With a protestation if his sorrow for it (lest they should thinke him to
reioyce in their perdition.) he insinuateth the Iewes to be reprobate, although they come to
Abrahams flesh, 6. saying, to the sonnes of God goeth not by that, but by God's grace: 19.
considering that al were one demaned masse. 24. By which grace the Gentils to be made his people:
& so the Prophets to haue foretold of them both. 30. And the cause hereof to be, that the Gentils
submit themselues to the faith of Christ, which the Iewes wil not.
1. I SPEAKE the verity in Christ, I lie not, my conscience bearing me witnes in the
Holy Ghost,
2. that I haue great sadnesse & continual sorrow in my hart.
3. For I wished my self to be an
Anathema.
Anathema.
Anathema by vse of Scripture is either that which by separation from
profane vse, and by dedication to God, is holy, dreadful, and not vulgarly to
be touched; or contrariewise, that which is reiected, seuered, or abandoned
from God, as cursed and detested, and therfore is to be auoided. And in this
later sense (according as S. Paul taketh it 1. Corinth. 16. If any loue not
our Lord IESVS CHRIST, be he Anathema, that is to say, Away with him,
Accursed be he, Beware you company not with him) the Church and holy Councels
vse the word, for a curse and excommunication against Heretikes & other notorious
offenders& blasphemers.
In what sense S. Paul wisheth to be anathema.
Now how the Apostle, wishing himself to be Anathema from Christ to saue his
Countrie-mens soules, did take this word, it is a very hard thing to determine.
Some thinke, he desired only to die for their saluation. Others, that being very
loth to be kept from the fruition of Christ, yet he could be content to be so
stil for to saue their soules. Others, that wished what malediction or separation
from Christ soeuer that did not imply the disfauour of God towards him, nor take
away his loue toward God. This only is certaine that it is a point of vnspeakable
charitie in the Apostles breast, and a paterne to al Bishops and Priests, how to
loue the saluation of their flocke. As the like was vttered by Moyses when he
said: *Either forgiue this people, or blot me out of thy booke.
*Exo. 32,32.
anathema from Christ for my brethren, who are my
kinsmen according to the flesh,
4. who are Israelites, whose is the adoption of sonnes, and the glorie, and the
Testament, and the law-giuing, &
✟
ἡ λατρεία.
the seruice, and the promises:
5. whose are the Fathers, & of whom Christ is according to the flesh, who is aboue
al things God Blessed for euer. Amen.
6. But not that the word of God is frustrate. For,
Not al of Israel.
God's promise not made to carnal Israel.
Though the people of the Iewes were many waies honoured and priueledged, and
namely by Christes taking flesh of them, yet the promise of grace and saluation
was neither only made to them, nor to al them that carnally came of them or
their Fathers: God's election, and mercie depending vpon his owne purpose,
wil, and determination, and not tied to any Nations, familie, or person.
not al that are of Israel, they be
Israelites:
7. nor they that are the seed of Abraham, al be children:
*
Gen. 21,12.
but
But in Isaac.
Isaac preferred before Ismael.
The promise made to Abraham was not in Ismael, who was a sonne borne only by
flesh and nature; but in Isaac, who was a sonne obtained by promise, faith,
and miracle; and was a figure of the Churches children borne to God in
Baptisme.
in Isaac shal
the seed be called vnto thee:
8. that is to say, not they that are the children of the flesh they are the children
of God: but they that are the children of the promise, are esteemed for the seed.
9. For the word of the promise is this:
*
Gen. 18,10.
According to this time wil I come; &
Sara shal haue a sonne.
10. And not only she. But
*
Gen. 25,21.
Rebecca
✟
S. Hierom. q. 10. ad Hedibiam.
Al the epistle surely to the Romanes needeth interpretation, and is enwrapped
with so great obscurities that to vnderstand it we the need help of the Holy Ghost,
who by the Apostle did dictate these same things: but especially this place.
Howbeit nothing pleaseth vs but that which is Ecclesiastical, that is, the sense
of the Church.
also conceiuing
Of one copulation.
Iacob before Esau.
It is proued also by God's choosing of Iacob before Esau (who were not only
brethren by father and mother, but also twinnes, and Esau the elder of the
two, which according to carnal count should haue had the preeminence) that
God in giuing graces followeth not the temporal or carnal prerogatiues of
men and families.
of one copulation, of Isaac our
Father.
11. For when they were
Not yet borne.
By the example of Iacob and Esau, is shewed God's mere mercie in the Elect,
& the iustice in the Reprobate.
By the same example of those twinnes, it is euident also, that neither Nations
nor particular persons be elected eternally, or called temporally, or preferred
to God's fauour before others, by their owne merits: because God, when he made
choise, and first loued Iacob, and refused Esau, respected them both as il, and
the one no lesse then the other guilty of damnation for original sinne, which
was a-like in them both. And therfore where iustly he might haue reprobated
both, he saued of mercie one. Which one therfore, being as il and as void of
good as the other, must hold of God's eternal purpose, mercie, and election,
that he was preferred before his brother which was elder then himself. And his
Esau on the other side hath no cause to complaine. For that God neither did
nor suffred any thing to be done towards him, that his sinne did not deserue.
For although God elect eternally & giue his first grace without al merites,
yet he doth not reprobate or hate any man but for sinne, or the foresight
thereof.
not yet borne, nor had done any good or euil (that the
purpose of God according to election might stand)
12. not of workes, but of the Caller it was said to her: That the elder shal
serue the yonger,
13. as it is written: Iacob I loued, but Esau I hated.
14. What shal we say then?
Is there iniquitie?
That God is not vniust, or an accepter of persons, is declared by
similar examples.
Vpon the former discourse, that of two persons equal God calleth the one to
mercie, and leaueth the other in his sinne, one might inferre that God were
vniust and an accepter of persons. To which the Apostle answereth, that God
were not iust nor indifferent indeed, so to vse the matter where grace or
saluation were due. As if two men being Christened, both beleeue wel, &
liue-wel: if God should giue Heauen to the one, and should damne the other,
then were he vniust, partial, & forgetful of his promise: but respecting or
taking two, who both be worthy of damnation (as al are before they be first
called to mercie) then the matter standeth on mere mercie, and of the giuers
wil and liberalitie, in which case partialitie hath no place. As for example
Predestination & reprobation take not away free-wil; neither must any man be
retchlesse & desperate.
In al this mercie of God towards some, and iustice towards othersome, both the
pardoned worke by their owne free-wil, and thereby deserue their saluation;
and the other no lesse by their owne free-wil, without al necessitie, worke
wickednes, & themselues and only of themselues procure their owne damnation.
Therfore no man may without blasphemie say, or can truely say, that he hath nothing
to doe towards his owne saluation, but wil liue, and thinketh he may liue without
care or cogitation of his end the one way or the other, saying: If I be appointed
to be saued, be it so: if I be one designed to damnation, I can not helpe the
matter: come what come may. These speaches and cogitations are sinful & come of the
enemie, and be rather signes of reprobation, then of election. Therfore the good
man must without search of God's secrets, worke his owne saluation, and (as S.
Peter saith) *make his election sure by good workes, with continual hope of
God's mercie, being assured that if he beleeue wel & doe wel, he shal haue wel. For
example, if a husband-man should say: If God wil, I shal haue corne enough; if not,
I can not make it; and so neglect to til his ground: he may be sure that he shal haue
none, because he wrought not for it. Another man vseth his diligence in tilling &
ploughing, and commiteth the rest to God: he findeth the fruit of his labours.
*2. Peter 1,10.
Is there iniquitie with God? God forbid.
15. For to Moyses he saith: I wil haue mercie on whom I haue mercie; and
I wil shew mercie to whom I wil shew mercie.
16. Therfore it is
Not of the willer.
Our election or conuersion is not of our selues, but of God's grace and
mercie.
If our election, calling, or first comming to God, lay wholy or principally vpon
our owne wil or workes; or if our willing or endeuouring to be good, would serue
without the help and grace of God, as the Pelagians taught, then our election
were wholy in our selues, which the Apostle denieth. And then might Pharao and
other indurate persons (whom God hath permitted to be obstinate, to shew his power
and iust iudgement vpon them) be conuerted when themselues lift without God's
help and assistance: whereas we see the contrarie in al such obstinate offenders,
whom God for punishment of former sinnes visiteth not with his grace, that by
no threats, miracles, nor persuasion, they can be conuerted. Whereupon we may not
with Heretikes inferre, that man hath not free-wil, or that our wil worketh nothing
in our conuersion of comming to God: but this only, that our willing or working
of any good to our saluation, commeth of God's special motion, grace, and assistance,
that it is the secondary cause, not the principal.
not of the willer, nor the runner, but of God that sheweth mercie.
17. For the Scripture saith to Pharao:
*
Exo. 9,16.
That
To this very purpose haue I raised.
In what sense, God raised vp Pharao.
He doth not say, that he hath of purpose raised or set him vp to sinne, or that he
was the cause of the same in Pharao, or that he intended his damnation directly or
absolutely, or any otherwise but in respect of his demerits: but rather (as the
Apostle saith straight after in this chapter of such hardned and obstinate offenders)
that he with long patience and toleration expected his conuersion, and (as S.
Chrysostome interpreteth this word, Excitaui) preserued him aliue to repent,
whom he might iustly haue condemned before. In the 9. of Exodus, whence this allegation
is, we read, *Posui te, I haue put or set vp, as here, I haue
raised thee. That is to say, I haue purposely aduanced thee to be so great a King,
and chosen thee out to be a notorious example both of the obdurate obstinancie that
is in such whom I haue for so great sinnes forsaken, and also to shew to the world,
that no obstinancie of neuer so mightie offenders can resist me, or doe any thing
which shal not fal to my glorie. Which is no more to say, but that God often for the
punishment of Nations, and to shew his iustice & glorie, giueth wicked Princes vnto
them, & by indowing them with power and prosperitie, and by taking his grace from
them vpon their deserts, so harndeth their harts, as they withstand and contemne him,
and afflict his people, in whose end and fal, either temporal or eternal, at the length
God wil euer be glorified. Neither would he either raise or suffer any such, or giue
them power and prosperitie in this life, wherupon he knoweth they wil be worse, but
that he can worke al that to his honour and glorie. Mary, that he vseth not such
rigorous iustice on al that deserue it, that is his great grace and mercie. And that
he exerciseth his iustice vpon some certaine persons, rather then vpon othersome of
equal deserts, that lieth wholy vpon his wil, in whose iudgements there be many things
secret, but nothing vniust: as S. Augustine teacheth. Ser. 8 8. de temp. Where
(as also, li. de prædest. & grat: c. 15. and in other places) he hath manie
goodlie lessons touching this high point of doctrine. Of which we intend to recite
some more vpon the 7. or 9. chapt. of Exodus; if God wil giue vs meanes to set forth
the old Testament in English.
*Exodus 9,16.
to this very purpose haue I raised thee,
that in thee I may shew my power; and that my name may be renowmed in the whole earth.
18. Therfore on whom he wil, he hath mercie; and whom he wil, he doth indurate.
19. Thou saist therfore vnto me: Why doth he yet complaine? for who resisteth his wil?
20. O man,
Who art thou?
Heretical bookes concerning predestination.
Here the Apostle staith the rashnes and presumption of such poore wormes, as take
vpon them to question with God of their election or reprobation, as certaine impious
Heretikes of our time haue done, setting out bookes farsed with most blasphemous and
erroneous doctrine concerning this high & hidden mysterie, and haue giuen occasion to
the ignorant which alwaies be curious, to iangle, and perniciously to erre in these
things, that are impossible to be vnderstood of any, or wel thought of, but of the
obedient and humble.
who art thou that doest answer God? Doth the worke say to him that
wrought it: Why hast thou made me thus?
21. Or hath not
The potter.
The example of the pot and the potter.
This example of the potter reacheth no further but to declare, that the creature
may not reason with God his Maker, why he giueth not one so great grace, as another,
or why he pardoneth not one as wel as another: no more then the chamber-pot may
chalenge the Potter why he was not made a drinking-pot, as wel as another. And
therfore the Heretikes that extend this similitude to proue that man hath no
free-wil no more then a peece of clay, do vntruely and deceitfully apply the example.
Specially when we may see expresly in the booke of Exodus, that Pharao notwithstanding
his indurate hart, had free-wil; where both it is said: He would not
dismisse the people; and: He indurated his owne hart himself. Exo. c. 8,15.
and (in the Hebrew) v. 32. and c. 9,35. 1. Reg. 6,6. And this Apostle also
writeth, that *a man may cleanse himself from the filthy, and so become a
vessel of honour in the house of God.
*2. Tim. 2,21.
the potter of clay, power, of the same masse to make one vessel vnto
honour, and another vnto contumelie?
22. And if God willing to shew wrath, & to make his might knowen,
✟
That God is not the cause of any mans reprobation or damnation, otherwise then
for punishment of his sinnes, he sheweth by that that he expecteth al mens
amendement with great patience, & consequently that they haue also free-wil.
susteined in much
patience the vessels of wrath apt to destruction,
23. that he might shew the riches of his glorie vpon the vessels of mercie which he
prepared vnto glorie.
24. Whom also he hath called, vs, not only of the Iewes, but also of the Gentils,
25. as in Osee he saith:
*
Osee 2,25.
I wil cal that which is not my people, my people; & her
that was not beloued, beloued: & her that hath not obteined mercie, hauing obteined mercie.
26.
*
Osee 1,10.
And it shal be, in the place where it was said to them, you are not my people:
there they shal be called the sonnes of the liuing God.
27. And Esaie crieth for Israel:
*
Isai. 10,22.
If the number of the children of Israel be as the
sand of the sea, the remaines shal be saued.
28. For consummating a word, and abbridging it in equitie: because a word abbridged
shal our Lord make vpon the earth.
29. And as Esay foretold:
*
Isai. 1,9.
Vnles the Lord of Sabaoth had left vs seed, we had
been made like Sodom, and we had been like as Gomorrha.
30. What shal we say then? That the Gentils which pursued not after iustice, haue
apprehended iustice, but the iustice that is of faith.
31. But Israel in pursuing the law of iustice, is not come vnto the law of iustice.
32. Why so? Because not of faith, but as it were of workes. For
✟
Here we see that they are the cause of their owne damnation by
infidelity.
they haue stumbled at
the stone of stumbling,
33. as it is written:
*
Isai. 8,14. 28,16.
Behold I put in Sion a stone of stumbling, and a rocke of
scandal: and whosoeuer beleeueth in him, shal not be confounded.