Chapter 9 of 16

3Anathema. Anathema, by use of Scripture is either that which by separation from profane use, and by dedication to God, is holy, dreadful, and not vulgarly to be touched: or contrariwise, that which is rejected, severed, or abandoned from God, as cursed and detested, and therefore is to be avoided. And in this later sense (according as S. Paul taketh it 1 Corinthians 16. If any love not our Lord JESUS CHRIST, be he Anathema, that is to say, Away with him, Accursed be he, Beware you company not with him) the Church and holy Councils use the word for a curse and excommunication against Heretics and other notorious offenders and blasphemers. Now how the Apostle, wishing himself to be Anathema from Christ to save his Country men's souls, did take this word, it is a very hard thing to determine. Some think, he desired only to die for their salvation. Others, that being very loth to be kept from the fruition of Christ, yet he could be content to be so still for to save their souls. Others, that he wished what malediction or separation from Christ soever that did not imply the disfavour of God towards him, nor take away his love toward God. This only is certain that it is a point of unspeakable charity in the Apostle's breast, and a pattern to all Bishops and Priests, how to love the salvation of their flock. As the like was uttered by Moyses when he said (Exodus 32, 32), Either forgive this people, or blot me out of thy book.Anathema. Anáthema, 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 Cor. 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 and other notorious offenders and blasphemers. Now how the Apostle, wishing him self 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 onely 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 still for to saue their soules. Others, that he wished what malediction or separation from Christ so euer 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.

6Not all of Israel. Though the people of the Jews were many ways honoured and privileged, and namely by Christ's taking flesh of them: yet the promise of grace and salvation was neither only made to them, nor to all them that carnally came of them or their fathers: God's election and mercy depending upon his own purpose, will, and determination, and not tied to any nation, family, or person.Not al of Israel. Though the people of the Iewes were many waies honoured and priuiledged, and namely by Christes taking flesh of them: yet the promis of grace and saluation was neither onely made to them, nor to al them that carnally came of them or their fathers: Gods election and mercie depending vpon his owne purpose, wil, and determination, and not tied to any nation, familie, or person.

7But in Isaac. The promise made to Abraham was not in Ismael, who was a son born only by flesh and nature: but in Isaac, who was a son obtained by promise, faith, and miracle: and was a figure of the Church's children born to God in Baptism.But in Isaac. The promisse made to Abraham was not in Ismael, who was a sonne borne onely by flesh and nature: but in Isaac, who was a sonne obtained by promisse, faith, and miracle: and was a figure of the Churches children borne to God in Baptisme.

10Of one copulation. It is proved also by God's choosing of Jacob before Esau (who were not only brethren by father and mother, but also twins, and Esau the elder of the two, which according to carnal count should have had the preeminence) that God in giving graces followeth not the temporal or carnal prerogatives of men or families.Of one copulation. It is proued also by Gods choosing of Iacob before Esau (who were not onely 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 foloweth not the temporal or carnal prerogatiues of men or families.

11Not yet born. By the same example of those twins, it is evident also, that neither nations nor particular persons be elected eternally, or called temporally, or preferred to God's favour before others, by their own merits: because God, when he made choice, and first loved Jacob, and refused Esau, respected them both as ill, and the one no less then the other guilty of damnation for original sin, which was alike in them both. And therefore where justly he might have reprobated both, he saved of mercy one. Which one therefore, being as ill and as void of good as the other, must hold of God's eternal purpose, mercy, and election, that he was preferred before his brother which was elder then himself, and no worse then himself. And his brother Esau on the other side hath no cause to complain, for that God neither did nor suffered any thing to be done towards him, that his sin did not deserve, for although God elect eternally and give his first grace without all merits, yet he doth not reprobate or hate any man but for sin, or the foresight thereof.Not yet borne. 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 Gods fauour before others, by their owne merites: 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 alike 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 Gods eternal purpose, mercie, and election, that he was preferred before his brother which was elder then him self, and no worse then him self. And his brother Esau on the other side hath no cause to complaine, for that God neither did nor suffered 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.

14Is there iniquity. Upon the former discourse that of two persons equal, God calleth the one to mercy, and leaveth the other in his sin, one might infer that God were unjust and an accepter of persons. To which the Apostle answereth, that God were not just nor indifferent in deed, so to use the matter where grace or salvation were due. As if two men being Christened, both believe well, and live well: if God should give heaven to the one, and should damn the other, then were he unjust, partial, and forgetful of his promise: but respecting or taking two, who both be worthy of damnation (as all are before they be first called to mercy) then the matter standeth on mere mercy, and of the givers will and liberality, in which case partiality hath no place. As for example. (Of the prince and the malefactors:) 1. Two malefactors being condemned both for one crime, the Prince pardoneth the one, and letteth the law proceed on the other. 2. The thief that is pardoned, cannot attribute his escape to his own deservings, but to the Prince's mercy. 3. The thief that is executed, cannot challenge the Prince that he was not pardoned also: but must acknowledge that he hath his deserving. 4. The standers by, must not say, that he was executed because the Prince would not pardon him, for that was not the cause, but his offence. 5. If they ask further, why the Prince pardoned not both, or executed not both: the answer is, that as mercy is a goodly virtue, so justice is necessary and commendable. 6. But if it be further demanded why John rather then Thomas was executed: or Thomas rather then John pardoned: answer, that (the parties being otherwise equal) it hangeth merely and wholly upon the Prince's will and pleasure. (Of God and mankind:) 1. So likewise, God seeing all mankind and every one of the same in a general condemnation, and mass of sin, in and by Adam, delivereth some, and not othersome. 2. All that be delivered out of that common damnation, be delivered by grace and pardon, through the means and merits of Christ. 3. Such as be left in the common case of damnation, cannot complain, because they have their deserving for sin. 4. We may not say that such be damned, because God did not pardon them, but because they had sin, and therefore deserved it. 5. That some should be damned, and not all pardoned, and other some pardoned rather then all condemned, is agreeable to God's justice and mercy: both which virtues in God's providence towards us are recommended. 6. That Saul should be rather pardoned then Caiphas (I mean where two be equally evil and underserving) that is only God's holy will and appointment, by which many an unworthy man getteth pardon, but no good or just or innocent person is ever damned. In all this mercy of God towards some, and justice towards other some, both the pardoned works by their own free will, and thereby deserve their salvation: and the other no less by their own free will, without all necessity, work wickedness, and themselves and only of themselves procure their own damnation. Therefore no man may without blasphemy say, or can truly say, that he hath nothing to do towards his own salvation, but will live, and thinketh he may live without care or cogitation of his end the one way or the other, saying, If I be appointed to be saved, be it so: if I be one designed to damnation, I cannot help the matter: come what come may. All these speeches and cogitations are sinful and come of the enemy, and be rather signs of reprobation, then of election. Therefore the good man must without search of God's secrets, work his own salvation and (as S. Peter saith) make his election sure by good works, (1 Peter 1, 10) with continual hope of God's mercy, being assured that if he believe well and do well, he shall have well: for example, if a husband man should say, If God will, I shall have corn enough: if not, I cannot make it, and so neglect to till his ground: he may be sure that he shall have none, because he wrought not for it. Another man useth his diligence in tilling and ploughing, and committeth the rest to God, he findeth the fruit of his labours.Is there iniquitie. 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 in deede, 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, & should damne the other, then were he vniust, partial, & forgetful of his promisse: 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. 1 Two malefactors being condemned both for one crime, the Prince pardoneth the one, and letteth the law procede on the other. 2 The theefe that is pardoned, can not attribute his escape to his owne deseruings, but to the Princes mercie. 3 The theefe that is executed, can not chalenge the Prince that he was not pardoned also: but must acknowledge that he hath his deseruing. 4 The standers by, must not say, that he was executed because the Prince would not pardon him, for that was not the cause, but his offense. 5 If they ask further, why the Prince pardoned not both, or executed not both: the answer is, that as mercie is a goodly vertue, so iustice is necessarie and commendable. 6 But if it be further demaunded why Iohn rather then Thomas was executed: or Thomas rather then Iohn pardoned: answer, that (the parties being otherwise equal) it hangeth merely and wholy vpon the Princes wil and pleasure. 1 So likewise, God seing al mankind and euery one of the same in a general condemnation, and masse of sinne, in and by Adam, deliuereth some, and not othersome. 2 Al that be deliuered out of that common damnation, be deliuered by grace and pardon, through the meanes and merits of Christ. 3 Such as be left in the common case of damnation, can not complaine, because they haue their deseruing for sinne. 4 We may not say that such be damned, because God did not pardon them, but because they had sinne, and therfore deserued it. 5 That some should be damned, and not al pardoned, and other some pardoned rather then al condemned, is agreable to Gods iustice & mercie: both which vertues in Gods prouidence towards vs are recommended. 6 That Saul should be rather pardoned then Caiphas (I meane where two be equally euil and vnderseruing) that is onely Gods holy wil and appointment, by which many an vnworthy man getteth pardon, but no good or iust or innocent person is euer damned. In al this mercie of God towards some, and iustice towards other some, both the pardoned workes 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, & them selues and only of them selues 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. Al 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 searche of Gods secretes, worke his owne saluation and (as S. Peter saith) make his election sure by good workes, with continual hope of Gods mercie, being assured that if he beleeue wel and doe wel, he shal haue wel: for example, if a husband man should say, If God wil, I shal haue corne ynough: if not, I can not make it, and so neglect to till his ground: he may be sure that he shal haue none, because he wrought not for it. An other man vseth his diligence in tilling and ploughing, and committeth the rest to God, he findeth the fruite of his labours.

16Not of the willer. If our election, calling, or first coming to God, lay wholly or principally upon our own will or works: or if our willing or endeavouring to be good, would serve without the help and grace of God, as the Pelagians taught, then our election were wholly in ourselves, which the Apostle denieth: and then might Pharao and other indurate persons (whom God hath permitted to be obstinate, to shew his power and just judgement upon them) be converted when themselves list, without God's help and assistance: whereas we see the contrary in all such obstinate offenders, whom God for punishment of former sins, visiteth not with his grace, that by no threats, miracles, nor persuasion, they can be converted. Whereupon we may not with Heretics infer, that man hath not free will, or that our will worketh nothing in our conversion or coming to God: but this only, that our willing or working of any good to our salvation, cometh of God's special motion, grace, and assistance, and that it is the secondary cause, not the principal.Not of the willer. 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 helpe 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 them selues list, without Gods helpe 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 threates, miracles, nor persuasion, they can be conuerted. Wherevpon we may not with Heretikes inferre, that man hath not free wil, or that our wil worketh nothing in our conuersion or comming to God: but this onely, that our willing or working of any good to our saluation, commeth of Gods special motion, grace, and assistance, and that it is the secondary cause, not the principall.

17To this purpose have I raised. He doth not say, that he hath of purpose raised or set him up to sin, 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 hardened and obstinate offenders) that he with long patience and toleration expected his conversion, and (as S. Chrysostome interpreteth this word, Excitavi) preserved him alive to repent, whom he might justly have condemned before. In the 9 of Exodus, whence this allegation is, we read, Posui te, I have put or set thee up, as here, I have raised thee, that is to say, I have purposely advanced thee to be so great a king, and chosen thee out to be a notorious example both of the obdurate obstinacy that is in such who I have for so great sin, forsaken, and also to shew to the world, that no obstinacy of never so mighty offenders can resist me to do any thing which shall not fall to my glory. Which is no more to say, but that God often for the punishment of Nations, and to shew his justice and glory, giveth wicked Princes unto them, and endueth them with power and all prosperity, and taking his grace from them upon their deserts, hardeneth their hearts so, as they withstand and contemn God, and afflict his people: in whose end and fall, either temporal or eternal, at the length God will ever be glorified. Neither would he either raise or suffer any such, or give them power and prosperity in this life, whereupon he knoweth they will be worse, but that he can work all that to his honour and glory: mary, that he useth not such rigorous justice on all that deserve it, that is his great grace and mercy. And that he exerciseth his justice upon some certain persons, rather then upon other some of equal deserts, that lieth wholly upon his will, in whose judgements there be many things secret, but nothing unjust.To this purpose haue I raised. 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 hardened & obstinate offenders) that he with long patience & 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 reade, Posui te, I haue put or set thee 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 obstinacie that is in such who I haue for so great sinne, forsaken, and also to shew to the world, that no obstinacie of neuer so mightie offenders can resist me to doe any thing which shal not fall to my glorie. Which is no more to say, but that God often for the punishment of Nations, and to shew his iustice and glorie, giueth wicked Princes vnto them, and indueth them with power and al prosperitie, and taking his grace from them vpon their deserts, hardeneth their hartes so, as they withstand and contemne God, and afflict his people: in whose end and fall, 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, wherevpon 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 other some of equal deserts, that lieth wholy vpon his wil, in whose iudgements there be many things secrete, but nothing vniust.

20Who art thou. Here the Apostle stayeth the rashness and presumption of such poor worms, as take upon them to question with God of their election or reprobation: as certain impious Heretics of our time have done, setting out books farced with most blasphemous and erroneous doctrine concerning this high and hidden mystery, and have given occasion to the ignorant which always be curious, to jangle, and perniciously to err in these things, that are impossible to be understood of any, or well thought of, but of the obedient and humble.Who art thou. Here the Apostle staieth 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 and 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.

21The potter. This example of the pot and potter reacheth no further but to declare, that the creature may not reason with God his maker, why he giveth not one so great grace, as another, or why he pardoneth not one as well as another: no more then the chamber pot may challenge the Potter why he was not made a drinking pot, as well as another. And therefore the Heretics that extend this similitude to prove that man hath no free will no more then a piece of clay, do untruly and deceitfully apply the example: especially when we may see expressly in the book of Exodus, that Pharao notwithstanding his indurate heart, had free will: where both it is said, He would not dismiss the people: and He indurated his own heart himself. Exodus c. 8, 15. and (in the Hebrew) v. 32. and c. 9. 35. 1 Kings 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.The potter. This example of the pot and 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 an other, or why he pardoneth not one as wel as an other: no more then the chamber pot may chalenge the Potter why he was not made a drinking pot, as wel as an other. And therfore the Heretikes that extend this similitude to proue that man hath no free wil no more then a peece of clay, doe 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 him self. Exo. c. 8, 15. and (in the Hebrue) v. 32. & c. 9. 35. 1 Reg. 6, 6. And this Apostle also writeth, that a man may cleanse him self* from the filthy, and so become a vessel of honour in the house of God.