Commentary on Romans, Biblical exegesis 1 · Chapter 11 · Section 5
5. Places of controversie.
Controv. 1. That none which are elected can finally fall away.
v. 2. Whereas the Apostle saith, God hath not cast away his people which he knewe before, &c. Hence it may be obiected thus: God knewe his people before, that is, elected them vntounto saluation; but some of his people are cast off, as the Apostle sheweth v. 7. the rest hauehave beene hardened, &c. therefore some whom he knewe before may be cast away.
Answ. 1. Whereas it is said, he knewe his people before, it must be vnderstood, in sensit diviso non composito, in a deuided sense, and distributiuely, not in a compounded sense: for not the whole people of God were so foreknowne, but onelyonly that selected part of the people, which belonged to Gods election. 2. yet the vniuersall nation was called externally to the couenant, but then the Argument concludeth not: for such as belong onelyonly to the externall and visible couenant, may fall away. 3. But that none of the elect can fall away, it is euident by the Apostle here, v. 2. God hath not cast away his people whom he knewe before, and v. 7. election hath obtained it, and the rest hauehave beene hardened: and v. 29. the gifts and calling of God are without repentance, &c.
Controv. 2. Whether the complaint of Elias of the paucitie of true worshippers be well applyed by Protestants to the decay of religion vnderunder the Pope, at the time of the first reformation.
1. Stapleton antidot. p. 783. taketh these exceptions to this application. 1. The nation of Israel was then no part of the Church, where Elias complaineth of that paucitie, and smalnes of number. 2. and those 7000. reserued, were in Iudah, not in Israel. 3. neither can there be the like decay of religion in the whole world, as to be brought to a fewe professors, as Wicliffe, Husse, Luther, Calvin, as then, when the visible Church was tied vntounto the nation. 4. neither were there 7000. of their mind, scarce 7. could be found.
Contra. 1. Israel as well as Iudea, was a part of the Synagogue, though at that time verie corrupt, for otherwise the Prophets Elias, Elisha would not hauehave there preached. 2. these 7000. are vnderstood to hauehave beene in Israel: for otherwise the Prophet knewe, that there were many in Iudea, that professed the true worship of God. 3. yea vnderunder the Gospell, religion may be driuen into corners, and be found onelyonly in a few that are knowne: tis, why should our Sauiour say, Luk. 18. Thinke yee, that the Sonne of man shall finde faith in the earth. 4. Not onelyonly seuen, but many thousands more consented vntounto them, who in the middes of Poperie misliked their grosse superstitions, though they were not publikely knowne, as it may appeare by those which entertained and receiued the doctrine of Wickliffe in England, of Husse in Bohemia, Luther in Germanie: And beside many thousands there were in Grecia, Armenia, and other countryes, which neuer acknowledged the Pope of Rome. 5. so then this example notwithstanding any thing, that can be obiected, is fitly applyed to shewe the generall decay of religion, and the paucitie of zealous professors, in those last times of reformation, as it was in the dayes of Elias and Paul.
2. Our English Papists, the Rhemists also in their annotations here, doe obiect in like manner, that this place is impertinently alleadged by Protestants to shew, that the Church of Christ, may sometime be secret and vnknowne vntounto the world: for 1. at this time there were many knowne worshippers of God in Iuda, in so much that the souldiers alone were numbred to tenne hundred thousand, 2. Chron. 17.2. and yet the Church of Christ none resteth vponupon better promises, then it then did. 3. and it were an hard matter to prooue, that Luther had 7. thousand of his opinion, or seuen, that were in all points, of the same beleefe.
Contra. 1. They may as well say, that this place was impertinently alledged by the Apostle to prooue a remnant of grace vnknowne to the world: and though in Iuda, there was at this time a visible Church, yet because the Israelites also belonged vntounto the couenant, and yet the Church was driuen into corners among them, by the same reason also in other places, the visible Church might decay: and therefore this place is both pertinently alleadged by the Apostle then, and by Protestants now. 2. other times may be assigned, when the visible Church both in Israel and Iuda, was banished and driuen into corners, as in the dayes of idolatrous Ahaz, and of Ammon, Manasseh, when all Israel fell to idolatrie: what was become of the visible Church then? 3. Neither is there any such promise in the newe Testament, that the Church of Christ should alway be visible to the world: but the contrarie, as Revel. 12. the woman, which signifieth the Church, is constrained to flee from the dragon into the wildernes: and yet the Iewes had as ample promises, for the continuance of the Church among them, till the Messiah came, as the Church of God hath now till the second comming of Christ. 4. It is well knowne, that there were many thousands of Luthers opinion, both then and before time, which were called by the names of Weldenses, pauperes Lugduno, Leonistae, Lollardes, and opprobrious names: as the Augronians in their supplication to the Duke of Savoy doe affirme: that they professed the religion of their auncestours for certaine hudnred yeares, Foxe Martyrolog. p. 982.5. and that is but a simple evasion, that in all points they were not of the same beleefe: it was sufficient that they agreed in the chiefe points of their profession: and though they differed in some small matters, yet that letteth not, but that they may be counted of the same profession: as there was difference betweene Anicetus and Polycarpus, Ireneus and Victor, Chrysostome and Epiphanius, Hierome and Augustine, Theodoret and Cyril, yet were they counted of the same Church: and in the Popish Church, much difference there is in opinion, betweene the Scotists and Thomists, Dominicans and Fransiscans, Iesuites and Priests, and yet I thinke they hold them all verie sound members of their Church.
Controv. 3. That workes are excluded both from election and iustification.
Whereas the Apostle saith, v. 6. If it be of grace it is no more of workes, &c. Stapleton Antid. p. 706. thinketh thus to avoide this place by a distinction of the first and second grace: he saith that the merit of workes is excluded from election to the first grace, in our vocation and calling, but not from the second, in our sanctification and glorification, which may be merited. The Rhemists also in their annotations here exclude the workes of nature, but not Christian workes from the merit of saluation.
Contra. 1. The Apostles reason is generall: taken from the opposition betweene grace and workes and merits: if of grace, then not of workes, for then grace were no more grace: whereuppon this argument may be framed: the election of grace excludeth works: but the election vntounto the first and second grace, and consequently vntounto glorie is of grace, Ergo and so Haymo well expoundeth these words: els grace were no more grace: si aliter salvi facti sunt, if they are saued any other way, which cannot be but by grace, &c. to the propertie of opposition between grace and works, remaineth as well in the election to the second grace, as to the first; if grace be admitted, works are excluded, for they cannot stand together.
2. And all kind of works are excluded from election: for good works are not the cause, but the effect and fruits of election: as Haymo here sheweth out of Saint Paul, Eph. 1.6. he hath chosen vsus in him, that we should be holy, &c.
Controv. 4. Against freewill.
Chrysostome vponupon these words v. 4. I hauehave reserued to my selfe, &c. graunteth that God attulit potiorem partem, brought the better part: but they which were called, brought their will, volentes sulvat, he saueth those which are willing: Tolet annot. 4. subscribeth vntounto Chrysostome herein, and refuseth Augustine, who ascribeth all vntounto grace; and further he affirmeth that the nature of grace is not taken away, though somewhat be presupposed in man, dum modo non sit illud meritorium; so it be not held to be meritorious, or the cause of grace: As when a Prince doth propound ample rewards to all commers, though they that come onelyonly hauehave the rewards, yet their comming is no meritorious cause of receiuing the reward, but the grace and fauour of the Prince: so God elected some to be iustified by faith, quos praevidit libero arbitrio concursuros, whom he foresawe would concurre with their freewill: to this purpose Tolet.
Contra. 1. Chrysostomes speach, that God saueth onelyonly those which are willing, if it be vnderstood with these two cautions, that this willingnes is wrought by grace, and yet beeing so wrought, it is no cause of iustification, may safely be receiued: for true it is that none are saued against their will: But yet God ex nolentibus volentes facit, of vnwilling maketh them willing; if Chrysostome be otherwise vnderstood, as ascribing here strength to mans freewill, it is a great error.
2. And herein I preferre Augustines iudgement, who well obserueth, de bon. perseueran. c. 18. that the Lord here saith not, relicti sunt mihi, they were reserued for me, or they reserued themselues for me; but I hauehave reserued, to shewe that it was Gods grace, whereby some were reserued, and not the act of their owne will: Haymo also hath the same note, he saith not, relicti sunt, are left, but I hauehave left or reserued, that is, per gratiam reservani, I hauehave reserued by grace, gloss. interlin.
3. If any thing be presupposed in man as helping vntounto his calling, it hindreth and obscureth the worke of grace: if it be but a preparation onelyonly, though not meritorious: and it is directly against the Scripture, that a man hath any will to come to God of himselfe; as Ioh. 6.44. No man can come vntounto me, except the father drawe him: Rom. 9.16. it is not in him that willeth or runneth, but in God that sheweth merciemercy: Philip. 2.13. It is God that worketh in you both the will and the deede: how then can mans will of it selfe, concurre with the grace of God: that example alleadged is not like: for to come to receiue the Princes reward, is a ciuill thing, wherein mans will hath some freedome, but in spirituall actions it hath no libertie at all, vntill it be freed by grace: as our Blessed Sauiour saith, Ioh. 8.36. if the Sonne shall make you free, then are you free indeede.
Controv. 5. That vniuersalitie and multItude is not alwaies a note of the true Church.
v. 4. I hauehave reserued to my selfe seuen thousand: Like as the paucitie and fewenes of professors in Elias time was no preiudice to the truth, nor yet the multitude of idolaters a proofe that they were the Church: so neither is the great number of nations, people, powers, Cardinals, Bishops, Priests, Monkes, an argument for the Papall Church: for in Noahs time, the visible Church was contained in his familie, and his Arke did beare the little barke of the Church of God: and in Sodome onelyonly in Lots house was there an exercise of true pietie: yea our Sauiour, calleth his a little flocke; though therefore the Church of Christ consisted of smaller numbers, then it doth, which still encreaseth, and shall we trust more and more toward the comming of Christ, yet the smalnes of the number, should be no matter of exception, as it was not either in the time of Elias, or of our Blessed Sauiour, and his Apostles, when as a thousand to one, were enemies to true godlines: see before Synops. Centur. 1. nr. 19.
Controv. 6. Of the sufficiencie of Scripture, and of the right way to interpret the same.
v. 8. According as it is written: By this often allegation of Scriptures, and by collation of one with an other, as here the Apostle compareth Isaias and Dauid together: we gather a double vse of Scripture, the one, that all doctrine of faith must be derived from thence; as throughout this epistle, the Apostle for the proofe of his doctrine onelyonly alleadgeth the Scriptures: and therefore our Blessed Sauiour faith, Ioh. 5.39. Search the Scriptures, &c. for they are they which testifie of we: Christ admitteth no other witnesse of him, and his doctrine, but the Scriptures.
And in that the Apostle doth illustrate and interpret one place of Scripture by an other, we see that the Scripture is the best interpreter of it selfe; & that which in one place is obseurely insinuated, otherwhere it may be found more plainly and perspicuously expressed: See more hereof, Synops. Centur. 1. err. 10.12.
Controv. 7. Against the Iewes.
Chrysostome vponupon these words, bowe downe their backes alwayes, v. 10. sheweth how this prophesie is now verified in the perpetuall desolation of the Iewes: for whereas the Israelites were 200. yeares in Egypt, God yet in his merciemercy deliuered them, though they there committed fornication, and were guiltie of diuerse other sinnes: afterward beeing deliuered, after the Lord had a long time suffered and endured them with patience, at the length he punished them with 70. yeares captiuitie: beeing deliuered from thence, they were vexed vnderunder Antiochus three yeares; but now more then three hundred yeares are past, and yet they hauehave not so much, as alicuius spei vmbram, the shadowe of any hope, when as they neither commit idolatrie, nor some other sinnes, for the which they were before punished: Whereupon it must needes followe, that the Iewes to this day are afflicted, for not beleeving in Christ. To this purpose Chrysostome wrote more then a thousand yeeres since: and so he then prophetically expounded, that the Iewes backes should for euer be bowed downe and kept vnderunder, vntill such time as they should vniuersally be called: God open their eyes at the length, that they seeing the cause why the wrath of God is thus kindled against them may at the last with faith and repentance turne vntounto him.
Controv. 8. Whether any of the true branches may be broken off.
v. 17. Though some of the branches be broken off, &c. It may seeme then, that some branches may be broken off, and so some of the elect perish. Answ. It followeth not, the branches may perish, therefore the elect. 1. That the elect cannot possibly fall away is shewed before, contr. 1. the Scripture saith, they that trust in Iehovah shall be as mount Sinai, which is not mooued, but standeth fast for euer, Psal. 125.1. not that the elect are so stable of themselues, that they cannot be mooued: for there is no creature but of it selfe is mutable and subiect to change: but the Lord vpholdeth such by his grace, as it is said, Psal. 37.24. Though the righteous fall be shall not be cast off, for the Lord putteth vnderunder his hand.
2. We must distinguish of the branches, some are true and right branches, and they are the faithfull and elect, which cannot be broken off, some are counterfeit branches, which were neuer elected, and they may fall off: so Christ sheweth, Ioh. 15. that the vine may hauehave some vnfruitfull branches, which are cast off, but the fruitfull branches he neuer casteth away: so the Apostle, c. 9.7. doth make a difference among the children of Abraham, all were not his right children, that were of his seede.
Controv. 9. Against the heresie of Valentinus and Basilides, that held some things to be euill, some good by nature.
Whereas S. Paul maketh mention of the wild oliue, and of the true oliue, v. 17. Origen taketh occasion to confute the heresie of the foresaid heretikes and their followers: whose assertion was this, that there were two natures of soules, some were made good, and they should be saued, and neuer fall away, some were euill, and they could not but perish.
1. Origen refelleth this hereticall paradox, out of this place: for here some branches of the oliue tree were broken off, because of their vnbeleefe, and so of good became bad, and the branches of the wild oliue were planted in, and so of bad became good: this difference was not in the diuersitie of their nature: and further he vrgeth these words of our Blessed Sauiour, Math. 12.33. Either make the tree euill, and the fruit euill, or make the tree good, and the fruit good: whereupon he inferreth, vt ostenderet arborem bonam vel malam, non nasci, sed fieri, to shewe that a tree is not borne good or euill, but is so made.
2. Thus farre Origen proceedeth well: but after going about to shew the cause, whence it commeth,Origen confuteth one error by an other. that some trees are good, some bad, he falleth into other errors himselfe. 1. ascribing this difference onelyonly to the power of free will: for these are his words, vnusquis que ex arbitrij potestate aut bona oliva, aut oleafter efficitur, eueryevery one by the power of free will is made either a true oliue, or a wild oliue: which he prooueth by the example of the creatures, which are all of one nature, but by certaine accidentall qualities bring forth diuerse kinds, as of trees, hearbs, and such like: so there is one and the same nature of reasonable creatures, the difference is out of the diuers motions of their free will: and to this ende he presseth that saying of our blessed Sauiour, wake the tree good, and his fruit good; as though it were in mans power to make himselfe a good tree. 2. he addeth, that whereas God so in his prouidence disposeth, that there are outward exhortations ministred, sometime to good sometime to euill, it is in mans power obedire si velit, to obey if he will, him that provoketh him vntounto goodnes, and if he will to despise him. 3. and to mend the matter withall, he saith further, that by this libertie of will, he that is ramus oliuae, a branch of the right oliue, may fall away to misbeleefe, and an other that is but a wild oliue, may conuert vntounto the faith, and become a branch of the true oliue: Thus Origen playeth the Philosopher, rather then the diuine.
Contra. 1. The Apostle is contrarie to Origen: for he saith, v. 20. Thou standest by faith: therefore not by free will: for faith is not of our selues, it is the gift of God, Eph. 2.8. neither is the example of the creatures like, for the diuersitie of their kinds proceedeth of the seuerall properties of their different natures: whereas the difference betweene men is not from their nature, but by the grace of God, which separateth them: 1. Cor. 4.7. Who separateth thee, and what hast thou, that thou hast not receiued: and whereas Christ saith, facite, make ye: this word, as Pet. Martyr well sheweth, non efficientiam, sed hypothesin significat, doth signifie not an efficiencie, but a supposition: as if he should hauehave said, you must thus thinke, and imagine with your selues, that the tree must first be good, before it can bring forth good fruit: and this to be the meaning, appeareth by the words following; how can ye speake good things, when ye are euill.
2. Neither is it mans power, to giuegive care vntounto wholesome doctrine, and obey it if he will: for then why is it said of Lydia, Act. 16.14. whose heart God opened, that she attended to the things that Paul spake.
3. Neither is it possible for them that were true branches of the right oliue to be broken off: they were neuer truly graffed in, that are broken off, though they so seemed: as they which are said to be blotted out of the booke of life, were neuer indeede there written at all, Rev. 17.8. and thus witnesseth S. Iohn, 1. epist. 2.19. They went out from vsus, but they were not of vsus: for if they had beene of vsus, they would hauehave continued with vsus.
10. Controv. That there was the same spirit of faith, and the same spirituall substance of the Sacraments, vnderunder the old Testament, and in the new.
v. 17. And made partaker of the roote. P. Martyr doth well obserue out of these words, so also Pareus, with others; that there was eadem substantia res spiritus, &c. the same substance, matter, spirit, in both Testaments, though their Sacraments in respect of the outward signes and ceremonies, were diuers: for there was but one roote of faith both of the Iewes and Gentiles: we are not planted into an other oliue, but are made partakers of the fatnes of the same oliue tree: this is contrarie to the doctrine of the Romanists, which denie that the Sacraments of the old Testament had the same spirituall substance with the Sacraments of the new. See further, Synops. Centur. 2. err. 97.
11. Controv. That the Scriptures are the iudge of eueryevery one in particular.
Whereas Gretserus in the colloquie at Ratisbone, sess. 9. p. 111. denied impudently that the Scripture iudged him, because it no where said, Thou Gretser, errest: and cried out with … blasphemous mouth, let the Scripture iudge me, indicet me spiritus, si potest: let the holy spirit iudge me if he can: Pareus out of this place taxeth his ignorance and impudencie: for the Apostle speaketh in particular, v. 20. Thou standest by faith, 21. take heede he spare not thee: and in like manner the commandements were propounded in particular, as speaking vntounto eueryevery one, Thou shalt not, &c. and therefore the Scriptures is not onelyonly a generall iudge, but in particular doth confound all such impudent gainsayers.
12. Controv. Against the Popist vncertentie and doubtfulnes of saluation.
v. 20. Thou standest by faith, be not high minded, but feare, &c. Stapleton Antidot. p. 725. and Bellarmine likewise lib. 3. de iustificat. c. 12. doe inferre vponupon this place, that faith bringeth no firme perswasion or certentie of saluation, because, where feare is, there is no certentie, but doubtfulnes: but faith is ioyned with feare, as here the Apostle sheweth, and where he saith, Philip. 2.12. worke out your saluation with feare and trembling.
Ans. To remooue this sophisticall cauill, certaine distinctions must here be admitted. 1. first of faith. 2. then of those which hauehave faith. 3. and of feare. 4. of such as stand by faith. 5. of the diuers respects to be had in the faithfull. 1. Faith is taken diuersly, as it sometime signifieth the externall profession of faith, which the hypocrites may hauehave, as Simon Magus, Act. 8. sometime it is taken for the bare knowledge and apprehension of faith, as it is comprehended in the articles of the faith: there is also faith of miracles; and there is a true liuely saith, which is a sure perswasion, and firme apprehension of the promises of grace in Christ.lib. 13. de Trin. cap. 2. Augustine distinguisheth betweene fides, quae creditur, the faith, which is beleeued, which is onelyonly a knowledge of the things beleeued, and fides qua creditur, faith whereby we beleeue: the first faith bringeth no certentie, but the second doth. 2. There are some which onelyonly in externall profession are counted among the beleeuers, and hauehave a temporarie faith, as many hypocrites: and of such the Apostle speaketh here, be not high minded but feare: for the true beleeuers are so guided by Gods grace, that they shall not be carried away with pride, that they neede to feare finally to fall away.
But Stapleton here obiecteth, that the Apostle speaketh onelyonly of true beleeuers, such as stand by saith, but hypocrites doe not stand by faith: and againe, the Apostle would not hauehave saide, well, but rather, that he had euill spoken, if he meant such as had onelyonly a shew of faith. Ans. Yes, such as did communicate onelyonly in the externall profession, might be said to stand by such faith, as they had, not by a true faith and beleefe of the heart, but by an outward confession of the faith with the mouth: And the Apostle might and did say, well, that such were indeede graft in into the outward societie of the Church, in stead of the Iewes, though they were not truly by faith graft into Christ.
3. There are also two kinds of feare: there is a seruile and slauish feare, which indeede is full of doubtfulnes and perplexitie; and there is a filiall feare, which is nothing els but a carefulnes to please God, and to take heede not to offend; and this feare may be in the faithfull: but the other can not stand with faith.
4. And the Apostle speaketh not here of the faithfull in particular, for they are without feare of falling finally: but generally of the whole bodie of the beleeuing Gentiles, concerning the which these three things might be feared. 1. that all among them were not true beleeuers, but many hypocrites might be mingled among the rest. 2. though there is no feare of the vniversall Church, that it can euer decay, yet particular Churches may faile; as where the seauen famous Churches of Asia sometime were, there is no visible Church now to be seene. 3. we may be afraid of our posteritie, least they should fall away from the faith of their fathers: wherefore of the generall bodie of a particular Church it may be vnderstood, thou also shalt be cut off, v. 22. not of the faithfull in particular, who can not finally fall away.
5. A faithfull man must be considered, as consisting both of a spirituall and regenerate part, and of a carnall: then, as in respect of the goodnes of God, apprehended by faith, in our inward man we hauehave assurance not to fall, yet the flesh continually suggesteth doubtfull thoughts, and our carnall infirmitie putteth vsus in feare, which notwithstanding is subdued by the strength of faith: like as when one is set in the toppe of an high tower, and looketh downeward, he can not but feare, but yet considering the place where he standeth, which keepeth him from falling, he recouereth himselfe, and ouercommeth his feare: so faith doth preuaile against carnall infirmitie, and maketh vsus in the end to be out of doubt of our saluation, Martyr: And thus those sophisticall cauills are sufficiently answeared.
Now on the contrarie side, that the faithfull are sure of their perseuerance and continuance to the ende, and so are without doubt and feare of saluation, it is thus made manifest out of Scripture.
1. The gifts of God are without repentance, v. 31. but faith is the gift of God, therefore, God repenteth him not, to whomsoeuer he giueth faith: faith then remaineth to the ende: if it be saide, that God repenteth him not, in taking away faith, but man, in casting away faith; I answer, that none cast away faith, but those that are forsaken of the grace of God; but the elect are neuer forsaken totally or finally: Heb. 13.5. I will not faile thee, nor forsake thee.
2. Gods louelove is immutable and vnchangeable, Ierem. 31.3. with an euerlasting louelove hauehave I loued thee: Ioh. 13.1. whome he loueth, he loueth to the end: but they which are thus beloued of God can not fall, they are sure to perseuere.
3. That which God vpholdeth, is sure to stand; but God vpholdeth the faithfull, 1. Pet. 1.5. They are kept by the power of God through faith vntounto saluation: Psal. 37.24. Though he fall, he shall not be cast off, for the Lord putteth vnderunder his hand.
4. The praier of Christ is effectuall, he is alwaies heard of his father: but he praieth that his seruants may be kept from euill, Ioh. 17.15. therefore they are sure to be kept from euill, and to perseuere to the ende, as S. Paul saith confidently, 2. Tim. 4.18. The Lord will deliuer me from eueryevery euill worke, and will preserue me to his heauenly kingdome.
5. Eph. 1.14. the Apostle saith, Ye are sealed with the spirit of promise, which is the earnest of our inheritance, vntill the redemption of the possession purchased, &c. if the spirit be an earnest, vntill we hauehave possession of our inheritance; then are the faithfull sure to continue to the ende.
6. He that falleth from faith, sinneth vntounto death: but the faithfull are borne of God, and can not sinne vntounto death, because their seede remaineth in them, 1. Ioh. 3.9. they therefore can not fall finally from the faith.
7. The Lord hath promised, that the faithfull shall not be tempted aboue that they are able, but he will giuegive an issue together with the temptation, 1. Cor. 10.13. therefore the faithfull are sure, that their faith shall not be ouercome of temptation.
This doctrine of the perseuerance of the faithfull, as it is consonant to the Scriptures, so it hath the consent of authoritie.
August. de bon. persev. c. 12. thus writeth, Ipse eos facit perseverare in bono, qui fecit bonos, qui autem cadunt & pereunt, &c. he maketh them to perseuere in goodnes, that first made them good: but they which fall away and perish, were neuer in the number of the predestinate.
Ambrose saith, in Roman. 8.36. charitas Christi facit eos, quos amat, inseperabiles, &c. the louelove of Christ maketh those, whome he loueth, inseperable; that is, to perseuere to the ende.
Chrysostome saith, in 1. Timoth. 1. fidei proprium est, &c. nunquam penitus decidit, neque …nino turbatur: this is proper vntounto faith, &c. it neuer altogether faileth, nor is wholly disturbed.
13. Controv. Against the Manichees and Marcionites.
v. 22. Behold the bountifulnes (or goodnes) and seueritie of God: hence may be refuted the wicked opinion and heresie of these forenamed heretikes; who held that there were two Gods, one good full of gentlenes and merciemercy, the other seuere and cruell: this they made the author of the old Testament, and the other of the new.
Contra. 1. But the Apostle here maketh one and the same God, both bountifull and full of goodnes, and the same also seuere. 2. and though seueritie and merciemercy seeme to be contrarie, yet that is not in respect of the subiect, for the diuine nature is not capable of contrarie and repugnant qualities, but in regard of the contrarie effects, which are produced in contrarie subiects: like as the Magistrate is not contrarie to himselfe, if he shew merciemercy vntounto those that are willing to be reformed, and be seuere in punishing obstinate offenders: as the Sunne by the same heat worketh contrarie effects in subiects of a diuers and contrarie disposition and qualitie; as it hardeneth the clay, and mollifieth the waxe.
14. Controv. Against the works of preparation.
v. 24. Were graffed in contrarie to nature. Nature can not helpe any thing at all to that, which is beside or against nature: like as the wild oliue doth not prepare it selfe the better to be planted or graffed in to the right oliue: this then is an euident place to conuince the Pelagians of these daies the Papists, whereby a man euen before grace, may make himselfe more fit and capable of grace: but this is contrarie to that saying of our blessed Sauiour, Ioh. 15.5. where he vseth the like comparison, which the Apostle doth here, making himselfe the vine, and vsus the branches; without me ye can doe nothing.
15. Controv. Against the erroneous opinion of Origen concerning the purgatorie of hell.
Origen treating here of these words, v. 26. he shall turne away vngodlines from Iacob; sheweth how two waies men are purged from their sinnes: in this life they are purged by the preching of the word, Ioh. 15.3. you are cleane through the word, that I hauehave spoken onto you: in the next world, ignis Gehennae incruciatibus purgabit, &c. the fire of hell shall purge those, whome the Apostolicall doctrine could not purge: verum haec ipsa purgatio, qua per poenam ignis adhibetur, &c. but this purgation, which shall be made by fire, how long it shall last, it he onelyonly knoweth, to whome the father hath committed all iudgement, &c.
duplicate page duplicate page In this sentence of Origen diuers errors may be obserued. 1. he appointeth a meanes beside the word of God and faith in Christ, for those which die in vnbeleefe, to be purged by: whereas the Scripture teacheth, that Christ by himselfe hath purged our sinnes, Heb. 1.3. there is no other way. 2. he giueth a purging force vntounto hell fire, which is appointed for the punishment of the wicked, not for their purgation and amendement: they are not as gold and siluer, which are purged by the fire, but as stubble, that is burn… & consumed. 3. he thinketh that the flames of hell, shall not alwaies burne, but onelyonly for a time: whereas the Scripture maketh hell fire euerlasting, Matth. 35.46. Those shall goe into euerlasting paine. If now the Papists will make Origen one of their patrons of Purgatorie, as he is one of the most auncient that maketh mention thereof, they must also subscribe vntounto these errors, which I thinke they will be ashamed of: for to embrace his inuention, and yet to refuse his sense, is not reasonable.
16. Controv. Against the Papists, concerning the right vse of the keyes of the Church.
v. 27. When I shall take away their sinnes] It is then peculiar and proper to God onelyonly to forgiue sinnes: the keyes are indeede committed to the Church, not as giuing an absolute power of binding and loosing, as the Rhemists hold, that the Priests of the Church of right doe remit sinnes, Ioh. 20. sect. 3. but the office of the Pastors and Ministers of the Church is to declare the will and pleasure of God out of his word concerning the remission of sinnes, and so accordingly to pronounce binding or loosing, as they see men to be penitent or impenitent: for there are two keyes in the Church, the one is the word of God, whereby remission of sinnes is preached; as Matth. 28.19. our blessed Sauiour giueth his Apostles commission to goe preach and baptize, which was for remission of sinnes: the other key is faith, which is in the hearer: Mark. 16.16. he that beleeueth and is baptized, shall be saued: there must be a concurrence of these two keyes together, or els there can be no remission of sinnes, Mart. See further hereof Synops. Centur. 1. err. 71.
17. Controv. That the certentie and assurance of saluation is prooued by this saying of the Apostle, v. 29. The gifts and calling of God are without repentance.
Staplet. Antidot. p. 750. and Pererius concurring with him, disput. 2. numer. 10. vponupon this chapter doe thus obiect.
1. The Apostle speaketh not here of the particular election of any, but of the generall vocation and adoption of a whole nation of the Iewes: and this Pererius vrgeth as confessed by M. Calvin in his commentarie: but this generall adopting of a nation, is mutable and changeable: for we see that where many famous Churches were in time past, there is now no face of a Church to be seene.
2. The Lord is said not to repent him of his gifts and calling; not because the gifts once bestowed vponupon the righteous, non queant amitti, can not be lost: but because it repenteth not the Lord so to hauehave bestowed them, Perer. for though one doe loose the crowne, an other receiueth it: as here the ruine of the Iewes, was the saluation of the Gentiles.
Contra. 1. The argument followeth not, because the Apostle speaketh of a generall calling and adoption, therfore this sentence can not be applied vntounto particular election: nay it followeth more strongly; if the common adoption be immutable, much more the particular vocation of the elect. 2. it is true, that many visible Churches are now extinguished: but we must distinguish betweene the externall and internall calling: they which hauehave the first without the second, may fall away, but where the externall and internall are ioyned together, as they shall concurre in the conuersion of the Iewes, there they are vnchangeable.
3. If that were the Apostles meaning, that God repenteth not of his gifts bestowed vponupon any, because, if they refuse them, they may redound to the benefit of others: this had bin very impertinent to the Apostles purpose, who hereby intendeth to prooue the vocation of the Iewes; because the Lord had so promised, and purposed, whereof he vseth not to repent.
4. Wherefore I preferre herein the iudgement of Tolet a more worthie man, both for his iudgement and dignitie in the Papall Church, who thus interpreteth, these gifts not to be repented of, quia quos Deus his semel prosequi decrevit, non deserit; because whome God once decreed to bestow them vponupon, be forsaketh not: so likewise Lyranus expoundeth this place, the gifts and calling of God, are without repentance, that is, sine mutabilitate, &c. without change or mutabilitie, for with God there is no changing, &c. so also Haymo, poenitentia… pro mutatione accipitur, &c. repentance is taken in the Scripture for change, as the Lord said to Samuel, It repenteth me, that I hauehave made Saul king, &c. igitur sine mutatione, &c. therefore without change are the gifts and calling of God in those things, whereof we read before, whome he hath predestinate, he hath called, &c. not in them of whome it is said, many be called, few be chosen, &c.
18. Controv. Against election vponupon the foresight of works, and against merits.
Whereas the Apostle saith, v. 35. who hath giuen vntounto him first, Calvin vrgeth this place against merits: for if God should giuegive saluation vntounto man for his good works, homo prior daret bona opera Deo, &c. it would follow, that man should first giuegive good works vntounto God: likewise Beza prooueth by this place, that election is not vponupon the foresight of faith or works, for then we should giuegive vntounto God first: Pet. Martyr also doth applie this place both against merits, and election by works.
But Pererius disput. 4. numer. 15. vponupon this chapter, chargeth Calvin and Beza either with ignorance or malice, for this collection: and to make his matter good, he bringeth in this distinction; that there is duplex salus hominis, a twofold saluation of man; one is begunne in this life, the other is perfected in the next: the first is conferred onelyonly by the franke merciemercy and goodnes of God; the other is giuen vponupon respect of merits: and yet though life euerlasting be merited, man can not be said to giuegive vntounto man first, quia prior Deus gratiam dedit, &c. because God gaue vntounto him grace first, whereby he might merit: likewise he distinguisheth of election; there is one election ad primam gratiam, to the first grace, and that is without respect vntounto works; there is an other election vntounto eternall life, and thereof causa est praevisio honorum operum, the cause is the foresight of good works.
Contra. 1. If good works are the gift of God, and God must first giuegive grace to doe good works: then can they not merit: for he that meriteth, must doe it ex proprio, of his owne: if it be not his owne, then he can not challenge any merit: as the Apostle saith, 1. Cor. 4.7. what hast thou, which thou hast not receiued: if thou hast receiued it, why reioycest thou, as though thou hadst not receiued it, &c. 2. though God giuegive grace at the first, yet if man after doe bring merits, and then eternall life followeth; he doth giuegive vntounto God first in respect of the finall reward, though not in respect of the precedent grace. 3. The Apostle acknowledgeth but one kind of predestination, whereupon vocation followeth, and then iustification, and last of all glorification, Rom. 8.30. whence this argument may be framed; that predestination which is vntounto saluation, is also vntounto glorification, but predestination vntounto vocation, which is vntounto the first grace, is by our aduersaries owne confession without respect of works, therefore so is the predestination vntounto glorification.
19. Controv. Against vniversall grace.
Whereas the Apostle saith, v. 32. God hath shut vp all in vnbeleefe, that he might hauehave merciemercy on all, &c. the Patrons of vniuersall grace doe thus reason against particular election onelyonly of some: they, whome God hath merciemercy on, are elected, not damned, but God hath merciemercy vponupon all, therefore all are elected, and none decreed to be damned.
Ans. 1. That all are not elected, but onelyonly a certaine number, and the rest are reiected, it is euident out of the Scriptures, Rom. 9.18. He hath merciemercy on whome he will, and whome he will, he hardeneth: therefore he hath not merciemercy on all: and Rom. 11.7. Election hath obtained it, and the rest hauehave beene hardened: and againe, many are called, few chosen: all then are not chosen: for if God had elected all to saluation, and yet all not saued, it would argue either a change in Gods will, or a want of power in God, that he can not bring his purpose to effect; and that the goodnes of his will should be ouercome by the malice of mans will: but none can resist the will of God, Rom. 9.19.
2. Concerning the argument, first the proposition is not true: for there are certaine common mercies, which God may shew euen toward those that are excluded from saluation: it is true onelyonly of those speciall mercies which belong vntounto saluation, but those are not extended vntounto all.
3. Neither is the assumption true in their sense: God doth not shew merciemercy indifferently vponupon all, in calling them to saluation: but this particle (all) must be vnderstood here distributive, by way of distribution: by all, the Apostle meaneth both Iewes and Gentiles, all kinds and sorts of men.