus the Apostle testifieth, 1. Cor. 15. 58. Therefore, my brethren, be ye steadfast, vnmooueable, alwaies abundant in the work of the Lord, for as much as you know your labour is not in vaine in the Lord: that is, that God hath a reward in store for the faithfull and fruitfull workes of his seruants.
Exampl. Dauid sheweth the practise thereof in himselfe: I should hauehave fainted, except I had beleeued to see the goodnes of the Lord in the land of the liuing. Psal. 27. 13.
Exorn. Like as the husbandman endureth his labour, hoping to receiue the fruits, 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof, Prou. 27. 18. so the assurance of the reward should make vsus diligent and readie to eueryevery good worke.
Aitiolog. The reason is taken from the contrarie. 1. Cor. 15. 19. If then in this life we should onelyonly hauehave hope, we were of all men most miserable. Now because we know, that the condition of Gods children is most happie and blessed, we assuredly beleeue, that God hath a reward in store, the hope whereof bringeth chearefulnes, and encreaseth our courage and zeale to eueryevery good worke.
Applic. First then by these words of the Apostle, who ascribeth euerlasting life to Heauen is not merited.the mercies of Christ; the errour of the Papists is confuted, that say, heauen may as Error 51.well be merited by good works, as hell by euill: and that life euerlasting is the stipend of iustice, as damnation is the stipend of sinne. Rhemist. annot. in Rom. 6. 8. sect. But here the Apostle directly referreth life eternall to the merciemercy of God: and S. Paul, Rom. 6. 23. saith, it is the gift of God; wheras the wages of sinne is death. Ambrose agreeth to this Apostolike doctrine: Let Intelligant se donum gratiae, non operū accepis…e mercedem. lib. 1. de …ocat g…nt. c. 3.them know that they hauehave receiued a gift of grace, not a wages of their workes.
Secondly we must take heede of an oother popish errour: they say, men ought to doe good in respect and for their reward, and recompence in heauen. Rhemist. Hebr. 11. 26. But we contrariwise affirme, 1. that we must not at all expect, that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward.of our workes, as due to the worthinesse thereof, because as I hauehave shewed, it is the free and gratious gift of God. 2. Though a faithfull man may propounde vntounto himselfe the recompence of reward, as it is saide of Moses, He had respect vntounto the recompence of reward, Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue; but the respect to Gods glorie, and their owne dutie, ought most of all to mooue them: so Saint Paul saith, If I preach the Gospel I hauehave nothing to reioyce of, for necessitie is laid vponupon me, &c. if I doe it willingly, I hauehave a reward, 1. Cor. 9. 16, 17, 18. What is my reward then? that when I preach the Gospel, I make the Gospel of Christ free: here we see the Apostle reioyceth not of any other reward, but of the fruit of his calling, and the testimonie of a good conscience, in preaching the gospel of Christ freely. Ambrose hath a saying very consonant to the Apostle, Propositum piae mentis mercedem non Lib. 1. de Ab…. cap. 8.expetit, sed pro mercede habet bonifacti conscientiam, & iusti operis effectum. A godly-minde looketh for no reward, but in stead of a reward it hath the conscience of well doing, and the fruit of good workes.
Thirdly, they are here reprooued, which either beleeue not, or doe not hope for the kingdome of heauen, like to the peruerse Israelites, that gaue no credit to Caleb and Iosua, concerning the promised land, that flowed with milke and honie: or els flattering thēselues with a false hope of saluation, doe not indeauour so to walk, as that they may be counted worthie thorough Christ of the reward: not remembring S. Pauls words, The husbandmā must 2. Tim. 2. 6.first labour before he receiue the fruits.