Quest. 7. Of these words; If of grace, it is no more of workes, &c.
1. Origen thinketh, that the Apostle speaketh of the ceremoniall workes of the law, such as were circumcision, the sacrifices, and the like: But the Apostles words are gene∣rall, shewing an opposition between grace and all workes whatsoeuer, whether legall, mo∣rall, naturall.
2. Whereas that other clause, if of worke, then not of grace, then worke were no more worke, is omitted in the vulgar latine: Erasmus would iustifie that omission by this reason, because it is not the Apostles question, whether worke be worke, but he onely affirmeth grace: Tolet also saith this addition is superfluous, because it is comprehended in the former.
Contra. 1. The Syrian translator, and the Greeke expositors, Chrysostome, Theophylact, Oecumenius, haue this clause, though it be omitted in Origen, and the Greeke copies gene∣rally haue it. 2. And it is agreeable to the Apostles purpose, who to prooue the election of grace, doth shew it by the contrarie antithesis and opposition: and his argument standeth thus, it is either of grace altogether, or of works altogether, but not of works altogether, therefore of grace: the consequence of the proposition he prooueth by this inconuenience, that if grace be ioyned with workes, then worke were no more worke: for if the reward be Page [unnumbered]Page [unnumbered]Page 493 of grace, it is not by the merite of the worke: and the assumption and second part he proo∣ueth by an other absurditie, for then grace should be no more grace, for that which is giuen to the merit of the worke, is giuen of debt, not of fauour, as before the Apostle reasoned, c. 4.4. this clause then is neither impertinent, nor yet superfluous.
3. This place of the Apostle meeteth with diuerse cauills. 1. The Greeke scholiast saith, that we need no workes to come vnto Christ, sed sola voluntas, & mentis intentio sat est, the will and intention onely of the mind is sufficient: But I aske, this will, and intention whether it is Gods worke or mans: if it be Gods worke, as the Apostle saith, that God wor∣keth both the will and the deed, Phil. 2.13. then is it of grace: if it be mans, then is it a worke: but all workes are here excluded. 2. beside this, grace cannot be here vnderstood, to be a thing infused into and inherent in man, as the Romanists, for then it were a worke, Osi∣ander: but grace is here conceiued to be subiective in Deo, in God as a subiect, as worke is (subiective) in man as a subiect. 3. Ghorrans conceit here hath no place, that a worke may be said to merit, and it shall be of grace, because it meriteth of grace: for the verie opposi∣tion betweene grace and worke, one excluding the other, alloweth no such permission. 4. worke and grace may stand together but not as ioynt causes: but workes must follow grace, •• accepta gratia sit inanis, that the grace receiued be not in vaine, as Origen saith: and though the reward follow works, yet the merit of the work is not the cause, but the grace & fauour of God, which hath appointed such a way and order, that the faithfull, after they haue wrought and laboured, should be rewarded: it is consecutio & ordo, a thing that fol∣loweth, and an order, which God hath appointed, not any merit: Mar.
4. Though the Apostle especially entreat here of election, that it is of grace, yet because the Apostles rule is generall, ad totam salutis nostrae rationem extendi debet, it must be exten∣tended, to the whole manner and way of saluation, Calvin: for as election is by grace, not by workes, Rom. 9.11. so our calling is by grace, not by workes, 2. Tim. 1.9. Who hath called vs with an holy calling, not according to our workes: our iustification also is by faith without workes, Rom. 3.24.28.
