Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B. In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. English Vermigli, Pietro Martire, 1499-1562. 1568 Approx. 4827 KB of XML-encoded text transcribed from 472 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A14353 STC 24672 ESTC S117871 99853080 99853080 18446

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A14353) Transcribed from: (Early English Books Online ; image set 18446) Images scanned from microfilm: (Early English books, 1475-1640 ; 367:2) Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B. In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. English Vermigli, Pietro Martire, 1499-1562. Billingsley, Henry, Sir, d. 1606. [12], 456, [3] leaves By Iohn Daye. Cum gratia & priuilegio Regiæ Maiestatis per decennium. These bookes are to be solde at the shop vnder the gate, Imprinted at London : [1568 (31 Aug.)] A translation of: In epistolam S. Pauli Apostoli ad Romanos commentarii doctissimi. H.B. = Sir Henry Billingsley. Publication date from colophon. Running title reads: A commentarie vpon the Epistle to the Romanes. Includes index. Reproduction of the original in the Henry E. Huntington Library and Art Gallery.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Bible. -- N.T. -- Romans -- Commentaries -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-12 Assigned for keying and markup 2013-01 Keyed and coded from ProQuest page images 2013-03 Sampled and proofread 2013-03 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

Moſt learned and fruitfull Commentaries of D. Peter Martir Vermilius Florentine, Profeſſor of Diuinitie in the Schole of Tigure, vpon the Epiſtle of S. Paul to the Romanes: wherin are diligently & moſt profitably entreated all ſuch matters and chiefe common places of religion touched in the ſame Epiſtle.

¶ With a table of all the common places and expoſitions vpon diuers places of the ſcriptures, and alſo an Index to finde all the principall matters conteyned in the ſame. Lately trā ſlated out of Latine into Engliſhe, by H. B.

¶ IMPRINTED AT LONdon by Iohn Daye.

¶ Cum Gratia & Priuilegio Regiae Maiestatis per decennium.

Theſe bookes are to be ſolde at the ſhop vnder the gate.

engraved title page DIEV ET MON DRIO ARISE FOR IT IS DAY
TO THE RIGHT HONORABLE AND VVORTHY SIR ANTHONY COOKE KNIGHT, PETER MARTIR VERMILIVS OF FLORENCE, PROFESSER OF DIVINITIE IN THE SCHOLE OF TIGVRE, VVISHETH HEALTH.

WHen I oftentimes conſider with my ſelfe (right honourable Sir, whome for godlines and learning I reuerence) all thoſe things which happened all that whole time that I dwelt in England, it driueth into me a great and manifolde griefe. And in eſpeciall it is a grief vnto me, that ſo great an hope of the goſpell of Ieſus Chriſte, and of pure doctrine in that Realme, geuen by the moſt mighty and moſt mercifull God, and confirmed by the great laboure, induſtry, and ſtudy of godly men, hath now in a maner vtterly peariſhed. It is a griefe vnto me, to thinke that that moſt noble wit, moſt ſacred breſt, and incredible piety of that famous king Edwarde the .vj. of that name your moſt deare pupill, is ſo ſodainely taken from vs. It is a griefe vnto me that ſo many Engliſh men, being of great fame & renoum, as well for theyr piety as for theyr knowledge and nobility, are by voluntary exile for religion ſake, diſperſed throughout externe and ſtraunge countreys: and they which at home were counted moſte noble, and heroicall, doe now wander abrode as men obſcure, abiect, and in a manner vnknowne to all men. But it is well in that this happeneth not vnto them for any wicked actes by them committed, or for filthy life, but only for the name and doctrine of oure Lord Ieſus Chriſt. It is alſo a griefe vnto me, that ſo great a multitude of godly brethren are (as doubtles it is to often from euerye where ſignified vnto vs) moſte cruelly for theyr holy profeſſion put to the ſworde, fire, and tormentes: whome, for as much as they are our brethren, and haue to theyr head together with vs one and the ſelfe ſame Chriſt, and are members of one and the ſelfe ſame body, and finally are euen oure owne bowels, when we heare to be entreated with ſo great cruelty and tyrāny, it is not poſſible, but that we alſo ſhould in minde be ſhaken with horror, and ſet on fire, euen as they are in body tormented and murthered. Theſe and a greate many moe things being vnto me a great griefe, ſo that I am nowe in a maner hardened to any newe griefe, yet ceaſe I not to haue an eye hither and thither, to ſee if I might by any meanes gette ſome healthfull and profitable remedy bothe for my ſelfe and for ſuch like as I am: but now I haue long time had experience of, that it is in vaine to hope for mannes helpe, or for ayd at the worlds hand. And therefore I perſuade both my ſelfe & alſo others to withdraw their mindes from the aides of the fleſh, and to implore the heauenly and diuine helpe: which doubtles I ſee is offred vnto vs two wayes. One is, that we with prayers turning our ſelues vnto Chriſt, ſhold ſay: How long Lord ſhall the wickednes and fury of Idolatry, of ſuperſticions, and of the ignorance of the ſcriptures range abroade on the earth? How long Lord ſhall thy holy Goſpell be troden vnder foote? We in dede haue ſinned, we haue ben rebellious againſt thee, and haue not harkened vnto thy wordes, for which cauſe we are iuſtly, and for our euill deſerte, thus daily put o confuſion and ſhame. But thou O Lord our God are moſt iuſt in all thy workes. But on the other ſide Lord, for as much as it belongeth to thy clemency and conſtancy, to haue mercye, to ſpare, and moſt faithfully to kepe thy couenauntes and promiſes, how long Lord? how long wilt thou be angry vnto the end? Remember not our iniquities of olde. Wherefore we beſeeche thee, that for as much as in theſe laſte times, thou haſt by pouring abrode thy plenteous light, (and that being moſt mighty,) vouchſafed to make manifeſt vnto men which lay in darknes, yea more then palpable darknes, the ſecretes of thy truth: thou woldeſt once at the length turne away thy wrath and fury from our ingrate mindes, and from the moſt greuous ſinnes, whereby we haue laid forth thy moſt holy name, and the pure doctrine which we profeſſe, to euil ſpeakings and to blaſphemies. And deliuer thy congregation from the contumelies and oppreſſions of the wicked, which doubtles light not only vpon vs, but alſo vppon the maieſty of thy name. Although thou of thyne owne nature be 〈 in non-Latin alphabet 〉 , that is, vntouchable, and not able to be hurt. Illuminate O moſt louing Chriſt, thy face vpon the Church redeamed with thy bloud, which is now in a manner vtterly lefte deſolate. Thy name only, and not any other mannes name, we call vpon, not vndoubtedly truſting to any our own righteouſnes, but to thy goodnes only and mercy, that thou woldeſt either appoynt an end or meaſure of thoſe euils, and lenify the vexation wherwith we together with our brethren are afflicted, or that thou wouldeſt at the leaſt vouchſafe to geue vnto the hearts of thine, ſuch faith and conſtancy, that they fall not away from the profeſſion of true piety, yea rather that they may ſo nobly and valiantly behaue them ſelues, that by their exile, empriſonment, pouertye, ignominy, ſworde, fire, and how cruell ſo euer kinde of death it be, the liuely knowledge of thy goſpell may more and more ſhine forth, and be made more manifeſt to the whole world. This kinde of ayde and remeady, (right honorable ſir,) is the firſt, which I ſee is to be ſought for at Gods hands againſt our euils, and which the holy Fathers, prophets, Apoſtles, and bleſſed cōfeſſors of the Chriſtian faith, with great fruit vſed in their afflictions. Wherfore ſeing that God heard them praying after this maner, or muche like therevnto, let vs in no wiſe diſtruſt, but that he will alſo heare vs when as we haue cōmon with them, one and the ſelfe ſame cauſe, and one and the ſelfe ſame God. Vndoubtedly if he heard them, he will not deſpiſe our prayers: but foraſmuch as he is alwayes like vnto himſelfe, if he moſt louingly and with incredible facilitie receaued theyr prayers, he will alſo fil vs making ſupplicatiō vnto him, not with a ſmall but with a moſt ample conſolation. The ſecond helpe which is alſo brought vs from God, and is euery where offred vnto vs, are the holy ſcriptures, which we ought alwais to haue in our hands as a preſent remedy. For if we be enfected wt ignorāce, there ſhal we finde light to ſhake the ſame of: if we be diſturbed with ſundry perturbations, and languiſhing affectes of the mind, and if alſo we be vexed with the conſcience of moſt greuous ſinnes, in them are offred vnto vs remedies both eaſy & redy: if we be oppreſſed and in a maner ouerwhelmed with the troubles and greues of outward thinges, there ſhall we find ſound and firme conſolation: if we be ſometymes in a perplexitye, not knowinge in thinges doubtfull whiche way to turne our ſelues, we can in no other place better then there, finde good and faithfull counſell: if we be tempted, and be in daunger (as it oftentimes happeneth) of our ſaluation, there we haue a moſt ſtrong & moſt ſure place of refuge. And doubtles our latter Dauid, drue out from no els where, but out of this ſcrippe, moſt ſmall ſtones of the word of God, wherewith he ſmote the forehead of Goliah, and felled to the ground Sathan, by whome he was tempted in y deſert. Wherfore the firſt Dauid, not without iuſt cauſe wrote that he conſidered wonderfull things touching the lawe, that is touching the ſcriptures of God, and that he had hidden in his hart the worde of God, to the ende he might not ſinne againſt him, and this word he confeſſed to be his conſolation in affliction, for that the wordes of GOD quickened him. What ſhould a man ſeke farther: here out doe flow the fountaines of our Sauiour, and we are all inuited, freelye to drawe water out of them, whereby our intollerable thirſte is quenched and ſatiſfied with a ſingular deſire to obtaine bleſſednes. Here haue we a ſtorehouſe of GOD full ſtuffed with the plenty of all good things, and ſet abrod wyde open for vs, therout may euery man prouide for his owne want. Here is layde for vs a table moſt plentifullye furniſhed, where the wiſedome of God hath mingled for vs moſt pleaſant wyne, wherewith euery man may moſt penltifully refreſhe him. Here is ſet forth for euery man a garden and paradiſe more pleaſant then the garden of Alcinoes & Salomon. Wherfore let vs gather out of it things profitable & not hurtful. Let vs rather imitate y bees then y ſpiders, in ſucking out the moſt ſweete iuyce, and not the deadly poyſon. We vſe commonly with an incredible ſtudy to embrace bookes ſet forth by any induſtry of man, whereout yet we attayne nothing els, but a meane how either to defend or to recouer health, or a way to encreaſe thinges domeſticall, or rules to gouern a commonwealth, or inſtitutions of huſbandry or of other artes, or ſome entiſements to pleaſures: how much more is it profitable for vs with our whole hart to apply our ſelues to the reading of the holy ſcriptures? Foraſmuch as in them ſpeaketh not vnto vs humane wiſedom, but God himſelfe, vnto whome vndoubtedly if we harken & geue hede we ſhall receaue a ſingular alacrity and chearfulnes of mynd, we ſhall driue away heauy cogitacions, we ſhalbe eaſed and lightened with a moſt ſweete conſolation, and ſhall put on ſtrength aboue mans reach, we ſhall now thinke nothing hard or difficill, we ſhall thinke the yoke of the Lord and his croſſe to be thinges moſt light, and ſhall offer our ſelues moſt redy for his name ſake to ſuffer any thing, yea and being inſtructed with heauenly eloquence, we ſhall talke vnto men not with the wordes of men, but with the wordes of God himſelfe. Doubtles I know that there are many, which beleue not theſe thinges, and that there are not a few which deride them and thinke that we are out of our wits, but I would gladly deſire theſe men to voucheſafe once to make a profe, & beſech them not to diſdayne to reade. I dare ſweare, and that vpon my greate perill, that they ſhall at one tyme or other be taken. They ſhal at the length feale how much theſe thinges diuine differ from humane thinges. They ſhall feale I ſay, if they reade attentiuely & diligently, that at the length thorough the mercy of God theſe ſcourges of feare and ſhame are encreaſed in their ſences: they ſhall feale them ſelues to be effectually perſwaded, once at the length to dye vnto death, that they may liue to life: they ſhall feele alſo themſelues ſmitten with an horror of their ſinnes and pleaſures paſt, when as before in them they thought themſelues bleſſed, & happy. They ſhal feele that the whole miſery of this carnall life, is heaped vp before their eyes, and they being tormented with the bitter feeling therof, it will cauſe to burſt forth out of their eyes greate ſhowers, and mighty floods of teares, for the oracles and words of GOD, when they are earneſtly read, and deapely cōſidered, do not ſlightly nippe the mind, but do moſt deapely digge into the hart with moſt ſharpe prickes, and therout after a ſort plucking vp by the rootes vices, & wicked actes, do in their place plant peace of conſcience and ſpirituall ioye: they ſhal alſo at the length fele kindled in them the wonderfull and moſt pleaſant loue of the ſwetenes & goodnes of God. Wherefore they being thus vtterly changed, ſhalbe compelled to ſay that which Dauid excellently well recordeth: How ſwete are thy words made to my iawes, they were ſweter vnto my mouth then hony. But of ſuch an helpe, then which can nothing be found more diuine and more heathfull, are thoſe men depriued, whiche other will not read Gods bokes at all, or els reade them with a certayne diſdayne, lotheſommes and contempt, ſo that they haue no zeale to the wordes of God, but thorough theyr owne proper deuiſes, their mind is vtterly caried to other matters. Of which impiety and wickednes God in y Prophet Oſea the 8. chapiter greauouſly accuſeth Iſraell ſaying, I haue written to them the greate things of my law, but they were coūted as a ſtrange thing. Doubtles thoſe children are to much degenerated, which count that voyce wherewith theyr moſt louing parent calleth vpon them to liue godly and vertuouſly; for a ſtrange voyce: and contrariwiſe do folow as theyr owne and proper voyce that which is in very dede a ſtrang voyce: and ſo it commeth to paſſe, that after the maner of betels they refuſe ſwete ſauors, and go to ſtinking donghils. Wherefore it is not to be meruailed at, if they waxe rottē in the filthy puddle of worldly pleaſures, if they be burnt vp wyth vnwoorthy and filthy cares, If they diſpayre in aduerſities, and if at the laſte they periſhe in ſinnes, and in a lyfe altogether corrupted. In ſumme as touching the holy ſcriptures, I may iuſtly pronounce (although ſomewhat inuerted) that which Demoſtenes affirmed of money, namely, that with the word of God ought al things to be done, and with out the ſame can be done nothing that is good. But what go I about? Do I take vpon me to ſet forth the commendacions and prayſes of ye holy ſcripture? This doubtles is not my purpoſe, but hauing mencioned a part many thinges, which both engender & encreaſe my ſorow & griefe, I thought good to adde remedies which I ſaw were geuē of God agaynſt the ſame griefe: namely, holy prayers, & reading of ye holy ſcriptueres. Theſe things, as they are the weapōs of Chriſtians, eſpecially in thoſe troubleſome times of theyrs, ſo (right honorable & worthy ſir) there was no nede that you ſhould with many wordes be by me admoniſhed of them: when as I am not ignorant, what your piety and learning is, and how redy and well in vre you are in either kind of thoſe actions. Wherfore it may ſeme that I ought rather to haue ſhewed this, how you thorough theſe moſt excellent aydes, haue bene holpen euen to this time hytherto, and that not only thereby you ſuſteyne your ſelfe, but alſo become euery day better, wiſer, and ſtronger. Howbeit this feared me away from doing ſo, for that I thought it not good to moleſt your eares, for I know that it is much agaynſt your will to heare your owne prayſes. Neither doubtles is it nedefull to ſet forth your vertues chiefely of this kind, when as it is well knowen and vnderſtanded of all men, that with out ſuch aydes you had neuer ben able to reach to yt excellency of Chriſtian vertue, of the knowledge of things diuine and humane, of holy conuerſation and of notable valiantnes and perſeuerance in the confeſſion of the true fayth. To what purpoſe then haue I written theſe thinges. To this end vndoubtedly, that writing vnto you touching thē, I might inſtruct, teach, and comfort others which ſhould read them, and ther withall ſet forth vnto them a man, which continually vſing the aydes before ſet forth, doth both offer vnto God moſt acceptable ſacrifices, and alſo comforteth and ſtrengthneth himſelfe in the Lord, and moreouer geueth a ſingular example to others for the wel ordering of thinges in the pure and ſincere religion of Chriſt. I for my part doubtles haue euen ſince the time that I dwelt in England, borne a ſingular loue, and no ſmal or vulgar affection towards you, both for your ſingular piety and learning, and alſo for the worthy office, which you faythfully & with great renoune executed in the chriſtiā publike wealth, in inſtructing Edward, that moſt holy king and moſt worthy to be beloued, whoſe wit, goodnes, religion, and eyther vertues heroical, yea rather Chriſtian, may indede be touched, but can neuer be prayſed according to theyr deſert. Wherefore whē in that realme, and in that office I began to loue you (right honorable ſit) and afterward God by his ſinguler prouidence which he vſeth in the gouernment and adminiſtration of things pertayning to his, ſo wrought, that I ſaw you againe in Germanie, and knew you to be euen the ſelfe ſame man you were before, I was ſo affected y where as before I did indede loue you, yet now I do moſt feruently loue. Wherfore I oftentimes thought with my ſelfe, how I might once in ſome thing if it were poſſible, ſignifie and teſtifie, both how much I eſteeme your vertues, and how gratefull I am towardes you, for the benefites which you ſomtymes haue beſtowed vpon me: but to accōpliſh this I had for a long ceaſon no occaſion offred vnto me. I happened afterward to come to Tigure, but ſince my departure from you, that ſelfe ſame cogitatiō neuer went out of my minde. Yea rather I always thought it my part once at the length to pay vnto your honour, that whiche vnwitting vnto you I had in my minde with a good will promiſed vnto it. Wherfore mynding now to put abroade my commentaries vpon the Epiſtle of Paul to the Romanes, I thought it good to ſet them forth vnder the protection of your name: and fully perſuade my ſelf that you will take it in good part. Although at the firſt you can not but wonder, and peraduenture take it ill, for thinges which are not loked for, and which happen beſides expectation, do commonly cauſe admiration. And we ſee that a light gift, and ſuch a gift which turneth rather to a burthen, then to honour, is many tymes not ſo wel accepted. Wherfore I hartely beſeche your honour to pardon my boldnes, which I cannot tel whether others wil call raſhnes. And I thynke that that thyng which I haue beſides your knowledge thought vpon, came from the ſpirite of God, which gouerneth our hartes: and receiue this booke dedicated of me vnto you with the ſame fauour, wherewith that your moſt worthy and deare pupill Edward king of England not long ſince receiued my other Commentaries vpon the firſt epiſtle to the Corinthians: and conceaue that my minde was by this dedication (how meane ſoeuer it be) to ioyne you a ſcholemaiſter of much renowne, wt aſcholer of moſt excellency. Doubtles by the authoritie of the king I taught at Oxford in his laſt tyme, thoſe thinges which you ſhall here read, and when it was not onely required, but alſo vrged at my handes to put abroade this worke, I yelded thereto. But conſidering that it was due to ſome man of the Engliſhe nation, I thought you a mā moſt mete, to whom it might be geuen in the ſtede of the king now dead. Wherfore I earneſtly deſire you to take that which I haue done not in ill part, but in good, neither thinke that I ment to burthen or to charge you, but rather after aſort to couple you together with my king and yours, and in ſome part to anſwere vnto your deſerts both towardes religion, and towardes my ſelfe. I know doubtles that the thinges which are here taught of me, will not make you either much ler neder, or much better: for you both know them alredy, and alſo as much as the ſtate of this fleſh will ſuffer do expreſſe them in your maners and life. But foraſmuch as all are not come ſo farre, I deſire and beſech God the father of our Lord Ieſus, that the thinges white are put abrode vnder your name, may at the leaſt be profitable vnto others, though you your ſelfe litle nede them, and that they may enioy the fruite hoped for. For my earneſt deſire is that theſe my writinges may ſerue to the vſe of the Church of Chriſt: My deſire is to confirme, to amplifie and to illuſtrate ye Goſpel of the ſonne of God: My deſire is to eſtabliſh the weake in fayth, and playnly to enſtruct the vnlerned. And that I may attayne to theſe thinges, I moſt earneſtly require of you, by your moſt faythfull ſupplications and prayers at Gods hand to obteyne them: but I am aferd leſt you or ſome other, ſhould aſke me: what neded you at this time to take ſuch great paynes in the interpreting of this epiſtle? Did you thinke that we wāted expoſitors either old or new? Doubtles you were not ignorāt of thē; whē as you ſo often in your commentary alledge both Greke and latine Fathers: neither can you diſſemble that you haue not ſene the latter writers for inſome places you ſo follow and treade theyr ſteps, that it playnly appeareth that they are after a ſort red in your writinges. To theſe thinges firſt I anſwere, that I did not at the firſt take in hand this charge to write an expoſition vpon this epiſtle, for I knew right well that the Fathers both Grekes and lattines haue with great labour and fruite exerciſed themſelues herein. Neither was I ignorāt that there are of the latter writers, which haue done the ſame. Firſt Phillip Melancthon, a notable man, who elegantly and with an exquiſite methode hath more then once explaned this epiſtle. Afterward Martin Bucer, a man not onely endued with ſingular pietie and incomparable learning, but alſo ſo long as he liued coupled with me in moſt deare frendſhip, ſet forth vpon the ſelfe ſame epiſtle a large and learned commentary. And I had red alſo two other moſt ſhining lightes of the church, Bullinger, I ſay, and Caluine, both moſt faithfull paſtors, the one of the church of Tigure, the other of the church of Genena, ether of which men hath with great trauaile to the great profite of the flocke of Chriſt ſet forth moſt excellent and moſt learned commentaries vpon all the epiſtles of the apoſtle: but it is not my entent in thys place to collect and celebrate the prayſes and vertues of all theſe men. And I knew that there haue bene others and that not a few whoſe learned trauailes vpon this epiſtle of Paul haue bene ſet abrode, and therfore there was no cauſe (as I ſaid) why I ſhoulde take vpon me the trauaile to frame a new interpretation, when as other men had in this kind of ſpeaking ſufficiently and aboundantly trauayled. But thus ſtoode the caſe, when in England, during the time of the Goſpell I was appointed to teach at Oxford: I publikely enterpreted the firſt epiſtle to the Corinthians, and alſo this epiſtle to the Romanes, & as the maner is, I priuately collected thoſe interpretacions yt I dayly vſed, which afterward, by the earneſt ſute of others I was compelled to put abrode, and to make common to all men thoſe thinges which I had noted for my ſelfe alone or a few of my frendes: wherefore that whiche I tooke not in hand to any ſuch purpoſe rather to the contrary, firſt God, and then y inſtant deſires of men, haue brought to this point: namely, y thoſe things which were at the beginning deſtinied to be familiar and priuate ſchrolles, ſhouldbe turned into commentaries. Neither do I profeſſe my ſelfe to haue bene y only author & finder out of all thoſe things which I haue vpō this epiſtle written. For I haue ben in many things excellētly wel holpē by the old writers in eſpecial, and alſo no leſſe by the new, ſuch as I haue before mencioned, vnto whome yet though I haue not bene euery way and in all thinges agreeable, yet haue I not done that either of a corrupt affect of the mind, or of a deſire to gayneſay, or of a luſt to reproue any man: but for that I iudged otherwiſe of ſome certayne thinges then they did: which I doubt not ſeing it was done with a good mind, ſhall alſo be taken in good part, when as by this meanes is not broken the vnity of the Church, neither is any part of my good will & reuerence towardes thē thereby empayred or diminiſhed. Secondly this I thinke to helpe to the defence of this my edition, for that the fruitfulnes of the holy ſcriptures is ſo great, that it can not all whole be drawen out of any man, thoughe he be neuer ſo wiſe, learned, wittie, and induſtrious. Wherefore this is earneſtly to be wiſhed for, that all men might propheſie, to the end that thoſe vnmeaſurable riches which ſtill lye hidden in the mines of y word God, and in the hidden vaines of the holy booke, may with great ſtudy be digged out. Which thing as I to my power haue taken vpon me to do, ſo I beſech the ſonne of God, that others may ſurcede, which may pricke out gold and ſiluer much more pure then mine, that vppon Chriſte the only foundation of our fayth may be built moſt perfect doctrine to the commoditie of the Church. Now ſhould reſt for me ſomewhat to ſpeake of the worthines, commodities, and entent of this epiſtle: but I thinke it good at this time to leue the matter vntouched, partly for that theſe thinges are in a maner knowen to all men: and partly for that in the preface we haue ſpoke ſo much as we thought ſufficient touching this matter, and touching a few other thynges pertayning to the ſame. Wherefore omitting them at this preſent, this agayne I deſire and require at your handes (right honorable and worthy ſir) that you would vouchſafe to accept my ſmall gift, as a moſte certaine pledge of my loue and affection towardes you, neither take it in ill part, that with my bolde offer, I preſume to trouble your honour.

¶ Fare you well, and God ſend you as you haue beg n long to liue to our Lord Ieſus Chriſt the ſonne of God and redemer of manking.

Written in my ſtudy at Tigure the Kalēdes of August. 1558.
The Preface, wherein is ſet forth the dignitie, vtilitie, and ſumme of the Epiſtle to the Romanes, and conſequently of the whole doctrine of Paul.

IF the dignity of a booke ſhould depend of the prayſe of the writer, then Chriſoſtome, then a great many others had beſtowed a neceſſary trauayle, which haue ſet forth Paul with wonderfull prayſes. But bycauſe that the holy ghoſt is the author of this epiſtle to the Romanes, and Paul is only the writer thereof, therefore I will the more ſparingly touch his prayſes. The Lord called him aPaul a veſſel elec •• d to pr ache the name of our lord Ieſus Chriſt. Paul is to be harkned vnto of the Gentles eſpecially. veſſell, which in the Hebrew phraſe is an organ or inſtrument, elected whereby his name ſhould be ſpred abrod thoroughout the whole world. And the name of the Lord we know is Ieſus Chriſt. Nether did Paul preach amongſt ye Bētiles theſe letters only or words or ſoūdes, but alſo thoſe things whiche are by them ſignified: namely that Ieſus Chriſt is the ſauiour of mankind, alſo our wiſedome, righteouſnes, and ſanctification, and finally whatſoeuer good thing we haue. And foraſmuch as we come of the ſtocke of the Gentiles, we right chiefely to harken vnto him, which aboue others was appoynted the maiſter and Apoſtle of the Gentiles, and was thereunto ſeperated from his mothers wombe. And as valiant ſouldiers, and couragious horſes, when they heare theyr trumpet blow, do erect themſelues do make redy theyr weapons, neyther can theyr force be reſtrayned: ſo ought we, when Paul is recited, or whē we rede him by our ſelues, to erect our minds, and all our motiōs, endeuors & appetites to the obedience of God, as men which fele our ſelues ſtirred vp by our owne trūpet. And to what office this Apoſtle was appointed, he declared in ye Acts of the apoſtles when he made his oration to Agrippa the king: when he ſayd, yt the lord had ſaid vnto him, For to this end haue I appeared to thee, to appoint thee a miniſter What was the miniſtery of Paul and a witnes, both of thoſe things which thou haſt ſene, and of thoſe thinges in which I will appeare vnto thee, deliuering thee from the people and nations, to whome I now ſend thee: that thou mayſt open theyr eyes, that they may be conuerted from darkenes to light, and frō the power of Sathan to God: that they may receaue forgeuenes of ſinnes, and inheritance amongeſt them which are ſanctified by fayth in me. And with how great diligence Paul executed this office, it is manifeſt, when as towards the end of this epiſtle he writeth, that from Ieruſalem to Illiricum, he had filled all the places rounde about, with the Goſpell. which thing he with ſo feruent a minde performed, that in the 20. chapiter of the Actes he in effect ſpake theſe wordes to the Epheſians, I haue by the ſpace of three yeares preached the Lord, and that night and day, How Paul behoued himſelfe in the miniſtery. with many teares, and haue opened vnto you all the counſel of God: I haue not coueted any mans gold or ſiluer amongſt you, theſe handes haue miniſtred to my neceſsities, and to thē that were with me. Theſe wordes haue a wonderful emphaſis: He ſayth that he had preached vnto them not one day or twayn, but whole 3. yeres: not by turnes & times, but night & day: not with a cold affection, but with many teares: not guile fully or diſceitfully, for he opened vnto thē all ye coūſel of God: not in a quiet & peace able ſtate, when as the Hebrues ſought ſundry and manifold ways to deſtroy him: neither had he a regard to his owne thinges, when as he deſired nothing that pertayned to any man: neyther finally tooke he ſmall paynes in this office, when asIn what ſort all men ought to imitate Paul. with his owne handes he gott thinges neceſſary both for himſelfe and his. Theſe thinges can not we without ſhame heare, which ſo leue deſtitute our wiues, children, famely, frendes, kinſfolkes, and coſins, and finally all thoſe with whome we are conuerſant, that we neuer at any time preach either Chriſt or his doctrine vnto thē: vnto whō yet we ought moſt feruently to preach. For we are no leſſe Apoſtles to theſe, then Paul was appointed for yt Gentiles. And whē as he ſayth yt he had opened vnto thē all ye counſels of God, it is to be wondred at, how that many will ſo with tooth and nayle hold faſt things as neceſſary to ſaluation, which we know of what Biſhoppes of Rome, and of what counſels, & of what decrees of men they were brought in, and are not preſcribed vnto vs of Paul, nor of any part of the holy ſcripture. Paul for the better executing of his office, contēned wonderful great dangers: and where he ſaw the gate open thither he ſlacked not to go, although he had many aduerſaries which ſought to withſtand him. He was made all thinges to all men, to the Iewes a Iew, and to thoſe that were without the law, as one that wanted the law: Yea and to the Ethnikes; whē as they had no ſkill in the prophetsWhy Paul ſome times in his ſermōs vſed verſes of Poets. Paul came to Ieruſalem to conferre hys goſpel with the apoſtles. What fruit is to be loked for of counſels. That Paule at the beginning perſecuted the church. wāted not fruite. Paul was not of the meane ſort. Paul was moſt ſtudious in the law. Of thoſe thinges which are ſayd to be done of a good entēt. From whence the epiſtle to the Galathians was written. Why Paul ſpake more gently touching the obſeruyng of the law to the Romanes, thē to the Galathians. Pauls ſecretary was named Tertius. From whence theſe letters were geuen. Argumēts whereby the Iewes thought that the Gentles were to be excluded from the Goſpell. neither had any knowledge in the ſcriptures, he cited verſes out of theyr Poets, as out of Aratus, Menander, and Epinemides. And the ſame Paul was not aferd to go vnto Ieruſalem to conferre the Goſpell with the chiefe Apoſtles, not as though he had ſmall confidence in his doctrine, which he had receaued from the Lord out of heauen: for he had an aſſured perſuaſion, and as the Greaciās ſay ſuch a 〈 in non-Latin alphabet 〉 , that he pronounced him to be Anathema or accurſed, which preached any other Goſpel: neither as touching this thing ſpared he the angels. Neither is it any meruail, for ſuch a certaintie fayth requireth. Wherefore we learne, that Counſells are not to this end to be called, as though our fayth ought to depend of theyr determinations: but that there we ſhould make manifeſt, that thoſe thinges which we beleue exactly agree with the holy ſcriptures, and playnly to proue the ſame to our aduerſaries. Neither is there any more fruite or commodity therehence to be looked for. The louing mercy alſo of God prouided, that that alſo turned to good to ye Church that Paul had at the beginning ſo vebemently perſecuted it. For they which afterward ſaw him ſodenly cōuerted vnto Chriſt, could not beleue, that this could haue happened with out the mighty power of God. For as a man doth not vpon the ſodayn become moſt vile, ſo alſo is not a man of a wicked man ſtraight way made moſt holy, vnles the Spirite of God worke the ſame. Paul was none of the commō and meane ſort, he was not an obſtinate Iewe, which wanted learning and knowledge, but he was moſt ſtudious in the law: neither had he bent his ſtudy to it only, but alſo applied himſelfe to the traditions of the fathers. And thereof it came, that he perſecuted the Church of Chriſt. For if he had geuen himſelfe to the law of God only, without adding vnto it the leuen of humane traditions, he ſhould the eaſelier haue acknowledged Chriſt. But whoſoeuer haue addicted themſelues to humane traditions, they muſt nedes be perſecuters of the Church of Chriſt. They ſay that Paul did theſe thinges of a good pretence, and not of an euill purpoſe, but of an holy entent (as they vſe to ſpeake) For my part as I confeſſe, that this ſomewhat diminiſheth the greauouſnes of the ſinne both before God and before man (for I do not make all ſinnes a like) ſo alſo affirme I that the caſe is thereby the more dangerous. For they which ſinne vnder the ſhew of holines, and vnder a godly pretence, and not of an euill purpoſe, do with the more difficulty returne agayne into the right way, for that they are farre of to vnderſtand that they ſinne. Wherfore in that caſe there nedeth the wonderfull great mercy and helpe of God. But this is all yt I mind at this time to write touching Paul.

Now in what order his epiſtles were written, Chryſoſtome as I thinke hath ſufficiently ſhewed. From whome herein only I diſſagree, that I thinke that the Epiſtle to the Galathians was written at Rome. For that in it he vehemently reproueth the obſeruers of the rites of the old law: touching which matter he ſpake more gently in thoſe epiſtles which he had before written, and in thoſe which were the laſt he wrote when he was at Rome. For that at the beginning he thought it good ſomewhat a while to beare with their infirmity, whom he thought mought be won vnto Chriſt, vntill they were better inſtructed. But when he afterward vnderſtode that the deuil abuſed this gentlenes, ſo that by his falſ apoſtles he obtruded yt obſeruation which was then but permitted, as a thing neceſſary to ſaluation, as though Chriſt with out it were not ſufficient, he began more vehemently to reſiſt, ſo that he ſayd: If ye be circumciſed, Chriſt is nothing profitable vnto you: & other thinges which were more ſharply written to the Galathians thē here in this Epiſtle. The Scribe which wrote this epiſtle as Paul endited it, was named Tertius: and he ſent theſe letters frō the port Cenchries, which is not farre diſtant from Corinthe, & they were caried to Rome by a Chriſtian woman called Phebe. The occaſion that moued him to write this epiſtle was this: The nation of the Iewes as they had a great pride in themſelues, ſo alſo they alwayes enuied other nations. Wherefore at the beginning many of them would not haue had the grace of the Goſpell of Ieſus Chriſt communicated but only to the Iewes. And they thought, although faſly, that the promiſes were dew only to the ſeede of Abraham as touching the fleſhe. Moreouer foraſmuch as they iudged that the Goſpell was to be diſtributed according to the dignity of the receauers, and they ſaw that the Gentiles were prophane and wonderfully addicted to idolatry, they thought them to be vnworthy one whom ſhoulde be beſtowed ſo great a benefit. Yea and the Apoſtles ſtayed long, before they went to the Gentiles: although they had heard that Chriſt gaue them in charge to go to al nations, and to preach the Goſpell to euery creature. Neither as I ſuppoſe wanted there ſome which went about to auoyde theſe commaundemēts, thinking that the Apoſtles ſhould go to diuers nations, to the end to preach Chriſt to the Iewes which were diſperſed thorough out the whole world, and not to the Ethnikes and that which was ſpoken to all creatures they contracted to theyr Iewes: for that al the arth is ſometimes called that part only which pertayned to yt Iews. But the Apoſtls being illuſtrated with the holy ghoſt were neuer infected with this error. Howbeit they differred theyr going to the gētiles, for that they knew that the goſpel ſhould fyrſt be preached in Iewry, and they knew not how long they ſhould abide there. Wherefore they wayted to haue geuen vnto them from God an aſſured ſigne when they ſhould goe: which theyr expectation was ſatiſfied.By what ſigne God firſt ſhewed that thes ſhold preache to the Gentiles. For the lord by a viſion ſhewed vnto Peter that the nations were ſanctified when he ſayd vnto him: Say not thou that that is common, which God hath ſanctified: and he impelled him to goe to Cornelius the Centurion: vnto whome, when he had heard the word of the Goſpell, God by a viſible ſigne communicated the holy ghoſt. Theſe were manifeſt tokens, that the calling of the Gentiles ſhold no lenger be differed. Of this, which I haue ſpokē, the Acts of the Apoſtles beare witnes: in which alſo we read, that the Apoſtles & the diſciples, that were at Ieruſalem, wondred, that the Gentiles had receaued the holy ghoſt, And Peter was accuſed by reaſon of Cornelius the Centurion, for that he hadde gone to the Gentiles. But he defended himſelfe both in declaring vnto them the viſion whereby he was admoniſhed, and alſo ſhewing vnto them, that the holy ghoſt had viſibly fallen vpon thoſe Ethnikes. We read alſo that after the death of Stephan many of the beleuers went to Antioch, and to Ciprus, and to other places of the Gentiles, but yet taught not Chriſt but only to the Iewes. But whē they now by Peters oration manifeſtly vnderſtoode that they ſhould no lenger ſtay from admitting the Gentiles, they thought that though they were put downeThe Iewes ſought to lay vpon y Gentiles the yoke of the law. from the firſt ſteppe yet they would ſtay in the ſecond, namely, to lay vpon the neck of the Gētiles conuerted, the yoke of the law. There were doubtles Iews diſperſed thorough out the whole world, to whome the phariſies and preſts ſēt letters not to admitte the doctrine of Chriſt. But they which were now Chriſtians, but yet not thoroughly inſtructed, wrote, that Chriſt indede is to be reccaued, but yet together with him it behoued them to receaue the ceremonies of theWhereof ſprang the trouble in the church. law of Moſes. Hereof ſprang no ſmal trouble, and the ſtate of the Church was at that time very vnquiet: this was the cauſe why Paul reproued Peter. And the ſame Paul conſented, to circumciſe Timothe, to polle his hed in Cenchries, and to offer in the temple at Ieruſalem a gift, as though he had made a vow. This therforeThe fault of the Romains, and of the Galathiās, was partly like, and partly vnlike. was the occaſion that moued the Apoſtle to write this epiſtle to the Romaines: which were ſicke of the ſame diſſeaſe, that the Galathians were afterward infected with. Howbeit the condition and ſtate of ech of theſe natiōs was not a like. For the Balathians were firſt well inſtructed of Paul, whome afterward the falſe Apoſtles and lieng preachers corrupted. But contrariwiſe the Romanes were not at the beginning well taught: and as it ſhould ſeme, they receaued together with Chriſt much of the leuen of Moſes: but when they knew the falſhode, they repented: wherefore theyr fayth is much commended. But byThat Peter was flayne at Rome, it can not be denyed. whome they were firſt brought to the fayth, many put great doubt. That Peter went thither and was there ſlayne for Chriſts ſake, I will not deny, when as in a maner all the Fathers and the eccleſiaſticall hiſtories teſtifie the ſame. How be it it is not very likely that the Romanes were by him firſt brought to the fayth. But paraduenture they by this meanes came to the fayth, for that now a great multitude of the Hebrewes were come to Rome, partly being brought thyther by Pompey, and partly by reaſon Iewry was now in ſubiectiō: to the Romanes and was brought into the forme of a prouince. And amongſt others many of the faythfull remoued thither. Touching Priſcilla and Aquilla it is very manifeſtWhat they were as it is moſt likely, which preached y goſpel fyrſt to the Romaines. Their reaſon which neglect this Epiſtle. Commendation of this Epiſtle to the Romanes. by the laſt chapiter of this epiſtle. By theſe and ſuch other like of the faythfull, the Goſpell mought there haue hys beginning, but not without controuerſye touching the ceremonies of the law. Some haue by reaſon of theſe thinges takē occaſion to withdraw men from ſtudieng of this epiſtle: and haue ſaid, that from the .xii. chapiter to the end it is worthy to be red, for that there is ſet forth an excellent inſtitucion touching maners. But vnto that chapiter, foraſmuche as (ſay they) there is nothing entreted of, but only ſtriues and contencions concerning the ceremonies of the law, it ſerueth litle to our vſe to know them, for that they of conduce not to our times, wherein are vtterly remoued away the ceremonies of the Iewes. But theſe men are farre deceaned themſelues, and ſeke alſo to deceaue others. For the whole epiſtle doubtles is a golden epiſtle, and moſt worthy to be red: It contayneth places touching naturall knowledge, and ciuill offices, touching the law of Moſes, and touching the Goſpell: it expliraceth iuſtification and original ſinne: it ſetteth forth grace, it entreateth of election, predeſtination, the execution of the Iewes, and of the reſtoring of them agayne. From the twelfth chapites it contayneth what kind of ſacrifice we ought to offer, and entreateth touching the mageſtrate, and touching bearing with the weake, and remouing away offence. And who ſeeth not that theſe are great matters and moſtThe queſtion being moued touching ceremonies, is reduced to the generalitie. profitable to be knowen? But whereas they obiect vnto vs, that as touching the firſt part is entreated of ceremonies I graunt indede, that by the meanes of them the queſtion began firſt, which Paul ſeking to diſſolue reduced it to the genus or generall word. And to declare that we can not be iuſtified by the ceremonies of the law, he proueth generally that iuſtification can not come of any our workes. And ſo when he had taken away the genus, the ſpecies or parts could by no meanes conſiſt. For it followeth. We are iuſtified by no workes, therefore, neyther by ceremoniall workes, nor by morall workes, nor by iudiciall workes. And that the reaſons of Paul extend ſo farre I will proue by theſe argumentsArgumēts to proue yt here are entreated of works generally, and not of ceremonyall workes only. following. Firſt he teacheth that we are iuſtified by ſayth, and by the mercy of God, that the promiſe might be firme. But that promiſe is not firme if it depend eyther of the execution of ceremonies, or of the obſeruation of the ten commaundements: for that we are as touching ech part a like weake. Moreouer he ſayth, that we are iuſtified freely, which word, Freely, is of no effect vnles we exclude morall workes. For he which worketh, vnto him reward is rendred according to debt and not according to grace. Afterward he entreateth of the obſeruation of that law, by which we haue the knowledge of ſinne, which thing belongeth rather to morall precepts, then to ceremonies. This is the law whirh worketh anger: neyther doubt we, but that God is more prouoked to anger, if we tranſgreſſe the ten commaundements, then if we offend in certayne rites and ceremonies. And more ouer Paul putteth our iuſtification to conſiſt of the grace and mercy of God, to the end our boaſting ſhould be excluded. But if thou remoue away ceremonies only, and ſay that we are iuſtified by morall works, boaſting is not taken away: for we may at the leaſt boaſt of them. Farther it is certayne, that the ceremonies of Moſes pertayned to the firſt table where the worſhipping of God is commaunded. Neyther were the elders any leſſe bound to theſe ceremonies, then we are at this daye bounde to receaue baptiſme and the Euchariſt. And if Paul proue that we are not iuſtified by thoſe thinges which pertayn to yt firſt cable: much more then is it proued that we can not attayne vnto righteouſnes by the workes of the latter table. Paul, when he had declared that we are now by the benefit of Chriſt free from the law, obiecteth vnto himſelfe, Let vs ſinne more freely, and abide in ſinne, that grace may the more abound. If the queſtion had bene moued touching ceremonies only, he mought haue anſwered: ye are not deliuered but only from ceremonies, ye are ſtill bound to the morall law. But he maketh no ſuch anſwere, but ſayth, that we ought to ſinne no more for that we are now dead vnto ſin, and grafted into Chriſt, and buried together with him. And the ſame Paul when he wrote, that by the fauor of Chriſt we are deliuered and abſolued from thoſe thinges, which in our fleſh reſiſt the law of God, expreſſedly declared of what law he entreated. For he made mencion of that commaundement, Thou ſhalt not luſt. Laſtly in the epiſtle to the Galathians, where he entreateth of the ſelfe ſame matter, be pronounceth him accurſed which abideth not in all the thinges which are written in the booke of the law. When he ſaith, all, doubtles he excludeth not morall workes. Wherefore this diſputacion of the Apoſtle is not ſuperfluous. Yea rather vnles he had taken it in hand, the liberty of the Church had bene put in great danger, which the deuill ſought to bring vnder the law, as though Chriſt of himſelfe were not ſufficient to iuſtifye men. And the reaſons which are perticularly brought in touching ceremonies areA ſure reaſon wherby is proued y no man is iuſtified by the ceremonies of mē. not ſuperfluous. For by the ſelfe ſame reaſons we may proue that mens tradicions, and the rites which men haue appoynted vnto vs, are not ſuch worſhippinges of God, as can not be changed, nor omitted, if they ſhall ſeme not to conduce to ſaluation. For theſe thinges much les pertayne to the obteyning of righteouſnes, then do the ceremonies inſtituted by God himſelfe. Wherefore if theſe auayle not to righteouſnes then can not thoſe of neceſſity be required vnto it. Thou wilt demaund paraduenture, whether bicauſe of theſe reaſons of the Apoſtle, we ought to thinke our ſelues loſed from all maner of law. Not ſo vndoubtedly,Whether we be free from the law. neyther doth this follow of his ſayinges: vnles thou vnderſtand that we are free and looſed from the law in reſpect that we can not be iuſtified by it. Otherwiſe we ought to obey it, and to the vttermoſt of our power to labour to execute it, but yet not with this purpoſe to ſeke thereby to be iuſtifyed. And as touching the ceremonies of the old law, two extreme errors are to be takē hede of, the one is of the Ebionites and others, which Iewiſhly ſought to ioyne of neceſſityTwo errors to be taken hed of as touching the olde law. the ceremonies of Moſes to Chriſt. Contrariwiſe the other extreme error is of the Marcionites, which affirmed that the old law was not geuen of a good God, but of an euil gouerner, the maker of this world. We ſaile in yt middeſt betwene theſe extremities, and affirme, that now after Chriſt, the ceremonies of the law are not ſtill to be kept, when as theyr time is now expired. Howbeit we commend them, as thinges which in the time of the fathers before Chriſt came, were good: and we beleue that they were inſtituted by the ſelfe ſame God, which is the father of our lord Ieſus Chriſt. But to make the diſcourſe of the firſt part moreAbrief content of the whole Epiſtle. playne, and vniuerſally the vtility of the whole epiſtle, we will briefely touch the ſumme thereof, that it being in that maner layd before our eyes, the whole epiſtle may haue the more light.

In the firſt chapiter is ſet forth vnto vs, how that neyther naturall knowledgeThe firſt chapiter. nor ciuill offices could by any meanes iuſtifie men: for that it is euidently ſhewed that men endewed with them, liued drowned in moſt horrible ſinnes: whiche thing ſhoulde not haue happened, if by theſe thinges they had bene iuſtyfied.

In the ſecond chapiter the Iewes are made equall with the Gentiles, whoſeThe ſecond chapiter. life accuſed as moſt corrupt: for that they preached that a man ſhould not ſteale, and yet ſtole, that a man ſhould not commit adultery, and yet committed adultery, that a man ſhould not committe ſacriledge, and yet committed it thēſelues. By which it is manifeſt, that the law which they had receaued brought them not to iuſtification.

In the third chapiter leſt he might ſeme to deface the law, he confeſſeth that yt The third chapiter. it was an excellent gift of God: but yet not of that kind, that it could iuſtifye. He attributeth vnto it other offices, namely, to bring forth the knowledge of ſinne. And ſo he reduceth both the Iewes and the Gentiles to one Chriſt, as to the fountayne and author of all righteouſnes. And yet notwithſtanding he doth not by thys meanes he ſayth violate or ouerthrowe the law, but moſt of all eſtabliſhe it.

In the fourth chapiter, he proueth the ſelfe ſame thing which he had beforeThe fourth chapiter. put forth, by the example of Abraham, who before workes, and before he had receaued circumciſion, was for this cauſe pronounced iuſt, for that he beleued the promiſe of God. This doubtles was imputed to him to righteouſnes. And to confirm yt ſame he bringeth a teſtimony of Dauid who ſaith, Bleſſed are they whoſe iniquities are forgeuen and whoſe ſinnes are couered. Bleſſed is the man to whome the Lord hath not imputed ſinne. Which chapiter if be diligently peyſed, we ſhall find, that in it the Apoſtle in a maner tē times vſeth this word of Imputacion. Wherfore it ought not to ſeme ſo ſtrange, if we alſo vſe it, when we affirme that concupiſcence leſt in vs after baptiſme is ſinne, although it be not imputed vnto ſinne: and although we are not able to get vnto our ſelues that righteouſnes, which is the true righteouſnes before God, yet if we beleue in him, the righteouſnes of Chriſt is imputed vnto vs.

In the fift chapiter, after that this righteouſnes of Chriſt is apprehended byThe fifth chapiter. fayth, many thinges are declared touching it: that is, that it is firme, and embraſeth Chriſt, who died for the weake, for enemies, wicked men, and ſinners. And in it is ſet forth a compariſon of Chriſt with Adam. For euen as by him all our kind was vitiated and corrupted, ſo by Chriſt are all the elect renewed: yea rather Chriſt is ſayd to ouer paſſe Adam. For he by one ſinne infected al men: but infinite ſins were not able to reſiſt Chriſt, but that he performed that redemption which his will was to performe. Yea he ſo vſed this euill, that he gaue the plentifuller grace, where the greater plenty of ſinnes raigned.

In the ſixt chapiter he ouerthroweth the importunate obiection of diuersThe ſixth chapiter. which hereof inferred that we ſhould ſinne freely, and liue looſely, if, as the Apoſtle had ſayd, greater grace ſhould there be rendred, where were found more ſinnes. The Apoſtle anſwereth, that theyr collection was not good, foraſmuche as we are dead vnto ſinne and grafted into Chriſt, we ought vndoubtedly to liue vnto him and not to iniquity.

In the ſeuenth chapiter he declareth the maner how we are exempted fromThe ſeuēth chapiter. the law. And that is, that foraſmuch as in vs whileſt we liue here is not a full & perfect regeneration, and corrupt affections do continually reſiſt the lawes of God, by the grace of Chriſt is brought to paſſe, that we are deliuered from ſin, although it perpetually inhabite in our members, and in our fleſh.

Whereof he concludeth in the eight chapiter, that there is no condemnationThe eight chapiter. to thoſe whih are in Chriſt Ieſus, neyther walke they according to the fleſh. For they haue the ſpirite of Chriſt, whereby they both liue and alſo are made pertakers of the reſurrection to come: they mortifye the deedes of the fleſh, and in themſelues they haue witnes of the ſelfe ſame ſpirite, that they are the children of God, and by the ſelfe ſame ſpirite they are confirmed in aduerſities, to ſuffer them with a conſtāt and valiant mind: and they haue this ſpirite making interceſſion for them, & which draweth them to expreſſe the ſimilitude of the image of the ſonne of God: and at the laſt bringeth to paſſe that they can neyther be accuſed nor condemned before God.

In the ninth chapiter he anſwereth vnto the Iewes, which contēded that theſeThe ninth chapiter. promiſes were beſtowed vpon theyr nation only, and were not powred vpon the Gentiles. Vnto whome he ſayth that touching this matter all thinges are done by the election of God, whereby he hath mercy on whome he will, and whome he will he hardneth. And he compareth God to a potter, who of one and the ſelfe ſame clay maketh ſome veſſells to honour, and ſome to contumely.

In the tenth chapiter he entreateth of the effectes of thys election, namely, thatThe tenth chapiter. ſome embrace fayth: and other ſome reiect it. And he alſo declareth that Chriſt is the end of the law, and that the law requireth this, that we ſhould beleue in Chriſt. And hereby he proueth that the Iewes attayned not to righteouſnes, for that they went about to obtayne it by their owne merites, and by their owne workes: but the Gentles attayned vnto it, for that they claue vnto fayth: And all thoſe thinges he confirmeth by the oracles of God, that the Iewes (I ſay) were made blynde, and that the Gentiles were receaued.

In the eleuēth chapiter he mitigateth that hard reprobation of the Iewes whichThe eleuenth chapiter. he had ſet forth, and declareth, that not all vtterly were reiected, but putteth them in good hope, that for aſmuch as their roote is holy, many alſo of that nation ſhal be holy: howbeit they are in the meane tyme excluded as touching vs, which were wilde Oliue trees, that we might be grafted into the good Oliue tree. And after that this is accompliſhed, they ſhall agayne be receaued. And ſo he knitteth vp this diſcourſe, that God hath ſhut vp all vnder ſinne: and he is compelled at the lengh to cry out. O the depth of the wiſedome of the riches. &c. The twellth chapiter.

Thys controuerſy being thus taken vp, he beginneth hys twelueth chapiter wyth an obſecration, wherein he requireth vs to offer our bodyes a ſacrifice moſt acceptable to God, and to approue the wyll of God, and to haue a care that we agree on with an other, foraſmuch as we are one body, and one an others members He commendeth alſo vnto vs the loue of our enemyes.

In the thirtenth chapiter he willeth vs to be ſubiect vnto the Magieſtrates, toThe thirtenth chap. The fourtene chap. loue our neighbours, to liue iuſtly, and to put on Chriſt.

In the fourtenth chapiter he commendeth vnto vs thoſe that are weake in fayth that we ſhould louingly beare wyth them: and that we ſhould as much as is poſſible ſee that concord be kept euen towards thoſe which haue but ſmall knowledge, that we ſhould beare with them, and to take hede, that through our default they be not offended. And on the other ſyde he commaundeth the weake ones not raſhly to iudge the ſtronger ſort.

In the fiuetenth chapiter he exhorteth to this ſelfe ſame thing by an example ofThe fiftene chapiter. Chriſt who bare vpon hym our contumelies and puniſhments, and communicated hymſelfe not only to the Iewes but alſo to the Gentiles. He wiſheth vnto the Romanes the holyghoſt, and rendreth vnto them a reaſon, why he wrote thoſe letters vnto thē, he promiſeth vnto them hys commyng, & deſireth them to pray for hym that he myght be deliuered from the vnbeleuers amongſt the Iewes which ſought hys deſtruction.

In the ſixtenth chapiter being alſo the laſt, he commendeth vnto the RomanesThe ſixtene chapter. Phebe an holy woman, by whome he had ſent vnto them theſe letters. He moſt curteouſly ſaluteth a great many, and admoniſheth them to beware of thoſe which vſe doctrine for the commodity of their belly, and for filthy gayne ſake. This is a briefeThe readers ought not to be offēded with Pauls maner of ſpeakyng. Auguſtine in his boke de doctrina Chriſtiana, attributethē vnto Paul a certayne eloquence, and manifeſt ſumme of this whole epiſtle, which being ſet forth vnto vs, we ſhall the more redely interprete euery thing particularly. But ſtill there are many which therfore abhorre from the reading of Pauls epiſtles, for that he ſemeth to ſpeake ſo rudely and barbarouſly, that he filleth the readers with tediouſnes, neither can men eaſely come to the ſence of them. Vnto theſe men we anſwere that Pauls phraſe of ſpeach, if we beleue Auguſtine in hys fourth booke de doctrina Chriſtiana is not vtterly wythout iuſt order of ſpeaking. Not that he ſought after eloquence, but for that eloquence followed his wiſedome. For he is iudged to ſpeake aptly, which taketh vpon hym to entreat of thynges moſt excellent, and ſpeaketh all thoſe thinges which are neceſſary, neither entreateth of them otherwiſe then behoueth. Chriſoſtome in hys tourth booke de Sacerdotio is of the ſame myde with Auguſtine: where he maketh a diſtinction of eloquence, that one is deceatfull, whereat menChriſ 〈…〉 . are amaſed, when they ſee that thinges of no force are extolled, and things high are plucked downe. This eloquence vſeth coloures and deceat. Thys eloquence finde we not in Paul. There is an other eloquence which is of much force to eſtabliſhe doctrines, and moſt conſtantly to defend the truth: and with this chiefly was the Apoſtle endewed. Wherefore let vs not in him require the pleaſant ſpech of Iſocrates, the high ſtile of Demoſtenes, the excellent dignity of Plato, or the reuerēd maieſty of Theucidides, but a bare and ſimple oration, which cōtayneth the knowledge of thinges moſt chiefe, and moſt ſtrongly confirmeth that which it taketh in hand. They which are ſlouthful and ſluggiſh, pretend at theyr pleaſure the vn ſkilfullnes of Paul: namely, leſt doctrine ſhould be required at theyr hands, whē as Paul, as they thinke without it gouerned the Church. But let theſe men takePaul 〈…〉 able to 〈…〉 his audi 〈…〉 ry a lon reaſon. hede and conſider how they deny that Paul was endewed with ſharpnes of wit and vehemency of ſpeach, when as in the Actes of the Apoſtles the 9. chapiter it is written, that in the Sinagoges he confounded the Iewes, and vtterly vanquiſhed them in his diſputacions. And in the 17. chapiter it is written, that he ſo taught, that he cōtinued his preaching euen beyond midnight, as when Eutichus The eloquence or Paul brau a ad 〈…〉 to men. a young man being ouercome with ſlepe fel out of a window into a parler. How was it poſſible, that he ſhould ſo long time retayne his auditory, if he ſpake ſo barbarouſly or vnaptly as theſe men imagine he did? It is manifeſt by the ſelfe ſame chapiter, that he delt at Athenes with the Stoykes and Epicures: & there is none which is in his right wittes which will not wonder at his preaching which is deſcribed that he had there. He was alſo of the men of Licaouia taken for Mercury, by reaſon of his eloquence of ſpeach. And if thou ſay, theſe thinges indede are true, for that ſuch giftes were brethed into him by the holy ghoſt: let it be ſo as thou ſayſt: therefore his phraſe of ſpeach is not to be reproued, as a thing euery way vnapt and barbarons, And yet doth it not thereof follow, that therto he added no endeuor at al to ſpeake aptly. He was very diligēt in reding and writing: which is hereby proued for that being at Rome and being there aHe did 〈…〉 to ſome du try in ſpeakyng & writyng. priſoner, he deſired Timothe to cauſe to be ſent vnto him a ſachell with bookes and parchment. For although he were a captiue, yet he would not want the benefit of ſtudieng. And the ſame Paul writeth to Timothe, to gene himſelfe to reading: Which thing if thou doo (ſayth he) thou ſhalt ſaue thy ſelfe, and thoſe alſo which heare thee. Doubtles he would not haue exhorted his ſcholler to thoſe thinges which he himſelfe would not do. By all theſe thinges it is manifeſt that Paul wrote not without diligence and vigilant ſtudie. Yea he not without greate fruite attained vnto thre principal poynts pertayning to eloquence: namely, toThre principal point of true eloquence. deliuer good and holy doctrine, and to confirme the ſame honeſtly and holily: to engender delectacion by aclene and pure kind of ſpeach: and laſtly to how the harts of the hearers which way he will.

Agaynſt theſe thinges Origen continually complayneth, that Paul hath oftenOrigene. darke and vnorderly ſpeaches, and imperfect and mained ſentences and other ſuch like kindes of defects. Ierome is diuers, for ſomtimes he taketh away fromIerome. him the ſtrength and art of Rethoricke and ſometime he attributeth it vnto him and eſpecially vpon the ſixth chapiter to the Balathians, he writeth that Paul in dede in his owne toung was very ſkillful, but in a ſtrange toung he was not able to bring forth depe ſenſes. Which ſentence of Ierome I wiſh to be mitigated. For I thinke that the holy ghoſt ſo gouerned the tonges and alſo the pennes of the Apoſtles, that they moſt aptly and expreſſedly haue ſet forth thoſe thinges which are neceſſary to ſaluation. And if at any time they ſeme to ſtagger in ſpeaking, that came of the greatnes and deapth of the thinges which they entreatedWhy the Apoſtles ſpeach ſomtimes fully ſatiſfied 〈…〉 the lders. A ſimilitude o Origene. of: which thinges to expreſſe are very hardly found amongeſt men mete words and apt phraſes. Farther foraſmuch as they ſpake to men as yet very carnall & weake, and of the common ſort, they framed themſelues to theyr capacitie. Touching eche part of thys difficulty Origen ſemeth to bring an apt ſimilitude: That Paul dealt like hym that leadeth a ſtraunger to ſe the houſe of ſome great noble prince. He goeth thorough many parlers, many turninges, many haules, and in a maner infinite chambers: many precious thinges are ſhewed hym, ſome at hand and ſome a farre of: ſome thinges are hidden, or are ſhewed only as they paſſe by: and whileſt the ſtranger is ſo often brought in at one dore, and led forth at an other dore, he with great admiration beholdeth thinges preſent only, and is ignoraunt which way he came thither, or which way to go out. Ierome attributeth vnto the ſame Paul not the pure Greke toung, but that toung of the Cilicians, and that which hath mixed with it the properties of the Hebrewe tonge. Yea

Ierome attributeth vnto Paul t e ſpeach of the C •• cians. Peter. The obiections are one thrown.

Paul was ſeruent in writing and in ſpeakyng

and the Apoſtle himſelfe ſeemeth to finde fault with his vnſkilfulnes of ſpeache, although he claime vnto himſelf, knowledge of thinges. And Peter the Apoſtle in his latter Epiſtle, confeſſeth that Paul hath in his Epiſtles, many things hard to be vnderſtanded, which men not very well learned, nor throughly ſtrong, wold peruert to theyr deſtruction. Theſe things ſeme to be repugnāt to that which Auguſtine and Chryſostome haue written: but they are eaſely diſſolued. For wheras Origen complaineth of the darke, vnorderly, & imperfect ſentēces, it may by this be excuſed, for that the Apoſtle went to worke coldly, but wrote with ſo feruent a mind, that ſomtimes he may ſeme to be rauiſhed beyond himſelf, and he leauing all other ſtudy and care, only hereto endeuored himſelf, to drawe the hearers vnto Chriſte, being not very carefull for the fine ioyning together of wordes, but vſing moſt mighty engines to ſtirre vp, and throughly to moue our hearts. And as ſtreames when they ſwel andA ſimilitude. rage, cary with them what ſo euer things are in theyr way, not obſeruing the diſpoſition of things: So in this Apoſtle the ſpirite of the Lorde ſometimes ſtirred vp the force of wryting and of ſpeaking: in whom theſe things which ſeme to be faults in wryting and in ſpeaking, were moſt ſingular vertues. Touching that which Ierome bringeth, I haue already declared my iudgement. But if thou wilt ſtill continue to proue that the Apoſtle was not able in a ſtraunge tonge to expreſſe depe ſentēces, for that his wrytings, as Peter ſaid, ſometime haue in thē great obſcuritie: to this we ſay, that the diuine things wherof he entreateth, can not but be hard to our ſenſes. But this ought not to driue vs away from reading of him. For this difficulty

Chriſoſtome.

The difficulty and obſcurenes a e lenified by continual reading.

as Chryſoſtome teacheth in thoſe things which he wryteth in his Preface before the Epiſtle to the Romanes, is lenified by daily ſtudying, and continuall reading: and is ſo lenified, that he was not afcard to ſay, that we by our ſelues without a maſter, ſhall be able to vnderſtande the things which are there entreated of, ſo that we occupy our ſelues in theſe Epiſtles day and night. For we do not, (ſayth he) by the ſharpnes of vnderſtanding, perſe vnto all thoſe things which we vnderſtand. For euen they alſo which are of more dull wits, doe by continuall ſtudy, attaine to hard thinges. And he bringeth a very apt ſimilitude: The cogitatious and ſenſes of a man are moſt hard to be knowne: yet notwithſtanding our friends whome we feruently loue, and with whome we are cō tinually conuerſant, doe oftentimes euen by a becke, open vnto vs the cogitations and ſenſes of their minde, without any token of words and ſpeache, by them ſpoken. So (ſaith

Chriſoſtom ſt rreth vp the people to the ſtudy of the holy ſcriptures. here wer very many hereſies in Chriſoſtoms time.

An man r of euils ſpring of the ignoraunce of the ſcriptures.

A ſimilitude.

he,) ſhall it come to paſſe in theſe Epiſtles, ſo that a man loue them, and be continuallye conuerſant in them. He which aſketh, receiueth, he which ſeketh, findeth: vnto him that knocketh, it ſhall be opened. This ſpake he to the people, exhorting them to the ſtuoy of the holy ſcriptures, which ſcriptures yet our men at this day ſeke as much as lieth in them to pluck out of the hands of the common people: pretending that there are now many hereſies, and therefore it is not very ſafe nor good for the people to read the holy ſcriptures. As though Chryſoſtomes time wanted hereſies, and thoſe in dede moſt peſtilent hereſies: in whoſe time the Arrians, the Maniches, the Nouatians, the Origeniſtes and innumerable ſuche li e kinde of peſtilences troubled the Church. And the ſame father in the ſelfe ſame place addeth. That of the ignorance of the ſcriptures ſpring all maner of eulls: and eſpetially he maketh mētion of hereſies, diſſolute life, and vnfrutefull labours. Wherfore we muſt not thinke that this diligence to attayne to vnderſtand the ſcriptures, is in the people vaine curioſitye, but a profitable ſtudy. For the profe wherof, he bryngeth an other ſimilitude, Euen as if a man walke without this viſible light, he muſt nedes ſtumble in the dark, and ſo oftētimes fall, ſo he which turneth not the eyes of his minde to the light of the ſcriptures muſt nedes of orce ſinne. By theſe things maiſt thou gather, that the difficulty in the wrytings of Paul ought not to feare away Chriſtians from reading of him.

Touchyng the Cilicians tounge, which is ſometimes obiected agaynſt the Apoſtle,Why Paul is ſayd ſomtymes to haue vſed the Cilicians tonge. thus we may anſwere. That the holyghoſt decreed to write thoſe thinges both for the learned and vnlearned. Wherefore it was requiſite to vſe the common and vulgare ſpeach. For it oftentymes happeneth, that the vnlearned are through too much exquiſitnes and fines of ſpeach ſo hindred, that they are not able to vnderſtand the ſenſe or meaning. For remedy agaynſt the ſame, it behoueth that there ſhould be vſed a playne and accuſtomed kynd of ſpeach. And as touching the learneder ſort it oftentimes happeneth, that they more eſteme thynges beſide the purpoſe and not neceſſary, neglecting in the meane tyme thoſe thynges which are the principall: and they are ſo ſometymes rauiſhed wyth the admiration of that art, that they litle geue hede to the matter and wiſedome, which is ſet forth vnder the ornaments of Rethoricke. Moreouer thys is to be added, that Paul was the Apoſtle of hym that was crucified, and preached Chriſt crucified, vnto whom were not meat the ornaments and goodly ſhewes of words, leaſt the power of the croſſe ſhould be aboliſhed. For thys was to be taken hede of, that it ſhould not be aſcribed to humane wiſedome, that men were drawen vnto Chriſt. Neyther wil I caſely graunt that Paul had no care at all in the placing of hys words and ſentences, when as hys words are euery where ſharpe, neyther can there lightly be found more vehement wordes: ſo that Ierome, who ſometymes accuſeth the negligent ſpeach of the Apoſtle confeſſeth that when he readeth hym, he heareth not wordes but thunders: and Paul had withoutIerome. Why he vſeth Hebrue phraſes. doubt vſed thys way greater diligence, if he had knowen that the ſame ſhould more haue conduced to ſaluation. And whereas it was obiected, that the Apoſtle ſo ſpake Greke, that a man might caſely know that he was an Hebrew, it is not to be wondred at: for as much as the Church at that tyme conſiſted both of the Hebrewes and of the Ethnikes: which church for that it dayly vſed the ſcriptures turned into the Greke tonge, it had learned ſo to ſpeake of thynges diuine, that it did not much diſagree from the Hebrew maner and phraſes of ſpeach. wherefore Paul is not to be reproued for vſing towards the Church of Chriſt ſuch a kynd of ſpeach, which was both Greke, and alſo ſauored ſomewhat of the naturall tonge, wherein the oracles of God were ſet forth. The Apoſtle (ſay they) findeth fault wyth hys vnſkilfulnes of ſpeach, he ſemeth indeed to do ſo, but if a man more diligently weigh the thyng,Whether Paul foun fault wyth his vnſkilfulnes. he ſhall ſee that Paul when he ſayd, Although vnſkifull in ſpeach, yet not vnſkilfull in knowledge, ſpake thus by way of graunting: not that he acknowledgeth great faults in the ſpeach breathed into hym by the holy ghoſt, but he defendeth hymſelfe from falſe Apoſtles which ſayd, that hys epiſtles were of great wayght and ſtrong, but hys phraſe of ſpeach when he was preſent was but weake. Amitte (ſayth he) that I am but of ſmall force as touching my phraſe of ſpeach, wyll they alſo take away frō me the knowledge of things? doubtles although he ſemed to thoſe which were ſtrangers frō Chriſt to ſpeake fooliſhnes: yet notwithſtāding they which belonged to Chriſt, indged thoſe things which he ſpake to be moſt high wiſedome, as they were in very deede. And when we affirme that the writings of Paul want not eloquence, which yet he ſought not after, but it folowed hym in ſpeaking, yet meaneGood arres are not to be contemned of thoſe which prepare themſelues to the miniſtery. we in no wyſe to feare away men from y ſtudy of good artes. Yea rather we geue thē counſell, yt they moſt diligently apply thēſelues vnto them, that afterward whē they come to teach Chriſt earneſtly, they may help them euen when they thinke not of them. For thys is not to be ſuffred in a preacher of the Goſpel, that when he writeth or ſpeaketh, he ſhould addict hys mynde to the preceptes of theſe artes: but if he be inſtructed wyth them, it ſhall be free for the holyghoſt to vſe them when he ſhall thynke good. This only ought to be the worke of the preacher, to ſet forth Chriſt and hys word. And if he be well learned, the force of good artes wyll follow hym whether he wyll or no. But if preachers ſhall eyther in wryting or ſpeaking labour for fineſſe & ornaments of Rhetoricke, they ſhall waxe colde as touchyng matter. For the mynde of man is not able at one tyme with a ſingular ſharpenes to applye it ſelfe to two thinges. Therefore we ſometymes ſee preachers well learned in arts deale very coldly: & contrary wyſe ſuch as are not ſo well learned handle theyr matters wyth greater vehemency. But if that meaſure be kept which I haue ſet forth, an vntruth though it be garniſhed and fenſed wyth good artes ſhall take no place, and the truth though it be vnarmed and weake and without any ornament ſhalbe made manifeſt. Theſe artes are placed in the midſt, & therefore we may make them to do Chriſt ſeruice and to looſe them from the bondage of the deuill: ſo that as Origen ſayd: The heathen woman haue her nailes payred, her heare cutte, and her garment chaunged. By all thoſe thynges we gather, that the phraſe of ſpeach of Paul is not of that nature, that it ought to feare vs away from the reading of theſe epiſtles. But let vs on the other ſide conſider what pricketh vs forward wyth ſingular diligence to read thys epiſtle to the Romaynes. In it is ſet forth the controuerſy of iuſtification, a matter of great wayght, and ſuch as not only at that tyme very muchWhy this epiſtle is moſt diligently to be red. vexed the Church of Chriſt, but alſo in our tyme vexeth it, and doubtles it is of that ſort, that there is nothyng more mete whereby to impell men vnto Chriſt. And beſides that, the thinges which are here written are dedicated to the people of Rome, whoſe empire extended farre euen throughout the whole world, wherfore it much made to the ſaluation of the whole world, what kind of religion they ſhould receaue. For the nations vnder them commonly wyth great endeuor imitatedIn teaching the Romanes he inſtructed the whole worlds, the orders, rules, maners, and religion of their Princes. Wherefore when he taught the Romanes, he in a maner inſtructed the whole world: of which thyng the deuill was not ignorant. For he left no ſtone vnturned, to infect that citie with corrupt doctrine. To the accompliſhing of this he inſtigated falſe Apoſtles and wicked preachers, which with the prepoſterous ceremonies of Moſes obſcured the glory of Chriſt. Neyther is it of ſmall force to the ſetting forth of the worthines of thys epiſtle, that Paul himſelfe both was, and was borne a citizen of Rome. Wherefore he was bound and that by no ſmall bond of loue to fauor theſe men beſt next to the Hebrews.

Paul loued the Romanes beſt next to the Hebrues.

In what thyng al mē agre, and in what they diſagree. How the excellenter ſort of men thought they ſhould attayne to bleſſednes. What was the opinion of the common people. The people of the Hebrues as a meane betwene both. Paul ouerthroweth all thoſe thinges.

Now let vs come nerer to the matter. It is certayne that all men deſire the extreame and chiefe good thing: but they are deceaued, for that they ſomtimes place it in the riches, pleſures and good things of this world. But agaynſt theſe mē there nedeth no long diſputacion, for they are ſufficiently confuted euen of y philoſophers and of them that are but meanely learned. But others thought, that they might attayne to perfect righteouſnes and felicitie, if they gaue them ſelues to ciuill offices, to mortall vertues, and to the contemplation of things moſt excellent. But others when they ſaw that euen the moſt excellent men alſo fell oftentimes into horrible vices, thought that by religious expiations yea rather by ſuperſticions and worſhippinges, of them ſelues inuented, they might make God fauorable vnto them of whome afterward they might be able to obtayne all good thinges. This in a maner was the opinion of the common people: whiche iudgement was after a ſorte not ſo ill as the iudgement of the philoſophers. For they were ſo puffed vp with the pride of vertues, and of ciuill offices, and by reaſon of theyr knowledge in thinges naturall, that they thought that theſe thinges were ſufficient for them to attayne felicitie. But the common people were not ignorant both of the filthines of theyr ſins and of theyr dayly offending of God: wherefore they thought it requiſite to flye vnto religion. And foraſmuch as they had no pure nor chaſt religion they fell into idolatry. The people of the Hebrews were as a meane betwene theſe and embraſed either part. By reaſon of the decaloge or ten commaundements they boaſted that they had the ſumme of all vertues: and if they ſhould chance to tranſgreſſe in them, they had ceremonies prepared for them, to make ſatiſfactiō for them. Paul ſtriueth againſt theſe thinges, and proueth that it is not poſſible for vs to obteyne righteouſnes by morall or naturall offices. For neyther the Iewes nor the Gentiles do in any wiſe expreſſe in life and in maners, ſo much as they aknowledge the law either of nature or of Moſes requireth at theyr handes. Neyther is it to be graunted that we can fully and perfectly obſerue the law, for then ſhould we obteyne perfect righteouſnes by workes, which were vtterly abſurd: for out iuſtification herein conſiſteth, that our ſinnes ſhould not be imputed vnto vs, but that the righteouſnes of Chriſt ſhould be imputed to them that beleue. There commeth indede ſome inſtauration, when we being iuſtified do worke vpright workes, but that is not perfect. Grace alſo is geuen to the regenerate, but not ſuch a grace which remoueth away all impedimēts which are a let to the moſt perfect obſeruation of the law of God. Neyther when we ſpeake this do we ſet forth paradoxes, or aſcribe vnto Paul ſtrange thinges, but we defend thoſe thinges which moſt of all agree with th the doctrine of the Apoſtle. And as touching ceremonies and rites, of which on the other ſide the Iewes boaſted, when they are without Chriſt and without fayth, they are counted deteſtable before God, as Ieremy, Eſay, and other prophets which were interpreters of the law haue moſt manifeſtly taught. wherefore it followeth, that although the Hebrewes boaſted that they were endewed with eche part of righteouſnes, yet were they not iuſtified. Howbeit I ſpeake of them, which embraſed theſe partes of the lawe wyth out Chriſte.

Ye haue now the ſcope of the Apoſtle. And in this whole diſputacion, foraſmuch as it is a long diſcourſe, it ſhalbe very good oftentimes to call to memory this ſum of it now ſet forth.

But let vs now come to expoſition of the firſt chapiter. what is there entreatedOf the firſt chapter ſpecially. The propoſition and the confirmation. of I haue alredy declared: namely that the Gentiles were not able by the ſtrengths of nature to be iuſtified. This he proueth, for that they liued moſt wickedly, and ouerwhelmed them ſelues with moſt filthy ſinnes, when yet notwithſtanding they were not ignorant what they ought to haue done. But firſt is ſet forth a ſalutacion, which I will expound, and afterward will deuide the reſt of the chap. into his partes. The things that are hard I will the more largely explane: and the things y are eaſy I will but briefely touch: and in ſuch queſtions which ſhall chance by the way I will ſomewhat the longer tary.

¶ Places out of the olde and nevve Teſtament, expounded in this Commentary, by Peter Martir. Geneſis. THis is nowe bone of my bone, and fleſh of my fleſh. 4 I will goe downe and ſe whether it be ſo. 55. a In thy ſede ſhall all nations be bleſſed. 68. a And thou ſhalt be the father of many nations. 72. b Abraham beleued in God, and he imputed vnto him righteouſnes. 73. a Becauſe thou haſte done this thyng, thy ſeede ſhall be encreaſed. 174. a I am the God of Abraham, of Iſaac, and of Iacob. 68. a The ſoul which is not circumciſed, the 8. day ſhalbe cut of from my people. 86. b Becauſe thou haſte done theſe things, I haue ſworn by my ſelfe. 104. b The imagination of mannes heart, is euill euen from his childehode. 121. b God made man after his owne image and ſimilitude. 124. b All the dayes of the earth ſhall be ſowing, and harueſt, cold and heate. 218. a It repenteth me that I made man. 363. b And her ſeede ſhall breake the Serpentes head. 401. b Now I know that thou feareſt God. 402. a Exodus. BE mindful of Abraham, Iſaac, and Iſraell thy ſeruaunts. 41. b Shewing mercy to thouſands of them that loue me. 41. b I am the God of Abraham, the God of Iſaac, and the God of Iacob. 68. a Thou ſhalt not luſt. 125. a I wil viſite the iniquitie of the fathers, vnto the thirde and fourth generation of thē that hate me. 132. b Blot my name out of the booke which thou haſt written. 241. a If any ſin, I wil wipe out hys name out of my booke. 256. a Deutronomy. THou ſhalt loue the lord thy God with all thy hart. 23. a Ye ſhall deſtroye the aultares, groues, and images. 32. a God ſhall circumciſe thy harte that thou maiſt loue him. 82. b Thou ſhalt circumciſe the foreſkin of thy hart. 85. a Ioſua. YE are not able to ſerue god. 2 God hardened the hartes of the vnbeleuing Gentles. 27. Regum. 1. THis is not he whome I haue elected. 299. a Regum. 2. ANd he moued Dauid that he ſhould ſay to Ioab: go and number the people. 27. a Regum. 3. BEhold the lord ſent a lying ſpirite. 27. a Ther is no mā but ſinneth. 159 The Lord was not in the fire, and after the fire came a ſtill and ſofte voyce. 332. b Haſt thou not ſene Achab humbled before me. 380. b Paralipomenon. 1. HE prepared not his hart to ſeke the Lord. 28. a Paralipomenon. 2. BEcauſe God had ſo wrought, to deliuer him into his handes. 27. b Pſalmes. THey made a calf in Horeb. 24 I haue deliuered him ouer to the luſt of his own hart. 27. a If they ſhal prophane my Teſtament. 41. b To thee only haue I ſinned. 51 In my haſte I ſay euery man is a lyer. 51. a Againſt thee only haue I ſinned, that thou mighteſt be iuſtified in thy word, and ouercome whē thou are iudged. 51 That thou mightſt be iuſtified in thy ſayinges. 54. a Their throte is an open ſepulchre. 55. a The poiſon of Aſpes, is vnder theyr lippes. 55. b The foliſh mā hath ſaid in his heart, there is no God. 22. a The Lorde hathe heard the deſire of the poore. 381. a Loke vpon my labor, and my vtility, and forgeue me al my ſinnes. 382. a Bleſſed are they, whoſe ſynnes are couered. 75. a And in his heart there is no guile. 75. b Bleſſed are ye immaculat which walk in the law of the Lord. 75. Hoping in his mercy. 102. a. b Beholde I was conceiued in iniquitie. 130. b The heauens declare the glory of God. 327. b Let their table be turned into a ſnare. 342. b Returne O my ſoule, again into thy reſt. 386. a Deliuer me in thy righteouſnes. 385 The mercy of the Lord, is from generation to generation, on them that feare him. 397. b I as a grene Oliue tree in the houſe of the Lorde, haue put my truſt in my God. 353. b Prouerbes. I Do loue them yt loue me. 297 I alſo wil laugh in your deſtruction. It pertaineth to a man to prepare the heart: but thanſwer of y tonge, is of the Lord. 381 Wiſedome. GOd reioyſeth not in the deſtruction of the wicked. 307. Eccleſiasticus. THe fornace tryeth ye veſſels of the potter, and ſo doth temptation the iuſt men. 273. All mercye ſhall make place to euery one according to the merite of his worke. 159. b God hath mercy vpon al men, and winketh at the ſinnes of al men, becauſe of repentance. 307 Eſay. ANd if he geue his ſoul for ſin he ſhal ſe his ſede a far of. 118 Why haſt yu made vs to erre. 27 Iudg thou houſe of Iſrael, betwene me, and my vineyard. 47 And euery day my name is euil ſpoken of. 46. b Thou arte oure father, but we are clay. 276. a Make groſe ye heart of this peple, that they vnderſtād not. 270 Beholde I ſay in Syon a ſtone of triall. 284. b All the day long I ſtretched abroade my hāds, to a people that beleued not. 307. a He hath borne our infirmities. 323. a Behold I go to a nation which called not vpō my name. 330 Howe long Lord? euen to deſtruction. 338. a In hearing heare ye, and vnderſtand not. 338. a My ſeruaunt ſhall iuſtifye many, and ſhall beare their iniquities. 392. b Vnto wdome ſhall I loke, but vnto the pore contrite. &c. 399. a Heauen is my ſeat, and earth is my footeſtole. 399. a Jeremy. BE ye conuerted vnto me, (ſayth the Lord) and I wil be conuerted. 388. a 381. b If I ſhall ſpeake of a nation or kingdome. &c. 273. b They haue forſaken me the foū tain of the water of life. 23. a The way of man is not in his owne power. 177. a Thoughe a mother can forget hir childe, yet will I not forget thee. 307. a Not according to the couenaūt which I made with your fathers. 362. b If a nation ſhall repent him of his wickednes, I wil repent me of that which I ſpake againſt him. 309. b Ezechiell. THe ſonne ſhall not bear the iniquity of the father. 131 As truely as I liue ſayth the Lord: I will not the death of a ſinner, but rather that he be conuerted and liue. 300. a Walke in my wayes, and make you a new heart. 381. b If the wicked men ſhall repent him of al his ſinnes &c. 402. a If a prophet be ſeduced, I haue ſeduced him. 27. a Noe, Daniel, and Iob, ſhal deliuer their owne ſoules only. 42. a Daniell. REdeme thy ſinnes with almes. 382. a Oſea. TAke a wife to thee of fornication. &c. 290. b Ye are not my people, that ther ſhalbe called the children of the liuing God. 290. b Thou ſhalt call me, my man, and not my huſband. 334. b Joel. EVery one that calleth vpon the name of the Lord, ſhal be ſaued. 68. a. 321. b Amos OVer .iii. euils, and ouer .iiii. I wil not conuert him. 133 a Nahum. VVHat doe ye think againſt the Lord: he wil make an ende, neither ſhall tribulation ariſe the ſecōd time. 37. a. 118. 131 Abacucke. THe iuſt manne ſhall liue by faith. 17. b Zacharie. BE ye conuerted vnto me, & I wil be cōuerted to you. Malachie. IAcob haue I loued, but Eſau haue I huted. Mathew. IVdge not, and ye ſhall not be iudged. 36. b When ye haue done all theeſe things, ſay we are vnprofitable ſeruaunts. 39. a An euil tree can not bring forth good fruit. 185. a He which ſeketh, finedeth, and vnto him whych knocketh, ſhall be opened. 284. b Aſke and ye ſhall receiue, ſeeke and ye ſhall finde. 383. b Many ſinnes are forgiuen her, becauſe ſhe hath loued much. 383. b Lord haue we not in thy name propheſied? &c. 394. a Saue me, otherwiſe I peariſh. 11. b I am the God of Abraham, of Iſaac, and of Iacob. 68. a Vnto the bloud of Zacharias, the ſonne of Barachias. 96. a Bleſſed art thou Simon Bariona, for fleſhe and bloud hath not reueled this vnto thee. 126. Come ye bleſſed of my father, receiue the kingdome. 192. b Heauen and earth ſhal paſſe away, but my words ſhal not paſſe away. 218. a What ſo euer ye wold mē ſhold do vnto you, do ye the ſame to them. 240. a No man knoweth the father, but the ſonne, and he to whō he wil reuele him. 303. b He hath borne our infirmities. 323. a Vnto him that hath, it ſhall be geuen, but he which hath not euen that which he hath, ſhal be taken away. 339. b Why ſpeakeſt thou in parables to them. ibidem Forgeue vs our treſpaſſes, as we forgeue them that treſpaſſe againſt vs. 382. a How often would I haue gathered thy children, as the hen hir chickens. 306. b What ſo euer ye ſhal aſke beleuing, it ſhalbe geuen you 383 Come vnto me all ye that laboure. 398. b Marke. HE which beleueth, and is baptiſed ſhalbe ſaued. 68. a Goe ye and preache the goſpel. 383. b Luke. THat you may eat and drinke vpon my table. &c. 88. b For he hath loked vpō the humility of his handmaidē. 298 Geue almes, & all things ſhall be cleane vnto you. 383. b Lead vs not into temptatiō. 27 When you haue done all theſe things, ſay we are vnprofitable ſeruaunts. 39. a Many ſinnes are forgiuen her, becauſe ſhe hath loued much. 339. b Goe out into the hie ways and ſtretes, and compell them to enter. 361. a Bleſſed is that ſeruaunt, which when his Lord cometh, ſhall finde him thus doing. 348. b Ihon. NOwe I will not call you ſeruaunts, but frends. 1 The true worſhyppers, ſhall worſhip in ſpirit & truth. 8. a He which amōgſt you is without ſinne, let him caſt ye firſt ſtone at hir. 36. a Neither hath this man ſinned, nor his parents. 133. a He which is borne of God, ſinneth not. 149. a If any man loue me, he wyll kepe my commaundements. 397. a If ye had God to your father, doubtles you ſhold loue me. 397. a True worſhippers; worſhip in ſpirite and truth. 8. a He which beleueth not in the ſonne, hath euerlaſting life 19, a Now you are cleane becauſe of my word. 80. b That we haue obtained grace for grace. 145. a The pore ye ſhal haue alwaies with you, 200. a Beholde I am with you to the end of the world. eodem The bread which I will geue, is my fleſh. 201. b To as many as receiued him, he gaue them power to be made the ſonnes of God. 205 That that might be fulfilled, which was ſpoken. 325. b I geue you a newe commaundement. 283. a Who ſo euer the father hath geuen me, no man can take away. 308. b The world cā not hate you. 341 All things were made by it. 360 This is eternall life; that they acknowledge thee the onely true God, and whome thou haſt ſent Ieſus Chriſt. 392. a This is the work of God, that ye beleue in him whome he hath ſent. 406 a Howe can ye beleue when ye ſeke glory at mens hāds. 394 Receiue ye ye holy ghoſt. &c. 361 Are there not .xij. houres in the day. 420. b Actes. YE men of Athens, I ſhewe vnto you, that God whom ye ignorantly worſhip. 181 Beholde, God hathe geuen to thee, all that ſail with thee. 41 That the ſcriptures ſhould be fulfilled. 308. a Repent and be baptized euery one of you. 364. b By faith purifying their hearts 392. a 1. Corinthians. IF I haue all fayth, ſo that I can remoue mountains. 393 The temple of God is holy. 5 They did all eat the ſame ſpirituall meat. 81. b They were all baptiſed in the cloud, and in the ſea. eodem They dranke of the ſpirituall rocke following them. 81. b Your children are holy. 133. b The dart of ſinne is death. 139 The rocke was Chriſt. 199. b I chaſten my body, and bryng it into bondage. 309. b To them that are called bothe Iewes and gentiles, Chriſt the ſonne &c. 297. b That the beleuers ſtād by faith 355. a He that ſtandeth, let him take take hede that he fal not. 〈…〉 d. Diuiding to euery one particularly, as pleaſeth him. 〈…〉 . a 2. Corinthians. EVen whom the God of this world hath blineded. 28. b Ye are the Epiſtle of Chriſte, wrote by our miniſtery, and written not with ink. &c. 49. b I know none as touching the fleſhe. 241. b Not in tables of ſtone, but in fleſhy tables. 43. b What great care it hath wrought in you, yea what clearing of your ſelues. 166. a Therefore we after this, know none according to the fleſh. 241 The God of this worlde, hath blinded the heartes of the vnbeleuers. 28. b Thou ſtandeſt by faith. 390. b Galathians. HOw are ye againe turned to the weake and beggerly elements of the world? 82. b He which is circūciſed, is debter to obſerue the whole law. 86. a The lawe was put becauſe of tranſgreſſors. 90. a As it pleaſed him which ſeperated me. &c. 2. b Although it be but a teſtament of a man, yet when it is confirmed, no man reiecteth it, or addeth any thing to it. 62. Curſſed is he that abideth not in all ye things that are written in the boke of the law. 89 I would to God, they whych trouble you, were cut of. 345. a Conſidering thy ſelf, leaſt thou alſo be tempted. 356. b The ſcripture hath ſhut vp all things vnder ſinne 365. b The ende of the law is Chriſt. 385. b The lawe is our ſcholemaiſter vnto Chriſt. 391. a By the law no man is iuſtified before God. 410. a Epheſians. BY grace ye are made ſafe throughe faith, and not of our ſelues. 391. a We alſo were by nature ye children of wrath. &c 102. b Who hath predeſtinated vs according to purpoſe. 225. a Not of workes leaſte any man ſhould glory. 376. b By whome we haue acceſſe by fayth. 269. a Phillippians. CHriſte was in the ſimilitude of men. 194. b Taking vpon him the ſhape of a ſeruaunt. 1. b We are the circumciſion. 49. b Yea I think al things but loſſe for the excellent knowledge of Ieſus Chriſt. 158. b With fear and trembling, work your ſaluation. 384. a Coloſsians. WE are circūciſed in Chriſt, by the waſhing away the ſynnes of the fleſh. 81. b In whome ye are circumcyſed with circumciſion, not made with hands. 85. a Mortify your members which are vpon the earth. 411. b Theſſalonians. THis is the wil of God your ſanctification. 269. a 1. Timothe. I Obtayned mercy, for that I did it ignorantly, and of infidelitie. 2. b Saue that which is geuen thee to kepe. 3. b Vnto the iuſt man the lawe is not geuen. 59. b God wil haue all men to be ſaued. 269. a Adam was not deceiued. 100. a Which is the ſauior of all men. 306. b They that miniſter well, gette vnto them ſelues a good degree. 350. a The elders are worthy double honor. 428. b 2. Timothe. I Haue from my progenitors worſhipped God with a pure conſcience. 8. a All ſcripture inſpired by God, is profitable to teache and to reproue. &c. 96. b I know whome I haue beleued, and I am aſſured. 101. a In my firſt defence no mā was on my ſide, all men forſooke me. God graūt it be not imputed. &c. 103. a I haue fought a good battaile, I haue finiſhed my courſe. &c 158. b He which ſhall purge him ſelfe, ſhall be a veſſel to honor. 255. Of whome is Himeneus and Alexander, which haue made ſhipwracke as concernynge faith. 404. b Titus. THey cōfeſſe that they know God, but in dedees they deny him. 396. b Hebrues. IN that he ſayth now, he hath aboliſhed that whiche was before. But that which is aboliſhed and waxen olde, is euen at hand to vaniſhe away. 82. a Be not wanting to the grace of God. 141. a With ſuch ſacrifices is god won as by merite. 159. b The ſaints by fayth haue ouercome kingdomes. 391. b It is impoſſible for thoſe which haue once bene illuminated. 266 Faith is a ſubſtance of thinges to be hoped for. 368. b S. Iames. MAn is iuſtified by works, and not of faith only. 69. a God tempteth not vnto euil. 28 Patiēce hath a perfect work. 100 Let no man when he is tempted, ſay that he is tempted of God. 269. a Abraham, was he not iuſtifyed by his workes. 74. b He that cometh to God, ought to beleue. &c. 399. b 1. Peter. CHaritie couereth the multitude of ſinnes. In the power of God, are ye kept to ſaluation by faith. 291 When once the long ſuffring of God abode in the dayes of Noe. 401. 1 Be ye ſubiecte for the Lordes ſake. 427. a S. Ihons epiſtle. HE which is borne of God, ſinneth not. 149. a Perfect loue driueth forth fear. 280. b. 383. a God gaue them power to be made the ſonnes of God. 382. b He that loueth not, abydeth in death. 397. a Euery one which beleueth that Ieſus Chriſt is born of god. 391. b This is the victory that ouercometh the world our fayth. eodem We haue an aduocate with the father Ieſus Chriſt. 65. a Ther are .iii. things which bear witnes, bloude, water, and the ſpirite. 79. b Herein is charity perfect in vs that in the day of iudgment we haue confidence. 383. a Iude. ANd Enoch the ſeuenthe frō Adam, propheſied of ſuch: ſaying, beholde the Lorde commeth. &c. 403. a Apocalips. CHriſt ſhal raigne a thouſand yeares with his ſaints. 88 Behold I ſtand at the dore and knock. And if any man open vnto me, I will enter in and ſup with him. 384. a Take vengaunce vpon ye earth for our bloud. 345. b Vntill he put his enemies vnder his feete. 360. b Holde faſte that thou haſt, leaſt an other receiue thy crowne. 347. b Common places, Of Iuſtification. 367 Of Predeſtination. 285
The firſt Chapter.

PAule the ſeruaunt of Ieſus Chriſt, called to the office of an Apoſtle, put aparte to preach the Goſpell of God, which he before had promiſed by his Prophets in the holy Scriptures, of hys ſon which was begotten of the ſeede of Dauid as touching the fleſhe, and declared to bee the ſonne of God with power, according to the ſpirite of ſanctification, in that Ieſus Chriſt our Lord roſe agayne frō the dead, by whō we haue receaued grace, and the office of an Apoſtle, to be obedyent to fayth amonge all nations in hys name, of the number of whome ye alſo are, the called of Ieſus Chriſt. To all you which are at Rome the beloued of God called Sainctes: grace and peace to you from God the father, and from the Lord Ieſus Chriſt.

As touchynge the ſaluation, fyrſte we muſte note, who it is that wrytethThree things to be conſidered in this ſalutation. it: ſecondlye, to whome it is written: laſtly, what maner of good thinges hee which ſaluteth wiſheth vnto them. It is Paule which ſaluteth: the Romanes are they whom he ſaluteth: and the good things which he wiſheth thē, are grace and peace: indeede, the chiefeſt thinges which of men can bee attayned vnto.Rhethoriciās precepts concernyng Prohemes are here obſerued. Rhetoricians vſe in theyr Prohemes to gette vnto them ſelues authoritie, diligent hearing, and beneuolence: which thinge the holy Ghoſte here fullye performeth. For whileſt that Paule doth adorne him ſelfe with theſe titles, he winneth vnto him ſelfe authoritie, and he alſo when he maketh mencion what are the thynges that hee will entreate of, maketh the mindes of the readers attentiue. And in wyſhing vnto them ſuch excellent good thinges, and opening hys great loue towardes them, he obteyneth theyr good will. For by that meanes are they drawen to loue agayne ſuch a man, which ſo well wiſheth vnto them.Why he is ſo lōg in his ſalutation. If any man thinke that thys ſalutation is more full of wordes then nedeth, they muſt remember that Paul was greuouſly accuſed of falſe Apoſtles, that he had fallen from the lawe, and agreed not with the other Diſciples of the Lorde: and that hee was not to be counted for an Apoſtle, which had not bene conuerſant with the Lorde in the fleſhe, as the other Apoſtles were. To all theſe falſe accuſations it was neceſſary to aunſwere euen in hys Proheme, that he might haue the better eare geuen vnto hym. As touching hys name I will nothing ſpeake, for I know that the elders dyd not raſhlye geue names. But becauſe the holy Scripture teſtifieth not, for what cauſe he was eyther called Saule in ye Iewiſhe religion, or Paule after hys conuerſion, I will omitte coniectures, neither willPaule claimeth vnto himſelf thre titles. The propriety of a ſeruaunt. I ſtand about thys thing. In hys ſuperſcription hee ſetteth forth three titles wherby he beautifieth hys name: the fyrſt is, The ſeruaunt of Ieſus Chriſt,] and that name is common vnto all the faythfull. And the propertie of a ſeruant is thys, not to bee hys owne man, but to doe the buſines of hys maiſter. Wherfore if we be the ſeruauntes of Chriſt, thys is required of vs, that what ſoeuer we liue, breath, and thinke, be directed vnto Chriſt. And in theſe wordes are falſe Apoſtles reproued, which ſought their owne thinges, to ſatiſfie the bellye, and to increaſe their gaine: and they wanne not men to Chriſt, but rather to Moyſes, or to them ſelues. For as much as to be the ſeruauntes of Chriſt, is (as we haue ſayde) a thing cōmon vnto vs all, let vs diligently conſider ye Metaphore, wherby we are ſo called: namely becauſe we ought ſo to obey God, as ſeruauntes do their maiſters. But we are farre of, frō performing it. For ſeruaūtes do ſpēd theNote wherein the moſt part of men differeth from the ſeruice of God. leaſt parte of the daye about theyr own buſines: and all the reſt of the tyme they are occupyed about their maiſters affayres. But we do farre otherwiſe. We are a very ſhort ſpace, or an houre of our time, occupied about things pertaining to God, but al the reſt of ye time that is graūted vs, we ſpēd about thinges humaine and earthly. A ſeruaunt hath nothyng of hys owne nor proper vnto hym ſelfe: but we doo priuatly poſſeſſe many thynges, whiche we will neither beſtowe for Gods ſake, nor for Chriſtes ſake. Seruauntes when they are beaten, and ſtrikē, do humbly deſire pardō and forgeuenes of their maſters: but we in aduerſities reſiſte God, murmure agaynſt hym, and blaſpheme hys name. Seruauntes do receaue onely meate and drinke and apparell, and therewith are content: but we neuer come to any ende or meaſure of heapyng vp of wealth and riches. Seruaunts when they heare the threatnynges of their maiſters, do tremble frō top to toe: but we are nothyng moued with the threatnynges of the Prophetes, Apoſtles and holy Scriptures. Seruauntes wil neither haue talke, nor familiarity, nor yet ſhewe any ſignes of amitye vnto their maiſters enemyes: but we are continually in fellowſhyp with the deuill, the fleſhe, and the world. WherforeWe ought to ſerue God more then ſeruauntes ought to ſerue their maiſters. we are farre from that ſeruice whiche we owe vnto God, whom yet we ought much more both to obey and to ſerue, then our ſeruauntes ought to obey and ſerue vs. For God beſides that hē both fedeth and nouriſheth vs, hath alſo brought vs forth, & hath geuē vs euē our being. Farther what ſoeuer ſeruaunts do towardes vs, all that is to our commoditie, and nothyng helpeth them: but we contrarywiſe, when we ſerue God, do bryng no profite or commoditie vnto him. For thoughe we lyue iuſtly, he is therby made neuer a whit the better or more bleſſed thē he was before. Alſo we geue litle or nothyng vnto our ſeruaūts: but God hath for vs geuen forth his onely ſonne, and together with hym hath geuen vs all thinges: We promiſe vnto our ſeruantes a very ſmall rewarde: but God hath promiſed vnto vs the ſame felicity, whiche Chriſt him ſelfe hath the fruition of. Whereby appeareth how much more we are bounde to ſerue hym, then are our ſeruauntes bounde vnto vs.

But in that we haue ſayd, that this vocation is common to all, to be the ſeruauntes of Chriſt, it ſemeth not very well to agree with that whiche is written in the Goſpell: Now I will not call you ſeruauntes, but frendes. Paul alſo ſemethIohn. 15. Rom. 8. to be againſt it, whiche ſayde: Ye haue not receaued agayne the ſpirite of ſeruitude in feare: but the ſpirite of children, whereby we cry: Abba, Father. And contrarily we can not deny but that we are the ſeruauntes of God. Chriſt hath payd the price for vs, wherefore beyng redemed of hym, we are hys ſeruauntes. God hath created vs: and it is the rule of the workes of euery artificer, to ſerueThere are two maner of ſeruitudes. hym that made them. Wherefore there muſt be had a diſtinction, namely of the inward man, and of the outward, of the ſpirite and of the fleſh. As touchyng the outward man, and workes of the body, we are called ſeruauntes: bycauſe we execute offices in ſeruing God, and our neighbours as much as lieth in vs. Further,In what part we are ſeruaūtes. as concerning aduerſities and the croſſe which we dayly ſuffer, we are puniſhed of God, no otherwiſe then ſeruauntes are ſtriken and beaten: not in ded alwayes for puniſhement ſake, as they are, but for the moſt part, to try our faith, and that the fleſhe and the luſtes therof ſhould be repreſſed, and that repentaunce of our faultes and ſinnes, whiche cōtinually breake forth ſhould be ſtirred vp. Alſo the forme and humble behauiour, whiche the faythfull vſe, hath a ſhew of a certayne ſeruitude. After whiche maner Chriſt alſo to the Philippiās is ſayd to haue taken vpon him the ſhape of a ſeruaunt. But our ſpirite becauſe,In what part we are free. it is not moued with the hope of reward chiefly, or with the feare of puniſhmentes, but frely and of hys owne accord executeth the commaundementes of God, therefore we are ſayd to haue the ſpirite of children. Alſo bycauſe we are kyndled with loue and not compelled of neceſſitie, we are frendes, neither are we diſhonored with a ſeruile condition. Paul hath manifeſtly ſaid: when I was free from all men I was made the ſeruaunt of all men, and in that maner to ſerue God is a thing of no ſmal weight. For in the laſt chapter of the booke of Ioſuah wee reade, that that Captayne preached vnto the people of Iſrael: Ye are Ioſu 24. Auguſtine. not able to ſerue God. Of which place Auguſtine entreatyng in his queſtions, whiche he made vpon that booke, ſayth: If we will ſerue God accordyng to hys dignitie and maieſty, and as the law requireth, it is impoſſible for vs. Wherefore that people ſhould haue aunſwered the Prophet, we will go about and endeuour our ſelues to performe that: and when we fayle, we will deſire pardon, and by prayers we will obteyne ſtrength, dayly to behaue our ſelues better. But they with great ſtoutnes and much pride aūſwered: we will ſerue our God, and will do all thoſe thynges, whiche thou haſt ſpoken. What could be more arrogantly ſpoken then this? Yet experiēce taught that the Prophet ſpake the truth. And for as much as it is a thing ſo hard vnto our fleſhe, hereof it commeth, that commonly we finde that men are ſayd ſo to ſerue God, as Nabucadnezar in the 45. chap. of Ieremy, is called the ſeruant of ye Lord: namely bycauſe he fulfilledHow the wicked ſerue God. hys will in ouerthrowyng of Ieruſalem, although he ment farre otherwiſe. So many in dede do the will of God, but not with that minde to ſerue hym: but the godly onely haue a regard to that, wherefore they may truly be called the ſeruauntes of God. And Dauid to amplifie that ſayde: Becauſe I am thy ſeruaunte Pſal. 116. and the ſonne of thy handmayden. For hee whiche is borne of a handmayden is not onely a ſernaunt: but alſo is borne a ſeruaunt, for the child foloweth the condition of the mother. But to ſerue is ſometymes all on with that whiche otherwiſeTo ſerue is religiouſly to worſhip we ſay to worſhyp, & ſeruitude is a worſhyppyng or Religion whiche is geuen vnto God. The Hebrues call it Abad and Aboda, neither diſpleaſeth it me ſo to vnderſtand Paul, as if he had ſaid: I was once a perſecutor, but now I am a worſhipper of Ieſus Chriſt. And in this phraſe of ſpeache is to be ſene the Hebrue phraſe, wherby Abraham, Moyſes, Dauid and Iob, and many other are commēded, for that chiefly, bycauſe they were ye ſeruauntes of God. But that in other tongues is not counted an honor or praiſe, but the Hebrues do after ſuch maner commēd the moſt excellēt men. Wherfore in Eſay the 49. chap. it is ſayd vnto the people of Iſraell, that it is not a thyng of ſmall wayght, to be the ſeruaunt of the Lord. And vndoubtedly to acknowledge the true God and to worſhyp him, is the head and chief poynt of wiſedome. In that that he ſayth he is the ſeruaunt of Ieſus Chriſt, that is, of our ſaluation, of our kyng and Prieſt, it foloweth, that they to whom he writeth, ſhould gladly and willyngly receaue & heare hym. He claymeth alſo vnto hym ſelfe an other title, namely that he was called to be an Apoſtle. For there are manye kyndes of ſeruices: for ſome are Prophetes, ſome Apoſtles ſome Euangeliſtes. &c. He declareth now preſently by what kynde of ſeruice he pertained vnto Chriſt: namely bycauſe he was his Apoſtle: whiche degree is the chiefeſt in the Churche, and he doth not arrogantly clayme the ſame vnto hym ſelfe, as thoughe he hym ſelfe vſurped it. For he affirmeth that he was called: wherby he ſheweth the great power and ſtrength of the word of God, by which God moſt mightely bryngeth to paſſe what ſoeuer pleaſeth hym. Neither, to call is any thyng els as touchyng God, then to bring toHow God is ſayd to call any thing. paſſe or els to appoint any thyng. Wherfore by creation it is ſayd that he called thoſe thynges, whiche were not, as if they had bene. And the Prophetes write, that he ſometymes called peſtilence, famine, and the ſword, that is he brought to paſſe that they ſhould bee, and raunge abroade among men. They amonge vs are ſayd to be of excedyng great power, whiche bryng to paſſe great thyngs onely by their commaundement. Therfore we attribute the ſame thyng vnto God, bycauſe by hys worde and callyng he maketh to conſiſte what thynges ſo euer he will. Apoſtles, in the Greke are called, ſent, yea and Chriſt alſo in the Epiſtle to the Hebrues is called an Apoſtle, that is, ſent of the father: and this hisChriſt hath communicated his Apoſtleſhip vnto his diſciples. dignitie he hath cōmunicated vnto his Diſciples, for he ſayd: As my father hath ſent me ſo ſend I you. And in that Paul ſayth that he was called he ſheweth that he was called when he thought nothing of it, but was occupyed otherwiſe, for he was perſecutyng the Churche, and was taken in the very crime it ſelfe, and as the Grecians ſay, 〈 in non-Latin alphabet 〉 , that is, in ye very acte. By which place they whiche defend workes of preparation may ſee, that Paul had none ſuch: vnles a man will ſay that to perſecute the Church was a good worke. They are wont to obiect that God had a regard to hys zeale, purpoſe, and hys good entent: and therfore had mercy vpō hym. For it is written vnto Tim: that he obteyned mercy, 1. Tim. 1. Paule acknowledgeth that merites were not the cauſe of his calling. A place to Timothe expounded. bycauſe he did it ignorantly and of infidelitie. But Paul acknowledgeth no merite to be the cauſe of his callyng, when he ſayth vnto the Galathiās: When it pleaſed hym, whiche is in Greke 〈 in non-Latin alphabet 〉 . And to Timothe: and I haue obteyned mercy that God ſhould in me firſt ſhow hys long ſufferyng, & that I ſhould be an example of thoſe whiche ſhould beleue. So he vtterly aſcribeth his callyng vnto the mercy of God and not to his merites. But where they alledge, bycauſe I did it ignorauntly and of infidelitie that is therfore ſayd, to declare that there neded mercy, where ſo perillouſly reigned ignoraunce and infidelity: not that infidelity and ignoraunce whiche are ſinnes, ſhould deſerue pardon. And by thys prerogatiue, that he is an Apoſtle by callyng, he ſtoppeth the mouth of hys aduerſaries, which ſayd he was not an Apoſtle, bycauſe he was not cōuerſāt with Chriſt: he aunſwereth them that notwithſtādyng yet was he called of hym. And agaynſt thoſe whiche ſayd, that he had fallen from the Iewiſhe Religion, he excuſeth hym ſelfe, bycauſe he obeyed God whiche called hym. But althoughe it here appeare not by whom he was called, yet vnto the Galathians it is expreſſed. For there it is written, not of men, neither by men. For that whiche the Grecians call, Apoſtles, the Hebrues call Scheluthtls, Ierome interpreteth that Hierome maketh three maner of ſendinges. ſome are ſent of God and not by men, as Moſes, Eſay, and Paul: other are ſent of God, but yet by men as Elizeus by Elias, Dauid by Samuel, and as there were alſo many other: other are ſent by men onely & not by God, as they which are ſet ouer Churches not by iuſt election, but by affection of the fleſhe, or by fauour or giftes. And theſe can not be depoſed, for as much as they haue the ordinary maner of inſtitution although they can not be counted choſen of God: laſtly there be other whiche thruſt in them ſelues, neither are they ſent of God nor yet of men: as at this day do many Anabaptiſtes, whiche beyng moued onely of their owne will, breake into the miniſtery. This was the office of Paul, & of the other Apoſtles to execute this functiō in Chriſtes ſtede, which thing in Paul god dyd illuſtrate by many miracles, to the end there ſhould be no doubt therof, for as much as it was not knowen vnto men, for they had not ſene him conuerſant with Chriſt. There is alſo added an other title, whereby Paul adorneth hysWhat was the putting a part of Paule. name: namely that he was put apart for the Goſpels ſake, to declare that hys vocation, whiche hee hath now made mencion of, had hys begynnyng euen of the predeſtinacion and election of God. And in the Epiſtle whiche hee writeth to the Galathians he manifeſtly openeth the nature of ſuch a puttyng a part when he ſayth, that hee was ſegregated from hys mothers wombe, that is elected, not raſhlye, but with great wiſedome and obſeruation. Hereby we learne that that is falſe which ſome men thinke, namely that ſome men are borne good, and other ſome euill: Vndoubtedly we are all borne the children of wrath, neyther isWe are all borne in ſinne. there any inequalitie, as touchyng byrth, but it is the predeſtination and election of God, wherby we are vnited and grafted into the members of Chriſt: although ſome of the fathers ſometymes ſayd, that therefore ſome are predeſtinate of God, or ſeparated from other, becauſe he foreſawe that they would vprightly vſe both grace and alſo frée will: howbeit they ſpeake not that out of the wordes of God. Neyther did Paule at any tyme vſe thys reaſon, yea rather he ſayd of Iacob and Eſau: before they were borne, or before they had done any good or euill. &c. Which reaſon, had ſclenderlye commended the grace of election, which then chieflye hee entended to doe, if it ſhould be vnderſtand accordyng to theſe mens interpretation. For a man myght haue ſayd: although theſe being little ones had as yet done nothing in acte and in very deede, yet as touching the prouidence and ſight of God, vnto whom all thynges are preſent, they had done both good and euill: accordyng vnto the which they were eyther predeſtinate or reprobate. And by thys obiection, the argument of Paule ſhould haue bene very much weakened. Farther, to rēder this cauſe of ye electiō of God, it was not ſo hard a thing, ye the Apoſtle ſhould haue needed to ſtoppe the mouth of man, complayning of the iuſtice of God. Which thyng yet hee doth, when hee ſayth: But who art thou O man which aunſwereſt vnto God? Hath not the potter power ouer the claye, of one ond the ſelfe ſame lumpe, to make one veſſell to honour, and an other to contumely? And he cryeth out, Oh the depth of the riches of the wiſdome and knowledge of God: how vnſearchable are hys iudgementes, how inueſtigable are hys wayes? which thyng vndoubtedly neded not to haue bene ſpoken, if the queſtion might ſo eaſily haue bene diſſolued. Adde thys alſo which he ſaith in an other place. It is not of him which willeth, nor of hym which runneth, but of God which hath compaſſion. And agayne, he hath mercy vpon whom he wil, and hardeneth whō he wil. Wherby is manifeſt, that we are choſen to ſaluation, not by our workes foreſeene, but of meare goodnes. But the knowledge of election and predeſtination hath a double vtilitie: fyrſt that we ſhoulde not diſpayre in aduerſitie, butThe knowledge of prediſtination is profitable. rather remembryng that we were deare vnto God, before the foundations of the worlde were layde, and that he hath not onely elected vs, but alſo called vs and iuſtified vs, we ſhoulde not doubt, but that he hath a care ouer vs, ſo that he euen now alſo will not forſake vs. It is of force alſo to repreſſe our pryde, that we ſhoulde not bee puffed vp for our workes or holynes of our life, knowing that we haue theſe thynges onely of the election of God. And hereby alſo it manifeſtly appeareth that God chooſeth vs not for our good workes which hee foreſeeth: for as much as they are comprehended in predeſtination. For whom God hath predeſtinated to ſaluation, vnto thoſe ſame alſo hath he appointed to geue both grace and meanes, whereby they ſhould come vnto ſaluation. Theſe are the two principall vtilities which the knowledge of predeſtination bryngeth vnto the electe. Wherefore they which haue ſuch cogitations of it, thatWho abuſe the knowledge of predeſtination. they are driuen to deſperation, as though they coulde finde no remedye wherby to auoyde reprobation: or ells doe put ſo much confidence therin to liue loſely and at pleaſure, ſaying that it maketh no matter, for that, ſeing they are predeſtinate they can not be condemned: what doe they els, but moſt wickedly abuſe a good thing? Euery thing ought to be taken by that part wherby it may be holden. For a ſworde is not drawē by the edge or by the blade, but by theEuery thing muſt be taken by that part wherby it may be holden. hafte: neyther is a veſſell taken by the middeſt of the bellye, but by the handle or eare. So predeſtination ought to be referred to the commodities now declared, and not to thoſe thinges which may engender deſtruction. Theſe notes and theſe titles hath Paule affixed vnto hys name, that we ſhoulde not thinke hym to be a wandryng man, which raſhlye ſowed contentions concernyng religion, and that we ſhoulde vnderſtand that there is a great difference betwene Apoſtles and other common miniſters: although there be ſome which dare teach, that we muſt no leſſe beleue the Byſhop of Rome, then Paule ye Apoſtle. I graūt in deede that eyther of them do both thunder and lighten, but yet after a farre diuers and ſundrye manner. The Pope thundreth and lightneth with bulles, belles, gunnes, and weapons of warre: but Paule hath by the worde of God,The Pope and Paule do diuerſly thunder and lightē. by admonitions, rebukinges, wholeſome doctrine, & by miracles thundred and lightned in the Church. But let vs ſee by what reaſon theſe men defend theyr opinion. They ſay: the byſhops ſucceded the Apoſtles, wherefore both haue one and the ſelfe ſame authoritie, and to both ought we to obey a lyke. But we aunſwere them thus. It is true that the Apoſtles departyng out of thys world, left Byſhops to be gouernours ouer Churches: but we vtterly deny thatApoſtles & Byſhops are not of lyke authoritie. Byſhops ſucceding the Apoſtles, are endued with the ſelfe ſame or lyke authoritie: and that thyng we proue after thys ſorte: Fyrſt, becauſe we ſee that the Apoſtles were to thys end choſen, to conſtitute the religion and dignitie of the Goſpell, and to publiſhe vnto the beleuers, the thynges which they had heard ofThe difference betwene the Apoſtles & Byſhops. Chriſt. But byſhops are to this ende inſtituted, to defend thoſe thynges which are conteyned in the Goſpell, and in the holy Scriptures: which they muſt ſo take in hand to defend, that they adde no newe thynges vnto them, nor fayne any new traditions at theyr owne will and pleaſure. Farther, the holy fathers which were Byſhops, when they gaue them ſelues to wryting, do confeſſe, that they are onely intreaters or interpreters of the holy Scriptures, and will not that thoſe thinges which they write, ſhould be had in ſo great authoritie as we attribute vnto the Canonicall Scriptures: yea rather they forbidde that any credite ſhould be geuen vnto them, if they ſpeake any thyng agaynſt the holy Scriptures. Thyrdly to the Apoſtolicall doctrine were adioyned many miracles, wherby theyr authoritie is confyrmed: which thyng we ſee is not done in theſe traditions of the elders. Farther, we are ſure that the Apoſtles wrote by the inſpiration of the holy ghoſt: which thing vndoubtedly we dare not affirme of our Byſhops. Wherefore we conclude, that the Apoſtles could not erre in thoſe thynges which they wrote. But we ſee that the Byſhoppes very often tymes made vngodly decrees as touchyng rules of religiō, as it appeareth in ye Counſell of Ariminum, and alſo in the ſeconde Synode of Epheſus, and alſo in many other, yea and they alſo erred very much in their actes. At Chalcedon and Chryſostome depoſed. Conſtantinople were Synodes gathered together, in which Chryſoſtome was condempned and depoſed: which thyng alſo was done in the name of thoſe Byſhoppes which were of a ryght and perfect fayth. And there myght be alleaged many examples of the lyke ſorte. Paule alſo writing vnto Timothe, prayeth hym to ſaue that which is geuen hym to keepe, declaryng, that he ought neither to adde nor to diminiſhe any thyng of the doctrine of the Goſpell receaued: that is, to keepe iuſtly the thyng committed vnto hym. Let thys alſo be added, that the Apoſtles be ſo vnto the Biſhops and Ordinarye paſtours, as in the olde time were the Prophetes vnto the high prieſtes and prieſtes. For they myght write bookes, and adioyne them vnto the Canonicall Scripture. For Samuell added hys bookes vnto the Scripture. Eſaie, Ieremie, and the other Prophets, added theyr Monuments vnto the Scripture: which thyng the Scribes, Prieſtes, and high Prieſtes could not doe. The Apoſtles called the Gentiles, and abrogated the ceremonies of the lawe: which thing was aboue ye power of the high prieſtes and prieſtes. The Apoſtle doth therefore ſet forth hym ſelfe by theſe titles, thatWhy Paul aſcribed vnto hym ſelfe theſe titles. when we read hym, or heare hym, we ſhould thinke that we heare not ye wordes of a man, but oracles from heauen. Here is alſo put in the prayſe of the Goſpell, which muſt bee read by a parentheſis, and the ſame extendeth euen vnto thys place, where he ſayth:

To all which are at Rome. &c.] The Goſpell to ſpeake brieflye, is the preachyngThe groſſe definitiō of the Goſpell takē of the matter. of Chriſt offred vnto vs to ſaluation, accordyng to the promiſes made in the olde tyme. Thys commendation is taken of the matter, which is entreated of in the Goſpell: becauſe euery ſcience and facultie hath hys dignitie of the thyng, that it intreateth of. Afterward is geuen an other definition, and that isAn other definitiō of the Goſpell takē of the efficient cauſe. taken of the ſtrength of working, namely that the Goſpell is the power of God vnto ſaluation: that is, the inſtrument wherby Chriſt would haue vs ſaued. Definitions takē of theſe cauſes ought to be ioyned together, to the end to haue the more full knowledge of the Goſpell. In that it is ſayd:

VVhich he had before promyſed. &c.] It is a preuenting, whereby hee declineth the enuious name of newnes. For the Goſpell was counted a new doctrine. For they which heard Paule, thus reaſoned with them ſelues: The olde Patriarches and the Prophets had ſaluation, and a Church, and yet they wanted your Goſpell: therefore thys doctrine is not neceſſary, yea rather more then needeth. Here Paule confeſſeth that the elders were ſaued, butThe doctrine of the Goſpell is not newe. not without the Goſpell. For in as much as God had before promiſed it, by the fayth of thys promiſe they were all made ſafe. But now it appeareth new doctrine vnto you, becauſe ye haue ouerwhelmed thys promiſe with humane traditions, and haue made it obſcure with your owne inuentions. Thys ſelfe ſame argumēt may we at this day make againſt our aduerſaries, which cry out that we bryng in new doctrine. Vndoubtedly we go about no new thyng: but they haue vtterly brought in ſtraunge and new thynges, of which there is no mention at all made in the holy Scriptures: yea we know that very many thinges which they defend, were receaued long after ye Apoſtles tyme, out of the decrees or Synodes of Byſhops. And if there be any, whoſe originall is not certainly knowen, yet doe not the holy Scriptures make any mention of them. But here the Apoſtle doth for thys cauſe commend hys Goſpel, becauſe it was before promiſed by the Prophets in the holy Scriptures. All theſe thynges haue a wonderfullWhen the promiſe of the Goſpell beg n. emphaſis. For that which was ſo long tyme before promiſed of God, can not be but excellent and wonderfull. And thys promiſe beganne frō that, which Adam, inſpyred with the holy ghoſt ſpake: Thys is nowe bone of my bones, and fleſhe of my fleſhe: which the Apoſtle to the Epheſians, taketh to be ſpoken of ChriſtGen. 2. and of the Church: and from that alſo, which was ſayd vnto Eue: Thy ſeede ſhall Gen. 3. breake hys head in peeces. Afterward it was extended with continuall oracles by the Patriarckes, & holy Prophets, euen vnto the end. Prophets are here taken for excellent men, namely interpreters of the worde of God: and by thys worde are ſignified all the writers of the Canonicall Scripture, of what degree ſoeuer they were of. And that which is added: in the holy Scriptures,] pertayneth to this end, to ſhew that they are not vayne oracles which he citeth, for as much as they are extant in the holy Scriptures. For they are ſealed with publicke writings, and ratified and firme by an inſtrument. And in ſpeakyng of theſe thynges, he commendeth hym ſelf, which was the miniſter of ſo great a Goſpell. And by the ſelfe ſame meanes he calleth them backe, both from ceremonyes, and alſo from Philoſophie: vnto which thynges they were wonderfully bent. It followeth:

VVhich was made of the ſeede of Dauid.] The incarnation of the SonneHowe the ſonne of God was made. of God is here touched: and in conſideration of the perſon, he is ſayd to haue bene made, although thys agreeth not with hym, but as touching hys humanitie. But it is ſayd: of the ſeede of Dauid, becauſe vnto Dauid was made a notable promiſe, ſo that Meſsias was commonly called the ſonne of Dauid: as we read in the Goſpell, that the Scribes & the Phariſeis teſtified, vnto whom Chriſt obiecteth, How doth Dauid call hym hys Lorde? By thys place are the wickedMath. 22. heretickes ouerthrowen, which affirme that Chriſt had a body not of the nature and ſubſtaunce of the Virgin, but brought from heauen. They faine vnto themChriſt had a true body and fleſh of the Virgin Mary. ſelues this argument. Becauſe our fleſhe is ſubiecte vnto damnation & the curſe, therfore it is not very likely (ſay they) that the ſonne of God would take it vpon hym. Which argument may eaſily be confuted. For curſe and damnation are accidences: wherefore God was able eaſilye remoue them, and yet keepe whole the nature and ſubſtaunce of man. Wherefore he could no leſſe geue vnto Chriſt a holy and cleane body of the Virgin, then he could out of the vyle clay bring forth a noble and moſt cleane body vnto Adam. And in that we heare that the ſonne of God ſo abaſed hym ſelfe, to take vpon hym humane fleſhe, it ought to be vnto vs no ſmall ſpurre, that nothing be offered vnto vs ſo hard which for Chriſtes ſake we will not ſuffer. Many demaunde why Chriſt the ſonne of GodWhy Chriſt tok vpon hym humane fleſhe. tooke vpon hym humane fleſhe. And although many reaſons might be brought, yet will I bryng that which Ambroſe hath rendred vpon this place: namely that puniſhment myght be taken in that fleſhe which ſinned, euen as men that are malefactours are there accuſtomed to ſuffer puniſhmentes, where they haue cō mittedAmbroſe. great wicked crimes.

VVhich was declared to be the Sonne of God.] Here I can not tell howe the Latine tranſlation had: Qui praedestinatus est: that is, which was predeſtinate.] By meanes whereof the interpreters had much adoe to declare it aptlye. They myght in deede ſaye, that Chriſt was to thys end predeſtinate, to be the Mediatour and redemer of mankinde. But the thynges which followe agree not therwith: for the cauſe of thys predeſtination, could not be eyther the reſurrection from the dead, or effuſion of the holy ghoſt. Therefore we muſt read it as the Greke bookes haue it, 〈 in non-Latin alphabet 〉 , which ſignifieth, as Chryſoſtome interpreteth it, 〈 in non-Latin alphabet 〉 , that is, ſhewed, declared, and iudged. The Apoſtle firſt entreateth of the veritie of the humane nature: which is hereby ſhewed, becauſe he was made & borne of the ſeede of Dauid. Now he ſetteth forth the deuine nature. For he ſayth, that Chriſt was by ſure argumentes publiſhed, declared, and ſhewed, to bee the ſonne of God. And although here is no mention of predeſtination, yet is not ye Latine tranſlatiō new. For Origene maketh Origene eiteth the Latine tranſlatiō. mention of it: who yet followeth it not. For he interpreteth it as it is in the Greke 〈 in non-Latin alphabet 〉 . But how he ſhoulde cite the Latine tranſlation, there are ſondrye opinions. Some attribute thys to hys diligent and painfull ſtudye, which had a care to ſearch out all tranſlations. Neyther is it to be thought that he was ignoraunt of the Latine tongue, for as much as he was called to Rome by Mammaea the mother of Alexander the Emperour. Some thinke that theſe thynges were not written by the author, but put in by the interpreter. And there are ſome which thinke that that booke is none of Origenes: among whom is Eraſmus. Hierome expounding the firſt chap. to the Epheſians, playnlye ſhewethHierome. that we ſhoulde here reade 〈 in non-Latin alphabet 〉 , neyther addeth he the prepoſition 〈 in non-Latin alphabet 〉 . And vndoubtedly thys worde is vſed, when Magiſtrates elected, are publiſhed and declared. Therefore thys is the ſenſe: Chriſt which was man in very dede,The ſignification of this word 〈 in non-Latin alphabet 〉 . The reſurrections is the only ſigne of the deuine nature of Chriſt. and of the ſeede of Dauid, was declared, appoynted, and publiſhed to be ye ſonne of God, by the reaſons following.

In power, according to the ſpirite of ſanctification, & reſurrection of the dead.] Thys kinde of ſpeache being very darcke, hath ſondrye expoſitions. Some thus expounde it, as though it were one onely argument to proue the diuinitie of Chriſt, namely hys reſurrection, which they ſay was done by power and by the holy ghoſt. And to proue thys argument to be of great force, they alleage that Chriſt gaue no other ſigne, but the ſigne of Ionas the Prophete, & that alſo which hee ſayd: Loſe thys Temple, and on the thyrd daye I will rayſe it vppe agayne. Iohn. 2. And it ſeemeth that ſome of the Apoſtles dyd therfore diſpayre of the diuine nature, becauſe they ſaw the reſurrection to be differred, as Cleophas ſayd vnto the ſtraunger vpō ye way: We had well hoped that he ſhould haue ryſē againe the third day. Luke. 24. An other opinion is, which thinketh that it is one onely argument taken of the ſendyng of the holy ghoſt. For none but onely God can geue the holy ghoſt:The ſending alſo of the holy ghoſt is no ſmall token of the deuine nature of Chriſt. for by it we are made companions of the diuine nature, and partakers of the minde of God. And thus they frame the wordes: that Chriſt was declared to be the ſonne of God in power, that is to ſay, to be therby mighty, becauſe he ſent vpon hys, the ſpirite of ſanctification, and that from the reſurrection of the dead, that is, after he was rayſed vp from the helles. For although before alſo he had geuen the ſpirit vnto ſuch as beleued, yet becauſe it was not done ſo largely and ſo aboundātly, therefore (as Iohn alſo teſtifieth) the ſpirit was not yet geuē. AndIohn. 7. ſo this argument is taken of the effuſion of the holy ghoſt: which effuſion, although as touching miracles it be not at this day extant, yet it ſo indureth, that without it the Church can not conſiſt. For regeneration hath no place without the holy ghoſt. I leue to ſpeake of this, that ſome take ye reſurrectiō of the dead, as touching thoſe which were rayſed vp at the death & reſurrectiō of Chriſt, whē the graues were opened: becauſe this agréeth not well with thoſe thinges which afterward ſhalbe ſpoken. But me thinketh that here are touched three principall argumentes, wherby Chriſt is proued to be the ſonne of God: One is of theThree arguments of the deuinity of Chriſt. miracles, and that is ſignified by this particle, 〈 in non-Latin alphabet 〉 , that is, in power. For 〈 in non-Latin alphabet 〉 with Paule ſignifieth the working of miracles. An other argument is of the reſurrection, whereby he was rayſed from the dead, and liueth for euer, and wherby we alſo ſhall ryſe agayne with hym. The third argument is of the ſending of the holy ghoſt, and theſe thrée thinges were done, according to the order and courſe of tyme. For Chriſt whileſt he liued wrought very many miracles: after his death he was rayſed agayne from the dead, and after his reſurrection ſent the holy ghoſt.

By whom we haue receaued grace and Apoſtleſhip.] He had before ſayd Paule called by Chriſt vnto the Apoſtleſhip, what grace is. What is the difference betweene the loue of God and the loue of mē. that he was called: but he added not by whom. Here he expreſſedly ſayth, he receaued this of Chriſt. Grace ſignifieth in the holy ſcripture cheifely that be enolence & fauor, wherwith God loueth vs. Wherefore we are wont to call thoſe gracious which are loued of many, & are alſo acceptable vnto many. But this is the difference: they whom we call gracious, haue ſome thing in them whereby they allure men to loue them: whether the ſame be beauty or vertue or any ſuch like thing. For men are not moued to loue a man, who hath not in him ſome thing that is worthy to be loued. But we can not ſo ſay of God: becauſe he before all thinges loueth vs, and whē he hath loued he geueth vnto vs his gyftes, whereby he maketh vs both acceptable, and worthy of loue. And if we ſhould affirme otherwiſe, God ſhould not be counted the author of all thinges. For by that meanes we ſhould put ſome thing to be in vs before we were loued of him, which ſhould allure him to loue vs, and ſo of a creature we ſhould make a creator,The definition of grace. in affirming that we haue ſomething, which depēdeth not of God. Wherefore grace ſignifieth the liberall fauour and good will of God, which he fréely beareth vnto vs for Chriſtes ſake. And this may be taken eyther generally ſo that it is afterward contracted by adding thys, namely the office of an Apoſtle: or els it ſignifieth in this place a gift and faculty fréely geuē vnto Paule: which faculty is ſtraytway expreſſed, when he addeth.

And Apoſtleſhip to the obedience of fayth.] He addeth the ende whereuntoThe ende of the Apoſtleſhip. the faculty of the Apoſtleſhip pertayneth, namely to obey fayth. And this may be done two maner of wayes: either in receauing faith, for it; foraſmuch as it is a firme aſſent which is geuen vnto the wordes of god, may be called obedience: as Paule wrote vnto the Corrinthyans: that he had ſpirituall armors,Obedience of ſayth. wherewith he would make captiue all vnderſtāding vnto the obedience of god. Or els it may be vnderſtand of a good life, and holynes of maners, which follow fayth, whyles we expreſſe the might of our fayth by honeſt actions.

For his name.] We execute not the office of an Apoſtle for our owne gayne or glory, but for the name, that is, for the glory and prayſe of Chriſt Ieſu. in al nacions. And in that he addeth in all nacions, he ſheweth that the office of the Apoſtles was not contract to certayne limites, but that they ſhould throughout the whole world preach the word committed vnto them, and found Churches and bringe diſciples vnto Chriſt.

In which ye alſo are the called of Ieſus Chriſt.] Although ye be Lordes ouer all, yet neuertheles ye are in the number of other nacions. He calleth them the called of Chriſt: becauſe without calling they had not come vnto him. NeytherCalled is not here a participle but a now e vſed he the participle which hath the ſignification of tyme, and that to the ende he would wiſh them conſtancye, and ſtability in the purpoſe which they had taken in hand, as though they had not a temporall calling, but a firme & conſtant. And in that he ſo often vſeth the name of calling he ſufficiently declareth, what maner of thing our conuerſation is when we embrace Chriſt. It is vndoubtedly voluntary, and not compelled nor violent. We are perſwaded, when we are with efficacy called by the inward word of God. Here is the ende of the parētheſis, which began at theſe words, which he had before promiſed by his prophetes.

Now commeth the ſecond part of the ſalutation of the epiſtle, wherein are expreſſed the men whom he ſaluteth, when he ſayth.Whome he ſeluteth. The Church of Rome conſiſted of many nacions.

To all which are at Rome, the beloued of God, Sainctes by calling, He ſaluteth all the Romaines, becauſe at Rome the church conſiſted not only of towne borne men: but alſo of an innumerable company of ſtraungers which were partlye Iewes, and partly Grecians. Therfore Paul maketh the ſalutacion common vnto thē all, ſo ye they beleue in Chriſt, To the beloued of God, he ſayth, which worde ought to admoniſh yt beleuers, to loue one an other: for how can I not loue him, whome I beleue is loued of God? He rightly calleth them the beloued of God, & not thoſe which loue God, becauſe it is he which loueth vs firſt. And therfore he geueth vs charity and other moſt noble vertues. He addeth, Called Sainctes. by which worde he admoniſheth them of their ſtate paſt. If they be called to holynes, for as much as there cā be no motiō, but where limites are apointed, therfore they mought well conclude, that they were called from vncleanes andWhy the Romanes were called holy. vnpurenes to holynes. Neither ſay thou: All they which were at Rome, ought not to be called holy, for that there were many there whiche were not abſolute, and not yet perfecte: for theſe thynges let not. For Paule firſt had a regarde vnto the better ſort, and in theyr name and prayſe beautified the whole church. For certayne preregatiues of ſingular members do redounde vnto the other members. Further the Apoſtle had a conſideracion, wherevnto they were called, namely, to be made holy. He ſawe, that they were called to the communionAuguſtine. of Sainctes: whereof they alſo tooke theyr name. And Auguſtine in his 6. booke againſt Iulianus, admoniſheth vs not to thinke that this woord holynes, ſignifiethThis word holynes ſignifieth not perfection. perfection. And he citeth a place of Paul in the firſt epiſtle to the Cor. where he ſayeth: The Temple of God is holy, which Temple ye be: And no man is ignorant but that the Corinthians were infected with many vices. And if we wil ſerche out the ſtrenght of the ſignificacion of the worde Sancti, that is Sainctes or holy, as the ſame Augustine teacheth in his booke, de Symbolo & fide, it cometh of thisWhence this word holynes is deriued. worde Sanctio, that is, to conſtitute. For that is called holy, whiche is conſtant and firme, and appoynted to abyde: but nothing more letteth vs, to abyde for euer then doth ſinne: for it is ſayd, that the reward of ſinne is death. Therfore it cometh to paſſe, that holynes conſiſteth chiefely in the forgeuenes & remiſſion of ſinnes. Frō which ſētence that diſagreeth not which Paul hath in the firſt to the Cor. when he ſayeth, after he had rehearſed a cathaloge of enormious ſinnes: And theſe thinges were yee ſometymes, but nowe yee are waſhed, yee are ſanctified. But the forgeuenes of ſinnes is had by the holy ghoſt. If that we ſhal call any thynge holy by reaſon of preparatiō, they mought truly be called holy, which haue beleued in Chriſt, becauſe that by the grace and ſpirite of Chriſte, they are prepared to glory, and highe purenes of lyfe to come. Ambroſe ſemethAmbroſe. to ſearche out, who are they which are called, the beloued of God and called Sainctes. And he aunſwereth, that theſe are they, which thinke well of Chriſt. If thou wilt agayne demaund, what thoſe are, he aunſwereth: That thoſe thinkeWhat thoſe be that thinke well of Chriſt. well of Chriſt, which thinke that we ought to put our confidence in hym only, and that in hym is perfect ſaluation. And of it may be concluded as of contraries, that they thynke not well of Chriſt, which truſt in theyr owne ſtrengthes or workes: which thinge ſuch as doo, are not to be nombred amonge the called Sainctes, and beloued of God, as Ambroſe now ſpeaketh of them. The called, he nameth Sainctes, becauſe men of theyr owne nature are not able to attayneHolynes is not the cauſe of calling. vnto holynes, vnles they be led by the celeſtiall might of the holy Ghoſt. And this is not to be left vnſpokē of, that men are not therfore called of god, becauſe they are holy, but that they are therefore holy becauſe they are called. Paul doth not raſhely vſe this kind of ſpeach, becauſe ye Iewes, for that they had theyr originalThe Iewes claymed holynes vnto themſelues only. frō the holy Patriarches & Prophetes, boaſted that all holynes conſiſted in theyr ſtocke only: as thoughe other nacions were ſo wicked, that it ſhoulde be counted an vnlawfull thing to communicate with them this proprietye of holynes. But now yt is manifeſt, that through the grace of Chriſt it is brought to paſſe, that as well the Gentiles as the Iewes haue obtained the prerogatiue of holynes in an equall balance, ſo that they haue the fayth of Chriſt. Here we ſee alſo, that Paule in placing of theſe two wordes, obſerued a iuſt order. For fyrſt he ſetteth, to the beloued of God, before, called Saintes: becauſe that holynesA t im placing of wordes. breaketh forth of no other thing, then of that charity and loue wherewith God loueth vs. And he might haue ſet forth the Romanes with other moſt ample titles: namely that they had the dominion ouer the whole world, & ruled ouer all. But paſſing ouer theſe things, he ſpeaketh only of y things that are of more value, & chiefly, becauſe it was not expediēt to flatter y Gentiles more then y Iewes: and eſpecially becauſe there was riſen no ſmale diſcord betwene both nacions: Wherefore he ouerſkippeth thoſe titles, which were proper vnto ye Romanes, & he toucheth the cōmon prayſes of all ſuch as beleue, that they which were of the Gentiles, and they which were of ye circumciſiō might in that church be the better vnited together betweene them ſelues. But we may not therfore be afrayd,It is lawfull to call Princes by their titles. both to ſalute, and alſo to call Princes by their proper titles. For in ſo doing, we both admoniſhe our ſelues what we owe vnto thē, and alſo we put thē in minde of theyr duety. For Paule alſo when in the actes of the Apoſtles he made an oration to Agryppa, was not afraid to call him by the title of a king. Hetherto we haue expounded the ſecond parte of the ſalutation, that is, what they were whom Paule ſaluteth. Now let vs ſee what good thinges he wiſheth vnto them.

Grace ſaith he to you and peace. &c.] By ye name of peace, he vnderſtandethWhat peace ſignifieth with the Hebreues. after the maner of the Hebrues, the increaſe of all good thinges. For as the Ethnikes ſay 〈 in non-Latin alphabet 〉 , that is, grace, & ſalutem, that is, health: ſo the Hebrues ſay. Schalom, that is, peace. And in the olde teſtament this ſalutatiō is oftē vſed. Yea and Chriſt alſo comming vnto the Apoſtles ſayd: Peace be with you. And he commaundedLuke. 24. the Apoſtles that into what houſe ſoeuer they entred, they ſhould ſay: Peace be vnto this houſe. To this ſalutacion commōly vſed among the Hebrues,Math. 10. Paule addeth this word grace, which word is not often found in the olde teſtamentGrace is ioyned with peace. added vnto ſalutations. But Paule herein nothing offendeth: For it aunſwereth vnto his vocation, for he was a preacher of grace, and in the meane tyme admoniſheth them to whom he writeth, that peace is not to be looked for, that is, the heape of all good thinges, from our owne ſtrengthe and merites, but from the grace of God. He ſheweth the roote, and putteth it fyrſt, from whence other good thinges are powred vppon vs, that we may haue the childe together with the mother. Yet let vs not perſwade our ſelues, that whileſt wePerfect peace is not had whileſt we lyue here. lyue here, we can haue abſolute and perfect peace: how beit it ſhalbe encreaſed dayly, and Paule wiſheth that they might now haue it begon, and when tyme ſhal come, to haue it at full. And yet neuertheles we obtaine it preſetly by Chriſt if we haue God pacifyed towardes vs. For afterward it is written: Now therfore Rom. 5. being iuſtified by fayth we haue peace towardes God: out of whiche floweth tranquilltty of conſcience, and ſomuch of the ſpirite and deuine comfort, that what ſoeuer happeneth, we take it in good parte. Wherefore in the middeſt of tribulations & tormentes, this fyrme peace was not taken away frō holy men. For they gaue thankes vnto God, and they iudged that all thinges in theſe theirPeace which paſſeth all ſence. afflictions were done for the beſt. And this is that peace, which paſſeth all ſenſe and humane reaſon. When he ſayth:

From God the father & from our lord Ieſus Chriſt.] He ſheweth ye fountaine and beginning, from whence theſe good thinges ſhould be hoped for. For theyAn argument of deſiring and hoping for the thinges which we pray for. come not of our owne ſtrengthe and workes, but of the mercy of God. And hereby we are encoraged to deſire and to hope for theſe good thinges, which Paule wiſheth for. For ſeing that God, of whome theſe thinges are deſired, is both good and alſo our father, he will without all doubt geue vs them. And Chriſt for aſmuch as he is our mediator and redemer, will not vndoubtedly deny vs them. He is called Lorde, which name is very agreeable vnto him. ForWhy Chriſt is called lord, all thinges are geuen him of the father, and he hath paid the price for our ſaluation, therfore he is iuſtly called Lord which name we may ſuppoſe that he hereby obtayned, becauſe the Hebrues neuer pronounce the holy name Tetragrammaton, whiche is Iehouah, but pronounce it by other wordes, that is by Elohim, or Adonay, which ſignify might and dominion. Whereby it ſemeth it came to paſſe that the 70. interpreters, whē they red this name Tetragrammaton, turned it by this word 〈 in non-Latin alphabet 〉 , which is Lord, as it appeareth in many places, of the which we will bring one: The Lord ſayd vnto my Lord. Where in the fyrſt place is written Iehouah, which they turned, Lord. Wherefore when Chriſt is called Lord, it is as much as if he had bene called God. Although Tertullian agaynſt Praxea ſayth, that Chriſt is called Lord when he is ioyned withTertullian the father. For then the father is called God. If the ſonne being ioyned wyth him ſhould alſo be called God, the Ethnikes might thinke we put more Gods then one. Wherfore to withſtād their ſuperſticiō, we make this word Lord an Epitheton of the ſonne. But if we name Ieſus Chriſt by himſelfe and alone he is playnely called God, as it appeareth in many places of the ſcriptures. And he vſeth a certayne ſimilitude: as a beame of the ſunne when we make mencionA ſimilitude. of it by it ſelfe, we cal it the ſun, and we ſay that the ſun entreth in at our windowes. But when it happneth that the ſunne is alſo to be named together with the beame, we do not call the beame by the name of the ſun, but we ſay it is the beame of the ſun. But the fyrſt reaſon is more fyrme: and by that that Paule declareth,The equality of the father and of the ſonne The ſalutacions of Paul are not vayne. The office of ſaluting is to be retayned among Chriſtians. that peace is to be looked for of vs as wel frō the ſon as from the father, is ſhewed the equality of eyther of them betweene themſelues. And the ſalutation which Paule euery where putteth before his epiſtles, is of no ſmall force. For if the bleſſinges of the fathers were of much force, that is, the bleſſinges of Nohe, Iſaac, Iacob, Moſes, and of other, vndoubtedly the prayers of Paule alſo are not to be counted vnprofitable. And for as much as we ſée that both nature and the holy ghoſt abhorred not from this kinde of office to ſalute one an other, the ſame maner and vſage is ſtill to be retayned. But we muſt onely take hede that we ſalute not any man diſſemblingly, and thinking an other thing in the hart, do it onely in outward voyce or writinge. Otherwiſe ſaluting is an inſtrument not a little apte to admoniſh vs of loue towardes our neighbours, and that our neighboure may vnderſtande what loue we beare vnto him. And thus much touchinge the ſalutation. Now let vs come to the Exordium, that is, the beginning: wherein Paule very much laboreth to winne vnto him the Romanes, and chiefely for that, that he exceedinglye reioyceth that they are come to Chriſt.

Firſt, verely I geue thankes vnto God, through Ieſus Chriſt, for you al, becauſe your faith is publiſhed, through out al the world. For God is my witneſſe, whom I worſhip wyth my ſpirite, in the Goſpell of his ſonne, that without ceaſing, I make mencion of you alwayes in my prayers: beſeechynge that at one tyme or other, a proſperous iorney might happen vnto me by the wyll of God, that I may come vnto you. For I am deſyrous to ſee you, that I might beſtow among you, ſome ſpirituall gift, to ſtrengthen you withall: that is, that I might haue conſolation together with you, through the mutuall fayth, whiche both ye and I haue. And I woulde not that ye ſhould be ignorant brethren, how that I haue oftentimes, purpoſed to come vnto you (but haue bene let hetherto) to haue ſome frute among you, as I haue among other of the nacions. For I am debter both to the Greekes, and alſo to the Barbarous, vnto the learned, and alſo vnto the vn learned: ſo that as muche as in me is, I am redy to preach the Goſpell, to you of Rome alſo.

All writtinges in the beginning are wont to tend to this ende, to get theThe ende whereunto the beginning of hys talke tendeth. good will of the hearers, as much as is poſſible: which thinge Paule here doth, and firſt in that he ſheweth them how he geueth thankes vnto God for them. He declareth the cauſe thereof, namely, for that their fayth was now publiſhed throughout the whole world. And he affirmeth, that he cōtinually maketh prayers for them, that they might goe forward as they had begonne. Farther he ſheweth that he is exceding deſirous to ſee them preſent. And thereof he ſheweth cauſes, namely, both to comfort them, and alſo to confirme both himſelfe and them. And he addeth this alſo, that he deſireth to do theſe things euen of duety. For by reaſon of his Apoſtleſhip which he executed, he acknowledged himſelfe debytour vnto all nacions. And he thereunto addeth, that for that cauſe he is not aſhamed of the Goſpell. And ſo concludeth he his Exordium. Here let vs firſt marke, that it is the duety of a Chriſtian mind, to geue thanks vnto God,What thing is moſt contrary vnto enuy. as well for the good thinges of other men, as for his owne: which thinge is cleane contrary vnto enuy, whoſe nature, when it is of great force, is to be ſory for an other mans welfare: or when it is not of great force but ſomewhat remiſſe, yet at the leaſt it little regardeth, or reioyceth in ye proſperity of others. He ſayth that he geueth thankes vnto his God. It is not to be doubted but that God of his owne nature is common to all, and yet the Sainctes do makeThe ſaints call God theyr God. him proper vnto themſelues, not to this entent to exclude their fellowes and partners, but they are prouoked thereunto by a certayne priuate feeling of the goodnes of God, which ſtirreth them vp to vſe this kind of ſpeach. Beſides this they perceyue that certayne thinges are ſingularly graunted vnto them, which vnto other are not geuen. In which conſideration we reade that God named himſelfe the God of Abraham, Iſaac, and Iacob: when as yet he was the God of all men. Paule geueth thankes for the fayth of the Romanes: for which thing contrarily other men were angry and offended. Wherefore we ſee that in the Chriſtians and in the vngodly there is a farre ſundry mynde.

Through Ieſus Chriſt.] He geueth thankes throughe him: becauſe by theThankes are to be geuen through Chriſt. ſelſe ſame all good thinges are deryued vnto vs. And it is meete, that by thys ſelfe ſame mean, they return vnto the author again. For we with our infirmity and weakenes wherewith we are infected, do pollute the good and frce giftes of God, when they are beſtowed vpon vs. Wherefore if they ſhould be referred vnto God, as we haue them in vs, they ſhould eaſely waxe vile: but thorough Chriſt they are purged, and being through him offred vnto God, they are made a ſweete ſauour. Paule is in a maner in all his epiſtles ſtirred vp, to geue thankes vnto God for theyr giftes vnto whom he writteth: becauſe he deſired nothing more, then that the name of God ſhoulde be ſanctified and hys kingdome enlarged, which thinge when he ſaw to haue ſucceſſe, ſtraight way he brake forth into geuing of thankes.

Your fayth (ſayth he) is publiſhed throughout the whole world.] As though he ſhould haue ſayd: I do not in vayne geue thankes vnto God, neyther do I alone perceaue the benefite of God towardes you: but the whole world doth now vnderſtand, how deare you are vnto God. Wherefore it muſt nedes be that the fayth of the Romanes was feruent and liuely, and which wrought by charity: otherwiſe it coulde not ſo eaſily be publiſhed throughout the whole world. Neyther was this a ſmale worke of God, that the Goſpell was ſpredThe Goſpell was wonderfully ſpread abroade in the tyme of Paule. The exceeding great idolatry of the Romanes. abroad ſo quickly, that in Paules tyme (as he here teſtefieth vnto the Romanes, and alſo vnto the Colloſſians) it was amply ſowed throughout the whole world. But by this word VVhole we muſt vnderſtand the principal and chiefe partes of the world, and without doubt it was wonderful meruellous, how the Romanes being ouerwhelmed with ſuperſticions (for when they had ouercome the world, they called vnto themſelues deueliſhe Gods out of all partes of the world) at the length ſhould repent, and geue their mindes to the true religion. Further in that Paule ſayth, he geueth thankes & prayeth for them, he admoniſheth them what they ſhould do, namely that they alſo ſhould geue thankes andThe childrē of God do fynd in euery creature occaſion of geuinge thankes. pray for him. Let vs in this place behold, that it is the nature of the children of God, to fynd in euery creature occaſion to geue thankes vnto God, for this is their endeuour, continually to ſeeke God, but he is euery where. Wherefore foraſmuch as they perceaue him to be euery where, they geue him thankes for all thinges: for that there is nothing ſo diſcommodious but that ſome way it turneth them, to good. On the contrary part we may ſée, that the vngodly andThe vngodly do neuer truly geue thanks vnto God. the children of the deuill are neuer at reſt, neyther haue they any thing ſo commodious or quiet, which troubleth them not. And whileſt they alwayes fixe their eyes vpon moleſtious and greuous thinges, they neuer from their hart geue thankes vnto God, yea they alwayes both blaſpheme him, & are vnquiet. He commendeth vnto them the fayth which they had receaued to the ende they ſhould not lightly regard or eſteme it. And the alteracions of the Church of Rome are much to be lamented, which being here ſo highly prayſed for the religionThe church of Rome hath degee generated. The church hath not alwayes the ſelfe ſame abiding places. which it receaued, hath afterward ſo degenerated, that it is now made the ſeate of Antichriſt, whereby we are admoniſhed that the Church abideth not alwayes in one and the ſelfe ſame ſtate and place. It dayly chaungeth his abiding places, and wandreth from nation to nacion. There were not long agoe in the Eaſt, moſt noble Churches, namely, at Hieruſalem, Antioche, Alexandria, and Conſtantinople, where at this day reigneth the filthines of Mahumet, and thoſe Chriſtians which liue there, are addicted vnto infinite ſuperſticions, and do by litle and litle degenerate into a ſtraunge religion. Wherefore the ſentence of our ſauior is moſt true, wherein he pronounced, that the laſt ſhould be firſt, and the firſt laſt.

Neither is thys to be lefte vnſpoken of, that the Apoſtle myndyng to commend the Romanes, which had receaued the Religiō of Chriſt, calleth the ſameReligion is called fayth. Religiō fayth: to the end we ſhould vnderſtād, that therof depēdeth our holines. Thou ſhalt find yt ſame kinde of prayſe aſcribed vnto y Theſſalonians in the formerA praiſe geuen vnto the Theſſalonians. Epiſtle the. 1. Chap, where Paul writeth that they were a paterne & an exā ple to all them whiche beleued, both in Macedonia, and alſo in Achaia: ſo that their fayth was now euery where publiſhed. But of the Romanes the admiration is y greater, as Chriſoſtome teſtifieth: for as much as they had moſt large Chriſostome. What things might feare away the Romanes from beleuyng. dominions, abounded in riches, and ouerflowed on euery ſide with pleaſures: all which thinges make men to ſhrinke from ſound religion. Farther it was meruellous, that they gaue credite vnto the Iewes, men otherwiſe hated of all nacions, being alſo fiſher men and vnlearned, and as touching the world men moſt abiect: & eſpecially whē they had heard preached vnto thē a man that was crucified, conuerſante in Iewrye, whome they had neuer ſeene, and were taughte to hope, that all good thinges ſhoulde come vnto thē from him, which had bene ſo cruelly put to death: neither was there any felicity promiſed thē in this life: but the croſſe, perſecutions, and all aduerſities: moreouer they were commaunded to leade a ſtraite lyfe, to put away pleaſures, to diſpiſe the world, and to mortefy wicked affections. All which thinges do rather withdraw men from any religion, then allure them vnto it.

For God is my vvitnes.] After that he hath ſhewed how he gaue thankes unto God for them, he addeth the perpetuall memory that he maketh of them in his dayly prayers. And all theſe thinges tend to this ende, that they ſhould perceaue that Paule loued them. For theſe thinges neither are found, nor can be found without beneuolence and a ſingular charity. Neither affirmeth he theſe thinges ſimply, but ioyneth vnto them an othe. For his chiefe care was that they ſhould geue credite vnto him.

whom I ſerue in my ſprite.] By ſpirite he vnderſtandeth a mynde inſpiredWhat the ſpirite ſignifieth. with the holy ghoſt. And Ambroſe when he interpreteth this place, ſayth, that the ſpirit is the minde, wherewith we ought chiefly to worſhip God. For he is a ſpirite: and therefore it is meete that he be ſerued inſpirite. The falſe Apoſtles accuſed Paule as a forſaker of the law, & an Apoſtata from Moſes. Wherfore the crime of impiety was layd to his charge, which ſhould excedingly haue alienated the mindes of the Romanes from him, if they coulde haue bene ſo perſwaded. Therefore he purgeth himſelfe, that althoughe he worſhipped notWhy Paul ſo often putgeth himſelfe. A place to Timothe expounded. God with the ceremonyes of Moſes and rites of the law, yet neuertheles he ſerued him in ſpirite. Which thing he teſtified alſo vnto Timothe, when he wrote that he had from his progenitors worſhipped God with a pure conſcience. By which words we muſt not thinke, that he excuſeth his ſinne and perſecution agaynſt the Sainctes: but only ſheweth this, that it was not agaynſt his conſcience, as ſome, which by reaſon of weakenes ſuffer not thoſe things to take place, which by a ſound iudgement of the conſcience they know to be vpright. Paule fell of ignoraunce, which without doubt was ſinne: but not of that kinde, that it ſhould be ſayd, that he did agaynſt that which he thought in his mynde. But that which he ſayth here, that he ſerueh God in ſpirite, Chriſt expreſſed, when he ſpake vnto the woman of Samaria, ſayinge of the true worſhippers, that they ſhould worſhip in ſpirite and in truth. And that was ſpoken to this ende, toThe true worſhippers worſhip in ſpirite and in truth. expres that one day it ſhould come to paſſe, that the deſcribing of any certayne place wherein God ſhould be worſhipped, ſhould be taken awaye, and the ceremonies of the Iewes ſhould be aboliſhed: ſo that, to worſhip in ſpirite, may be referred vnto the place and ceremonies of the lawe: and that which is added, and in truth, declareth the thinge it ſelfe, excluding ſhadowes whiche were ſetforth in the olde Teſtament. Theſe did in deede helpe the fathers in theyr tyme, becauſe they had the worde of God ioyned with them, which might be cōprehended in them by fayth. Wherefore God bleſſed them: ſo that (if fayth were preſent) they were in their tyme very profitable: but when Chriſt came they ought to geue place. But as touching rites inuented by men, we can not in like maner ſay that they much profited, bycauſe they had not the worde of God. Therfore they are worthely to be extingueſhed and put away: excepte ſome of them, as touching outward pollicy, may be iudged profitable. We ſerue in ſpirite, when no part of our fleſh is any more circumciſed, but the mynde and vices: beaſtes are not ſlayne, but we crucify our owne fleſhe with the luſtes there of. Which ſelfe ſame worſhipping in ſpirite Paul in an other place expreſſed, when he ſayde: I deſyre you throughe the mercye of God that ye geue your bodyes a lyuely ſacryfyce holy and acceptable vnto God, and that your woorſhyppynge be reaſonable. He vſeth this verbe 〈 in non-Latin alphabet 〉 , from whence they ſaye is deriued this word 〈 in non-Latin alphabet 〉 , which ſignifieth that worſhipping which is dew vnto God 〈 in non-Latin alphabet 〉 Auguſtin only, whereby we vtterly addicte our ſelues vnto him: neither can it (as Auguſtine teſtefieth in his 5. booke De ciuitate Dei the firſt chapter:) be expreſſed, by one word of the Lattins. For pietas, that is, piety or godlines, is not only towardes God, but alſo towards our parents and country. Alſo Religio, that is religion, is not drawen onelye to holye thinges, but alſo belongeth to that duety which we owe vnto kinſefolkes, and humane affinityes. But in the meaneAuguſtines diſtinction betwene 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 . while he iudgeth that, by the Greke wordes, diuers thinges are in thys thyng diſtincted: ſo that this worde 〈 in non-Latin alphabet 〉 , ſignifieth the worſhipping which is geuen vnto God, and 〈 in non-Latin alphabet 〉 . the worſhip whiche is geuen vnto Princes and magiſtrates. As touchinge the thing we eaſely graunt, that there is a difference. For we worſhip God after one ſorte, and we honour Princes after an other manner. Chriſoſtome in hys. 33. homelye vpon Iohn ſayth: that it longeth vnto the Chryſoſtome, The body of Chriſt created. A ſimilitude The reaſon why the worſhip of Chriſt depē deth of his deuinity. creature to worſhippe, and vnto the creator to be worſhipped. And he obiecteth vnto him ſelfe, why doo we woorſhip Chriſte a man, when as he hath in verye deede a body created? He anſwereth: No man when he would reuerence a king ſayth vnto hym, Put of thy purple garments, and laye away the crowne and other ornamēts: for I wil worſhip thee naked, he dareth not ſpeake theſe words but honoreth hym beinge both clothed which purple, & adorned wyth a crown. So we, when we worſhip Chriſt, do not put away his humanity from hys deuyne nature, but worſhip it together with it: But the reaſon whereon adoracion dependeth is hys deuinity. But as touching the Greeke wordes, 〈 in non-Latin alphabet 〉 is al 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 as touching the Greeke words ſignity one and the ſelfe ſame thing. 〈 in non-Latin alphabet 〉 to to ſerue for a reward. Auguſtine one with 〈 in non-Latin alphabet 〉 . For as Suidas teſtifieth 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 . But afterward it was vſed to ſignifye 〈 in non-Latin alphabet 〉 , y is, godly to worſhip. And he addeth, 〈 in non-Latin alphabet 〉 : that is, a hired bondage. And this ſignification is manifeſtly had in xeniphon in his. 3. booke of the education of Cirus: where the huſband ſpeaketh thus: 〈 in non-Latin alphabet 〉 : that is, Vndoubtedly O Cirus I will ſpende euen my life, rather then ſhe ſhould be brought to bondage. Then the wife anſwered, 〈 in non-Latin alphabet 〉 . Yea and we reade in the holy ſcriptures that in Leuiticus it is ſayd: you ſhall not do any ſeruile worke, 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 in Iob is called an handemayden. And Auguſtine alſo himſelfe in his booke Locutionum Deut: acknowledgeth that 〈 in non-Latin alphabet 〉 is not alwayes referred vnto thinges deuine. For where as it is ſayde in Deut. the 28. chapter. Thou ſhalt ſerue thine enemyes, in Greke it is ſayd 〈 in non-Latin alphabet 〉 . And Paule likewiſe when he affirmeth himſelfe to be a worſhipper of Ieſus Chriſt writeth 〈 in non-Latin alphabet 〉 , wherefore thou ſeeſt that this difference of wordes is not obſerued among the Grecicians. Howbeit they haue a worde whiche is proper vnto the worſhipping of God called 〈 in non-Latin alphabet 〉 . but whether it be a woord vſed among good and olde authors, 〈 in non-Latin alphabet 〉 Auguſtine 〈 in non-Latin alphabet 〉 I know not. Auguſtine in the place already alledged Deciuitate Dei, maketh mencion of an other word called 〈 in non-Latin alphabet 〉 . But that properly belongeth vnto rites and miſteries. For it is ſayd that Orpheus fyrſt taught the Thracians miſteryes. Wherefore that woord was deriued of the Thracians, turningWhereof 〈 in non-Latin alphabet 〉 is deriued. this letter 〈 in non-Latin alphabet 〉 . into 〈 in non-Latin alphabet 〉 . But to returne to 〈 in non-Latin alphabet 〉 . it is deriued of 〈 in non-Latin alphabet 〉 , which particle ſignifyeth vehememcy, and 〈 in non-Latin alphabet 〉 , which is to tremble. For ſeruauntes do excedingly tremble at the commaundementes of theyr Lordes. The ſame ambignitye is there in thys hebrue worde Schaah, which ſignifyeth to proſtrate himſelfe and to bowe downe. Wherefore we reade oftentymes Hiſkaim, that is, they worſhipped, and Hiſtauh, that is, a bowing downe: and in the plurallWe proſtrate our bodies both before God and before creatures. number it is ſayd Hiſtauidoth, that is, proſtracions. And that honour of proſtrating the body, and bowing the knees is not done before God onely, but alſo before kinges and Aungels. For it is a ſimbole or token whereby we repreſent our ſubmiſſion and lowlynes. The elders vſed other ſignes alſo in worſhipping. Wherefore Chriſoſtome, in an homely which he hath when he expoundeth Chriſostome. Simboles or tokens of the elders in worſhippyng. Auguſtine what we ſignifye whileſt we proſtrate our ſelues before God. theſe wordes of Iohn, the true worſhippers ſhall worſhip in ſpirite and in truth, ſayth: When thou ſheweſt thy handes, openeſt thy harte, lifteſt vp thy face vnto heauen, and openeſt thyne eyes, what other thing els dooſt thou, then ſhew the whole man vnto God. Auguſtine De ciuitate Dei, in the place now alleaged, ſayth that this 〈 in non-Latin alphabet 〉 is a religious and humble ſubmiſſion: which I vnderſtand ſo to be obſerued, that when we proſtrate our ſelues before God we ſignify that we wholy ſubmit our ſelues vnto him, and that as touching al things without any exception. But if we fal down before an Emperor or king, we ſignifye that we ſubmitts our ſelues vnto him, as it pertaineth to his gouernment: but yet not wholy, becauſe we wil euermore haue god and his word excepted. And in theſe outward ſignes which are to be geuen vnto Princes, a Chriſtian muſt obſerue the maners of the countrye, makyng a difference in his mynde betweene ether ſubiection: and let hym chiefelye beware that herein heHow bowinge or proſtrating is to be geuen vnto men. This honor is not to be geuen neyther vnto images neither vnto the bodies of the dead. do nothyng conterfeately: farther let him not geue theſe ſignes, but vnto them whome he by the precept of God is commaunded to reuerence: that is, vnto all thoſe which are put in any high authoritye, whether the ſame be ſpirituall or temporall. But let him not in any caſe proſtrate himſelfe before Images: foraſmuch as that is expreſſedly prohibited. Yea he muſt not alſo ſhew any ſuch honor of bowing the knees, or inuocation, vnto the ſainctes that are dead. For there is no word of God concerning that thyng: neyther can we when we do thys, leane vnto fayth: neyther know we whether they heare vs, or vnderſtand what thinges are done among vs. And we muſt take bede, that when we honour. Princes and fall downe before them, we deſire not any thing of them through flattery, which lieth not in their power to geue vs: as is to aſke eternall life, ſpirituall giftes, conſeruacion of life and ſuch like. But of a king let vs deſire the helpe belonging to a king: of learned and wiſe men, to communicate theyr doctryne: of rich mē, to deale ſomwhat of their goods. Theſe ar the circumſtances which we muſt vſe. And to ſpeke briefely, this worſhipping of god, which is to ſerue in ſpirite, is reduced vnto fower principal points: which are adoracion,To what principall poynt the worſhipping and adoracion of god muſt be reduced. truſt, inuocation, and geuinge of thankes. Adoracion is an humble and religious ſubmiſſion, whereby we vtterly ſubmitte our ſelues vnto God, and that in al thinges: Truſt is, wherby we reſt in him, conſidering the power, wiſedome and high goodnes, wherewith he is adorned: For whiche thinges we cleane vnto him, neither do we thinke, that he will forſake, or fruſtrate vs. Inuocation is: whereby we flye vnto God, in al perils, and aduerſytyes: as which know that he is euery where at hande, and that, accordinge to his promiſes, he both can and will ſuccor vs with his defence. Geuing of thankes is, wherebye we referre all good thinges vnto him, as vnto the firſte author. Theſe fower things, are due vnto God onely, neyther can they, as we haue defined them, beBy what meanes the deuill hath darckened this worſhipping of god. aſcribed to other creatures. The Deuil hath with much deceat, diligently traueled to obſcure this kynd of worſhipping, when he perſwaded the worlde, that men might in deede principally, worſhip one chief God, and in the meane time, adioyne vnto him a number of leſſer Gods. Whereby came to paſſe, that that was deuided, which God would haue moſt of all vnited and ioyned together, & ſo the Ethnikes were deceaued. Farther in our times, ſuch certayne diſtributions and proper offices, are ſo diſtributed vnto thoſe which are numbred among the ſaintes, that very oftentimes, inuocation is made vnto them: This moreouerGod is worſhipped with reuetence of the childe to the father. is to be conſidered, that that which Paule ſayth: To ſerue in ſpirite comprehendeth a fatherly reuerence, that is, of the children, towarde the father, and not a ſeruile feare: wherewith the Ethnikes being perſwaded, hated the iudgement of God, and would haue no God to be at al. Wherfore they haue alwayes applied theyr cogitations vnto fayned religions, and they performed certayne outward woorkes, whereby they thought themſelues, ful of all pietie: and yet in the meane time they abſteyned not frō witked actes. But godly mē, foraſmuch as they ſerue him in ſpirit, are careful that they faine not vnto thēſelues a God, after theyr owne fanſy: but do embrace him, euen as it hath pleaſed him to declare himſelfe, in the woorde of the ſcriptures. And when they ſee that he isGod muſt be worſhipped as he hath declared in the word of the ſcripture. ſet forth vnto vs in the holy ſcriptures, as a Lord and father, they worſhip him, obey him, and ſtudy to aduaunce his honour, as muche as they are able. And agayne, when they ſee hym declared as a iudge, they ſet his iudgement ſeate before theyr eyes in all theyr actions, leſt they ſhoulde tranſgreſſe in any thinge, and incurre the anger of theyr mighty iudge. But they doe not ſo feare hym, that they hate hym, or that they woulde flye from hym: yea and thoughe there were graunted them a place to flye vnto, they woulde choſe rather to embrace him puniſhing and chaſteninge them. And amonge theſe thinges whiche oughte to haue the principall place, as touchinge this ſpirituall worſhipping,God is worſhipped by obedience. is obedience: wherof we rede, that it is better then ſacrifices. Neyther had God a regard in a manner to any other thinge in the whole lawe, and rites of ceremonies, than to haue men truly ſubiect and obedient vnto him. But we foraſmuche as we haue contracted a corrupte and viciate nature by the ſinne of Adam, are in nothyng more diligent and exquiſite, then to obtrude our own innēcions, and fayned rytes, for the worſhipping of God: and greater ſeueritye is vſed agaynſt the tranſgreſſors of the Commaundements of men, then there is agaynſt thoſe which publikely violate the Commaundementes of God. A man ſhall euery where ſee blaſphemers, whoremongers, adulterers, and periured perſons laughed at by the magiſtrates, ſo farre are they of, from puniſhynge them. But agaynſte hym whiche will vſe the ſacramentes of the Euchariſte in both kinds they rage euen vnto the fyre. And to be brief, men are condemned to death for neglecting of humayne traditions: but for violatinge of the lawe of God, they are not ſo muche as once accuſed, Wherefore God did not without a cauſe in Deut. commaund Moyſes: Onely the thynges whyche I haue commaunded ſhalte thou keepe: neyther ſhalte thou adde nor diminyſhe any thynge. And we haueA remedye agaynſt humane traditions. no pr ſēter remedy againſt this peſtilence, then dayly to be occupied in the holy ſcriptures, and to gather out of them, by what meanes God would declare him ſelfe vnto vs, and to picke out ſuch wayes whereby he hath chieflye commaunded vs to worſhip him: & in thus doyng we may wtout any great difficulty ſerue god in ſpirite. And contrary to this ſpiritual worſhiping is, to ſerue god in fleſhTo ſerue God in fleſh. that is, onely wyth fayned rytes, and outward ceremonies, laying away faith and inward piety. This Antitheſis or contrarye poſicion Paul touched, when he ſayd vnto the Galathians. Yee which began in the ſpirite, beware ye end not in the fleſh. Thoſe Galathians were rightly inſtructed: but by the deceates of falſe Apoſtles, they declined vnto the Iewiſhe ceremonies, and outward rites: which thyng was to fyniſh in the fleſh, that whych was with holynes and vpright 〈◊〉 begonne. Vnto the Philippians alſo he ſayth: We are the circumciſion, whiche ſerue God in ſprite, hauing confidence in God, and not in the fleſh. Then he manifeſtlye declarethWhat it is to truſt in the fleſh. what it is to truſt in the fleſh, ſaying: Although I, if any other, may put confidence in fleſh: as whych am of the kindred of Iſrael, of the tribe of Beniamin, an Hebrew borne of the Hebrewes and of the ſecte of the Phariſies, by feruentnes perſec tinge the church of Chriſte, and as touchinge iuſtifications of the lawe I was conuerſante without blame. &c. Thou ſeeſt nowe that carnall woorſhippynge conſiſteth of all theſe thynges. But ſpirituall worſhippyng conſiſteth altogether of fayth and charity. Paule addeth:

In the goſpell of his ſonne:] By which wordes he declareth, that thys ſpirituallNowe God is ſerued in the Goſpell of hys ſon. worſhipping, if it be expreſſed in outward workes, conſiſteth principally in this, ye we ſhould preach Chriſt, & that we ſhould allure vnto him, as much as lyeth in vs, as many of our neyghbours as we can. He hath alreadye declared what God he called to witnes: now he goeth to the thyng which he woulde haue ſignifyed vnto the Romanes. And that is, that he contynually made mencion of them in his prayers. Neyther can it hereby be gathered, that Paule did alwayes ſo praye, that he neglected other duetyes. He preached, he iorneyed, be laboured with hys handes: and fynallye he executed all ſuch thinges as pertayned vnto hys office. Wherefore we muſt not expound thoſe thynges, which are here ſpoken, accordyng to the word, but according to the ſenſe: and we muſt vnderſtand them no otherwiſe thē that, as often as the Apoſtle prayed, he made mencion of them. And the prayers of the Saincts are deuided into two kyndes.Two kindes of prayer. For there are certayn which are appoynted, as whē they are had in a publique congregation at appoynted and preſcribed dayes, the Lordes day (I ſay) and if there be any other oppoynted by the Church for publike prayers. Farther it is ye duety of a Chriſtian man, to haue euery day alſo appoynted haures, wherin to pray vnto God, and that three times in a day or fyue tymes or ſeuen times as hys buſines wyll ſuffer him. There is an other kynd of thoſe prayers, which are called vncertayne, for we vſe them ſo often as any preſent daunger vrgeth vs. But Paule ſayth now, that he alwayes maketh mencion of theſe men in his prayers: and in ſome bookes is added this aduerbe 〈 in non-Latin alphabet 〉 , which ſignifyeth euery where: althoughe ſome exemplars haue put it out. There were heretikes which were called Meſsaliani: and of them Tripartita Hiſtoria maketh mention.An hereſye of the Meſſalianits or Euchites. They attributed all things vnto prayers, and that ſo much, that they vtterly derogated both the word of God, and alſo the ſacraments: affirming that al theſe things do nothing profyte: but what commodity ſoeuer we haue, the ſame cō meth by prayers: and they could not abyde to labour wyth theyr handes, or to do any other thing. If a man had vrged them to worke they would haue ſaid that that nothing profyted, for as much as we oughte to do nothinge but pray: when as yet the Apoſtle expreſſedly admoniſheth, that he whiche laboureth not, ought not alſo to eate. He alſo wryteth, that a man muſt not neglecte to haue a care ouer his owne, eſpecially his houſhold: which fault if any man commit, he ſhould be counted euen as an infidell. But omitting this ſuperſtition, we oughtThe children or God ought to pray often. to attribute much vnto prayers, foraſmuohe as this is the nature of the children of God to geue themſeltes oftentimes to prayers: for that is to acknowledge the prouidence of God. For whileſt we beleue, that a man can obtayne nothyng, whych is not geuen him of God, we are oftentimes prouoked to emplore hys ayde for ſuch neceſſities as happen. And whileſt we pray, we doo no leſſe ſubmitte our ſelues vnto God, then is the clay ſubiecte vnto the potter: for this thing we chiefly deſire, that whatſoeuer we require, we maye haue the ſame through his wyll. And foraſmuch as when we pray, the mind is led away from cares, and worldly prouiſions, and is wholye caryed vp vnto God, there ought nothing to be more pleaſaunte vnto vs, then to occupye our ſelues wyth thys kinde of ſtudy. And it is much to be lamented, that the manner of praying is ſo worne out of vre at this day amonge Chriſtians, that it is a thynge very rarely vſed: and eſpecially in ſo great a light of the Goſpell and ſcriptures: wherfore it is no meruaile though all things waxe ſo cold. Vndoubtedlye heateA Similitude. there encreaſeth, where the light cannot eaſely go through, but is beaten backe againe, and as they ſay reflected backwarde. Wherefore this lower part of the ayre, which compaſſeth the earth, is moſt hot, becauſe the beames of the ſonne which ſtrike vpon the earth, foraſmuch as they cannot pearſe it being ſo thick, are reflected, & in a manner doubled: whereby is ſtirred vp heat. In like manner ought it to be in our harts, when the light of gods woorde ſhyneth vpon them. For when we haue receaued it, we oughte to reflect it vnto God, in makynge prayers vnto hym, to performe thoſe thinges in vs which he hath commaunded, and which he hath vouchſafed to reuele vnto vs. For when we reade the ſcriptures, God ſpeaketh vnto vs. But when we pray, we ſpeake vnto God.A profitable dialoge betwene God and vs. And we ought to vſe this dialogue very often, that when we heare in the holy ſcriptures that God eyther reuealeth himſelfe, or commaundeth any thinges, we agayne may deſire of hym, that thoſe thynges be not ſpoken in vayne vnto vs, but maye be executed wyth profyte and fruite. Paul teacheth vs here ſo to order our prayers, that we pray not onely for our ſelues, but alſo for our neighbours. Farther, when he prayeth that he myght haue a proſperous iorney vnto the Romanes, he ſignifyeth that our workes ſhould beginne with prayers, if we wyll haue them to haue good ſucceſſe. But ſome are feared away from calling vpon God becauſe they ſay he heareth them not. Howbeit they ought herebyThough God ſeme not to hea e yet we muſt not leaue of from prayer. to be ſtrengthned, for that they heare that Paul was oftentymes letted from goyng vnto Rome, and yet contynued he ſtill in the ſame deſire, and vſed to repeate the ſelfe ſame prayers. Yea and in the latter epiſtle to the Corrinthyans he writeth, that he deſired as good as three tymes, to be delyuered from the pricke of the fleſh, vnto whom yet at the laſt aunſwere was made, that it ſuffiſed that he had the fruicion of the grace of God. Wherefore eyther God heareth vs at the length, or if he geueth not vs that which we deſire, yet geueth he ſomewhat in ſteede thereof, which is farre better and more profitable vnto our ſaluation. And God oftentymes differreth our requeſtes, to the ende that (asWhy the Lord differreth our requeſtes. Auguſtine ſayth in a certayne homely) we ſhould learne to deſire great thinges with much feruentnes. Others are called away from prayers, becauſe they thus determine with themſelues: although I deſire not theſe thinges, yet God wyll do that which ſhall ſeeme good vnto hym: neyther ſhall hys wyll be alteredWhy God will haue vs to aſke that which otherwiſe he is redy to geue. by my prayers. But theſe men vnderſtand not that God, before he graunteth any good thinge vnto hys elect, is wont excedingly to kindle their mynde wyth a deſire to obtayne thoſe thynges. Farther when he will do any thynge, he ſtirreth vp thoſe that are hys to deſire the ſame whereby he myght for honours ſake attribute that vnto theyr prayers, which otherwiſe he would haue done. Thys is an other cauſe alſo, for that benefytes are then the more acceptable, when they are required and deſired. Farther when we pray, our myndsA ſimilitude. are the more ioyned wyth God. Yea theſe vowes and holy defires ſeeme to be nothyng els, then ladders and degrées, whereby we aſcend vp vnto God. But let vs returne vnto Paule, and ſée for what he now prayed.

That I may haue (ſayth he) a proſperous iorney, to come vnto you, by the vvill of God] He deſired to come vnto the Romanes: wherefore hys prayer was that impedimentes myght be remoued, whiche were partly obiected by Sathan, and partly had theyr begynnyng of ſondry neceſſityes of Churches, which impedimentes, as they dayly hapened a freſh, ſo they with held Paule, that he could not go whether he would. A proſperous iorney he calleth not only as touchyng commoditye of the lyfe, but alſo a fruitfull iorney, that hys laubourWhat maner of proſperous iorney Paule deſired. might not be ſpent in vayne. He remembred alſo, that he was by the oracle of God prohibyted ſome tymes to ſpeake, or to go, whether he had appoynted. As we may ſée in the Actes the. 16. chapter: where he was forbiddē to ſpeake in Aſia: and when he would haue gone into Myſia, and Bythynia, he was letted, and by night admoniſhrd in a dreame, to get him vnto Macedonia. For there ſtoode before him a man of Macedonia, which ſayd: Come and ſuccour vs. This thyng therefore he deſired as touchyng the Romanes: namely, that he might not haue any ſuch impediment. And though we heare, that he deſired a proſperous iorney yet we muſt not perſwade our ſelues, that he referred theſe thynges to his owne commodity or to gayne. The proſperous iorneys which God grauntedWhat proſperous iorneyes God gaue vnto Paule. him to Macedonia, ſerued to the increaſe of the Goſpell. For otherwiſe he was both beaten there, and alſo caſt into priſon. And when at the laſt he ſhoulde go, vnto Rome, God, which heard hys prayers, brought to paſſe, that he was compelled to appeale vnto Ceſar. And when he was in a ſhippe wracke, he bad hym to be of good chere, for that he ſhould be, a witnes of Chriſt at Rome alſo, as he had bene at Ieruſalem, whereby appeareth what proſperity or ſucceſſe is to beWhat proſperity Chriſtians ought to looke for. looked for in the workes of the elect. Vndoubtedly that kynde of proſpe 〈…〉 cy is to be looked for, not wherein the fleſhe may reſt, but whereby may come aboundant fruite of the Goſpell. And whereas the Apoſtle ſayth, by the will of God, it is not ſo to be vnderſtād, as though he thought that any thing could be done be ſides the will of God: but he deſireth ſuch a will, which ſhould fauor and proſper hys enterpriſe that his labour myght not be in vayne. And he addeth:

For I deſire to ſee you.] Thys myght ſufficiently haue bene vnderſtand by hys prayers. And yet is it not ſuperfluouſly added. For he woulde not haue them thinke that hys prayers were ſlyght and common prayers, but ſuch as procéeded from a perfect and iuſt deſire. For we muſt not coldely deſire thoſe thynges whiche we implore of God in our prayers. This was Paules care towardesPaule had a care ouer the Churches of God. the churches. Eyther he went thether hymſelfe, when néede required: or when he could not goo, he wrote, or ſent ſome that were very deare and nigh vnto hym. Hys charity did alwayes burſt forth into acts, which myght profite hys neighbours. He ſawe that the ſaluation of the Romanes was now at hand: therefore he would aduaūce it alſo by his labour. And in that he prayeth in his prayers for a proſperous iorney, it is nothyng els, but to deſire to be ſent, euen as Eſay offred hymſelfe, ſaying: Behold Lord I am redy, ſend me. And the ſame Paule ſayd: He which deſireth a biſhoppricke deſireth a good worke. Furthermore itHoly men deſire to be coupled & ioyned together. is a perpetuall affection of good men to deſire to be ioyned together, foraſmuch as they haue hym to be their God, which is euery where in the holy ſcriptures called the God of vnity & peace. Moreouer their meetinges together are not without profyte. For alwayes there is ſome increaſe of the ſpirite and grace of God and it ſéemeth that God geueth ſtrength vnto the members of Chriſt, then chiefly, when they are ioyned together. Which ſentence ſome abuſe, when they cry, that we muſt geue credite vnto Synodes and counſels, as though god can not permitte ſo holy fathers which haue aſſembled together, to be deceaued.The aſſembly of Byſhops vnto Synods why it is not vnprofitable. That holy aſſembly (ſay they) of holy men coulde not be had without fruite: but they (as Paul ſayth) ought to haue bene ſuch, as had ſerued God in ſpirite, had geuen them ſelues to aduaunce the goſpell of God, had powred out prayers wyth moſt feruent fayth, and attempted nothyng of the fleſh, or of humane affection, but ſuffred all thynges to be done by the will of God. But that they performed not theſe thynges, the euent ſufficiently declareth. For they haue brought in many ſuperſticions, and ſometymes haue moſt ſeuerly decreed things that are apertly againſt the word of God. I wyl not deny but that thoſe which aſſemble rightly and orderly, namely, after that maner that I haue now expreſſed, may bring forth farre greater fruites, then when they deale ſeperatly and apart. Of thys thyng Chriſoſtome bringeth a very apt ſimilitude. BurningA ſimilitude firebrandes (ſayth he) when they are ſeperated a ſonder, do conceaue and retayne within them ſome heate and light: but yet not very much. But if they be put all into one place, eyther into a chimney or into a fornace, they wyll ſtirre vp both a very greate, and alſo a moſt feruent flambe. In lyke maner muſt we thinke of holy men, being eyther aſſembled together, or ſeperated a ſunder.

To beſtovv among you ſome ſpiritual gifte.] He declareth, why he ſo much deſired, to come vnto them: namely, to make them partakers of the giftes of God. The Apoſtle was a veſſell filled with deuyne gyfts: Wherfore, whether ſoeuer he went, he beſtowed and deſtributed them vnto the beleuers. But foraſmuche as God is, both the author, and geuer of all ſpirituall giftes, why doth Paule here ſeme to chalenge, or clayme them vnto hymſelfe? Forſoth, bycauſe he wasThe work of God and of the miniſters of the Church is ioyned together. a miniſter of the Church: and God hath ſo much honored the miniſterye, that he alſo cōmunicateth euen his own proper worke vnto the miniſters. For as touchyng theyr functions, they are not ſeperated from God, whych is the authour of them, but rather are ſo to be ioyned with him, as though one, & the ſelfe ſame woorke proceeded from them both. And after thys manner are miniſters ſayd to forgeue or to retayne ſinnes, to beget men vnto Chriſte, and to ſaue them. But if thou looke vpon God, and the miniſter a parte eche by hym ſelfe, then heare what Paule ſayth: I haue planted, Apollo hath watred, but God hath geuen the increaſe. Alſo, who is hee, whyche planteth? And who is he, whyche watreth? And in an other place he ſayth, that the holye Ghoſt diſtributeth his giftesBy the miniſters of the church the faythful are more ſtrayghtly bound together. vnto euery man, as it pleaſeth him, and according to his will. But as we haue ſayd the miniſters muſt not be ſeperated from God: who by this dignity which he geueth vnto them, prouideth chiefely for thys, that the faythfull ſhould more ſtreyghtly be bound together in the church. For euen as a citye is counted one becauſe men helpe one an other, when as ſome are able to geue counſell, other excell in ſtrength, and other in handycrafts and induſtrye: ſo would God haue it to be in the church, namely, that ſome ſhould teach, and other ſom be taught, ſome helpe theyr brethren through prayers, ſome diſpenſe the ſacraments, and other ſome receaue them: to the ende that by theſe mutuall offices, Chriſtians ſhoulde bee ſo bounde together, that the ſpirite and grace of God ſhoulde ſpreade from one member to an other, by ioyntes and cloyſures together, as it is wrytten vnto the Colloſſians and vnto the Epheſians. All theſe woords are here ſet as much conducinge to wynne the hartes of the Romaykes: that they ſhould looke for hym chearefullye, and wyth greate loue receaue hym when he ſhould come, as though therewythall they ſhould receaue ſome excellente gyfte of the ſpiryte accordynge to hys promiſe. Theſe thynges ſerne alſo to ſtirre vp theyr mindes to reade hys Epyſtle. For vndoubtedlye he wrote it for no other cauſe, but that that whych by preſence of hys body he coulde not performe, he myght yet at the leaſt expreſſe by hys Epiſtle. Whych ſelf thynge is a cauſe alſo, why we ought in lyke manner wyth exquiſite diligence to reade and heareHorrible blaſphemies of certaine in our tyme. that whych is here written. Neyther muſt we harken vnto thoſe blaſphemers, whiche beyng enemies vnto pietie, and vnto the true doctrine of iuſtification and predeſtination, are not aſhamed to crye out and ſay: I would to God Paul had neuer writtē this epiſtle. Which ſaying though they go about to mitigate, affirming that they ſpake it becauſe of theſe daungerous tymes, yet bring they not any ſufficient excuſe. For what is this els, but to reprehende the counſelsAſſemblies together of Chriſtians ought not to be vnprofitable. of God, and of the holy ghoſt? Further let vs marke that it is not conuenient, that aſſemblyes together of Chriſtians ſhould be vnprofytable and idle, as prophake aſſemblyes are: but they ought to haue in them ſome ſpirituall commodity. And thys Greake word 〈 in non-Latin alphabet 〉 , contayneth in it a vehement ſignifycation. For thereby the Apoſtle declareth, that he will geue nothyng vnto them, but that which he had firſt receaued of God. For he ſayth he wyll make them pertakers of thoſe giftes which he himſelfe had now obtained. And in ſuch ſort we ought to viſite our neighbours, namely, to haue alwayes ſome ſpirituall gifts redy to communicate vnto them. And on the other ſide, we ought to be prompt,With what mind Chriſtiās ought to aſſemble together. What peregrinations and what writings are had in the p pacy. eaſely to receaue, if any ſpirituall profyte or commodity be offred vnto vs by their commyng vnto vs. But now a dayes they vſe peregrinacions or pilgrimages to images and to worſhippe reliques of the dead: and not to ſuccor the liuely temples of Chriſt. The biſhop of Rome writeth ſometymes, but yet only pardons, bulles, and curſes. He ſendeth men to compound and diſpence for ſondry kinds of ſinnes, and to releaſe vowes. But none of theſe doth he fréely: but they are altogether inſtituted for gayne, and to ſcrape mony together.

To ſtrengthen you.] Here is added the cauſe, why he ſo much deſired to come vnto the Romanes: namely, to ſtrengthen them. This is it which ChriſtThe office of an Apoſtle is to cō firme the brethren. commaunded Peter: And thou at the length when thou art conuerted confyrme thy brethren. By theſe woordes is ſignifyed, that the Romanes were not conſtante: for they ſemed now redy to receaue the religion of the Iewes. And yet becauſe he would not offend their mindes, that which he had before ſpoken of their confirmation, he ſtraight way lenefleth, and mitigateth wyth theſe words which follow:

That I may receaue exhortation together with you.] Here he knitteth himſelfe alſo with their infyrmity, as though he alſo had neede of inſtruction. And aſſuredly there is none in the Church placed ſo high, that he can not receau None ſo hygh in the Church but that he may be holpen by inferiours. ſome confyrmacion and edifycation of the weaker. Neyther doth God vſe to geue all thynges vnto all men, but that the weake ones haue oftentymes ſome ſingular and priuate gifte of God, whereby to helpe the ſtronger. Wherefore if Paule, which was a piller of the Church, ſtronger then any yron, harder then the diamond, confeſſeth that he myght profyte himſelfe through theſe mens exhortacion, why ſhoulde we then doubt of our ſelues? But if the fayth of the Romanes were ſo great, that it was now euery where publiſhed, what neded they of any confyrmation? We anſwere, that fayth is in deede of hys own Our fayth needeth alwayes to be increaſed nature ſure and conſtant, and if it be ſuch which iuſtefyeth, it ought vtterly to differ from opinion, that we doubt not of the verity of the other part, but foraſmuch as we are weake, and do on euery ſide ſlippe, being aſſaulted of our fleſhe, the deuill and the world, we haue neede continually of the increaſe of faith. Peter beleued truly in Chriſt, when he ſayd: Saue me: otherwiſe I periſh. But the Lord ſayd vnto him, O thou of little fayth, why doubtedſt thou. By whiche wordes Peter was tought, that the daunger hong not ouer him, eyther by reaſon of the waters, or of the tempeſt: but through the want of faith. Wherefore theſe thinges do nothing diſagree betweene themſelues, that the fayth of the Romanes was to be magnifyed, and that yet neuertheles they had neede of confyrmacion. We might reade that which we haue here interpreted concerninge exhortacion, as if there had bene mencion made of conſolacion, as though Paule ſhoulde haue ſayde: therefore I will come vnto you, not only to ſtrengthen you, but alſo to ſtirre vp a mutuall conſolaciyn, and that through the fayth which is found as well in me as in you. For they which mete together when they perceaue themſelues not to be of a ſundry opinion, but of one and the ſelfe ſame opinion, vſe excedinglye to reioyce. Wherefore Chriſoſtome and the Greke annotacions do admoniſhe vs, that conſolacion in this place may be taken for ioy. Neyther ought we to doubt whether this conſolacion ſhould be betweene the Romanes themſelues, or betwéene them and Paule: Becauſe the wordes which follow, ſéeme to diſpatch that doubt, in that it is ſayd.

Through the mutuall fayth, which both ye, and I haue.] Neyther did he raſhely make mencion of faith. Foraſmuch as the property thereof is, to powreFayth is compared vnto leuen. it ſelfe into an other euen lyke leuen: which when it hath leuened one part of the dow, goeth forward into the next part. But they are to be counted as colde beleuers, which to theyr power labour not to make other of the ſame mynde, that they are now of, which thyng if it myght be brought to paſſe, vndoubtedly ſo many ſhould be amended as are drawen by theyr admoniſhment. For what ſoeuer ſinne we committe, the ſame commeth of the imbecillity of fayth. And by theſe wordes, Paul bringeth to an equality thoſe thinges which he hath ſpoken: affirming that there ſhould come a common gayne both vnto himſelfe and vnto the Romanes by their mutuall metyng together. And fayth is required on ether party: as touching Paule, that he might be able to obtaine the gifts which he wiſhed vnto the Romanes: agayne as touching them, that they might receaue thoſe thinges, which were to be miniſtred vnto them by Paule.

I would not that ye ſhould be ignorant brethern.] Ambroſe readeth thys text otherwiſe: after this maner: I know ye are not ignorant brethern, & he expoundeth it, that the Romanes were certified of the minde of Paule by ſuch as beleued in Chriſt, which continually went to Rome, as by Aquila, Priſcilla, and others, who knew right well Paules purpoſe and determination. But we will follow the common reading, according vnto which the Apoſtle ſéemeth to preuent them, as though they ſhould haue ſayd: why then haſt thou differred thy comming vnto vs, ſeing thou ſo much deſireſt it? Paule anſwereth, that he oftentymes aſſayed to come vnto them: but it would not be, becauſe he was alwayes letted. To the Theſſalonians he ſayth that Sathan was the let that he could not come to Theſſalonica. And in the latter to the Corrinthyans, he maketh mencion of a grenous perſecution which he ſuffred in Aſia, and that he was tempted aboue his ſtrength, ſo that he almoſt diſpayred of his life: and therefore hys comming to Corinth was prolonged longer then he had appoynted. But here he expreſſeth not of whom he was letted. But there might be thrée kindes of lettes. Firſt God, which by manifeſt oracles ſometymes called hymLettes which might hinder Paul from going to Rome The Romanes ſeme to be leſſe eſteemed of Paule then the other nacions. It is not for the ſeruant to enquire out the counſels of his maſter. backe from his appoynted enterpriſes: as it appeareth in the 16. chapter of the Actes: an other kinde is the neceſſity of Churches, which euery day increaſed new and new: laſtly aduerſities and perſecutions, whiche were ſtirred vp by Sathan. Chriſoſtome hath noted, that becauſe Paule hath not expreſſed the cauſe why ſo great a city which ruled then ouer all, ſhould be leſſe eſtemed then many other obſcurer cities and prouinces, humaine ſence and reaſon myght therefore be offended. But he repreſſeth thys inquiſion as curious, and which becommeth not godly myndes. It is ſufficient (ſayth he) that we know that all thynges are done by the prouidence of God. Neyther ought we to thynke, that any mortall man can better prouide for hys creatures, then God himſelfe can. Neyther let vs thinke that the Romanes were therefore the worſe eſtemed and prouided for, becauſe Paule came ſo late vnto them. And he may be an example vnto vs, not to be much curious in enquiring after ſuch thinges. He hath left the cauſe vnſpoken of, and paraduenture he enquired not for it. As ſeene as he ſawe that he was letted, ſtrayght way he obayed, without enquiring the Chryſoſtōe was not of thys opiniō that the Romanes w r firſt conuerted vnto Chriſt by Peter. cauſes: for as much as it is not for ſeruauntes to ſearch out the counſels of theyr Lord. And when I conſider theſe thynges, I thinke I may thereby gather that Chriſoſtome was not fully perſwaded that the Romanes were fyrſt by Peter the Apoſtle conuerted vnto Chriſte, before Paule came thether. For then anſweare might eaſely haue bene made. The city of Rome was not vtterly forſaken of God, whileſt Paule was occupied otherwhere: for Peter preachedGod performeth things that are forſpoken, that is predeſtinate after an other manner & at an other tyme then the ſayntes thynke for. the Goſpell there. This is further to be noted, that God oftentymes vſeth to accompliſh thoſe thynges which are alredy appointed, and deſired of the ſaincts to be done, but yet at a farre other tyme, and after an other maner and way, then they decreed wyth themſelues to doo it. Iacob when he heard that Ioſeph hys ſonne ſhould be worſhipped of hys brethren and alſo euen of hys parents, began to thinke that to be a thyng odious, and which coulde not be brought to paſſe without excéeding great troubles. And therefore he did not gladly geue eare vnto it. And yet did God performe the ſame: but yet by a far other meanes then he thought. So that Paule ſhould go to Rome, it was both decréed by the prouidence of God, and alſo he excedingly deſired it: but it came to paſſe farre otherwiſe, then euer Paule thought. For he when he came to Ieruſalem, and was ſo euill handled there, that he was in daunger of hys lyfe, was compelled to appeale vnto Ceſar: and God vſed that occaſion to ſende hym to Rome, which he afterward ſhewed vnto hym by a viſion, when he ſuffred ſhipwracke. For he ſayd vnto hym: Euen as thou haſt borne witnes vnto me at Ieruſalem, ſo alſo ſhalt thou doo at Rome. Wherefore we ought alwayes to be mindefull of that place in Ieremy, the 10. chapter: a mans way is not in hys owne hand, neyther is it in man, to walke, and to direct hys ſteppes. It is God which boweth vs, whetherſoeuer he will. And though he ſendeth not forth his angels, which ſhould expreſſedly teach vs what he will haue vs to do, yet he is wont to vrge vs by aGod vſeth neceſſities and occaſions in ſtead of Aungels Why Paul came ſo late to Rome. certayne neceſſity, and to bring in occaſions, whereby to driue vs to do that which he hath alredy before decreed and appoynted wyth hymſelfe. And yet of the cauſe of thys delay there ſemeth ſomewhat to be written in the laſt chapter ſaue one of this epiſtle. For he ſignifyeth that neceſſities of other Churches letted hym, and occaſions of preaching the Goſpell, which were more commodious and more neceſſary, which were offred him in other places. For there when he had written, that he had nowe filled all places with the Goſpell, thoroughout all thoſe regions, & was very deſirous to ſee them, neyther had any more to do in thoſe regions, he promiſed ſhortly to take his iorney toward thē.

To haue ſome fruite among you alſo.] Origene complayneth here of the darke conſtruction, or confuſed readinge, which he very obſcurely goeth aboutOrigene. Hyperbaton. to reſtore. But in my iudgement it is playne and eaſy inough if all this. (And I was letted euen to this day) be written by interpoſition or a parentheſis. For then ſhall the ſentence be, that he was oftentymes redy to come, to haue ſome fruite among them, as he had among other nacions. He ſayth not arrogantly that he will bring them fruite: but rather that he will receaue and take fruite of them. Which fruite was, to be ſtrengthened and ſtabliſhed in Chriſt. AndWhereby faythfull ſcoolemaſters are knowne Our deſires ſhould not preuent the iudgement of God. this is a certayne token of faythfull ſcholemaſters, if they count the profyte of theyr diſciples, their fruite and aduantage. Although there are ſome enterpreters, which expound this ſentence of the reward which ſhould be geuen vnto Paule for preaching the Goſpell among the Romanes. But the fyrſt interpretacion is more playne, and more agreeable vnto the wordes of Chriſt, wherein he ſayth: Ye haue not choſen me, but I haue choſen you that ye ſhould go forth and bring fruite. But Paule ſemeth by hys deſire to preuent the will of God: which thing profitable ſeruauntes ought not to do. For they muſt wayte for the commaundement of their Lord, neyther muſt they reſiſt when he commaundeth any thing. For God was almoſt angry wyth Moſes, for that he refuſed to go vnto Pharao: and ſo was he with Ionas the Prophet, becauſe he detractedGod ſometymes ſuffreth the godly to be deceaued concerning his will, but he ſtreyghtway correcteth thē. to go vnto Niniuie. Betweene theſe two daungers the meane ought to be obſerued. Paule whatſoeuer he ſaw that he thought would aduaunce the glory of God, the ſame did he ſtraight way excedingly deſire: which is alſo the nature of other holy men. In the meane tyme God ſuffreth them to be deceaued: howebeit he forſaketh them not. For ſtrayght way he boweth theyr willes, whether it pleaſeth hym, that is, to thoſe thinges, which do in very deede illuſtrate hys name. And godly men muſt beware, that they put not lettes agaynſt theWe muſt not put impediments agaynſt the vocation of God. The Apoſtles deſire to go to Rome: was beſides hys determination. calling of God. They muſt bow themſelues before God like drawing beaſtes to be gouerned with the bridell of hys will. Neyther is this to be omitted, that thys deſire of the Apoſtle was beſides his determinacion. For he had determined (as it is written in the 15. chapter of this epiſtle) not to build vpon an other mans foundacion: but there rather to preach Chriſt, where his name had not before bene heard of.

For I am debtter both to the Greekes, and to the Barbarous, to the learned and to the vnlearned.] Now he addeth an other cauſe of his will. The fyrſt was to beſtow vpon them ſome ſpirituall gift, to ſtrengthen them, and to take ſome fruit of thē. But now he ſheweth, that neceſſity vrged him hereunto, leaſt he might haue ſeemed to haue bene a buſy fellow. This neceſſity is taken of the vocation of God: which vocation was of ſo great force that he wrote in his firſt epiſtle vnto the Corrint: Woo vnto me, if I preach not the Goſpel. For now was that office cōmitted vnto him. And by this ſaying he reproueth the Iewes, which cauelled that he did not well, in communicating the preaching of the Goſpell vnto the Gentils. But that ought not to be counted as a fault in him, foraſmuch as he was compelled thereunto, by the office cōmitted to his charge. And God had geuen him excellent giftes: and among other, to preach vnto all men. He ſpake all maner of tonges. Theſe thinges ought they to weigh, whichWhy God geueth gifts vnto men. haue receaued any giftes at Gods hand. For by them they are made debtters to helpe others. For God will haue them to pay that which he hath decreed to geue. And they are to be meruayled at, which will be counted the ſucceſſors of Peter and Paule, as the biſhoppes of Rome and other biſhoppes, how they ſee not, that they are detters to preach Chriſt. For euen from Gregory the great, no man hath in a manner euer ſeene that a biſhoppe of Rome did preach. In Spayne, in Italy, and in Fraunce they are altogether dumme. Here in England biſhoppes do in deede preach ſometime, but yet not ſo often as they ought.Domme biſhops. But let vs returne vnto Paule. In that he ſayth, that he is debtour, he meaneth not that he will bring any thing of his owne: but will beſtow thoſe thinges which God had committed vnto him to participate vnto others. And it is as if he ſhould haue ſayd. What maner of men ſoeuer ye be, whether ye be wiſe men, princes, mighty men, or men obſcure, baſe or vnlearned, God hath made me debtour vnto you. And although I ſeeme abiect, or vnworthy ſo great a vocation, yet that which I will bring vnto you is not vnworthy to be receaued of you. By theſe woordes he reproueth the Iewes, which thought, that the preaching of the Goſpell was due to their nacion only. But Paule ſheweth here that ſame is due alſo vnto other nacions.

To the Greekes and Barbarous.] All they which were not Iewes were called by thys common word 〈 in non-Latin alphabet 〉 , that is Gentles. But now they are deuided intoWho were Greekes. Who were Barbarous Greekes and Barbarous. By the Greekes he vnderſtandeth men that were more ciuil , which were gouerned with good and ciuile lawes, and therefore it was an eaſy matter to be conuerſant with them. But the Barbarous are the wilder ſort, which were ſaluage and fierce, ſo that a man could not ſo eaſely deale with them. Neyther were they excluded from the number of the Greekes, which were not inhabiters of Grecia: ſo that they vſed their lawes and inſtitucions. For there were many ſtraunge nacions whiche vſed the lawes of the Greekes. For the Romanes as we reade in Titus Liuius, ſent ten men into Grecia, to bring vnto them the lawes of the Athenians: out of which afterwardThre kindes of men with Paule. they wrote ten tables. Paule therefore ſeemeth in this place to make three kindes of men, ſo that after the Iewes he putteth the Grekes, and laſt of all the Barbarous, wherefore the Grekes were in the middeſt betwene the Iewes and the Barbarous. But in other places, when he deuideth men into Iewes and Grekes, by the Grekes he vnderſtandeth all kinde of men, beſides the Hebrues: ſo that vnder that word he comprehendeth the barbarous alſo. And if the Goſpell extend ſo amply, that none are excluded from it, then it manifeſtly appeareth, that it farre excelleth philoſophy: for all men are not made for it. ItThe Goſple more common then Philoſophy, and the law of Moſes. excelleth alſo the law of Moſes, which was obſerued of one nacion onely. But the Goſpell was publiſhed euery where. Hereby Chriſoſtome gathereth, that for the admitting of the Goſpel, there is no neede neyther of ſillogiſſimes of pholoſophers, nor preparacion of humane ſciences. And vndoubtedly we ſee, that olde women, rude men, and old men, are as apt thereunto, as noble men, rich men and Philoſophers. And in ſum, there is none ſo noble or excellente, and agayne none ſo abiect and vnlearned, but that by the Goſpell he may attayne to ſaluation. And Chriſoſtome alſo in this place to confirme the dignity of the Goſpell, Chryſoſtome, An example of Plato. bringeth Plato for an example: who being a notable and moſt excellent philoſopher, came thriſe into Sicilia, to cure thinges that were then troubled, and to perſwade the tyranne, to vſe equal and iuſt lawes. Which his perſwaſions had no ſucceſſe at all. For Dioniſius became euery day worſe and worſe, ſo that at the laſt he was depriued of his kingdome, neyther was that kingdome any thing the better for Plato, although Plato for that cauſe put his life in danger and being taken of Pirates was brought into bondage. By whiche example appeareth how weake philoſophie is to amend things.

So that as much as lyeth in me, I am redy to preach the Goſpell to you of Rome alſo.] when he ſayth, as much as is in me, he ſignifieth vndoubtedly, that there was ſome thing, which letted him from comming to Rome. And that is the calling of God, which called him away to an other place. Neyther entendeth he by this kinde of ſpeach to exclude ether grace, or free giftes, or powers geuen him by the holy ghoſt: as though he would preach the Goſpell vnto the Romanes according to that onely which was in himſelf: euen as ſome ſay, that if men before grace or regeneration do that which lieth in them, God will neuer forſake them. But Paule ſpeaketh not ſo: but ſayth: In that I differ my comming vnto you, it cōmeth not of myne owne purpoſe, but of God, which hath otherwiſe decreed. For if I were left to myne owne iudgement, I had bene with you long ere this, neyther ſhould any dangers haue ſtayed me. He is happy vndoubtedly, whiche with ſo chearefull and prompt mynde is redy toHe is happy, which promptly followeth the callinge of God. follow the calling of God: as Paule here affirmeth that he is. The thyng which he had in hand made hym prompt: namely, the Goſpell: farther the noblenes of the city, through which, if they were once conuerted vnto Chriſt, he ſaw that it would eaſely come to paſſe, that other partes of the world would be the better wonne. Among thoſe thinges which commonly diſcourage men fromWhat things are wont to feare men from any enterpriſe. taking any enterpriſe in hand, is the ignorance of the euent, alſo daungers which oppoſe themſelues, paynes that are to be taken therein, and becauſe we haue not power and ability inough to execute that which is taken in hand. But Paule, agaynſt the ignorance of the euent, obiected the certenty of the promiſe, whereby he knew that the heathen ſhould be conuerted vnto Chriſt: agaynſt the dangers, which honge ouer him, he obiected the great aboundance of the gayne: for that he ſhould winne vnto Chriſt infinite numbers of men. And of what force this is to ſhake of ſluggiſhenes and ſlouthfulnes, marchantes do declare, who ſetting gayne before their eyes, paſſe nothing for the dangers of tempeſtes, difficulties of iorneyes, and inuaſions of theeues. Loue and charity wherewith hys hart was kindled and inflamed, mitigated the paynes that he ſhould take. And as for hys ability and ſtrēgth he was nothing carefull: for that he did put no confidence in thoſe thinges: but depended wholy of Chriſt, who ſufficiently adorned him with free and gracious giftes of the holy ghoſt, as time and place ſhould require. We may adde the fift cauſe wherby men ar accuſtomed to be called away, ether from the profeſſion of Chriſt, or from preaching: and that is ſhame: becauſe our fleſh iudgeth the Goſpell a thing to be aſhamed of. And this impediment the Apoſtle putteth away, when he ſayth:

For I am not aſhamed of the Goſpell of Chriſt: becauſe it is the power of God to ſaluation vnto all that beleue, namely to the Iewe firſt and alſo to the Greke. For the righteouſnes of God is reuealed in it from fayth to fayth, as it is written: The iuſt ſhall liue by fayth.

For I am not aſhamed of the Goſpell.] And hereof he geueth a reaſon, namely: Becauſe it is the power of God to ſaluation to euery one that beleueth. In that he writeth, that he is not aſhamed of the Goſpell, although he ſpake that vnder his owne perſon, yet meaneth he thereby to admoniſh the Romanes, vnto whome he writeth, that they alſo (though they were highly exalted) ought not to be aſhamed of the Goſpell. And he vſeth the figure Liptote. For he ſpeaketh not ſo much as he meaneth. Not to be aſhamed, is in this place as much as if he had ſayd, I very much glory. And this ſpake he playnly and without any figure to the Galathyans, ſaying: God forbid that I ſhould glory in any thing, but in the croſſe of our Lord Ieſus Christ. But there are many at this day, whichWe may glory of the Goſpell if we receaue it truly and from the harte. boaſt that they ar Chriſtians & haue receaued the Goſpel, which thing I would to God they did truely and frō the hart. For there are to many of them, which if they were well examined as touching maners, are moſt farre from Chriſt, and as touchinge rules of religion, if a man beginne to examine them but euen in the Cathechiſme, he ſhall fynde that they neuer vnderſtoode any thyng of Chriſt. That commonly is counted a thing to be aſhamed of, which is had in contempt of the world: and that is counted honorable, which the world hath in eſtimacion, but in triall of the Goſpell, our fleſh is excedingly deceaued. ForHow our fleſh is deceaued whō it iudgeth of the Goſpel. it thinketh it a thing to be aſhamed of as touching vnderſtanding, as touching good thinges of the mynde, as touching good thinges of fortune, and alſo as touching the good thinges of the body. For as touching the minde and vnderſtanding it counteth it a thing fooliſhe, to perſwade it ſelfe of thoſe thinges, whereof it can not render a reaſon. As touching the good thinges of the mynde, becauſe we can not be iuſtified by our owne vertues, and excellent déedes. And it thinketh it a very fooliſhe thyng to caſt away the goodes of the body, and ſo to crucifye our fleſhe withall the luſtes thereof: and concerning the goodes of fortune, to take vp our croſſe, and by contumelyes and reproches to followe Chriſt. All theſe ſeeme vnto the fleſhe thinges to be aſhamed of: agaynſt which we muſt continually ſet this which Paule here ſayth: We are not aſhamed of the Goſpell. This doctrine hath with out doubt many enemyes. And fyrſt areWho they are that are aſhamed of the Goſpel. the Epicures, or rather 〈 in non-Latin alphabet 〉 , that is men without God, who thinke that thys Goſpell is vtterly a trifle and a fayned thing: and do much meruayle at vs, and deride vs for that we are ſo carefull and diligent touching it. There are other ciuile men which are gouerners ouer the publike wealth. And theſe men thinke this doctrine to be vtterly ſedicious: and they count it a thyng vnmeete, that preachers, vnder the pretence of publiſhing of repentance and preaching, ſhould be permitted to reproue the vices of magiſtrates and princes, and after a ſort to accuſe them vnto the people. And thys ſay they is nothyng els then to rent in ſonder publike welthes. There are alſo hipocrites, monkes, and other religious perſons which cry out that by our Goſpell the lawes of God are ouerthrowen, holy ceremonies are contemned, good workes deſpiſed, holy Images taken away, and (as they ſay) all deuocions vtterly aboliſhed. With theſe ſelfe ſame aduerſaryes was Paule troubled, for the ſcribes, phariſeyes and high prieſtes, cried out that by thys Goſpell whiche the Apoſtles preached, the lawe of God was abrogated: ceremonies, which the Patriarches and Prophetes had kept, were ſet at nought: the tribe of Leui ſpoyled of hys honour: the dignitye of the prieſthode made equall wyth the prophane eſtate: and the publike welth of the Iewes vtterly extinguiſhed. Agaynſt whiche ſharpe ſaying thys remedy was to be vſed, namely theſe wordes: I am not aſhamed of the Goſpell, whatſoeuer ye ſay, or imagine agaynſt it. It happened alſo in the tyme of Auguſtine and Chriſoſtome What manner of things happened in the time of Auguſtine & Chriſoſtome. The Ethnikes vpbrayde the Goſpell vnto thoſe that are cō uerted vnto Chriſt. Heretikes vpbrayde the Goſpell vnto the Catholikes (when that whole cities had not as yet receaued Chriſt, but that there were in one and the ſelfe ſame city both Chriſtians and alſo idolatrers) that if at any time a noble or welthy man had taken vpon him the name of a Chriſtian, his affinity, kinſefolkes and frendes would come vnto hym and ſay: dooſt thou beleue in one that was crucified? Art thou not aſhamed to commite thy ſaluation to hym which was afflicted with extreme puniſhement? neyther was he able to ſaue himſelfe? What madnes is this of thee? dooſt thou beleue in one that was nayled vnto a croſſe? Vnto whom he ſhould haue anſwered (as they ſay) I beleue in hym that was crucifyed: and not in a whoremonger, in an adulterer, an vnchaſt perſon, a parrycide, or ſlayer of his owne children, ſuch as is your Iupiter, Saturne, and other Gods whome ye worſhippe. Wherefore I am not aſhamed neyther of Chriſt, nor yet of the Goſpell. So alſo muſt we aunſwere the heretikes, when they ſay, that it is a thyng fooliſhe and to be aſhamed of, to beleue that the ſonne of God ſuffred in very deede, or that he tooke vpon him very humane fleſh of the wombe of the virgine: foraſmuch as theſe things are found in the Goſpel, we do wholy beleue them: neyther are we aſhamed of the Goſpell of Chriſt. At thys day alſo, the auncient men do vpbrayde godlyThe Papiſtes obiecte vnto vs the Goſpell. younge menne, whyche are ſtudious of the Goſpel, yea euen theyr own ſenſes and humane reaſon cryeth agaynſt them ſaying: are ye not aſhamed of thys new doctrine? Are ye ſo blynde, that ye ſee not that by thys meanes good workes are condemned, the worſhipping of God periſheth, the minſtery of the church is troden vnder foote, the dignity of prieſthode is abiected, eccleſiaſticall riches are vtterly ſpoyled? what patrones or ſupporters of learned men, ſhall ye haue hereafter? Did your elders, which went before you both in thysMecoenate . vniuerſity and in others, being both doctors & notable men, follow theſe ſteps? Vnto theſe men alſo ought we to aunſwere: we are not aſhamed of the Goſpell, howſoeuer you ſpeake ill of it. If ſo be they wil ſay: we haue the Goſpell: yoursA collatio of the doctrine of the Papiſtes & of the Goſpell. is a new doctrine. Let vs anſwere them agayne: In ſuch ſort is that the Goſpel which ye haue, as that is the Goſpell, to ſet forth fayned worſhippinges of god caſting away and diſpiſing the ſincere worſhipping, deſcribed vnto vs of God: as it is to worſhippe ſtockes and images: as is to obtrude vowes, whereby ſuch men are drawen away from matrimony, which aboue others haue moſt neede therof: as is to go on pilgrimages vnto Images, to worſhippe the bones of Saynctes, to inuocate the dead: and an infinite number of ſuch other like Wherefore ye ought to be aſhamed of your doctrine, and not we of the Goſpell of Chriſt. Let it be diligētly examined, what we by the ſame goſpel iudge of theWhat maner of doctrine ours is. honour of god. We attribute all thinges vnto hym only: we wil in all thinges depend of hym only. Farther ſee what our iudgement is concerning the worſhippyng of hym. We deſire to retayne the ſame pure and holy, as it is delyuered vs in the holy ſcriptures. What do we thinke of good works? we vrge them continually, and requyre to haue them done of vs ſo perfectly, that we thinke alwayes that ſomething remayneth not perfectly done of vs, vnto whiche we ſhould leuel, and whereunto we ought to direct all our endeuors. What iudge we as concerning the holy miniſtery? we trauayle to haue it to be in great eſtimation, as by which God worketh our ſaluacion. What of Sacraments? That they ſhould be kept pure and vndefyled, and be reduced vnto that vſe, whereunto Chriſt inſtituted them. What iudge we of magiſtrates? that they ſhould be obeyed, and that we ſhould be ſubiecte vnto them in all thinges: ſo that they commaund nothing agaynſt the word of God. What of poore and miſerable men? that we ſhould helpe, and relieue them. What of publike peace and tranquillity? That it be kept, yea euen with the los of our goods. What of ſciences, and good learning? That they ſhould be mayntained and aduaunced. Why do ye obiect auncientnes vnto vs? There is nothing that we more deſire then to haue thynges brought to their olde eſtate. Ye haue brought in new thinges: we require againe the eſtate of the primitiue Church, and deſire to haue againe the inſtitucions of the Apoſtles. Wherefore there is no cauſe why we ſhould be aſhamed of the goſpel: of which ſuch as complain, do rather lament the loſſe of theyr commodities, then that they can accuſe our doctrine. And if anyeTroubles and diſcommodities are not to be aſcribe vnto the Goſpel. troubles or diſcommodities happen, they are not to be aſcribed vnto the doctrine, but vnto thoſe which vnder the pretence of Chriſt and of the goſpell doo ſeeke thoſe thinges which are their owne, and not the thinges which are Ieſus Chriſtes. But now let vs ſee Paules reaſon, why he is not aſhamed of the goſpell of Chriſt.

Becauſe it is the power of God to ſaluacion to euery on that beleueth.] It is the power, that is, the organe and inſtrument, wherby God ſheweth forth hys power to ſaluation. For together with the woord of God and the goſpell, are inſtilled grace and the holy ghoſt, and eſpecially remiſſion of ſinnes: by whiche we are renewed and made ſafe. And yet this knittinge together of mans ſaluation, wyth the goſpell is not naturall, that is of neceſſitye, ſo that the goſpellThe Goſpell is not a naturall inſtrument, but at the pleaſure of God. This diffinicion hath the cauſe efficient, end, and inſtrument of receauinge the Goſpel. A ſimilitube of the Sacraments. The ſum of the whol controuerſy concerning iuſtificatiō. Why in iuſtification mencion is made chiefly of the power of god. The difference betwene the righteouſnes of the law and of the Goſpel. This phraſe of ſpeach, to take holde by fayth is not ſtrange nor rare in in the holye ſcriptures. beyng geuen and ſet forth, ſaluation ſhould ſtreight way follow of neceſſitye. For it is needefull that God doo alſo inwardly moue the harts of the hearers: as in the Actes of the Apoſtles we reade it was doone vnto the woman that ſold ſilke. Wherfore the goſpel is to be counted an inſtrument arbitrary, which God vſeth according to hys will. Many thynke, that thys definition is taken of the cauſe efficient. For in it is expreſſed the power of God, whiche maketh vs ſafe. Then is added the fynall cauſe, namely that thys power of God is to ſaluation: neyther is that leſt vnſpoken of, whereby we are made able to take hold of ſo greate a benefyte: and the ſame is fayth. For it is added to euery beleuer. For they which come to heare the Goſpell, and wante fayth, receaue nothyng but wordes: and the Goſpell to them is no Goſpell. Euen as in the Sacraments, they which are without fayth do in deede receaue the ſimboles or ſignes, but they haue not the fruyte and thing of the ſacraments. Here is now touched the chief poynt of all the controuerſy. For in that it is ſayd, that ſaluacion cometh of the Goſpell vnto euery one that beleueth, is ſufficientlye declared that we are iuſtifyed by fayth: and not by works nor by our owne ſtrength nor by philoſophy, nor by ceremonies of the law. Neither did he without cauſe make mencion of the power of God. For that before we can be ſaued, our enemyes ought to be vanquiſhed: that is, the deuill, death, hell and in eſpeciall ſinne. Hereby playnly appeareth alſo the difference betweene the righteouſnes of the lawe and the righteouſnes of the goſpell. The righteouſnes of the lawe is, to do and to worke. He that ſhall do theſe thinges, ſhall liue in them, ſayd Moyſes, as it is alleaged to the Galathyans: and ſhall in this Epiſtle be afterward intreated of in hys place. But contrarywyſe the ryghteouſnes and ſaluation of the Goſpell is by fayth vnto all thē that beleue. For it is fayth which taketh hold of the mercye and promes of God: although there haue bene ſome, which durſt affirme, that this kind of ſpeach, to take hold by fayth, is ſtraung, that is, not vſed in the holy ſcriptures. But they are excedingly deceaued: It is in deede not vſed among the ſophiſters, but it is read in the ſcriptures. For to to the Galathians it is wrytten, That we myghte receaue the promyſe of the ſpyrite through fayth. And he vſeth the verbe 〈 in non-Latin alphabet 〉 , whiche ſignifyeth nothynge els then to apprehend, take hold, and to receaue. Alſo in the Actes of the Apoſtles Paul ſpeeketh vnto Agrippa the kynge, that he was ſente for thys cauſe, that menne ſhoulde receaue remiſſion of ſinnes, and lotte amonge the Sayntes throughe fayth. Where he alſo vſeth the ſame verbe. And vnto the Romaynes the 9. chap.

The Gentyles whyche followed not righteouſneſſe tooke holde of ryghteouſneſse: euen that righteouſneſſe whiche is of fayth. The greeke woord in this place is 〈 in non-Latin alphabet 〉 . Wherfore it followeth, that we ſpeake after the maner of the Scriptures. Neyther is thys to be left vnſpoken of, that there are ſome whiche thinke that this definition of the Goſpell is takē of the matter: as though it ſhould be thus expounded, that the Goſpell is the power of God to ſaluacion, for that in it is ſet forth and intreated of the power of God, wherby he ſaueth mankind. And that power is Chriſt the ſonne of God, which was made of the ſeed of Dauid, according to the fleſh, euen as it is before ſayd. So the firſt definiciō and this latter differ nothing as touching the kynd of the cauſe. And in deede I diſlyke not thys interpretacion, for Paul in the fyrſt to the Corinth. calleth Chriſt the power of God, and the wyſedome of God: howbeyt I do more willyngly allow the fyrſt interpretacion. Paraduenture ſome will ſay, for aſmuch as the Goſpell is preached vnto many vnto iudgement and condemnacion, and we are (as Paul ſayde) vnto manye the ſauor of death vnto death, howe then is it called ſaluacion, or power vnto ſaluacion? And to the Corint. it is writen, We preache Chriſte crucyfyed, Why the goſpel is ſometymes vnto condemnation. vnto the Iewes, in deede an offence: and to the Greekes fooliſhnes. Hereto we aunſwere, that the Goſpell is hurtfull vnto them, which truſt in theyr owne ſtrengthes, theyr proper workes, and theyr owne reaſon. But in the ſame place to the Cor. Paul wryteth: Vnto the called of God is Chriſte preached, the power of God, and the wyſedome of God. Whiche place ſerueth verye muche vnto the interpretation of this ſentence. For things ought to haue their name geuen themThinges muſt be named bi their wne nature and not by that which chanſeth by hap vnto them. Chriſt is rightly called a ſauior althoughe to many he turne to offence and ruine. of that thynge, whyche they haue obteyned of theyr owne diſpoſicion and nature, and not of that, which is otherwyſe annected vnto them by happe, and (as they ſpeake) per accidens, that is by chaunce. The Goſpell hath of hys owne inſtitucion, and by the counſell of God, the propriety to ſaue. But in that it hurteth, the ſame happeneth from without, that is of the infidelity of the receauers: otherwyſe Chriſt hymſelf could not be called a Sauiour: becauſe he was put for the fall and offence of many. Wherefore when he ſpake of the Scribes & Phariſeis, he ſayde: If I had not come and ſpoken vnto them, they ſhoulde haue had no ſinne. But for that he was not to this ende ſent, but theſe euils happened of an other cauſe, therfore he is called a Sauiour. Notwithſtanding many by occaſion of hys comming periſhed. For as touchyng hymſelfe, he had the wordes of eternall lyfe. And he hymſelf ſayth: The wordes which I ſpeake vnto you, are ſpiryte and lyfe. But manye of them whyche ſtande here beleue not. Wherefore thoſe thinges diſagree not, but aptly agree which theſe whiche Paul nowe wryteth.What kind of ſaluatiō we haue by the goſpell. Further we muſt diligently examine, what maner of ſaluation this is, whiche is brought vnto vs by the Goſpell. For politicall or ciuill men do alſo promiſe health or ſauety by good lawes, and ſeuerity of diſcipline. But that is ſingular, and very contract: for it is only that ſafety, wherby we are made ſafe from the iniuryes of men. Phiſicions alſo promiſe health: but that pertaineth only to the body, that it may be in good caſe. Souldiers boaſt alſo, that they are appointed to the ſauetye of men: but that ſafety belongeth only agaynſt the inuaſions of enemyes. Yea and handycraftes men ſay that theyr workmanſhips are healthfull vnto men: but theſe men alſo bryng only porcions of ſauety. They whiche build houſes, do defend vs from the iuiuries of the aire and wether: they which make clothes and garments, do after a ſort defend our bodys from colde: but this ſauety which is of the goſpell comprehendeth all: and contayneth in it the vniuerſal ſumme and head of our conuerſation, that is, felicity it ſelfe and bleſſednes.Felicitye & bleſſednes come vnto vs of the goſpell. By Chriſte and the goſpell we are deliuered from ſinne from whēce come all euils, What is the vulgare definition of felicity. This is that ſaluacion, whiche was ſhadowed in the old Teſtament, as often as the publike wealth of the Iſraelites was defended from oppreſſers by Iephthe, Samſon, Gedeon, and Debora. And that this ſaluacion, which is now intreted of oughte to be taken generally, is proued by a ſure reaſon: for that all theſe defectes, vnto which the porcions of ſauety which we haue now reherſed, were a helpe, happened vnto vs by reaſon of ſynne. But by Chriſt and hys goſpell, we ar deliuered from ſynne: which thyng the Aungell teſtifyeth, when he ſayd vnto Ioſeph. For he ſhall ſaue hys people from theyr ſynnes: and thys is to reſtore vs to true felicity. For felicity (as it is commonly ſayd) is to lyue agreably vnto nature. And oure nature is inſtituted of God, that we ſhoulde be according to hys Image. And thys particle, to ſaluation, is neceſſarily added, becauſe otherwiſe the power of God is alſo to take vengeance, to reuenge and to condemne.The power of God is both to ſaluation and to vengeaunce. A ſimilitude But the Goſpell is not properly inſtituted to that ende, but to ſaluacion. Now if we were once fully perſwaded of thys, that in Chriſt and in the goſpell we ſhould haue perfect ſaluation, we would not ſo much fixe our mynde on temporall thynges, but would alwayes contende thither, where we hope we ſhould haue felicity and bleſſednes. Euen as princes and noble men do ſeldome go abrode into the market place, ſtreates or lanes, neyther do they much paſſe for the ſpectacles of the common ſort of men: for that they haue at home theyr delightes, pleaſures, paradiſes and paſſing good thinges: therefore they willingly tary at home, and if they be abrode, they quickely get them home. So ought we alſo to vſe the good thinges of this world only for the neceſſities of the body: but we ought contynually to be conuerſant in Chriſt, and in hys goſpell, as in our ſaluation and felicity.

To the Iewe firſt and to the Greeke.] Here is declared that the Goſpell isThe Goſple is ſetforth to all men indifferently. How the Iewes are preferred before the Gentils. ſet forth vnto all in generall: neyther doth the preaching thereof exempt any kinde of men. The Grecians he taketh here generally, and vnder that worde comprehendeth all nacions beſides the Iewes. And in that he ſayth, Firſt, he ſignifieth order, but not greater aboundance of fruite: as though the Iewes ſhould haue more commodity or vtility by the Goſpell then the Ethnikes. Of which thyng Chriſoſtome hath a trimme ſimilitude, when they of full age which were conuerted vnto Chriſt were baptiſed at the tyme of Eaſter or Whitſontyde, they could not be baptiſed all together: yet they which were fyrſt waſhed did not more put on Chriſt, neyther receaued they more grace then they which wer laſt. Wherfore there is here ſignified an Analogy or proportion of order: &An analogy of order as touchyng tyme betwene the Iewes and the Grekes The calling of the Iewes was firſt. Paule preched firſt vnto the Iewes before he preched vnto y Gentila. The definicion geuen is proued by the effecte. The effect of the Goſple is that we ſhoulde be iuſtefied The end of the Exordium and of the entent of hys treatiſe The propoſitiō which ſhalbe proued euen to the 12. chap. A ſoft tranſition. the Iewes, are put in the firſt place. For Chriſt was the Apoſtle of the Iewes, and miniſter of Circumciſion. For he ſayd that he was not ſent, but vnto the loſt ſheepe of the houſe of Iſraell. And when he fyrſt ſent hys Apoſtles, he commaunded them ye they ſhould not go vnto the Gentils, nor enter into the cityes of the Samarytans. But in hys laſt ambaſſadge, when he was redy to aſcend vp into heauen, he commaunded that they ſhould be witneſſes vnto hym in Ieruſalem, in all Iewry and Samarya, and then he added euen vnto the vttermoſt borders of the earth. Yea and Paule alſo obſerued this order. For firſt when he entred into any cities, he preached in the Synagoges. And together with Sylas and Barnabas he ſayde vnto the Iewes, vnto you oughte Chriſt firſt to be preached, whome becauſe ye haue refufed, beholde we turne vnto the Gentiles. The Iewes oughte to haue beene the fyrſte whiche ſhoulde be called, becauſe they had the propheſyes, and Prophetes, and tables in a manner ſealed wyth the promiſe of Chriſt. Wherefore fayth was fyrſt required of them. He proueth thys defynicion now ſet, not indeede by things before or by the cauſe (for that is vnpoſſible) but by the effect, and (as they ſay) by the latter, when he ſayth:

For the righteouſnes of God is reuealed in it from fayth to fayth.] That is, the effect of the Goſpell and of fayth is, that we ſhould be iuſtified. Now the Apoſtle endeth hys Exordium, and commeth to the entreatyng of hys diſputacion, and thys is the principall propoſition, which in ſum containeth that which he goeth about to proue through eleuen chapters, that is, that a man is iuſtified by fayth. Wherefore this propoſition ſerueth for two thinges, for firſt it is broughte in as a reaſon of the difinicion ſet: And agayne, as the principall propoſition of the whole diſputacion. And ſo the Apoſtle by a ſoft, pleaſant and couert tranſition leadeth the attentyue hearer from the exordium, vnto the confirmacions and confutacions which follow.

When we heare the righteouſnes of God named in this place, let vs not thinke that he entendeth here to ſpeake of the ſeuerity of Gods iugdements, for that ſeuerity is not called of the Hebrues Nedech, but rather Tiſchpat, that is, iudgement: and Tſedtreth, which our men turne, righteouſnes, ſignifyeth goodnes, clemency and mercy, whereby God declareth hymſelfe good vnto vs. And becauſe he doth this chiefely in geuing vs righteouſnes: therefore I thinkeHow this word righteouſnes is to be vnderſtand. that that word was ſo commonly turned, and that word in this place (if a man marke it wel) aunſwereth vnto ſaluation, which he ſayd before commeth vnto vs by the goſpell. And the Prophetes many tymes craue the righteouſnes of god: which can not eaſely be taken euery where of the ſeuerity of hys iudgement. For there is none that is wyſe, woulde haue god to deale wyth hym according to that. Ye rather the ſaynctes crye. Enter not into iudgement with thy ſeruaunt. And god declareth thys his righteouſnes or goodnes towardes vs, byThe meanes whereby God declareth hys goodnes to wards vs. three thinges chiefely. Firſt he receaueth vs into fauour, forgeueth vs our ſins imputeth not vnto death thoſe ſins which we commit: but contrarily imputeth rather vnto vs the obedience and holynes of Chriſt. Secondly he kindleth in our myndes an endeuor to lyue vprightly, reneweth our will, illuſtrateth our reaſon, and maketh vs all whole prone to lyue vertuouſly, when as before we abhorred from that which is iuſt and honeſt. Thyrdly he geueth vs pure and chaſt maners, good actions, and a ſincere lyfe. All theſe thinges doth that righteouſnes comprehend, which is reueled in the Goſpell. But the firſt of theſe thrée is the head and chiefe, becauſe it comprehendeth the other, and it is ſayd to be the righteouſnes of God, becauſe it commeth from him to vs. For we attayne not vnto it by humane ſtrengthes. Wherefore Chriſoſtome here calleth it righteouſnes 〈 in non-Latin alphabet 〉 , that is from aboue, becauſe it is geuen vnto vs (as he ſpeaketh) without our ſweate and labours. Howbeit he addeth one thyng whiche muſt be warely red: namely that we ought to bring 〈 in non-Latin alphabet 〉 . that is, from home, and from our ſelues, fayth, whereby to receaue thys righteouſnes. In which ſentence, if he vnderſtande, that fayth hath hys ofſpring of our owne ſtrengthes and nature, we ought not to geue eare vnto hym, foraſmuch as the holy ſcriptures apertly teſtifye, that it is the gift of God, and commeth not of vs, which thinge is expreſſedly read in the epiſtle to the Epheſians. But I thinke not that this father was ſo farre out of the way: wherefore I interprete hym after thisThe interpretation of Chryſoſtōe •• nefied. maner: when he ſaw that this imputacion of god is after a ſort ſet without vs, hys mynde was to declare, that if we will apply the ſame vnto vs, it behoueth that we haue fayth in vs, whereby we may drawe it vnto vs. But he contendeth not by that ſayinge, that fayth ſpringeth of our ſelues as of the firſt roote.

Is reuealed in it.] Some haue vnderſtanded, that theſe giftes of the goodnes of god which we haue rehearſed are reuealed in the goſpell, becauſe they are reade and contayned in it: which thyng I deny not: but I thinke that there ought to be added after the Hebrew maner, that (In it) is all one with Paule, as if he had ſayd (by it). So that the ſenſe is, in that the participation of thys righteouſnes and goodnes of god is exhibited or geuen vnto vs, the ſame commeth by the goſpell, ſo that we receaue it with fayth. Wherefore in this word Reuealed: let vs marke two maner of compariſons: one is as touching the godly,Twokinds of reuelaciō of the Goſple. which receaue theſe thinges of god, that they myght by that meanes acknowledge, feele, and by ſuxe experience vnderſtand thoſe thynges as touching all the three partes of righteouſnes, of which before we ſpake diſtinctly. For they are not ſo moued of God, as though they felt not, nor knew by experience, ſuch thinges as are done. But they which are only lookers one, and not doers of the matter, neyther ſee the fyrſt part of righteouſnes, nor yet the ſecond: for that they are but naturall men, and the god of this world, hath blynded their myndes, that they ſhoulde not be able to attayne to theſe ſpirituall thynges. But the third portion of righteouſnes, which burſteth forth into act, and is ſet in outwarde woorkes, will them or nill them, is ſeene of them and they are euen agaynſte theyr will compelled to beare witneſſe vnto it: as we reade that Pline the yonger wrote vnto Traiane of the innocent life of the Chriſtians. Pliny wrote vnto Trayane in the chriſtians behalfe. For holy men ſhewed examples inough, whereby the vngodly, if they had bene wyſe, mought haue conſidered that they were altogether renewed in mynd, and that this kinde of menne is more acceptable vnto god, then other men are. But in theſe thynges humane wiſedome is wonderfully blynded, whiche can geue no iudgement of ſpirituall thinges: and yet theſe partes of righteouſnes are of their owne nature ſo ioyned together, that the one depēdeth of the other. In thys ſenſe Paule writeth afterward of the righteouſnes of God: If our vnrighteouſneſſe commendeth the ryghteouſneſſe of God: where we manifeſtlye ſee that the righteouſnes of God ſignifyeth his goodnes and clemency. But now let vs conſider thys addition:

From fayth to fayth.] There be ſo many expoſitions vpon theſe words, that if I ſhould rehearſe them all, time would not ſerue me. I will touch only a few of them, and wyll iudge whyche of them ſeemeth to me more probable, and nyer vnto the truth. Some vnderſtand, from the fayth of the elders to the faith of their poſterity. Others, frō a weaker faith, to a ſtrōger fayth: Others, from the fayth of one article to the fayth of an other. And to make an end of rehearſing opinions, I wil come to that which in my iudgement is beſt to be allowed.A double ſignificati of fayth. It appeareth that Paule taketh fayth two maner of wayes. One waye for that aſſent which we geue vnto God, when he promiſeth vs any thing: an other way for the conſtancy of wordes and promiſes. And after that maner the fayth of God is commended, as we reade afterward in the 3. chapter: What if ſome of them haue not beleued? Shall their incredulytie make fruſtrate the fayth of God? By which woordes he ſignifyeth, that God faythfully performed that which he had promiſed. According to this diſtinction we may ſay, that this reuelation or exhibition of the righteouſnes of God towardes vs, is brought to paſſe by faith, namely, our fayth, whereby we geue credite vnto God making promiſe to vs: and that our fayth is both ſtrenghthened, and alſo confyrmed by the fayth of god: namely, becauſe we ſee that he hath cōſtantly performed the things which he had promiſed. And this interpretacion Ambroſe toucheth in this commentaryes: and in my iudgement it ſemeth very agreeable. It followeth:

As it is written: The iuſt ſhall lyue by fayth.] Paule laboreth to proue that weChriſoſtom ſayth that we are iuſtefied by faith onely. are iuſtified by fayth: and Chriſoſtome when he interpreteth this place, teſtefyeth, that by it only we obtayne remiſſion of ſinnes. For he ſayth, we way not hope for it 〈 in non-Latin alphabet 〉 . that is, from any other where. If thou aſke, why ſcripture is in thys place cited of the Apoſtle, the ſame Chriſoſtome aunſwereth: for that vnto humane reaſon it ſeemeth a thing vnlikely to be true, that he whiche was euen now an adulterer, a murtherer, and a committer of ſacriledge, ſhould ſtraight way be counted iuſt, ſo that he beleue and receaue the Goſpell of Chriſt. TheſeAn hiſtory of Conſta tine. ſeeme to be thinges paſſing cōmon capacity, neither can they eaſely be beleued. For we reade in the Tripartite hiſtorie the firſt booke & 6. chapter, that Conſtantyne the great, which was the fyrſt emperour that publikely receaued the Goſpell, ſlew many that were of his affinity and kinred, and was the author and procurer, that his owne ſonne whiche was called Chriſpus, was murthered. Of which wicked actes when he began to repent to hym, he aſked aduiſe of Sopater, the philoſopher, who in teching ſucceded Plotynus, whether there might be any expiacion or ſatiſfaction made for theſe greate haynous crimes? Vnto whom the Philoſopher aunſwered, that there could be none. Afterward he aſked counſell of Chriſtian Biſhops: and they aunſwered, that all thoſe ſinnes might be expiated, ſo that he would beleue in Chriſt, and with a ſyncere fayth receaue his Goſpel. Hereby it came to paſſe, that that Emperour embraced our religion. The author of this hiſtory reiecteth this narration as a thyng fayned: and by diuerſe argumentes proueth that it was inuented of malicious men, which fauoured not Chriſtian religion. But what ſoeuer it were, this thynge onely haue I a reſpect vnto, that they tooke thys occaſion to fayne this lye, for that both Philoſophers, and alſo ciuile men iudged it abſurde, that a man being vnpure and laden with ſinnes, ſhould ſtreight way be counted pure & iuſt before God, ſo ſoone as he receaueth the fayth of Chriſt. Paul therfore, leſt he ſhould ſeme to be the author of this wonderfull doctrine, from which humayne reaſon ſo much abhorreth, citeth a place out of the holy Scriptures, and by it plainly proueth, that it is euē ſo. The teſtimony which he bringeth is taken out Chriſostome & Ambroſe ſayling in memory. of Abacuk the prophet the 2. chapter: althoughe Chriſoſtomes interpretation, as it is in the Greke, citeth the name of Sophonias. But that is not to be merueyled at: becauſe paraduenture his memory failed him. For the fathers as they were men, might ſometymes erre. For Ambroſe alſo, when he entreated of this place a little before put (To the Iew firſt and to the Greeke) ſayth that the Iewes were ſo firſt named of Iudas Machabeus, which did ſet at liberty his nacion, when they were by the Grecians brought into bondage. Which ſaying how vntrue it is, the ſecond booke of kinges teſtefyeth in the 25. chapter: and alſo Ieremy in hys 40. chapter: and Heſter in the 3. chapter: and Eſdras, Nehemias, Daniell, Zachary and other ſuch like places, wherein the ſurnames of the Iewes is moſt manifeſtly rede, long tyme before Iudas Machabeus was ruler ouer them. Neyther do I therefore ſpeake this, that I would malepartly contemne the authority of theWe muſt not attribute to much vnto the fathers fathers. But that we ſhould vnderſtand, that foraſmuch as they do often fall, we ſhould not atttribute ſo much credite vnto their writinges, but that we may examine them by the rule of the ſcriptures. But as touching this place of Abacuk, we muſt vnderſtand, that this prophet in the firſt chapter of his boke, with ouer much boldnes prouoked God to reaſon of thinges which are done in this world: ſo that in a maner he reproued him, as though he had little prouidence ouer them. For he complayneth, that iuſt men are miſerably oppreſſed of the vngodly, and that wicked men haue wonderfull and happy ſucceſſes in all thinges. But after many complayntes at the length in the 2. chapter: he commeth to hymſelfe and ſayth: I will ſtand vpon my watch: that is, I will pronounce nothing raſhely concerning thys matter: But will wayte to ſee what God ſpeaketh in me. Thys do the Sainctes, ſometymes to put forth in theyr writyng humayne tentacions and affections, and diligently to expreſſe thoſe thynges wherewith we are ſometymes toſſed. For they were menne, andThe Prophets do ſometymes expreſſe the cogitations wherewith they are toſſed. were oftentymes ſubiect vnto theſe troubleſome cogitations. At the length the Lord aunſwereth hym: and in ſōme thus he ſayth: That men ought not streightway to geue ſentēce of hys iudgemēts, but to wait farther. By which words, humane raſhnes is reproued, whyche wil ſtreight way geue ſentence as ſone as it ſeeth, that God hath done any thyng: when yet notwithſtandyng we are admoniſhed, not to iudge of Comedies, vntyl we haue ſene the laſt Acte. If we could wayt longer, we ſhould ſee that the iudgemēts of God haue good ſucceſſe, & that al thoſe thyngs which he doth, are moſt wyſely ordred. In the meane tyme whyleſt the ende is in comming, we muſt patiently wayte. And it behoueth that in waiting we vphold our ſelues by faith: by which fayth the iuſt ſhal lyue: and the vngodly foraſmuch as he is deſtitute of it, wanteth all righteouſnes and vprighmes. The wordes of the Prophet as they are in the Hebrew, are theſe: Lohinah cegpeluh ieſohah nibbaſchoh boh vetſaddim beemunatho ijmiah. The latine tranſlation hath it thus, He that beleeueth not, hys ſoule ſhall not be vprighte in hymſelfe. The ſeuenty thus turne it: If he wythdrawe hymſelfe, my ſoule ſhall not delyghte in hym. But as touchyng the propriety of the Hebrewe: Thys woord Apelah is deryued of Aophel, which ſignifyeth defenſe. Whereof is afterward deryued a derbe which ſignifyeth to defend himſelf. Hereof is gathered a double expoſition. The firſt is, that by defence we vnderſtand thoſe which defend theyr mynde, and harden theyr hart not to beleue. Theſe haue neyther vpryghtnes nor righteouſnes. Or agayne, it ſignifyeth thoſe, whiche beynge puffed vp with pryde thinke themſelues to haue abundante ſtrength and power: and, as though they neded not the helpe and ayde of God, beleue not. Wherfore theyr ſoule alſo wā teth vprightenes, & righteouſnes. This expoſition of the proud and hygh mynd is gathered out of Rabbi Dauid Chimhi. And this defēce, in either of theſe two interpretations is taken metaphorically. But if we take that worde properly, Rabbi Moſes teacheth, that they whiche are not of an vpright mynde and doo want fayth, flye vnto defences: and there they defend them ſelues, and thinks that they are very ſafe. But he which is iuſt, and endewed with a ſincere fayth, and of a modeſte and lowly mynde, the ſame man ſhall lyue by fayth, neither will he depend either vpon armor, or vpon mans power, or vpon fenced caſtles. And it had ben ſufficient for the Prophet, to haue rehearſed this firſt part of the oracle. For when he had affirmed, that a man wantyng fayth hath not righteouſnes and vprightnes: it foloweth of contraryes, that a faythfull man by fayth obteyneth both righteouſnes and lyfe. But bycauſe we ſhould not labour or ſtagger in gatheryng of it, the Prophet hym ſelfe concludeth: But the iuſt man ſhall lyue by fayth. Neither is this to be left vnſpoken of, that Paul in this place, hath omitted the pronowne poſſeſſiue. For in the Hebrue it is written, He ſhall lyue by hys fayth. And the Seuenty haue, By my fayth. And Symmachus manifeſtly agreeth with the Hebrue veritie: for he writeth 〈 in non-Latin alphabet 〉 . that is, by hys owne fayth. But the variety of theſe tranſlations commeth of a certayne ſimilitude, which theſe two letters Vau and Iod haue one with the other. For they differ but in length and ſhortnes. Some reade Emunatho, and other ſome Emunathi. But eyther reading agreeth with the truth. For fayth may as well beFayth is ours and alſo Gods. The Apoſtle vſeth oftentymes this teſtimony of Abacuck. Paule abuſeth not this teſtimony. called our fayth, as the fayth of God. It hath indeede his ofſpring of God, but it ſticketh in our myndes, otherwiſe we could not vſe it to receaue the Goſpell. I thought it good the larglier thus to entreate of the teſtemony of thys Prophete, for that the Apoſtle vſeth it oftentymes: namely, to the Hebrues the 10. chapter: and to the Galathyans, and alſo in this place. Wherfore it is very neceſſary and profitable, to vnderſtand theſe wordes a right. But in this place we haue to aunſwere vnto a cauillation, wherewyth the vngodly vſe to accuſe the Apoſtle, as though he peruerſly abuſed the teſtemonyes of the olde ſcripture. And they accuſe him eſpecially in thys place, for that Paule dareth drawe this Prophet, which promiſeth the returne from the captiuity of Babylon, to thys purpoſe: as though his ſentence ſhould pertayne vnto iuſtification, and abſolution from ſinnes. Vnto them we aunſwere, that in all the promiſes of the oldeVnderſtā e alſo by promiſes, yea of temporall things, to be of Chriſt. lawe were namely for the moſt part expreſſed temporall good thinges: which yet were the wrappers, and foundacions, and heade of this promiſe chiefely, whereof we now intreat: of the deliuery (I ſay) through Chriſt. To the vnwrapping of which promiſe out of theſe olde promiſes, this reaſon is of no ſmale force, to ſearch out, how God would graunt vnto the fathers thoſe temporall good thinges, which at that tyme he promiſed: whether being wel pleaſed and mercifull, or being yet angry and diſpleaſed with them. Vndoubtedly we can not ſay, that he would geue theſe thinges being angry and diſpleaſed. For they would not in ſuch maner haue accepted them. For thoſe things which are geuen to that purpoſe, do at the length dryue to damnation and deſtruction. But if he promiſed, that he would geue theſe thinges, becauſe he was pacefyed and reconciled towardes them, then let vs ſearch out, by what thynges he was pacefyed towards them. Which thyng without doubt could not be brought toChriſt is the heade & foundatiō of the promiſes of God in the olde Teſtament. The finall cauſe of Gods benefites towards the people of God, was Chriſte. paſſe, but by Ieſus Chriſt only, who is the only mediator of mankind, wherefore whatſoeuer thing was promiſed, though it were neuer ſo much abiect and of no reputacion, yet was it taken to be geuen for Chriſtes ſake. And therefore in all the promiſes of the olde Teſtament, the myndes of the godly ranne vnto this foundation and ground. Then let vs conſider the finall cauſe. Wherefore would God haue the publike wealth of the Iewes preſerued to the ende, but only, that Chriſt ſhould be born therehence? Why prouided he that the ſtock of Dauid ſhould contynue ſafe euen to the ende, but onely, that the ſonne of God ſhould of it take humane fleſhe? Why brought he agayne hys people from captiuity, but only, that the Meſſias ſhould at length be borne at the tyme promiſed, in the place appointed and of a ſtocke aſſigned? This vndoubtedly was the cauſe of all thoſe promiſes vpon this cauſe did all the fathers bend their minds, as many as vnderſtood a right. Wherfore Paule wreſteth not the teſtemonyes of the prophetes, neyther doth he raſhely abuſe them. And let this be vnto vs a ſure and faythfull rule for the perfect vnderſtanding of the promiſes of the oldeWhat it is to lyue by fayth. teſtament, whereas he ſayth that the iuſt man ſhall lyue by fayth, he meaneth, that he ſhalbe able to moue hymſelfe to all good thynges, as to beleue, to hope, to contynue in hope, and to loue of charity: vnto which thynges by the power and ſtrength of our owne nature we canne by no meanes attayne. And that by faith we obtaine eternall life, it very well agreeth with thoſe thinges, whichThe knowledge whiche commeth by fayth, and the eternall lyfe which ſhalbe in heauen are one and the ſelfe ſame thyng as touching the matter. Wherein the righteouſnes which is receaued by fayth conſiſteth. We are not firſte iuſte and then afterward lyue by fayth. Differences betwen the righteouſnes of the Goſpel, and of the lawe. Chriſt ſpake. This is the life eternall, that they ſhould acknowledge thee to be the only true God, and him whome thou haſt ſent Ieſus Chriſt. Theſe thinges ſhall we playnly and openly knowe in heauen our countrey, and that with a cleare and manifeſt ſight. But now haue we theſe ſelfe ſame thinges with a very obſcure knowledge, that is, through fayth. This is not an other lyfe from that. But then ſhall that be made perfecte, which we haue now but only begon. And the righteouſnes which by this fayth maketh it ſelfe open conſiſteth herein eſpecially, that from the tyme we are reconciled vnto God, we leade our life in ſuch ſorte that both we render vnto hym his due worſhipe, and alſo vnto our neighbour our bounden due offices or dueties. And whereas the Prophete writeth, that the iuſt man lyueth by fayth, his wordes muſt not ſo be taken, as though he ſhould affirme that we are fyrſt iuſt, and that then afterward we liue by fayth. But this thyng he teacheth, that by fayth do come vnto vs two commodityes, both that we ſhould be iuſt, and alſo that we ſhould obtayne life, we ſee here alſo ſet forth vnto vs the difference betweene the righteouſnes of the law and of the Goſpell. The righteouſnes of the law: is a perfecte obedience of the commaundementes of God. But the righteouſnes of the Goſpell is an imputacion thereof. The righteouſnes of goſpell, God geueth vnto vs, but the righteouſnes of the law we geue vnto God. The righteouſnes of the law leaneth vnto workes. For it is written. The man which doth theſe thinges ſhall liue in them: and curſed be he, whiche abideth not in all the thinges whiche are written in the booke of the lawe: alſo, If thou wilte enter into lyfe keepe the Commaundementes. Alſo, doo thys and thou ſhalte lyue. But here it is ſayd, The iuſte manne ſhall lyue by fayth. Wherfore looke what difference there is betwene, to do, and to beleue, ſo much ſeeme theſe places to be repugnaunt one to the other. But theſe thingesA conciliation of places repugnant. ſhall eaſely be made to agree, by making a diſtinction of righteouſnes. For foraſmuch as the righteouſnes of the Goſpell is one, and the righteouſnes of the lawe is an other, ſome teſtimonyes ſpeake of the one righteouſnes, and ſome teach of the other.

Now by that which hath bene ſpoken, the Apoſtle ſetteth forth three goodBy fayth we obtayne ſaluation, righteouſnes, and life. thinges, and thoſe moſt principall, which by fayth we obtayne, namely, ſaluation, righteouſnes, and life. For thē Goſpell is the power of God, to ſaluation to euery one that beleueth: agayne, the righteouſnes of God is reuealed by it from fayth: alſo, the iuſt man ſhall liue by fayth. If there be anye, that requyre more then theſe good thinges, then is he ouer curious. Further euen in the very firſt entrance into the cauſe, we ſee how ſtrongly he affirmeth by theſe three ſentences now reherſed, that by fayth theſe good thinges happen vnto vs.

Here alſo maye be noted, in what eſtimation Paul hath the holy ſcripture, for vnto it he aſcribeth the chiefeſt authority to proue the queſtion takē in hand: namely, that the righteouſnes of god is reuealed by fayth. And if both the Apoſtle and alſo the Prophet do ſo manifeſtlye pronounce, that we are iuſtified by fayth, then is it not meete, that our aduerſaryes ſhould ſo crye out agaynſt vs, for that we affirme the very ſelfe ſame. Wherefore if they be herewith offended, then let them grudge agaynſt the ſcriptures, agaynſt Paule, and agaynſtWhat remedy we muſt vſe when it is ſayd that we reiect good woorkes. the Prophet, and not agaynſte vs. And agaynſt them, which crye out, that we ſpoyle good workes of theyr dignity and honour, there is no preſenter remedy, then to lyue vprightly and holyly, that thereby we may aboundantly haue teſtemonyes of good workes, and ſay to our aduerſaries: if any confydence were to be put in good workes, then ſhould we in no caſe geue place vnto you, foraſmuch as in them we farre excell you. And all that whiche we ſay and teach of iuſtification, which commeth through fayth, tendeth only to this: that the truth ſhould by the word of God: be defended. This was Paules meaning, when he ſayde vnto the Phillippians: If any man may put confidence in the fleſhe, I alſo may much more: and by many thinges he declareth, how much in this kinde of glory he excelled others. But he afterward addeth, that all theſe things he counted as dongue and loſſe, that he might wyn Chriſt: and that he mought be found in him, not hauing his own righteouſnes, namely, which is of works, but that which is by the fayth of Ieſus Chriſt. This excellent example of the Apoſtle ought we to imitate: that although we attribute not iuſtification vnto workes, yet ought we plentifully to abound in them aboue other men. For if we leade an vnpure lyfe, and on the other ſyde boaſte of iuſtification through fayth, then ſhall we be laughed to ſcorne of our aduerſaryes, as though we for that cauſe profeſſed this doctrine, to lyue without puniſhement, 〈…〉 ly, and without all order.

For the wrath of God appeareth from heauen agaynſt an vngodlines and vnrighteouſnes of men, whiche withhold t e truth in vnrighteouſnes, ſeing that it, which maye be knowen of God is manifeſt among them, becauſe God hath ſhewed it vnto them. For hys inuiſible thinges, that is to ſay, his eternall power and godhed, are ſeene: foraſmuch as they are vnderſtand by the workes from the creation of the world. For the wrath of God is reuealed from heauen.] To the ende he would cōfirmeThe firſt reaſon whereby is proued that we are iuſtified by the ſayth of the Goſpel. Take away the Goſpel and then remayneth the wrath of God, and moſt vnpure ſinnes do raunge abroad. the propoſition nowe propoſed, namely, that by the fayth of the Goſpell we are iuſtefied, he bringeth many reaſons: The firſte is when the Goſpell is receaued by fayth, there ſpringeth forth righteouſnes. But take away the Goſpell, and fayth, and then the wrath of God waxeth hotte, and men are defiled with moſt vnpure vices and ſinnes. Wherefore it is manifeſt, that the cauſe of our righteouſnes is the Goſpel, taken hold of by fayth. The minor or ſecond propoſition, that where the Goſpell is away, there are both wicked actes, and the wrath of God, he proueth by a diuiſion, as well towardes the Iewes as towardes the Gentiles. Of the Iewes he will ſpeake in the next chapiter now he entreateth of the Gentiles. And that the wrath of God is powred vpon them he proueth by the horrible and filthy vices, which he numbreth: and declareth that thoſe men deſerued ſo to be forſaken of God, and hedlonge to be thruſt into thoſe ſinnes: becauſe when they knew him, they diſhonoured hym, and gaue his honour vnto creatures. And that they knew God, he proueth: for that his creatures enſtructed them thereof. And he maketh mencion of ſo groſſe and filthy vices, that they were not able to deny theyr owne peruerſenes.

For if he had ſpoken of thoſe enormious ſinnes whiche pertayne vnto the mynde, for that in them there is not ſo much ſhame, it would not ſo much haue moued the readers. But after this maner may the reaſon of the Apoſtle be reſolued.A reſolutiō of the Apoſtle his reaſon. They were thus filthyly contamynated, therefore were they not reformed within, neyther renewed through the ſpirite and grace. Wherefore they were neyther acceptable vnto god, nor yet reconciled vnto him. And we ſée that Paule by this reaſon hath not only confirmed that which he entended, but alſo by the ſelfe ſame, laboreth & inſtituteth a moſt holeſome exhortation, whichThis is a good exhortaciō where is preached repentance. he began of repentance. For he ſetteth before their eyes their moſt haynous wicked actes, and ſheweth them that eternall puniſhementes are at hand vnto them, and that they ſuffer theſe thinges through the anger of god towardes them. And to the ende he would make them the more afrayd, he taketh away from them all maner of excuſe, affirming that they knew right well, afterA place of Iohn declared. what ſorte they ſhould leade theyr life. And the ſumme of this reaſon is red in the goſpell of Iohn the 3. chapter: He which beleueth in the ſonne, hath eternall life: but he which beleueth not, ſhall not ſee eternall life: and the wrath of God abideth ouer him. There it manifeſtly appeareth that by fayth which is geuen vs in Chriſt we do obtayne righteouſnes and life: and contrariwiſe, it being taken away, righteouſnes is alſo taken away, and the wrath of god remaynteh kindled. Take away the goſpell and fayth from philoſophy and good artes, and whatTake awaye fayth and the goſpell from Philoſophy and then in it ſhalbe left nothynge that is found. Why god in ſuch manner forſooke the Ethnikes. ſound thing ſhalt thou ſée then in thoſe mē, which ſo chalenge them vnto themſelues. Vndoubtedly all things ſhalbe contamynated, as Paule paynteth them out in colours. Here paraduenture a man will aſke, why god ſo forſooke men, that they ſhould be wrapped in ſo greate wicked actes. Hereto may be anſwered, he did it both for that they deſerued this thing by reaſon of the idolatrye which they committed, when as they had the knowledge of the true god: and alſo chiefely, to the ende we ſhould vnderſtand the neceſſary helpe had of the comming of Chriſt. For if men had bene but in a tollerable caſe, they woulde ſcarfely haue iudged, that they had any neede of the Mediator Chriſt. But where ſinne aboue meaſure abounded, there alſo was grace made more illuſtrous, of ſo greate force I ſay, that it was able to breake in ſonder the moſt greuous yoke of ſinne.

The wrath of God from heauen.] By wrath he fyguratiuely vnderſtandeth vengeance. Auguſtine writeth to Optatus in his 157. Epiſtle, that wrathWhat is wrath in God. is not in god a perturbation of the mynde, as it is in men: but only a iuſt and fyxed vengeance. Which ſelfe ſame thing he writeth in his booke de Trinitate. Wherefore it is a fygure much vſed in the holy ſcriptures, that for the vengeance of God we rede, anger, or wrath. And Ariſtotle in his Rethorikes, defineth it to be an appetite of vengeaunce for negligence or contempt. For when aThe defynition of wrath according to Ariſtotle. man ſeeth himſelfe to be contēned, his deſire is ſtraight way inflamed, to ſeeke to auenge. Wherefore the Apoſtles meaning is, that theſe moſt wicked vices, were a reuenge proceding from god being angry.

From heauen.] Theſe wordes haue a greate Emphaſis or force. For they ſignify, that this vengeance is manifeſt, largely ſpred abroad, and moſt mighty: as are ſhowers of rayne and tempeſtes, which fall from heauen vpon the earth. And it is as much, as if he ſhould ſay, that this wrath or vengeance of God was inflicted, by his deuine might or power. For we are ſayd to receaue thoſe thinges from heauen, which ſeeme to be ſent by the power of God, as in Satyra the Poete ſayd: Tertius è coelo cecidit Cato, et tanquam Sacculus è coelo diſcendit: 〈 in non-Latin alphabet 〉 . Which is in Engliſh: The third Cato diſcended from heauen, and as a ſacke fell this ſentence from heauen, Knowe thy ſelfe. And Cicero alſo ſayth of Pompey, that the prouince ſaw him, not as one ſent from a city: but as one fallen from heauen. So Paule fayth, that this vengeance may in no caſe be counted as a thing naturall, but as a plague inflicted of God. For as it ſhall afterward be declared, God deliuered them into a reprobate mynde. And although the corporall calamityes, wherewith God ſtriketh vs, are greuous, yet far more greuous is this, when we are deliuered into a reprobate mynde. For in that caſe men ſeeke deſtrucion vnto themſelues, and are euen their owne ſlaughtermen. Neyther contrarywiſe can we obtayne any good thyng more to be wiſhed for, then to attayn vnto an holy mynd and a right vnderſtanding. For euen as this is a ſingular gifte: ſo is the other a moſt ſeuere vengeaunce.

Agaynſt all vngodlynes and vnrighteouſnes of men.] He ſayth not againſt men: becauſe God hateth not them, but taketh vengeaunce on their wicked actes. And thoſe comprehendeth he vnder the name of impietie and vnrighteouſnes: for wicked actes are partlye committed agaynſt God, and partly agaynſt men.

VVhich vvithholde the truth in vnrighteouſnes.] They attayned vnto ſo much truth, that therby they vnderſtode, how they ought to behaue them ſelues towardes God, and towardes their neighbours. And yet withhelde they the truth in vnrighteouſnes. Which ſelfe ſame thyng dyd the Hebrewes committe concerning the truth which God had reueled vnto them by the law. Seing therfore both theſe Hebrues and thoſe Gentiles were ſo greuouſly puniſhed, what ought men which profeſſe themſelues to be Chriſtians to hope for, which wyth holde to themſelues ſo great a lyght of the Goſpell without fruite. Vndoubtedly, they ſhall at the length become moſt wicked, and euen experiēce teacheth, that thoſe whych boaſt of Chriſt, and do liue filthely, do at the length in naughtynes and filthineſſe paſſe all men, though they be neuer ſo wicked. The truth is afterWho they be that withholde the truth captiue. With what bondes the truth is bound. The truth ſuffreth nothing in it ſelfe. Ariſtotle in hys Ethikes. a ſorte with hold captine in them, whych vnderſtand it, and yet expreſſe it not in workes & life. And it is ouercome & reſtrayned with the chaynes of euell luſtes: which breathing vp out of the inferior parts of our mind, do obfuſcate the vnderſtanding, and as it were in a darke priſon cloſe in the truth knowen. God kindleth the truthe in our myndes, but by our luſtes it is wonderfully darkened. There is no cauſe why we ſhould thinke (as Chriſoſtome admoniſheth vs) ye the truth of hys owne nature can ſuffer any thyng. For it of hys owne nature is vnchangeable. But what ſoeuer euill happeneth, the ſame is hurtefull to our mynd and ſoule. Paul toucheth in two wordes thoſe thynges, whiche Ariſt 〈…〉 in hys Ethikes (when hee diſputeth of the incontinent perſon) proſecuteth 〈…〉 many woordes. For he demaundeth, by what meanes the incontinente perſon declineth to vices, ſithen that he hath in hys mynde a right opinion. And hée aunſwereth, that that thing happeneth, by reaſon he is to much puffed vp wit 〈…〉 me ſingular profite, which preſētly is offred vnto this ſenſes: by the wayght wherof the better part alſo is oppreſſed, ſo that it geueth place to the luſts, neither excecuteth it hys office, with efficacie to conſider and peyſe the truth, whiche before it knew. Whiche thyng alſo the Poete affirmeth of Medea: Video meliora, pro que , Ouide of Medea. deteriora ſequor, whiche is in Engliſhe, I ſée what thynges are beſt, and I allow them, but I folow the worſt. All this doth Paul teache vs, when hee ſayth, That the vngodly wythholde the truth in vnrighteouſneſse, That truth laboureth as muche as is poſsible to burst forth into acte: but it is letted of concupiſcence or luste. And this is that, whiche is written in the firſt of the Ethikes. That the moreThe nobleſt part of the ſoule exhorteth to the beſt things. The power of the conſcience. excellent part of the mynde alwayes exhorteth and prouoketh to thynges which are of the beſt ſorte. For ſo hath God and nature framed vs, that the thyng which we know, we deſire to expreſſe in Acte, which thyng when we do not, we are reproued euen by our own iudgement. And hereof come thoſe wonderfull forces of the conſcience, whiche in ſinnes of great wayght can neuer be perfectly quieted To with holde the truth in vnrighteouſnes, is properly to refuſe the callyng of God, which continually by hys truth calleth vs vnto hym ſelf. Wherfore it ſhall be very profitable for vs, if whē ſoeuer we haue attained to any thing that is true either by our owne ſtudy or els by the obſeruation of thinges, we ſtreighte way weigh with our ſelues, where vnto God calleth vs through that truth, which he layth before our myndes. By vnrighteouſnes the Apoſtle vnderſtandeth generally, what ſoeuer we ſinne either agaynſt God, or agaynſte men. Wherefore Paul ſpeaketh of that truth which is naturally grafted in vs: and alſo of it which we attayne vnto by our own ſtudy. For either of thē inſtructeth vs of moſt excellent thynges touchyng God: ſo that the vnrighteouſnes whiche we commit, is not able to blot it out of our hartes. Whiche thing yet the Accademians attemptedAn error of the Accademians. to teache when as they contended, that nothing can certainely be knowne of vs. And ſo they can not abyde, that we ſhould embrace any thyng, as beyng ſure that it is true: but they will haue vs to count all thinges as vncertayne & doubtfull.An error of the Epicures. And in lyke maner do the Epicures goe about to blot out of mens myndes thoſe thinges which by naturall anticipation are imprinted into our myndes concerning God. And yet notwithſtanding neither of theſe were able to brynge to paſſe that which they endeuoured themſelues to doo. For will they, or nill they,Whither truth be ſtronger when it is receaued by fayth then being naturally grafted in vs. theſe truthes continue ſtill in the myndes of men. But (which is muche to be lamented) they are withholden in vnrighteouſnes. Peraduenture thou wilte aſke how it commeth that the truth which we haue by faythe, is of more ſtrengthe to burſt forth into acte, then is the truth which is naturally attayned vnto? Vndoutedly, this commeth not therof, for that one truthe beyng taken by it ſelfe and ſet aparte is ſtronger then an other. For eyther truth hath one and the ſelfe ſameThe diuerſity is not in the truth but in the meane whereby it is taken hold of. nature, but the difference commeth of the meane and inſtrument, whereby it is receiued: The ſtrengthes of nature are corrupt, weake, and vitiate throughe ſin. And therfore the truth which they take hold of, is of no gret force. But faith hath ioyned with it the inſpiration of God, and the power of the holy ghoſt. And therfore it doth with great force take holde of the truth. Wherfore, the diuerſitie is not in the truth it ſelfe, but in the meane and inſtrument, whereby weembrace it. This is the cauſe why there we are changed, but here we remayne the ſelfe ſame men which we were before: Of which thyng we haue a manifeſt teſtimony in the Goſpell. Chriſt did ſet forth vnto the yong man, what he ſhould do to obteyne ſaluation, which when he had heard, yet was he not moued to geue place, but went away with heauines. He truſted vnto naturall ſtrengthes, and therfore he demaunded of the Lord, what he mightes to attayne vnto eternallExample of diuers apprehenſions of the truth. lyfe. But contrariwiſe, Mathew, as ſoone as euer he heard his vocation, did with ſo great fayth take hold of it, that forſakyng money and hys office, he ſtreyghte way followed Chriſt. And Zachens, who otherwyſe was moſt couetous of gaine; when he had heard of the Lord, that he woulde turne into hym, dyd not onely wyth a cherefull mynd receiue hym into hys houſe, but alſo ſtraight way offred himſelfe to diſtribute vnto the poore the halfe of his goodes, and to render foure folde vnto thoſe whom before he had defrauded. Wherfore, the whole differenceA great many mothynges are reueled vnto vs by the ſcriptures, than we knowe by nature. cōnſiſteth in the power, wherby the truth is taken holde of: which thyng yet we ought not ſo to take, as though we affirme that many moe thynges are not reueled vnto vs by the ſcriptures, as well the new as the olde, then we knowe by nature. Onely we make a certayne compariſon betwene one and the ſelfe ſame truth, when it is naturally knowen, and when it is receiued by fayth.

For that which is knowen of God is manifeſt among them.] In the Greke is red, 〈 in non-Latin alphabet 〉 , as if a man ſhould ſay: That which may be knowen of God. Which is therefore ſpoken, for ye there are many deuine miſteryes, vnto which we can not by nature attayne: as is this, that God would fréely inſtifye vs: and through Chriſt crucifyed pardon our ſinnes: and reſtore theſe ſelfe ſame bodies of ours vnto eternal felicity. Theſe & other ſuch like, the nature of thingsWe cannot by nature vnderſtande the miſteries of God teacheth vs not. Therefore Paul ſayth, that which may be knowen of God, was made manifeſt vnto them. In this place he declareth, what maner of truth it was which they withheld in vnrighteouſnes. It was the knowldege of things pertayning vnto God, which they attayned vnto by the light of nature. And Paule reduceth all that which they knew vnto two chiefe poyntes: namely, vntoThere are two principall things which may naturally be knowne of God. The maieſty of God wherein it conſiſteth A ſimilitude the euerlaſting power of God, and vnto hys diuinity. For by the compoſition of this world, they know God to be moſt mighty: Farther, it could not be hidden from them, but that they knewe by the beautifulnes, forme, and diſtinction of naturall thinges, ſo great a power is gouerned by a prouidence and ſinguler wiſedome. And the commodity & vtility of things created taught thē the maieſty of God, which in this thing principally conſiſteth, to do good vnto al men. Theſe are the thinges which God beſtowed vpon the Ethnikes: but they abuſed the giftes of God. Wherefore right wel agreeth with them the ſimilitude which Chriſoſtome vſeth. For thus he ſayth: If a king ſhould geue vnto vnto one of his ſeruauntes a ſumme of money, with it to adorne his famely, and to encreaſe his honour, in ſuch maner, that his dignity and maieſtye might be the more famous: and the noughty leude ſeruaunt ſhould go and beſtow it all vpon baudes and harlottes: doth not (ſayth he) this ſeruaunt ſeeme worthyly and iuſtly to haue deſerued puniſhment? In ſuch ſorte did the Ethnike wiſe men behaue thē ſelues: they receaued of God a moſt excellent knowledge of thinges: wherewith when as they ought to haue worſhipped and adorned him, they tranſferred it to the worſhipping of images made of ſtockes and ſtones. Wherefore not vnworthely waxed the wrath of God whotte agaynſt them. And when it is written, It was made man if eſte vnto them: He ſayth not: vnto them all, for the ſcripture putteth a difference betweene the wiſe men and Philoſophers, and betweene the Barbarous and vnlearned common people. For thinges were not to all men a like knowen: which yet happened through the default of theſe philoſophers. For they ought to haue preached and beaten into the eares of theThe Philoſophers preached not to the common people theſe thynges whych they knew of God. Ariſtotle to Alexā der. The Philoſophers with their reaſonings contaminated thoſe things which by the benefite of nature they knewe purely. common people theſe thinges which they knew. But ſo did they not, as did the Prophetes, and the Apoſtles, but, being puffed vp in their mindes, they kept theſe thinges to themſelues: yea rather they after a ſort hid them, that all men ſhould not come to the knowledge of them. As there is abroade a certayne Epiſtle of Ariſtotle to Alexander the king, wherein he ſayth that hys bookes of natural philoſophy were ſo ſet forth of hym, as though they had not bene ſet forth at all. For thoſe thinges which they wrote, they ſeemed of purpoſe to darken, that other mē ſhould not vnderſtand thē. Farther through their diſputaciōs they blotted thoſe pure and good thinges which they knew. When they vnderſtood that there was but one God, and iudged that he only ought to be worſhipped, afterward of themſelues they thus gathered: foraſmuch as the common people are not apt to worſhip the highe and principall diuinity diffuſed abroade in all thinges (for they can not in ſuch ſort attayne to the vnderſtanding of it) it ſhalbe good, that it were deuided, and annexed vnto Images, celeſtiall ſignes, and other creatures. And the ſelfe ſame men, when they knew that the nature of God is a thing ſeperate from all corporall matter, that is, that he is a ſpirite, and therefore ought to be worſhipped in ſpirite and mynd, they I ſay thinking that the people were in compariſon of them ſo rude that they coulde not attayne to this, brought in outward rites and ceremonyes, which of their owne head they had inuented: which when men had done, they ſhould thinke, that they had fully done their duety as touching the honour of God. And ſo by their deepe diſputacions and reaſonings, they defyled that pure thinge whiche they attained vnto by the creatures, neyther beleued they the truth which they knew, which yet they ought to haue done. Otherwiſe they would haue ſubmittedThe Philoſophers ſuffred not themſelues to be goue ned by the prouidence of God. them ſelues vnto that chiefe power which they knew: and haue ſuffred thē ſelues to be gouerned by the prouidēce of God, & would haue put their truſt in it in all aduerſityes, which yet they did not: yea rather they filthyly fell into deſperation. Cicero crieth out in his latter tyme in his Epiſtle to Octauius: Oh vnto me who neuer was wiſe. And he bringeth in Cotta in his booke of the nature of the Gods, who, although he were a highe prieſte, yet deſired he that it might be proued vnto hym for truth, that there were any Gods at all. And foraſmuch as they beleued not thoſe thinges which they naturally knew of God, they were not only vngodly towardes hym, but alſo iniurious towardes theyrThe filthye lyfe of Philoſophers. neighbours. And oftentymes, the excellenter philoſophers they were the more filthylife they liued. As the Poete reproued thē, Qui Curios ſimulāt, & Bachinalia viuunt, that is, which fayne themſelues ſad and ſober, as though they were Cury, A ſimilitude but lyue moſt ryotouſly, becauſe the wrath of God waxed hote agaynſt thē. For euen as a ſcholemaiſter, if he ſhould continually inſtructe hys ſcholer, and yet he in the meane tyme ſhould be in hand wyth other matters, and haue hys mynde runnyng vpon other thyngs, could not ſuffer ſo great negligence: ſo dealeth God wyth vs. For he continually ſetteth before our eyes an open booke of the thynges created, he alwayes illuſtrateth and calleth vs, but we euermore turne away our mynde from his doctrine, and are in hand with other matters. Therfore wyll God caſt vs away as naughty ſcholexs, neither wyll he ſuffer ſo great iniury vnreuenged.

For God hath ſhewed it vnto them.] Hereby is gathered, that all truth is of God. For it ſpringeth not of our ſelues. But how it is of God, there are two opinions.How all truth is of God. Some ſay ye it is therfore of God, becauſe God hath created thoſe things by which we may vnderſtande theſe truthes. But others ſay (whome I beſt allowe) that God hath grafted in our myndes 〈 in non-Latin alphabet 〉 , that is, anticipations, and fore inſtructions, by which we are driuen to conceaue excelent and wonderfull thinges of the nature of God. And theſe knowledges of God naturally grafted in vs, are, by the obſeruation of thinges that are created, daily more and more confirmed and poliſhed. Some foliſhly and alſo no leſſe vngodly ſay, that they haue learned theſe truthes of Aristotle, or of Plato, ſo that they geue no thankesSchole maſters are the inſtruments of God. A ſimilitude. at all vnto God for them. Theſe men in dede were Organes and inſtrumentes, but yet not authors. And theſe mens ſayinges are, as if an Iſraelite ſhould ſay, that he knew the truthes of the law, not by God, but by Moyſes: whē yet he was but onely the mediator and meſſenger of God, and which declared theſe things vnto the people, God beyng the author of them. And it is to be noted, that wher as God, of his nature, is ſo ſeparated from all matter, that he cannot be perceiued by our ſences, he is therfore wont to declare himſelf by ſignes, and certaine wordes ſubiect vnto our ſences. And theſe ſignes, whiche doe at the beginnyngCreatures are ſignes which ſet forth God. ſet forth God vnto vs, are creatures: whiche when naturall Philoſophers diligently weighed, as touching the proprieties and wonderful qualities of nature, they were brought vnto the knowledge of God. For they knewe the order of cauſes, and the coniunction of them wyth theyr effectes: and when as they eaſely perceaued, yt there could be nothyng founde infinite, they concluded at the length, that theyr reaſonyng muſt nedes come to ſome one firſt thing, that was before al other, and ſo concluded they, that there is a God.

Theſe thinges both Plato, Ariſtotle, and Galene, haue moſt learnedly taught. But leſt we ſhould neglect the holy Scriptures, they alſo haue ſhewed vnto vsThe holy ſcriptures do ſend vs to learne of creatures. this ſelfe ſame way to learne by. Chriſt ſendeth vs to the birdes of heauen, and lillies of the field, and to the graſſe, therby to know the ſinguler prouidence of God in the preſeruation of thoſe thinges, which he hath brought forth. And Salomon ſetteth before vs the Ante to imitate for his prudēcy, wherby in the Sommer he prepareth for himſelfe thoſe things, which ſhall bee nedefull for hym in the Winter. Eſay ſayth, that the Aſſe knewe the manger of hys Lorde, and the Oxe hys maiſter, but Iſraell knewe not his Lorde. Hereby appeareth, that we may be taught many thinges by creatures. Dauid wrote a Pſalme wherein is declared this ſelfe ſame thing: The heauens ſet forth the glory of God. But amongſt other bookes of the holy ſcripture, which moſt excellently ſet forth this thyng, isThe booke of Iob diſputeth many thyngs of God by creatures. the dialogue of the booke of Iob. For the interlocutors whiche he bringeth in, were Ethnikes: and therfore the matter is there handled onely by naturall reaſons. There, are reaſoned many thinges of the reuolutions of heauen, of ſtars, of the earth, ſea, lyghtes, wyndes, raynes, thunders, lyghtnyngs, ſnow, yſe, alſo of beaſtes, as of Lyons, Goates, Hartes, Horſes, and Behemoth, which manye thinke to be an Elephant, and laſtly of Leuiathan the moſt huge beaſt of the ſea All theſe thinges are there in ſuch maner entreated of, that they ſet forthe vnto vs the eternall power and diuinitie of God. But amongſt other thynges, whichThe nature of man moſt of all reſembleth the deuinity of God. do chiefely ſet forth God vnto vs, is euen our owne nature, for we are made after the image and lykenes of hym. Wherfore, we moſt of all reſemble him, and chiefely as touchynge the ſoule. Wherein, ſhyneth the prouidence of thynges to come, alſo iuſtice, wiſedome, and manye other moſt noble habites, or qualities: and alſo the knowledge of vprightnes, honeſtye, noughtines, and filthines. And foraſmuch as man and hys ſoule is not ſprong of himſelfe, but dependeth of God: then followeth it that we ought not in any caſe to deny theſe ſelfe ſame thynges vnto God, but ought to attribute them vnto hym, as to the principall and chiefe author: ſo that hereby we may gather, that God hath his prouidence ouer thoſe thinges whiche are done, and that he is yt iudge of our actions, vnto whome, as honeſt thyngs are pleaſaunt, ſo are filthye thinges diſpleaſaunt. I knowe that Cicero in hys booke De Natura Deorum, laboureth to ouerthrowe thys reaſon, whereby we affirme, that thoſe thyngs which in vs are moſt noble ought to bee aſcribed vnto god. But let hym alone, howe ſo euer he reaſoneth, vnto vs it ſufficeth, that we are by the holy Scriptures confirmed in thys matter. In the 94. Pſalme it is written: He which planted the eare, ſhall he not heare? He which made the eye, ſhall hee not ſee? Wherby we are taught, that thoſe things which are perfecte and abſolute in vs, ought not to bee taken away from the natureThe perfections which are in vs cannot be taken away from God. of God. Moreouer, we ſée that our conſciences do naturally abhorre from wicked actes, which we haue committed: and contrariwyſe doe reioyce and are glad in good déedes. Which thyng, foraſmuche as it is naturally grafted in vs, teacheth vs, that the iudgement of God remayneth, whoſe condemnation our mindes aboue all thynges are afrayde of, ſo that ſometymes they ſéeme to bée toſſed with ſuryes: and contrariwyſe they reioyce, when they hope that from that iudgement ſeate they ſhall carye away cōmendation and rewardes. I could rehearſe a great many other ſuch lyke thynges: but they may eaſilye be gathered both out of the holy Scriptures, and alſo out of the bookes of Philoſophers. Wherefore I will ceaſe to adde any moe, and counte it ſufficient to haue ſayd,There is nothinge ſo vile in the world which beateth not a teſtimony of god. that there is nothyng in the worlde ſo abiecte and vile, which beareth not witnes of God. All thynges (ſayd the Poete) are full of Jupiter: For what ſo euer is in the world, ſo long as it is preſerued, ſo long hath it the power of God hidden vnder it: which, if by ſearching out, and naturall knowledge it bee vncouered, then will it reſemble God vnto vs. To this ſentence of the Apoſtle, other places of the Scripture appeare to be repugnaunt, in which from the wicked is taken away the knowledge of God. We read in the Pſalmes: The fooliſhe man ſayd in hys hart, there is no God: And agayne it is written: In earth there is none that vnderstandeth, or that ſeeketh after God. And not to rehearſe many places, in Eſaie the firſt chap. it is written: But Iſraell hath not knowen me. But thys contrarietie is after thys ſorte conciliated: The vngodly doe in déede confeſſe (as Paule ſayth) being conuinced by creatures, that there is a God: but afterward, they ſoHow the knowledge of god is attributed vnto the vngodlye, and how it is taken away from them. define of hys nature and proprietie, that therby a man may well conclude, that there is no God. For Epicurus ſayd, that there were Gods in déede: but he tooke from thē al maner of doing, care, & prouidēce, ſo that he aſcribed a felicity vtterly idle. Alſo for that they ſay, that there is a God, but yet ſuch a one as hath not prouidence ouer humane thynges, neither puniſheth, nor heareth ſuch as call vpon hym, and ſuch other like: therby is concluded, that they were of thys opinion, that they thought there was a God, but onely in name. And therfore the Scripture denyeth that they knewe God. For the true God is not ſuch, as they fayned hym to bee: and as touching them ſelues, and their life, as to be holpen, or to haue the fruition of Gods ayde, it was all one as if there had bene no God at all: foraſmuch as they fledde not vnto hym, to call vpon hym, neither dyd they at hysSome haue gone aboute to perſwade themſelues that there is no god. The knowledge of god two maner of wayes. handes looke for either helpe or ayde. And beſides that, there haue bene ſome ſo vngodly, that they haue gone about to perſwade thē ſelues, that there is no God in déede: and although they were not able to bring thys to paſſe, their owne minde reſiſting it, and their conſcience ſtriuing agaynſt it, yet doth the Scripture pronounce of them, according to their endeuours: and after this ſorte ſayth, that they knewe not God. Laſtly, this is to be knowen, that the knowledge of God is in two ſortes: one is of efficacie, wherby we are chaunged, ſo that we labour to expreſſe in workes, thoſe thinges which we knowe, and this knowledge of God the holy Scriptures aſcribe onely vnto the godly: but the other is a colde knowledge, wherby we are made nothing the better: for we ſhewe not forth in déedes, that we knowe thoſe thinges, which in very déede we knowe. And of thys kinde of knowledge Paule afterward ſpeaketh, when he ſayth: And as they regarded not to knowe God. &c. Chriſt alſo ſhall ſay vnto many which boaſted of hys giftes and knowledge, I knowe you not. But ſo to knowe God, foraſmuch as it nothyng profiteth, the holy Scripture oftentimes ſo reiecteth, that it vouchſafeth not to call it by the name of the knowledge of God, and ſaith, that the vngodlye, foraſmuch as there were ſuch, know not God.

So that they are without excuſe: Becauſe that when they knew God, they glorified him not as God, neither were they thākful, but waxed ful of vanities in their imaginations, and their fooliſhe hart was blinded. And when they counted them ſelues wiſe they became fooles, & turned the glorye of the immortall God vnto an image: made not only after the ſimilitude of a mortall man, but alſo of byrdes, and foure footed beaſtes, and of creeping beaſtes.

So that they are inexcuſable.] In ye Greke it is, 〈 in non-Latin alphabet 〉 .God reuealeth not himſelf, that we ſhould be inexcuſable, but that foloweth through eur default. If by our ſtrengths we cannot performe the law thē are we vnexcuſable. Here is entreated of the excuſe which is of ignorance. The Ethnikes ſayde not for an excuſe the want of ſtrength. If the Ethnikes had pretended ignorance at had bene an eaſy mat to haue brought them to Chriſt. The excuſe alſo of weaknes is not to be admitted. God reuealed not thoſe naturall knowledges to thys end: but the ſame happened through our defaulte. Howbeit, that which Paule ſayth in thys place, ſéemeth to be repugnaunte vnto thoſe thynges which are often ſpoken, where mencion is made of workes & grace. For if it be true, that by our own ſtrēgthes, and frée will, we can not performe the lawe of God, which we knowe, howe can theſe men be ſayd to be inexcuſable? For if that which we ſay, be true, they might eaſilie be excuſed, that they in déede by the light of nature knew this law: but yet they wanted ſtrength wherby to performe ſo much as they knewe. And therefore they ſéeme not to be inexcuſable. But here Paule entreateth of that excuſe onely, which might be alleaged of ignoraunce. For, that which is now ſayd as touching infirmitie, the Ethnickes layde not for an excuſe: for they attributed all thinges to frée will. Therefore they would not haue ſayd, that they wanted ſtrength to performe it: onely this remained, to excuſe thē ſelues by ignoraunce. Which Apologie or refuge, ſeing Paule hath cutte of from them, there reſteth onely, that euen by their owne iudgement, they ſhould bée ſayd to be without excuſe. If they had ſayd, that they were weake, although they knewe, what they ought to doe: that was it which Paule traueileth to bring them vnto: namely, that therefore the knowledge of the lawe of nature, could not make them better, becauſe the lawe, although they knewe it, yet coulde it not alter them, nor geue ſtrength vnto them to liue vprightly: wherefore it was neceſſarye for them to flye vnto Chriſt. But becauſe he knew, that the Gentiles fledde not to that excuſe, therefore he repelleth that which he ſaw might eaſilie haue bene obiected: which thyng was ignoraunce. Although the other excuſe alſo of the infirmitie of ſtrengthes, was not worthye to bee admitted. For the ſame debilitie happeneth through our owne default, that is, through ſinne. Further, they were without excuſe, becauſe that litle which was in their power, namely, as touching outward actions, they performed not according to their knowledge. For we are not ſo deſtitute of ſtrength by reaſon of ſinne, but that in outward workes we are able to performe many thinges: in whiche they declared them ſelues to be moſte wicked. Wherefore it followeth, that they were vtterly without excuſe. Neither could they alleage thys for a cauſe, namely, that thoſe thynges wherin they ſinned, were done agaynſt their will. Wherfore, ſeing wittingly and willingly they dyd euill, they had no excuſe at all. Neyther is it to be thought, that God graunted vnto them this excellent knowledge, to the end they ſhould be without excuſe. For, that happened through their owne default: when as otherwyſe the prouidence of God vſed theyr wickednes to hys glorye, and to ſet forth hys iuſtice.God vſed theyr wickednes to hys glory. We muſt not deſiſt frō teching though men ſeeme not to profyte therby. The true doctrine is herein profytable in the vngodly, namely, they ſhould be condemned themſelues. Thus much they profited through their ſinnes: that the doctrine and knowledge which they obtayned, furthered them to iudgement and condemnation. Wherfore we ought not to be feared away from teaching, though we ſée that men become nothing the better: foraſmuch as the ſelfe ſame thyng happeneth vnto that doctrine, which God hym ſelfe miniſtreth vnto vs. At the leaſt way, thys commoditie ſhall therby aryſe: if men bee not of God conuerted, yet ſhall they by theyr owne iudgement and teſtimonie be condemned. And thys thyng chieflye ſéemeth God to will, namely, then to appeare righteous, when he puniſheth or condemneth. The profite that Iudas the betrayer receaued by the doctrine of Chriſt, was at the length to condemne hym ſelfe, ſaying: I haue ſinned, in deliuering the iuste bloude. For to that poynt are the vngodly driuen, at the length by their own iudgement to be condemned. And ſuch which ought to haue taken profite by the doctrine, are by the ſame greuouſly hurt: which thyng we read in Eſaie the Prophet, when it is ſayd: Make blinde the harte of thys people: Stoppe their eares, and ſhutte their eyes: Least peraduenture they ſhoulde ſee, heare, and vnderstand, and bee conuerted, and I ſhoulde heale them. So alſo by the wordes of Moyſes was ye hart of Pharao alwayes more and more hardened.

Becauſe when they knew God, they gloriſied him not as God, neither were they thankefull.] Here is added a reaſon, why they were without excuſe. AndThe Methode of Paule. not to go confuſedly to worke, this is the methode which Paule vſeth. He made mencion of the naturall knowledge, which ought to haue bene to the Ethnikes a moſt profitable lawe, how to leade their life: namely, to expreſſe in maners, that which by knowledge they vnderſtoode. Now he accuſeth thē of the tranſgreſſion of this lawe. And his accuſation contayneth two principall poyntes. Firſt he layeth to their charge the contempt of the worſhipping of God, andThe principall poynts of the accuſation. ingratitude towardes hym: which thynges pertayne vnto the mynde: then he accuſeth them, for that they attributed vnto Images (which they themſelues had made) and vnto creatures, that honour whiche was due vnto God only. And to the ende he would exaggerate or amplyfye theſe ſinnes, he ſheweth howSinnes are aggrauated by the greuouſnes of puniſhments. they eſcaped not vnreuenged. For fyrſt God tooke vengeance vpon their wickednes with thys puniſhment, that he blynded theyr hart, and theyr mynde waxed fooliſhe: ſo that they which aboue other profeſſed learning and wiſdom, appeared moſt fooles of all: and theyr reaſones whiche they counted wittye, were made fruſtrate and became vtterly vayne. The puniſhement of the other ſinne, namely, of the inuention of Idoles was, that they ſhould contaminate themſelues with moſt fylthy vices. By this order of accuſation is gathered,Idolatry ſpringeth not but frō a corrupted minde. A place of Ieremy. that idolatry taketh not place, vnles error, or (to ſpeake more playnly) ſinne firſt haue place in the mind. And thoſe things which are here ſpokē of theſe two principall vices, are bewayled of Ieremy in the 2. chap. when he ſayth: Be aſtoniſhed O ye heauens, be afrayde and excedingly abaſhed: For my people hath committed two greuous thinges: They haue forſaken me the fountayne of the water of life, and haue digged for themſelues ceſternes, which are not able to hold water. To forſake God is, to take away the worſhipping due vnto him, and true geuing of thankes. And to make and worſhip Images, is to make ceſternes, out of whiche can not beThe Methode of the two fyrſt commaundements. drawen the waters of helpe and grace. The ſelfe ſame order we fynde in the firſt table of the tenne commaundementes. For God firſt commaundeth, that he be worſhipped alone: then in the ſecond precept he commaundeth, that we take not vnto our ſelues any other Gods. And vndoubtedly if we depart from the true God, it is not poſſible, but that ſtraight waye ſhoulde ſpring forth idolatrye. Becauſe, will we or nyll we, we can not be without a God. Wherefore take away him, which is the true God, out of our hartes, and of neceſſityeWe cannot be without ſome God. an other fayned God muſt be ſubſtituted in his place. And Chriſoſtome hath profitably noted, that euen as they which walke or ſayle by night without light, do oftentymes hit agaynſt ſome rocke or ſtumblyng blocke and miſerablye periſhe, fo farre is it of that that they come to the place they determined to come vnto: ſo they, which depart from the light of the doctrine ſet forth vnto vs byThe naturall knowlege whych we haue of God is weake. God, muſt needes of neceſſitie fall into moſt greuous euils. By theſe thinges which the Apoſtle now ſpeaketh, is eaſely perceaued, that this was a weake knowledge, which the Ethnikes had naturally touching God: for aſmuch as it altered thē not, but rather was ouercome with luſtes, which darkened yt minde.

They glorified him not as God, neyther vvere they thankfull.] By theſe wordes he deſcribeth the worſhipping, which they ought to haue performed inFoure principal points of the true worſhipping of God. mynde, and in ſpirite: whereof we haue before written at large, and haue reduced the whole matter vnto fower principall poyntes: namely, vnto prayers, hope, thankes geuing, and the feare or obeyſance, which good children haue towardes their parentes. For then we worſhippe God truly, when we wholy ſubmitte our ſelues vnto him, ſo that we embrace him aboue all thinges, and aboue our ſelues alſo. And all this is expreſſed in that commaundement: Thou ſhalte loue thy Lorde thy God wythall thy harte, wyth all thy ſoule, and wyth all What is to glorify God thy ſtrengthes. And this word 〈 in non-Latin alphabet 〉 , which Paule here vſeth, which is tranſlated, to gloryfye, ſignifyeth chiefely, to iudge very well and honorably of a man. But how ſclenderly the Philoſophers iudged of the prouidence of god, & of hys iudgements of his rewards I ſay & puniſhements, their opinions: which are euery where abroade, do ſufficiently declare. If a man ſhould demaunde what it is, that doth chiefely gloryfye god, I would anſwere that it is fayth. WhichFayth doth moſt of all glorify god. thyng I affirme not of my ſelfe: but the ſcripture teacheth it, for afterward it is ſayd of Abraham, that when god had promiſed vnto him an heyre by Sara his wife, he conſidered not hys body being in a maner dead, nor the wombe of Sara now paſt childe bearing, but gaue glory vnto God. For he iudged ſo honorably of hym, that although he ſaw that by mans power that could not be performedWho they be that do truly geue thankes vn to god. which was promiſed, yet neuertheles, he beleued. This is to geue glory vnto God: to thinke that he both is able and knoweth, and alſo will performe all thoſe thinges which he promiſeth.

Neyther gaue they thankes.] They do pecfectly geue thankes, which when they vnderſtand that they haue receaued of God all the good thinges which they haue, do geue thākes vnto him for the ſame. But this did not the Philoſophers foraſmuch as they did not thinke that all thinges depended of God. For theyThe Philoſophers did not perfectly geue thankes vnto god. referred many thinges to chance and to fortune, that is, to the concourſe of cauſes, which they ſuppoſed to be moſt frequēt, in this our lower region which is vnder the Moone. Further they affirmed, that many things happened vnto vs through the neceſſity of the matter. And ſo, foraſmuch as they excluded very many thinges from the prouidence of God, they became very colde in geuing him thankes.

But waxed vayne in their imaginations.] In Gréeke it is, 〈 in non-Latin alphabet 〉 , Eraſmus ſayth: they were fruſtrated: For when by theyr imagination they thought to haue obteyned the name of excellent learning and wiſedome, they wonderfully vttred their owne fooliſhnes. And to be fruſtrate,What it is to be fruſtrated. what called vayne. is nothing els, then when we hope for ſome good thyng to come vnto vs, and the ſame falleth far otherwiſe then we thought for. Although we myght ſay as Aristotle writeth, ye that is vayn which is not brought to the ende appoynted. And experience teacheth by theſe men, that ſo it happened vnto naturall wiſdome.

For therfore was it reueled, that when they knew God, they ſhoulde haue had hym in reuerence and honour: But foraſmuch as they bended not that way, it became vayne. 〈 in non-Latin alphabet 〉 , which is turned into Engliſh, imaginatiōs, or cogitations, are reaſonynges or diſputations, which are done wyth great peſing, and depe iudgement. Wherfore the Philoſophers are reproued. bicauſe they abode not in thoſe thinges which they naturally knew of God: but declined from it through their diſputations and witty collections. For on the one ſide the creatures taught thē that the one God which they knew, ought to be honored of thē wyth a ſinguler feruentnes and purenes. And on the other ſyde fleſhly luſtes & entiſing pleaſures vrged them, whiche oughte vtterly to haue bene excluded in that true and lawfull worſhipping of God. But theſe witty men inuented, howThe Philoſophers ſought two thinges in the worſhippyng of god to knit them both together. For they brought in a worſhippyng of God, but yet ſuch as conſiſted of gold & ſiluer, gorgeous ſacrifices, dainty banquets, playes, ſpectacles or goodly ſtraunge ſightes, and ſuch lyke thynges, whiche miniſtred vnto their fleſh the pleaſures therof: ſo that wyth one and the ſelfe ſame worke, they both worſhipped God, and alſo delighted the ſences. And in ſumme, they fayned that goodnes, which Auguſtine agaynſt Iulianus, calleth Scylleum bonum, Scylleum bonum. becauſe it conſiſted partly of a man, and partly of a beaſt. Wherfore, we ought diligently to watch agaynſt theſe fond imaginations, for that they engender ſo great daunger. For in the latter epiſtle to the Corrinthians. Paule writeth. For the weapons of our warfare, are not carnall, but mighty through God to caſt downe ſtronge holdes. Wherfore we ouerthrowyng ſuch depe reaſonings, and euery high thingwe muſt ligentlye watche againſt our imaginations. that exalteth it ſelfe agaynſt the knowledge of God, oughte to be content wyth that manifeſtation, wherby God declareth himſelfe vnto vs. For as often as we patche any thing of our owne reaſon to the worde of God, ſo often we bring forth errors. Neyther do theſe thynges whiche Paule now reproueth, ſerue any leſſe for theſe our tymes, then did they for ye idolatry of thoſe tymes. For ChriſtThis is applied to our tyme. Of the abuſe of the ſupper of the Lord. inſtituted the Lordes ſupper, that the death of the Lorde ſhould there be had in remembraunce, and the communicantes ſhould be pertakers of the fruite therof, and be ioyned vnto Chriſt, and be alwayes coupled together among themſelues wyth a greater amitie, and mortefie the wycked luſtes, and through that heauenly meate more and more practiſe a new lyfe. This is the worſhipping, which in thys ſacrament God requireth of his. Wherewyth men not beyng content, eyther becauſe it was a thyng hard to be done, or els becauſe they would euermore adde theyr owne inuentions to thynges pertaynyng vnto God, haue inuented outward ornaments, veſtmentes, golde, ſiluer, precious ſtones, waxe, tapers, belles, and infinite ceremonies, therby to ſet forth thys ſacrament: And would haue men to ſtand by at theyr Maſſe, and to be onely gaſers on & harkeners, which ſhould in the meane tyme mumble vp theyr prayers: and after thys ſorte they would be counted very vprightly to haue done their dueties in theſe deuyne myſteries: ſo that by ſuch humane deuiſes the true and lawfull vſe of the inſtitution of Chriſt is in a maner aboliſhed. This is the profite that commeth of humaine inuentions. So madde and fooliſhe becommeth the hart, that it preferreth lyght and friuolous thynges, before thynges neceſſary and ſound

And when they counted themſelues vviſe, they became fooles.] They had a wonderfull pleaſure in themſelues by reaſon of theyr owne inuentions. And they which aboue others profeſſed wiſedome, by the iuſt iudgement of God became fooles. They diſdayned to contayne themſelues wythin the bondes of that wiſedome and knowledge which God had reueled vnto them by his creatures, whereby they were called to worſhip God: and did rather geue place to theyr owne imaginations, then to the doctrine which they had receyued. They delighted in their owne ſharpe wittes, & counted it for a great prayſe that they had found out the reaſon, how to ſet forthe before the eyes of the common people, the worſhippyng of God by images, & glorious idols. Which could neuer haue bene brought to paſſe wythout ſuch reaſons, whiche had great lykelihoodeAn excuſe of idolatrers. of truth. When they were reproued, they excuſed theyr acte wyth this pretence, that they counted not thoſe thinges to be gods which they worſhipped, but that they vſed ſuch helpes, wherby they might the eaſelier come to the true God.

And they obiected a ſimilitude taken of a ciuile cuſtome: for that men haue not free acceſſe vnto Kynges and Emperours, but by Erles, and vnder officers. But of how much force thys reaſon is, Ambroſe vpon thys place declareth. For thus he writeth: Men throughe ſhame vſe accuſtomably euery where thys miſerable excuſe, why they neglect to come vnto God, ſaying: that by them we go vnto God, as by noble men we come vnto a kinge. Well ſaide, is there any man ſo madde, or ſo vnmindfull of his health, to geue vnto a noble mā the honor due vnto the king only? For that if any in ſuch ſorte behaue themſelues, they are iuſtly condemned as gilty of treaſon. And ſhall theſe men not thinke themſelues gilty, which geue the honor of the name of God vnto a creature? and forſaking their Lord do worſhip theyr fellow ſeruauntes? as though there were anye thing greater then God, to whom a man might do ſeruice. For therfore alſo do we goe vnto a king by Tribunes, and noble men, becauſe the kinge is alſo a man and knoweth not to whome to commit the publique wealth. But to come vnto God from whome vndoubtedly We neede no aduocates to come vnto God. nothinge is hidden (for he knoweth the merites of all men) we haue no neede of an aduocate, but of a deuout minde. For whereſoeuer ſuch a one ſhall ſpeake vnto hym, he will aunſwere hym. Theſe wordes of Ambroſe, if they be of value to confounde thys ſimilitude of theſe Idolatrers, they are able alſo to confute our men: foraſmuch as they by the ſelf ſame fayned deuiſe, defend the inuocation of ſaints.

They became fooles.] For that in ſteade of the true and perfect-worſhippyng of God, they embraced but a ſhadow thereof: which thyng Paule in moe placesThe foliſhenes of idol trers, then in one reproueth. In the 2. to Tim. the 3. chap. he ſayth: Hauyng in deede the forme of piety, but vtterly denying the power therof. And to the Coloſsians the 2. chap. he writeth that The commaundementes and traditions of men, haue in deede a ſhew of wiſedome, when as in very deede they are nothyng els but ſuperstitious.

And they turned the glory of the immortall God into an image.] Made not onely after the ſimilitude of a mortall man, but alſo of birdes, and foure footedAn amplification of ſinne. and creepyng beaſtes. After that they began to eſteeme their owne inuentions aboue the doctrine which was reueled vnto them, ſtraight way followed idolatry, which ſpringeth of the errour of the mynde. And whereas it is ſayde, thatGod cannot be robbed of his glory. they tranſferred the glory of God vnto creatures, they are reproued, for that they knew that that glory was in deede in God. But when it was offered them they turned it by ſacriledge from him an other way. Which ſinne is here wonderfully aggrauated. It was an hainous acte to robbe God of his due honour: it was haynous alſo to tranſferre the ſame vnto a corruptible man: but it was more haynous to tranſferre it vnto brute beaſtes, and moſte haynous of all was it to tranſferre it vnto the images of all theſe thinges. Neyther is thys thyng ſpoken, as Chriſoſtome noteth, as though they could in very deede depriue. God of hys glorye or honour: for that lyeth not in the power of any creature: But they are accuſed of raſhe boldenes, in that they preſumed, as muche as laye in them, to aſſaye to bryng the ſame to paſſe. GOD is in this place called 〈 in non-Latin alphabet 〉 , which ſignifieth not onely immortalitye, but alſo the takyng awaye of all kynde of griefe, or ſpotte of anye manner of corruption. And contrary wyſe, in that man is called 〈 in non-Latin alphabet 〉 , it declareth hym not onelye to be mortal, but alſo to be ſubiecte vnto manye diſcommodities and corruptions.A place of the. 106. Pſalme.

Thys phraſe of ſpeach, Paule tranſferreth out of the 106. Pſalme, where it is written: That the Iſraelites made a calfe in Horeb, worſhipped a molten Image, and chaunged theyr glorye into the ſimilitude of one that eateth haye. Herein onely ſéemeth the difference to be, in that here it is ſayd, that the glorye of God was chaū ged: but ther is ſayd, that theyr glory was chaunged. Howbeit in eyther of ye places is contayned one and the ſelfe ſame ſenſe. For their glory was God: in himThe glory of God conſiſteth in all things. gloried the Hebrewes: And Dauid euery where in hys Pſalmes, calleth him hys glorye. And if a man ſhould peraduenture demaunde, in what thinges this glorye of God conſiſteth, to aunſwere brieflye, herein it is contayned: to acknowledge him for the author and diſtributer of all good thinges: the iudge of all mens doinges: and ſo amplye to bée ſpread abroad, that he filleth all thynges. Theſe thynges if they be beleued, do engender adoration, a truſt or confidence, inuocation, geuing of thankes, feare, and other ſuch lyke poyntes of religion. But the wicked inuentions of men doe aſcribe theſe thynges vnto Idoles, and doe binds God vnto certayne places, ſignes, and images. And whom we know to be euery where, hym do they make to dwell in ſome one place onely. And as mennes mindes are preſumptuous and bolde, contrarywyſe now in our dayes, whileſt with tooth and naile they maintaine theyr tranſubſtantiations, or (if I may ſo call them) theyr impanations, they in ſuch ſorte diffuſe the body of Chriſt, which occupieth in déede one certaine place, that it is really, not onely in ſo many places,The beginning of images. in how many the Supper of the Lorde amonge Chriſtian men is celebrated: but alſo now they contend by expreſſe wordes, that it is euery where. The endeuour of Idolatrers at that tyme was, to teach the common people to honour God (which is but onely one) by ſundrye proprieties, which they adioyned to certaine Images of their owne inuention. And it is a wonder to ſée, how much thoſe mē pleaſed them ſelues in theſe thynges. Plato in Cratilus bringeth in Socrates diſputing of the right impoſition of names: and chieflye he diligently examineth the names of the Gods, and ſheweth, that by them are very aptlye ſignified the proprieties of thinges deuine. Which place Cicero alſo ſéemeth to haue imitated in hys booke of the nature of Gods: whē vnder the perſon of the Stoyke, he ſheweth, what the names of the Gods ſignifie, and in what maner they ought to be referred vnto one God, onely. Theſe men vndoubtedly woulde make them ſelues wyſer then God, which hath declared hym ſelfe by the framing of the whole world. For, as though that were not ſufficient, theſe men inuented Images, and many kindes of Idoles. But thys is a wyſe ſaying of Athanaſius: When a liuing man moueth thee not to knowe God, how can a man of woode cauſe thee to doe it? They firſt inuented Images, as they alleaged, for repreſentation ſake. But from thence they were afterward ledde to worſhip thē. And that they alſo worſhipped the Images of brute beaſtes, many hiſtoryes do manifeſtly declare. Vnto Bell T e woorſhipping of brutebeaſts among the Babilonians was firſt erected an Image, by whō was alwayes a Dragon preſent, if we credite to the Apochriphas of Daniell. The Aegyptians had Anubis, an Oxe, which they worſhipped. And Ambroſe teſtifieth, that there were holy ſeruices done to Rauens. Furthermore, for that the Poetes fayned, that Iupiter for the fulfilling of hys filthye luſtes, was ſometymes turned into a bull, ſometymes into a Swanne, and ſometymes into an Egle, thoſe kinde of beaſtes they conſecrated vnto God, and honoured them as Gods. But they néeded not thus to haue ſet forth the power of God, by ſo many fayned inuentions: foraſmuch as all creatures doe beare witnes of hym. Wherfore to inuent Images, was nothyng ells, then to light vp Candles and Torches in the Sunne. ThysThe deuiſe of the deuill concerning idolatry. thyng the deuill chieflye laboured for, that the power of God might be bound vnto certayne places: that men myghte there onely praye vnto God: and there receaue great holynes: and laſtly, there to make an end of theyr godlines: as though out of thoſe places, they might liue as they luſte them ſelues: as we ſée now the vſe is, in receauing of the Supper of the Lorde. There onely mē thinke that all good thynges are to bée poured out towardes God: vnto it they proſtrate them ſelues, there they knocke their breſtes, there they make inuocation, there ſhewe they forth what ſoeuer pietie they haue. All other thynges in compariſon of it, are a playe and of no waight. Thys is worthye to bée noted, that Paule doth here ſo ſharply reproue theſe men, which yet ſayd that they worſhipped not thoſe Images, but by them honoured the one onely God: and the Scriptures do euery where reprehend them, for that they worſhipped the workes of theyr owne handes. By which wordes an vpright iudgement may gather, that theſe vulgare and common excuſes, are not to bee admitted. Yea, and Augustine alſo in hys 6. Sermon in the 10. tome, after thys ſorte conuinceth the Ethnickes, that they tooke theyr Idole for a God, becauſe vnto it they builded altars: For (ſaith he) that A vaine excuſe or defence of the Ethnikes for Images they haue a God, and doe worſhip that Idole for a God, the altar doth testifie. What maketh the altar there, if that it bee not counted for a God? Let no man ſay vnto me, it is not a God. I haue already anſwered, that matter I would to God they knew this thyng ſo well as we know it. But both what they haue, and alſo for what thing they haue it, the altar doth testifie. Thys place of Paule taketh away all excuſe from Idolatrers. TheyTheſe thinges pertayne vnto them which worſhip images, in the Papacy. An oration of Symmachus. wer no leſſe wittie to defend their Idolatries, then are our men at this day to defend the worſhipping of Sainctes. Which thyng he that beleueth not, let hym read the 30. Epiſtle of Ambroſe, which contayneth the oration of Symmachus: wherin in the name of the people of Rome, and of the Senate, he deſired of the Emperours Ʋalentinian, Theodoſius, and Arcadius, that the worſhipping of the Gods myghte bée reſtored. Symmachus denyeth not in that place, but that God is euery wherebut yet he ſayth, that it is much better, to haue ſome certain places appoynted for religion. And he would haue the ſecretes of the deuine nature to bée ſecluded from the people, vnto which diuerſe nations aſpyre not by one and the ſelfe ſame meanes, for that all are not of one diſpoſition. Hée boaſteth muche of miracles: namelye, that by theſe Gods, Rome was defended from Hannihall, and from the Senons, and laſtly, that it had ſubdued the whole worlde vnder her gouernment: but ſince they were neglected, greuous calamities haue happened vnto the publicke wealth. He contendeth, that there is but one God onely, vnto whom all men haue a regarde, and doe come vnto hym by ſundrye wayes. Wherfore in the concluſion, he requireth that the Emperours would bée ſo good, to ſuffer euery nation to haue hys owne religion. But what Ambroſe aūſwereth to theſe thinges, here is now no méete place to declare. They whiche are deſirous thereof, may eaſilie read it in hys 31. Epiſtle.

Wherefore God gaue them vp to vncleanes, through the luſtes of their owne harts, to defile their owne bodies amōg themſelues which chaunged his truth for a lye, and worſhipped and ſerued the thinges that be made, more then him that made them, which is to be prayſed for euer. Amen.

VVherefore God deliuered them vp.] Now is deſcribed the puniſhement,The puniſhment wherewith Eod tooke vengeance vpon idolatry. wherewith God tooke vengeance vpon the haynous ſinne of idolatry. Whiche he therefore ſo greuouſly puniſhed, for yt he will haue his owne glory alwayes reſerued vnto himſelfe. By Eſay the prophete he ſayth: My glory will I not geue vnto an other. And foraſmuch as he hath ſpouſed vnto himſelfe the faythful, as a ſpouſe and chaſt virgin, he can not abide, that they ſhould be defiled with the adulterous worſhipping of Idols. In the law he calleth himſelf a gelious God, for that he will not ſuffer this diſhonour. Further greate was the anger, wherwith he was incenſed: becauſe theſe wicked actes were done by thē, of whom they were leaſt of all to be looked for, that is, of the learneder ſort, which farre excelled others in wiſdome, as it is reported the Egiptians did. For as this nation was counted the mother of ſciences, ſo alſo was it a moſt aboundantAs the Egiptians were moſte excellent in lerning ſo were they the greateſt idolatrers. Chriſoſtom of Plato. Socrates. Aſtronomers. fountayne of idolatry. There, not only men were worſhipped, but alſo Oxen, Crocodiles, Leekes, Oynions, Cattes, and many more ſuch like thinges. And as Chriſostome thinketh, Plato for that by much traueling, he had attayned vnto their doctrine, had a great pleaſure in himſelfe. And Chriſostome reproueth Socrates the ſcholemaſter of Plato, becauſe when he was at the poynt of death, he deſired his friendes, to pay vnto Aeſculapius a Cocke, which he remembred he owed him. Aſtronomers, which aboue others boaſt themſelues as touching the knowledge of celeſtiall thinges, haue tranſferred into heauen a Beare, two twynes, a Bull, a Crowne, an Egle, a Scorpion, a Snake and ſuch like monſtrous thinges: and to the ſtarres which are the excellent workes of God, they faynedly adioyne theſe theyr madde dreames, and do after a ſort attribute vnto them the gouernment of the world. This thing hath the deuill procured, that men ſhould become ſubiect vnto thoſe thinges, ouer whiche they ought to be Lordes and rulers. So man which was made, to be lifted vp into heauen, neglecting himſelfe, hath to his power lifted vp to the ſame place brutiſhe and vnreaſonable beaſtes. Further the Poetes, which aboue other men were had in admiration, did they not fayne what they luſted themſelues of the Gods? OfThe ſondry iudgemente of Plato touching Poets. their deuiſe and opinion Plato (which is counted the moſt graue amongſt the Philoſophers) ſpeaketh doubtfully. In his bookes De Repub: he iudgeth them worthy vtterly to be baniſhed out of the city, becauſe they ſpake ſo vnreuerently of the Gods. And yet in an other place, he commaundeth, that when they entreate of thinges deuine, we ſhoulde geue credite vnto them: becauſe they declare ſuch thinges not of themſelues, but by heauenly inſpiration. If a manWhy Idolatrers worſhipped Crocodiles and Serpentes. would demaund of them why ſo wiſe mē worſhipped eyther Crocodles or ſerpentes, paraduenture they would haue aunſwered, that they in them wondred at the moſt mighty power, whereby they do hurt men: and that in them is expreſſed the auenging wrath of God, which by thoſe worſhippinges they deſired to be turned away from them, in worſhipping God as 〈 in non-Latin alphabet 〉 , that is, as an expeller away of thoſe euill thinges. And this ſinne was ſo ſpred abroade, that it infected the Iewes alſo. For in Ezechiell it is written, that when he was of theThe Iewes alſo woorſhipped creping beaſts ſpirite caried by the heares of the head into Ieruſalem, he ſaw in it not onlye that Idole, whereby the wrath of God was prouoked, but alſo in the Temple he perceaued, that on the walles were paynted, beaſtes, liuing creatures, and all maner of creeping beaſtes, vnto which the chiefe elders of the people with much reuerence offred incenſe: which was to geue vnto them deuine honours. The ſelfe ſame thing is at this day openly vſed in the Papacy vnto ſignes, Images,In the Papacy they burne incenſe to Images. and ſtockes: and yet they ſay, they are free from the crime of idolatry. Further the Prophet ſaw on the other ſide women bewayling Tamuz, that is, Adouides. Laſtly he beheld men in the ſanctuary, whiche turning their ſhoulders to the moſt holy place, and their face towardes the dores of the Tempell, worſhipped the Sunne as it roſe in the Eaſte. And it is there ſayd, that by reaſon of all theſe thinges, the wrath of God was wonderfully prouoked. Paule alſo in this place declareth, with what puniſhementes God puniſhed the Gentles for theſe ſinnes. For he ſaw that his doctrine was contemned: in that whereas he had reuealed himſelfe through the beuty and hugenes of the whole worlde which he had made, ſo excellent a gift was vtterly had in no reputatiō amongſt men. And they choſe vnto themſelues ſo many Images and peculiar inuencions, as there were kingdomes, prouinces, cityes, families, and in a maner men. The puniſhement which they ſuffred, was, that God deliuered them vp to their owne luſtes to be tormented. This was that puniſhement which is called Paena talionis, like for like. For euen as they ſpoyled God, as much as in them lay, of his glory, ſo agayne on the other ſide, God deliuered them, to be vexedPoena talionis. with moſt filthy luſtes: ſo that they degenerated, not only into brute beaſtes, but alſo became farre vnderneath them. This is the greateſt infelicity that can happen vnto man, when the ſpirite and the mynde, which ought to gouerne, are by the iuſt iudgement of God made ſu •• iect to cruell and moſt filthy luſtes, weWe haue domeſticall tormenters Many Actcons. A place of the Pſalms haue no neede of any outward tormenters: we haue auēgers inough at home. For that which the Poetes fable of Acteon, that he was torne in pieces of hys dogges, hath place in theſe men, which are inflamed and rent in ſonder of the luſtes of their owne mynde. And this phraſe, which Paule here vſeth, is taken out of the 81. Pſalme, wherein is reade: My people hath not harkened, neyther hath Iſraell geuen hede vnto me. And I haue deliuered them vp into the frowardnes of theyr hart: and they haue walked in their owne deuiſes. Let thoſe which defend the powersThat free will is nothing with out grace. and ſtrengthes of man, and which attribute in a maner all thinges vnto free will, yea and that without the grace of Chriſt, conſider by theſe thinges, howe farre they erre from the truth. Here is deſcribed the horribleſt puniſhement that can be: when a man is forſaken of God and delyuered vp to be gouerned of himſelfe. Neither helpeth it any thing at all to ſay, that here is now entreated onely of luſtes, and of the brutiſh, or inferior partes of our mynde: foraſmuch as Paule hath togeth r with luſtes made mencion of the hart, whereby is noted the nobler part of the mynde. And Dauid ſayth playnly, That God forſooke them, that they ſhould go on according to their owne hart, and counſels. But how is this kinde of ſpeach to be expounded, God deliuered vp them to their owne luſtes? Whether to deliuer vp be al one with God to permitte. The reaſons of thē that ſay to deliuer vp is to permitte. All the fathers in a maner teach, that To deliuer, is all one, as if it ſhould haue bene ſayde, to ſuffer, to permitte, or to forſake. For they ſeme to abhorre to ſay, that God is the cauſe of ſinne. And theſe are the reaſons as farre as I gather, that moue them thereunto: Becauſe the holy ſcriptures do teſtefye, that God willeth no ſinne, foraſmuch as it is written: Thou art the God that wilt no iniquity. Further this thing they labour for, to take away all maner of excuſe from the wicked actes of men: vnto which wicked actes if God ſhoulde driue them, it ſhoulde ſeeme, that they might lay for an excuſe the will of God. Further they endeuor themſelues to aduance the glory of God, that he ſhould not be accuſed of iniuſtice, for that he driueth men into ſinnes, and then afterward reproueth them for the ſame. Laſtly they labour to mayntayne free will, leaſt if it ſhould be thought, that God driueth men to ſinne, it ſhould either be taken away, or els be diminiſhed. Vnto theſe reaſōs Chriſoſtom vpon this place addeth two ſimilitudes. One of a captayne, which in the fight or battayle forſaketh his hoſt. For he is ſayd, to betray his ſouldiers to hys enemyes, when as in very deede he only withdraweth from them his helpe and preſence. So God is ſaid to deliuer vp theſe men, becauſe he taketh away from them his helpe and grace. The other ſimilitude, is of a Prince or king: which when he ſeeth his ſonne to be paſt all goodnes, and perceaueth, that he can not make him good, depriueth him of all his goodes, and forſaketh him. So (ſayth he) dealeth God with theſe men. But theſe reaſons ſeeme not of neceſſitie to driue vs to this kynde of interpretation. For as touching ſinne, we graunt ye God willeth no ſin, if we loke vpō his wil, which is declared vnto vs in ye lawes of God & in ye holy ſcriptures.He anſwereth to the reaſons alleaged. But y he vtterly and abſolutely willeth no ſinne, we may in no caſe graunt, for aſmuch as we know, that he made all thinges whatſoeuer he would: & agaynſt his will no man can reſiſt, wherefore if by all maner of wayes he would it not, then could it by no meanes be done. Further we affirme, that all excuſe is taken away from ſinners: foraſmuch as their conſcience reproueth them, nether ſinne they againſt their will or by compulſion. And that litle which lay in them to do, as touchyng outward diſcipline they performed not. Neyther ought God to be accuſed of vnrighteouſnes, although he will and incline or dryue the wils of the wicked into greuous ſinnes. For theſe ſynnes as they proceede from hym, are puniſhments, and thoſe moſt iuſt, and whatſoeuer God appoynteth or decreeth, it is ſtreight way iuſt and holy: neither ought hys iuſtice to be weighed accordyng to the conſideration of our iuſtice. For God oughte not to be accuſed of blame or iniquity, becauſe he ſuffreth many to ſinne before hys face, whome he could holde backe, and helpe with his grace that they ſhould not fall, vnder thys pretence, becauſe we ſhould iuſtly be acc ſed if we ſhuld permit any ſuch thing. We may not thinke that theſe thinges are repugnaunte the one to the other: Namely, that we are iuſtly accuſed, and that we vtterly wante all excuſe if we ſinne: and yet notwithſtandyng can not abſtayne from ſinne, neyther can we as we ought, obey the commaundements of God, vnles we be holpen by grace. And laſtly, that it is God which worketh all in all: Foraſmuch as in him we lyue, and are moued, and haue our beyng: And he beareth vp all thynges wyth the worde of hys power. Theſe thinges ought we to beleue, for that they are Oracles of the holy ſcriptures. Wherfore, if by our reaſon they ſeme not to agree together, yet muſt we be content: for we can not perſe the ſecretes of God, neither hath God any nede of our excuſes. Which excuſes yet, if a man would narowly examine, he ſhal fynd ye they do not in any thyng ſatiſfy our iudgement. If there be a maiſter of a houſeholde which hath ſeruantes in hys houſe, which continually commit moſt greuous ſinnes, and would make hys excuſe and ſay that he driueth them not therunto, neither prouokee them to do naughtely, but onely ſuffreth them, wincketh at them, and permitteth them, what an excuſe I pray you ſhould this be. Neyther is free will, by thys thinge in daunger, ſo far forth as we muſt graunt ye free will is. For we ought not to beleue ye god doth ſo deliuer men, that he compelleth them or dryueth thē agaynſt theyr will. They willingly, gladly, and of theyr owne accord ſerue their owne luſtes. The ſimilitudes which Chriſoſtome, bringeth are verye weake. For howe can a Captayne which forſaketh hys hoſt, not be counted the cauſe of theyr deſtruction? And although, when the houſe toppe falleth, the wayght thereof draweth it vnto the earth, yet how ſhall not he which remoued the beame or piller, whiche ſtayed it vp, be ſayd to be the cauſe of the fall therof? So that whether ſoeuer they turne themſelues, when they ſay that God forſaketh and withdraweth his helpe, they muſt nedes be compelled to ſay, that God after a ſort willeth ſinne. And the father which diſinheriteth hys ſonne when he can not amend hym, what compariſon hath he with GOD, whiche can if he wyll, amende men? Wherefore, we ſee not why we ſhould be iuſtly perſwaded by theſe reaſons to interprete theſe wordes. To deliuer, to harden, to blinden, by theſe wordes. To ſuffer, to permit, and to forſake. But as touchyng this matter, let vs briefely examine Augustines opinion:Augustine de praedestinatione & gratia. Augustine de gratia & libero arbitrio. whether God be ſayd to deliuer the vngodly vnto their luſtes, onely in forſakyng them, or alſo after ſome maner forcyng them. He ſemeth in this matter to be diuerſly mynded. For in hys booke of predeſtination and grace the 4. chap. he hath this interpretation, of ſuffryng & permittyng. And he addeth that to harden is nothing els, then ye he wil not make ſoft. To blinden is nothyng els then ye he wil not illuminate: to put backe, is nothing els then y he wil not call. But in his boke of grace & frée wil ye 21. chap. he writeth manifeſtly inough as I thinke. That God worketh in the hartes of men, to incline their willes, whether ſo euer it pleaſeth hym: eyther to good thynges according to hys mercy, or ells to euill thinges according to theyr deſertes: and that by his iudgement, being ſometimes open, and ſometimes hidden, but alwayes iuste. Theſe wordes declare, that our willes are ſometimes ſtyrred vppe of God, not onely in forſaking or permitting vs, but alſo by ſome inclination to euill thynges. Julianus Pelagianus alſo (as the ſame Auguſtine agaynſt himAuguſtine agaynſt Iulianus. in hys 5. booke and 3. chap. ſayth) reproueth Augustine, becauſe he had read, that the ſame Augustine affirmed, that God is wonte to puniſhe: ſinnes by ſinnes. And he ſayth: If the matter were thus, then ought we to prayſe and commende concupiſcenſe and ſinnes, as good thynges, which thou affirmest to bee inflicted vpon vs as puniſhmentes. But there, agaynſt hym are brought forth many notable places of yt Scripture, by which is proued, that God bryngeth in ſinnes, as puniſhmentes,Many notable places of the ſcripture. and paynes deſerued. We can not denie, but that the deuill in tempting, poureth in to vs wicked cogitations: and that he receaueth power of God ſo to do. God ſtyred vp Dauid to number the people, as it is written in the 2. booke of Samuell the 24. chapter. But in the booke of Chronicles, Sathan is ſayd to haue moued Dauid vnto it. And it ſkilleth not, whether God dyd it by hym ſelfe, or by the deuill: for it is all one. In the 1. booke of Kinges, God would haue Achab the king deceaued by a lying ſpirite, that hee ſhoulde geue credite vnto falſe Prophetes: which without doubt was ſinne. And in Eſaie the 63. chap. it is written: Wherfore haste thou made vs to erre, and haſte hardened our hartes that we ſhould not feare thee? And in the 11. chap. of Ioſua: God hardened the hartes of the vnbeleuing Gentiles. And in that Roboam harkened not vnto the elders, which gaue him good admonition, that was therefore, becauſe the conuerſion was of the Lorde, to performe hys worde, which hee spake of hym by the hand of the Prophet. And in the 2. Paralip. the 25. chapter: Amaſias king of Iudah harkened not vnto Ioas king of Iſraell, becauſe God had ſo wrought in hym, to deliuer hym into hys handes. And in Ezechiell the 14. chap: If a Prophet bee deceaued, I haue deceaued hym. Alſo, in the Lordes prayer we praye: Lead vs not into temptation. Theſe thynges in a maner alleageth Augustine: wherby appeareth, that God deliuereth the wicked vnto theyr owne luſtes, not onely by permiſſion, but alſo by a certayne incitation. But agaynſt theſe ſentences, Iulianus ſéemed to obiecte thrée thinges: Fyrſt, that luſtesThre obiections of Iulianus. are (as I ſayd at the beginning) to be prayſed, for that they are ſaid to be puniſhmentes inflicted of God. Further, as touching thys place, it is manifeſt inough (ſayd he) what Paules meaning is. For in that he ſayth, that they were deliuered vp vnto their luſtes, it appeareth, that they were before infected with them, and that they had them before within them ſelues: and that God to deliuer vp, is nothyng ells then to permitte. Thyrdly he ſayth, that God is ſayd to deliuer, rather by a certayne pacience, or ſuffering, then by power, God in déede ſuffreth theſe thinges to bée done: but he doth not by hys power and myght driue them to doe them. To theſe thynges, Augustine in the ſame chapter maketh aunſwere, and ſayth, that it is a very weake argument, that ſinnes ſhould therefore be prayſe worthy, becauſe God by them doth ſometimes puniſhe vs. Otherwyſe we ſhould commend the deuill alſo, whoſe bondſlaues we are made through ſinne, and of hym are greuouſlye afflicted. For he is the tormentour of God, and the executour of the deuine vengeaunce. Moreouer we read, that Saule was geuen of God to be kyng, in Gods furye and wrath, to auenge the wantonnes and rebellion of the people, by the tyrannie of a wicked kyng. And yet is not an vngodly kyng therefore to be commended or prayſed. Theſe thynges and ſuch lyke, do plainly declare the weakenes of that argument. And as touching that which was ſayd in the ſecond place, that the wordes of the Apoſtle, which we are here in hand with, carye with them theyr expoſition (for they are ſayd to be deliuered vp vnto the luſtes of theyr owne hart. Wherfore they had them within them before, and God wrought them not within them: but for that they were before extant, he deliuered them vp vnto them, to be ſet a fire of them) we graunt in déede, that the powers and faculties of luſting, are naturally grafted in man. And God was the author of them, when he created man. But God made them moderate, and ſuch which ſhould be ſubiecte vnto reaſon, and obedient vnto the worde of God: and not be rebellious, eyther agaynſt hym or agaynſt reaſon. But after ſinne, they became ſtubborne, violent, and rebellious. Wherefore it is plaine, that that is falſe which thys man ſayth, that ſuche luſtes as we are now deliuered vp vnto for to be puniſhed withall, were extant in vs before ſinne. They are vndoubtedlye Iatſar harang, that is, an euill workmanſhip or imagination, wherwith our hart is perpetually enfected. But this euil imagination was not geuen of God in the creation, but followed after ſinne. And agaynſt that whiche was laſtly alleaged, namely, that theſe things are done rather by the patience or ſuffrance of God, then by his power, Auguſtine declareth by the words of Paul that either of them is true: for to the Romanes it is written: Euen ſo God, willing to ſhew his wrath, and to make his power knowen, ſuffred with long patience the veſſels of wrath Rom. 9. ordeyned to damnation. In theſe wordes is expreſſe mencion, as well of power as of pacience. And although in that 3. chapter of the 5. booke agaynſt Iulianus, Auguſtine ſayth, that he greatly paſſeth not, whether of theſe wayes theſe kinde of ſpeaches be expounded, yet enclineth he more to my ſentence, to thinke, that God worketh ſomething els, when he delyuereth, hardeneth, or blyndeth, then that he ſuffreth, permiteth or forſaketh. Yea, he manifeſtly writeth that it is not likely, but that, euē as God whē he puniſheth, worketh ſomething in our bodies: ſo alſo ſhould we thinke that he worketh ſomething in the mindes, although after a ſecrete maner. And thus much hitherto of the Fathers. If my iudgement therein ſhould be demaunded, I would ſay, that theſe kyndes of ſpeache, To deliuer vp, to blinden, to harden, and to ſeduce, do ſignify ſomethyng more then to be forſakē of God, or withdrawing of grace, which hapneth through ſin, and which all men confeſſe. For we can not deny, but that of God are offred many occaſions, which in men that are deſtitute of grace and of the holy ghoſt, ſéeme to ſtirre vp euill luſts: & to be vnto thē occaſion of fallyng, as it is manifeſt of ye vngodly king Achab, vnto whō the words of the falſe prophetes wer as a ſnare. And the words of God pronounced vnto Pharao by Moſes, wer inſtrumēts of his greater hardening. And the aduerſities, whiche happened vnto the Iſraelites in the deſert, were occaſions both of blaſphemye, and alſo of infidelity. And that God miniſtred ſuch occaſions, it is out of controuerſye. Whiche occaſions, when they light vpon a godly mynd, and one that is adorned with the grace of God, they turne vnto good, and are profitable for theyr ſaluation. But whenOccaſions inward and outward. they happen vpon thoſe, which are forſaken of God, they cauſe a greater fall, and a greater turning away from God. And ſuch occaſions happen both outwardly, and alſo inwardly. For not only perſecutions, aduerſities, pleaſures, and entiſmentes do outwardly offer themſelues vnto vs, but alſo cogitacions, and inward motions are ſuggeſted vnto the mynde, which to the godly are profytable to ſaluation: but the wicked they do more and more confyrme in impiety. Beſides theſe occaſions, ſuch as are alredy alienated from God ſeme not to nede any other preparation to ſinne. For by reaſon of our corrupt nature we are prone inough vnto it of our ſelues. Wherefore Paule, in this Epiſtle to the Romanes, ſayth, that theſe veſſels of wrath are prepared and apt to deſtruction. And in the booke of Geneſis, Our cogitations and counſels are prone vnto euill euen from Sinne comprehendeth two things our childehode. But to make the thing more playne, being otherwiſe ſomewhat darke, it ſhalbe good to marke, that ſinne comprehendeth two thinges, Action, and a defect or want. For, that action is called ſinne, which wanteth of the law and of ſuch conditions and circumſtances, which ſhould make it vpright and commendable. If we ſpeake of the action, in that it is extant, and is counted among naturall creatures, it is not to be doubted but that it is done of God. But the defect or want (foraſmuch as it pertayneth to priuation, neyther is in very deede extant) hath no neede of any efficient cauſe: but it ſufficeth, that the graceIt is God which with draweth his grace from ſinners. of the holy ghoſt be remoued, and our ſtrengthes taken away, by whiche that action myght haue bene brought to a iuſt perfection. And who can deny, but that this withdrawing of ſtrengthes and grace is done of God? For he is the moderator of hys owne giftes. But we muſt alwayes adde this, that God doth iuſtly and for our euill deſertes withdraw hys ayde. And as Anſelmus writeth, in his booke, of the fall of the deuill: Euen as we are not afrayd to confeſſe, that that creature is made of God, which yet is brought forth through the wicked will of man (for we ſay that God is the Creator of an infant borne of adultery) why alſo ſhall we deny, but that he is the author of that action, whiche is brought forth through an euill will? And this muſt we without all controuerſy graunt, that whatſoeuer is extant in the nature of thinges, the ſame muſt of neceſſitie haue God for hys author. Wherefore it followeth, that theſe thinges are done of God, not only by permiſſion, but alſo his might and power thereunto helpeth, and (as they ſay) workethGod permitteth not againſt his will, but willingly. with all. Otherwiſe that thing ſhould be nothing. For whereas they talke of permiſſion, I would fayne know of them, whether God permitteth willingly, or not willingly? If thou ſay not willingly, then ſhall it followe, that God permitteth it agaynſt hys will, and by compulſion. But if thou ſay, that he doth it willingly, becauſe he made all thinges, whatſoeuer he would, it can not be auoyded, but that the will of God after ſome maner concurreth to the producing of ſinne. But this thing ought we alwayes to haue before our eyes, that one & the ſelfe ſame thinge, as it proceedeth from vs, is ſinne: but, as it is of God, it is no ſinne. Therefore if in thys queſtion we ſhould aunſwere ſimplye, we ought to ſay, that God is not the cauſe of ſinne, in that it is ſinne. Becauſe he (as we haue alredy often ſayde) inflicteth thoſe thinges, whiche in vs are ſinnes, as puniſhementes, and wythdraweth his grace from ſuch as haue deſeruedWhether a man endued with the grace of God, can fall into ſin. The grace of God is not alwaies of one and the ſelfe ſame efficacye. euill, and oftentymes miniſtreth vnto them occaſions of falling, to the ende they ſhould iuſtly be puniſhed. And if thou wilt demaund, whether a man endued with grace, and not forſaken of God, can fall, I would anſwere, that the grace of God is not alwayes after one and the ſelf ſame maner. For ſometymes, by the iuſt iudgement of God, it is more remiſſe, and by it our hart and mynde are not ſo ſtrongly, and with ſuch efficacy chaunged. And then a man may fall, and often tymes committe greuous ſinnes. But when it is of efficacy, and mighty, and when it fully beareth dominion in our hartes, it preſerueth vs from the greuouſer ſort of ſinnes, ſo much as in this life is poſſible. But to returne to that which we were in hand with, we can not deny but that God after a ſort is the cauſe of ſinne, whether we conſider the action, whiche is naturall, or the taking away of ſtrengthes and grace: although that happen not but through our fault. For ſo ſayd Oſeas: Thy perdition or deſtruction commeth of thee O Iſraell, but thy ſaluation commeth from me. Wherfore, when it is ſayd that God is the cauſe of ſinne, we muſt graunt, that not to be ſpoken properly: foraſmuch, as we haue in our ſelues ſufficient cauſe of ſinne. And although we cauel neuer ſo much of other ſinnes, yet what ſhall we ſay of Originall ſinne? Vndoubtedly, there is none which doubteth, but that it is inflicted to vs of God for the auengement and puniſhment of the firſt fall. And we are ſo borne with it, that it can not be ſayd, that we draw it by any other proper ſinne before committed of vs. But in theſe thynges we muſt deale moderately, and in a Chriſtian aſſembly we muſt ſpeake warely. For if a man ſtreight way ſhall abſolutely and ſimply ſay, that God is the cauſe of ſinne, he ſhall not ſay true: and the thyng not beyng well vnderſtoode, will cauſe many to be offended, and men wyll excuſeIt muſt be aunſwered by partes. theyr wycked actes, and go about to lay the cauſe of them vpon God. The matter may be declared by partes, and the truth may in ſuch maner be ſpoken, that all maner of offence may be auoyded. But, which is the beſt way thus to deale,The Maneches. we haue alredy ſhewed. A great many heretofore haue erred in thys matter. The Maneches, for that they woulde not make the almighty God the author of ſinne, becauſe they perceiued the Scriptures to be repugnaunt vnto theyr ſentence, appoynted two beginninges, and framed vnto themſelues two Gods, one good, and an other euil: one of the old Teſtament, and an other of the new, one the Creator of thys viſible worlde, an other the father of our Lorde Ieſus Chriſt. They thoughte that by this meanes they could conciliate thoſe thynges which are euery where written in the holy ſcriptures. The good God, they vtterly denied to be the cauſe of ſin. But the author of it they made the god of this world, whome they pronounced to be euill. They abuſed a place of the latter epiſtleA place of the latter Epiſtle to the Cor: to the Corinthians, where it is ſayd: In whome the God of this world hath blinded the hartes of the vnbeleuers. Behold, ſayd they, to make blynde pertayneth not not in any caſe vnto the good God, but vnto the God of this worlde. But thys place nothinge helpeth them. For we may thus vnderſtande it, that God hath blynded the hartes of the vnbeleuers, which are ſayd to be of this worlde. And after this maner doth Auguſtine read it. Farther peraduenture by it, is ſignified the Deuill, whome Chriſt, and alſo Paule calleth the prince of thys worlde, with his fellowes, powers, aduerſaries vnto vs, & the gouerners of this worlde and of darkenes. Neyther is it any meruayle, if he be called a God: for ſo was he counted and worſhipped of the infidels. For the Scripture vſeth ſometymes to name thinges, not as they are, but as they are counted. Moreouer, there is no cauſe why, but that we may vnderſtande by the God of thys worlde, the true God, which hath created this world, that is, thys viſible world: and the ſelf ſame God is the father of our Lorde Ieſus Chriſt. Neither is it a thyng vnſemely for hym, to blinden the hartes of the vnbeleuers: when as Paule in this place ſaith: that he deliuered them vp both vnto theyr owne luſtes, and alſo into a reprobate mynde. Yea and Chriſt alſo ſayth of hymſelf, that he came into iudgement: that they which ſaw, ſhould be made blynde: and they which were blynde, ſhould ſee. But vnto thoſe thinges which we haue now ſpoken of, as touchyng occaſions,A place of Iames. Whither God tempteth men. namely, that God ſometimes miniſtreth ſuche occaſions, by whiche men deſtitute of grace and the holye Ghoſte, are ſtirred vppe to ſinne, a place of Iames ſeemeth to be repugnaunte, who in hys 1. chapter writeth thus: God tempteth not to euill. And yet we cannot deny, but that the ſcriptures ſometymes teſtefye, that God tempted the Iſraelites, Abraham, and others. Auguſtine de conſenſu Euangeliſtarum, deuideth temptations into two kyndes. Namely, that ſome are toTwo kinds of temptacion. proue, and other ſome to deceaue. And he graunteth, that God ſomtimes tempteth to proue, but neuer to deceiue. But this diſtinction ſemeth not to be ſufficient. For one and the ſelfe ſame temptation, when it ighteth vppon a godlye man, profiteth to trye hym wyth all. But if it happen to an vngodlye perſon, and one that is deſtitute of grace, it ſerueth to ſeduce him. As in the deſert the temptacions, as touching Moſes, Aaron, Ioſua, and Chaleb, were probations and trials: but vnto others, they were prouokementes vnto ſinne. And yet it ſufficiently appeareth, that God was the author of them. Wherefore,

An other diſtinction of temptacions.

The Greeke ſchooles. Howe God is not the author of inward temtations.

laying a part Auguſtines diſtinction, there is an other which is more allowable, which is read in the Greeke Scholies: namely, that there are certayne temptations vtterly outward: whoſe beginning or cauſe we haue not in our ſelues: as aduerſities and perſecutions: but there are other temptations, which ſeeme to burſt forth out of the luſtes of our mynde. And of thys kinde of temptation, ſay they the Apoſtle Iames admoniſheth vs, that we ſhould not make God the author of them. Which muſt ſo be vnderſtanded, that we ought not in ſuch maner to appoynt God the author of them, therby to excuſe our ſelues. And that thys is the Apoſtles meaning, thoſe thynges which go before do well declare. Let no man (ſayth he) when he is tempted, ſay, that he is tempted of God, as though he woulde excuſe hys ſinne. For euery man is tempted of his owne luſtes. Wherfore he willeth vs to acknowledge in our ſelues the originall beginning of euill: and not to lay the fault vpon God. But yet he nothing prohibiteth, but that God may be ſayd by hys iuſt iudgement ſometimes to miniſter vnto theſe luſtes which are grafted in our corrupt nature, occaſions and prouokementes, as well inwardly in our myndes, as outwardlye. But we oughte to accuſe the grounde, whiche wee haue in our ſelues: and not to laye that for an excuſe, whyche is miniſtred by God. Further, this is to be added, that we can not deny, but that the of originall ſinne are inflicted vpon vs, to auenge the fall of the firſt parentes,Two kinds of luſtes. with which luſtes euery one of vs is tempted. Theſe luſtes, vnto which thoſe that are idolaters are deliuered vp to be puniſhed, maye be deuided into two kindes: ſo that ſome luſtes couet that which ſemeth good, and other ſome, driue away that, which is thought to be euill. And although it may ſéeme, that theſe affections were grafted in man by nature, yet were they not ſuch at the beginning, when man was created, as now they are. But (as I haue alredy ſayd) they were grafted moderate, and ſu h as ſhoulde obey reaſon: but now

What manner of affections were grafted in man, when he was created.

Stoikes without affections. A mediocrity of the Peripatetikes.

they are vnbrideled, and they reſiſt reaſon and the worde of God. Wherefore when the Stoikes ſaw this corruption of them, they gaue iudgement, that their wiſe man ſhould be vtterly free from all affections and paſſions, becauſe, as the matter goeth now, they thought that wiſedome could neuer agree with affections. For affections alwayes appeared vnto them to be ſubiect vnto vice and ſinne. But the Peripatecians iudgement was, that the wiſe man ought not to be vtterly without affections: but they allowed thoſe that were moderate. And being demaunded, how theſe luſtes ſhould be kept in a meane, they ſayd, that there is a mediocrity preſcribed of reaſon. And they added moreouer, that this right reaſon, which ſhould be iudge of this mediocrity, longeth to a wiſe man. But they were not able to ſhew who this wyſe man was, which ſhould perfectly defyne of thys meane, Wherefore the Chriſtians, which deferre thys iudgement vnto the word of God, do nothyng at all erre: ſithen they haue moſt ſure rules taken out of the holy ſcriptures, by which are moſt manifeſtly defined, what thinges are to be deſired, and what to be refuſed. There are two thinges vndoubtedlyTwo rules to amend luſtes with all. which amend, vitiate, and corrupt luſtes. One is, that whether we eate or drinke or do any thinge els, we do all thinges vnto the glory of God. Which thing neither Ariſtotle nor Plato, nor any of the wiſe men of this world had taught, as Paule hath done. Further, foraſmuch as it is agreed of the end, we muſt beware, that our woorke be not defiled other with defect or wante of affections, or els with exceſſe of them. And in ſumme, theſe appetites, ſo farforth as God hath grafted them in our nature, oughte not to be accuſed: but as we now haue them they are not without fault.

To vnclennes, with ignominye to defyle their owne bodies amonge themſelues.] The commentaries whiche are aſcribed vnto Hierome, affirme that this ignominy or diſhonor is to be referred, vnto the filthines, and vnpurenes whiche the Ethnikes committed in their ſacrifices. And they expound the ignominye or diſhonour of the bodyes to be burninges and markes, with which the bodies of thoſe whiche were initiated and dedicated to Images, were defyled. But theſe thinges are farre wide from the truth: and the Apoſtle by thoſe thinges which follow, doth manifeſtly declare, what his meaning is. For he referreth all thinges to vnnaturall carnall pleaſure. Thoſe thinges are calledWhat thinges are vncleane. vncleane, whoſe ſight we can not abide, as in naturall thinges, is matter or corruption that commeth out of a ſore, and dongue, and ſuch like: and as is, as touching humane workes, glotony, dronkennes, eſpecially when vomiting followeth, alſo lechery, eſpecially that which is agaynſt nature. Hereof he writeth vnto the Romanes, that that nacion, and all other nations, when they were without Chriſt, were wonderfull enfected wyth this peſtilent vice. Neyther is this obſcure, that he addeth. To defile their owne bodies with ignominy. For if he which committeth fornication, ſinneth agaynſt hys owne body, much more he which is defiled with this kynde of wickednes. Our bodies are the temple of the holy ghoſt, organes of God, and inſtrumentes ſanctified.

Wherfore they which contaminate or defile them, do excedingly ſtray from theThat they ſin, which defile their bodies with luſte. inſtitution of God. And this happeneth vnto them, which departe from the true worſhippyng of God. Vnto the Epheſians it is written of the Gentiles that be ſtraungers from Chriſt. Howe that they walke in the vanitye of the mynde, hauyng their mynde darkened, and that they are alienated from the lyfe of God by reaſon of the ignoraunce which is in thē, & blyndenes of hart. Who, after that they came once to this pointe, that they ceaſed to be ſory: gaue themſelues to wantonnes, with a greedy deſire to commit all maner of vncleannes. It might at the firſt ſighte ſeme, that Paule ſpeaketh vnreuerent and filthy thinges. But we muſt remember,Paule ought not to be accuſed of filthines. that Vnto the cleane, all thinges are cleane: & the holy Ghoſt vſeth, when he ſpeaketh of the elect, very freely to reproue wicked and moſt filthy actes. In ye Prophetes, and eſpecially in Ezechiell, is mencion made of the Synagog, as of an harlot, which openeth her knees to all that come, and whoſe filthye luſt was ſo great, that with reward ſhe hired louers, which had the fleſhe of aſſes, and the fluxe of horſes. The holy ghoſt abhorred not from theſe kindes of ſpeach. And yet thys letteth not, but that ye wordes of God, are wordes moſt chaſte. For wordes otherwyſe of theyr owne nature are indifferente: it is our luſte that maketh them vyle and filthy. Howbeit Paule ſemeth ſomtymes ſomwhat to fauour the eares of the hearers, when vnto the Epheſians, by one world only he noteth theſe filthines of the Ethnikes, ſaying: It is filthy to declare the things which are committed of them in ſecrete. But Chriſostome ſayth, ye the Apoſtle in thys place tēpereth hys ſpeache betwene two great daungers. For on the one ſyde, foraſmuch as it behoued that theſe men ſhould in ſuch ſort be reproued, that they ſhould not be able to deny their filthines (which thyng peraduenture had bene hard to be done if he had layd before them faultes not very greuous) it was neceſſarye, that he ſhould moſt openly reproue thoſe crimes, which euery man cōfeſſed to be moſt filthy. On the other ſyde ſome reuerence was to be had vnto the readers & hearers. Wherfore, he did with a wonderful prudence order his wordes. For in makyng mention of nature, he reproueth them, for that they were not content wt the vſe of nature, but by their filthy luſt, cōmitted violēce againſt their own nature. He vſeth alſo ſome ſharpenes of wordes, when he ſayth: that they burnt, & defiled theyr bodies wyth contumelies diſhonour, & that they fell into vncleannes and vnpurenes. All theſe thinges haue a wonderfull ſtrength to moue the hartes of the readers. Ambroſe demaundeth, howe theſe thynges ſhoulde be counted a puniſhment, which were vnto them great pleaſures: when as contrariwiſe this ſemeth to be the nature of puniſhmentes, to be diſpleaſaunt, and to be vrged vpon men euen by compulſion and againſt theyr willes. He anſwereth that this is to be aſcribed vnto the goodnes of God, whiche woulde not puniſhe theſe men more greuouſly. But this ſemeth not to make much to Paules purpoſe. For that he by the bitternes of the puniſhment ment to increaſe the greuouſnes of the ſinne. Wherfore Chriſostomes iudgement herein fitteth better: for he ſayth: that it is the greateſt euill that can be, when a man reioyceth in hys owne hurtes, For if a man when he is ſick , fele great griefe and payne, ye phiſitions diſpayre not of hym. But when he commeth once to that poynte, that heIt is a moſt greeuous euill, for a man to reioyce in his owne hurtes. feleth no payne nor griefe, then is he in a maner paſt all hope of recouerye. And madde folkes whē they teare themſelues, and fare full ill wyth themſelnes, are glad in ſo doyng, & miſerably reioyce, when they eate dongue, ſtones, or coales, or beray themſelues with dirt or filthy thinges. And yet doth not theyr myrthe make the calamity any thing the eaſier. So lykewyſe are theſe men no leſſe puniſhed wyth thys deformity of ſinne: notwythſtandyng, they ſeme to delyght themſelues therin. Paule coulde vndoubtedly haue vpbrayded vnto them othervices. But thoſe had not bene ſo full of ſhame, nor ſo apte to declare the calamity of the vnbeleuers.

Which haue chaunged his truth for a lye, and worſhipped and ſerued the thinges that be created aboue the Creator, whiche is to be prayſed for euer. Amen.

VVhiche haue chaunged his truth for a lye.] He agayne repeteth, that theWhy Idols are called a lye. cauſe of ſo greate a puniſhmente was idolatrye. By truth he meaneth the ſelfe ſame thynge whiche before he noted by glorye. And he calleth idols a lye. Becauſe they wente aboute to take awaye from woode and ſtones that whiche they were: for that they no more counted them woode nor ſtones: And attributed vnto them that which they were not: deuine powers (I ſay) and the nature of God. And whē he ſayth of God, which is to be prayſed for euer.] He endeth his ſentence with an excellent acclamation, which ſelfe thing he doth alſo when he writeth of Chriſt in the 9. chap. that he is God aboue all thinges to be prayſed for euer, Amen. Wherefore ſeyng he pronounceth one and the ſelfe ſame thing both of the father, and alſo of the ſonne, he manifeſtly declareth, that the ſonne is equall wyth the father. And Chriſostome affirmeth, that this particle was therfore added, to the end we ſhould vnderſtand, that the enterpriſe of theſe men had no good ſucceſſe. For although they aſſaied to robbe God of his glory, and to change hys truth, yet would they, or would they not, he remayneth God to be prayſed for euer, Amen. Neyther did he therfore in ſuche ſort take vengeaunce vpon them, to deliuer them vp into a reprobate ſence, as though he could not otherwiſe caſt them from hym. Their impiety was no let or hurt vnto him: they were their owne deſtruction: But becauſe the Ethenikes are accuſed for the worſhippyng of images, it ſhall not be from the purpoſe, ſomewhat to ſpeake briefely as touchyng images. Firſt we will ſpeake of them whiche go about to reſemble God by images: afterward we will touche ſomewhat of the Images of thinges which are corporall: and then whither they may be had in temples & in holy places: laſtly whether there may be any good vſe of them at all. And asGod ought not to be expreſſed by any Images. touchyng the firſt, there is an expreſſe commaūdement in Deut. that God ſhould not be portured by any images. And hereof he geueth a reaſon, becauſe when he ſpake vnto them in Horeb, the people ſawe there no image. The Prophetes alſo haue very often inculcated thys thyng: and eſpecially Eſay from the 40. cha. vnto the 45. entreateth in a maner of nothyng els. And Paule in the actes of ye Apoſtles, when he preached to the men of Athenes, ſayde that men are of the generation of God: but the nature of God hath no ſimilitude, with ſtones, golde, or ſiluer. Farther, ſeyng no man hath ſene God at any tyme, how ſhall any mā attempt to make his lykenes? He is infinite and can be comprehended in mynd, and much leſſe in ſence. Wherfore they which either painte or make his picture, do diſhonour hys nature: as though it can be limited with lynes & coulors. And in the olde law the mercy ſeat in the middle part, which reſembled the ſeat of God, was empty, to the ende occaſion ſhould not be geuen of making the nature of God in formes and images. For the repreſenting of him by an image ſprang firſt of infidelitie, becauſe the reaſon of men could not perſwade it ſelfe.The Images of God ſprange of infidelitie. An example of the Hebrewes. An obiection touching the diſcriptions of the Prophets. that God was preſent, vnleſſe it were manifeſt by ſome ſigne or image. Which thinge the Hebrewes plainly declared, when in the wildernes they ſayde vnto Aaron: Make vnto vs Gods, which may go before vs.

But they obiect agaynſt vs, That foraſmuch as God is oftentymes diuerſly deſcribed in the Prophetes, why in ſuch ſort may he not alſo be paynted? Eſpecially ſeyng ſcripture or writyng differeth very little from paintyng. Eſay ſaith that he ſaw the Lord ſittyng vpon an hygh ſeat, and exalted &c. How commeth it then to paſſe that the paynter may not ſet forth God in forme of a iudge or king. He is deſcribed in Daniell the 7. chap: like an olde aged man of perſon, vnto whome the ſonne of man was brought. What offence then ſhall it be for the paynter, if he only by loues and colours ſhadowe that, which the Prophete expreſſeth by woordes and writinges? In dede this argument ſemeth to haue a goodly ſhew: but it concludeth not that which it intendeth. For where the precept of God vrgeth, there reaſonynges and ſuch like can not perſuade, nor conuince to cauſe vs to do otherwiſe. And though there ſeme to be ſome compariſon betwene thoſe thynges which are prohibited, and thoſe thynges whiche are permitted, yet oughte we neuer to take vppon vs to make thoſe thynges a lyke, betwene which the worde of God hath put a difference. Theſe are thoſe 〈 in non-Latin alphabet 〉 or vayne diſputations and reaſonings, which haue ingendred ſuperſticions, brought in idolatry. And though there were none other thyng to aunſwere, yetThoſe things betwene which the woord of God hath put a difference ought not to made a like. A differēce betwene writing and painting. Painting expoundeth not it ſelfe. were this ſufficient. Howbeit, we coulde put a difference betwene writyng and payntyng: that although in the holy Scriptures there are ſet forthe one or two ſimilitudes of GOD, there is yet in the ſame place expounded and declared what is the meanyng of them. And yf a man reade farther, he ſhall at the length fynde that God is a ſpirite, infinite, and whiche filleth heauen and earth. Which thing paynting teacheth not, neyther doth it declare it ſelf: wherfore it ſhould eaſely at the length bring men into errors, and make them to be of that minde, to thinke that God is like a man. Auguſtine alſo in his little booke De fide & Simbolo, the 7. chap: And yet (ſayth he) muſt we not therfore thinke, that God the father is circumſcribed, as it were with the forme or ſhape of a man: that when we thinke of him, we ſhould couceaue in our minds that he hath a right or left ſide, o for that the Father is ſayd to ſitte, we ſhould therfore thinke, that he doth it with bowing of his knees: leaſt we fall into that ſacriledge, for which the Apoſtle execrateth thoſe which changed the glory of the incorruptible God into the likenes of a corruptible man. For, all Chriſtian to erect vnto God ſuch an image & to place it in a temple, it is wicked: & much Of the pictures of Chriſt of the Apoſtles and of holy hiſtories. God forbad not grauing, caruing, molding nor painting. The beginninge of Images. more wicked is it to place ſuch a one in the hart. Now reſteth to conſider touching Images which repreſent corporall things: as Chriſt, the Apoſtles & holy hiſtories. Vndoubtedly, as touching the nature of theſe things, ther is no cauſe, but that they may be reſembled by ſigns and pictures. Neither are the arts of grauing, caruing or molting, or painting at any time forbiddē by the commanndement of God. Auguſtine affirmeth, that the beginninge of Images, came of the deſire whiche men bare towardes the deade. For when men tooke it vnpaciently, by death to be bereft of them whom they dearely loued, they deſired at the leaſt to ſolace themſelues with the images of them. Which pretence (as ſhall afterward be declared) the deuill abuſed to idolatry. And by thys meanes the Images of the elders were kept: and that was counted an honour vnto the dead, and brought ſome ſolace or comfort vnto theyr friendes. It is written of Alexander Emperour of Rome the ſonne of Mamnea, that he had in hys Temple the ImagesAlexander the ſonne of Mamenia had Images in his temple. Images out of temples are not to be condemned ſo that they be not woorſhipped nor filthye. Marcellina a fellow cō panion of Carpocrates. A copper image of Chriſt. of Chriſt, of Moſes, and of Abraham. The Turkes haue no Images at all, neyther publikely, nor priuately: In carpets they weue knots & ſmall flowers, and certayne other thinges: but neuer any perfect Images. Which Images yet if they be had without worſhipping: and that out of Churches, can not be condemned: ſo that they be rightly vſed and not worſhipped. Wherfore Marcellina, is iuſtly condemned: which woman Auguſtine, in hys booke de haereſibus, ad Quoduult Deum, ſayth, was a fellowe companion of Carpocrates, and had the Images of Chriſt, of Paul, of Homere, and of Pithagoras, which ſhe both worſhipped, & alſo offred incenſe vnto: which thing only was to be condēned. Otherwiſe to haue images, was not among the elders counted worthy of reproofe. Euſebius Ceſarienſis affirmeth, that he ſaw the Images of Peter and Paule, which certayne of the faythfull kept by them. And he telleth, that in Ceſarea Phillippi, which was called Paneas, was a Image of Chriſt made of copper, at whoſe feete lay proſtrate an other Image of that woman, whiche by touching the hem of hys garment was healed of her flux of bloud. And he ſayth moreouer, that vnderneath it ſprang vp a certayne herbe, whiche when it grewe ſo high, that it came to the hem of the garment of the image of Chriſte, gate thereby ſuch power that it healed all maner of diſeaſes. And Socrates in his 7. booke of the Tripartite hiſtory writeth, that Iulianus the Apoſtate remoued thys Image, and commaunded his owne Image to be put in the place thereof: whiche was ſo ſtrikē with lightning, that it was vtterly deſtroyed. And although that Image of Chriſt was by the Ethnikes drawen throughout the whole world, yet it wasAn appocripha hiſtory of king Abagarus by the Chriſtians after a ſort gathered together again, & reſerued. Euſebius writeth alſo of our Lord Ieſus Chriſt: that he ſent his owne Image by hys diſciple vnto king Abagarus: but foraſmuch as thys is Apochriphall, I can not eaſely be perſwaded, that it is true. But let vs ſee whether theſe Images of Chriſt and of Saintes may be had in holy places, where the faythfull aſſemble together, or whether rather they be forbidden. There were certaine of the Ethnikes which as touching this thing had no very ill iudgement. Numa Pompilius (as Plutarch declareth in his lyfe,) erected no kynde of Images in holy Temples. And ſo continued it at Rome for the ſpace of 150. yeares. That king had learnedThe opinion of Pythagoras touching God. Pithagoras ſentence. Who taught, that God is a mynde and a ſpirite, and vtterly tooke from him the nature of a body. Wherefore theſe mē were of this minde, that they thought it a thing moſt vnworthy, to repreſent a more noble nature by viler thinges. Although by the verity of the hiſtory, it is certayne, that Numa was before Pithagoras, neyther could he learne thys of hym. But how ſoeuer it be, we may inferre, that that thing which they repelled out of their Temples,We ought not to haue Images in our Temples. ought we much more to baniſhe from ours. For thoſe thinges which are there ſet forth, may withdraw the mynde from the wordes of God. For our mynde is of ſuch condition, that it is ſo vehemētly withdrawen by thoſe things which are offred vnto the ſenſes, that it can not attentiuely applye it ſelfe vnto other thinges. Wherefore the Lacedemonians gaue ſtraight charge that in theThe maner of the Lacedemonians. court, wherein the Senate was kept, there ſhoulde ſtand no ſignes or Images: for that it behoueth: that they which decide affaires concerning a publike welth, ſhould not be plucked away to other matters by any occaſion. And Virgill in his firſt booke of Eneas writeth, that when Eneas entred into the Temple where Dido was, and beheld the pictures on the walles, he gaue his mynde wholy to the contemplacion of them. Furthermore it commeth to paſſe (as ſayth Auguſtine vpon the 113. Pſalme, in his 2. Sermon) that much honor and maieſty is gotten vnto Images, when they are placed in Temples. Becauſe partly thorough the worthynes of the place, and partly by reaſon of the authority of ſuch as dedicate them, men beginne to conceaue, that there lieth hidden in them ſome deuine vertue. And although this be of ſome force to enſtruct them, namely, that they ſee, that they with theyr eares can not heare, neyther can they with the mouth ſpeake, nor with the eyes ſée, nor vſe any office at all pertaining to life: yet are they deceaued by reaſon of the holy ſeruices which they ſée done vnto them, and alſo becauſe of the honours which they perceaue to be geuē vnto them: ſo that now they beleue, that in ſteede of life, there is grafted in them a deuine power. And that they ſo thinke, it is by this manifeſt, for that they in ſuch maner humble themſelues vnto Images. But for that they are afraydeAn excuſe of them which worſhip Images. to confeſſe, that ſome deuine power lieth hidden in the Images, they ſay that they worſhip that which is repreſented by thoſe Images, that is, the ſea, the earth, or the heauen.

And if a man goe on, and ſtill reproue them, ſaying: that theſe bodyes alſo are not of that worthynes, eyther to be worſhipped, or to be honored, they will anſwere, that in their mynde they haue a reſpect vnto hym, which hath the dominion ouer all theſe thinges: that is, vnto God only, by whome al theſe things are gouerned. Wherefore we ought in any wyſe to beware, that a holy place do not ſo much encreaſe the eſtimation of Images, that it become a moſt certayneThe deuin will adioyne himſelfe vnto Idols and Images ſet vp in the temple. An hiſtory of the Image of our Sauiour in Lateranum. occaſion of idolatry. The deuill will eaſely adioyne himſelfe vnto them. For he is proud & deceitfull. Wherefore he will ſoone deceaue men, & draw vnto himſelfe thoſe worſhippinges which are due vnto God only, whē he includeth himſelfe in theſe erected Images in ſteade of a ſoule, or a deuine power. And according to the deſertes of the ſinnes of men, he deludeth our ſightes. There is a ſaying, that at Rome in the Church of Laterane, appeared an Image of our Sauiour paynted vpon a wall. Of the verity of which hiſtory I am not ſo certayne, that I dare fully affirme it to be true. But graunt that thys kynde of miracle happened, and other miracles paraduenture more notable: yet ought we not for them to be pulled backe from the true worſhipping of God. But agaynſt them we muſt fence our ſelues with the oracles of God. It is true indéede, that Gregory the great (as we reade in his epiſtles) reproued the biſhop ofGregory reproueth the biſhop of Maſſilia for breaking of an Image. Miſſilia for that he had broken to peeces an Image in hys Temple. But in this caſe the authoritie of the reprouer ought not to blynde our eyes: but rather we muſt marke, whether he did by iuſt authority cōfirme that which he reproueth. Vndoubtedly, we are ſo proue vnto idolatry, that the faythfull thought it neceſſary, that Images ſhould vtterly be aboliſhed out of Temples. For who is he, that perceauing himſelfe to be geuen vnto filthy luſt, will willingly keepe company with a harlot. In doing ſo, ſhall not he be thought to tempte God? Euen ſo to haue Images, where holy ſeruices are done, where there is adoration vnto God, and where the faythfull aſſemble together about gods affaires,Of the Cherubins that ſtoode by the mercy ſeate. can not be but a thing moſt perillous. They alleadge agaynſt vs, that God had by the ſides of the arke of the couenaut two Cherubines. But they ſhould therunto haue added, that thoſe were not open vnto the ſightes of the people. For they were put into the entrance, which was called Sācta ſāctorum, into whiche the high prieſt only entred, and that only once in a whole yeare. Further, they had the word of God, which commaunded ſuch things to be made: whiche ſelfe ſame word is agaynſt other Images. Neyther is it lawfull for vs to vſe thoſe things, which were lawful in the ceremonies of Moſes. Otherwiſe let vs appoint in thys realm, or in this prouince, but one Temple only, as it was among the Hebrues: and let vs take agayne all thoſe thinges, which at that tyme pertayned vnto offeringes, and to the furniture of ſacrifices.

What the vſage of the olde church was as touchyng images, Epiphanius deAn example of Epiphanius. clareth, who dyd rent in ſonder the image of a man, which honge in the place of prayer: And wrote an epiſtle vnto the biſhop of Ieruſalem, in whoſe dioces he dyd this thyng, that from that tyme forward he ſhould not permit any ſuch thyngs to be done in hys church; foraſmuch, as they were not agreable with Chriſtiā religion and diſcipline. And this epiſtle of Epiphanius, as a thyng very worthy to be knowne, Ierome turned into Latine. By the tranſlation wherof, it appeareth, that he was of Epiphanius opinion. Yea and in the councel of Eliberinum it was decreed in the 36. article, that no pictures ſhoulde be painted on the walles ofA counſell at Conſtanſtinople vnder Leo Iſauricus. Churches. And vnder Leo Iſauricus, which was an Emperour of Rome, there was a Counſell had at Constantinople, wherein images were condemned, & broken to pieces, and conſumed with fire: although Irene which afterward raigned wyth her ſonne Constantine, thorough the ſuggeſtion of Tharaſius Patriarche ofIrene reſtored images in the councell of Nice Constantinople, called the ſecond Councell of Nice, whiche is commonly named the 7. Councell, in whiche images were reſtored, and alſo the worſhippyng of them. But by what friuolous & fond reaſons they did thys, I am aſhamed now to declare. It is true that Charles the great about ye ſame time called a CounſellThe councell of Charles the great agaynſt the ſecond counſell of Nice in Germany, vnto which aſſembled alſo two legates of the biſhop of Rome: where the decrees of Nice touchyng images were abrogated. And yet notwithſtāding, I know not by what meanes, that toke place which was decreed by Irene and Constantine in the ſeuenth Synode.

I know that Iohannes Damaſcenus, in the tyme of Leo Iſauricus, fought harde for Images, and had much trouble about them. And he telleth a miracle, wherbyDamaſcenus fought for images. to confirme images. But he bringeth no reaſons out of the ſcriptures. And as for myracles, they ought not to moue vs, to reſiſt the worde of God. The braſen ſerpent was ouerthrown of kyng Ezechias, which yet was erected by ye commaūdement of God, and approued by wonderful great miracles. For as many as loked vpon it were healed. Our temples are not therefore built, that we ſhuld in them behold pictures. But in them is miniſtred the worde of God, the ſacramentes are geuen, and deuyne prayſes are celebrated. All which thinges far excellChurches ought to be ſhut when there is no congregation. all maner of images. And he which is not perſwaded by this kynde of doctrine, ſhall nothyng at all profite by pictures. A man wil ſay peraduenture, that in Churches theſe thinges are not alwayes had which we now ſpeake of: for ſometymes there is no teaching, neyther are the ſacramentes miniſtred, neyther are the ſacramentes miniſtred, neither is there had any holy aſſembly. I graunt this to be true: but yet the temples ought to be ſhut, when theſe chriſtian exerciſes are not in doyng. Otherwyſe, they are open for men to walke vp and downe and to be occupied about trifles. And of how ſmall force their excuſes be,Againſt thē which ſay that images are the bookes of idiotes or of the vnlerned. which they bryng for images, hereby appeareth, in that they alwayes ſay: that theſe images are the bokes of idiotes and of the laitie. But how chaunceth it then, that the images of higheſt eſtimation, vnto which were inſtituted pilgrimages, and which were had in greateſt reuerence and honour, were kept cloſe? ſo that none could ſée them, but for money? Why ſhould the boke be kept ſhut, by which they would haue men to be taught? Farther, a man may ſée certayne images euen of one and the ſelfe ſame kynde and perſon, neglected and contemned: and other of them, contrariwyſe laden aboue meaſure with honours. They haue peraduenture, the image of the Virgin at home, or in the ſtreate, or els in the market place, which yet they forſake, and go on pilgrimage into Boleyne, or into Italy, an other image of the ſelfe ſame. Vndoubtedlye, if they deſire by them to be taught, the image at home could haue taught them euen as well asWhen the vſe of images began firſt in temples. the image in a ſtraunge place. We ſee moreouer, that then the vſe of images chiefly flouriſhed, when paſtors of Churches ceaſed from feedyng their flocke with holye ſermons: as thoughe they ment to deliuer the people committed to theyr charge, to be inſtructed by domme images. Wherefore, my opinion is, that images oughte vtterly to be remoued out of holy temples. But in otherOut of the temple and where no holy aſſembly is, images are lawfull. places there may be ſome vſe of them. At the leaſt, they may bryng an honeſt pleaſure, which may haue ſome vtilitie ioyned with it, yf they repreſent thoſe thinges whiche are monumentes and examples of pietie. But they are in no caſe to be ſuffered, no not in other places alſo, if they ſhoulde become occaſions of Idolatrye. For then muſt we alwayes imitate Ezechias. Neither ought we at any tyme to attribute more vnto them, then vnto the holye ſcriptures. ForWe muſt neuer knel before images. The vſe of images came from the Ethonikes. who falleth downe vppon hys knees, and worſhyppeth the booke eyther of the new Teſtament or of the olde? None vndoubtedly, which is godly wiſe. And yet in them both, Chriſt and alſo the workes of God are more truely and expreſſedly ſet forth vnto vs to contemplate, then they are in all the images of the world. Neither is this to be paſſed ouer, that the maner of hauing of images came vnto vs rather from the Ethnikes, then from the practiſe of holy men. And alſo if we haue images priuately, two other thinges alſo ought diligently to be taken hede of. Firſt, that they be not lying images, ſo that vnder the title and nameLying images are condemned. of ſayntes, they repreſent not thoſe which neuer were extant. Suche as are the ſignes of George, of Christopher, of Barbara, & of ſuch lyke, which are by images & pictures obtruded as ſayntes, when as there is nothyng found, of certainty touchyng them. Howbeit, I deny not, but that ſome things may ſomtimes be painted, which may by an allegoricall ſignification profitably enſtructe the beholders. Farther, we muſt beware that the pictures or tables be not filthy or wanton,Wanton images are not allowed wherwyth to delyght our ſelues, leſt by the ſyght of them, ſhould be prouoked filthy luſtes. Now reſteth that we ſpeake ſomewhat of the breakyng of Images. In which thyng I will content my ſelfe wyth the teſtimony of Augustine: Whether it be lawfull to breake images. who in his ſermons, and eſpecially in his ſixt ſermon, hath theſe wordes: So God performe, and geue all thynges into thy power: as he hath geuen that which is broken. This we ſay to you good brethren, that ye do not theſe thynges, when they are not in your power to do them. It is the maner of wycked men, and of tauerne haunters, there to rage where they haue no power, and without cauſe to thrust themſelues hedlong into danger of death. Ye haue heard the thinges which we red vnto you all, when ye of late lyued Deut. 7. in cotages and loſely. When the land was geuen into your power. First, Moſes ſayth: that the land ſhall be geuen into their power: and ſo he tolde them, what they ſhould then doo: Namely, ye ſhal destroy theyr altars, groues, images, &c. When ye haue receaued power, then do ye theſe thynges. Where power is not geuen vs, there we do not theſe thynges, but where it is geuen, we omitte them not. Many Paganes or infidels haue theſe abhominations in their fieldes, do we come and breake them? No doubtles, for first we labour to breake the idoles in their hartes, when they alſo are become Christians, or do inuite vs to ſo good a worke, or do preuent vs. Now then we must praye for them, and not be angry with them. And thus much as touching images.

Wherfore God deliuered them vp vnto ſhamefull affections. For euen the women did chaunge the naturall vſe into that whiche is againſt nature. And likewiſe alſo the men lefte the naturall vſe of the woman, and brent in their luſtes one with an other: men with men wrought filthines, and receiued vnto themſelues the reward of their errour, as was meete.

Wherfore God deliuered them vp vnto ſhamefull affections.] For that he had repeted the crime of idolatry, he alſo more largely beginneth againe to declare the puniſhmentes therof. And ſayth: that the men lefte the naturall vſe of women, and were inflamed againſt nature: which ſelfe thing he mencioneth of y women, whom reaſon, iudgement, and ſhamefaſtnes, ought to haue conteined in honeſt life, as they ought alſo to haue cauſed the men to haue done: which thingHe diſputeth of nature with the Ethenikes. came not to paſſe: becauſe as God threatned in Deut. y 38. chap. The vngodly are ſtriken with madnes and fury. And the Apo. vſeth this word Nature, becauſe he diſputed againſt the Ethnikes, which had no ſkill or knowledge in the ſcriptures, but onely in nature. And againſt them he taketh tohſe things, which by the light of nature are by themſelues manifeſt. And he ſheweth, that they were altogether ſo fooliſh, that caſting away the inſtitution of nature, they followed thoſe thynges which were repugnaunt againſt it: when as otherwiſe thinges that are done accordyng to nature, are honeſt, profitable, and pleaſant. But it iuſtly came to paſſe, that theſe men were in this maner blynded. For euen as they were not content with the doctrine of God, when as they thought it not ſufficient, that he ſhoulde be repreſented by the fabrication of the world, but would nedes bring in idoles & images, ſo alſo as touching thinges that were to be done, they were not content with the inſtitution of God, which was accordyng to nature, but more allowed their owne inuentions, although they were moſt filthy. And herein they did the ſelfe ſame thing which our firſt parentes did when they fell. For their deſire wasThe ſinne of the fyrſt Parentes. to haue the knowledge of good and euill: that is, at their pleaſure, and as they luſted to determine of good and euill, iuſt and vniuſt: whiche thing is proper vnto God onely: vnto whoſe determinations creatures ought to ſtand. So theſe men attempted in the coniunctions of bodies to doe according to their owne pleaſure and filthy luſt, and not accordyng to the decrées of God and of nature. And theſe affections are after the Hebrew phraſe called the affections of diſhonour, whiche in the Latine tongue is ſpoken by the adiectiue. For euen as that which the Hebrewes ſay, The ſonne of perdition, in Latine is turned filius perditus, that is, The lost ſonne: So that which in this place is written, Affections of diſhonour, in Latin is, Affectus ignominioſi, that is, Shamefull affections. Paule hath this worde 〈 in non-Latin alphabet 〉 . which ſignifieth not vulgare motions, or the lighter ſort of affections, but perturbations, and violent diſeaſes, by which we are by a mightye impulſion ſtirred vp and prouoked. Neyther are theſe ſhamefull affections any thing els, then that which he before ſayd: namely, luſtes of the hart. By theſe thinges which are now written, is eaſely confuted that which Iulianus the Pelagian, obiected vnto Augustine. For he ſaid, that luſtes are extant in vs: and, God to deliuer vs vp vnto thē, is nothing els, then to leaue vs vnto them. But Iulianus cannot proue, that theſe ſhamefull affections were in the nature of man before his fall. And it ſemeth that the Pelagians abuſed this place, as Augustine, writeth in his 2. boke de nuptiis & concupiſcentia ad Valerium, in the 19. & 20. cha. For they laboured to proue y concupiſcence or luſt is a thing laudable, by an argumēt taken of cōtraries. ForA falſe Argument of the Pelagians. ſithē (ſaid they) Paule condēneth ye coniunction which is againſt nature, it cōſequētly foloweth, that y luſt which is according to nature, is both vpright, and alſo worthy of praiſe. Wherfore (ſaid thei) although ſome do in it excede ye meane, yet ought it not to be reproued: vnles we wyll alſo accuſe both bread and wyne, becauſe ther are ſome which abuſe them. Neither is that of any force which thou ſaieſt. The goodnes of generation excuſeth not y crime of adultery: neither doth original ſin which is drawē frō y natiuity, cōdemne y goodnes of wedlocke. Becauſe, this is to ſpeake darkly, and thou ſeemeſt to labor not to be vnderſtād. The naturall copulation of men with women, oughte at the length to be expreſſed by ſome certayne note, that we may know whether it be good or euill. That it is good, hereby appeareth, becauſe Paule condemneth the contrary. But if it be good, & the birth is good, which ſpringeth thereof, by what chinkes or holes thē doth originall ſinne creepe in? Theſe thinges they obiected vnto Auguſtine. ButAuguſtine aunſwereth the Pelagians. in this ſort did he aunſwere them. We muſt make a diſtinction (ſayth he) betweene thoſe thinges which God inſtituted, and betweene thoſe thinges, which were by Adam brought in after ſinne. We ſay that the naturall copulation of man with the woman was inſtituted of God, and therefore it is good, neyther of it cōmeth any euill. But luſt, which The naturall copulation of man with woman as it was inſtituted of God is good. Concupiſcēce which was adioyned vnto it after the fa of Adam is euill. is thereto adioyned, as we now haue it, is rebellious agaynſt reaſon, vnbrideled, & ſtubburne, alſo the diſobedience of the partes of the body, which is not kept downe by our will, procedeth from vice and ſinne. And ſuch a luſt, ought to be counted ſhamefull and euill. Which thing the ſenſe of nature teſtefieth: for that we ſee that when man and wife will haue fellowſhip together they do hide themſelues: which declareth that in it there is ſome thing which hath ſhame annexed vnto it. Further Paule writeth: I know that there dwelleth no good in me, that is, in my fleſhe whome we ought rather to beleue then you, which ſet forth luſt as a good thing. And he addeth: If our nature be to be made ſaue, then ought it to be good: otherwiſe it ought not to be made ſaue. And if it bad no euill in it, then ought it not to be made ſaue, becauſe of it ſelfe it ſhoulde be ſaue. But as touching Paule, whereas he condemneth the vnchaſt, for that they left the naturall vſe of the woman, he ſpeaketh not a word there, of matrimony: but only ſheweth, that theſe idolaters, were horriblye puniſhed, in that they forſooke the naturall vſe: whiche naturall vſe yet may be obſerued among whoremongers and harlotes, wherefore thoſe thinges whiche ye alleadge of concupiſcence are farre from Paules meaning. But how originall ſinne is traduced by procreation, I will not in this place expreſſe.

And they receaued vnto themſelues the reward of their errour as was mete.] By the name of error he here in this place vnderſtandeth manifeſt ſinne, and that which is committed of men, wittingly. And theſe filthy thinges whiche he hath ſpoken of (he ſayth) were an hire and reward. In the Greke it is written 〈 in non-Latin alphabet 〉 , which may be turned, a compenſation. And thys kinde of ſpeach ſemeth not to be much vnlike that, which is ſpoken in the Goſpell, touching hipocrites, that they haue receaued their reward. And foraſmuch as ſinnes properly deſerue not a bire or a rewarde, but a puniſhemēt: by this place is moſt manifeſtly perceaued, that that is true which Auguſtine oftētimes affirmeth, namely, that God auengeth ſinnes by ſinnes. And y greuouſnes of the wickednes cōmittedHere is proued that God puniſheth ſinnes by ſinnes. agaynſt nature appeareth, by that that it is anſwerable and is compared to the moſt greuous ſinne of idolatry. Augustine in his firſt booke and 24. chap: againſt ye aduerſary of the law & of the prophetes, ſayeth, that that place which is written in the 38. of Deut: is vniuſtly reproued of the Maniches: where it is written that God wil inflict this puniſhement vpon the wicked, that ſometimes they ſhall kill theyr owne children and eate them: whiche thing without doubt is ſinne, neyther (as they ſay) ought it to be thought to proceede from the righteouſnes of God. And hereby the Maniches endeuored thēſelues to cōclude, that the God of the olde Teſtament is euill, becauſe he inflicteth euill thinges, that is, ſinnes. But Auguſtine aunſwereth: The ſame thing might alſo be ſayd of the God of the new Teſtament. foraſmuch as Paule writeth in this place, that he deliuered vp men into theſe ſhamefull affections. But it is farre otherwiſe. Becauſe the true God inflicteth this kinde of puniſhement vpon the wicked, which puniſhementes are not tormentes of ſuch as ſinne, but encreaſings of ſinnes. And after this maner doth Paul reaſon. They whiche are without Chriſt and his Goſpell, haue experience that ſuch wrath of God, lighteth vpon thē: Therefore at Chriſtes handes muſt be ſought both remedy and alſo righteouſnes. Wherefore it appeareth, how wickedly ſome do in ſuch maner defend free will, that they are not aſhamed to ſay, that by the ſtrengthes thereof, and by that which is in vs, we may auoyde all ſinnes. Which thing if it were true, then ſhould Paule weakly conclude, that we ought to come vnto Chriſt, and vnto the Goſpell. For a man myghte ſaye, I can auoyd theſe ſynnes euen without Chriſt, by my ſelfe, and by myne owne free wil. And this is worthy of noting, that the Apoſtle in this chapiter vſeth thysPaule vſeth this word to deliuer men three times kinde of ſpeach, God deliuered vp men, three tymes. For which thinge if there be any man ye will accuſe the iuſtice of God, as though he committeth iniquity, the ſame man ſeketh now to be God ouer God. So far is it of, that he counteth him for God. Hetherto Paule hath entreated of the moſt filthy crime which is committed againſt nature, and that agaynſte nature being vitiate and corrupted. As though he ſhould haue ſayd: Ye would not retayne: no not that litle vprightnes, and honeſty, and inſtitution of God, whiche remayned in nature. Now he goeth to the rehearſall of other vices, which he doth not ſo largely entreate of, but onely rehearſeth theyr kyndes in number. And before he commeth to the rehearſall of them, he ſayth:

And as they regarded not to know God: euen ſo God deliuered them into a reprobrate mynde, that they ſhould do thoſe things that are not conuenient:

And as they regarded not to acknowledge God, euen ſo God deliured them vnto a reprobate mynde.] He now diligently openeth, how the puniſhmente was correſpondente vnto ye ſin. That which we haue here turned, regarded not, is in the Latten probare, & in the Greke 〈 in non-Latin alphabet 〉 . Where this word, probare, ſignifieth not, to tempt, or by argumentes to confyrme: but rather firmely, perfectly, and conſtantly to appoynt. And this is the meaning of his reprehenſion: They knew God by his creatures but they would not acknowledge him: that is, they would not haue the knowledge of him perpetually before theyr eyes, wherebye mought haue followed ſome chaunge of life, and luſtes moughte after a ſorte, haue bene brideled. And this thing do the cōmentaries which be aſcribed vnto Hierome meane: wher we reade, that theſe men woulde not haue God before theyr eyes, For where that is, there men fall not ſo eaſly in ſinne. Vndoubtedlye there are many, which being endued with an excellente wyt, do know a greate many of thinges righte well, and can handeſomely deliberate vpon them: but when they know and haue determined vpon them, they lay them a ſide, ſo that when they to come to actes and doinges, they ſeeme in vaine both to haue knowen them, and to haue deliberated vpon them. Wherefore righte well ſeemethThey knew God but they acknowledged him not Eraſmus in this place to haue noted the difference betwene, cognoſcere & agnoſcere, that is, to knowe, and to acknowledge: and he graunteth, that theſe menne knewe God: but hee denieth that they acknowledged him, becauſe when they knewe hym, they gaue not vnto hym, that whyche they oughte to haue done. And in ſum, that whiche is here ſayde, is all one with that whiche is before written: When they knew God, they glorifyed him not as God, neyther were thankefull, and all one with this, which he reproued, namely, that they withhelde the truth in a lye. Although Ambroſe ſemeth to expound this, as though theſe mē, althoughe they knew God by his creatures, yet ſeemed not to allowe, that God hath intelligence of thoſe thinges which we do. For they thought him not to be curious ouer our actions. And therfore they did put themſelues in good hope to eſcape vnpuniſhed. This expoſition is not amiſſe: but may right wel be applied vnto the woords of Paule. But that which Chriſoſtome writeth in this place, is worthy to be noted. The minde of man (ſaith he) is compared with the driuer of a carte. Wherfore in the courſe there is no error, vnles the mind be troubled. And therehence come all manner of euils. Neyther is theyr fleſh to be counted the chiefeſt fountayne of them. They are therfore deliuered into a reprobate minde, becauſe they did not after a iuſt manner embrace the knowledge of God, whiche they had attayned vnto.

That they ſhould do thoſe things that are not conuenient.] That is, thoſe thinges which vtterly ſhake of al honeſty and comelines.

Being full of all vnrighteouſnes, fornication, wickednes, couetouſnes, maliciouſnes, ful of enuy, of murther, of debate, and of diſceate, euill condicioned, whiſperers, backbiters, haters of God, doers of wrong, proude boaſters, inuenters of euill, diſobediente to parentes, without vnderſtandinge, couenaunte breakers, without naturall affection, ſuch as can neuer be appeaſed, vnmercifull.Sinnes are the tormenters of God

Being full of all vnrighteouſnes.] Here is ſetfoorth a cataloge of ſinnes, as it were of y tormenters & auengers of God. And this hath a wonderful Emphaſis, that theſe mē are ſaid to be filled with al vnrighteouſnes: Neither ſaith he abſolutely, with vnrighteouſnes, but addeth thys word, all, by 〈 in non-Latin alphabet 〉 , y is a ſtrēgth or an increaſe. Becauſe it is poſſible, y godly men alſo may ſomtimes ſomwhat ſlip, & feele in thēſelues the grounds of theſe vices. But theſe mē are ſayd both to be ful, & alſo to be ſtuffed wt the whole nature of theſe euils. Firſt is put vnrighteouſnes, namely, wherby we do iniury vnto our neighbour. Thē is added fornication. He ſpeaketh not of adultry: becauſe (as ſayth Ambroſe) of the condēnatiō of the leſſer ſinne, is the grieuouſer ſinne condemned. For if fornicatiō be ſinne, then much more is adultery ſinne. And if he had ouerhipped fornication, and had made mencion onelye of adultery, then peraduenture they woulde haue thought fornication to haue bene no ſinne at all. Whiche thinge (ſayth he) the Romane lawes did, for they leuing fornication vnpuniſhed, puniſhed adultery. 〈 in non-Latin alphabet 〉 , whiche is engliſhed, wickednes, ſignifieth that endeuor, whereby we labor to do hurt vnto an other. 〈 in non-Latin alphabet 〉 , that is, couetouſnes, is deriued of theſe wordes 〈 in non-Latin alphabet 〉 , which ſignifieth, hauing to much: and thoſe men are called 〈 in non-Latin alphabet 〉 , which ſeeke by all meanes poſſible in all manner of commodities to haue more then other men: and with the hurte and loſſe of theyr neighbour vſurpe more then is meete, whether it be as touching riches, or as touching pleaſures or honors. 〈 in non-Latin alphabet 〉 , which is engliſhed maliciouſnes, if it be generally taken, ſignifieth vice, and is contrary 〈 in non-Latin alphabet 〉 that is, to vertue. Sometimes it ſignifieth ſluggiſhnes: from whence commeth this prouerbe 〈 in non-Latin alphabet 〉 , that is, to ſpeake negligently. And ſo 〈 in non-Latin alphabet 〉 ſignifieth that vice whereby we are ſtrayghte way wery of well doing. It ſignifieth alſo trouble and affliction, wherunto we bring our neighbors. 〈 in non-Latin alphabet 〉 , that is full of enuy, murther, and debate. Again he ſheweth that they wer not in a meane ſort infected with euils, but wer ouerwhelmed with thē. Very wel ioyneth he enuy & murther together. For firſt the murther of Cayne ſprange of a certayne enuy. Agayne contencions or debate follow ſtraight way after the committing of murthers. 〈 in non-Latin alphabet 〉 , that is, deceate: by it are ſignified guiles: for whome they cannot kill and oppreſſe by violence, thoſe they encounter with guiles and diſceate. 〈 in non-Latin alphabet 〉 , that is, euill conditioned. Here are reproued thoſe that are bytter, ſharpe, and hard to be pleaſed. And ſuch ar they which can almoſt be contented with no mans condicions. 〈 in non-Latin alphabet 〉 , that is, whiſperers. Theſe are they whiche priuely cary tales to and froo of whatſoeuer they ether heare or ſee, and chiefely they ſeeke by all meanes poſſible to breake and diſſolue frendſhippes betweene party and party. 〈 in non-Latin alphabet 〉 , that is, backbyters: who herein differ from whiſperers, for that backebyters detract openly: but whiſperers do it ſecretly. 〈 in non-Latin alphabet 〉 , that is, ſuche as bate God, as of whom they delight neuer either to heare, to thinke, or to ſpeake, And Iulius Pollux in his dictionary, ſayth, that it is an Epitheton of the vngodly, and that alſo it is a tragicall word. For it ſignifieth thoſe whiche ſaye vnto God, depart from vs, we will not haue the knowlege of thy wayes. 〈 in non-Latin alphabet 〉 , Theſe are cōtumelious perſons, which ouerburdē theyr neighbours with reproches infamies and filthy iniuries. 〈 in non-Latin alphabet 〉 , that is, proude, theſe men in al places that they come ſhew themſelues diſdainful, proud, and high mynded. 〈 in non-Latin alphabet 〉 , that is boasters, he meaneth ſuch Thraſos and glorious fellowes, which attribute vnto themſelues thoſe thinges, that were neuer ether ſeene, or written, or pictured. 〈 in non-Latin alphabet 〉 , that is, inuenters of euill, Theſe men are ſo wicked, that a man can ſet before them no good, ſound, or fyrme thing, but they will gather ſome euell thereof. Or els it ſignifyeth thoſe, which not being content with the formes and kindes of vices, which are alredy in vſe, do inuent new kindes of wickednes. 〈 in non-Latin alphabet 〉 , that is, diſobediente vnto their parentes. By parentes he vnderſtandeth, not only father and mother, but alſo magiſtrates, ſcholemaſters, and paſtors, 〈 in non-Latin alphabet 〉 , that is, without vnderstanding. They are ſuch, which do thinges without iudgement or reaſon, & order all thinges fooliſhly & furiouſly, 〈 in non-Latin alphabet 〉 , that is, couenaunt breakers. Theſe men will abide by no conditions, couenauntes, nor leagues. They are vnfaythfull, and breakers of all couenauntes. 〈 in non-Latin alphabet 〉 , that is, without naturall affection: which are moued with no affection, toward thoſe which are ioyned vnto them by any kind of kinred, They neyther care for parentes, nor children, nor bretherne, nor countrey, nor friendes, and at the length for no man. 〈 in non-Latin alphabet 〉 , this ſignifieth thoſe, whiche will neuer be reconciled or pacefied, when they are once moued, or haue taken any quarell in hand. 〈 in non-Latin alphabet 〉 , that is, vnmercifull. So laſt of all he maketh mencion of thoſe which are ſo cruell, that they are touched with no kinde of mercy. But theſe fower vices laſt ſpoken of, Chriſoſtome doth after this maner order, that by 〈 in non-Latin alphabet 〉 , which we haue turned couenaunt breakers, he vnderſtandeth thoſe which can agree with no man, no not with thoſe, whoſe nature is like vnto theyr owne. An horſe, acquainteth himſelfe with an horſe, and an Oxe, with an Oxe: but theſe will agree with no man. By 〈 in non-Latin alphabet 〉 , whiche we haue turned, without naturall affection, he vnderſtandeth thoſe, which are not touched with their next & moſt friendes. By 〈 in non-Latin alphabet 〉 , whiche is engliſhed, to be thoſe that can neuer be appeaſed, he vnderſtandeth thoſe that breake all maner of leagues and felloſhippes. By 〈 in non-Latin alphabet 〉 , whiche is in the Engliſhe, vnmercifull, he vnderſtandeth, thoſe which ſhew mercy or compaſſion to no man. Theſe vices are therefore ſo diligently rehearſed, that by them, as by certayneNotes or markes of vngodlines. notes, impiety mought the better be knowen. And they are for this cauſe alſo ſet forth vnto vs, partly that we ſhould behold y miſerable eſtate of thoſe which lyue without Chriſt and hys Goſpell: and partly, that we ſhoulde haue before our eyes the enemyes, agaynſt which we muſt fyght.

Who when they knew y righteouſnes of God, that they which commit ſuch thinges are worthy of death, yet not only do the ſame, but alſo haue pleaſure in them that do them.

By amplification he ſtill depreſſeth them, when he ſayth, that both they themſelues are wicked, and alſo they excedingly delight in thoſe that are wicked: when yet notwithſtanding they knew the righteouſnes of God. For both knowing & willingly, they commit ſinne. How the lawes of God were knowen vnto men, he teacheth not: for that it is well knowen vnto all mē, that the ſameThe law of nature is the law of God. It is knowen by the light of nature that ſinnes ought to be puniſhed with death. Draco puniſhed all ſinnes with death. commeth by the light of nature. And this righteouſnes which men by nature attayne vnto, he calleth the righteouſnes of God: ſo that we muſt remember, that the law of nature, is alſo the law of God. They were not ignorant, that they which do theſe and ſuch like thinges, are worthy of death, becauſe the light of nature, ſheweth (whiche thing alſo Paule teacheth) that the reward of ſinne is death. Draco the lawgeuer puniſhed all maner of ſinnes with death. And when he was admoniſhed, that all ſinnes were not alyke, he aunſwered, that he knew that to be true: but he had no puniſhement more greuous nor crueller then death: and therefore he could adde no greuouſer puniſhementes vnto the haynouſer ſort of offences. And yet was it not therefore to be ſuffred, that lighter offences which deſerued death, ſhould not be puniſhed with it. To conſent vnto them that do euill, is to fauor, and embrace thē, & not to reproue thē: yea rather to prayſe thē. And whē a mā hath cōmitted vnto him y office either of teaching or of preaching or els of admoniſhing, to winke at theſe things: or (as the maner is in the court of Rome) to diſpēce with thē, to take money, to bargayne, and (as they terme it) to cōpoūd for thoſe things, which they count for manifeſt hainous crimes. The Apoſtle (as Chriſostome noteth) endeuoureth himſelf vtterly to ſtop the mouth of this kind of men. For if they had layd ignoraunce for an excuſe, therto he anſwereth, when they knew the righteouſnes of God: but if they had excuſed thēſelues by weakenes: yet neuertheles, were they gilty, becauſe they cō ſented and reioyced at others, which committed the ſelfe ſame thinges. But forWhether al the Ethenikes were guilty of ſo many and ſo great crimes. as much as Paule inueigheth here againſt them, which when they knew God, glorified him not as God, neither were thankeful, but addicted themſelues vnto idolatry: whether ſhall we condemne all theſe Ethnikes, as guilty of ſo many and ſo great crymes, as we haue now heard recited, or no? Vndoubtedly, there were in the publike wealth of Rome many excellent and good men: as the Valerians, the Catos, and the Scipios: and alſo there were ſuche among the Grecians, as Aristides, Phocio, and Socrates, whome we reade not to haue bene defiled wyth ſo many ſhamefull and filthy luſtes. There are ſome whiche to this queſtion thus aunſwer, that although theſe men were not polluted with all theſe ſinnes, yet there was not one of them, but that at the leſt he was ſpotted with a great many of them. Vndoubtedly they were proude, and ouermuch deſirous of glory & fame. Farther, without all doubt their iudgement was very ill touchyng God. But this it ſhould ſeme is an eaſier expoſition to ſay, that theſe excellent men as touching the hart and mynde, were vnpure and contaminated: as ſuch which had not Chriſt both for a mediator, and for a propitiator, through whome theyr natural luſtes, mought not haue bene imputed vnto them for ſinne. Nether had they the holy ghoſt or grace of Chriſt, whereby they ſhould haue bene reſtrayned from committyng of ſinne, and alſo haue wrought ſuche workes, whiche mought haue aduaunced the glory of God. Wherfore, this their vncleannes of hart, and naturall enmitie agaynſt God, as touching it ſelfe, coulde haue burſt forthe into all theſe wycked actes, if God had not prouided (leſt publike wealths ſhould haue bene turned vpſide downe, and leaſt all politicall diſcipline ſhoulde haue periſhed) that euermore ſome excellent men ſhould floriſh, by whoſe lawes and pure lyfe after a ſort, other men ſhould be conteyned in doyng of ciuile dueties. And although the actions and doynges euen of theſe men were ſinnes, as touchyng God, yet in outwarde appearance they were not ſo polluted, but that they might be vnto others an example, and alſo a certain rule of ciuile honeſty. But there were ſo few of theſe men, that amongſt a great number of Philoſophers a man could ſcarſely fynde one or two of them: and in an infinite multitude of ciuile men, a man could (as we ſee) ſcantly be able to finde a few examples of morall vertues. And Paule ſpeaketh of men, as they are for the moſt part Wherfore, that which he here ſayth: abideth firme, neither doth thys obiection any thyng weaken it.

The ſecond Chapter.

WHerfore O man thou art inexcuſable, whoſoeuer thou arte that iudgeſt, for in that that thou iudgeſt an other, thou condemneſt thy ſelfe: for thou that iudgeſt dooſt euen the ſelfe ſame thyng. But we knowe that the iudgement of God is accordyng to truth, agaynſt them which commit ſuch thinges. And thinkeſt thou O man, that iudgeſt them which do ſuch thynges, and doeſt the ſame, that thou ſhalt eſcape the iudgement of God?

Knowledge generally is deuided into two partes: wherof, the one pertaynethTwo kindes of knowledge onely vnto contemplation: of whiche he hathe hetherto from the begynnyng at large written: when he declared that theſe men by the obſeruation of thinges created, mought haue come to the knowledge of the moſt high God, the authour of the world: from whome when they had thorough idolatry filthilye fallen, they were deliuered vp to be puniſhed with moſt ſhamefull luſt. There is on other knowledge, which is called practike, for that it is occupied aboute the doyng of things. Now in this place doth Paule teach, ye they abuſed thys knowledge alſo: for that when as they knewe what was equitie, and right as touchyng the doyng of thyngs, yet notwithſtandyng, partly they maintained and ſupported others, when they tranſgreſſed theſe bondes: and partlye if they dyd puniſhe ſinnes in other men, yet wincked they at the ſelfe ſame ſinnes in themſelues. And he in ſuch ſort reproueth them, that he declareth vnto them that they ſhall not eſcape the iudgement of God, although in the meane tyme they auoid the iudgement of men. So that his entent is, to take away from thē, al manner of excuſe. Such great loue and affection beare we vnto our ſelues, that oftentymes we can geue vpright iudgement vppon other men, but can eaſely ouerſkip our ſelues offending in the like, or rather in things more haynous. Wherefore he ſayth, Thou art inexcuſable. This ſentence he inferreth of thoſe thinges which he had before ſpokē: becauſe that as touchinge eyther of theſe two knowledges they are conuinced both wittingly & willingly to haue ſinned. Origen ſuppoſeth, that this is not a verye apte diſtinction of the chapiter, when as thoſe thinges which are here ſpoken, do ſo plainely depend of the things going before. Ambroſe alſo ſuppoſeth, that in this place is a preuention againſt them, whych peraduenture would excuſe themſelues, for that although they fal themſelues, yet conſent they not vnto ſuch as worke wickedly, which men he willeth to call to minde, that foraſmuche as they are ſeuere in puniſhinge of others, the ſelfe ſame iudgement ſhall at the length lighte vpon themſelues. But why the Apoſtle ſeemeth, to cut of onely the excuſe of ignorance, we haue alredy before declared the cauſe: namely, for that the Ethnikes, whiche attributed all thinges vnto free will, neuer pretended the other excuſe of infirmitie: Therfore was it nedefull to vrge them on this behalfe, that they ſhould vnderſtand, that theyr knowledge was not ſufficient for them. Moreouer, the entent of the Apoſtle is, to call them backe from the lawe, and from Philoſophye: of whiche two thinges, the principalleſt office is, to teach. Wherefore when he had declared, that knowlege by it ſelfe was not ſufficient to iuſtefy them, he moſte manifeſtly inferreth, that iuſtification cannot be obtayned, neyther by Philoſophy nor by the lawe. And that theſe men by the lighte of nature, knew what thinges were to be doone, he proueth manifeſtlye by this token, namely, for that they coulde iudge of them. But there is no man, which can geue iudgemente of thoſe thinges whereof heThe Ethnikes excelled in ſharpnes of iugemente. is vtterly ignoraunt. But how muche the wiſe menne of the Ethnikes exelled in ſharpenes of iudgemente, the goodly lawes and excellente bookes, whiche they haue ſetfoorth, do declare, and alſo the determinations whiche were decreed at theyr places of iudgemente, when matters were decided. Chriſoſtome ſuppoſeth, that theſe thynges are therefore written vnto the Romanes, becauſe at that time they were the chiefe Lordes ouer all, and the iudgementes in a manner of all prouinces were drawen thither. But vndoubtedlye thoſe thynges whereof the Apoſtle here writeth, pertayne vnto all menne. For there is none, whyche hath hys righte wyttes, whiche eyther wyth himſelfe or els with other menne diſcuſſeth not of thoſe thinges, whyche he eyther publikely or priuately ſeeth done: and either prayſeth or diſprayſeth the ſame, as they eyther diſagree from naturall iuſtice, or agree therewith. But foraſmuche as they can geue iudgemente of other menne, they oughte in eſpeciall to geue iudgemente of themſelues: for y vnto them it is moſt plaine, not onely what they do, but alſo with what mind they do it: which they cannot ſo eaſely ſee in other menne. But they ſpare themſelues, and do the ſelfe ſame thinges, whiche they geue iudgement of. Paule therfore to ſtrike into them a terror ſayth:Eueryman may better iudge of himſelfe thē of other men.

But we know that the iudgement of God is according to truth againſt them which commit ſuch things. And thinkeſt thou o man, which iudgeſt them which do ſuch thinges, and dooſt the ſelfe ſame, that thou ſhalt eſcape the iudgemente of God?] They diſſembled theyr owne ſinnes, eyther becauſe they thought that God little regarded the thinges which are done of men, againſt whiche errour the Apoſtle ſayth, that it is moſte certaine that God wil iudge theſe thinges,Reaſons why God will iudge men. and that accordynge to truth. Otherwyſe as ſayth Ambroſe he ſhoulde be counted an euell woorkeman, as one whyche ſhoulde neglecte hys woorke. And foraſmuche as thoſe thinges whiche he hath made are moſt good, and the ſame (as the continuance and order of thinges declareth) hath he not caſt of frō his care, how dare they thinke, that man, which is the moſt excellent of al creatures ſhould continue without the prouidence and preſence of God? Others peraduenture were therefore perſwaded to ſinne againſt their owne iudgemēt, and to thinke that they ſhould not be puniſhed for it, becauſe they ſaw and perceaued, that God deferreth puniſhmentes. Which erronious opinion, he afterward confuteth, when he ſayth: Dooſt thou deſpiſe the riches of his goodnes, patience, and long ſuffringe? But becauſe ſuch ſeeme there to be reproued whiche iudge others (& that not a miſſe) when as yet they thēſelues liue in the ſelf ſame wicked actes: let vs ſee, whether theyr opinion be vpright, which thinke that ſuche Iudges cannot nor oughte not to geue ſentence againſt others whiche are accuſed vnto thē, they thēſelues being guilty of the ſelfe ſame fault. But this were to ouerthrow all publike wealths, and vtterly to take away iudgements. Neyther doth Paule here any thing ſerue for the maintenaunce of this opinion. But onelyeWhither a iudge being guilty of any crime, may iudge an other accuſed of the ſelfe ſame crime. A place of Iohn touching the adultereſſe. ſheweth, that they moſt grieuouſly ſinne, which with a greate ſecuritie puniſh others, and ouerpaſſe themſelues. They ought vndoubtedly firſt to correct and amend themſelues. But yet Paule biddeth them not, to forſake the office cō mitted vnto them. They vſe alſo for this purpoſe to cite the ſayinge of Chriſte vnto them, which accuſed the adulterous woman: He which amongſt you is with out ſinne, let him caſt the firſt ſtone at her. But this ſentence of Chriſt is not againſt iuſt puniſhmentes, and lawfull iudgementes. Neyther commaunded he them, that they ſhould not go forward in accuſing the woman, whome they had taken in adultery. He himſelfe was no magiſtrate, but the moſt high preacher of God. Therfore, that which was his office to do, he executed, in perſwading thoſe hipocrites to repentaunce. And he woulde haue them firſt hereunto to haue a regarde, by a liuely fayth and repentaunce, to deliuer themſelues from the ſinnes whereof they were guilty. Neyther forbad he, but that they ſhoulde execute that which the law of Moyſes commaunded. He ſaw that theſe wicked men in theſe puniſhments wer infected with two manner of faults. For firſt the puniſhment and payne, which theyr neighbour was put vnto, was pleaſaunt vnto them: for by accuſinge him before the Magiſtrates and iudges, they priuely wreckt vpon him their hatred and enmities. An other fault was their hipocriſy: for that when as they themſelues otherwiſe abſtained not from the ſelfe ſame wicked actes, yet by accuſynge of offenders they made a ſhow, as though they had bene zelous of the law. Theſe thynges Chriſt wente aboute to correcte: He condemned not the woman, for that he was not a polleticall magiſtrate. He accuſed her not to the Magiſtrates, becauſe he tooke her not in adultery. Wherefore faraſmuch as he was not a ſufficiēt witnes, he was not bound by the law, to proſecute ſuch an accuſation. But that which pertayned to hys function, he left not vndone: for he admoniſhed her, that ſhe ſhould afterward abſteyn from ſinne. Likewiſe when we ſee any wicked acte done by our neyghbour, God requirethWhat is to be done when we ſee the fauts of our neighbour. not, that we ſhoulde not iudge of it accordinge to the nature thereof. For woe be vnto vs (as ſayth the Prophete) if wee ſhall call euill good. That whiche is euill oughte to be iudged, accordinge as it is. Neyther oughte we ether to ſuſpende our iudgemente, or to turne away our eyes frō thoſe things,How thys is to be vnderſtand, iudge not. whiche are in very deede euill. If that we ſhall feele our ſelues alſo, to be infected with the ſelfe ſame fault, let vs diſcend into our ſelues, and with a due chaſtiſement reproue our ſelues. And therebye ſhall it come to paſſe, that we our ſelues being by repentance corrected, may both, more vprightly, and alſo, wyth more fruyte, admoniſhe our brother, when he offendeth. Neyther againſte this, is that ſentence in the. 7. of Mathew: Iudge not, and ye ſhall not be iudged. Becauſe in that place is not entreated of the taking away of brotherly admonicion: but onely the curioſity of the vngodly is there reproued, whiche aboundinge themſelues, in all manner of ſynnes, do moſt diligently ſearch out the ſinnes of other men: not to the entent to amend them, but to delighte themſelues in the multitude of ſinners, and becauſe they thinke, that hauing company, theyr caſe is the better. The godly are not infected with this curioſitie, as they which haue continually their eyes fixed vpon theyr owne ſinnes, and dayly falles: ſo that they haue no leyſure (vnles they offer themſelues vnto them) to conſider the faults of other men. Moreouer, they reioyce not, neyther delighte themſelues in the condemnation of theyr neighbours, eſpeciallye that condemnation whiche is done raſhely. For they know that theyr brother, foraſmuch as he is of God, eyther ſtā deth to his Lord, or falleth. But we intreate now of priuate menne, and not of Magiſtrates or Paſtors, whoſe parte is by office to be inquiſitiue touching the life and manners of thoſe, which be committed to theyr charge. Wherefore all men, as well ſubiectes, as magiſtrates, ought to iudge ſinnes which are layde before them, by admoniſhing and puniſhinge, euery manne accordinge to hys office, leaſte vices ſhoulde ſpreade to farre abroade. But thys thinge aboue others is diligentlye to be taken heede of, as Paule nowe teacheth, that wee winke not at thoſe thynges whyche we our ſelues wickedlye committe. For as he ſayth, In that we iudge an other, we condemne our ſelues. The ſelfe ſame ſentence, whereby we puniſhe other men, ſtriketh alſo our ſelues. And ſeing we can not eſcape our owne iudgement, how ſhal we eſcape the iudgement of God, which is according to truth? For then ſhall not that thinge happen whiche we ſee now doth, that in one and the ſelfe ſame kinde of crime one is condemned, and an other eſcapeth. Euen as our deedes are, ſo ſhall they be iudged. Now men ſpare themſelues, and are ſeuere agaynſt others. But ſo ſhall it not be in the iudgement of God. It reſteth therefore, that we execute the ſelfe ſame ſeuerity vpon our ſelues, which we vſe in iudging of other men. Which thing how little the aduerſaries of religion do performe, hereby it is manifeſt, in that theyPapiſtes in what things they condemne vs and flatter thēſelues. euery where crye out agaynſt the mariages of prieſtes, becauſe they ſeeme vnto them vnpure: but in the meane tyme while they ouerpaſſe themſelues, being ouerwhelmed with all kynde of filthy luſtes. They make exclamation, that vowes are not performed: and they conſider not what they haue promiſed vnto God in Baptiſme. They complayne, that faſtes, which men haue commaunded, are not kept: and they neuer make an ende of their bankettinges and delicious feaſtinges. They make lamentacion, that the ſacramentes are vnworthely neglected of our men: when as they themſelues with their lyes of tranſubſtāciation haue hitherto ſold them, mangled them, and filthyly deformed them.

The ſumme of Paules doctrine is, that we iudging others, ſhoulde diſcend into ourſelues: for that it is moſt certayne, that the iudgement of God ſhalbe according to truth. Therefore we muſt to our power endeuour our ſelues, to make our life and maners acceptable before ſo great a iudge.

But this ſentence to ſinne, and to conſent vnto ſinners.] which before he obiected to the vngodly, ſemeth to be repugnant vnto that, which he afterwardThe ſelfe ſame mē are both ſeuete agaynſt others and towardes their owne they are moſt fauorable. ſpeaketh, namely, that they puniſhed others, but ſpared themſelues. For how do they conſent vnto others which do euill, if by their iudgemente they condemne them? but the apoſtle ſpeaketh not generally. And the ſelfe ſame diſeaſe of ſelfe loue ſtirreth them vp, both to ſpare themſelues, and alſo to ſupporte and mayntayne them, which are by any aliance knit vnto thē, whē as they are infected with the ſame vices, that they themſelues are: but ſtrangers and ſuch as they beare no affectiō vnto, by their iudgemēt they moſt ſeuerely cōdemne, if at any tyme they commit any fault. Which thing is moſt playne in the hiſtory of Dauid. For when Nathan the prophet had accuſed before him, the cruell act ofAn example of Dauid the riche man, the kinge burſt forth ſtrayght way into theſe wordes, he is the ſonne of death, which hath committed this acte. Vnto whome the prophet declared, that he himſelfe was the man, which had committed this ſo haynous an act. He was ſeuere againſt an other mā, and had yet, neuertheles ſo lōg time wincked at himſelfe, hauing committed the like fault.

Or deſpiſeſt thou the riches of his goodnes, patience and lenity, not knowing that the goodnes of God leadeth thee to repentance? But thou after thyne hardnes, and hart that cannot repent, heapeſt vnto thy ſelfe wrath agaynſt the day of wrath, and of the declaration of the iuſt iudgement of God, who will render vnto euery man according to his workes.

Or deſpiſeſt thou the riches of his goodnes, patience, and lenity?] In amplifiingHow the ſcripture vſeth thys word riches. and ſetting forth the wonderfull and excellent proprieties of God, the ſcripture very oftentymes vſeth this word riches, notwithſtanding that the goodnes of God is not limited or bound in, with any endes, but much excedeth copia cornu as Latine men vſe to ſpeake, that is, all kinde of plentifulnes. Neither is goodnes in this place all one with vprightnes, iuſtice, and temperance: but is a redines, and an endeuour to helpe our neighbour. For thys Greke word, 〈 in non-Latin alphabet 〉 , is deriued of profite and commoditye. This bountifulnes of God, Chriſt partly touched, when he ſayd, that God our Father maketh his ſunne to ariſe vpon the good and the euill, and the rayne, to rayne vpō the iuſt and the vniuſt. Paule alſo partly here expreſſeth it, when he ſayth, that God with long ſuffering beareth with the wickednes of men. For in this place Paule ouerthroweth an other foundacion, whereunto the vngodly lening, perſwaded themſelues,The ground of the vngodly, whereby they promiſe vnto themſelues to eſcape vnpuniſhed that they ſhould eſcape vnpuniſhed, for that God differreth to inflict hys puniſhementes. This commeth not hereof ſayth he, becauſe God neglecteth theſe thinges: or that he will haue them to go vnpuniſhed: but with lenity and pacience he ſuffreth for a tyme: otherwiſe, whē he ſeeth hys tyme he will ſeuerely auenge them. And this word, long ſuffering, is of great efficacy to moue our myndes: as though it were paynfull vnto God to ſuffer our iniquityes. For we are not ſayd to beare and tolerate, but only ſuch thinges, which of their own nature are both odious and troubleſome. Which kindes of ſpeach we haue firſt in Eſay the Prophete, when he ſayd vnto the vngodly king Achab: Is it a ſmall matter vnto you of the houſe of Dauid, that ye are greuous vnto men, but ye muſt be greuous alſo vnto God? And the ſame Prophet bringeth in God ſpeaking of the ſacrifices and obſeruations of the vngodly, that he could no longer ſuffer thē, but that it was a payne for hym to ſuffer them. For they being voyde of fayth and piety gaue themſelues whole vnto ceremonies. And Dauid, in his Pſalme, writeth that God complayneth, that by the ſpace of 40. yeares the generation of Iſraell was greuous vnto him in the wildernes: becauſe they alwayes erred in their hart. And the patience of God, which ſhould haue wrought in them repentaunce, through their owne default profited them not a whit. Which he now vpbraydeth, ſaying:

Knoweſt thou not that theſe thinges leade thee to repentance?] Augustine The long ſuffering of God is profitable vnto the elect and predeſtinate. noteth, that this taketh place as touching the elect and predeſtinate: whiche by this long ſuffring of God do at the length obtayne ſaluation, although, ſo long as they ſinne, and do not ſpedely repent, as touching their owne part, they heape vnto themſelues the wrath of God. But he forſaketh them not: without whoſe impulſion, ſpirite, and grace, his lenity and patience ſhoulde be in vayne. And that the repentance of them that fall, is to be aſcribed vnto God, the EpiſtleThe repē tance of thē that fall is of God. written vnto Timothe very euidently teacheth. For there he inſtructeth a Biſhop, to obſerue ſuch a trade of teaching, that without contention he enſtruct them, with whome he hath to do, if paraduēture God geue them grace to repēt.

Howbeit the differring of puniſhementes ſemeth of his owne nature to drawe men to returne vnto God: although in all men it hath not like efficacye. Wherefore, when we ſee ſome puniſhed, and we our ſelues in the meane time ſpared, it is expedient that we ſhoulde diligently waye thys goodnes of God whereby he beareth with vs, to the ende we ſhould correct our ſelues. Whiche thing Chriſt admoniſhed vs of, when he ſayde, when worde (was brought him of ſome which were killed with the fall of the tower of Syloa) Do ye thinke that Why God puniſheth ſome and not all. they alone haue ſinned? As though he woulde haue ſayd. Not they alone haue deſerued that puniſhement, but many others ought to haue ſuffred the like: but God will ſhew forth certayne particular examples of hys iudgement, whiche one day ſhalbe generall. In deede, the puniſhement of the vngodly is differred: but it ſhall moſt certaynely come to paſſe at the tyme appoynted. The parable of the figge tree, which the goodman of the houſhold commaunded to be cut downe, when it bare no fruite, admoniſheth vs of this ſelfe ſame thing. The huſbandman obtayned, that the cutting downe thereof, ſhould be a litle while differred, or that he would donge it, and pruine it, if ſo paraduenture it would bring forth fruite. Whi h thing if it did not, then ſhould it not only be digged vp by the rootes, but alſo be throwen into the fyre. Here are we taught, notWhat is to be done toward our brethren when they ſinne. ſtrayght way to forſake our bretherne, when they offend, but patiently for a tyme to abyde: and that euen as God himſelfe doth, ſo ſhould we by benefytes prouoke them vnto repentance, not omitting in the meane tyme brotherly admonitions.

But this is worthy of noting, that in thys place is mencion made, thatGod puniſheth the vngodly no once but with a double puniſhement. the ſelfe ſame men, which before he ſayd were puniſhed (when they were delyuered vp to the luſtes of their owne hart, and vnto ſhamefull affections, and alſo vnto a reprobate mynde) ſhall agayne be puniſhed. Whiche therefore is done for that that fyrſt kinde of puniſhement drew them vnto voluptuouſnes, and pleaſures. For he ſheweth that it ſhall one day happen, that vengeaunce ſhall be taken vpon them, and that both great, and alſo moſt paynefull. ButA place of Nahum declared. how agreeth this with that, which Nahum the Prophet writeth in his firſt chapter? That iudgement is not geuen or puniſhement taken twiſe vpon one and the ſelfe ſame thing. Seing theſe men were puniſhed once, why are they agayne puniſhed? Vndoubtly, that ſentence whiche is ſo common, that God puniſheth not twiſe, is not ſo written in the Prophet: although it be ſo reade in the 70. Interpreters. The wordes are thus: what do ye thinke againſt the Lord? He will make an ende, neyther ſhall tribulatiō ariſe vp the ſecond tyme? Which words ſome of the Hebrues (as Hierome telleth) interpret of the Aſſiriās: who whē they had it the firſt tyme gotten the victory againſt the kingdome of the tenne tribes, thought, that they could in like maner preuaile againſt the kingdome of Iuda. But that it ſhould ſo come to paſſe, the Prophet denieth, and ſayth, that after the firſt tribulation the ſecōd ſhould not follow. This expoſitiō may in dede be borne withall. But there is an other which is more playne: namely, to ſay that theſe thinges are ſpoken agaynſt Sinnecharib, which beſieged Ieruſalem: vnto whome God threatened a fall and through ouerthrow: I will (ſayth he) ſo blot thee out, that I ſhall not neede to riſe vp the ſecond tyme agaynſt thee. One plague ſhalbe ſufficient: thou Vnto God is not preſcribed a meaſure of puniſhemēts as though it were not lawfull for him to puniſhe but once. ſhalt be ſo vehemently afflicted with it. Neither dreamed the Prophet (as many mē fayne) that vnto God is preſcribed a meaſure in puniſhmēts: as though it were not lawfull for him to puniſhe one and the ſelfe ſame man, any more then once. Which thing if we ſhould graūt, we ſhould ſay that ye Egiptiās, foraſmuch as they were puniſhed in the red ſea, are now free frō hell fire. And that they which wickedly periſhed in Sodome & in the floud, are now at the length at reſt. WhichThe puniſhmentes of the vngodly begin oftentimes in this life, & they ſhallbe more greuouſly afflicted in the world to come. The ſaints are afflicted with the puniſhmentes of this lyfe onely. thinges without doubt are moſt abſurd. For, as certein, in this life receaue the holy ghoſt and grace as an earneſt peny of the felicity to come, as which ſhall receiue reward both here & in the world to come, ſo may it be contrariwiſe, that the puniſhments of ſome, begin in this life, which ſhalbe increaſed in an other world, as it is to be thought that Herode, Nero, and Saule do now fele puniſhmentes far more greuous, then thoſe which they here taſted of.

And yet in the meane tyme I deny not, but that God as touching his elect, is content with theſe paynes and puniſhmentes, which he inflicteth vppon them in this life. As Paule ſayd vnto the Corinthians, that one among them ſhoulde be deliuered vp vnto Sathan, that his ſpirit might be ſaued in the day of the Lord. And agayne he ſaith, that ſome are here corrected of the Lord, leſt they ſhould be condemned with this worlde. But when God will deale after this ſorte, or when he wil vſe that ſeuerity to puniſh both here & afterward, it lyeth not in vs to know. Wherfore, according to the commaundement of Chriſt, he is alwayes to be feared: foraſmuch, as he hath power both to kill the body, and alſo to caſt the ſoule into hell fire. Howbeit this we may aſſuredly affirme, that they which beyng afflicted do periſh and repent not, ſhal be againe more greuouſly tormented, & thoſe on the other ſide, which being admoniſhed with afflictiōs, do returne vnto Chriſt ſhall, being ſufficiently chaſtiſed with the puniſhmentes of this life, obteyne eternall ſaluation.

Wherfore, accordyng to that whiche we haue ſayde, Paule admoniſheth theſeThe patience of god portendeth not vnto the vngodly that they ſhall eſcape vnpuniſhed men, that although after a ſort they were puniſhed, yet, vnles they repented, they ſhould in the day of iudgement, be more greuouſly puniſhed. And his meaning is that the patience of God, whereby he ſuffereth them, doth not portende that they ſhould eſcape vnpuniſhed, but geueth them occaſion to begin truly to repent.

God is ſet forth to be both mercifull and good, but yet in ſuch ſort, that his long ſufferyng and patience haue endes & limites. And by reaſon of this differryng of puniſhmentes which happeneth in thys lyfe, the Apoſtle is compelled to make mē tion of the laſt iudgement. Otherwyſe, foraſmuch as in this lyfe many are paſſed ouer vnpuniſhed, & others are moſt ſeuerely delt with all. God might be thought to deale vniuſtly. Wherfore he vrgeth them wyth the feare of the laſt iudgement and affirmeth that the differryng of vengeaunce bryngeth more greuous puniſhmentes. Which thyng Ʋalerius Maximus, an Ethenike writer ſpeaketh of, that God by the greuouſnes of the puniſhment, recompenceth the long delaying therof. Wherby it is playne, that Paule, diſputing againſt the Ethenikes, which knewThe knowledge of the iudgement to come, is naturally grafted in men. not the holy ſcriptures, reproued them by thoſe thynges, which might be known by the lyght of nature. Wherfore there is a certayne naturall knowledge grafted in the hartes of men, touchyng the iudgement of GOD to come after thys lyfe: which thyng the fables alſo of the Poetes declare, whiche haue placed Minoes, Radamanthus, and Eacus as iudges in hel. Wherfore they ſhall be more greuouſly puniſhed, which haue bene the longer borne withall: becauſe the contempt of God addeth no ſmall waight vnto theyr ſinnes: which contempt ſemeth to haue crept into them, whileſt they ſo long tyme deſpiſed his lenitie and patience.A hard hart

But thou after thyne hardnes, and hart that can not repent, heapeſt vnto thy ſelfe wrath in the day of wrath.] An hard hart is that, which is not ſoftenedWherof rebellion againſt God ſpringeth. by the benefites of God, nor broken by hys threateninges nor feare of puniſhmentes. And this rebellion agaynſt God we draw vnto vs, partely by originall ſinne, and partly by cuſtome of ſinnyng: ſo that now we are in a manner without any kynde of felyng. To beleue vprightly, foraſmuch as it is a vertue, hath two extremities. On the one ſide, there is ſo great facility, that ſome wyll beleue euery thing, whether it be an inuention of mā, or ſuperſtitiō, or the word of God: whichIn beleuing, the meane is to be kept, and two extremities are to be taken hede of. vndoubtedly is a vyce. On the other ſide there is ſo great difficulty to beleue, that they will not admit, no not euen that which is playne by the worde of God, vnles theyr owne reaſon be ſatiſfied therein. Betwene theſe two daungerous extremities there is a certayne meane, that we ſhould heaſely beleue thoſe thinges which are to be beleued, whē they are godly offred vnto vs, vſing therin a diligēt trial of the holy ſcriptures. For all thinges are to be examined by that rule. Paule vſeth this Greke worde, 〈 in non-Latin alphabet 〉 , which ſignifieth to lay aſide, or to lay vp in ſtore. For we commonly vſe to lay vp in our treaſures thoſe thinges whiche we will not vſe preſently, but will afterward vſe them at ſome other conuenient tyme. And this very well fitteth with theſe vngodly ones. For then they felte not the anger of God, which yet afterward they ſhall feele: and that ſo muche the more aboundantly, as riches are more plentifull, whiche are continually euery day heaped vp together. He prudently & warely ſayth, that theſe men heaped vp vnto themſelues, wrath: that they ſhould not impute theſe puniſhmentes vnto the cruelty of God. By this kinde of ſpeach he teacheth, that it was they themſelues which brought this miſchiefe vpon themſelues. And this woord of heapinge vp treaſure, is oftentimes vſed in the holye ſcriptures. In Deut: the 32. chap: God ſayth touchinge the tranſgreſſions of the Iſraelites, that they were ſealed vp in This Metaphore of heaping vp treaſure is oftentymes vſed in the holy ſcriptures. What the day of wrath is. hys treaſures. Ieremy alſo in the 50. chap: threateneth, that God wyll poure out the treaſure of his wrath, and indignation. And that which is added:

In the day of wrath.] And y happeneth ſomtimes in this life, when God ſemeth, that he will not ſuffer any longer, and ſheweth foorth ſome tokens of his ſeuerity: which thing we ſee happened in the captiuitie of Babilon, in the euerſion of Sodome, and deſtruction of the Egiptians. And the Prophets euery where deſcribe the moſt bitter puniſhments of God by this title, that they be layd vp in ſtore againſt the day of wrath. And wrath is here taken for vengeaunce, by that kinde of figure, wherby that which followeth, is expreſſed by that which goeth before. But it fitteth beſte, to referre thoſe thinges, whiche are here deſcribed, vnto the laſt day of iudgement: which he expreſſeth by three notes. Firſte by wrath, ſecondly by reuelation, and laſtly by iuſtice. Vengeaunce he aſcribeth vnto God:Three notes of the laſte iudgement. leaſt it ſhould be thought a thing of ſmal waight: He addeth alſo reuelation, becauſe here thinges are hidden: but there all thinges ſhalbe made manifeſte. He putteth thereunto alſo this word 〈 in non-Latin alphabet 〉 , that is, iuſtice: leaſt (as Chriſoſtome noteth) ſome ſhould perſwade themſelues, that the iudgemente of God ſhoulde proceede from an angry minde. Vndoubtedly there ſhalbe ſhewed a moſt grieuous vengeaunce: but yet ſuch a one as ſhal haue ioined with it iuſtice. Wherfore we ought to haue that iudgemēt cōtinually before our eies: neither at any time to take vpon vs, any dueties or actions, but that our mind be euer turned vnto it. And this is to walke before God: whiche thinge as Abraham was commaunded to do, ſo is the ſame moſt oftentimes required at our handes. And to walke before God is nothing els, then to thinke, that he doth moſte intentiuelye behold whatſoeuer thinges we do. But alas, it is wonderfull to ſee, howe thisTo walke before the Lord. thinkinge vpon the iudgemente to come, is taken awaye from the ſighte of the vngodlye.

VVho ſhall render vnto euery man according to his woorkes.] When he ſayth, that vnto euery manne ſhalbe rendred, it plainelye ſignifieth, that none ſhall eſcape this iudgemente. In the iudgementes of men, it oftentimes happeneth, that one is puniſhed, and an other, is not ſo muche as accuſed. He addeth: According to their workes, to geue vs to vnderſtād, that there ſhalbe no acception of perſons. There ſhalbe conſideration had of the cauſes onelye, and not ofGod hath a conſideration vnto the cauſe and not vnto men. Moſes vnderſtoode that the mercy of God is tempered wyth iuſtice. men. Of what ſtate or condicion ſo euer they be, they ſhalbe iudged accordinge to theyr woorkes and deedes. In deede the mercy of God is now large: but yet in ſuch ſort, that the ſeueritie of iuſtice is not wantinge. Moſes, although he had heard manye proprieties of God whiche ſerued to expreſſe his goodnes and clemency, that is, that he is mercifull, gentle, ſlow vnto anger, riche in mercy and truth, whiche reſerueth goodnes or mercye for a thouſande generacions, yet at the end added, that God wil not pronounce the wicked man an innocent: & that he viſiteth the ſinnes of the fathers vpon the children vnto the third and fourth generacion. But becauſe they whiche attribute ouermuche vnto woorkes, and truſt that by them to obteyne eternall life, are wont very often to alledge thys place. I haue thought it good briefely to declare, what is to be thoughte concerningOf works. workes. But we ſhal afterward, more at large ſet foorth and declare this thing, when we ſhall haue occaſion to entreat of iuſtification. And thoſe things whiche ſhall now be briefely ſpoken, we will afterward more largely diſcourſe by partes ſeuerally. Firſt, this is to be knowen, that we deny not that whych is

Betwene our good workes & eternall felicitye there is no iuſt proportion. There are no good woorkes without fayth.

Thoſe thinges which are promiſed vnto works we obteyne by fayth. The cauſes of our ſaluation. Why God attributeth honor vnto woorkes. The words of the laſt iudgement are diligently examined

here written, that vnto euery man ſhalbe rendred accordinge to hys woorkes: But there is not ſo muche good in good woorkes, as eternall felicitie is good. Yea, ther is betwene theſe, a greater difference, then betwene heauē and earth. Moreouer, there are no woorkes to be counted good, which lene not vnto faith, and haue not it for the roote, from whence they ſhould ſpring foorth. Therfore that which ſeemeth to be promiſed vnto workes, the ſame in very deede we obtaine by fayth, which is garniſhed with thoſe workes. And becauſe fayth taketh hold of the mercy of God, and promiſes in Chriſt, therfore throughe mercy and Chriſt, whiche are the obiectes of faith, ſhall we be made bleſſed. Theſe are the true and chiefeſt cauſes of eternall life: the clemency (I ſay) of God, election, predeſtinacion and the merites of Chriſte. But God in the holye ſcriptures oftentimes addeth woorkes, thereby to ſtirre vs vp, beinge otherwiſe ſluggiſhe and ſlouthfull, to lyue vprightly. And he adorneth woorkes with this kinde of honor, that he promiſeth vnto them excellent rewardes. Whiche thing if we will more narrowly conſider, let vs wyth diligence weigh, what the moſt high iudge ſhal in the laſt iudgemente, ſaye. For he will make examination of good workes, & will ſay that he was fed with meate and drinke, and viſited &c. But after thys commendation of woorkes, when he iudgeth vnto the ſayntes the kingdome and eternall life, he expreſſeth the principalleſt cauſe, that maketh vs happy & bleſſed. For he ſayth, Come ye bleſſed of my Father, and poſſeſſe the kingdome whiche was prepared for you before the beginning of the worlde. Theſe he pronounceth to be the cauſes of our bleſſednes; namely, that we are deare vnto God, and haue geuen vnto vs the bleſſinge of predeſtination and election. And therfore ſayth he, that the kyngdome was prepared for vs, from the beginninge of the worlde. Woorkes in deede are to be had, but not as cauſes. Therefore Chriſt admoniſhedWorks are not the cauſes of our felicity. A place of Luke. How we are called vnprofitable ſeruāts. vs, ſaying, When ye haue done all theſe thinges, ſay, we are vnprofitable ſeruants, we haue done but thoſe thinges, which we ought to do. Neither paſſe wee any thynge vpon theyr caueling which ſay, that therfore we are vnprofitable ſeruantes, becauſe out good woorkes do bringe no commoditie vnto God: Foraſmuche as God needeth none of our good workes. But ſay they, it ought not to be denied but that we are by good workes profitable vnto our ſelues. We graunt indede that it is profitable vnto vs, that we liue well. But that vtility is not to be attributed vnto our workes, that they ſhould be cauſes of our bleſſednes to come. For we haue nothing in vs, whereby we can make God obſtricte and bounde vnto vs. For whatſoeuer we do, the ſame do we wholy owe vnto God, and aWe cannot by workes binde God vnto vs. great deale more then we are able to performe. Wherefore as Chriſt admoniſheth, The Lord geueth not thankes vnto his ſeruant, when he hath done his duety. And if the ſeruaunt by well doing cannot binde his Lord to geue him thankes, how ſhall he binde him to render vnto him great rewardes? Therefore the name ofThe name of merits ought to be aboliſhed. merite, if we will ſpeake properlye, oughte vtterlye to be baniſhed out of our mouthes. I know that the Fathers ſometimes vſed that word, but yet not properly. But that woord is not found at al in the holy ſcriptures. For the nature of merite is, that there be a iuſt proportion and equall conſideration betweeneThe nature of merite that which is geuen, and that which is taken. But betwene the good thinges, which we looke for, and thoſe thinges which we eyther ſuffer or do, there is no proportion or agreemente. For Paule ſayth: That the paſſions, of thys time are not woorthy the glory to come whiche ſhalbe reueled in vs. Farther, merite hath ioyned vnto it debt, whych thynge Paule teſtifyeth, when he ſayth, That vnto hym whych woorketh rewarde is rendred accordinge to debte, and is not imputed accordyng to grace. Which ſelfe ſame Paul yet writeth expreſſedly, that the grace of God is eternall life. Laſtlye vnto the nature of merite there is required, that that whiche is geuen pertayne vnto the geuer, and be not due vnto hym whyche receaueth it. But woorkes are not of our ſelues, for they are called the giftes of God, whiche he woorketh in vs. Wherefore Auguſtine very wiſely ſayth: That God doth crowne his giftes in vs. Now if our woorkes be due vnto him (whiche thinge we cannot deny) then vndoubtedly the nature of merite is vtterly taken awaye. Eternall life is ſometimes in the holy ſcriptures called a reward: But then is it not thatHow eternall lyfe is ſometymes called a reward. How bleſſednes followeth good woorkes. reward, which Paule writeth to be geuen according to debte: but is all one as if it ſhoulde be called a recompenſation. Gods will and pleaſure was, that there ſhoulde be this connexion, that after good woorkes ſhoulde follow bleſſednes: but yet not as the effecte followeth the cauſe, but as a thinge ioyned with them by the appointmente of God. Therefore we may not truſte vnto woorkes, for they are feeble and weake, and do alwayes wauer and ſtagger. Wherfore the promiſes of God depende not of them: neither haue they in themſelues, as they come from vs, that they can moue God to make vs bleſſed. We ſay therefore, that God iudgeth according to woorkes, becauſe accordinge as they are eyther good or euill, we ſhall obtayne eyther eternall life or eternall damnation. But thereby it followeth not, that woorkes are the cauſes of our ſaluation. Our ſenſe iudgeth, that theſe two thinges are repugnant the one to the other: that a thinge ſhoulde be geuen freely, and yet neuertheles workes ſhould be required.Theſe thinges are not repugnant, that bleſſednes is geuen frely, and yet goodworks required. But yet is not this iudgement true. For they moſt aptlye agree together, as it ſhall afterward in hys place be declared. We haue nowe ſufficiently ſpoken as touchyng this kynde of ſpeache vſed of Paule and of the Scripture. And thoſe thinges which we haue nowe alleaged, ſhall in their places be more diligently examined euery one by themſelues.

Vnto them which by patience in well doyng ſeke glory and honour, and immortality: eternall lyfe. But vnto them that are contentious, and diſobey the truth, and obey vnrighteouſnes: indignation and wrath. Tribulation and anguiſh vppon the ſoule of euery man that doth euill, of the Iewe firſt and alſo of the Grecian. But vnto euery one that doth good: glory, honour, and peace, vnto the Iewe firſt and alſo vnto the Grecian. For there is no reſpect of perſons before God.

Vnto thoſe which by patiēce in wel doing, ſeke glory, & honor, & immortality: lyfe eternall.] Ambroſe readeth, that glory & honour, & immortality, ſhalbe rendered vnto them which ſeke for eternall lyfe. Which thyng wycked men do not, who rather labour by all meanes to aduaunce themſelues vnto the honours, riches and pleaſures of this world, which is to liue wickedly. But godly and holy men do ſeke eternall lyfe, that they may redely moue themſelues to knowe and to loue God, to worſhip hym, and to deſerne well of their neighboures. Whiche ſelfe thing is eternall lyfe, but yet as now begon: and ſhal be accompliſhed in an other world. The ſcripture vſeth by eternall life to ſignify the bleſſednes whichLife is a thing excellent. we loke for. For among other thinges, life (as Aristotle writeth in hys Politikes) hath in it ſelfe many commodities. And therfore men ſuffer many and greuous thinges to retayne it ſtill: vnleſſe peraduenture beyng ouercome with the burthen of miſeries, they wiſhe for death. But this is the playner readyng, to ſay, that God geueth eternall lyfe vnto thoſe, whiche by patience in well doyng doo ſeke glory, honour, and immortality. Vndoubtedly the ſaintes in liuyng well, do ſeke to be renewed vnto the image of God, after which followeth glory, honour and immortality. And immortality is ſet in the laſt place, leſt they ſhould be thought to ſeke the glory and honor of this world. For thoſe things do quickly periſh: and are offred by thoſe men, which are eaſely chaunged: and we which receaue them here, haue but a ſhort tyme to lyue here. But thoſe thinges which we ſeke for, are euerlaſtyng and immortall.

By patience in well doyng.] This he therefore ſaith, becauſe as he writeth in an other place, They which will liue godly in Christ, ſhall ſuffer perſecution. And notWhy patience is required in wel doyng. only the deuill & our fleſh, but alſo wicked men do withſtand good workes. And foraſmuch as among good workes theſe are the principalleſt, wherby we helpe our neighbours to the obteynement of true, ſound, and firme good thinges, by teachyng, admoniſhing and correctyng them, therfore vnto them aboue other thinges we apply our ſelues. But they on the other ſide doe ſometimes take it greuouſly, and do ſtirre vp perſecutions agaynſt vs, as it happened vnto yt Prophetes, Apoſtles, and Martyrs. But we ought not for all that to ceaſe. Augustine in his 50. epiſtle willed that the Donatiſtes, although they wickedly and cruelly raged againſt the Catholikes, ſhould yet not be forſaken. And he bringeth a ſimilitudeA ſimilitut of horſes and mules, which kicke and bite, when their ſores are in curing, and yet men ceaſe not from healyng them. Which duety if it be performed vnto beaſtes, vndoubtedly much more ought it to be performed vnto men. It is aſſuredly a thing very hard, with a valiaunt mynde to ſuffer lettes and impediments, which hinder good workes. But all thynges whiche are excellent are harde. And foraſmuch as we all in a maner deſire eternall lyfe, we ought to take vpō vs this patience in well doyng. And it is not from the purpoſe to conſider, howeWhat is ſuffering. the ſaintes may clayme vnto themſelues this patience, foraſmuch as we dayly ſinne: and if we ſhall ſay that we haue no ſinne, we deceaue our ſelues. We aunſwere,Two kinds of fallinge. that there are two kinds of fallings. There are certain which are in a manner dayly, comming from a wicked luſt, which is grafted in vs by reaſō of original ſinne: which alſo therfore is yet of force in the regenerate, becauſe they are not yet fully reſtored, neyther do they alwayes behaue themſelues according to the principle and ground of regeneration. They are by reaſon of infirmity and vndiſcretenes rapt and violently drawen by the enticements of this worlde: but it alwayes greeueth them, they reſiſte, and deſire to be rid therof. Therefore they ſay together with Paul: Now not I woorke it, but ſinne which dwelleth in me. Wherfore ſo longe as they be ſo affected, and that they ceaſe not of from endeuouring themſelues to fullfyll the will of God, they are ſayde to perſeuer, and to excerciſe pacience in well doynge. But when they fall into more heynouſer ſinnes, as did Dauid and Peter, then thys longe ſufferynge is ſomewhat interrupted: but becauſe (foraſmuch as they pertayne vnto the elect) they are called backe to repentance, they are forgeuen that which they haue committed, and God no more imputeth it vnto them. Therefore they are iudged according to the good workes which they haue done before the fall, and do after the fall: ſo that that cutting of of the perſeuerance, which is now blotted out by repentance, remayneth no more. Now we will alſo entreate of thoſe, whiche in the laſt tyme ofWhether they which when they dye do repent ſhalbe iudged according to their workes. The thife wanted not good workes their life repent: which as it ſhould ſeeme cannot be iudged according to their good workes, whereof before they had none: neyther vnto them can be attributed patience, and long ſuffering in well doing.

But it is to be noted, that fayth can neuer be without good workes. Therfore theſe men, if they beleue, although they repent in the laſt houre, yet vndoubtedly ſhall they not be without good workes. Which thinge the example of the thiefe declareth, who repented in a maner at the very poynt of death, and was ſaued. For he, being conuerted vnto God, confeſſed Chriſt, acknowledged hys ſinnes, exhorted his neighbour, and erneſtly prayed for the obteynement of hys owne ſaluation. By all which thinges we may ſee, how diligently & erneſtly if he had had ſpace to liue, he would haue applied himſelfe vnto good works. What ſhall we ſay to infantes, which dye in Chriſt. They, foraſmuch as by reaſon of age they are as yet not able to do any thing, are to be exempted out of the number of them, vnto whome ſhalbe rendred according to their workes. For Paule ſpeaketh of them whiche be of full age, who mought haue brought forth good workes. And that which Chriſostome writeth, that this place teacheth vs, not in any wiſe to put our truſt in fayth only, foraſmuch as before ye iudgement ſeate of God, workes alſo ſhalbe examined, this his ſaying (I ſay) muſt be warely taken. For true fayth neuer wanteth iuſt workes. But Chriſoſtome in that place taketh fayth, for that credulity whiche wicked men oftentymes boaſt of: which is rather an opinion and vayne perſwaſion, then that it can be called fayth: which ſelfe ſame, Iames calleth a dead fayth. And foraſmuch as itA deade ſayth is no fayth. is ſayd to be deade, it can in no caſe be true fayth. As that man which certaynly is dead, is no more ſayd to be a man. Wherefore Ambroſe vpon thys place hath made the thing playne, ſaying: That we haue neede not only of profeſſion, but alſo of good life. Wherefore where men do worke wickedly, and yet in the meane tyme boaſt of fayth, it is rather a vayne profeſſion, then a Chriſtian fayth.

But vnto thoſe that are contentious, and which obey not the truth, but obey vnrighteouſnes.] Here is expreſſed the other part of iuſtice, namely, that whereby ſinners are moſt worthely puniſhed. And by two ſignes he expreſſethTwo notes whereby the vngodly are expreſſed. A wicked kinde of contēcion. ſuch as are wicked, in that as touching rules of doctrine: they are contentious: and as touching maners, they obey not the truth, but vnrighteouſnes. Contention which is here ment, is when a thing without iuſt cauſe, and with a more vehement ſtrife then is nedefull is taken in hand to be defended. And oftentymes it happeneth, that contentions men labour to defend that, which in their mynde and conſcience they beleue not to be true: but only ſtudy to get the victory. Wherefore they do nothing with any mediocritye, but altogether with moſt vehemency and they are ſo toſſed with the perturbation of the mynde that they alwayes farther and farther depart frō the truth. Howbeit there is ſomeA certayne contention laudable. kynde of contention, which is pardonable, namely that which is taken in hād for the defence of the truth. And ſuch contention is without obſtinacy, whiche thing we may behold in Paule. For he, as ſoone as he knew himſelfe to be deceaued, abode not ſtill ſtubburnely in hys purpoſe: but ſtrayght waye ſayde, Lord, what wilt thou that I ſhall do? But theſe men whom God will thus puniſhe, are in proſecuting their matters not a whit better then they were in rules of doctrine, becauſe they obey not the truth which they know: yea rather they hold it captiue with themſelues, as we haue before hard: and are obedient vnto vnrighteouſnes. For truth and luſt are euer preſent with men, to geue counſell andTwo perpetuall counſellers of men. perſwade them in intreating of matters. In the wicked the worſer counſeller namely luſt, prenayleth: and ſo they are miſerably deceaued. Which thing the Apoſtle expreſſeth in hys latter Epiſtle to the Theſſalonians the ſecond chapiter: where he writeth, that Antichrist ſhall come with power, with ſignes, and lying waytes, and with all maner of deceite of vnrighteouſnes in thoſe which periſhe: becauſe that they receaued not the loue of the truth, to the ende they mought haue bene ſaued. Therefore ſhall God ſend vpon them the efficacy of illuſion, to beleue lyes. But this vnrighteouſnes, which they obey, is afterward in the 7. chapiter called The law of the members, namely, becauſe wicked luſte is, from the fall of the firſt parentes, ingenerate in men, and is obiected to our mynd by the miniſtery of Sathan who vſeth it as a moſt apte inſtrument for his purpoſe.

Vnto theſe mē (I ſay) ſhalbe indignatiō, & anger, & afflictiō, & anguiſh againſt euery ſoule of man that committeth euill, of the Iew firſt, and alſo of the Grecian. Betwene 〈 in non-Latin alphabet 〉 , that is, indignation, and 〈 in non-Latin alphabet 〉 , that is, anger, ſemeth to be a difference, for that 〈 in non-Latin alphabet 〉 , it is a more vehementer impulſion or motion, and 〈 in non-Latin alphabet 〉 , a more eaſier: which differences yet haue no place in the high iudge. For God is not troubled with theſe affections. But the ſcripture vſeth thys trope or fygure, to ſet forth the vengeance whiche followeth theſe thinges: whiche afterward is expreſſed, in that he addeth, Affliction and anguiſhe. And as touching anguiſhe, which in Greke is called 〈 in non-Latin alphabet 〉 , we muſt vnderſtand, that the minde of man delighteth in liberty. Wherefore whē we are brought to ſuch a ſtraight, that we can not by any meanes, eyther moue our ſelues or els fynde a way out, thinke we to be moſt greuous vnto vs. And by theſe wordes is deſcribed the great puniſhement, and a deſperation of the felicity to come.The ſoule ſignifieth man.

Agaynſt euery ſoule] There are ſome which by this place argue, that therfore is mencion made of the ſoule, becauſe the affliction thereof ſhalbe a greate deale more greuous then the affliction of the body. But me thinketh it is more playne to ſay, that after the Hebrewe maner by the ſoule is ſignified, the whole man, or to ſpeake more vprightly, all the powers and partes of man. Neyther doth this any thing let, that here in the texte man is put in the genetiue caſe, and becauſe the Iew and the Grecian is here expreſſed. For, that tendeth to thys ende, to comprehend all mankinde: whiche Paule deuideth into two partes, ſo that ſome he calleth Iewes, and other ſome Grecians, namely the Gentiles, as manyHe beginneth to reprehend the Iewes. as were not ſubiect vnto the law of Moſes. And here the Apoſtle beginneth to ioyne the Iewes to the ſelfe ſame reprehenſion, which he vſed agaynſt the Gentiles, becauſe he entendeth to reproue them alſo. And eaſely by litle and litle he turneth his ſpeach vnto thē, vnto whom hereafter by name he ſpeaketh, whē not much afterwarde he ſaith, Behold thou art called a Iew, and reſtest in the law &c. HeWhy the firſt place is aſſigned vnto the Iewes. therefore geueth the fyrſt place vnto the Iewes, becauſe in the knowledge and vnderſtanding of God and of righteouſnes they had the principalitye, if they be compared with other nations. Further foraſmuch as Paule came of their kinred, here hearſeth them in the firſt place, leaſt he ſhould ſeeme to ſpare his owne, when as he had ſharpely reproued the Ethnikes. It was meete alſo that they ſhoulde be named before Gentiles, to the ende they mought the more greeuouſly be accuſed, and more ſharpely puniſhed, for that they were not ignorant both of the true God, and of the religion due vnto hym.

But glory, honour and peace to euery one that worketh good, to the Iewe firſt and alſo to the Grecian.] Theſe wordes are ſo playne, that they neede no expoſition. Onely thys thynge let vs note, that thys repeticion of felicity which abideth the godly, tendeth to thys ende, that they being allured with the hope thereof, might the more earneſtly repent.

For there is no reſpect of perſons before God.] As touching Paules methodeThe methode of the reprehenſion paſt. in this reprehenſion of the Ethnikes, it is after this maner: As concerning the the fyrſt part of knowledge, which is called contemplation, he hath proued that they knew God by the creatures, but when they knew him they worſhipped hym not as they ought to haue done. Therefore when they had geuen the glory of God vnto Idols, they were delyuered vp by him vnto the luſtes of their owne hart, vnto ſhamefull affections, and into a reprobate mynde. Moreouer as touching the other knowledge which conſiſteth in the doing of workes, he ſheweth, that they knew right well the iuſtice of God. And that he thereby proueth in that they iudged vprightly, in geuing ſentence vpon other men. But that which they ſo well knew, they performed not at all. For both they themſelues lyued wickedly, and partly they conſented vnto them which ſinned and partly in ſeuerely puniſhing of others, they ouerhipped themſelues. Which men he terrefied, in declaryng vnto them, that they ſhould not eſcape the iudgement of God. And becauſe they beleued not that the iudgement of God ſhoulde euer come, and that the prouidence of God had no care of thinges humane, becauſe they ſaw by experience, that God ceaſſed from puniſhing wickednes: againſt the firſt reaſon he layeth, that we knowe aſſuredly that the iudgement of God ſhalbe without doubt agaynſt thoſe which do ſuch thinges: as touching the other reaſon, he ſayd, that this long tarying of God ſhalbe recompenſed with ſharpenes of the puniſhement. Whiche yet in the meane tyme is to thys ende proftiable vnto them, that they might haue ſpace to repent. Whiche thing if they do not they ſhall fall into the horrible iudgement of God. Of whiche iudgement he ſayth, that he ſhall render vnto euery man according to their workes. And he deuided it into partes, namely, what the godly and what the vngodly ſhall looke for, and added moreouer, that neyther affection nor fauour ſhall there be of any force: and made equal the Iewes with the Gētiles, & the Gētiles with the Iewes wherof he now bringeth a reaſon, for that before God, there is no reſpect of perſons. Whether God haue a reſpect vnto perſons. This I thought good the more largely to repeat, that the methode of thoſe things which are ſpoken, might be throughly vnderſtanded. But now let vs ſée whether this be altogether true, that God accepteth not perſons, which is to deale in the cauſe according to the worthines or vnworthines thereof, not hauing regarde to the conditions or ſtates of them which are to be iudged. It ſemeth vndoubtedly that God hath a reſpect vnto perſons, bicauſe he gaue vnto the Iewes many good thinges, and that for this cauſe, namely, for that they pertained vnto Abraham, Iſaac, and Iacob, and becauſe they were of their ſéede & ſtocke. Yea when the people had made a calfe, and deſerued worthely all of them to be deſtroyed, Moſes An exāple of Moſes. prayed vnto the Lord, and although he confeſſeth that the cauſe deſerued deſtruction, yet he deſireth pardon for them, for Abraham, Iſaac, & Iacobs ſake, of whoſe ſtocke they came. And ſo he layd before God, not the cauſe, but the perſon. Yea, and in the 89. Pſalme we reade of the ſéede of Dauid, that although they had prophanedA place of Dauid. the teſtament of God, and had forſaken his wayes, he would in déede viſite them with the rod: Howbeit for hys ſeruaunt Dauid ſake, he would not take from them his mercy, Is not this to accept perſons? and not to weigh the cauſes? And inA place of the ten commaundementes. An exāple of the Sodomites. the ten commaundementes we reade, that he will do good vnto a thouſand generations of them that feare hym and kepe hys commaundement. And God was contente to ſpare the Sodomites, if there had bene but ten iuſt men amongeſt them. And he gaue vnto Paule all them that were in ſhippe, when they were in daunger of ſhip wracke. Neither ſpared he them for the iuſtnes of the cauſe, but becauſe they ſayled in the fame ſhip together with Paule. To the ende theſe thinges may be moreWhat a perſon is. throughly vnderſtanded, we muſt firſt declare what is in this place vnderſtanded by the name of a perſon. And that is nothyng els, as we now ſpeake of it, then the condition or ſtate, or a certaine quality geuen vnto vs, either of God through nature, or receiued by election. Of the firſt kinde are theſe, to be a man, or a woman: a father or a ſonne: of this nation or of that: to be borne a prince or a ſubiect, a frée man or a bondeman, and ſuche other lyke, taken. But theſe are taken of our owne will and accord, to be a miniſter of the church, to be a ſouldier or a handicraftes man, and ſuch other lyke. In ſumme, a perſon conſiſteth by comparyng of a man, either vnto an other man, or els vnto certaine thinges or faculties. For if Abraham be referred vnto Iſaac, he is his father: if Salomon be referred vnto the Iſraelites, he is their kyng, if Aristotle be compared, vnto ſciences, he is bothe learned, and alſo a Philoſopher: if Creſus vnto riches, he is riche: vnto which ſelfe ſame riches, if Irus be referred, he is a begger. So haue we what a perſon ſignifieth. Now let vs ſée the differences of perſons. There are certayne perſons whichCertayne perſōs may want good workes but ſome other cannot may vtterly be wythout good workes, as the perſon of a father, or of a brother, of a riche man, or of a poore man. But certayne cannot alwayes want good workes: as are the elect, the predeſtinate, the members of Chriſt, the faithfull, the partes of the church, and ſuch other lyke. For it is not poſſible, that ſuch men, althoughe they ſometymes fall, ſhould vtterly be without good workes.

Thirdly, there are ſome perſons ſo ioyned vnto the cauſes, that the cauſe can not be iudged, vnles there be a reſpect had vnto the perſon. As when one ſtriketh a man whiles he executeth the office of a magiſtrate: or if he which liueth wickedly be a miniſter of the church, and ſuch lyke. As touching thoſe perſons which are not vtterly without good workes, and which are neceſſary for our ſaluation, God hath ſo a reſpect vnto them, that if without thē we ſhall appeare before hys iudgement ſeat, we cannot be ſaued. But of this kynd of perſons, this ſentence of Paul is not to be vnderſtand. But as touching thoſe perſons, whiche haue not eyther good or euill workes of neceſſity ioyned with them, we anſwer, that if the cauſes be ſo annected, that in iudgement they either aggrauate or extenuate the perſon, then of neceſſity there muſt be a reſpect had vnto the perſon. Becauſe accordyng to the ſaying of the Goſpell, That ſeruaunt ſhall be more greuouſly puniſhed whiche knoweth the wyll of his Lord and tranſgreſseth it, then he which ſinneth ignorauntly. Wherfore there remaineth, that this place of the Apoſtle be vnderſtanded of ſuch perſons as are ſeioyned from cauſes. Farther there is to be put great differencePerſons free from cauſes. Beſides iudgemente ſomethinge may be geuen vnto one man freely, and an other of the ſame ſtate and condition omitted. betwene, to accept a perſon in iudgemēt, & beſides iudgement to geue vnto ſom one man any thing freely, and not geuing to an other. For this latter parte, no man can iuſtlye accuſe. As if a man hauyng two debters, ſhoulde requyre his debte of the one, and forgeue the other, he of whome the debte is required, hath no cauſe iuſtly to complaine of his creditour: So likewiſe God, althoughe he cal one, and calleth not an other, becauſe no merites went before in neyther of them, cannot be called an accepter of perſons. Neither, if in rewarding thoſe which labored but one houre in the vineyard, he would geue as great a reward vnto thoſe, and to them which had labored in it all the whole day, ought he to be reproued? Becauſe he defrauded not theſe men of the hire, for whiche he agreed with them. And vnto the other he would geue freely, that whiche they deſerue not. But then ſhould there be iuſt cauſe to complayne, if a thing ſhould be geuē vnto one man, and an other vnto whome the ſelfe ſame thing is due, ſhould be defrauded. And after the ſelfe ſame manner, foraſmuch as God is bounde vntoGod is bound to no man. no man, when he deſtributeth ſondry giftes, it is lawfull for him to do with his owne what pleaſeth him. For that in geuinge vnto ſome freely, he defraudeth not them of any thing due, whome he omitteth. Theſe thinges hath Augustine againſt the two Epiſtles of the Pelagians, in his ſeconde booke and. 7. chap: vnto Bonifacius, where he thus writeth: Acception of perſons is there rightlye ſayde to be, where he which iudgeth, leauinge the deſerte of the cauſe, whereof he iudgeth, geeueth iudgemente with the one, against the other: becauſe he findeth ſome thinge in the perſon, which is woorthy either of honor or of compaſsion. And ſtraight way, he bringeth the ſimilitude of the two debters, and the parable of the vineyard, whereof we haue alredy ſpoken, and addeth: Euen as therfore here is no acception of perſons, becauſe one is in ſuch manner freely honored, that an other is not defrauded of that his due: ſo alſo whē according to the purpoſe of God one is called, and an other is not called, vnto him that is called a good gift is frely geuē, of which good gift the calling is the cauſe, vnto him that is not called is rendred euill, becauſe all men are guilty, for that by one man, ſinne entred into the world. Theſe are Auguſtines woordes, vnto which, to the ende we may ouerthrow the argumentes, which we haue before recited, this is to be added: That,Thoſe thinges which God geueth vnto men he geueth of hys mercy. whatſoeuer good thing God of his liberality geueth vnto menne, the ſame vndoubtedly proceedeth of his mercy and clemencye. And althoughe ſometimes he pronounceth, that he will do good vnto ſome, eyther for theyr progenitors ſake, or els for theyr prayers, theſe thinges he therfore ſpeaketh, to ſtirre vs vp to liue well. Neither are theſe promiſes to be vnderſtanded of the whole kinred of the poſterity, or vniuerſally. For God accordinge to his ſecret predeſtination, hath his choyce in he ſeede of the ſaintes, and in hearing of prayers which are made out of other men: Which thing may be ſufficiently confirmed by examples. For althoughe the ſeede of Abraham were bleſſed: yet that bleſſing had place in Iſaac, and not in Iſmael. The ſame promiſe was made vnto Iſaac, but it was performed in Iacob, and not in Eſau. The common wealth of the Iewes had a promes, that it ſhoulde be preſerued: but that promes was performed in the kingdome of the houſe of Dauid, and not in the kingdome of the ten tribes. Wherfore, foraſmuch as this choice, which is according to predeſtination, is vtterly vnknowne vntoThe choyce which conſiſteth in pred ſtination is both vnknowne vnto vs, & alſo leaneth not vnto perſons. Two kinds of the benefites of God. vs, we oughte not to lene vnto the perſon. And it commeth to paſſe perpetually, that they which are ſo choſen of God, are alſo adorned with good works. Wherfore God hath not a reſpect vnto the perſon: but as we haue ſayd, iudgeth according to the woorkes. And how little a reſpect of perſons he ſometimes hath: the place in the. 14. chap: of Ezechiell declareth: where it is ſaide: That the earth ſhalbe deſtroyed, foraſmuch as it hath bene altogether viciate and corrupte. And thoughe there ſtoode vp in it, Noah, Iob, & Daniell, vndoubtedly they ſhall not deliuer it, but ſhall deliuer theyr owne ſoules onely. Farther the benefites of God are eyther but for a time, whiche pertaine vnto this life: or els they are eternall, whiche belong vnto the chief felicity, of which Paule now intreateth. Who affirmeth that without reſpecte of perſōs it ſhal by the iuſt iudgemēt of God be either rendred or denied. But as touchinge commodities, whiche dure but for a time, we doubt not but that God vſeth ſometimes, either to haſten or to ſlacken them, at the prayers of holy men: which ſelfe thinge he attributeth alſo vnto the ſeede of the ſaints. But in this doing, he eyther prouoketh men to repentaunce, or els by his lenitye they bringe vnto thēſelues greater puniſhment. But as touching the eternal & chief felicitie, we haue now declared, y God hath made no promiſe generally for the ſauing of any poſteritie. Therefore the Iewes deſerued woorthely to be reproued, for that they promiſed vnto themſelues onely ſo greate a thinge as thoughe for that they were of the ſeede of Abraham, they coulde not periſhe: paule in thysThere is no generall promes for the ſauinge of any poſterity as touching eternall life. ſelfe ſame Epiſtle the. 9. chap: moſt manifeſtly declareth, That not all they whyche are of Iſraell are Iſraelites, neyther becauſe they were the ſede of Abraham, therfore they were ſtraight way all ſons. But by Iſaac (ſayth he) ſhall thy ſeede be called, That is, Not they whiche are the children of the fleſhe are the children of God: but the children of the promes, are counted for the ſeede. This ſentence of the Apoſtle teſtefieth that whiche we haue ſayd, namely, that the promiſes of God in this kinde were ſinguler, and not vniuerſal. And it is for certaine, that in thoſe which are choſen to ſaluacion, are vndoubtedly found good workes, if they come vnto ful age. Wherfore theſe

The elect if they come to full age, ſhall vndoubtedly haue good woorkes.

What Moſes and the Prophets had a regarde vnto, when in theyr prayers they made mencion of the names of certain of the electe.

thinges nothing let this ſentence, which was alleaged, namely, that before God there is no acception of perſons. And as often as we read in the prayers of Moſes, or of the Prophets, that mention is made of the Patriarkes, whereby they endeuoured themſelues to prouoke God vnto mercy, we muſte thinke that they had a regarde to two thinges. Firſt, foraſmuch as in that nation God had ſome appointed vnto himſelfe, they deſired that for theyr ſakes he woulde ſpare the whole multitude. Secondlye, they attributed not theſe thinges vnto the merites of the ſaintes: which, as we haue ſayd, are none: but they made mencion of the promiſes made vnto thoſe Fathers. Hereby therefore it is manifeſte by what meanes thoſe thinges which were obiected may be aunſwered. But nowe let vs retourne to the expoſition of the woordes of Paule.

For as many as haue ſinned without the law, ſhall periſhe alſo without the law: and as many as haue ſinned in the law, ſhalbe iudged by the law. For the hearers of the law are not righteous before God: but the doers of the law ſhalbe iuſtified.

For as many as haue ſinned &c.] Paule here teacheth that God in very dede hath no reſpect of perſons, neyther in iudgement doth iniury vnto any man. He maketh the Iewes equall with the Gentles: foraſmuch as of ech nation, they which haue liued wickedly, ſhall periſhe. And as touching the maner of iudgement, the Iewes which ſhalbe condemned, ſhalbe iudged by the law of Moſes, becauſe they ſhall haue it, both to accuſe them and to condemne them. But the Gentiles being wicked, ſhall neither be accuſed nor condemned by that law, but by the light of nature and euen by their own cogitations. By the law in thys place we muſt vnderſtand the law of Moſes. For it only is perfect, and for it began all the contencion: otherwiſe there were none, or very fewe nations, which were not gouerned by ſome inſtitutions or lawes. Here are added two preuentions. The firſt is, that it mought haue ſemed wonderfull vnto the Iewes, that theyr cauſe ſhould not be a whit better, foraſmuch as they were adorned by God with the benefite of the law. Vnto whome, Paule anſwereth, that therby they were rather the more greuouſly to be accuſed, becauſe before God, not they which heare the law ſhalbe iuſtefied, but they which do it. The other preuention is, for that it ſemed a hard thing vnto the Ethnikes, that they ſhould periſhe, when as they wanted the law of God. Vnto whome he ſayth, ye were not vtterly without a law. And two maner of wayes he proueth, that they had a law: fyrſt in that by nature they did thoſe thinges which are preſcribed by the law: ſecondly, becauſe they had within themſelues their owne cogitations, mutually accuſing them, or excuſing them. As touching the Iewes, he ſharpely reproueth them, as which were of ſo ſmall ſound iudgement, that they iudged themſelues to be therefore iuſtefyed, becauſe they had receaued the lawe. And now he beginneth by litle and litle to come vnto them: which a litle afterward he doth more openly.

For (ſaith he) the hearers of the law ſhall not be iuſtified before God, but the doers]. He therefore ſaith before God, becauſe they before mē wōderfully much boaſted of the law, which they had receaued. God (ſayth he) nothing regardeth this. For there ſhall not be required of you, that ye receaue the law, but that ye execute ye law. The diſcourſe which now is in hād, is touching the righteouſnesThe righteouſnes of the law requireth deedes and workes. of the law, which alone they allowed. For touching the righteouſnes of fayth he will afterward plainly entreate. Now he cutteth their throtes with theyr owne ſword, in defining the righteouſnes of the law, namely, that it vrgeth dedes, and requireth works to the fulfilling thereof. Whereby he calleth thē backe to conſider their owne life. Neither ſaith he in the meane time, that mē cā not be otherwiſe iuſtified: but only ſheweth vnto thē, that they haue fallē away frō the righteouſnes of the law, wherof they ſo much boaſted. That therfore which he now ſaith, hath this ſence: If any man ſhould by the righteouſnes of the law be iuſtified before God, it behoueth, that the ſame ſhould fulfil ye law according to that ſaying: Curſed be he which abideth not in all the things which are writē in the booke of the lawe. This is an eaſy & plaine expoſitiō. But Augustine in his booke de Spiritu & litera ad Marcellinum, is of this minde: that the doers of the law are iuſtified, but yet in ſuch ſort, that righteouſnes goeth before the good works which the ſaintes do. For they are fyrſt iuſt, before they do iuſt workes. But becauſe he ſeeth that this word of iuſtifying is in the future tence, and by that meanes is ſignifyed that men ſhall not be iuſtefyed, vnles they fyrſt haue good workes, therefore he addeth: that to be iuſtefied in this place, is not firſt to receaue righteouſnes, but to be counted righteous: ſo that the ſenſe is, they ſhalbe counted for righteous, which ſhalbe doers of the law, but they ought firſt by fayth to haue receaued righteouſnes, whereby they were made iuſt: but afterward they ſhalbe made knowen by the effectes, & as they were before iuſt, ſo now ſhal they be counted for iuſt. And the like kinde of ſpeach (ſayth he) is in this ſentence whenHalowed be thy name, how it is to be expounded, we pray, Thy name be ſanctified. Where we deſire not that the name of God ſhould be made holy, as though before it were not holy: but we deſire that it may be of men counted holy. This is Auguſtines expoſition.

For when the Gentiles which haue not the law, do by nature the thinges contayned in the law, they hauing not the lawe, are a lawe vnto themſelues, whiche ſhewe the effect of the law in theyr hartes, their conſcience alſo bearing witnes, and their thoughtes accuſing one an other or excuſing, at the day when God ſhall iudge the ſecretes of men by Ieſus Chriſt, according to my Goſpell.

For when the Gentles &c.] Now commeth he vnto the Gentles: whiche ought not to complayne, thoughe they periſhed, ſeing they had not the lawe of Moſes. For hee declareth that they were not vtterly without a lawe, becauſe they did by nature thoſe thinges whiche were contayned in the law. And when hee ſayth, by Nature, he doth not vtterly exclude the helpe of God. For all truth that men knowe, is of God, and of the holy ghoſt. And nature here ſignifieth that knowledge, whiche is grafted in the myndes of men. Euen as in the eyes of the body, God hath plāted the power of ſeinge. Neither doth Paul in this place entreate of ye ſtrēgthes, by which ye Gētiles being holpē performed theſe things: For, that ſhall afterward bée declared, how by the ſpirite and grace of Chriſt the power to lyue vprightly is miniſtred vnto the regenerate. But now he ſpeaketh onely of certayne outwarde honeſt and vpright actions, whiche as touchyng ciuill righteouſnes, might by nature be performed of me. Neither ſayth hee, that the Ethnikes fully performed the lawe, ſo that they kept it all whole, or that bycauſe of it they were iuſtified: but onely hee vnderſtandeth that they performed ſome certaine pointes thereof. Whereof hee inferreth, that they by the light of nature could diſcerne betwene honeſty and diſhoneſty, betwene right andSome Ethenikes in ciuil righteouſnes far excell very many Chriſtians. wrong. Yea if we looke vpon the lyfe and maners of Cato, Atticus, Socrates, and Ariſtides, we ſhall ſée that in iuſtice & ciuill comelynes they farre excelled a great many Chriſtians, yea and alſo Iewes. Therfore they can not excuſe them ſelues, that they had not a law. Ambroſe vpon this place, for aſmuch as by this ſentence, to do thoſe thinges whiche are of the law, he vnderſtandeth the full and abſolute accompliſhement of the law, and ſéeth not how it is poſſible, that any man ſhould performe it, whiche beleueth not in Chriſte (for aſmuch as Chriſte is the ende of the lawe) affirmeth, that Paul here ſpeaketh of ſuch Gentiles, as were now conuerted vnto the Goſpell, and beleued in Chriſt. This kynd of men, without the helpe of the law of Moſes did thoſe thynges which are contayned in the law. Auguſtine in this booke De Spiritu & litera ad Marcellinum, is of the ſame opiniō, that by the Gentiles, are vnderſtāded the Chriſtiās whiche were conuerted frō y The difference betwene the olde Teſtament and the new. Ethnikes: for y he herein putteth the difference betwene the old Teſtament and the new, namely, that in the old Teſtament the law was deſcribed in outwarde tables: but in the new Teſtament it ſhould be written in the hartes and bowels of men, accordyng to the Propheſie of Ieremy in hys 31. chap. Wherfore, ſeyng Paul here ſayth, that the Gentles, whiche by nature fulfilled the law, ſhewed the worke of the law writen in their hartes: it could not (ſayth he) but pertayne vnto the new Teſtament. And bycauſe he ſaw that this was agaynſt hym, where it is ſayd, by nature, he ſayth, that by that worde is excluded the law of Moſes: but not the grace and ſpirite of Chriſt, by which, nature is not ouerthrowen, but reſtored to hys old eſtate, wherfore hys mynde is that the Gentles fulfill the lawe by nature, beyng reformed by the ſpirite and grace. But nowe let vs ſée, how thoſe thinges which Auguſtine & Ambroſe alleage agrée with the ſentēce of the Apoſtle. Vndoubtedly that whiche moued Ambroſe to this expoſition is very weake: forMany Ethenikes before the comming of Chriſt obteyned ſaluation by faith in him aſmuch as there mought haue bene many before the commyng of Chriſt, whiche beleued in hym, and were iuſtified, and obſerued the thynges contayned in the law, ſo much as the infirmitie of man will ſuffer. Iob was an Ethnike, who yet was not ignoraunt of Chriſt: and alſo at the preachyng of Daniell, the kyng of Babilon, and (as it is eaſie to bée beleued) together with hym, many of the Chaldeans were conuerted vnto God: & as it is written in Ionas the Niniuites returned into the right way. And ſeyng all theſe attayned vnto ſaluation, vndoubtedly they looked for the Mediator to come, and by that meanes endeuored to performe thoſe thynges whiche pertayned vnto the law. Neither hath the reaſon of Auguſtine The holy patriarkes & prophets had the law written in their arts becauſe they pertained vnto the goſpell. much force. For although it be a promiſe of the new Teſtament, that by the benefite of the holy Ghoſt the lawes of God ſhould bee written in the hartes of men, yet is not that ſo to be vnderſtand, as though before the comming of Chriſt the ſame happened vnto none. For the good fathers, and holy Prophetes, whiche were both endued with the fayth of Chriſt, and had alſo geuen vnto them the holy Ghoſt, had the law grauen not onely in ſtones, but alſo in theyr bowels. And although they liued, before the ſonne of God tooke fleſhe vpō him, yet for aſmuch as they beleued in him, they pertayned vnto the Goſpell. Whiche is not therfore called a new Teſtament, bycauſe the thyng is new: but onely bycauſe it was publiſhedThe Goſpell is not called the new Teſtamēt becauſe the thing is new. abroad in the latter tymes, and was then publickely receaued. Wherfore although before the preachyng of the Apoſtles, it was not publikely profeſſed among the Gentles, yet floriſhed it among many of the Ethnikes, in whoſe harts the law of God was ſealed: ſo that although they wanted the doctrine of Moſes yet were they ſo much rightly inſtructed, that they could frame theyr actions vnto the preceptes of God. And yet the ſame Auguſtine in the booke before cited, the 7. chap. bryngeth the ſelfe ſame expoſition, whiche we before brought: namely, y theſe thinges may be vnderſtanded of certeine excellent actions of the Ethnikes, whiche were notwithſtandyng vngodly. Their excellēt workes, although as touchinge them they were ſinnes, yet of their owne nature or kynde, for aſmuch as they agréed with thoſe thynges whiche God commaunded in the law, could notThe workes of the Ethnikes although theiwere goodly to the outward ſhew: yet were they ſinnes be condemned by the iudgement of mā. But that they were wicked before God, therfore it is not to be doubted, bycauſe they were not referred to the right end. Augustine noteth the ſame and addeth, that therfore the worke of the law is ſayd to be written in the hartes of the infidels, bycauſe the lineamentes of the firſt eſtate ſtill abode. Hereof we gather, that the writing of the lawe of God in the hartes of men, is after two ſortes: one is, which ſerueth only to knowledge and iudgement: the other is, which beſides that addeth both a readines, and alſo ſtrength to doe that which is iudged to bée iuſte and honeſt. And the Image ofThe law may be writea in the hartes of men not vp the holy goſt geuen vnto the faithful, but by the naturall knowledge grafted into mē God, vnto which man is created, is not, as touching this, by hys fall vtterly blotted out, but obfuſcated, and for that cauſe hath néede to be renued by hym. So naturall knowledges are not fully quenched in our mindes, but much of them do ſtill remaine: which thyng Paule now toucheth. Wherefore, the difference betwene the olde Teſtament and the newe, abydeth whole: although Paule ſo ſpeaketh of the vngodly Ethnickes, that they had the worke of the lawe written in their hartes. Neither is it ſayd, that becauſe of theſe thinges which they did or knewe, they attayned vnto the true righteouſnes. Yea rather when Paule had ſhewed, that they wanted it, he ſtyreth them vp vnto Chriſt. Chryſostome in déede vppon thys place, writeth: that God made man 〈 in non-Latin alphabet 〉 , that is, ſufficient of himſelfe to eſchewe vices, and to embrace vertue. Whiche if he vnderſtande of man as he was firſt created, is true. But after hys fall it is not to be graunted, foraſmuch as without Chriſt we can doe nothyng of our ſelues: yea, by our owne ſtrengthes we can not ſo much as thinke any good thyng, much leſſe to doe any thyng. Vnleſſe peraduenture he vnderſtand this as touchyng the knowledge of iuſtice and vprightnes in generall, wherof we doe now ſpeake. For the ſelf ſame father in an other place more then once auoucheth, that we haue altogether néede of the grace of Chriſt. That which the Apoſtle now maketh mencion of, touching the knowledge of the Gentiles, is very apte to repell the ſclaunderousAgainſt the complaint of the late comming of Chriſt. talke of the vngodly, which vſe to ſay: Why came not Chriſt before? How was mankinde prouided for before hys comming? What wrought hys prouidence then? By theſe thinges which are now ſpoken, thou now perceaueſt, that mankinde was then alſo prouided for. For as touching knowledge they had inough, whether we vnderſtand that, which pertayneth vnto contemplation: or that which is directed to workyng and doing. Wherfore, before the cōming of Chriſt they dyd vniuſtly complaine, that they were forſaken, when as they had knowledge, and thought not them ſelues to want ſufficient ſtrengthes.

Theyr thoughtes accuſing one an other or excuſing.] Now bryngeth he an other reaſon, wherby he proueth that the Ethnickes had a law, becauſe they were not without accuſations & excuſations of the conſcience: which were moſt manifeſt teſtimonies of the knowledge grafted in vs by nature. And by this ſelfA manifeſt profe of the iudgement to come, ſame argument may probablie be inferred, that the iudgement of God ſhall at y length come. For if our minde do iudge with it ſelf touching thoſe thyngs which we doe, what will God at the length doe, which hath ingrafted theſe iudgemētes in the mindes of men?

Accordyng to my Goſpell.] He calleth it hys Goſpell, partly becauſe hée tooke much labour in preachyng of it, and partly for the excéeding great affection that he had towardes it, & for that he was appointed to ye publiſhing of it abroad.

In the daye of the Lorde.] Then ſhall our cogitations be both accuſers, and alſo witneſſes of all our doinges: and by them ſhall the Ethnickes be iudged. Now for that we are drawen away by the entiſementes and luſtes of thys lyfe, we doe conſider them not: but then ſhall the Lorde bryng them forth to light: Who (as it is written in the firſt Epiſtle to the Corinthians) ſhall illuminate the hidden workes of darkenes. By thys place we ſée, that the iudgement of God is a part of the Goſpell: foraſmuch as it is profitable to ſtyrre vp to repentaunce. MoreouerThe iudgemēt of God is a part of the goſpell as touchyng the godly it is a glad tidinges: For Chriſt ſayd: When theſe thynges ſhall beginne to come to paſſe, then lift vp your heades: for your redemptiō draweth nye. And although God will render vnto euery man according to his workes,In iudgement God rendereth not lyke to our works. yet will he not render like for lyke. For we ſhall receaue farre much more, then our workes haue deſerued. And they which ſhall be condemned, ſhall be leſſe puniſhed, then the greatnes of their ſinnes requireth. And as touchyng theſe excuſing cogitations, Augustine in hys booke which we haue now cited, writeth, that they ſhall not obteine forgeuenes. Howbeit they may obtaine a more eaſter puniſhment.The paines of the damned ſhall not be a like. For the paynes of the damned ſhall not be a like. And he vſeth thys ſimilitude: that euen as there are certaine veniall ſinnes, which can not let but that the godly may obtaine felicitie: ſo are there certaine excellent workes being of their own kind good, which yet ſhall not deliuer the damned. And as ye lyfe of euery one, be he neuer ſo holy, can not wante ſmall ſinnes: ſo the life of no mā though he be moſt wicked, can be ſo filthye, but that it may in y meane time haue ſome excellent worke annexed vnto it. And after thys maner doth the Apoſtle cloſe vp the accuſation of the Gentiles, making mencion againe of the laſt iudgement. And when he ſayth: Beholde thou arte called a Iewe, he beginneth hisThe accuſa iō of the Iewes. accuſation agaynſt the Iewes: which conſiſteth of theſe principall pointes. Fyrſt, he ſetteth forth the excellent giftes wherwith God had adorned them: afterward he addeth how they had abuſed them: thirdly, he expoūdeth what it is to be truelyThe principall pointes of the accuſation of the Iewes. a Iewe, & what true Circumciſion is. Afterward he declareth, that thoſe giftes of God beſtowed vpon the Iewes, could not by thē be ſo contaminated, that they ſhould not be eſtéemed and prayſed. But yet by them the Iewes had no matter wherby to preferre them ſelues before the Gentiles, when as they liued wickedly. For theyr filthye life made them equall to the Gentiles: which thing inWhy he fyrſt reproued the Gentiles. the laſte place he maketh playne by teſtimonie of the Scriptures. He reproued the Gentiles before the Iewes, that by the former reprehenſion, hée myght prepare hys waye to the latter. For the Iewes were hautye, neyther coulde they eaſilie abide one to reproue them. Farther, if the Apoſtle hadde fyrſte accuſed them, he might haue ſemed more extreme againſt his owne nation then was mete: eſpecially foraſmuch as he was accuſed of the falſe Apoſtles, that he was an Apoſtata from the law, and that he had filthily fallen from the IewiſhThe ſum of the reprehenſion of the Iewes. religion. The ſumme of the reprehenſion of the Iewes, is, that they by profeſſiō and not by life meaſured their righteouſnes. Firſt of all, he maketh mention of the giftes which were geuen vnto the Iewes, and reduceth them in a maner toThe giftes beſtowed vpon the Iewes are reduced to three principal pointes three principall poyntes. The firſt is the dignity of the name, which came vnto them by the kinrede and holy ſede of the fathers. The ſecond is, that they knews the will of God by the law geuen vnto their elders. The third, that they were apointed to teach other nations. Theſe were in dede excellent things, but yet they nothing helped them: becauſe they both degenerated from their fathers, as touching honeſty and iuſtice: and alſo by their ſinnes they repugned the law, which they had receaued: and moreouer, becauſe they neglected themſelues, and much leſſe did they teach other people. But herein the Apoſtle chiefly maketh mention of thoſe thinges which they had frely receiued. For they were not beſtowed vpon them for any merite of theirs.

Beholde thou art called a Iew, and reſteſt in the law, and glorieſt in God, and knoweſt hys wyll, and alloweſt the thynges that are excellent, in that thou art inſtructed by the lawe: and perſwadeſt thy ſelfe that thou art a guide of the blynde, a lyghte of them which are in darkenes. An inſtructer of them whiche lacke diſcretion, a teacher of the vnlerned: which haſt the forme of knowledge and of the truth in the law.

Behold thou art called a Iew.] In this place there is two maner of readyngs. The Latines ſeme to haue read, 〈 in non-Latin alphabet 〉 , that is, and if. But in the Greke copies it is written by Iota ſimple, 〈 in non-Latin alphabet 〉 , that is, Behold or ſee. But whether of them thou readeſt, it ſkilleth not much: ſaue onely that to the purpoſe of the Apoſtle, & connexion together of his ſpeaches, that which is in the Greke ſemeth to be more apte. The name of a Iew was no leſſe ſet by at that tyme, then the name of a Chriſtian is at this time. Vndoubtedly, it was an honourable ſtocke: But Paule ſaith wiſely, cognominaris, which ſignified, thou art ſo called: for he wil not graūt vnto them, that they were in dede Iewes. Neither could he: when as afterward he ſayth: That he is truely a Iew, whiche is a Iew in ſecret: and that that is the true Circumciſion, which is marked, not in the fleſh, but in the hart.

And reſteſt in the lavv.] This is nothing els, but wt a certayne vayne boſtyng to delight himſelfe by reaſō of the law: wherunto perauenture, they wer moued by reaſon of thoſe things which are written in Deut. the 4. chapter. Namely, That other nations ſhould wonder at the publike wealth of the Iſraelites, which had ſo noble and excellent lawes. Dauid alſo ſayd, That it was not ſo done vnto other nations

And boaſteſt in God.] Becauſe as it is written in the 17. chap. of the boke of Geneſis, God had made a league with Abraham and with all his poſterity. Theſe thinges vndoubtedly, had bene vnto them great honour and eſtimation, if they had broght forth fruit accordingly. For to come of godly elders, is a gift of God not to be deſpiſed. Moreouer, to reſt in the law, ſo that thou wholy quieteſt thy ſelfe in it, and art ſo content with the commaundementes of God, that thou faineſt not vnto thy ſelfe any other, is a thyng worthy of prayſe. And lykewyſe to count the true God for God, may be aſcribed vnto glory, and that to ſound glorye. But they onely boaſted in theſe thinges, glorying in themſelues of theſe vayne titles.

And knoweſt his will, and allovveſt the things that are excellent beyng inſtructed by the law.] To know the will of God, is a great benefite of his. But that commeth by the inſtruction of the ſcripture. For no where els is the knowledge of the wil of God to be ſought for. Out of it we learn to alow moſt beſt things, ſo ye therby we are able to diſcerne them from things filthy & vile. In Greeke is red 〈 in non-Latin alphabet 〉 , which is turned, things excellent. Augustine in his boke de ſpiritu & Litera readeth Diſtantia. that is, thinges different: becauſe thoſe things which are excellent, are different from meane thynges. The Latin interpreter turneth it Vtilia, that is, thinges profitable, becauſe peraduenture (as Eraſmus admoniſheth) 〈 in non-Latin alphabet 〉 , in Greke is to profite. Farther this verbe 〈 in non-Latin alphabet 〉 , which is, to allow, is here taken otherwiſe, then it was in the firſt chapiter. Foraſmuch as here it is referred onely vnto iudgement: but there it is referred to that allowyng, whereby we do in very deede and actes declare that which we iudge.

And perſuadeſt thy ſelfe that thou art a guide of the blynde, a lyghte of them whiche are in darkeneſſe. An inſtructer of them whiche lacke diſcretion, a teacher of the vnlearned.] He ſaythe not that theſe men performed thoſe thynges, but that they went about arrogantly to clayme them vnto themſelues. For they both iudged and alſo ſpake moſt contemptuouſly of other nations: whome in compariſon of themſelues they counted to bee blynde and lyuers in darkenes, vndiſcrete, and vnlearned. And alſo they ſo vſurped vnto themſelues the office of teaching others, that Chriſt ſaide they went about ſea and land, to adioyne vnto themſelues proſelites, whome they made not the children of God, but the children of hell fyre. And whiche was worſt of all, as Chriſt vpbraydeth thē, they had takē away the kay of knowledge by clayming it vnto themſelues: when as neyther they thēſelues would enter into the kingdome of heauen, nor yet would they ſuffer others to enter therein. They ſhewed themſelues to be maſters, when as yet they were blynde. Vnto whom the Lord ſayd: If the blynde leade the blynde, they ſhall both fall into the ditch. And in Eſay the 42. chapter we reade, who is blynde but my ſeruaunt? Alſo in the 9. of Iohn: If ye were blynde ye ſhould haue no ſinne. But now becauſe ye ſaye, we ſee, your ſinne abideth.

Hauing the forme of knowldege.] Chriſoſtome thinketh, that 〈 in non-Latin alphabet 〉 , that is a forme, ſignifieth not here, the true maner of knowing whiche hath in it nothing that is filthy, but only a ſhew thereof.

Hauing the forme of knowledge, and of the truth in the lawe.] We ſhould vndoubtedly haue the forme of our doctrine in our ſelues, and not in the law, or inWhere the forme of doctrine ſhould be had. bookes, as Chriſoſtome here noteth. For as they are not very well learned, which are wiſe only by reading commentaries: ſo they are not to be counted iuſt, which put theyr righteouſnes in lawes or in decrees. For Iohn ſayth, Hereby we know, that we loue God, if we obſerue his commaundementes.

Thou therefore which teacheſt an other, teacheſt thou not thy ſelfe? thou that preacheſt, a man ſhould not ſteale, dooſt thou ſteale? Thou that ſayeſt a man ſhould not commit adultery, dooſt thou commit adultery? thou that abhorreſt Idols, committeſt thou ſacriledge? Thou that glorieſt in the law, through breaking the law diſhonoreſt thou God? For the name of God is blaſphemed among the Gentiles through you, as it is written.

Thou therefore vvhich teacheſt an other, teacheſt thou not thy ſelfe?] This

The figure of interrogation.

How Paule here ſpeaketh of the Iewes.

figure of interrogation is of great efficacy in reprouing. But were all the Hebrewes ſuch? No vndoubtedly but Paule here ſpeaketh of them, Chriſt being excluded: as the Goſpel is ſet agaynſt the lawe. There were ſome of the fathers very holy, which ſo liued in the Iewiſhe religion, that yet neuertheles they moſt perfectly beleued in Chriſt. But they were not ſuch as Paule here deſcribeth. They were bleſſed vndoubtedly, not becauſe they had receaued the law, but becauſe they were occupied in it both day & night. But theſe mē, of whom is now intreated, knew the law in deede, but they knew it not as they ought to haue done. The ſumme of Paules reaſon is this, that to receaue the law, iuſtifyethAn explication of Paules reaſon agaynſt the Iewes. not. For if it ſhould iuſtefye, then vndoubtedly all the Iewes ſhould be both iuſt and holy: when as they all had receaued the law, and profeſſed the ſame. And that they were not holy and iuſt, it is partly alredy declared, and partly ſhall now more largely be ſhewed: wherefore to haue receaued the lawe iuſtifyeth not.

Thou vvhich teacheſt an other, teacheſt thou not thy ſelfe.] They coulde not abyde to be taught of others, as it appeareth by the words which they ſpakeThe Iewes could not abide to be taught of others. to hym that was borne blynd: Art thou altogether borne in ſinne: and teacheſt thou vs? They ought at the leaſt to haue taught them ſelues: which thing foraſmuch as they did not, but regarded only how to inſtruct other men what they ſhould do, they were like the figge tree, which had leaues without fruite, and by the curſe of Chriſt withered away. That which he before ſpake of the Gentiles: Thou condemneſt an other, and dooſt the ſelfe ſame thinges whiche thou condemneſt: now he pronounceth of the Iewes, that they taught others, and ouerhipped themſelues. Without doubt in thinges pertayning vnto this world, we are not of that diſpoſition. For you ſhall not ſee one, that will ſo diſtribute almes, but that he will firſt prouide of his goodes for himſelfe. How commeth it then, that we inculcate our doctrine to others, whiche we our ſelues receaue not? Chriſoſtome A ſimilitude. compareth this kinde of men with a paynter, whiche hath before his eyes an excellent table, whiche hee perpetually beholdeth, and yet neuer taketh any thyng out of it. Paul had ſayd before, that not the hearers of the lawe but the doers ſhalbe iuſtified. But now hee reproueth the preachers, whiche performe not the thynges that they teache. Wherefore we may conclude, that it is notIt is not inough to heare or to preach the word of God. inough either to preache, or to heare ſounde doctrine, vnles the ſame bee put in execution.

Thou that preacheſt, A man ſhould not ſteale, dooſt thou ſteale?] Hee obiecteth vnto the Iewes thoſe thynges, whiche were commonly cōmitted of them. And to reproue them he vſeth that parte of the law, wherof none was ignoraūt,What theft is. namely, the x. cōmaundemētes. And as touching theft, theft is, when we withhold that which is an other mās agaynſt the owners will: or whē we by iniury draw vnto vs other mens goodes: or whē we diſtribute not that whiche is oursThe forme of the doctrine of the Decaloge. whē nede requireth. And there are alſo many other kindes of theft. But in ye Decaloge, or x. cōmaūdemēts, the chief purpoſe is onely to ſetforth y chiefe ſomme, & that but rudely & groſſely, vnder which we ought to vnderſtand all the partes therof. The groūd & ſomme of all theft is couetouſnes: euē as in filthy pleaſures is expreſſed onely adultery: vnder which are comprehended all kindes of vncleanes. And as touching idolatry, there is forbidden al kinde of falſe woorſhipping: when yet onely is expreſſed, that which is moſt groſſe. For there is forbidden vs any ſtraunge God, and there are forbidden alſo grauen images, and ſondrye formes. Wherefore it is our part, when anye of the ten commaundementes of God forbiddeth vs any thinge, well to conſider, what things are comprehendedWhat is to be had a regarde vnto in euery commaundement of the Decaloge. vnder that vice. And afterward to ſecke out the roote, agaynſt which we muſte to our power reſiſte. Couetouſnes, or thefte herehence ſpringeth, for that we diſtruſt in God, and are alwayes afrayde, leaſt we ſhould wante. But adultery & all vncleanes of the fleſhe ſpringeth of the deſire of voluptuous pleaſures: as Chriſt expreſſed, when he ſayd, If any man ſhall ſee a woman to lust after her, he hath already committed adultery in his harte. And agaynſte thys concupiſcence or luſte ought we to ſtriue. And as touching murther, Chriſt hath likewiſe admoniſhed vs, that we ſhould cutte of anger, as the roote therof. Now reſteth as touching ſacriledge to ſee what the Apoſtle complaineth therof. Sacriledge is raſhely toWhat ſacriledge is. touch or to vſurpe vnto himſelfe holy thinges whiche are dedicated vnto God, due either by the name of a vow, or els of a curſe. The Iewes had a commaundement geuen them, that they ſhould not ſpare idols. For theyr duety was to ouerthrow and deſtroy all thinges pertayning vnto them. But they being led byA law geuen vnto the Iewes for the deſtrong of Idols. couetouſnes, reſerued thoſe thinges vnto themſelues, and turned them to theyr owne proper commodities. So ſinned Acham, and alſo Saule, when he had ouercome Amalech. Contrariwiſe Moſes gaue an excellent example of vertue, when he not onely brake the golden calfe, but alſo did beate it into pouder, and threwe it into the riuer. For if the reliques of the idole had remained ſtil, peraduenture the Iſraelites, as they were outragious, would haue woorſhipped them. Indede the pub: wealth, and our magiſtrates may take away thoſe thinges whiche areWhat our Magiſtrates may do touching ſuperſticious giftes. ſuperſticious, and conuert the prices of them to good and godlye vſes. But this thing is not permitted vnto priuate men. But the Hebrues were generally forbiddē, that they ſhould not ſaue ſuch things, eſpecially as wer vowed by a curſe.

Thou abhorreſt idols, and committeſt ſacriledge.] He noteth them to be infected with ſo great couetouſnes, that they tooke away and vſurped vnto themſelues euen thoſe thinges that pertained vnto the woorſhipping of idols, ſo that they were any thing precious. Although this may alſo be vnderſtāded of things conſecrated vnto the true God. Of the ſons of Hely we reade, y they toke away from the offrers raw fleſh dedicated vnto God, before they were made a ſweete ſmell before the Lorde. Yea and the matter came to that point alſo, that the degrees of the miniſtry and of the high prieſt were boughte and ſold for money. I know that Origene and Ambroſe do interprete theſe things allegorically: that the Iewes ſteale Chriſt out of the holy ſcriptures, do counterfaite the old teſtamēt, and with greate ſacriledge do deny Chriſte. But the playner ſentence delighteth me beſte.

Thou boaſteſt in the lavv, and by the tranſgreſſion of the lavve diſhonoureſt God. This vndoubtedly is repugnaunte to the ende of our condicion. For we are created, to ſanctify the name of God. And Paule affirmeth, that we are therforeThe end of the condiciō of men. created, to liue to the prayſe of his glory & grace. Chriſte alſo ſayde: Let your light ſo ſhine before men, that they maye ſee your good woorkes, and glorifye your Father which is in heauen. They mocke with God, which boaſt of him & in theyr workes continually reſiſt his will.

The name of God through you is euell ſpoken of amonge the Gentles. As it is vvritten. Men vſe to meaſure doctrine by the manners and life of the teacher: and by the meanes of the euill life of the Chriſtians, the Iewes and Turkes curſe Chriſt. And for the ſelfe ſame cauſe the Papiſtes at this daye are enemies to the Goſpell. For if they ſee vs no leſſe apply our ſelues vnto filthy luſts, then they do, to be greedy of lucre, to ſeeke auengemente, to be fearefull to dye, to be deſirous of life, to contend and ſtriue to muche earneſtly amonge our ſelues for the commodities of the fleſh, ſtraightway they ſay, that our doctrine is woorſe thē that which they profeſſe. And without doubt thoſe things which are here ſpoken,Theſe things fitte with the Chriſtians and eſpeially with thoſe that profeſſe the Goſpell. fitte rather with the Chriſtians then with the Iewes: when as we are endued with more excellente giftes then they were. Chriſte ſayde, Beholde a greater then Salomon here, and a greater then Ionas. We boaſte of the knowledge of Chriſte, we reſte in the Goſpell, and we haue the forme of doctrine out of the articles of fayth, and we contende that all thynges are more perfecte in the Goſpell, then they were in the Iewyſh religion: we haue y fruiciō of ye liberty of the ſpirite, when as they were greuouſly oppreſſed with the yoke of ceremonies: yet though we be indued with ſo many and ſo excellent gifts, we leade our liues in ſuch ſorte, that the Goſpell of Chriſt is euill ſpoken of through vs. But if any man will ſay, that the truth and dignitie of the doctrine dependeth not of the dignitie, maners, and life of the teacher, becauſe Chriſt ſayd of them which ſatte vpon the chaire of Moyſes: The thinges which they ſay, doe ye: but the thinges which they doe, doe ye not: This I know to be true. But in the meane time, let vs marke,Whether doctrine ought to be iudged by the maners & life of the teachers. that Chriſt ſayd of the falſe prophetes and deceauers: By their fruites ye ſhall know them. Wherefore we muſt put a difference, that of men there are ſome already inſtructed in religion, and other ſome are to be inſtructed. Wherfore, they which are inſtructed in ſound doctrine, do acknowledge it to be true, and do count it for the worde of God, though he which teacheth it and deliuereth it, be not ſo pure. But they which are to be inſtructed, and are not yet come to the vnderſtandyng of it, doe iudge of it accordyng to the maners and life of the teachers. Not that in very déede the doctrine is by the maners of the miniſters made eyther true or falſe: but becauſe the vnlearned ſorte are wont ſo to iudge. And in ſumme, God will not be honoured with outward titles and ceremonies. Thys is the wilie ſubtiltie of the deuill, that the giftes of God, which ought to be fruitfull, ſhoulde be made both of no force, and alſo ſhould more aggrauate our cauſe. It is a great infelicitie, to deforme thoſe thinges, wherby we ought to be honoured. And it is no ſmall ingratitude to diſhonour God, which hath ſo honoured vs. Paule accuſeth theſe men, that they dyd not onely them ſelues tranſgreſſe the lawes, but alſo allured others to the ſame, and cauſed them to blaſpheme ye name of the Lord. And by an antitheſis or cōtrary poſition, he exagerateth or amplifieth that which he before ſayd: Thou that teacheſt an other, teacheſt thou not thy ſelfe? But ye place which he citeth, is in Eſaie the 52. Chapter. And in the Greke edition the place is thus written: 〈 in non-Latin alphabet 〉 : That is: Through you my name is euery where euill spoken of among the Gentiles. But in Hebrewe it is written: Ve tamid col haiom ſchemi meuoats: That is: And alwayes euery daye my name is ill spoken of. Wherby appeareth, that betwene the Hebrewe veritie and the Greke edition, there is not much differēce. But Paule vſed the Greke edition, partlye becauſe it was in their handes vnto whom hée wrote, and partly becauſe it ſerued well for hys purpoſe. For the Greke hath, among the Gentiles, which the Hebrewe hath not. But here is no ſmall doubt obiected vnto vs, for that the Prophet ſéemeth to laye the whole cauſe of the blaſphemie vpon the ſtraungers: namely, for that when they had lead away the Iſraelites captiues, they railed vpon their God, as though he had not bene able to deliuer thē. Which thing is more expreſſedly read in Ezechiell the 36. chap. from whence it may ſéeme that theſe thynges were taken: for there it is apertly written, that they in mockage ſayd: Beholde the people of thys God. But we muſt conſider, what was the cauſe and occaſion of the captiuitie of ye Hebrewes: and we ſhal finde, that it was nothyng ells, but theyr wicked actes, and tranſgreſſions of the lawe: by which they in a maner compelled God, to deliuer them into thoſe calamities: wherof followed the blaſphemies of the Ethnickes. God was vrgedThe cauſe of the blaſphemie was not in the Gē les but in the Iewes. two wayes: for on the one ſide vnleſſe he had chaſtiſed them, when they liued wickedly, other nations would haue ſpoken euill of hym, for that he ſo much bare with wicked men. On the other ſide, if he ſhould correcte them in forſaking and deliuering thē to outward nations, he ſhould be euill ſpoken of, as a weake and féeble God. And the fountaine and originall of theſe euills, was the wicked lyfeNote that the glory of God is two maner of wayes endaungered. of the Hebrewes. Wherefore in Ezechiell there is added, that he being touched with the compaſſion of hys name, had decréed to deliuer them at the length: both that he himſelfe myght afterward bee ſet forth as a mightie God, and that they, by amendment of lyfe, myght behaue them ſelues the better. By thys place we may gather, that the Iewes greuouſly fell. For the greater their dignitie was, the more greuouſer were thoſe thinges which they cōmitted: ſo that by euery mans iudgement, they could no way be defended. Therefore in Eſaie the Lorde ſayd, when he had reckened vp all the ornamentes which he had beſtowed vppon hys vineyarde: Iudge thou houſe of Iſraell betwene me and my vineyarde. Which parable Chriſt alſo vſed in the Goſpell.

For Circumciſion verily is profitable, if thou doe the lawe: but if thou be a tranſgreſſour of the lawe, thy circumciſion is made vncircumcſion. Therefore if the vncircumciſion keepe the iuſtifications of the lawe, ſhall not hys vncircumciſion bee counted for circumciſion? And ſhall not vncircumciſion which is by nature (if it keepe the lawe) iudge thee, which by the letter and circumciſion arte a tranſgreſſour of the lawe?

For circumciſion in deede is profitable.] When he had hetherto reckened vp the benefites beſtowed vpon the Iewes, and had ſhewed how they had abuſed them: now by the way he ſetteth forth a manifeſt expoſition of the true circumciſion, and of the true Iewiſhnes. By reaſon of circumciſion, they arrogantlye puffed vp them ſelues. Vpon whiche occaſion Paule ſheweth by preuention, that it made them not a whitte better then the Gentiles, when as they liued ſo filthilye. It was a great thyng in déede to be circumciſed: ſo that the vncircumciſion were cutte of in the hart alſo. Otherwiſe, how litle the circumciſion of the body, profited them vnto righteouſnes, their vices ſufficiently declare, which a litle before he hath expreſſed. They often alleaged, that Moyſes through theA commendatiō of circumciſion. helpe of circumciſion, was deliuered from the daunger of death. For the Angell woulde haue killed hym, if hys wife had not circumciſed hys ſonne. And after the generall Circumciſion celebrated by Ioſua, the people were brought into the promiſed land, and that not without a wonderfull miracle. For the waters of Iordane were compelled to go backe to their ſpryng. And in the booke of Geneſis the 17. chap. it is manifeſt, with what waight and ſeriouſnes this Sacrament was inſtituted of God. Wherunto as he added excellent promiſes, ſo alſo added he horrible threatnynges: that the ſoule of hym which was not the eightIf circumciſion being cō temned deſtruyeth a man then being added it ſaueth a man. day Circumciſed ſhould be deſtroyed. Whereupon it ſemeth that the Iewes reaſoned a contrariis, that is, from contraries: If Circumciſion being intermitted, deſtroyeth a man, then contrarywiſe where it is had, it ſaueth a man. But thys kynd of argument is not of neceſſitie. It is in dede probable, but it doth not alwayes conclude well: as many inſtancies teache vs, and Auguſtine oftentymes affirmeth. And thoſe thynges whiche are here ſpoken, are not ſo to be vnderſtanded,The dignitie of the ſacramentes depend not of our faith and vprightnes. The fruite of the Sacramentes dependeth of our fayth. as though the dignitie of the Sacramentes ſhould depende of our fayth or goodnes. For as much as here is not entreated of the nature or excellency of the Sacrament, but of the fruite and vtilitie therof. Whiche we muſt nedes graunt dependeth both of the fayth and godlines of the receauers. And by this place we learne, that outward thynges of them ſelues nothing profite vnto ſaluation, vnleſſe there be a mutation or chaunge made by the holy Ghoſt in our hartes, either before, or els whileſt they are put in vſe. Neither is this to be obiected, that the Baptiſme of children is an outward thyng, and yet bryngeth ſaluation vnto infantes. For the infantes haue no commoditie by the force of the outwardeWhat fruite childrē haue by Baptiſme. waſhyng, vnles there come with all ſome ſpiritual thyng, and ſuch as pertaineth to the ſoule. Auguſtine thinketh that ſaluation commeth vnto them; by the fayth of them whiche offer them (whom we call Godfathers and Godmothers) or by the fayth of the Churche. I know in déede, that the fayth of godly men may vnto ſome obtaine grace, conuerſion, and excellent ſpirituall giftes. But ſaluation hapneth not vnto them that are of full age, but only by their owne faith, and vnto in fantes by the ſpirit, and grace, which ſecretly worketh in them regeneration: of which regeneration baptiſme is the outward ſealyng. Wherfore it is apparant, how miſerably the Iewes erred in attributyng ſo much to their circumciſion.

And there were ſome (if we will geue credite vnto Augustine in hys booke De ciuitate Dei.) which affirmed as much of Baptiſme. Namely, that a man being once baptiſed, although he liued wickedly, ſhould not vtterly periſhe. He ſhall inThey which are baptiſed, may periſh. dede (ſaid they) ſuffer many thinges, but at the laſt he ſhall be ſaued, peraduenture by fire. But this error both Augustine hath confuted, & we haue ſubſcribed vnto hym in our expoſition of the firſt epiſtle to the Corinthians. The purpoſe of the Apoſtle in this place is, to ſhew, that God will haue no regard to the outward circumciſion, if there want piety and holines: and agayne on the other ſide, that vncircumciſion ſhall not be a let vnto the Gentiles, ſo that they meane wel, andOutwarde thinges by themſelues profite litle, yea rather they are hurtfull, if the ſpirite & faith be wā tyng. If the receiuers haue faith, then the ſacraments haue ſome vtility liue godly. Let vs note, as I began to ſay, how little is to be attributed vnto outward things, if they be taken by themſelues. And yet ſo great is the error in our dayes, that men make prayers recited in a ſtrange & vnknowen tonge, pilgrimages, & certaine faſtes raſhly taken in hand, as the chief anker holde of their ſaluation. Yea they are now at the length come to this point, that ſometimes they attribute remiſſion of ſinnes vnto theſe trifles. The prophets cry out euery where, that God deſpiſeth, hateth, and deteſteth worſhippinges without fayth and godlines. Howbeit we muſt vnderſtand (as we may gather by the wordes of the Apoſtle) that if they which receiue the ſacramentes, haue faith and pietie, then out ward things haue theyr certain vtilities. For foraſmuch as they are inſtituted by God, we muſt nedes graunt that they are good, vnles it happen that through our fault they be made hurtfull. But they are good and profitable vnto the iuſt, in whō through faith, iuſtification goeth before. For ſacramentes (to ſpeake in general)What circumciſion is. are viſible ſignes: which ſignifie, & by which the holy ghoſt exhibiteth vnto thoſe, which beleuyng receaue them, both grace and coniunction with Chriſt, and alſo ſeale vnto vs the promiſes of ſaluation. And to tooch ſomwhat of circumciſion, it was a ſigne, or to ſpeake more apertly, a ſealyng of the promiſe & league made wt God through Chriſt. And they were marked in the partes apointed to generatiō & to geue vs to vnderſtand, that Chriſt as touching his manhode, ſhould be borne of the ſéede of man. And by that ſigne they were continually put in minde of the league made with God: and thereby they profeſſed the obſeruation of the law.

Wherfore to the Galathians it is ſayd, that he which is circumciſed is debter to kepe the whole law. It was alſo in ſtede of a marke or cogniſance, wherby that people was diſcerned from other nations. Wherfore, whilſt they iorneyed in the deſert, they were not circumciſed, becauſe there were no other nations there, from whō they might by that ſigne be diſcerned: as the commentaries which are aſcribed vnto Ierome alledge: although of that thyng there may an other cauſe more probable be aſſigned. By this ſacrament alſo was noted the mortifieng of ye fleſh andCircumciſion in ſtede of baptiſme Children ought to be baptiſed. filthy luſtes, and that all ſuperfluous things ſhould be cut of from the godly. And ſuperfluous things are whatſoeuer diſpleaſe God. This rite was to the old men in ſtede of baptiſme, & was counted for ye ſacrament of regeneration. Whereby it appeareth that our infantes ought to be baptiſed, foraſmuch as their lotte is no worſe then the lotte of the chyldren of the Hebrewes: yea rather it is in many partes more happy. For our baptiſme (ſomewhat to ſpeake thereof now) is not bound to the eight day, as was the circumciſion of the Iewes in the olde time: for we are by Chriſt deliuered from circumſtaunces of tyme and place. And ſacred rites are certayne outward profeſſions of piety. And ſuch not onely the Iewes had, but alſo thoſe which in the firſt ſtate of nature, liued godly. Therfore the ſimbolesThe godly had holy rites alſo before the law. or outwad ſignes of rites, are in dede by reaſon of the diuerſity of tymes oftentymes chaunged: but the thinges remayne the ſelfe ſame. Moreouer by the wordes of Paule is gathered, that Circumciſion profit th, ſo that the law be obſerued. For it is very profitable, to obteyne regeneration, to haue the ſigne of the couenaunt, and a perpetuall admonition of the mortification of the fleſh, and an obſignation or ſeale of the promiſe of God, and of the heauenly gifte beſtowed vpon vs.

If thou be a tranſgreſſor of the law.] Here he vnderſtandeth none but thoſe which of purpoſe tranſgreſſe: and not thoſe which fal of infirmitie, and are drawē either vnawares or vnwillingly, and do ſighe and grone, ſaying together wyth Paule, who ſhall deliuer me from the body of this death?

Thy circumciſion is made vncircumciſion.] To be made vncircumciſion in this place, is to be counted vncircumciſion, as it ſhall afterward be declared, whē he ſayth, Shall not his circumciſion be counted vncircumciſion? And to kepe the law, is to be taken in the ſame ſence that we before declared. Ambroſe vppon this place ſayth. He then kepeth the law, which beleueth in Christ. But if he beleue not, he is a tranſgreſsor of the law. Which wordes although they ſerue not much to the expoſitiō of this place, yet are they very profitable. Bicauſe therby we perceiue that he which beleueth in Chriſt kepeth the lawe: for that by fayth is geuen vnto vs the power and facultie of the ſpirite, wherby to obey the law. And if there want any thing to the obſeruation therof, as in very dede there alway wanteth, the ſame is

He that beleueth not is according to the ſentence of Ambroſe a tranſgreſſor of the law.

The Iewes gloried in circumciſion.

holpen by the imputation of the righteouſnes of Chriſt. Moreouer in that he affirmeth, that he which beleueth not in Chriſt, is a tranſgreſſor of the law, he manifeſtly ſheweth, that the workes of them which beleue not in Chriſt, are ſinnes and tranſgreſſions of the law. The Iewes boſted excedyng much of circumciſion as though it had bene geuen them for their merites, and as though it had ben an aſſured teſtimony of a iuſt and holye lyfe: whiche thyng is declared to be vntrue. Chriſostome vpō this place vſeth a very trim order, both as touching the law & alſo as touchyng circumciſion. There is (ſayth he) an outward law, there is alſo a law in the hart, and in the middle place are ſet good workes which procede from the law of the hart & are agreable with the outward law. Likewiſe, there is circumciſion in the fleſh, & circumciſion in the harte. In the middeſt is placed a iuſt and holy life. For it proceedeth from the circumciſion of the harte, and agreeth with the circumciſion of the fleſh. Paule puttethA double compariſon of circumciſion. a double compariſon of circumciſion. The firſt is, whereby it is contrarye vnto vncircumciſion, y is, vnto the condiciō of the Ethnickes. And of this he ſpeaketh now preſently: and ſheweth, that it was nothinge preiudiciall vnto men as touchign ſaluation. The other is whereby circumciſion is compared with faith and thereof ſhall afterward be entreated, when the Apoſtle ſheweth, that Abrahā firſt beleued, and therefore obteyned righteouſnes: and afterwarde that righteouſnes was ſealed with circumciſion. Wherfore the circumciſion of the flrſh is of leſſe dignity then fayth, and commeth after it.

Therefore if vncircumciſion do kepe the iuſtifications of the law, ſhal not his vncircumciſion be counted for circumciſion.] In ciuile iudgementes when any is to be condemned, which is in any dignity or Magiſtrateſhip, he isThe ciuile manner in condemning of noble men. firſt depriued of his dignity or office, and then afterward condemned. So the Apoſtle firſt depriueth the Iewes of the true Iewiſhnes, and of the true circumciſion, and then afterward condemneth them, becauſe they liued filthely. This ſimilitude in a manner vſeth Chriſostome. Wherunto we may moreouer adde, that like as in a publike wealth they which ſhalbe preferred to honour, if they be of a baſe and obſcure ſtocke, are fyrſte adorned with ſome noble Magiſtrateſhip, or publike dignity: ſo Paule minding to bring to honour the Gentles, which ſeemed abiecte, attributeth vnto them the true circumciſion, and true religion of the Iewes, when he ſayth, that theyr vncircumciſion is counted for circumciſion, which they haue in theyr hart. And in theſe wordes, circumciſion (I ſay) and vncircūciſiō, is vſed the figure called Metonymia, which is a trāſpoſitiō of names.The figure called Metonymia vſed in circumciſion & vncircumciſion. For by thoſe ſignes is ſignifyed the ſtate and condicion of the Iewes and Gentils.

The iuſtifications of the lavv.] In Greeke is red 〈 in non-Latin alphabet 〉 , which many take to be ceremonies called of the Hebrues Chocoth. But I do not eaſly ſe, how the Ethnikes kept the ceremonies of the law: vnles we wil ſay that the Hebrues in theyr captiuities taught the Gentils the ceremonies of Moſes: which is not caſy to be beleued: eſpecially, foraſmuch as they were not to be obſerued, but in the land of promiſe. Peraduēture they meane ye theſe iuſtifications do ſignify thoſe rites, which the Ethnikes counted in the law of nature godlye and good. For we ſpeake not of idolatrous rites: but of thoſe whiche ſome obſerued by the tradicionsThe holy Ethnikes had certain good and godly rites in the law of nature. of theyr Fathers, which hoped in the Mediator to come. For by ſuche ceremonies they both profeſſed God, & alſo accuſed thēſelues as ſinners: after which folowed ye practiſe of vpright liuyng. And we deny not, but ther were many ſuch mē. Yet can we not therfore affirme, that either Socrates, or Phocion, or Aristides, were of the number of theſe men: when as we haue nothyng that is certayne of theyr pietie and fayth, but rather by hiſtoryes they appeare Idolatrers. Neuertheleſſe, the Scriptures commend Iob, vnto whom (no doubt) there were many like. But by our iudgement (as we haue ſayd) they can not be declared or defined. But the Apoſtle ſpeaketh not of thoſe rites of the lawe of nature: when as by the lawe, he here vnderſtandeth the lawe of Moſes. For he hath to do againſt the Iewes. And that the Ethnickes obſerued not the rites of Moſes, hereby it isBy the iuſtifications of the lawe he vnderſtandeth the morall partes of the lawe. manifeſt, becauſe they were vncircumciſed, & are called vncircumciſion. Wherfore, it is more truely ſayd, that the iuſtifications of the law, ſignifie here the morall part of the lawe, of which the Gentiles by the light of nature, were not ignoraunt. The ſcope of the Apoſtle is, to ſhewe, that righteouſnes is not of neceſſitie ioyned with the rites and ceremonies of the lawe: and that it was no let vnto the Gentiles touching ſaluation, that they wer not circumciſed, ſo that they had pietie. And contrarywiſe, that the Iewes, being deſtitute of fayth and holy lyfe, are not holpen by circumciſion, to bee therby preferred before the Gentiles. And where as we haue in our reading, 〈 in non-Latin alphabet 〉 , that is, ſhall be counted, or imputed: Chryſostome readeth 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , that is, ſhall be turned. Neither doth hée onely read it ſo, but alſo interpreteth it ſo: ſo that he ſayth, that the Apoſtle ſayd not 〈 in non-Latin alphabet 〉 . And he ſayth plainly, that Paule here ſo ſpeaketh as before, when he ſayd: Thy circumciſion is made vncircūciſion. He would (ſayth he) ſpeake that which is of more waight and greater, to the end to ſpeake with more efficacie. Thys diuerſitie of readyng, Eraſmus weighed not: neyther will we contende therefore, for that the ſenſe eyther way remayneth ſounde.

And vncircumciſion which is by nature (if it kepe the lawe) ſhall iudge thee, which by the letter and circumciſion, art a tranſgreſſour of the lawe.] To iudge. is taken iij. maner of wayes. To iudge, may be taken thrée maner of wayes: eyther that the Ethnickes ſhall pronounce ſentence agaynſt the Iewes: as Paule ſayd to the Corinthians: Knowe ye not, that we ſhall iudge the Aungells alſo: or by compariſon, as the Lorde ſayd of the Sodomites, and of the Niniuites, and of the Quéene of Saba, that they ſhould iudge the Iſraelites: or to iudge, is to reproue, to accuſe, and to beare witnes agaynſt a man. For euen as before were alleaged the cogitations, which ſhall accuſe one an other: (for the good ſhall accuſe the euill, for that they corrupted the man: and agayne, the euill ſhall accuſe the good, becauſe they helped not:) ſo the holy and iuſte Ethnickes ſhall accuſe the wicked Iewes, for that they being adorned with ſo many giftes and ſpirituall graces, ſerued not God. He calleth it vncircumciſion by nature, becauſe we are naturally ſo borne. And they whiche areVncircumciſion by nature. Ethnickes, purpoſe not in their minde to circumciſe them ſelues. Or to ſpeake more rightly, as I thinke, vncircumciſion by nature, is an Ethnicke man, which is led onely by the light of nature. By the letter hee vnderſtandeth what ſoeuer isWhat the letter ſignifi th. outward, and is not grafted in the hart, to moue hym to doe well. Augustine in hys 3. booke and 5. chap. De Doctrina Chriſtiana, writeth: that they ſticke in the letter, which take the ſignes for the thynges, and that which is figuratiuelye ſpoken in the holye Scriptures, they take it ſo, as if it were ſpoken properly: and ſo lowe créepe they on the grounde, that when they heare the name of the Sabboth, they remember nothyng but the ſeuenth day, which was obſerued of the Iewes. Alſo, when they heare of a Sacrifice, they thinke vpon nothyng but vpon the ſacrifices which were killed. And though there be ſome ſeruitude tollerable, yet he calleth that a miſerable ſeruitude, when we take the ſignes for theIt is a ſeruitude moſt miſerable to count the ſignes for the things. An errour concernyng the Euchariſt. thinges. Wherin there is great offence committed in theſe dayes, in the Sacracrament of the Eucharist. For how many ſhall a man finde, which, beholdyng the outward ſignes of thys Sacrament, calleth to memorye the death and paſſion of Chriſt, wherof it is moſt certayne that they are ſignes? or which thincketh with him ſelfe, that the body and bloud of Chriſt is a ſpirituall meate of the ſoule through faith, euen as bread and wine are nouriſhmentes of the body? Or which weigheth with hym ſelf the coniunction of the members of Chriſt betwene themſelues, and with the head? Theſe thinges are not regarded, and they cleane only to the ſight of the ſignes. And men thinke it is inough, if they haue looked vpon, bowed their knée, and worſhipped. Thys is to embrace the letter, and not to geue eare vnto the ſayd Augustine, who in the place which we haue now cited, and a litle afterward moſt apertly affyrmeth, that to eate the body of Chriſt, & toTo eate the body of Chriſte and to drinke his blo ud are figuratiue ſpeaches. drinke hys bloud, are figuratiue kinds of ſpeaches. So are the Iewes accuſed, becauſe they cleauing only to the letter & circumciſiō, wer trāſgreſſours of the law.

For he is not a Iewe, which is one outward: neyther is that circumciſion which is outward in the fleſhe. But he is a Iewe, which is one within, and the circumciſion is of the hart in the ſpirite, not in the letter, whoſe prayſe is not of men, but of God.

For he is not a Iewe, which is one outward.] Here he more apertly ſheweth, what is ye true Iewiſhnes, & what the true circumciſiō. And he vſeth iiij. antitheſis or contrary poſitions: Outward & inward: the fleſhe & the hart: the ſpirite & the letter: the prayſe of men, and the prayſe of God. But thys is to be marked, that where as he ſayth, That he is not a Iew, which is a Iewe outwardly: neyther is that circumciſion, whyche is in the fleſhe, theſe thynges oughte to be vnderſtanded by excluſion (as they call it) ſo that, this woorde, onely, or alone be added. For that circumciſion whyche is onelye in the fleſhe, is not circumſion. And he whiche is a Iewe onelye outwardlye, is not a Iewe. But Paule ſeemeth to deny that ſimply, which ſhould be denied but partly: becauſe to exagg rateThat ſometimes is ſimply denied, which is denied onely partly. What the Fathers ment when they ſayd that the Euchariſt is not bread Againſt the Anabaptiſtes. or amplify his matter he ſpeaketh Hyperbolically. Such as is that ſaying, whē he ſayth, that he was not ſent to baptiſe. Neyther ought we any otherwiſe to vnderſtand the Fathers, when they ſay that the Euchariſt is not bread. They ſpeake hiperbolically, and vnderſtand that it is not breade onely, or alone, or cō mon breade: becauſe vnto the bread, is added, the woorde of God, whereby it receaueth the nature of a ſacrament. And this is a ſtronge reaſon againſte the Anabaptiſtes. which haue euer in theyr mouth that ſaying of Paule vnto the Corrinthians: Circumciſion and vncircumciſion are nothing: but the obſeruation of the cōmaundements of God. So they ſaye that Baptiſme, and the Euchariſt, and the Eccleſiaſticall miniſtery are nothing, but pretend onely the obſeruing of the cōmaundementes of God. But we aunſwere them, as we haue now ſayde of Paule, that other thinges are nothyng, if they be alone without fayth, and piety, and a holy life. But what it is to conſiſt of the ſpirite and not of the letter, is thus declared, that by the ſpirite we vnderſtand the renuing of the minde: whereby it willinglyWhat is ment by the ſpirite and the letter. embraceth, and deſyreth that whiche is contained in the outward commaundement of the law. For the ſpirite ſometimes is taken for the excellenter part of the minde, and ſometimes for the power and faculty, whereby God chaungeth and regenerateth a man. But we here by the ſpirite vnderſtand the mynd of mā compacte of them both, being renued by the holy Ghoſt. But the letter ſignifyeth, whatſoeuer is outwardlye ſet before vs, be it neuer ſo ſpirituall, when it cleaueth not to our minde, or vrgeth not.

Wherefore the circumciſion of the fleſh, is the ſigne of the circumciſion ofThe circū ciſion of the fleſh, is the ſigne of the circumciſiō of the harte. The circū ciſion of the hart in the bookes of the law. Both God woorketh in vs good things, and we alſo woorke. The ſpirite and the letter are diſcerned by the affect of the mind. the harte and of the mind. Therfore great care was to be had, that it ſhould not be vayn or ſuperfluous. This phraſe touching the circumciſion of the hart, Paul borowed out of the olde Teſtamente. In the. 10. chap: of Deut: commaundement was geuen, that they ſhould circumciſe the foreſkins of theyr hartes: and in the ſelfe ſame booke the. 30. chapter. Moſes promiſeth, that God will one day circumciſe the foreſkin of theyr hartes: to declare that either is true, namely, that God woorketh in vs the things that are good, and that we alſo worke the ſelfe ſame: foraſmuch as God vſeth our miniſtery to bring forth good woorkes. Wherfore ſo longe as our minde reſiſteth the woorde of God whiche is ſet foorth vnto vs, althoughe outwardlye it make a ſhewe of ſomewhat, yet is it occupied in the letter. But when it is made prone vnto the commaundementes of God, then is it gouerned by the ſpirite. Wherefore as touching the thinge whiche is ſet foorth and red, there is no difference betwene the ſpirite and the letter, but as touching the affect of the minde. Which thinge Paule hath declared in his latter Epiſtle to the Corinthians the 3. cap: whē he ſaith: Ye are the Epistle of Chriſt wrought by our miniſtery and written not wyth inke, but with the ſpirite of the liuing God, not in tables of stone, but in tables of fleſh. Where he manifeſtlye teacheth, that this is the miniſtery of the ſpirite, whē in the tables of our hart are imprinted thoſe things which God commaundeth, and will haue to be of vs beleued and done. Neyther let vs meruaile, that Paule ſayth, that ſuch an Epiſtle was written by him, whē as it is the worke of God: for he meaneth that he wrote it, onely as an inſtrumēt ioyned with the woorking of God. Wherefore they are to be counted miniſters of the ſpirite, which do not onely expounde the woordes of God, but alſo do imprinteWho are miniſters of the ſpirite. thē into the hartes of the hearers. Which thing ſuch as do not, althoughe they ſpeake good and healthfull thinges, yet are they but miniſters of the letter: neither of theyr woorke followeth any thinge els, then the death of the hearers. For they which vnderſtand the will of the Lord, and do it not, ſhalbe puniſhed with many ſtripes. And therefore Paule ſayde, that the letter killeth, but the ſpirite quickeneth. Wherefore it is the duety of paſtors, and of them that teache, to pray vnto GodFor what thing paſtors ought to pray. What is the true circumciſion. moſte erneſtly, to make them miniſters not of the letter, but of the ſpirite. Paule alſo vnto the Philippians declared what is the true circumciſion, when he ſayth: We are the circumciſion, which ſerue God in the ſpirite, we glory in Chriſt, and haue not confidence in fleſh. By theſe thre notes he expreſſed the ſpirituall circumciſion. And vnto the Coloſſians after he had ſaid, that we are circumciſed in Chriſt, but yet with a circumciſion not made by handes, he declareth by very many circumſtances, what that circumciſion is: namely, that we haue put of the body of the ſins of the fleſhe: that through Baptiſm we are buried together with Chriſt: that we haue forgeuenes of ſynnes: that the hand writing is put out, which was agaynſt vs by reaſon of ordinances: and the principalityes & powers which were agaynſt vs, are by Christ vanquiſhed & ouercome. In which place this is not to be paſſed ouer, that baptiſme is called the true circumciſion, ſo that it be in the ſpirite and the hart, and not in the letter and theBaptiſme when it is in the ſpirite is the true circumciſiō. fleſhe. Wherefore theſe ſentences a Iewe inward and outward, the circumciſion in the fleſh and in the hart, are to be taken in reſpect as they are oppoſite one to the other: that is, a part, and diſſeuered one from the other. For ioyne them together, and then the ſentence of Paule pertayneth not vnto them. For it is not to be doubted, but that there were very many Iewes in the olde tyme, which were Iewes both outward and inward: and were circumciſed not only in the fleſhe, but alſo in the harte. Theſe thinges may be taken three maner of wayes: ſo that there is one circumciſion of the fleſhe, an other of the ſpirite, and the thyrd ioyned together of them both. For it is not to be thought, that the olde TeſtamentMany liued vnder the law which therewithall liued alſo vnder th Goſpell. An 〈…〉 or of the Maniches. was ſo ſeperated from the Goſpell, that they which liued in it, could not alſo therewithall haue the Goſpell. Theſe two thinges are indeede ſeperated the one from the other: but yet in ſuch ſorte, that they may be ioyned together in one and the ſelfe ſame man. Manicheus ſo reiected the olde Teſtament, as though it were vtterly vnprofytable vnto vs. And vſed this kynde of reaſon: Foraſmuch as that inheritance of the land of Chanaan pertayneth not vnto me, I do reiect alſo both the Teſtament and the writinge whereby the bequeſt was made. Yea alſo though it ſhould bring vnto me the poſſeſſion of that land, yet Chriſt hath ſo exalted vs to better thinges, that I regard not theſe thinges. Theſe wordes obiected Fauſtus, and they are red in the 4. booke of that worke whiche Auguſtine wrote againſt him. In which place he thus anſwereth him: Thoſe thinges which are written The olde Teſtaraent pertayneth vnto vs alſo. in the olde Testament are types of our thinges. Foraſmuch as Paule in his latter Epistle to the Corrinthians ſayth: Theſe thinges happened vnto them in a figure: but they are written for our correction, vpon whome are come the endes of the world. And vnto the Romanes we reade whatſoeuer thinges are written, are written for our erudition and learning. And in the oracles of the olde Teſtament is promiſe made of Chriſt. Wherfore he being rayſed from the dead, and diſputing with his two diſciples of himſelfe, cited teſtimonyes out of Moſes, and out of the whole ſcripture. And the ſame Chriſt ſayd, that the good father of the houſhold brought forth of his treaſure both new thinges and olde. Wherefore the olde Teſtament is not ſo contrary vnto the new, as the Manichies fayned it was. And therefore Paule when he ſemeth to ſpeake any thingePaule whē he ſemeth to diminiſh any thing frō the law, condēneth not the olde teſtament. How we ſhall iudge rightly of the ſacramentes. So much let euery man eſteme himſelfe, how much he ſeeth himſelfe to be in the ſight of God. ill of the law, that doth he not, but in reſpecte as it is taken by it ſelfe, a parte from Chriſt.

VVhoſe prayſe is not of men, but of God.] Paule reiecteth not the prayſe which commeth of men, but ſo farforth as it is ſeperated from the praiſe which commeth of God. In ſumme, although the ſacramentes were not only profeſſions of faith, but alſo outward ſeales of the promiſes, and of the giftes of God: yet was not perfect righteouſnes, to be put in their outward ſimboles. Hereby we gather that no man ought to boaſt of his outward thinges. So much let euery man eſteme of himſelfe, how much he ſeeth himſelfe to be in the ſight of God, who marketh not only the thinges whiche are ſeene, but is alſo the ſearcher of the hartes. Hereby we learne alſo, that both the wordes of God, and the ſacramentes, if they be receaued only as thinges outward, do pertayne vnto the letter, which quickneth not, but killeth. And by theſe thinges, hath the Apoſtle made the Gentiles equall with the Iewes. For that they alſo mought no les then the Iewes, be Iewes inwardly, and haue circumciſion in the hart: which God chiefely regardeth.

The third Chapter.

WHat is then the preferment of the Iewe? or what is the profite of circumciſion? Much euery maner of way: For firſt, becauſe vnto them were committed the wordes of God. For what though ſome did not beleue, ſhall their vnbeliefe make the fayth of God without effect? God forbid. Let God be true, and euery man a lyar, as it is written: That thou mighteſt be iuſtefied in thy words, and ouercome when thou art iudged.

The Apoſtle continueth ſtill in that which he entended, namely, to accuſe the Iewes. And now entreateth he of the fourth thing, which we tooke in hand to make declaration of: that is, that their noughty liuing was no let, but that the giftes which were geuen vnto them, were both excellent, and alſo to be had in great eſtimation. He had before much deiected thē for their corrupt life. ButA diſtinction. becauſe it could not be denyed, but that God excedingly loued their nation (when as we reade in the Pſalme, He hath not done thus vnto euery nation) he ſemeth to put a diſtinction: wherein, if we haue a reſpect vnto God, he graunteth, that he was very louing vnto them, when as he gaue vnto them theſe thinges, which he gaue not vnto other nacions: but if we conſider them by themſelues, then thoſe excellent giftes, nothing profited them, vnles peraduenture to theyr farther iudgement, and condemnation, and that through theyr owne default, and not through any faulte of the giftes. And whē he ſetteth forth the dignity ofThe dignity of the Hebrues herein conſiſted, in that God committed vnto them both his words, and ſacramēts. the Hebrues, he declareth that it chiefely conſiſteth in this, for that vnto them were committed the wordes of God. Which wordes, although they comprehē ded in them many thinges, yet aboue all thinges they offred vnto them the promiſe of Chriſt, and of ſaluation. Which thinges the Iewes neglecting, wholy endeuored thēſelues to the ſetting forth and extolling of circumciſion, and outward rites. Euen as do our men alſo now in our dayes: who, when the ſacramentes are ſet before them, and eſpecially the ſupper of the Lord, haue a regard only vnto the outward ſimbols and ſignes, which are but the ſeales of the promiſes and giftes of God: but the things themſelues they conſider not, and much les haue they them in eſtimation.

Much eu ry maner of way.] This is not to be referred vnto this worde Multum per omnem modum, not, multam. profite, which went next before. For then he ſhoulde haue ſayd, multam in the feminine gender. Therefore it is to be referred vnto that, which he put fyrſt, when he ſayd: VVhat preferment hath the Iew aboue the Gentile? He attributeth both vnto the Iewiſhe religion, and alſo vnto the ſacramentes thereof, ſo much dignity, as he myght do by the word of God. And this hath a great emphaſis or force, that he anſwereth, Much euery maner of vvay.

For vvhat though ſome did not beleue, ſhall their vnbeliefe make the faith of God vvithout effect? God forbid.] Theſe thinges he putteth by the figure Antipophora, as though there were Gentiles, which went about to deface this dignity of the Iewes, for that they beleued not the wordes of God committed vnto them. But againſt them Paule writeth, that their noughtines was no hindrance at all vnto the truth of God. For, foraſmuch as he is truth it ſelfe, whiche gaue them his word, and promiſed them that he would be their God, and that they ſhould be hys people, their ſinnes could nothing let, but that that whiche was promiſed, ſhould take ſucceſſe: becauſe among that people there were alwayes ſome good men, which both beleued the promiſes of God, and alſo lyued vncorruptly. Wherefore in them, although not in all, was performed that which was promiſed. And ſo far is it of, that their noughtines of life was any derogation vnto the truth of the wordes of God, that by it rather it was illuſtrated, and appeared more bright. Which thing he proueth by a ſentence of Dauid, as it ſhal afterward appeare. And as touching the words, where as the Apoſtle ſaith, Firſt, he hath not a reſpect vnto order, as though he ment to rehearſe a greate many other benefytes of God geuen vnto the Iewes: But it is in a maner an entrance or beginning of that which he entendeth to ſpeake. Or els it ſignifyethThe words of God are a moſt riche treaſure. the chiefeſt or principalleſt of thoſe things which were geuen. Vndoubtedly the wordes of God were as a moſt rich treaſure, which was long tyme hidden and layd vp among the Hebrues only, and not communicated vnto the Gentiles, vntill the Apoſtles tyme. For this was the function committed vnto them, namely, to ſow abrode this treaſure among the Gentiles. It is certayne, that Ptolomeus Philadelphus was deſirous to haue the lawes of the Hebrues conuerted by the 70. interpreters into the Greke tonge. But yet for all that, knew not he, that thoſe thinges which were therein contayned, pertayned vnto the Gentiles alſo. The Apoſtles only began to make manifeſt vnto the whole world, that the promiſes of Chriſt, & eternall ſaluatiō, were common alſo vnto the Gētiles. And marke in this place, that thoſe prerogatiues only are mencioned of, which were geuen freely, and depended not of any vertue of the receauers. And this particle God forbid, which he moſt oftentymes vſeth, is euery where ioyned vnto thoſe thinges in a maner, of which it is not lawfull for vs once to thinke: foraſmuch as whoſoeuer is a profeſſor of godly religion, ought to abhorre them.

Let God be true and euery man a lyer.] Man is many wayes a lyar: partly,Man many wayes a lyar. becauſe by reaſon of inconſtancy he doth not alwayes abyde ſtill in one and the ſelfe ſame purpoſe: partly, becauſe he performeth not thoſe thinges which he promiſeth: and partly, becauſe he oftentymes bringeth forth a lye, and that ether of infirmity, whileſt he is not able to attayne vnto the truth, or els of an euill purpoſe to vſe deceite. This ſentence is read in the 116. Pſalme In my haſt A place of Dauid out of the 116. Pſalme. I ſayd, euery man it a lyar. And certayne interpreters of the Hebrues affirme, that Dauid had then a reſpect vnto Samuell. For when he was on euery ſide encloſed in by the hoſt of Saule, & was in a maner paſt all hope to eſcape, ſuch cogitacions were offred vnto him through the infirmity of the fleſhe: as though the Prophet had made a lye touching thoſe thinges, which he had promiſed him concerning the kingdome. Or els, he mought ſpeake theſe thinges againſt himſelfe: for that when according to mans reaſon he had caſt awaye all hope of eſcaping, and thought himſelfe to be in a maner forſaken of God, as ſoone as he came agayne into the right way, he brake into this ſentence, Euery man is a lyer, becauſe he alſo had deceaued himſelfe touching the goodnes of God. And by the antitheſis or contrary poſition it is playne, that a liar here ſignifieth an vnconſtant perſon. For before he ſayde, Let God be true. Wherefore we maye concludeThe word of God and the ſacramentes depend not of our fayth. that the dignity of the ſcripture or of the ſacramentes, dependeth not of our fayth or miſbeliefe. For whether we beleue God or miſtruſt him, they are to be eſtéemed according to their dignitie: becauſe they depend of the inſtitution of God, who is moſt true: neither is hys truth chaunged through our defaultes: as Dauid writeth:

That thou mighteſt be iuſtified in thy wordes, and ouercome when thou arte iudged. Thus the 70. interp eters haue turned it, whom Paule now followeth: when as in the Hebrewe it is thus written: Lemaan titſdek be dhob recha tizkeh beſchoatecha. And that which the 70. haue turned, That thou mighteſt be iustified, may accordyng to the Hebrewe be: Therfore ſhalt thou be iustified. And where as it is written, agaynst thee onely haue I ſinned, Rabbi Dauid Chimchi expoundeth it thus: I haue priuilie and in ſecret, tranſgreſſed: and therefore agaynſt thée onely. But thou art iuſtified, and in iudgement ouercommeſt: which haſt by Nathan the Prophet ſhewed ye thou knoweſt theſe thinges. But thys expoſition fitteth not very well with the wordes of Paule: Wherfore we omitte it. Others interprete it: Although Dauid ſinned agaynſt Ʋrias, and agaynſt Berſabe, and agaynſt the hoſte of Iſraell: yet theſe were not ſinnes, but in reſpecte that they were prohibited by God in the lawe. For there hence dependeth the iuſte conſideration of ſinne. But it is better to ſay, that Dauid was ſo much gréeued, becauſe he ſawe, that God, by reaſon of hys ſinne was blaſphemed, and had in deriſion, which bare fauour vnto ſuch a kyng, who to ſatiſfie hys owne filthye luſte, permitted hys enemyes to haue the vpperhand. Theſe things (I ſay) ſo much vexed hym, that in that feruencie of minde, he had a regarde vnto theſe thynges onely. And therfore by the figure Hyperbole, he ſayth: Againſt thee onely haue I ſinned. As we, when we are oppreſſed with many troubles at one tyme, are accuſtomed to ſay of the chiefeſt and greateſt trouble which afflicteth vs moſt: Thys one thyng greueth me very much. But afterward he comforteth hym ſelfe, hauing conceaued a firme hope, and ſayth: That thou mightest be iustified in thy wordes, as if he ſhoulde ſay: Vndoubtedly I haue greuouſlye ſinned: but ſuch is thy goodnes, that hereby I ſée it to bee more poured out: ſo that alwaies, when thou contendeſt in iudgement, thou wilt in the cauſe, haue the vpperhand. Neyther is it to be thought, that Dauid when he ſinned, had thys conſideration in hys minde, to illuſtrate the goodnes of God. For there he ſought onely to ſatiſfie hys owne deſire and luſte. Wherefore, thys particle, That, hathGood haps are not to be aſcribed vnto ſinnes but vnto the mercy of God. a reſpecte, not vnto Dauid, but vnto God, by whoſe benefite it commeth to paſſe, that of that which is euill, ſhoulde come ſome good vnto them which loue hym. Foraſmuch as vnto them, all thynges turne to good. Wherfore, the good things, which followe after ſinnes cōmitted, are to be aſcribed, not vnto our ſinnes, but to the mercy of God. Neyther let vs maruaile, that God is iudged as Paul ſaith. For oftentymes it happeneth, that men when they thinke them ſelues to be euillGod is iudged of men. handled of hym, they reaſon concerning hys iudgementes, and although not in wordes, yet in thoughtes they ſtriue agaynſt hym. But then if they ſhoulde call to memorye, how many & how greuous ſinnes they haue committed, they ſhould alwayes p rceaue, that God is in hys cauſe iuſtified, and ouercommeth. Thys worde, wordes, which in Hebrewe is bedhobrecha, may ſignifie iudiciall actions: and in that ſenſe haue I interpreted it. Although other take that worde for the wordes of the promiſes, and eſpecially touchyng Chriſt. For Dauid when he conſidered, that he had greuouſlye fallen, deſired God to make him cleane, and that he woulde not, by reaſon of the wicked acte which he had committed, ceaſe to accompliſhe the promiſe, which was, that of hys ſéede ſhoulde Chriſt be borne. Which interpretation Ambroſe hath. But beſides the expoſitions now alleaged of theſe wordes, there are two other expoſitions alſo: Of which, the one is thys: For that Dauid was a kyng, and was the chiefeſt in authoritie amongeſt the people of God, he had no iudges ouer hym, whoſe tribunall ſeate, or iudgement, or ſentence, he ſhoulde néede to be afrayde of. But he ſaw, that onely the wrath of God dyd hange ouer hys head. Therefore he ſayd: Ʋnto thee onely am I giltie, although men can not puniſhe me. The other expoſition is: Ʋrias, Berſabe, and part of the hoſte haue bene ill delte withall through my meanes: but they vndoubtedly, as they were men, had ſinnes, for which they deſerued thoſe thynges which they ſuffred: yea, and thynges farre more greuous then them. But thou O God, haſt nothing in thée for which I ought ſo to offend thée, whom thou haſt adorned with ſo many great benefites, and exalted to ſo high a dignitie. There were ſome alſo which thought, that thys addition, That thou myghtest be iustified in thy ſayinges, is to be referred vnto that, which went before: Haue mercy vppon me O God: Waſhe me, and clenſe me: that being receaued into grace, I may obtayne thoſe thynges which thou haſt promiſed me: and ſo thou mayeſt be iuſtified and ouercome, euen by the iudgement of men. Here we ſée, that thys wordeOf the woord iuſtifieng. It is the part of perfect men when they are afflicted to acknowledge God to be good. iuſtifying, ſignifieth not to obtayne any newe righteouſnes, which thyng we can not aſcribe vnto God, but to be counted or pronounced iuſte. For euery man doth not, when he is afflicted, acknowledge God to be good. Of that minde was Daniell, when he ſayd: Ʋnto thee belongeth righteouſnes, but vnto vs confuſion of face. God ſuffred Peter the Apoſtle, Dauid the kyng, and Moſes to ſinne: that calling them backe agayne vnto hym, and geuing vnto them the thynges which hee had promiſed them, he might the more declare hys goodnes. But becauſe ſome men myght thinke, that by thoſe wordes may be gathered, that men which profeſſe pietie, although they liue wickedly, yet ſhall notwithſtanding obtayne the promiſes of God, if thys be generally true, that our incredulitie or noughtines, are no hinderaunce vnto the promiſes of God: we muſt therfore make a diſtinctionA diſtinction of the promiſe of God. betwene the promiſes of God. For there are ſome onely touching outward thynges, and tend onely to temporall good thinges: as that their publicke wealth ſhould be preſerued: that the kingdome ſhoulde continue in the ſtocke of Dauid: and that Chriſt ſhould take fleſhe of hys ſéede. The ſinnes and vnbeliefe of mē, could nothyng hinder the bringing to paſſe of theſe thynges. In déede in y meane tyme, came captiuities and afflictions, howbeit at the length the promiſe of God, as touchyng all theſe thynges, tooke place. There is an other kinde of promiſes touching thoſe thinges, which pertayne vnto our ſaluation. And vnto theſe in déede, the vngodly do not attayne. And yet can we not therefore inferre, that by our wicked doinges, the promiſes of God are fruſtrated. For they pertayne not generally vnto all men, but onely vnto thoſe which be called by the predeſtinationVnto whome pertaine the promiſes of God. of God, according to election: as it is writtē in this Epiſtle the 9. chap. where it is ſayd: Not as though the worde of God hath fallen awaye: And ſtraight way is added: Are the children of the fleſhe the children of God? And aunſwere is made: They which are the children of promiſe are counted for the ſeede. Wherfore they vnto whome the promiſes pertayne, if they haue fallen, ſhalbe called backe agayne to repentance. And ſo theyr ſynnes which they haue before committed, ſhall not make voyd the promiſes of God. Indede as touching thē, they deſerued to haue them made fruſtrate. For they hauing once broken couenaunt, it wer conuenient, that God toward them, ſhould not ſtande to his promiſes accordinge to this common ſentence, Qui fraugit fidem, fides fraugitur eidem. That is, He whiche breaketh promiſe, let promiſe againe be broken vnto hym. But God ſo dealeth not to the end his goodnes might be the better declared. And thoſe things whichVnto vs alſo pertayne thoſe thinges which Paule now teacheth. Paule now ſpeaketh of the Iewes pertaine vnto vs alſo. For, moſt excellent are theſe benefites of God towardes vs: namely, that the Goſpell is committed vnto vs: that we haue baptiſme, the holy Euchariſt, and ſuch other like: which thinges vndoubtedly the Turkes and infidels haue not. But a man might obiect, what do theſe thinges profite, when as in the meane tyme very many are a great deale the worſe, and the moſt part abuſe them. We aunſwer with Paule, that by this is the goodnes of God to be gathered, that he will ſuffer many noughty men and hipocrites for a few good mens ſakes, whiche vſe theſe giftes well: and will rather very long beare with many wicked men, then that his church ſhould come to rume. Thou wilt ſay peraduenture, then he willeth their ſinnes if he ſuffer them.We ought not after the example of God to ſuffer ſins when we may amend them. What els, after a certaine maner he willeth them? Otherwiſe he would not ſuffer them, vnles he willed them, for God ſuffereth nothyng againſt his will. But hereby canſt thou not gather any excuſe for mē, or y we alſo muſt alwayes beare with ſinnes. For God hath no law preſcribed vnto him. Therfore when he of hys goodnes doth whatſoeuer thinges he will, he is not to be accuſed. But vnto vs is a law geuen, wherin we are commaunded to admoniſh our neighbor, whom we ſée to offend: and that not once, or alone, but twiſe, and the third tyme, & to take witneſſes with vs: ſo that if at the length he will not heare vs, let him be brought before the congregation, which if he alſo neglect, let him be counted for a Publicane and an Ethenike. Theſe thinges are preſcribed vnto vs, and therfore ought to be done of vs, ſo that the ſinnes be manifeſt, and that it may be done without a ſchiſme. Otherwyſe, if by plucking vp the tares, ſhoulde alſo be rooted vp the wheat, it muſt be differred vntill the end, as Auguſtines iudgement is. But in the meane time, ſome wicked men vſe to ſay, I woulde to God, we had neuer had either the woord of God, or Baptiſme, or the Euchariſt. For, foraſmuche as theſe thinges profite vs not, they are to our greater and more bitter iudgemente. But theſe m nne ought to conſider, that this euell commeth not of God, but of themſelues. Thoſe thinges whiche are geuen by God, are good: let them aſcribe vnto themſelues, whatſoeuer euell commeth of them: and let them knowe that thoſe thinges are alwayes profitable vnto ſome: although very oftentimes to the greater parte they ſerue vnto condemnation. Wherefore a good paſtor ought not toPaſtors although the ſe that they profite not much, yet ought they not to forſake theyr miniſtery. An example of the Prophets. forſake his miniſtery to ceaſe of, either from preachyng, or from miniſtryng the ſacraments, vnder this pretence, becauſe he ſéeth his labour to profite but a litle, yea rather that men become a great deale worſe. Foraſmuch as the truth of thys place abideth vnſhaken: namely, that theſe thinges haue great profite. Neither is there any cauſe why he ſhould feare that he is not ſent of God, ſo that his calling be as touchyng other circumſtances iuſt and lawfull. For the Prophets without doubt were ſent by the Lord, when the captiuity of Babilon was at hand. And when of theyr ſermons they had none, or at the le t, very litle fruit, & their words as touchyng the greater parte, were both to iudgement & condemnation: yet ceaſed they not from the charge committed vnto them. The Lord hath aſſigned oneWhen it is lauful to depart from the miniſtery. cauſe onely, for which it is lawfull for the miniſters of the worde, to holde theyr peace: namely, when men wil no more geue eare, and openly deride and mocke at thoſe thynges which are ſpoken. Then vndoubtedly, muſt they ſhake of the duſt of theyr féete and go theyr wayes. But ſo long as they wyl abyde to heare, al though they ſtriue agaynſt it, yet are they to be borne wyth all. Neyther doth the worde of God by and by bryng forth hys fruites: as the féede caſt into y grounde doth not ſtreight way ſpring vp. And there are many tymes ſome, which whē theyThe ſede of the word of God doth not ſtreight way bryng forth his fruite. haue heard the word of the Lord, do not at that tyme bryng forth fruit. But after ward beyng both chaſtiſed by God, and more ehemently ſtirred vp, with fruite they repete with themſelues thoſe things which otherwiſe they hard without profite. Which ſelfe thyng happeneth in the ſacrament of Baptiſme. For a man ſhall fynde an infinite number, which haue had it by them a long tyme wyth out any fruite. But afterward beyng conuerted vnto God, they do not onely much eſteeme it,Baptiſme ſometymes is had a long tyme without fruite. Whether the papiſtes haue the promiſe of the holy ghoſt. but alſo therby they profite much. Here alſo the Papiſtes obiect an other doubt vnto vs. The promiſes of God (ſay they) are not made voyde (as Paule ſayeth) thorough our ſinnes and vnbeliefe. Therfore ſeing we haue the promiſe of God, that by the holy ghoſt he wil alwayes be preſent with vs to gouerne his church: he fully performeth the ſame. Wherfore ye do ill in departing frō our rules and our communion. But theſe men are excedingly deceiued: when as the promiſe of the holy ghoſt was made vnto the diſciples of the Lord and not vnto them.

Firſt, let them proue that they are the diſciples of Chriſt, and then will we beleue thē. They which are the diſciples of Chriſt, adde nothing vnto his wordes, neither appoint any thing contrary to the holy ſcriptures: which thing theſe mē vndoubtedly do. They cry out that the holy ghoſt is geuen vnto the church. WeThe church hath the holy goſt, but not the congregation of the aduerſaries of the Goſpell. graunt that. But what maner of church is that church? A counſell of biſhops? or a ſinode of mitred prelates? The holy ghoſt hath alwayes bene in the church, and hath inſpired ſome good men to cry out againſt theſe men, when as they or deined their decrees contrary to the worde of God. In ſumme, the Apoſtles meaning is, that the performing of the promiſes of God, dependeth not of our merites, but of the goodnes of God. And, as it is manifeſt by the wordes of Dauid when he ſayth, Agaynst thee onely haue I ſinned, We, when we praye vnto God,We bryng nothing of our owne vnto God but ſinnes. doe bryng nothyng vnto hym but ſinnes. Therefore we deſire hym to heare vs, that he might be iuſtefied in his ſayings. Hypocrites wyll be heard for theyr merites & good workes ſake: for they acknowledge not their ſinnes. But they which vnderſtād them, do therby take great conſolation, becauſe their truſt is, that they ſhalbe heard euē through the goodnes of God. For foraſmuch as they ſee that in themſelues all thinges are full of vncleanes, they woulde neuer preſume to lifte vp eyther theyr eyes or prayers vnto God. Farther let vs marke,We muſt ſpeake well of the giftes of God and inueigh againſt the abuſes. that the Apoſtle reuerenceth the gifts of God, and onely inueigheth againſt thē which abuſe them. For he ſaw that it followeth not, that if men beinge by God aduaunced vnto great honors, and they in the meane time are ingrate towards him, that therefore thoſe honors ſhould not be had in eſtimation. The huſbande men of the Lords vyneyard were vndoubtedly noughty men. But theyr noughtines cauſed not, that the ornamentes of the vineyarde, whyche Chriſt and Eſay make mencion of, were not wonderfull excellent and profytable.

Now if our vnrighteouſnes commendeth the righteouſnes of God, what ſhall we ſaye: Is God vnrighteous whiche bringeth in wrath? (I ſpeake as a man) God forbid. Els howe ſhall God iudge the world? For if the verity of God hath more abounded throughe my lie vnto his glorye, why am I yet condemned as a ſinner? And (as we are blamed, and as ſome affirme that we ſaye) why do we not euell, that good may come thereof? whoſe damnation is iuſt.

Novv if our vnrighteouſnes commendeth the rightouſnes of God, what ſhal vve ſay.] Here Paule turneth ſomewhat from his purpoſe, but it is not a digreſſion ſtrange from the cauſe, which is entreated of. He before very much extolled the mercy of God: and declared, that the promiſes of God were not made of none effect through the vnbeliefe of menne: yea rather that by our ſinnes the goodnes of God is more illuſtrated. Hereby he ſaw, there mighte be obiected vnto him (as the wiſdome of the fleſh, is alwaies redy to ſpeake ill of the words of God, and to wreſt them to a corrupt ſence) both that God is vniuſt, which puniſheth our ſinnes, when as by them he is made more illuſtrious: and alſo, that we, without hauing any regarde, oughte to committe ſynne, ſeing God, by our wicked actes, is more iuſtefyed, and ſo, hath alway the victory, and his cauſe is thereby made the better. Commendeth, ſayth he: which in the Greeke is 〈 in non-Latin alphabet 〉 , which ſignifyeth alſo, to confyrme, and to eſtabliſh. Which thinge very well agree with commendatiō. Which forme of ſpeaking the Apoſtle afterward vſeth,Paral giſmus accidentis. when he fayth, that God hath commended vnto vs, his loue, for that when we were yet ſinners, he gaue his owne ſonne for vs. But in this kinde of obiection is committed a falſe argument taken of the accident. For that it is not the office of ſinnes properly and of themſelues, to illuſtrate the glory of God. Which ſelfe thinge may alſo be ſayd of that which is writtē in this ſelfe ſame epiſtle, That of the fall of the Iewes, followed the ſaluation of the Gentiles: For we muſt not thinke, that theyr fall was the true and proper cauſe of the ſaluation of the Gentiles. For it came of the determination of God. For God had appoynted, that the preachinge of the Goſpell, beinge reiected of the Iewes, ſhoulde be tranſferred vnto the Ethnickes. And they whiche let looſe the bridle vnto ſinne vnder this pretence, for that they would thereby make God to haue the victory, & iuſtefy him, are muche like vnto them, which hauing bene payned with a moſt greuous ſicknes, and then being reſtored to health by the Phiſition, haue made his arte more famous, will agayne endeuour them ſelues, to fall againe into the ſelfe ſame kinde of diſeaſe, that thereby the Phiſition maye be the more renowmed: or if poore men & beggers ſhould determine, that therfore they would eyther wante or begge, thereby more and more to ſhew foorth the liberality of riche men. That which of it ſelfe conduceth to the ſetting forth of the glory of God, oughte not to be blame woorthy, or filthy. Vertues whiche are ioyned with true prayſe, do of themſelues aduaunce the glory of God. We ought not to meruayle, that our doctrine is ſometimesThe doctrine of the Apoſtles was ſubiect vnto ſclaunders. oppreſſed with ſclaunders, when as we ſee, that this ſelfe ſame thing happened vnto the Apoſtles. They preached true things, & yet the vngodly through theyr ſophiſticall ſubtelties, inferred of theyr woordes moſt pernicious concluſions. Paule preached thoſe thinges which we now read, and had oftentimes incultated, that grace is ther aboundant, where ſinne hath abounded: and taught, that the law therfore entred in, that ſinne ſhoulde be increaſed. Of theſe thinges the vngodly ſayd it followeth, that men ſhould ſinne freely, becauſe to the attaynemente of grace and the promiſes of God, we haue neede of ſynnes. All menneAll men are greeued when they heare that they are euill ſpoken of, and eſpecially miniſters. doubtles are ſory when they heare theyr name or fame to be euell ſpoken of. For they vnderſtande, that the prayſe of a good name, and of a good fame, is an excellente good gifte of God. But aboue other, the paſtors and miniſters of the word of God, are moſt greeuouſly troubled with this kind of diſcommodity. Becauſe they rightwell perceaue that theyr infamye, and eſpecially as touchinge doctrine, redoundeth not onely againſt the truth of God, but alſo bringeth no ſmall hurt vnto the people committed vnto theyr charge. Therfore the Apoſtles did euermore put away ſuche ſlaunders from themſelues. And that the fathers alſo did the like, theyr writinges do teſtefye. But Paule in thys place doth not playnely abſolue that which he obiected vnto himſelfe, but afterward in the 6. chapter the matter ſhalbe more at large diſcuſſed. Onely at this preſente he depelleth from his doctrine falſe ſlaunders. And thoſe things the vngodly are therfore wont to obiect, becauſe when they are accuſed, they are alwayes ready to lay vpon God the cauſe and blame of theyr ſinnes, not in deede manifeſtly, but by circumſtances. Some whē they are accuſed, ſay, that they are driuen by the ſtarres to commit thoſe things, which they do. But who made the ſtars? God. Why, then God is accuſed? So came it to paſſe in our fyrſte parente, when God reproued hym. The woman (ſayde he) whiche thou gaueſt me, ſhe hath deceaued me. The wicked de lay vnto God the cauſe of theyr ſins. And by theſe woordes he wreſted the cauſe of his ſinne vnto God. After the ſelfe ſame manner do theſe men deale, whome Paule now ſpeaketh of. We ſinne, ſay they, but the doctrine of the Apoſtle hath declared vnto vs, that our ſinnes are no let vnto the glory of God, but rather pertayne vnto the ſettinge foorth of his truth, fayth, and conſtancy of promiſes. And what other thinge els is this, then to accuſe the word of God? As touching the firſt obiection Paule ſayth.

Is God vnrighteous, vvhich bringeth in anger?] As though he ſhoulde haue ſayd: that which ye fayne vnto your ſelues, that ſynnes are vniuſtlye puniſhed, if by their occaſion the goodnes of God be ſet foorth, is abſurde. For then God ſhould iudge vniuſtlye. But no good vpryght reaſon can once imagine, that he which is iudge of all men, ſhould be vniuſt. Therfore he addeth.

I ſpeake as a man.] That is, theſe thinges I ſpake, not that I thinke ſo in very déede: but I ſpeake thoſe thinges, which men both oftentymes thinke, and do alſo not very ſeldome obiect vnto vs. But as touching the wordes, it ſhalbe good to note, that whereas it is ſayde: If our vnrighteouſnes commende the righteouſnes of God, by the righteouſnes of God is vnderſtanded his goodnes and mercy. For that word which is in the Hebrue Tſedek, our men haue turned iuſtice or righteouſnes: when as in very deede it ſignifieth mercy. He alſo vſeth thys word the truth of God, which ſignifieth nothing els then his fayth or fidelity. For before he ſayde, Shall our vnbeliefe make the fayth of God, without effect? Fayth, in that place, and truth, in this place is nothing els then a conſtancy in promiſes and couenantes. And when we reade, I ſpeake as a man, we are taught, what maner of thinges thoſe are which we thinke vpon, ſo long as we are not regenerate but are ſtrangers from God. Origen in this place followeth an other reading. For he hath, 〈 in non-Latin alphabet 〉 . And this particle he ioyneth with thoſe things which went before, ſo that thereof this ſentence he gathereth. Is God vniuſt, which bringeth in anger agaynſt man? God forbid. But the common reading, is both playne, and alſo ſerueth well to the purpoſe. The maner which the Apoſtle vſeth in aunſwering, when he ſayth, God forbid, teacheth vs, how redyGod forbid, what it ſignifieth with the Apoſtle. we ought to be to repell from our thoughtes and cogitations, whatſoeuer abſurd thing, reaſō inferreth out of the ſcriptures againſt God. We ought ſtraight way to anſwere. Theſe thinges are after the maner of men, and therefore are they not to be harkened vnto. It oftentymes happeneth that our ſenſe thinketh, that God is cruell, and forgetfull of his, an accepter of perſons, and ſuch lyke. But then muſt we call to memory, that the doinges of God, are not to be meaſuredThe doings of God, are not to be meaſured by the law of man. according to the law of man, for he is aboue all lawes, neyther ought to be iudged of any other. This thinges haue the flatterers attributed vnto the biſhop of Rome, bearing him in hand, that he hath the fulnes of power, whereby he can diſpence both with the lawes of man, and alſo with the lawes of God: ſo that he himſelfe can be iudged of no man. Which fulnes of power, one Baldus a lawyer not the worſt of his time, writeth to be the fulnes of time, as which inuerteth and turneth vpſide downe all rightes and lawes. Theſe thinges are agréeable vnto God only. Wherefore it is blaſphemy to attribute them vnto any man. Only touching thinges of God, it is wickednes to ſearch out the cauſes and reaſons: but whatſoeuer Philoſophers or any other kinde of men do ſet forth vnto vs, it muſt be exactly examined by the word of God.

And (as we are blamed, and as ſome affirme that we ſay) why do we not euill thinges that good may enſue? whoſe damnation is iuſt.] Now withſtandeth he the other obiection, wherein the aduerſaryes ſayde, that we ſhoulde ſinne, that thereof myght follow ſome excellent good thing, namely, the iuſtification of God, and commendation of his mercy. Whereunto with one words he anſwereth this, when he ſayth, that the damnation of theſe men is iuſt. For by that meanes he confeſſeth, that that ſo greuous an error is farre ſtrange frō his doctrine, when as he cōdemneth it together with thē, although ſome expound it, in the paſſiue ſignification, as though the condemnation, whereby they are condemned, were for that they had ſo euill an opinion of the Goſpell. Their obiections are anſwered, when they are brought to theſe abſurdities which couldeSinnes are not the true cauſe that God ſhould be made iuſte. Againſt good ententes. not be concluded of theſe thinges which are ſpoken of Paule, but of the falſe ſurmiſing of theſe men: whereby they thought that ſinnes were the true cauſe that God ſhould be made iuſt. For the Apoſtle alſo ſayth together with them, that euil things are not to be committed, that good ſhould come thereof. Wherfore let no man pretende for their ſinne a good entent as they vſe to ſay. There is of God a law ſet forth vnto vs, it is our part to be obedient vnto it. Let vs not followe the reaſoninges of man, thinking with our ſelues, if I ſhall obey the commaundements of the Lord, this diſcomodity or that inconuenience will follow. This were for a man to preferre himſelfe before God: as though he had not foreſeene what might happen vnto vs by the obſeruing of his commaundemēts. Auguſtine oftentimes citeth this place, when he writeth to Conſentius againſt lieng. And aſſuredly we alſo at this time haue much contentiō with them, which defend many euill things vnder the pretence of a good ende. They haue preſumed to maime and to diſmember the Sacramente of the Euchariſt, becauſe they ſuſpected, that the wine might he ſpilled out of the cuppe, if it ſhould be diſtributed vnto the laye men. They will haue the people alſo to praye in an vnknowne tongue, whiche is forbidden by the woorde of God: and they ſay, that a laudable entente and good ende is ſufficient. And ſo preſume they vpon infinite moe other thinges, not weighing, what the holy Ghoſt ſayth in this place. Yea, and they lay the ſelfe ſame thinges vnto our charge, which are now obiected vnto Paule. For when we preache iuſtification freely, and without woorkes, they ſaye, that we open an entrance, and way vnto loſenes of life, & that we condemne good works:Iuſtification freely geuen is not againſt good workes. The fam lies of the Papiſts do debilitate good workes. when as yet we teach not theſe thinges. God indeede forgeueth ſinnes freelye: but he doth not therefore geue vnto his, licence to ſinne: but together with iuſtification, is geuen the holy Ghoſt, and an innouation of life: whereof ſpringeth no ſmall endeuour to good workes. But if agaynſt them we would vrge ſuch kinde of cauillations, peraduenture they ſhoulde be founde to geue farre more greater occaſion to looſenes of life: foraſmuch as they teach, that if a manne confeſſe his ſinnes, and receaue the Eccleſiaſticall abſolution, althoughe he haue in his mind no good and holy motions, yet is iuſtificatiō offred, ſo that he lay not a let againſt it, as they vſe to ſpeake. But this is a very eaſy matter to do, and openeth a way vnto ſinnes, which thing alſo no leſſe doth theyr purgatory. But we promiſe not iuſtification, but where as is a true and perfect fayth, after which continually do followe good woorkes. Wherefore ſeinge vnto vs are obiected the ſelfe ſame thinges, that were obiected vnto Paule, it is manifeſt, that both he and we haue one and the ſelfe ſame cauſe. But we muſte not geue place to theſe humane reaſoninges.The Originall cauſe of the fall of the Nonatians. So fell the Nouatians: who pretending that they would not miniſter any occaſions to ſinne, at length denied repentance. And other many ſuche examples might be brought foorth.

What thē, are we more excellent then they? No, in no wiſe: for we haue alredy proued, that all, both Iewes and Gentiles, are vnder ſinne. As it is written, There is none righteous, no, not one. There is none that vnderſtādeth: there is none yt ſeeketh after God. They haue al gone out of ye way: they haue ben made altogether vnprofitable: there is none that doth good, no not one. Their throte is an open ſepulchre: they haue vſed theyr tongues to deceite: the poyſon of aſpes is vnder theyr lippes. Whoſe mouth is full of curſinge and bitternes. Theyr feete are ſwifte to ſhead bloude. Deſtruction and calamitie, arc in theyr wayes, And the way of peace haue they not knowne. The feare of God, is not before theyr eyes.

What then, do we excell them? No by no meanes.] Now returneth he to his purpoſe, from whence he had before ſomewhat diuerted. And although he ſeeme to aſcribe many great thinges vnto the Iewes at this preſent, yet meaneth he not, that therby ſhould be concluded, that they excel the Ethnikes. But this rather is his entente to make them equall with the Ethnikes. Neyther doth that which he now writeth repugne with that which he before ſpake: although at the firſt ſight there ſeemeth to be in woords ſome contradiction. For before he wrote that the ſtate of the Iewes was very excellent, and that circumciſion brought vnto them great vtility. But here he ſeemeth to deny thoſe thinges, whiche he then ſpake. But the diſtinction which we before made mencion of, doth eaſly conciliate theſe thinges. For if we looke vpon God, vndoubtedly he hath beſtowed vpon the Iewes a greate many thinges, which he hath not geuen vnto other natiōs. But if we haue a reſpect vnto the Iewes, they ſo abuſed thoſe good thinges that they had nothing wherein they excelled other nations. Whereby commeth to paſſe, that either ſentence is true. The Greeke Scholies do admoniſhe vs, that this ſentence may be red two manner of wayes. For the Ethnikes, hearinge thoſe things, which the Hebrewes had peculiarly obteined of God to be ſo much extolled, demaund, What then? Are we ouercome, or haue they the victory ouer vs? So that this woord 〈 in non-Latin alphabet 〉 , which we haue engliſhed, do vve excell? may be taken paſſiuely. The other reading is, to take this verbe in the actiue ſignification, as though theſe thinges ſhoulde be ſpoken vnder the perſon of the Iewes. For when as they had now hearde, theyr giftes to be ſo extolled, they inferre. What then, do we not in dignity excell the Gentils? Vnto whome Paule by negation aunſwereth: No by no meanes. And this aunſwere hath a great Emphaſis, or force: as though he ſhould haue ſayd. The thinges which I haue before made mencion of, pertayne vnto the perſon geuen you of God: and they are none of yours. And in that he putteth in himſelfe amongſt them, in ſaying: do vve excel? he maketh his reprehenſion more gentle, and more tollerable. Neyther yet in the meane time maketh he a lye, foraſmuche as he himſelfe alſo was a parte of the people of Iſraell as touchinge the fleſhe. There is in the Church ſo greate a connexionA connexiō betwene the good and the euill. of thoſe which are in it conuerſant together, that euen as the euill, which are amongeſt the good are in certaine thinges pertakers of theyr prayſes and benefites (for, for the good ſake doth God the longer beare with them, and they haue the vſe of good thinges aſwell ſpirituall as temporall.) So contrarilye for the euell ſake no ſmall diſcommodityes redounde vnto the ſayntes: foraſmuche as they haue a feeling of theyr puniſhments, and are oftentimes wrapped in the ſame miſeryes that they are: neyther haue they anye thinge whereof iuſtlye toThe ſinnes of the wicked pertain after a ſorte vnto the good. complaine, when as vnto them pertaine after a ſort the offences of others. For they haue not eyther admoniſhed, or reproued, or blamed them ſo much as they ought to haue done. Neyther haue they alwayes ſhewed them ſelues an example of good life as it became thē: neyther praid they for thē ſo much as they oght to haue done. Wherefore the holy prophets acknowledging in themſelues ſuch a communion of ſinnes, ſayd with others: We haue ſinned, we haue done iniquity. Vnto thee belongeth righteouſnes, vnto vs confuſion of face. Now he rēdreth a reaſon, why the Iewes haue nothing wherein they excell the Gentils.

Becauſe, ſayth he, vve haue alredy proued, and ſhevved cauſes, that aſvvell the Ievves as the Gentils are vnder ſinne.] And now beſides his accuſations, he alledgeth teſtimonies alſo of the ſcriptures, in which were moſt manifeſtlye comprehended the Iewes. For it is not likely, that the prophets and the ſcriptures, would reproue the ſinnes of other nacions, and ſpeake nothing of theyr ſinnes vnto whome they chiefely pertayned. Whenſoeuer the Gentils are reproued in the ſcriptures, thou ſhalte ſee them expreſſed by name. The burthen of Damaſcu (ſayth Eſay) The burthen of Egipt, the burthen of Tyrus, and ſuch like.

There is none iuſt, no not one.] This teſtemony is written in the. 14. pſal. and in the Hebrew is redde, En eſah tob, non faciēs bonum, not doinge good. The Greeke interpreters haue turned it 〈 in non-Latin alphabet 〉 . which is to do a good dede, or a thinge profitable to our neyghbour. Therin he playnely ſheweth, that they were without loue and charitie. It followeth:

There is none that vnderſtādeth, ther is none that ſeketh after God] Theſe words are red in the. 53. pſal. And it is a generall oracle, as well againſt y Gentils as againſt the Iewes. For before theſe wordes it is there writtē: The Lord looked down from heauen vpon the ſonnes of Adam, to ſee whether there were any that hadde vnderſtanding, and ſought after God. Which thinges are ſpoken per Anthro popathian: as though God were affected with the ſelfe ſame proprieties as men are wonte to be. And this ſerueth to driue an efficacy into thoſe thinges, which are ſpoken: otherwiſe God ſeeth all thinges, neyther needeth he ether to beholde, or to ſ rcheHow God is ſayd to looke vpon men. out any thinge. By this kinde of figure in the booke of Geneſis, he is ſayd to haue deſcended vnto the Tower, when it was in buildinge: and in the ſame booke he ſayth, that he woulde go to Sodome, to ſe whither the thinge were ſo, as the cry & fame had declared vnto him. Althoughe Augustine entreatinge vpon this place writeth that God beholdeth and looketh vpon menne, when he ſtirreth vp thoſe whom he hath inſpired with his holy ſpirite to do any thinge: according to thoſe phraſes of ſpeache whereby he is ſayd to tempte or txye, to knowe whither he be beloued or no. For he knoweth alſo with out any trials: but yet by them he bringeth to paſſe that we are admoniſhed, and do know that which before we knew not. So Paule ſayth, that the ſpirite ſearcheth out the profound thinges of God. For, foraſmuch as the holy Ghoſt is God, he nedeth no ſearching out for the knowledgeHow the ſpirite ſearcheth out the profounde thinges of God. of any thing. But y Apoſtle ſo ſpeaketh, becauſe by his impulſion we are ſtirred vp to ſerch out thoſe things which pertaine to God. But becauſe there is added.

From heauen, leaſt that ſhould be a let, Auguſtine affirmeth, that no man can vnderſtand this corruption of men, vnleſſe his mind be conuerſaunte in heauen, and inſpired with the ſpirite of God. But the firſt interpretacion is both eaſier & redier. And in that men are ſaid, not to vnderſtād God, it is not ment of the ſimpleWhether men are truly ſaid not to vnderſtande God. If God be euerye where, why is it ſayd that he muſt be ſought for. Faith is not natural in men. and vulgare knowledge, but of the mighty knowledge and whiche is of efficacy: ſo that to vnderſtād is as much to ſay as to feele and to ſauour God.

Nor ſeking after God.] Although all thinges are full of God, yet is he to be ſought for of godly men, by reaſon of the darkenes which cōpaſſeth our mynds through originall ſinne. For both the fleſhe, and the ſenſes, and earthly affections, do let vs from knowing of hym, yea though he be preſent. And by this ſecond teſtimony all men are proued to be without fayth. It followeth.

All haue gone out of the way, and are made altogether vnprofitable. There is none that doth good, no not one.] Thoſe thinges are ſpoken as it were out of the mouth of God, after that he had beheld from heauen the maners of men. And this vndoubtedly is a conſequent, that they which are deſtitute of fayth and charity, do go backward, and do depart from God. For ſo ſoundeth this word in the Hebrue, which is here ſayd, They haue gone out of the way. And that which is here written, They are become vnprofitable, is in the Hebrue, they are become rotten, and haue brought forth a ſtinking ſauor: which commeth to paſſe when ſinnes are publikely, and dayly committed.

There is none, no not one.] Some by this word one, vnderſtand Chriſt: becauſe he alone was free from ſinne. Which ſentence although it be true, yet is not their interpretation agreable with theſe woordes, when as in the Hebrue it is En gam eched, that is, no not one. And by that meanes, this ſentence is of great force to exaggerate and amplify the cuſtomable wickednes of men. Paraduenture this ſemeth ſtrange, why the holy prophetes, as Dauid and ſuch other like are not excepted. Some aunſwere, that herein is vſed the figure hiperbole, becauſe the greater parte of men was ſo infected. But in my iudgement this ſemeth to be more agreeable with the truth, that the holy ghoſt ſpeaketh of the nature of men, as it is of it ſelfe. For they which were comprehended in Chriſt, were exemted out of this number, which thing yet was geuen thē, not by their owne ſtrengthes, or in reſpect that they were men, but becauſe they were regenerate and renued by Chriſt.

Their throte is an open ſepulchre, They haue vſed their tongues to deceite.] Theſe wordes are read in the v. Pſal. Hetherto he hath ſhewed that they were not profitable to their neighbours, neither ſought they after God. But now he declareth, that both in tonge, and alſo in dedes, they were hurtfull toward their neighbours. He compareth their mouth to a ſepulchre, becauſe it ſpake filthy things, and ſtanke as a ſepulchre doth. A ſepulchre alſo ſendeth not agayne theThe Metaphore of a ſepulchre. deade, whome it hath once ſwallowed vp. So theſe men, with their tongues and vncleane mouth vexe men without meaſure & ende. Further a ſepulchre is ſayd neuer to be ſatiſfied. So theſe mē are not content wt the deſtructiō of one or two: but are redy, if it lay in them, to deuour all men. In ſōme, he affirmeth them to be ſuch maner of men, that whoſoeuer is once wrapped with the nettes of their words, is as vtterly caſt away, as they are which are already layd in the ſepulchre or graue. Neither wanteth this worde, Open, an emphaſis. Becauſe ſepulchres being ſhut receaue not thoſe things which are, brought in: but being open they refuſe nothing. To vſe their tongues to diſceate, is amōg the Hebrues Ieholl kō, which word is deriued of this verbe Halak, which is to part, & to deſtribute. And that vice is here deſcribed, whereby a man ſpeaketh, not as the thing is in dede, but frameth his ſpeach to get fauor, and for his commodities ſake. For wt one man they talke farre otherwiſe, then they did with an other man. A man may call them double tonged folkes. Iames reproueth them, for that out of one and the ſelfe ſame mouth, they bring forth both ſweete and bitter thinges.

The poyſon of aſpes is vnder their lippes.] This is written in the 140 Pſal. Theſe mens wordes he compareth with the moſt preſent poyſon of ſerpents.

Whoſe mouth is ful of curſing & bitternes.] This word bitternes, is in Greke 〈 in non-Latin alphabet 〉 . This may be applied vnto thoſe which by reaſon of anger are ſo impotēt, y they are not able to ſpeke a word, but they muſt curſe & banne & fare like mad men. Their wordes are as ſharpe as ſpeares, and they ſeme to ſpeake ſwordes.

Their feete are ſvvift to ſhed bloud.] This is writtē in Eſay ye 59. chap. After cruel wordes folow murthers. And theſe wordes ſeme chiefly to be ſpoken, becauſe of the death of the Prophets, who were miſerably ſlayne of the vngodly.

Contrition and calamity are in their vvayes.] Some by contrition and calamity, vnderſtand ſinnes. But it ſemeth rather to be a phraſe, wherby by their wayes may be vnderſtanded whatſoeuer they go about, take in hand, and attempt. And that is nothing els, but the affliction and oppreſſion of other men.

The vvay of peace haue they not knovven.] For they take nothing in hand to do, which may ſerue for the commodity and health of their neighbours.

The feare of the Lord is not before their eyes.] This is read in the 36. Pſal. In theſe woordes is touched the ſumme and head of all euils: which is, not to feare God. Paule mought haue brought other moſt euident teſtemonyes alſoThe hed of all euels. agaynſt the Iewes. As are thoſe which are written in the fyrſt chapiter of Eſay, where the prophet calleth them a wicked ſeede, noughty children, their Princes, Princes of Sodom, and their people, the people of Gomorrha. And there are infinite ſentences whiche ſerue for this purpoſe. But the Apoſtle thoughte theſe ſentences onely ſufficiente. Whereby we learne, what is the ſtate and condition of a man, which liueth without Chriſt. Firſt he wanteth God, yea rather the wrath of God abideth vpon him: farther he is a bondſlaue of Sathan, and an inſtrument framed to all maner of wicked workes.

But we know that whatſoeuer things the law ſpeaketh, it ſpeaketh vnto thoſe which are vnder y lawe. That euery mouth might be ſtopped, and the whole world might be made guilty before God.

But vve knovv. &c.] The Apoſtle writeth this, to the ende the Hebrues ſhould not cauell, that theſe ſcriptures pertayned not vnto them. Neither could the Iewes deny, but that they were vnder the law, when as vnto them chiefly was it geuen, and they in the couenaunt promiſed, that they would do all thinges which God had commaunded. Farther in their circumſicion they declared a profeſſion to obſerue the law. Yea and we alſo are after a ſorte vnder the law. For the morall precepts, foraſmuch as they are knowen by the lightWe are after a ſorte vnder the law. The law vnde which we liue how farre it extendeth it ſelfe. of nature, do continually hold their ſtrength. In ceremonyes alſo ſomething is alwayes to be conſidered as chiefe, which a man may call the kernell, ſappe, & ſinnow, & that cōtinually abideth: only 〈 in non-Latin alphabet 〉 , which they cal circumſtāces are oftētimes altered. Alſo the iudiciall lawes cōtain things honeſt & luſt, which are alſo obſerued of vs: although y maner of puniſhemēts, & certaine other ſingular things ar with liberty chaunged. And how far y law vnder which we are ſubiect extendeth it ſelf, ye epiſtle vnto ye Phil. declareth, wherin it is writen, That vvhich remaineth brethern, vvhatſoeuer thinges are true, vvhatſoeuer profitable, vvhatſoeuer of good name, if there be any vertue, and if there be any praiſe, vpon theſe things thinke ye: the things We muſt not of preceptes make counſels. Workes of ſupererogation are excluded. vvhich ye haue learned & receiued, & hard, and ſene in me, theſe things (I ſay) do ye. Hereby is it manifeſt how they are deceiued, which of preceptes make counſels, & by that meanes do ſinne more greuouoſly, in that they put works (as they call them) of ſupererogation. Therfore thoſe things which are here ſpoken, do touch vs alſo, if we fall away from Chriſt. Theſe notes of vniuerſality, are diligently to be weighed, which Paule vſeth when he ſaith:

Euery mouth, and the whole world.] For they are of no ſmall force to attayne to the right definiciō of iuſtificatiō. He would not without a cauſe y our mouth ſhouldThe ſcriptures neceſary for all men. be ſtopped, foraſmuch as we are all to much prone to excuſes, & there is none which thinketh not to much of himſelfe. Sithē the Apoſtle hath proued his matter by teſtimonies of the ſcriptures, they are much to be reproued, which wil haue the holy ſcriptures baniſhed out of the hands of the faithfull. Hereby eaſely appeareth the vtility of thē, when as they both pertaine vnto all mē, and alſo ſet before our eyes our ſinnes. Chriſoſtome in his homely of Lazarus & the riche man, exhorteth all mē in general to reade thē, and thoſe men by name, which are geuē to the lawe, which occupie merchaundiſe, & kepe families. And he affirmeth, that it is impoſſible, that they ſhould attayne to ſaluatiō, vnles they occupy thēſelues day & night in readyng of the holy ſcriptures. Yea & he addeth alſo, that they haue greater nede of readyng the holy ſcriptures, then haue holier men, for that they are continually in greater daunger. This worde 〈 in non-Latin alphabet 〉 , that is, guilty, the ſame Chriſostome expoundeth of him, which of himſelfe hath nothing to bring for his owne defēce, but hath neede of an other. They are guilty before God, which haue nothyng whereof to glory. And the cōfeſſion of our ſinnes doth chiefly make vs ſuch. The Apoſtle hath hitherto to this place laboured much in accuſing of ſinnes, to the ende he might impell & driue mē vnto Chriſt. Whom we alſo to our power ought to imitate, when we haue toPaſtors oght aboue all thinges to reproue ſinnes. A ſimilitude do with our neighbours. There are ſome which wil not heare of their paſtors and preachers, but only treatiſes of things deuine, and debatemēts of ſubtle queſtions. But they are farre deceiued. For firſt it is expedient, that they haue a thorow conſideration vnto theyr owne ſinnes. As a Phiſition vſeth in a rottē ſore, firſt to cut of the corrupt fleſh, before he wil geue any plaſters to heale it withall. And ſo commeth it to paſſe, that the law openeth the way vnto the Goſpel. Neither is this toWhat is the property of the law. be maruelled at, that in this place, by the law, are vnderſtanded the Prophets and Pſalmes. For what ſoeuer is found in the whole ſcrpture, ſerueth to the inſtitution of lyfe, which is peculiar and proper vnto the law.

Becauſe by the workes of the law ſhall no fleſh be iuſtefied in his ſight. For by the law cōmeth the knowledge of ſinne. But now is yt righteouſnes of God made manifeſt wtout the law, hauing witnes of the law & of the Prophets. Namely, the righteouſnes of God by the faith of Ieſus Chriſt vnto all, and vppon all that beleue. For there is no difference: for all haue ſinned, & are depriued of the glory of God: And are iuſtefied frely by his grace, thorough the redemption that is in Chriſt Ieſu, whome God hath ſet forth to be a reconciliation thorough fayth in his bloud, to declare his righteouſneſſe by the remiſſion of the ſinnes that are paſſed thorough the patience of God, to ſhew at this preſent tyme his righteouſnes, yt he mighte be iuſt, and a iuſtefier of hym which is of the fayth of Ieſus Chriſt.

Becauſe by the vvorkes of the lavv ſ all no fleſh be iuſtefied in his ſight.] Hitherto Paule hath by good argumentes proued, that iuſtification is not to belooked for by thoſe thinges, which whē we haue obtayned, yet notwithſtanding we lyue wickedly. That philoſophy and the law were ſuch, he hath manifeſtly declared: foraſmuch as by them were accuſed both the Gentles and the Iewes, that they were excedingly contaminated with wicked actes. Wherby is concluded, that ye mouthe as well of the Iewes as of ye Gentiles is ſtopped, ſo that the whole world is made culpable before God. And in that he laſtly chiefly inueighed by ſundry teſtimonies of the holy Scripture, it was becauſe he ſhould haue a ſharpe conflict agaynſt theA ſharpet conflict againſt the Iewes thē againſt the Ethnikes. Hebrues. For the Ethnikes were eaſely ouercome. For they openly liued filthily, neither could they out of philoſophy bring any thing but the inuentions and opinions of men. But the Hebrewes pretended the law and the ceremonies, which they had receiued at the handes of God: and therfore it ſemed, that they might lawfully put confidence in them. And peraduenture they mought haue ſayd, y thoſe thinges which were brought againſt them out of the holy ſcriptures, pertayned vnto theyr elders, and vnto them which filthily liued in the tyme of the Prophetes, and not to theyr whole kinred. Therfore the Apoſtle bringeth in a generall ſentence, wherby vtterly to repreſſe them, and affirmeth, that no man can be iuſtified before God by the workes of the law. Where he taketh away the power of iuſtifieng, not onelyAn vniuerſall propoſition, that by the workes of the law no man can be iuſtified. from men or perſons, but alſo from the workes of the law, ſo that it followeth of neceſſity, that we muſt not put any confidence in them. For as they were cōmaunded by the law, no man was able to performe them. For foraſmuch as two things were required by the law: Firſt, that workes ſhould procede from fayth, grace, and charity: Secondly, that throughout and exactly they ſhould agrée with the law, and ſithen the law miniſtred not ſtrengthes to do theſe thinges, there remained onely outward obſeruations and ceremonies, of which the Apoſtle ſayth, that they had not the power to iuſtifie. Afterward by a firme reaſon he concludeth, that we muſt not thinke that iuſtification is receiued by the law, bicauſe by it commeth ye knowledgeForaſmuch as the law cōdemneth & accuſeth, it abſolueth not. Righteouſnes happeneth without the law of ſinne. Seyng therfore the law condemneth & accuſeth, it abſolueth not, nor iuſtifieth. For theſe two offices are contrary and repugnaunt the one to the other, And theſe thyngs beyng thus ordered, he gathereth his chiefe propoſition, of which he will in this epiſtle diſpute: namely, that righteouſnes commeth wythout the law. Wherby commeth to paſſe, that it depēdeth not of it. Afterward he affirmeth that the righteouſnes of God which hath his teſtimony out of the law and the prophetes, commeth by the fayth of Ieſus Chriſt. And this is all one wyth that which he propoſed at the beginnyng: that the Goſpell is the power of God to ſaluation, toRighteouſnes by the faith of Ieſus Chriſt. euery one that beleueth: and that in it is reueled the righteouſnes of God frō faith to faith, and that the iuſt man (as Abacuck ſaith) liueth by faith. Thus much as touching the diſpoſition, now let vs diligently examine euery thing by it ſelfe. In that he ſaith, That by the workes of the law no fleſh ſhalbe iustified in the fight of God: It is neceſſary that we know of what workes of the lawe, the Apoſtle here intreateth. And here we affirme, that he ſpeaketh vniuerſally of all workes: ſo ye thoſe thinges which are here ſpoken, ought not perticularly to be drawen vnto ceremonies, whē as they include ye whole law. We graūt in dede y the controuerſy ſprōg by reaſō of ceremonies. For ye falſe Apoſtles went about to obtrude thē, as neceſſary vnto thē They which ſay that ceremonies are nedelul, affirm Chriſt not to be Chriſt. which beleued in Chriſt. As though Chriſt could not wtout thē bring ſaluation to y beleuers. Which was blaſphemous, neither was it any leſſe irreligious, then to deny Chriſt to be Chriſt: which thing they muſt néedes graunt, that affirme that he cannot ſaue men without the workes of the law. But as touching morall commaundementes they contended not. For as well the Apoſtles as the deceiuers vrged them. Neither was there any controuerſie about ciuill or (as they call them) iudiciall lawes, for they pertayned vnto the publike wealth. Which foraſmuch as it had maieſtrates, the church and the Apoſtles tooke no care of thoſe thinges. But although the contention ſprong by reaſon of ceremonies, yet by the benefite of theWorkes ar to be taken vniuerſally when they are affirmed not to iuſtify. The queſtion was moued becauſe of ceremonies. holy ghoſt it came to paſſe, that Paule reuoked the queſtion from the ſpecies or partes vnto the vniuerſall genus or generall worde. For if the generall worde be by negation ouerthrowen, it followeth that the ſpecies alſo & euery parte be clene deſtroyed. For if generally the law iuſtify not, neither vndoubtedly ſhall ceremonies iuſtify: foraſmuch as they are a certaine ſpecies and a part of the lawe. And that the diſcention began by reaſon of ceremonies, the Actes of the Apoſtles do teſtiffe in the xv. chapter. And not much afterwarde in this ſelfe ſame epiſtle, the Apoſtle when he would proue that Abraham was not iuſtified by the lawe, bryngeth a reaſon taken from Circumciſion. And alſo to the Galathians where he rehearſeth hearſeth this ſelfe ſame ſentence, and in a maner with the ſelfe ſame wordes that they are here, when he ſaith: We are by nature Iewes, and not ſinners of the Gentiles: Becauſe we know that man is not iustified by the workes of the lawe, but by the fayth of Ieſus Christ. Alſo, we haue beleued in Christ Ieſus: that we mighte be iustified by the fayth of Christ, and not by the workes of the lawe. For no fleſhe ſhall be iuſtified by the workes of the lawe. And vndoubtedly, Paule reproued not Peter, but onely touchyng ceremonies. And in the ſame place in y third chapiter he writeth. Haue ye receiued the ſpirite by the workes of the law, or by preaching of fayth? Are ye ſo fooliſh, that hauing begonne in the ſpirite, ye ſhould now make an ende in the fleſhe? where by ye workes of the law, ſeing he expoundeth them by the fleſh, he manifeſtly vnderſtandeth the ceremonies of Moſes. But although therehence ſprang the controuerſie, yet was it moſt commodiouſly done for Paule to reuoke it to the genus or generall worde of workes of the law. Foraſmuch, as the tyme ſhould come, that ceremonies being baniſhed, many would in ſucceſſe of tyme, attribute iuſtificatiō to moral workes: which is moſt manifeſtly confuted by this ſo pithy a reaſon of Paule. And this is to be noted, that this is an argument that may be turned. For euen as we may inferre that no workes of the law do iuſtifie: therfore neither do ceremonies iuſtifie: ſo contrariwiſe may we conclude: if ceremonies iuſtifie not, therfore neither any other part of the law: foraſmuch, as they were the principall part of the lawe.If ceremonies iuſtefy not neither doth the morall part inſtefy. For they are the offices of the firſt and greateſt commaundement. I am (ſayth the Lord) thy God. Wherfore it is mete, that I be worſhipped of thée, bothe in ſpirite and in outward confeſſion, not only by voyce, but alſo by rites apointed by me. Neither did thoſe ceremonies any leſſe bynde the olde fathers, then do Baptiſme and the Euchariſt in theſe dayes binde vs. Wherfore euen as they moſt greuouſly ſinned, when they were not content with the worſhipping preſcribed them by God, but ſought new ceremonies and rites inuented by men (for that was to go aboute to adde vnto the wiſedome of God: and that the worſhippyng inſtituted by God was the chiefe wiſdome, we rede in Deut. the iiij. chapter) ſo our men do moſt greuouſly ſinne, when beſides Baptiſme and the Euchariſt, and thoſe thinges which we haue deliuered vs by Chriſt, they appoint other thyngs which mē haue inuented, as worſhippings of God, and, as neceſſary vnto ſaluation. As are the maſſe, the inuocation of ſaintes, and ſuch other like. And that by the workes of the lawe are vnderſtanded alſo morall workes, Paule teacheth by that which followeth.

For by the law is the knowledge of ſinne.] For although other partes alſo of the law do after a ſort declare ſinne, yet is that chiefly the office of the morall part.What groundes or principles the proper workes of the law haue. A diſtinctiō of the workes of the law. A conciliation of places repugnant. Which thing is expreſſedly declared in the vij. chap. where he writeth. For I ſhould not haue knowen what lust had bene, if the law had not ſayd, Thou ſhalte not lust. And this is furthermore to be noted, that the workes, of the law as I before ſaid, when they are taken properly haue ioyned with them fayth and charity, and therfore are they not without iuſtification. For whereſoeuer is true faith there iuſtificatiō followeth. But the Apoſtle by workes of the law vnderſtandeth, as they were done of them beyng vnprofitable, and proceding alſo of hipocriſie. Otherwiſe the law in dede is ſpirituall, wherfore the workes therof muſt nedes be good, if they be conſidered as they are whole and perfect. And by this meanes may we conciliate thoſe places, which as touching this thing ſeme in the holy ſcriptures to be repugnant. Moſes ſaid, that he did ſet before the Iewes, life, when he ſpake of the lawe. And in the 119. pſalme Dauid prayeth oftentimes, that God would quicken him withIf the fathers at any tyme attribute righteouſnes vnto good works, that is to be vnderſtand by reaſon of faith which they haue as a roote. his commaundements, and with his law. And in this ſelfe ſame epiſtle, the law is called both good and ſpirituall, and the commaundement holy and good. But on the contrary ſide Paule calleth it the miniſtery of death: & in the next chapter he ſaith, that it worketh anger: and againe, that it ſheweth ſinne: and therfore condemneth and accuſeth. So muſt we vnderſtand the fathers alſo, when they aſcribe ſo excellent thinges vnto workes. For they take them ioyned with faith, grace, and the holy ghoſt. And ſo they aſcribe vnto them eternall life, and other ſuche like things which are vnderſtanded to be geuen vnto them by reaſon of faith and the ſpirite. And to declare the ſame this is a very apt ſimilitude. We ſay that man is reaſonable, vnto whome yet we aſcribe reaſon, not becauſe of the body, but becauſe of the ſoule which is included in the body. So when iuſtification ſemeth to be aſcribed vnto workes, we muſt vnderſtād y that is done by reaſon of faith, wherunto workes,By faith alone we are iuſtefied, which yet is neuer alone. which are in very dede good, do chiefly lene. But we, when we wil ſpeake of iuſtification, ought to bring forth our ſentence proſpicuouſly & expreſſedly. Wherefore we ſay, y iuſtification cōmeth by faith only: which faith yet we confeſſe is neuer alone. For if it be a true faith, it ought alwais to haue good workes ioyned with it. But the holy fathers ſpake hyperbollically of workes, to the ende to ſtirre vpThe fathers ſpake hyperboilically of workes. Fayth as it is a worke iuſtifieth not. men more and more to vſe them. But they are ſo to be vnderſtanded as I haue ſayd, vnles we will leaue them without Chriſt. But ſome obiect, that fayth alſo it ſelfe is a worke of the lawe. Therefore we anſwere, that as it is our worke comming out of our will and vnderſtanding, it iuſtifieth not. Becauſe it is feble and weake. For none beleueth ſo much as he ought, neyther ſo ſtrongly cleaueth vnto God, as he ſhould do. But when fayth is ſayd to iuſtifye, it is taken for his obiect, namely, Chriſt, and the promiſes of God. Neyther is fayth thatThe power of iuſtif ing is to be r 〈…〉 erred to his obiect. A ſimilitude. thing which iuſtifyeth: but the inſtrument whereby iuſtification is receaued. Neyther muſt we thinke, that by the worthynes thereof it is of it ſelfe ſufficient to iuſtifie a man. A moſt euident ſimilitude may be brought as touching a begger, which with his weake hand, or peraduenture with his hand enfected with leproſy receaueth almes. And that benefite is not weighed according to the weakenes or diſeaſe of the hand which receaueth it, but according to the quantity of the monye which is geuen. Wherefore when we are demaunded, whether the workes of the law iuſtify, we aunſwere: if a man vnderſtand thē as they are vnperfect and mayned, they haue no ſtrength to iuſtify. But if aWorkes iuſtify not, becauſe they procede of iuſtification. man vnderſtand the workes of the law, as they are whole and perfect, ſo are they not ſtrange from iuſtification, becauſe they haue faith ioyned with them: whereunto they cleaue as vnto the roote. Yet will we not graunt that good workes being taken euen after this maner do iuſtify: for that they proceede of iuſtification, & do of neceſſity require iuſtification to go before them: and thereforeWhy Paule calleth thoſe workes the workes of the lawe which are mained and vnperfect. are they not ſtrange from it, becauſe they depend of it. Thou wilt ſay peraduenture, why doth Paule by the workes of the law vnderſtand thoſe mayned and vnperfecte workes? Becauſe he taketh them as the aduerſaries did: which had a reſpect only vnto them: and were ſtrangers both from Chriſt and alſo from fayth in him. And that Paule did not thinke thoſe to be in very deede the workes of the lawe, it manifeſtly appeareth by that which is before written: He is not a Iew, which is only a Iew outward, neyther is that circumciſion which is in the fleſh only. Where a man may manifeſtly ſee, that he taketh away the nature of the Iewiſh religion and of circumciſion from the obſeruation which is only outward. And vndoubtedly the Images of good thinges, if they haue only a ſhewe, be in themſelues vayne, and ought to be counted among thingesA ſimilitude. worthy of diſprayſe. As the art of Sophiſtry, foraſmuch as it hath a ſhewe of knowledge and wanteth it in very deede, is condemned. Hipocriſy alſo is to be deteſted: which although it ſet forth a ſhew of holynes, yet is it moſt farre of from it. Wherefore if a man ſhould, agaynſt the proper and true workes of the lawe, vſe thoſe teſtimonies which Paule now alleageth, and which to the like purpoſe he writeth in an other place, vndoubtedly he ſhould abuſe them. As ifAnother ſimilitude. a man ſhould impute vnto true nobility thoſe reproches, which are iuſtly imputed vnto them, which hauing had excellent noble pregenitors, haue degenerated from them into moſt filthy vices. Or if a man ſhoulde reproue eloquence after the ſelfe ſame maner, that we are wont iuſtly to reproue thoſe, which only with fine and eloquent wordes do poynt out fooliſhe matter, when as they are vtterly ignorant of the ſound truth. But as touching this matter let thys ſuffice at this preſent. Now is this to be expounded, why he addeth this particle.

Before God.] Vndoubtedly therefore, that by the contrary we myght know, that certayne may ſometymes be iuſtified before men by the workes of the law. Becauſe foraſmuch as the ſight of man can not perce into the inward partes of the hart, men do geue ſentence by the workes. But God as Auguſtine Before men we may be iuſtified by workes of the law. writeth in his booke De ſpiritu & litera, beholdeth the hart: and ſometymes beholdeth them, which outwardly kepe the lawe, and inwardly deſire rather to do otherwiſe: were not eyther that puniſhementes hang ouer theyr heds, or that they thinke that they ſhould thereby loſe their eſtimation: when as in very dede they want both fayth and charity. Neyther is this to be paſſed ouer, that by theWhat is to be vnderſtand by the name of fleſh. name of fleſhe is vnderſtand the whole man. Which phraſe of ſpeach is much vſed in the ſcriptures. The word was made fleſhe. All fleſhe had corrupted his way. All fleſhe ſhall ſee the ſaluation of God. And a greate many other ſuch lyke. And therefore is man ſo called, that he might be continually admoniſhed of his miſerable and weake eſtate: and that he ſhould vnderſtand, that vnles the ſpirite of God ſhould reſiſt it, he ſhould vtterly be caried away with the appetite of the fleſhe. To iuſtify, as we haue before ſaid, is taken three maner of wayes. SometymesTo iuſtify taken three maner of wayes. it is to obtayne a righteouſnes which ſticketh and abideth in our minds. But ſuch righteouſnes Paule meaneth not in this place. Otherwiſe we deny not, but that of true workes of the law, by continuall exerciſe of them, are ingenerated good and holy habites or qualities. To be iuſtified alſo is to be pronounced or to be counted iuſt. Which thinges alſo may be gotten by workes. For ſo one is ſayd to iuſtifye an other, when he beholdeth his good dedes. God alſo in the laſt iudgement ſhall geue ſentence according to workes, and ſhall pronounce good men iuſt by thoſe thinges, which they vprightly haue done. Thirdly to iuſtifye, is as much to ſay as to forgeue ſinnes, to abſolue a man, and to impute vnto him the righteouſnes of Chriſt, which thing works by their deſerte can not obtayne. And in this ſenſe are thoſe thinges to be taken, which the Apoſtle here writeth. It followeth:

For by the lawe, is the knowledge of ſinne.] This is the reaſon why we are not iuſtified by the workes of the lawe. Becauſe the office of the lawe is farre other, then to iuſtifie. There are ſome which thinke that theſe wordes are ſpoken by preuention, as though the Iewes ſhould obiect and ſay: If the law iuſtifye not, why then was it geuen? Haue we in vayne receaued it? We haue notAlthough the lawe iuſtifie not yet was it not geuen in vayne. The propriety to declar ſinnes is cōmon to all lawes. in vayne receaued it, ſayth Paule: the office thereof is to ſhew ſinnes. If a man demaund of what lawe theſe thinges are ſpoken, we aunſwere that Paule doth priuately entreate of the law of Moſes: but the propriety which he bringeth is common to all lawes, to the law of nature, the lawe of Moſes, & to ciuill lawes, which we vſe in our publike wealthes. As touching the law of Moſes, and ours, there is no doubt to be put. As concerning the lawe of nature, the booke of Geneſis, doth moſt manifeſtly teach that by it was ſinne knowen. Which thing Ambroſe vpon this place alleadgeth out of the hiſtory of Ioſeph. And Paule alſo wyll afterward declare the ſame, when he ſayth. For euen vnto the law, ſinne was in the world: but it was not ſo counted, namely, becauſe, the law of nature was dayly more and more obfuſcated. Wherefore it was neceſſary that by the law of Moſes and other lawes, it ſhould be agayne illuſtrated, And that ſyn was before Moſes time, he thereby declareth, becauſe death raigned all that time ouer all mankind. And in this place in the Greke is red 〈 in non-Latin alphabet 〉 , which in latine a man may call Agnitio, that is, an acknowledging: which is, when a thinge being alreadye knowne, is againe called to knowledge. But after what ſorte the lawe is ſayd to woorke the acknowledginge of ſinnes, he hath before taughte, whē as by many teſtemonies of the ſcriptures he accuſed all mankind. Wherefore ſeinge by thoſe woordes and ſuch like we are accuſed of the law, the knowledge of ſinne muſt needes follow. Whiche thing alſo happeneth an other waye, namely, when we beholde the law of God. For ſythen it commaundeth thinges vpright, and prohibiteth thinges vnhoneſt, it ſufficiently declareth vnto vs, how and when we ſinne in our doinges. The ſcripturs alſo conteineth the threateninges foreſpoken by the Prophetes: and the puniſhmentes whiche God hath euer more inflicted vpon tranſgreſſors. All whiche thinges not a little conduce to the acknowledging of ſinne. But this is to be meruailed at, that ſeing the laweWhy the law is not ſaid to ſhew honeſte and good thinges. doth ſet before our eyes not onely our ſinnes, but alſo thinges honeſte and iuſte (For thoſe thinges alſo doth it commaunde, and therefore they pertayne to one and the ſelfe ſame knowledge: euen as it belongeth to one artificer, as to a Geometrician to declare what is a right line and what is a crooked line) it is to be meruailed at (I ſay) what moued the Apoſtle, to make mencion onely of ſinne Whereunto may be aunſwered, that Paule ſo wrote, partly becauſe the Iewes whiche had refuſed Chriſt and his fayth, had no more any parte with the righteouſnes and vprightnes of the law: partly alſo, (which is moſt likely) becauſe that other parte pertayned not vnto the purpoſe of Paule. For hys purpoſe was to proue, that the woorkes of the law iuſtify not. Becauſe foraſmuch as it both accuſeth and condemneth, it is not to be looked for, that it ſhould iuſtefy, when as theſe thinges are both contrary and alſo muche repugnaunte one to the other: Neither commeth it to the law by chaunce, to declare ſinne: but it is ſuch a propriety, ſo annexed vnto it, which cannot be plucked away frō it. But here ariſethWhat law geuers haue a regard vnto, in geuing of lawes. a doubt: for lawgeuers ſeme not when they geue lawes to haue a regard to thys thing onely to make vs to vnderſtand offences, or things well done: but this rather entend they, by theyr lawes to make theyr citezens good. Which thing if it be aſcribed vnto men, much more oughte it to be attributed vnto God: But weA difference betwene the lawes of mā and the lawes of God. aunſwere that there is a difference betwene the lawes of God and the lawes of man: becauſe mans lawes require nothinge of vs, but that whiche lieth in our power to do. For as touching the affections of the minde, they are not carefull they correct onely outward thinges. But the lawes of God do cōmaunde thoſe thinges alſo, which we being as we are weake, are not able to performe. Wherfore the ſimilitude which they bring concludeth nothinge. Farther this is to be conſidered, that humane lawes alſo, by declaring what thinges are to be done, by promiſing, and by threatninge, may inuite and ſtirre vp men vnto righteouſnes. But to change the mind, they cannot. Wherfore we ought not to attribut more vnto them, then vnto the lawes of God. And that whiche is ſayde of the entent and purpoſe of the humane lawgeuer, we graunte of God alſo, that his entente alſo in geuinge his law was, to ſaue men by it: namely, as wherein he did not onely ſhew ſinnes, but alſo Chriſte whiche is the ende thereof. And thereforeThe law is profitable vnto ſaluation. we deny not, but that the lawe is profitable to men vnto ſaluatiō. And yet can it not iuſtefy: becauſe the office thereof is not to poure into our harts either faith or charitye. Wherefore the wonderfull wilines of Sathan is to be taken heede oft whereby he goeth about to plucke away from men the fruites of the lawe. And vndoubtedly beſides the knowledge of ſinne, it brought two other excellent goodBeſides the knowledge of ſinne, two commodities of the lawe. The deuill hath bene an enemy vnto the law of God. The law aggrauateth ſinne. thinges: Firſt it ſhewed vnto vs our ſauiour: farther it preſcribed vnto vs what was beſt to be done. As touching the firſt the deuell hath obſcured the hartes of men, that they ſhould not behold Chriſt, whiche is the ende of the law puttinge a vayle before theyr hartes. And as touchinge the execution of good woorkes, he hath hindred them by trieflinge queſtions, genealogies, and vayne bablinges ſo that they beinge bent vnto them onely, and vnto outwarde ceremonies, had no farther regard. In wordes forſooth they confeſſed that they knew God, but in deedes they denied him. Farther foraſmuch as by the law ſinne is known, it followeth that by it ſinnes are after a ſorte aggrauated: Whiche thing the Apoſtle declared, when he wrote, that the law is the power of ſynne. And in this Epiſtle the vii. chapter it is written. That ſynne mighte be out of meaſure ſynfull throughe the commaundemente.

By the law (ſayth he) is the knowledge of ſinne.] This is to certaine, thatThe groūd o all lawes is a deuine minde. Vniuſt lawes are not lawes. the deuine minde is the beginning and ground of all lawes. For in any decree whatſoeuer is found either iuſt or honeſt, that altogether there hence proceedeth So that we may rightly ſay that all lawes are nothing els but the ordinances: of the deuine minde. Whereby is concluded, that ſuch lawes which are not iuſt ought not to be counted for lawes. The knowledge of ſinne which is had by the law, is of two ſortes: one, whiche is vtterly of no efficacy, and weake, wherebyThe knowledge of ſin two ſortes. mens mindes are not made afrayd, nor the conſciences deiected: as ſometimes we ſe dronkardes, which euen in the middeſt of theyr cuppes condemne the vice of dronkennes. The Poets alſo in theyr verſes and meeters moſt openly reproued ſinnes: but yet they themſelues refrayned not from them, any more then others. But that knowledge of ſin which terrefieth, doth not alwayes bringe ſaluation. Becauſe if it be fruſtrated of hope of remedye, it is hurtefull, as it happened in Iudas, Eſau, and Caine: who when they knewe theyr wickendes, fell into diſpayre. But as touchinge the electe, vnto the knowledge of ſinnes is alwayes ioyned as a companion, hope of obteyning ſaluation by Chriſt. The ſins whicheHow manifold ſinne is whiche is knowne by the law. are knowne by the lawe, if we rehearſe them by theyr partes, are theſe, firſte the ſinne which from our birth cleaueth vnto vs, which is called originall ſinne, and it is the vice and corruption of our whole nature: of whiche we are toughte in the pſalme: In iniquity was I conceaued, and in ſinnes hath my mother conceaued me: ſecondly, the motions and vehement impulſions which the Grecians call 〈 in non-Latin alphabet 〉 do continuallye flowe out of that corruption, and reſiſte the lawe of God. Of which Paule writeth, that he felt an other law in his members repugnaunte vnto the law of his minde, and leading hym a way captyue into the law of ſinne. Then thirdelye commeth the conſent of the will, and by that meanes is ſinne made more greeuous. And of this we reade: Let not ſinne raigne in youre mortall body. After that followeth cuſtome: and by the bonds thereof are we more ſtreightly bound vnder the rule of ſinne: ſo that it is in a maner impoſſible, to ouercome an vſe now inueterated: For as Eſay ſayth, An Ethiopian can not change his ſkinne. Laſtly the vngodly are ſometymes brought to that poynte, that they ſinne agaynſt the holy ghoſt: vnto which ſinne forgeuenes is vtterly denied, as Chriſt hath taught vs in the Goſpell. And Ieremy was commaunded, not to pray any more for the people. Sinne alſo might be deuided into thoughts, words, and deedesWhat ſinne is. agaynſt the law of God. And of all theſe the law inſtructeth vs. And ſinne generally is, to ſtray from the commaundement of the lawe: as archers when they hit not the marke, which way ſo euer it be, do fayle and miſſe: wherefore, ſeingTo depar from the Image of God is ſinne. man was made vnto the Image of God, in his life and maners to expreſſe the nature and diſpoſition of him, whenſoeuer he miſſeth of that, he ſinneth. But this benefite, to be admoniſhed, and accuſed of our wicked actes, bringeth not with it an abſolute profite: when as of our ſelues we are not able to auoide thoſe thinges, whereof we be accuſed, nor to performe thoſe thinges, whereof we be admoniſhed. Therefore we muſt ſee, that we haue a regard vnto Chriſt, vnto whome we are by the law brought. And this is to be marked, that theſe thinges are chiefely written of the lawe by an antitheſis, or compariſon vnto fayth. For if the lawe be taken by it ſelfe, it is ſo farre of from geuing vnto vs righteouſnes and honour, that it maketh vs naked and layeth open whatſoeuer filthynes we haue committed: ſo that by it we get nothing but confuſion. Which thing yet happeneth not through the defaulte of the lawe, but through the default of our mynde: becauſe the lawe lighteth vpon it being corrupt and bent to euill thinges. For we are prone to do all thinges which are repugnant vnto the law of God. For it commaundeth, that we ſhould put our truſt in god, but we truſt to our ſelues. It commaundeth, that we ſhould be ſeruiſable vnto our neighbour: but our deſire is, that all men might be our ſeruantes. And when with vnbrideled luſt we ruſhe vpon theſe and ſuch like ſinnes, the law of God ſetteth it ſelfe agaynſt vs, as doth a ſtoppe againſt a ſtrong ſtreame, againſt which when the water commeth, it ſwelleth, and is made more violent: For as the ſaying is, Nitimur in vetitum, & cupimus negata, that is, we indeuour our ſelues to that which is forbidden vs, and couet the thinges that areAn exc llēt benefite of the law. denyed vs. All which thinges notwithſtanding, yet is it an excellent benefite of God, which is geuen vnto vs by it, namely, to know our ſelues. Neyther muſt we thinke, that we want that benefite, for that we are ſayde in the holy ſcriptures, to be by Chriſt deliuered from the lawe. For, that is not to be vnderſtanded ſimplye. For the abrogation of the lawe is two maner of wayes: One isThe abrogation of the lawe two maner of wayes. whereby we are not bound to performe thoſe thinges which are commaunded: As we ſee is of iudiciall commaundementes, and ceremonies. Which thing is not to be vnderſtanded of the morall commaundementes. Chriſt ſayth, that he came not to breake the lawe, but rather to fulfill it. And Paule ſayth: what then, do we by fayth aboliſhe the lawe? God forbid. Yea rather we eſtabliſhe the law. There is an other abrogation of the law, whereby the law is letted, that it can not accuſe vs as guiltye. And ſo is the morall part alſo vnderſtanded to be aboliſhed. But if we will ſpeake more vprightly, the law is not abrogated: but the dominationIn what ſenſe the law is ſayd to be abrogated. How the lawe is not geuen vnto the iuſt mā. or power, which followeth it: ſo that we muſt thinke, that the ſtinge rather thereof is plucked out, then that it is all whole taken away. That is true indeede, which is written vnto Timothe, that vnto the iuſt man the law is not geuē: Becauſe, as Auguſtine writeth in his booke De ſpiritu & litera, Who woulde preſcribe a lawe vnto hym, whiche of hys owne wyll and accorde dothe and executeth thoſe thynges, whiche pertayne vnto ryghteouſneſse? Wherefore his iudgement is, that iuſt men vſe the lawe towardes others, whome they inſtruct, in driuing it into theyr hedes, and diligently ſetting it before them, to ſtirre them vp to repentance: And foraſmuch as the Apoſtle ſeameth to haue ſpoken thinges repugnant, (for on the one fyde he affirmeth, that the lawe is not ſet vnto the iuſt mā: and on the other ſide, he ſayth it is good, ſo that a man vſe it lawfully: But none vſeth it lawfully, but only the iuſt man) Auguſtine conciliateth them afterA conciliation. this maner: that a man may haue the good vſe of the law being not yet iuſtified, but by the helpe thereof tendeth to iuſtification: which thing he laborethTwo ſimilitudes. by two ſimilitudes to proue. It happeneth (ſayth he) that a man goyng to a place, is caried in a chariot: and when he is once come to the place, he leaueth the chariot. And children that are yong beginners, haue a ſcholemaister appointed them: but when they are once perfect, the ſcholemaister is taken away from them. So (ſayth he) whilest a man is called backe from ſinnes, and goeth forwarde vnto righteouſnes, the lawe is profitable vnto hym. But when he hath once attayned vnto righteouſneſse, he is deliuered from it, and extendeth the vſe thereof towardes others. But yet ought we not to deny, but that they alſo whiche are conuerted vnto Chriſt, are by the lawe dayly moreEuen they alſo that are iuſtified are inſtructed by the lawe of God. and more inſtructed. There ſtill remayneth muche of the fleſhe: and ouermuche darcknes ouer couereth our ſenſes and vnderſtandyng, ſo long as wes lyue here. Wherefore the vſe of, the lawe is not ſuperfluous towardes them alſo, whiche are iuſtified. And foraſmuche as we are not fullye renued, in that there ſtill remayneth ſo me parte of the olde man, and dayly falſe do ſtill ſteale vppon vs, bothe vnwares vnto vs and alſo agaynſt our willes, the lawe findeth in vs matter both to reproue and alſo to accuſe: althoughe by the benefite of Chriſte it can not reach to condemnation. Which vndoubtedly it ſhould doo as touching his owne nature, if we were not nowe by fayth iuſtified. By this place let vs note, what it is with fruite to reade the Scriptures, eſpeciallye thoſe places, wherein the lawe is written. For it is not ſufficient diligently andHow we muſt reade the law of God, A ſimilitude. curiouſly to read them: vnles we do in them as it were in a glaſſe behold with how many and how great ſinnes we are oppreſſed. Otherwiſe it ſhall bee all one to bee occupied in them, as to marke what Liui, Aristotle, Salust, Plutarche, and other writers haue left in writing.

But now without the law is the righteouſnes of God made manifeſt, beyng confirmed by the teſtimony of the law, and of the prophetes.] Here is expreſſedly put forth the queſtion, wherof he will afterward entreat. And thereof he putteth two partes. Of which the one is, that the righteouſnes of God is without the law made manifeſt. The other is, that it is obtained by the faith of Ieſus Chriſt. And Paule affirmeth, that this righteouſnes of God hath the teſtimonye both of the law and of the prophets. This is it which he propoſed at the beginning that by the Goſpell is reueled the righteouſnes of God from ſaith to faith. And in that he writeth, that this manifeſtation is done without the law, he vnderſtādeth, without helpe of the law being obſerued: but onely by the hearing of faith. WhichThe righteouſnes of God threefold. ſelfe thing he affirmed vnto the Galathians when he ſaid: Haue ye receiued the holy ghost by the workes of the law, or by the hearing of faith? The righteouſnes of God (as I haue in an other place declared) is thréefold. The firſt is, wherby we are through Chriſt receiued into fauour, and our ſinnes are forgeuen vs, and the righteouſnes of Chriſt is imputed vnto vs. And the ſecond kind of righteouſnes followeth this, namely, that thorough helpe of the holy ghoſt our minde is reformed, and we all whole are inwardly renewed by grace. Thirdly, follow holy and godly workes, for they which are once come thus far, are moſt zelous and deſirous of working well. Now then Paule entreateth of the firſt righteouſnes whiche he ſaith, is declared in vs without the law. And he calleth it the righteouſnes of God, becauſe it is gotten thorough his power and goodnes, and not thorough our owne workes. And if a man do more narowly conſider it, it is the mercy of God which he beſtoweth vpon vs thorough Chriſt. And I haue in an other place admoniſhed, that that which the Hebrues call Tſedech, and our men haue turned righteouſnes, ſignifieth rather goodnes and mercy. And therefore to this day the Iewes call almes by that name. And Ambroſe vpon this place is of the ſelfe ſame mynd. For he ſayth: Therefore is Ambroſe. Why the mercy of God is called righteouſnes. that called the righteouſnes of God, which ſemeth to be the mercy of God, becauſe it hath his originall beginning of Gods promiſe: and when that promiſe is performed, it is called the righteouſnes of God. For therfore is it the righteouſnes of God, becauſe that is rendered which was promiſed. Alſo whē he receiueth thoſe which fly vnto him, it is called rightouſnes. For, one not to receiue him that flieth vnto him, it is iniquity. Thus much Ambroſe. But we muſt not harken vnto them, which in this place do interprete theſe wordes, Without the law, for, without the ceremonies of the lawe. For we haue before ſhewed, that althoughe the queſtion was moued by reaſon of them, yet hath Paule, entreated of the lawe generally, ſo that it comprehendeth all the partes of the law. They ſeme not much to ouerſhoote themſelues, which by the righteouſnesChriſt the righteouſnes of God of God vnderſtande Chriſt: for whatſoeuer pertayneth to iuſtification, that ſame commeth from him vnto vs, when we beleue in hym. Betwene the righteouſnes of God and ours, Paule plainly putteth a difference, when he ſaith in this ſelf ſameThe manifeſtation of the righteouſnes of God happened chiefly in the tyme of the Apoſtles. The order and maner of the preaching of the Apoſtles. Epiſtle: Being ignorant of the righteouſnes of God, and ſeeking to establiſhe theyr owne, they are not ſubiecte vnto the righteouſnes of God. But that we may the better vnderſtand, what this manifeſtation of the rightouſnes of God is, which then happened chieflye when Paule wrote theſe thinges, it muſt thus be vnderſtanded, that we muſt haue a regarde what manner of preaching the Apoſtles vſed. As farre as we can gather out of the ſermons of the Apoſtles, as they are ſet forth in the Actes of ye Apoſtles: Firſt, they preached repentaunce, ſetting before mens eyes their ſinnes, and condemnation wherin men were wrapped: then they gathered together the proprieties and conditions of Chriſt, which ſhould heale theſe euils, and that out of the holy ſcriptures: Thirdly, they applied the ſame proprieties and conditions vnto Ieſus of Nazareth, to allure men vnto his fayth. And ſuche as hearyng theſe things beleued the ſame, obteyned of God remiſſion of their ſinnes. Inwardly they were made new, and outwardly they liued moſte holily, reſembling the image of God, to which mankynde was made. With perſeuerance they called vppon God, communicating together in prayers, breakyng of bread, & all holye workes. They ſtedfaſtly did put their truſt in God, as they which were vtterly deſtitute of all other helpe. They nothing regarded worldly riches, laying the price of their things and money, at the féete of the Apoſtles. They ſtoutely bare a good teſtimonye vntoWhy the righteouſnes of God is ſaid to be made manifeſt without the law Chriſt, reioycing that they ſuffred greuous thinges for hys names ſake. Laſtly, in this quarell they cherefully ſhed theyr bloud & beſtowed theyr life. And the world ſeyng thoſe thinges, could not but be moued, and acknowledge, that a new kynde of righteouſnes appeared on the earth. And becauſe amongeſt them were Ethenikes, which had no knowledge at all of the law, therfore the Apoſtle ſayth Without the law. Alſo many of the Hebrewes were called, who although they knew the law, yet they nothyng at all regarded it. And it was all one, as if they had not had the law. There came ſome alſo, which liued very vprightly, and were moſte zelous in the ſtudy of the law: as Nathaniell, whome Chriſt pronounced to be a true Iſraelite, in whom there was no guile. And theſe were iuſtified without the law: for that obſeruation of the law which they performed, was not the cauſe why they were iuſtified. The lawe in déede may be a helpe vnto iuſtification, becauſe it admoniſheth vs, and accuſeth vs, by whiche meanes we are dryuen vnto Chriſte. But for as muche, as it hathe not the ſtrengthe to forgeue ſynnes, to geue theThe law helpeth vnto iuſtification but it is not the cauſe thereof. A conciliation. holye Ghoſte, to ſuggeſt faythe into the hartes of the hearers, therefore Paule ſaythe righte well, That we are iustified wythout the lawe. Augustine in hys booke de ſpiritu & litera, ſaith, that the Apoſtle ſeemeth to ſpeake thynges repugnaunt. For he affyrmeth that the righteouſnes of God, whereof he nowe ſpeaketh, had his teſtimonye of the lawe and the Prophetes: and yet be ſaythe, that it was made manifeſte without the lawe. But he aunſwereth, that there is here in verye deede no contradiction, if a man rightly diſtinct thoſe thinges which are here ſpoken. For therefore Paule excludeth the law, becauſe it poureth not in grace, neither is the cauſe of iuſtification: although this righteouſnes, whereof he ſpeaketh hath his teſtimony of it. Wherefore in his firſt booke and 8. chapt (De gratia Chriſti, contra Coeleſtium & Pelagium, he ſheweth that this ſentence is thus to be pronounced, namely, The righteouſnes, of A ſondry diſtinction in this ſentence. God without the law. and then to adde ſeuerally by it ſelfe, is nowe made manifeſte. So that this particle, without the law, is referred vnto righteouſnes, and not vnto theſe woordes, made manifeſt. But this doth not verye well agree with the woordes of Paule: although that which he ſayth be moſt true. But this is woorthy of notinge, that Augustine in the ſame place ſayth, that this aduerbe of time now, is not ſo to be taken, as thoughe the olde fathers in the lawe of nature, andThis aduerbe of time, Now howe Auguſtine vnderſtandeth it. An erroure of the Pelagians. in the law of Moſes, had not ſaluation by Chriſt, and obteyned not this righteouſnes without the law. The Pelagians vndoubtedly were of this opiniō, that many had ſaluation before Moſes time by the lawe of nature, whiche ſhined moſte brightly in theyr hartes: which being afterward obſcured, the law of Moſes ſuccéeded, like vnto the Moone: becauſe it brought light, but not altogether abſolute. Laſt of all came Chriſt, whoſe light ſhineth as bright as the ſunne. And ſo they affirmed, that the old fathers wer ſaued without Chriſt, and without his grace: becauſe Chriſt was not as yet come. But they were muche deceaued: for thatThe elders were iuſtefied not without Chriſt but by hym. they thought, that the fayth of a thinge to come, ſerueth not to ſaluation: when as yet we at this day beleue the reſurrection of the dead, the laſt iudgement, and life eternall, which are thinges to come, and by this fayth are we holpen. So the elders by theyr fayth in Chriſt to come, receaued as much benefite, as touching iuſtification, as we now do which are born after his comming. For the merites of the croſſe of Chriſt, and of his bloude, are not thinges duringe but for a time. Wherefore Chriſt ſayd of Abraham, that he deſyred to ſee his day, and ſaw it, and reioyſed. Farther Paule ſayth, As in Adam all men dye, ſo in Chriſt all men are made on lyue. And he moſt plainely writeth vnto Timothe, that Christ is the onelye mediator betwene God and men. Therefore then alſo before his comminge into the ſleſhe, he gaue righteouſnes without the law vnto men whiche beleued in him. And thys woord, now, which the Apoſtle here hath, is to be referred vnto the manifeſtatiō. For indeede this righteouſnes was before, but it lay hiddē, and very few had it.In the olde time righteouſnes was by fayth: but now it is declared more amply and a ertly. Fayth is the inſtrument wher with righteouſnes is comprehended. But now is it publikely and openly knowne vnto the whole world. And this is it, that at the death of Chriſt the vaile of the Temple did rente, and was made open, ſo that thoſe things which before were hidden, were now made manifeſt. The Apoſtle, hauing in this place put foorth a queſtion moſt largely to be entreced of, vſeth therein great perſpicuity. And that whiche he purpoſeth, is deuided into two partes. For in the one he denieth, that by the lawe commeth our righteouſnes: And in the other he affirmeth, that it is geuen vs by the fayth of Ieſus Chriſt. Wherefore his meaning is, that fayth is the inſtrument, whereby thys righteouſnes is apprehēded. And he excludeth the law, from which ſentence the world excedingly abhorreth: for that the world knoweth of none other righteouſnes, but of that which commeth by good woorkes. But men ought to conſider,The world is offended bycauſe the Law is excluded frō iuſtificatiō. The principles and groundes of good woorkes in men are corrupt. Chriſt is vulgarly thought to be the moſ excellent lawgeuer. from whence thoſe good woorkes do procéede, which they would ſo fayne haue to iuſtify. They will ſay, from reaſon, and the will. But if theſe twayne be vitiated and corrupted, by whom ſhall they be corrected? They haue nothing to ſay, but by God. But before he wil correct it, it is neceſſary, that he be merciful, and pacefied towards vs. But he is not pacefied, but by the death & bloud of Chriſte. Of which things, when we through fayth take hold, we are truely ſaid (as Paule affyrmeth) to be iuſtified by fayth without the law. Commonlye it is thought, y that Chriſt is a lawgeuer, which hath by his appointed, and decreed thinges of moſt excellency, and moſt profitable. And how excellent the things are which he hath commaunded, they gather out of the 5. 6. and 7. chapters of Mathew: where is red, that not onely murther is prohibited, but alſo wrath, and anger againſt our neighbour. And commaundement is there geuē, that he which hath any offence agaynſt an other, ſhould leue his gift at the altar, and go and reconcile himſelfe vnto his brother. He commaundeth alſo, that we ſhould in the way be at agreemēt wyth our aduerſary. Neither forbiddeth he periury onely, but alſo any othe. And although in the law be permitted, An eye, for an eye. A tooth, for a tooth, yet Chriſt commaundeth that we ſhould not reſiſt euell. Alſo in the law, adultery is prohibited: but Chriſt hath alſo forbidden the luſtfull lookinge vpon a womā. And he reſtrayned thoſe, which would for euery ſlight cauſe, put away theyr wynes. Of theſe thinges they inferre, that Chriſte in his lawes hath commaunded things more perfect, thē the law of Moſes commaunded. And that his lawes were more commodious then the lawes of Moſes, hereby they proue, becauſe he abrogated ceremonies, which were very hard to be obſerued, neither could they eaſely be obſerued of all nations. We graunt indeede, that by the comminge of Chriſt ceremonies were taken away, becauſe the ſignification of them is nowe fulfilled, But that Chriſte gaue new lawes, we vtterly deny. He indéede did interprete the law of Moſes, and reproued the error of the Scribes and of the Phariſies: which thought, that none but the groſſer kind of ſinnes, were repugnante vnto the law: & he teacheth y the commaundemēts of God ar far otherwiſe to be vnderſtāded, thē they ether vnderſtood thē thēſelues, or expoūded thē vnto others Wherfore he left the law as he found it, and executed that which belongeth vnto hys office, which was, to be made an oblation, and ſacrifice for ſinnes, and to geueWhat was the office of Chriſt. remiſſion of ſinnes: and righteouſnes by imputatiō: and the holy ghoſt, and grace. Wherfore Iohn Baptiſt declaring the office of Chriſt, when he ſhewed hym with hys fynger, ſayed: Behold the lambe of God, which taketh away the ſinnes of the world. Theſe things make againſt the Anabaptiſtes, whiche make the Goſpel to be nothing but good workes, and a moſt abſolute conuerſation. Theſe men know notAn error of the Anabaptiſtes. the chief and principall benefite of Chriſt, neyther make they any difference betwene the law and the Goſpell. The law in deede commaundeth: but the Goſpell miniſtreth ſtrengths to accompliſhe thoſe thinges whiche are commaunded. The law accuſed the: The Goſpel abſolueth: The law maketh a ſound outwardly: TheDifferēces betwene the Law and the Goſpel. Goſpell is grauen in the bowells: The law worketh anger: The Goſpell maketh God pacifyed, and reconciled vnto vs: The lawe by making afeard, deiecteth the mind: The Goſpell by comforting, erecteth it: The law is the miniſtery of death: The goſpel, of life: The law, is a, ſchoolemaſter: The goſpel, is a perfect inſtruction: The whole lawe conſiſteth in this, that we ſhould woork: The Goſpel herein chiefly conſiſteth, that we ſhould beleue: The law bringeth a curſe vnto thē whichlyue vnder it: The Goſpel bringeth bleſſing: The law bringeth bondage: The Goſpell, ſpirituall liberty: The lawe, is the letter: The Goſpell, is the ſpirite: The lawe hath promiſes, but with this condition, if ye ſhall doo all thoſe thinges: The promiſes of the Goſpell, are free, and therefore firme. There mought be reherſed alſo other differences, whereby theſe two differ very much, a ſunder. But at thys tyme we thinke theſe to be ſufficient. Whiche thinges yet are not iudged true by humaine reaſon. Neither is it any maruayle, for as Plato ſayd in his ſecond booke: De legibus. What ſoeuer we behold a farre of, we know it not thoroughly. For there cometh betwene our ſight and it, a diſſines, and by farre diſtāce of place, darknes ſhadoweth The cauſe why many iudge ſo ill of the Law and of the Goſpell. our ſights. But when we come, and behold them more nighly; thē we iudge of euery thing a right. Theſe, things ſpake he, bycauſe voluptuous and corrupt men could not be perſwaded, that a good and innocent life is pleaſaunteſt. For they iudge of it farre otherwiſe: for that they are very much diſtant from it. But if they would drawe nere vnto it, and make a triall therof, they ſhould then iudge vprightly. So do we at this preſent pronounce of theſe men. For aſmuch as they a far of looke vpon the holy ſcriptures neither do with any diligent heade taking, conſider the Goſpel and the lawe, thereof it commeth to paſſe, that they iudge ſo ill of them. The Apoſtle addeth of this righteouſnes, which he ſpeaketh of, that it hath the teſtimony of the law and of the Prophets. Which he therfore addeth, becauſe that doctrine whiche he ſet forth, mought haue ſemed new and ſtrange. But in the Goſpell, newnes isNewnes muſt be remoued away from the Goſpel. in any wiſe to be auoyded. Therfore he euery where teſtifieth of the Goſpell, that it is of antiquity, and inſtituted by God, before all worlds. And in the beginnyng of this Epiſtle he wrote, that God promiſed it by hys Prophets in the holy Scriptures. At this day alſo there is a ſtrife betwene vs and the aduerſaryes, about doctrine, whileſt they contend, that we bring in new things, but they abyde ſtil by the old doctrine. But now by the Apoſtle we learne, how this controuerſy may be ended.What doctrine is called new & what olde. The doctrine of the Papiſtes is new, foraſmuche as it hath no teſtemonye out of the holy ſcriptures. That doctrine vndoubtedly is old and auncient, which hath hys teſtimony by the lawe and the prophets: that is, by the holy ſcriptures. And that is to be iudged new, wherof there is no mention made in them. They haue ſet vp the Maſſe, wherin one alone doth communicate for others whiche are ſtanders by. This hath no teſtimony thoroughe al the ſcriptures. We affirme, that the ſupper of the Lord ought to be common vnto all the faythfull: which thing is moſt playnely declared by the inſtitution therof, as it is ſet forth in the Goſpels, and in Paul. They geue vnto the lay men the ſacrament of the Euchariſt mayned: which is, not only not in the ſcriptures, but alſo is playnly agaynſt the ſcriptures. They defend the inuocations of the dead: for the confirmacion wherof they haue nothing out of the holy ſcriptures. They compel the Clergie frō matrimony, they defend purgatory, they maintayne Images, they vſe a ſtrange tongue in their holy ſeruices, they obtrude the choyſe of meats, garments, ſhauings, vnctions, and a thouſand ſuch like trumperyes, as things neceſſary vnto the worſhippinge of God: and that vtterly without any teſtimony of the ſcriptures. Let them learne of Paul, who endeuouring to teache righteouſnes to come by Chriſt, ſayeth, that it hath teſtimony of the law and of the prophets, and not that he made it of his owne head. But the doctrines of theſe men do aduaunce impietye. For they obtrude the fayned inuētions of men, as neceſſary worſhippinges of God. And foraſmuch as they haue no teſtimony out of the ſcriptures, it muſt follow of neceſſity, that they are new. But the reaſon,Why newnes is to be taken hede of in religion. why newnes ought to be auoyded in religion, is becauſe the Lord commaunded in Deutronomy, that from his commaundements and rytes they ſhould nether take away any thing, nor adde therunto. Euen Plato alſo in his lawes and Pub. welth forbiddeth, that there ſhould be any innouation in thinges pertayning vnto religion. In deed mens laws may ſometymes be changed, for that the form of the Pub.Humane lawes may be chaunged. welth is ſometymes altered. Neyther do thoſe lawes which ſerue for a kingdome, ſerue for that gouernemente, which is executed by the noble men, or a Pub. welth, that is ruled by the people. Farther the lawgeuers, foraſmuch as they are men, can not ſe all things. And there happen daily many caſes, for which they are fayne both to correct, and to change laws. And euē as in artes throughe continuance of tyme, ſomewhat is found wherby they are made more perfect, ſo lawes alſo, in ſucceſſe of tyme, are oftentymes amended, and brought into a better forme. But none of al theſe raſes taketh place in the lawes of God. For as touching the Church, it chaungethThe politicall gouernment of the church chaungeth not his forme. not his forme, it is alwaies one and the ſelf ſame Pub. welth: and there is nothing hidden from the vnderſtanding of God, which is the author of thoſe lawes: He forſ •• th all thinges, neyther is his knowledg increaſed by ſucceſſe of tyme. Wherfore it is not mete, that men ſhould attempt to alter any thing in his lawes. But now let vs ſe, what teſtimonyes there are of this righteouſnes in the lawe and the Prophets, which Paul aſſerteth. And although Chriſt ſayd generally, that Moſes wrote of him, and Luke declareth, that Chriſt beyng apparelled like a ſtranger, and talking by the way with the twoo Diſciples, began at Moſes, and then tought them by the prophets and pſalmes: yet is there no certayne place brought forth, wherin is expreſſedly made mention of the Meſſias. And yet neuertheles, if we will ſpeake peculiarly of Chriſt: we haue in Geneſis, that the ſede of the woman Peculiar teſtemonies of Chriſt & of faith. that iuſteſieth. ſhould treade vnder foote the head of the ſerpent. And to Abraham it was ſayd: In thy ſeed ſhall all nations be bleſſed. And of the ſame Abraham it is written: He beleued God, and it was imputed vnto him for righteouſnes. Moreouer Paul citeth, Say not in thine hart, who ſhall aſcend vp into heauen, or who ſhall deſcend downe into hell? The woorde is nighe at hand, in thy mouth, and in thy harte. Paul alſo addeth: And this is the woord of fayth, which we preach, If thou beleue with thy hart, and confeſſe with thy mouth, Again: The Scepter ſhal not be taken away from the tribe of Iuda, neyther a captayne out of his loynes, tyll he be come, whiche ſhalbe ſent: and he ſhalbe the expectation of the Gentles. Ieremy writeth of Chriſt: He ſhalbe called God our righteouſnes. And in the ſame prophet we reade, that God appoynted to geue a new Teſtament: not according to that which he made with the Fathers, but in deſcribing his law in their harts & bowells. Abacuk ſaith: The iuſt ſhall liue by fayth. Eſai ſaith: I am found of them, that ſought me not. Alſo, God hath layed vpon hym all our iniquityes. Dauid alſo: Bleſſed are they whoſe iniquityes are forgeuen, and whoſe ſins are couered. Bleſſed is the man, vnto whome the Lord hath not imputed ſinne. An other kind of teſtimonyes alſo is had out of the dedes of the old fathers, whiche were certayne forſhewinges, that ChriſteAn ether kind o teſtemonies are the actes of the Fathers. ſhould come to redeme mankinde. For as he is ſayd to lyue in vs (for that we are his membres) ſo alſo both was he, and liued he in the old fathers. Wherfore they were no les his members then are we. But how the head ſuffereth, and is recreated in his members, it is moſt apertly declared in Paul, whē it was ſayd, Saul, Saul, why perſecuteſt thou me? And in the laſt iudgemēt, Chriſt will pronoūce, that whatſoeuer hath bene geuē vnto the leaſt of his, was geuen vnto him: wherfore, ſo often as we reade, that the elders were ouercome, brought into captiuity, oppreſſed with calamityes, we muſt vnderſtand, that Chriſt in them ſuffred theſe ſelf ſame things. And agayne whē we heare, that they got the victorye, & were reſtored andA ſhadowe of the death and reſurrection of Chriſt. delyuered, let vs thinke that Chriſt alſo was in like ſort affected in them. And in the one we haue a ſhew of his death begon, and in the other, a ſhadow and beginning of hys reſurrection. And that this thing is ſo, we are tought by that whiche Chriſt ſayd, that he ſhould be in the hart of the earth thre dayes, and thre nights, lyke as was Ionas the prophet. He likened himſelfe alſo vnto the braſen ſerpente, which Moſes ſet vp, vpon which whoſoeuer looked they obteyned health, be inge otherwiſe in daunger to dye of the venemous ſtinginge. And in Oſeas the prophet we reade: Out of Egipt haue I called my ſonne. Which oracle the Hebrews contend to wreſte vnto Pharao, which was deſtroyed, and vnto the people of Iſraell deliuered from his tyrannie. Which thing if we ſhould in the meane time graunt thē, yet would I aſke of them, of whence that nation had the preeminence, to be called by the name of the Children of God. That vndoubtedly coulde not be prouedThe lders were not the childrē of God but by Chriſt. to come by any other meanes, then by Chriſt, which is the Sonne of God, being the firſt begotten amongeſt many brethren. By whom others alſo, as manye as are nombred to be the children of God, haue aſpired to ſuche a deuine adoption Wherefore the Apoſtle ſayth, that Christ was the first fruites, and pronounceth that he hath the principalitie ouer all thinges. Wherfore not without cauſe hath our Euangeliſt cited this place of the Prophet touching the Lord, forſomuch as he alſo was, by the admoniſhment of the Angell, called backe out of Egipt. Laſtly theThe thirde kinde of eſtemonies are ſacrifices. ſacrifices, oblations, and ceremonies of the Elders, bare witnes of this kinde of righteouſnes. For in thoſe beaſtes which were ſlayne, the death of Chriſt was manifeſted vnto the fayth of the Elders. For euen as the thing ſacrificed, which otherwiſe had nothing offēded, was ſlaine for ye ſin of an other, which eſcaped frée, ſo was thereby ſhewed, that Chriſt ſhould be flayne for vs, which were guiltie of death, that by the pacefieng of the heauenly Father, we might eſcape the puniſhments which we had deſerued. Neither let any man ſay, that the ſacraments ofThe ſacraments of the elders how they had ſaluation ioyned with them, and how they had not What was Paules meaning to y Hebrues touching the rites of the Iewes. the Elders had not ſaluation ioyned with them. For, that thing will we alſo graunt, as touching the outward woorke, which commonly is called the woorke wrought. But the fayth, which in thoſe rites embraced Chriſt, brought ſaluation vnto the Elders: euen as at this day alſo the outward exerciſes of the ſacraments or commaundementes doo nothing profite: but onelye fayth bringeth ſaluation, which ſeeth that vnder the infoldinges of ſenſible ſignes, are ſet forth vnto vs heauenly giftes. And if at any time the Apoſtle, vnto the Hebrews, or in anye other place, ſeeme to affirme otherwyſe, wee muſt thyncke that hee hath to doo agaynſte the Iewes, which ſeperated Chriſte and hys fayth, both from the lawe, and alſo from ceremonies. Which two things being ſeperated, he firmely and ſtrongely concludeth, that they haue not ſaluacion by ſuch rites and ſacrifices.

The righteouſnes of God by the fayth of Ieſus Chriſt.] Now is it meete to tell what fayth is: Fayth therefore is an aſſente, and that a firme aſſente to theWhat is fayth. wordes of God, obteyned not by reaſon, or by naturall demōſtration, but by the authority of the ſpeaker, and by the power of the holy Ghoſt. And this definicion diſagreeth not from that, which Paule putteth in the .xi. to the Hebrues. Hereby we may ſee, about what thinges faith is occupied, namely, aboute the woordes of God. And it is manifeſt, what is the chiefeſt principle & ground, vnto whiche all thinges pertayning to God are referred: and that is, The Lord hath ſayd. But the authority of the ſpeaker cannot be of force with vs ſo much as it ought, vnleſſe the perſwaſion of ye holy Ghoſt be therunto adioyned. In Greeke it is calledWhence 〈 in non-Latin alphabet 〉 is deriued. 〈 in non-Latin alphabet 〉 : which word is deriued of 〈 in non-Latin alphabet 〉 : for we ar not accuſtomed to beleue, but that which we are fully perſwaded of. Baſilius, as touching fayth, when he expoundeth this place of the Pſalme, I haue beleued, and therefore haue I ſpoken, writeth, Do not contend to ſee thoſe thinges which are layd vp a farre of, neither make thoſe thinges doubtfull which are hoped for. In which wordes he ſheweth, that two principall thinges are to be auoyded: The one is, that we be not with to much curioſitieTwo principal things to be taken hede of. ſtirred vp to ſeeke out the proofe of thinges, which we ought to beleue, which proofe, ſo long as we lyue here, cannot be had: the other is, that though they be obſcure, we ſhoulde not yet doubte of the truth of them. And the ſame writer, entreating of the confeſſiō of fayth, thus writeth: It is manifeſt a falling away Baſilius ſayth that they erre from the faith which adde any thing to the ſcriptures. from the fayth, and a poynt of pride, either to refuſe anye of thoſe thinges which are written, or to bring in anye thing, that is not written: forasmuche as our Lorde Ieſus Chriſt ſayd, My ſheepe heare my voyce: and before that he ſayde, but a ſtraunger they will not follow, but wyll flee from him, becauſe they haue not knowen his voyce. The Apoſtle alſo hath, by an humaine example, ſtraightly forbidden, either to adde, or to diminiſhe any thing in the holy ſcriptures, when he ſayth: And yet no man diſanulleth the Teſtament of a man, when it is confirmed, neither addeth any thing thereunto. In which place a man may perceiue, how warely this man affirmeth, that as touching fayth, nothing ought either to be added, or diminiſhed in the holy ſcriptures. Which maketh chiefely againſt thoſe, which obtrude inuencions and traditions of men, as neceſſary to be beleued. Farther, the ſame writer plainlye ſetteth forth the certaintie of fayth, when he declareth the propertie thereof in Moralibus the. 80. Summe, and, 22. chapiter. Where he writeth, What is the propertie of fayth? He aunſwereth, An vnſeperable certaintie of the truth of the wordes of God, which is not attayned to by any kinde of reaſoning, nor any naturall neceſsitye, neyther, being framed to pietie, can euer be ſhaken. And he addeth, That it is the duty of one that beleueth, to be in ſuch a certaintie affected, according to the power of the woord Baſilius ſayth that whatſoeuer is with out fayth and the holy ſcriptures is ſinne. ſpoken, and not to preſume, either to diſſanull, or to adde any thing. For, if whatſoeuer is not of fayth, is ſinne, as ſayth the Apostle, and fayth commeth of hearing, and hearing by the word of God: then whatſoeuer is not of fayth, being not contayned in the ſcripture, inſpired by the ſpirite of God, the ſame is ſinne. This Father confirmeth together with vs, the certaintie of fayth: and ſheweth wherehence it dependeth, when he calleth it inſeuerable: for that when we beleue, we doo not examine by our own reaſons, what is poſſible, or what is not poſſible to be done. And he ſemeth to allude to thoſe wordes which Paul ſpeaketh; of the fayth of Abraham, that he doubted not through incredulitie, where he vſed this verbe 〈 in non-Latin alphabet 〉 . Wherfore, certaintie, is contrarie to doubting, which commeth of the examination of humane reaſon. Moreouer, that which in an other ſentence he had ſpoken, he agayne playnly repeateth, namely, that thoſe things, which are out of the ſcriptures, are not to be beleued. And this place of Paul: Whatſoeuer is not of fayth, is Note how Baſilius vnderſtandeth whatſoeuer is not of fayth is ſinne. Fayth differeth from opinion and ſuſpicion. ſinne, he vſeth in his natiue and proper ſenſe, as we alſo vſe it: which thing our aduerſaries can not abide. Faith differeth from opiniō: for opinion, although it make vs leane vnto one part, yet it doth that, both wyth reaſon, and alſo not without feare of the truth of the other partie. And ſuſpicion doth engender yet a weaker aſſent, then opinion doth: for that it both wanteth reaſon, and alſo leaueth men doubtfull of the truth of the other part. It is true in deede, that ſcience engendreth a firme aſſent: but that is brought to paſſe by adding of demonſtrations. Seing now we ſée playnly, both what fayth is, and alſo howe it differeth from opinion, ſcience, and ſuſpicion, let vs ſée, howe manye wayes fayth is taken. For there is one kinde of fayth which is mightie, perfect, and of efficacie, whereby we are iuſtified: there is an other which is voyde without fruite, during but for a time, & vayne, which bringeth not iuſtification. Which thing is manifeſt by the parable of the Goſpell, where the ſéede, the woorde of God (I ſay) is written, to fall ſometymes vpon good ground: and ſometimes vpon ſtony ground, vpon thornes, and by the high way ſide, where it is loſt, andFayth which iuſtefieth is not in all men equal. bringeth forth no fruite. Agayne, that fayth which is good and profitable, is not in all men a lyke: for according to the greater or leſſer infirmitie of the fleſhe, it hath degrées. Wherfore Paul ſaith: Euen as God hath deuided vnto euery man the meaſure of fayth. And in the ſelfe ſame parable, the ſeede falling on the good ground, bringeth not forth fruite alyke in all partes. For in ſome place it bringeth forth thirty fold, in other ſome place, lx. folde, and in other ſome an hundreth folde. In ſūme, the entent of Paule in this place is, to make the righteouſnes of God (whereof he entreateth in this place) proper vnto fayth, to the ende he myght vtterly take it away as well from our merites, as from our workes. But I meruayle, that foraſmuch as this is his ſcope, how the Greke Scholies affirme, that we are not ſo iuſtified, that vnto the obtaynment of righteouſnes,The Greke Scholies and Chryſoſtome are noted. we bring nothing our ſelues. Fayth (ſay they) is brought of vs: for that to beleue, it behooueth vs to haue a valiant mynde. And this ſelfe thinge ſignifieth Chriſoſtome. Theſe thinges muſt be vnderſtanded warely, neyther can they be admitted in that ſenſe, as though fayth proceded from vs: when as vnto the Epheſians it is playnly declared, that it is the gift of God: neyther if it were of our ſelues could all boaſting be excluded. For we ſhould bring much, if out of our ſelues ſhould come the power to beleue. And this place playnely teacheth, that it is not ſo to be vnderſtanded: for the Apoſtle addeth: Being iuſtified freely. But it ſhould not be fréely, if fayth, as it is our worke, ſhould bring righteouſnes. I graunt indede, that our vnderſtanding and will, do aſſent vnto the promiſes of God. But that it doth, or maye do the ſame, it muſte of neceſſity come of God.

Vnto all and vpon all that beleue.] There are three thinges now put in this propoſition, which the Apoſtle entendeth playnly to declare. The firſt is this. That the righteouſnes of God is made manifeſt: the ſecond, that it is without the law: the third, that it is by fayth. As touching the firſt he ſayth, that thys righteouſnes of God is declared vnto all, and vpon all. Which is not ſo to beRighteouſnes is not in all men but only in the elect and in the beleuers vnderſtanded as generally ſpoken: when as in all men there nether is, nor appeareth any ſuch righteouſnes. But his wordes are contracted vnto thoſe which beleue, vnto the elect (I ſay) and ſanctified: Which thing the words of the Apoſtle ſufficiently declare. If this ſentence ſhould be vnderſtanded altogether vniuerſally, then this manifeſtation could not be referred but vnto the preaching,This vniuerſality may haue a reſpect vnto the preaching. which is ſet forth vnto all men, hauing no reſpect either of perſons or eſtates: for ſo Chriſt warned the Apoſtles to preach the Goſpell to all creatures: and generally addeth whoſoeuer beleueth and is baptiſed ſhalbe ſaued. But the firſt ſenſe, is both true, and alſo more perſpicuous. He afterward addeth a reaſon, why this righteouſnes is made manifeſt vnto all, & vpon all that beleue. Becauſe ſayth he.

All haue ſinned, and are deſtitute of the glory of God.] That foraſmuch as they want righteouſnes of their owne, they might receaue it at the handes of God. There are none ſo holy, but that as ſayth Ambroſe, this place conuinceth them to be ſinners: foraſmuche as this righteouſnes geuen of God hath place in all, and vpon all. But this phraſe is to be noted.

Are deſtitute of the glory of God.] By it, ſome thinke is to be vnderſtāded, theThe glory of god ſomtimes ſignifieth, his dwelling in vs. dwelling of God in vs: bycauſe men were ſeperated from him, nether had they him ioyned vnto them by grace. And that the glory of God expreſſeth this maner of dwelling, hereby it is manifeſt, for that the Arke of the couenant is called the glory of God. Wherefore when it was taken by the Philistians, the glorye of God was ſayd to be taken away. Others thinke that Paule, by the glorye of God vnderſtandeth the perfect and true righteouſnes: which comming from God, is iudged glory, or that whereby we glorifye God. And foraſmuch as gloryWhat glory is. is nothing els, but a prayſe moſt aboundantly publiſhed, Paule by a figuratiue kinde of ſpeach calleth the moſt ſingular giftes of God, the glory of God for which giftes we both prayſe and celebrate his name: ſo that the thing hath (by the figure Metonomia) the name of the propriety which followeth it. But in my iudgement it ſemeth, that Paule would declare by theſe wordes, that all men in theyr corrupt nature were reiected: and that he chiefely reproueth rites, ſacrifices and workes of the lawe, in which they thought the glory of God chiefly to conſiſt. For he ſheweth, that they in very deede were deſtitute of the glory of God, although they were altogether full of their ceremonyes.

And are iuſtified freely by his grace.] Here we haue what that meaneth, the righteouſnes of God to be made manifeſt without the lawe, namely, to be geuen freely. And Paule laboring to ſhew that in iuſtification is no conſideration had of our workes, ſemeth to ſhew that he neuer ſatiſfieth hymſelfe. So many wordes heapeth he vp which ſignifieth one, and the ſelfe ſame thing. ForWe meaſure the righteouſnes of God by our own righteouſnes. he ſaw what a hard thing it is to be beleued of vs, which will our ſelues do nothing freely, and by our owne meaſure do meaſure the righteouſnes of God, as though he alſo would not geue his righteouſnes freely. Out of this kinde of ſpeach ought to be gathered this common ſentence, that, by fayth only we are iuſtified. And although this word only be not found in the holy ſcriptures, yet is it neceſſarily inferred of thoſe things, which we there reade: as Ambroſe moſtAmbroſe ſayth by fayth onely. playnly noteth in this place, writing vōp theſe words, ſaying: We do nothyng, we recompēce not, by fayth only are we iuſtified, which is the gift of God. He was not content to ſay that we are iuſtified by fayth only, but he addeth alſo other clauſes whereby he might more playnly declare the ſame. The ſelfe ſame thing writeth Baſilius alſo in his booke De confeſſione fidei. We (ſayth he) haue nothing whereof Baſilius was of the ſame iudgement. we may make our boaſt concerning righteouſnes, foraſmuch as we are iustified only hy fayth in Christ. Which wordes are not ſo to be vnderſtanded, as though the fayth wherby we are iuſtified, were alone, that is not adorned with good & holy works: but becauſe our workes though they be neuer ſo holy, are not cauſes of the true righteouſnes. The like ſimilitude is ſhewed in water, wherin moiſtnes and coldnes are ioyned together but to waſhe away blots and ſpots, properly belongeth to moiſtnes and not to coldnes. Wherefore this is a falſe argument ab accidente, whē as two things being ioyned together, that which belongeth to the one is aſcribed vnto the other. But as touching this word 〈 in non-Latin alphabet 〉 , that is, being iuſtified, being a participle of the nominatiue caſe, it is to be referred vnto that which was a little before ſpoken. For all haue ſinned and are deſtitute of the glory of God: as though he ſhould haue ſayd, they which were ſuch, are iuſtified freely.

By his grace, by the redemption, which is in Chriſt Ieſus, whome God hath ſet forth a propitiator by fayth.] Here Paule expreſſeth thoſe thinges, which by fayth we embrace, when we are iuſtified, and ſheweth, that by fayth he vnderſtandeth the obiectes, which by it are apprehended. And when he ſayth by grace, he ſheweth, that he entreateth of a farre other maner of righteouſnes, then is that which is gotten by workes: and he moſt manifeſtly excludeth the conditionsWe are not iuſtified raſhely or by chaunce. of the lawe. And when we heare, that we are iuſtified fréely, and by grace, we muſt not thinke that the ſame is done raſhely or by chance: foraſmuch as it is tempered by the rule of the election of God. The cauſes and reaſons whereof although they be vnknowen vnto vs, yet are they knowen vnto God. And ſeing that in reſpect of hym the ſame is not done by chaunce, we ought not to affirme, that men are iuſtified b chance. And euē as chaunce is to be takē away ſo alſo ought we to baniſhe neceſſitye, leaſt we ſhould ſeeme to admitte fate or deſteny. For God is not compelled, to chuſe this man, more thē that man. But whatſoeuer he geueth, he geueth it freely and without compulſion.

By the redemption.] Hereby appeareth, that we are manumitted by Chriſt and made his free men. For we were bond men caſt into the priſon of ſinne,Who are redemed. death, and the deuill. But Chriſt hath fully payd the price for vs: and that no ſmall price, for he hath ſhed his owne bloud for vs, and geuen his life. That is ſayd to be redemed, which before was both free, and alſo pertayned vnto vs. We were the peculiar people of God, and through our owne default we were ſold vnder ſinne. This phraſe here of the Apoſtle manifeſtly declareth, how litle we ought to aſcribe vnto free will before we be, by the redemption of Chriſt ſet at liberty. And foraſmuch as ſo great a price is payd for our ſaluation, we

By the vſe of the ſacramēts we are put in minde of the benefit receaued.

The wayght of ſinne is to be waighed by the price of our redemption.

ought not to ſuffer, ſo great a benefite lightly to ſlippe out of our memory. For the auoyding whereof, we are holpen not only by doctrine and the ſcriptures, but alſo by ſacramentes. For euen as among the elders, the often ſacrifices ſhadowed Chriſt to come: ſo now the often vſe of the miſteries, bringeth to memory his death and bloud ſhed for vs. And by this price of redemption may we perceaue the greeuouſnes of ſinne: foraſmuch as the waight thereof was ſo great that it kindled agaynſt vs the iuſt wrath of God, and ſuch a wrath as was not raſhely conceaued: which wrath being an appetite or deſire of vengeance, by a moſt iuſt conſideration, required a moſt excellent ſacrifice, vpon which might be tranſferred all our ſinnes. And foraſmuch as the ſame wrath is by no other thing aſſwaged, but by the bloud and death of Chriſt, they are to be coūted moſt greeuous blaſphemers, which dare attribute the ſame either to our workes, or to outward rites.

VVhome God hath ſet forth a propitiator.] In that Chriſt is ſayd to be ſet forth vnto vs by God, thereby is ſhewed, that the doctrine of the Goſpell isGod two maner of wayes ſetteth forth Chriſt vnto vs to be beleued. The merite of the death of Chriſt dependeth of the predeſtination of God. no new thing, nor inuented by men. But in what ſort Chriſt is ſet forth vnto vs, is declared by two principall pointes. Firſt, becauſe God by reuelation ſetteth forth vnto vs thinges to be beleued, vnto the knowledge whereof, by the light of nature we could neuer attayne. Secondly in that he cauſeth vs to haue a pleaſure in thinges ſhewed vnto vs, and to geue our aſſent vnto them, and moueth and ſtirreth vp our mynd, inſpiring vs with fayth. This may alſo be referred vnto the good pleaſure, and bleſſed predeſtination of God, wherehence dependeth the merite of the death of Chriſt. Otherwiſe God mought by any other thing haue redemed vs, and deliuered vs from ſinnes. Wherefore we muſt count that by his determination and purpoſe only, haue we receaued that he would vouchſafe to accept the death of Ieſus Chriſt his ſonne, and by it reconcile vnto him the ſayntes. Of this purpoſe and good pleaſure, is mencion made vnto the Epheſ. in the firſt chapiter. Where it is thus writtē. According to his good pleaſure, which he had purpoſed in himſelfe, euen vnto the diſpenſation of the fulnes of tymes, that he might ſet vp all thinges perfectly by Christ (both the thinges which are in heauen, and the thinges which are in earth) in whome euen we alſo are by lot called, being predeſtinate according to his purpoſe, which worketh al things according to the counſell of his wil, that we (which before hoped in Chriſt) ſhould be to the prayſe of his glory, in whom alſo we hope, foraſmuch as we haue hard the word of truth, euē the Goſpell of your ſaluation. &c. And in an other place oftentymes, and in this ſelfe ſame epiſtle is mencion made of the purpoſe of God. Although this reaſon of the will andA probable reaſon of the counſel of God. counſell of God is not to be contēned, yet as I thinke this reaſon may be aſſigned, that by him it was mete the world ſhould be reſtored to his olde eſtate, by whome all thinges were created. This word 〈 in non-Latin alphabet 〉 , which is here put, may ſignifye theſe three thinges, a propitiator, propitiation, and propitiatory. I rather allow the latter ſignification, becauſe Paule ſemeth to allude vnto theHow Chriſt is our propitiatory. oracle of the olde Teſtament, and couering of the arke, which is there called the propitiatory, or mercy ſeate. For vpon the arke of the couenaunt, there was layd a board or table for the oracle of the arke, at whoſe endes ſtoode two Cherubins: but the midle place was empty out of which were anſweres geuen vnto them that aſked, and God was made fauorable vnto the people, and was ſayd to dwel there. It is playne and manifeſt, and not to be doubted, but that all theſe things may aptly be referred vnto Chriſt, as in whom dwelleth the whole fulnes of the godhed corporally (as Paule ſayth vnto ye Colloſſians) and therehence are moſt certayne oracles geuen of the will of God, as touching our ſaluation. And that by hym God is pacefied and reconciled vnto vs, there is no doubt: we may alſo interprete it, a propiciator, as though that word were put in the maſkuline gender, that euen as we call Chriſt, 〈 in non-Latin alphabet 〉 , that is a ſauior, ſo we may call him 〈 in non-Latin alphabet 〉 , that is, a pacefier. Neyther paraduenture is this farre from the true and proper ſence, if we vnderſtand Chriſt to be our pacification. For Iohn in his epiſtle the 2. chapiter calleth Chriſt 〈 in non-Latin alphabet 〉 , that is, our pacification, where he thus writeth, My little children, theſe thynges I write vnto you, that ye ſinne not. But and if any man ſinne, we haue an aduocate with the father, Ieſus Chriſt the iuſt: and he is the propitiatiō for our ſinnes: and not for our ſinnes only, but alſo for the ſinnes of the whole world. But as I haue ſayd the firſt expoſition pleaſeth me beſt, and that for this cauſe chiefely, becauſe a little afterward is ſayd,

By his bloud.] For the maner of the high prieſt of the Hebrues was, once euery yeare to ſprinkle the propitiatory or mercy ſeat, with bloud, when he entred into the place which was called Sancta ſanctorū, that is, the holy of holyes. Nether is it without a cauſe that the Apoſtle here ſtraightway addeth, By faith: foraſmuch as our aduerſaries alſo do graunt y by Chriſt commeth rightouſnes vnto vs, but they will not once declare, by what meanes we apply the ſame vnto vs,How Chriſt is ſayd of the Papiſtes to be our redemer. and make it ours: which thing Paule now plainly expreſſeth. They ſeme alwaies to tende this way, that Chriſt therfore hath redemed vs, becauſe he is to be counted the chiefe and hed of our merites: as though (as their common phraſe of ſpeache is) Chriſt deſerued for vs onely the firſt grace, and afterward leaueth vs wholye to our ſelues. But this is to muche niggardly and maliciouſly to vſe the benefite of God. Wherefore ſeing now we vnderſtand hym, we wil continually oppoſe vnto the iuſtice of God, the death of Chriſt, as a full ſatiſfaction of our ſinnes.

To declare his righteouſnes.] Hitherto we haue ſpoken of the efficient cauſe of iuſtification, which is, God, and his mercy. But thoſe whiche are iuſtified, & pertaine to the materiall cauſe, are men of all ſortes being guilty of ſinnes, and deſtituteThe order of iuſtification. of the grace of God. The inſtrumentes alſo haue bene declared. The one inſtrument is as touching God, and the ſame is Chriſt, whome the goodnes of God hath vſed for a ſacrifice: the other inſtrument as touching vs, is faith, whereby we take hold of the mercy of God, and of his promiſes. Now ſpeaketh he of the ende.The end of iuſtification God would to no other end in ſuch ſort iuſtifie vs, but to declare his righteouſnes: which commeth not to paſſe, but by communicating it with others. For thē doth a man declare his riches, when he enricheth others: then declareth a man his knowledge, when he enſtructeth others: then alſo ſheweth he his ſtrength, when he ſtrēgthned others: as Ambroſe alſo ſaith: That the righteouſnes of God is made manifest in iustifieng of vs, becauſe he rendreth according to his promiſes which he hath made. But there is no ſmal emphaſis in this, that vnto righteouſnes he addeth this word, His, Iuſtification by faith hath t o commodities. to declare that there is vtterly no righteouſnes of ours. Chriſostom vpon this place ſaith: Be not afearde, for this righteouſnes conſisteth not of workes, but of fayth, and he addeth, that in it are two excellent commodities: First, for that it is eaſy: ſecondly, becauſe God by it declareth his owne proper righteouſnes.

By the remiſſion of the ſinnes that are paſſed.] I knowe not what mouedA ſtrang reding and interpretation of Ambroſe. Ambroſe, not to read, remiſsion, but, purpoſe. And in his interpretation he ſaith: becauſe God purpoſed to deliuer not onely thoſe which dwell in heauen, but alſo thoſe which were in hell. Whch thinges ſeme not to ſerue for this place. Eraſmus ſuppoſeth y he red not 〈 in non-Latin alphabet 〉 , which ſignifieth, remiſsiō, but 〈 in non-Latin alphabet 〉 , which ſignifieth purpoſe, & this reading alſo doth Auguſtine follow in his boke de ſpiritu & litera, ye xiij. cha. But it is beſt, we rede, as the cōmō readyng hath it. For ſo is expreſſed vnto vs, in what thyng chieflye conſiſteth iuſtification, namely, in the remiſſion of ſinnes. Whiche thyng Dauid ſetteth forth expreſſedly when he ſaith: Bleſsed are they whoſe iniquities In what thing chiefly conſiſteth iuſtificatiō. are forgeuen. It commeth in deede by the benefite of the holy ghoſt, that beſides the forgeuenes of ſinnes, followeth an inſtauration or renewing of the whole mā. But in the firſt principall pointe conſiſteth the ſumme of iuſtification, namelye, the forgeuenes of ſinnes. This particle which is added,

Of the ſinnes paſſed.] accordyng to the opinion of ſome is put, to take away licentiouſnes of ſinnyng, that men ſhould not thinke, that after they haue obteined righteouſnes at Gods hand, they ſhould then liue loſely. But it is to be thought rather, that the Apoſtle would hereby ſhew the infirmity of the lawe, and of philoſophy, & of humayne ſtrengthes, as thinges which were not able to put away ſinne. Sinne vndoubtedly continueth and abideth, vntill righteouſnes be by faith communicated vnto vs. And that it did ſtill abide, we ſhall afterwarde heare of Paule, when a little after he ſayth: that ſinne raigned from Adam euen vnto Moſes: and that he therby proueth, for that death did ſpread abrode into all mē. And yet cānot by this place be proued, that men after iuſtification can not fall, which falles throughAfter iuſtification we ſtill fall. An error of the Nouatians. fayth, muſt be forgeuen by iuſtification agayne obteined. Wherfore the Nouatiās did hereof vnaptly gather, that after baptiſme, forgeuenes of ſinnes ſhould not be geuen vnto them that fell. Althoughe they beyng compelled by the force of arguments confeſſed, that God in dede can geue remiſſion of wicked actes after baptiſme: but to vs in the church, it is not lawfull to exerciſe or to promiſe any ſuche forgeuenes. But they very ill weighed what was ſaid to Peter, that he ſhould forgeue his penitent brother, not onely ſeuen tymes, but alſo ſeuenty tymes ſeuen tymes. Paules meanyng in this place is to declare the ſtate of man, before he attayneth vnto iuſtification, namely, that he is altogether in ſinne. Iuſtification embracethWhat maner ones we be when the righteouſnes of God firſt findeth vs. Againſt woorkes preparator . Chriſt is perpetually one, and the ſelfe ſame mediator. vs when we are in that ſtate, that we bring nothyng vnto God from our owne ſelues, but onely ſins to be forgeuē. Which vndoubtedly, whē they are forgeuen, it followeth of neceſſity that they went before. Wherfore by this place are rather cōfuted workes (as they call thē) of preparatiō, thē that it maketh any thyng on Nouatus ſide. And without doubt theyr opinion is vtterly to be reiected, which thinke, that the firſt iuſtification in dede commeth vnto vs fréely, and ye we ſhould be by baptiſme regenerated, are not required good workes to go before. But if we chaunce afterward (ſay they) to ſin, then is it neceſſary, that we make ſatiſfaction. As though Chriſt were not the ſelf ſame mediator at one tyme, ye he is at an other time. Iohn moſt manifeſtly cōfuteth thoſe mē, ſaying, Little children, theſe thinges I write vnto you, that ye ſinne not: but if we ſinne, we haue an aduocate wyth the father, Ieſus Christ, whom he calleth 〈 in non-Latin alphabet 〉 , that is, our propitiation. By which wordes we gather ye after baptiſme alſo, if we chance to fal, Chriſt is our iuſtification, and not our workes. Neither is it conuenient to thinke, that the eſtate of them, whiche by greuous falles haue turned away from Chriſt, is better then theyrs, which are not as yet cōuerted vnto him, ſo that though before they could not iuſtifie themſelues, they are afterward able to do it. Wherfore we muſt nedes thinke, that by repentaunce is againe obtained the ſelfe maner of iuſtificatiō, ye was before in baptiſm, or to ſpeake more vprightly, whē we were firſt regenerate by faith. Wherfore, IThe ſame maner of iuſtification after baptiſme which was before can not inough wonder, what came in their heds of Cullen, thoſe moſte great defenders of abuſes, in that their booke called Antididagma, where they gooe about to put a difference betwene that repentaunce which we preach vnto infidels, and y repentaunce which is to be done of Chriſtiās that haue fallē into greuous crimes. They graunt, ye as touching infidels, we ſhould by ye law of Moſes, vpbraide vnto thē thoſe wicked factes, which they haue committed: and then ſet forth Chriſt vnto them, as a remedy and medicine of ſo great euils. But they affirme, that vnto thoſe which being Chriſtians haue contaminated themſelues with ſinnes, are to be inculcated the giftes and benefites, from whiche they haue fallen: and to be ſet forth vnto them the exerciſes of the ſpirite, by which they may be agayne holpen. And for this their ſentence they cite certaine places of the Scripture. Firſt, that which is written in the Apoc. Remember from whence thou hast fallē, and do the first workes. Otherwiſe I come vnto thee. And vnto the Galathians, Paule ſaith: O ye fooliſh Galathians, who hath bewitched you, that ye ſhould not obey the truth, to whome Ieſus Christ was before deſcribed, and before your eyes crucified. Farther to the Hebrewes we reade, And if any mā ſhal make voyd the law of Moſes, he is vnder the witnes of two or thre without any mercy ſlain. How much more greuous puniſhmēts abide thoſe which haue troden vnder foot the bloud of the ſonne of God. Laſtly, they bring a place out of ye latter Epiſtle to the Corrint. the 7. chapter, Where Paule ſeemeth to haue made mencion of ſatiſfaction to be made after crimes committed. They thinke alſo that Ambroſe maketh on theyr ſide, when he interpreteth theſe woordes oute of the 11. chap. to the Romanes, The giftes of God are without repentaunce. Becauſe (ſayth he) grace in baptiſme ſeeketh not ſighinge or mourning or any woorke, but onely profeſsion from the harte. And a little afterwarde he ſayth, that in the firſt entraunce of fayth, is not required repentaunce, for the gift of God freely forgeueth ſins in baptiſme. And they faine, that they ſpeake theſe things, that we ſhould not geue our ſelues to ſlouthfulnes or ſluggiſhnes, and leaſt ſome ſhould imagine an idle iuſtificatiand a repentance without fruite. Repentance (ſay they) whiche is added after baptiſme, is of that kinde, that it hath ioyned with it moſt feruent prayers, and mourning, and ſighing, and almes geuing to our neyghbours, and ſpiritual excerciſes,There is but one maner of true repentance. by whiche maye be waſhed away ſinnes committed. But whatſoeuer thoſe men ſay, there is but one manner of true repentaunce, whiche is, that we ſhoulde from the hart be ſorry for the ſinnes whiche we haue commited, whiche haue alienated God frō vs. Vnto which ſorrow is added, a deſire of forgeuenes, and thereunto alſo are adioyned prayers to attayne the ſame, with a full purpoſe not to runne any more into the like ſinnes, and wyth a wyll to mortefy the old man, and to put on the new man. And all theſe thinges oughte to leane vntoVnto Chriſtians repentance is a perpetual companion, how be it it is ſometimes greater and ſomtimes leſſer In the baptiſme of them that are of full age is required repentance. faith, for without it they cannot conſiſte. And in a chriſtian man is perpetuallye this kinde of repentance, ſo long as he liueth here: although we graunte, that it is greater, when we haue committed greuouſer ſinnes: whiche thinge then vndoubtedly cōmeth to paſſe, when after grace once receaued we fal againe. But as the common ſayinge is, more and leſſe chaunge not the nature and kinde of thinges. But whereas theſe men fayne, that in baptiſme is not required repentaunce, and eſpeciallye when they that are of full age are baptiſed, it is both vayne, and alſo manifeſtlye repugnaunte vnto the holye ſcriptures. For in the Actes of the Apoſtles, when the people had heard the ſermon of Peter, they were ſmitten in the hart, and ſayd, Ye men & brethern, what ought we to do? Vnto whom Peter aunſwered, that they ſhould repent them. And when the Iewes were baptiſed of Iohn, they were ſmitten with ſuch a ſorrow of repentance, that of theyr owne accord alſo they confeſſed theyr ſinnes. Which ſelfe thinge the Epheſians alſo did, when they brought foorth their wicked bookes to be burnt. And as touching Ambroſe, vnles he be vnderſtanded of Eccleſiaſticall ſatiſfactions, for that the church requireth not them for ſinnes before baptiſme, that which he writeth, is not true. For in very déede it is not poſſible, that a man ſhould from the hartBefore baptiſme wer not required eccleſiaſticall ſatiſfactions. be conuerted vnto God, and come vnto Chriſte, to be waſhed in baptiſme, but that he muſt erneſtly repente him of his former life. Neyther can I ſee, why it is not conueniēt to vſe the miniſtery of the law, to preach it vnto thoſe which haue fallē away frō Chriſt, as well as vnto thoſe, which are not as yet cōuerted. For it is certayne that Chriſt entreated with the Apoſtles touching the lawe in the. 5 and 6. chapters of Mathew, when yet notwithſtandinge they had nowe both beleued in him, and alſo followed him. Paule alſo in this ſelf ſame epiſtle, which he wrote vnto the faithfull, in the 7. chap. vſeth a teſtimony of the law to the declaracion of concupiſcence. And in the firſt to Timothy, he pronounceth the law to be good, ſo that a man lawfully vſe it. Neyther do thoſe places of the Apocalipſe, & vnto the hebrewes, and vnto the Galathians teach any other thinge. For the vpbrayding of benefites receaued, foraſmuch as it reproueth men of ingratitude, layeth before them the tranſgreſſion of the law. For to ſinne is nothinge els, but to violate the commaundementes of God, which are contained in the law. Neither is there anye mencion made of ſatiſfaction in the latter Epiſtle to the Corrinthians, as theſe men fayne there is. For, that word which Paule there vſeth,A place in the latter epiſtle to the Corrin. is in Greeke, 〈 in non-Latin alphabet 〉 . Neither mente the Apoſtle in that place any thinge els, then to declare, that he was very glad that his firſt letters had brought forth in the Corrinthians a ſtudy, 〈 in non-Latin alphabet 〉 , that is, & an indignatiō. For that they had excommunicated the inceſtuous perſon, whom Paule had noted vnto them, and had declared that they were not a little ſory for that, which Paule had reproued in them. So vtterlye far of is it, that that place commendeth vnto vs Eccleſiaſticall ſatiſfactions: of which yet there is no ſuche cauſe why theſe men ſhould ſo much boaſt of, when as in theyr churches they now are vtterly cleane out ofThe true eccleſiaſticall ſatiſfactions ar baniſhed out of the Church of the Papiſtes. How the fathers aſſigned remiſſion of ſinnes to good woorkes. God beareth with ſinnes. vre: neither nowe haue they any other ſatiſfactions, then thoſe whiche they enioyne men after auricular confeſſion, and which no manne can fully performe, vnles he be already before abſolued of the prieſt, whiche is vtterly contrarye to the vſage of the elders. And if at any time we reade, that the fathers attributed remiſſion of ſins or righteouſnes vnto almes geuing or vnto other good works, eyther they are vtterly not to be harkened vnto, or els they are to be vnderſtanded to ſpeake of woorkes, as they are effectes of fayth. They may alſo by the name of ſinne ſometimes vnderſtand the paines and puniſhmentes whiche are due vnto ſinnes: which puniſhmentes oftentimes are either mittigated or takē away, if woorthy fruites follow repentaunce.

Thorough the patience of God.] By theſe woordes is ſignified, that God remitteth thoſe ſinnes, which he hath long time before borne with: when as otherwiſe men as touching themſelues, deſerue to be puniſhed, euen ſtraightway ſo ſoone as they haue ſinned. But God is mercifull, and ſlow to anger: whiche thing he declared when he ſent the floude, when he deſtroyed Sodom, and ouerthrew the publike wealth of the Iewes. And we finde him alſo to be euen ſuche a one towardes euery one of vs perticularly. For he wayteth long that we ſhould repent vs. Which thing if we do not, we heape vnto our ſelues wrath in the day of wrath, & of the reuelation of the iuſt iudgement of God. And by this pacience of God, we knowe that that is true, whiche Ezechiel ſayth, that God will not the death of a ſinner, but rather that he ſhould be cōuerted and liue. Neither here oughtWe muſt iudge by the will of God reueled and not by hys ſecret will. we to haue a reſpect vnto the ſecret will of God whiche vnto vs is vnknowne & obſcure. For we oughte to iudge of it as by the holye ſcriptures and by daylye experiēce it is ſetforth vnto vs, and may be known. For he ſuffreth long, and by ſcriptures, ſermons, ſcourges, and finally by all manner of meanes and wayes calleth backe ſinners vnto him.

At this preſent time.] Chriſoſtome interpreteth this of the cōming of Chriſt in the fleſh. For that then was he moſt chiefly geuen, & the pacience of God was declared to be ſo muche the greater, for that then all manner of vices were rife: and when men ſéemed to haue deſerued to be moſte gréeuouſlye puniſhed, euen then did the mercye of God moſt chieflye ſhine vpon them. And it ſeemeth thatWhen ſins ſemed moſt worthy to be puniſhed then moſt of all ſhined forth the mercy of God. The f lnes of time. Paule, euery where wonderfully extolleth this time, wherein God ſo ſingularly declared his beneuolence toward men, that he gaue his onely begotten ſonne for our ſaluation. And that time wherein God came vnto vs, he calleth the fulnes of times.

That he might be iuſte and a iuſtifier of him, vvhiche is of the fayth of Ieſus Chriſt.] Here is touched the reaſon why God appoynted after thys manner to forgeue ſinnes: namelye, that his righteouſnes moughte, the more appeare, we vſe to ſay, that in a manne there is a notable qualitye, when as out of the ſame fountayne others are pertakers thereof. But there is an Emphaſis or ſtrength in this forme of ſpeaking, That he might be iuſt.] Wherby we vnderſtād that he is of himſelfe iuſt, neither ought we to preſume to chalenge the ſame to our ſelues. And he addeth, Of the fayth of Ieſus Chriſt, becauſe by that meanes the righteouſnes of God doth better appeare, then if we ſhoulde clayme it vnto our ſelues by workes.

Where is then thy glorying? It is excluded. By what law? By the lawe of workes? No, but by the lawe of fayth. Therefore we conclude that a man is iuſtified by fayth, without the workes of the law. God, is he the God of the Iewes only, and not of the Gē tiles alſo? Yes euen of the Gentiles alſo. For it is one God who ſhall iuſtifie circumciſion by faith, & vncircumciſion through fayth. Do we then make the lawof none effect? God forbid, yea rather we eſtabliſhe the law.

VVherefore thy glorying is excluded. By what lawe? By the lawe of workes? No, but by the lawe of fayth.] After that he had declared his propoſition, nowEpiphonema. as it were by a concluſion he geueth a definitiue ſentence of that, which he put forth at the beginning of the chapiter, when he ſayd, what is then the preferment of the Iewe? or what is the profite of circumciſion? In this place he maketh anſwere, that as touching iuſtification the Iewes had nothing aboue others, whereof they might glory, for that by thoſe thinges which haue bene now ſpoken, their glorying is excluded. In the Greke booke is not reade this woord, thy. And Ambroſe thinketh that theſe thinges are ſpoken againſt the Iewes. For againſt thē peculiarly contēded he now. So farre is it of, that the law of works excludeth glorying, that rather it miniſtreth matter to glory of. And by this woorde lawe, the Apoſtle vnderſtandeth doctrine, for it hath the power to moderate andThe Law of woorkes miniſtreth matter of boaſting. What this woord law, ſignifieth. gouerne our ſtrengthes and willes to the executing of any thing, as touching knowledge & doctrine or inſtruction. And in other places he applieth this worde lawe to diuers thinges, as, The lawe of the ſpirite, The law of the fleſhe, the lawe of the members, the lawe of the minde, and ſuch other like. The lawe of workes is, that which decreeth that righteouſnes oughte to be gotten by workes. But the lawe of fayth teacheth, that it is to be hoped for of the mercy of God. And Chriſoſtome ſayth, that the lawe of fayth is, that by grace we are ſaued: and he thinketh, that the Apoſtle vſeth the name of the lawe, to the ende he would the leſſe offend the Iewes, which much delighted in that worde. For by that meanes he ſemed to attribute ſome honour vnto the lawe, which had not ill deſerued ofWhat glorieng is. The contrariety betwene the law of faith and the law of workes. Where merites are there is glorieng. men. Glorying, according to the definition thereof, is a boaſting of ſome good thing. And how repugnāt theſe two lawes are one to the other, we ar manifeſtly tought in the Goſpel, where the Phariſey ſpeaketh thus to God: I geue thankes vnto thee, that I am not as other men: I faſt twiſe in the weake. &c. Here he maketh mencion of workes only: ouerhipping the grace of God, as much as lay in him. But the other, namely the Publicane, prayd with fayth, God be mercifull vnto me a ſinner. In which words he maketh no mencion at all of works. And ſeeing that God will haue all glorying excluded, it is manifeſt, how they erre, which defend merites. For where they haue place, there wanteth not glorying. They which glory, thinke that both ſaluation, and righteouſnes, and eternall life are dew vnto them. But he which leneth vnto the lawe of fayth, ought not in anyDebte may be taken two maner of wayes. wyſe to perſwade himſelfe of any ſuch thing. Although we mought make ſuch a diſtinction, that debt may ſometymes be taken as it is referred vnto our labours, and ſo it hath a reſpect vnto reward, as the Apoſtle will playnly afterward declare when he ſayth, that vnto hym which worketh, are ward is imputed, not according to grace, but according to debt: and debt may be taken an other way, as it hath a reſpect vnto a promiſe: when a thing is dew vnto a man, not that he hath deſerued it, but becauſe by our promiſe we haue bound our ſelues to geue it vnto hym. Of which thing we haue an example in thoſe giftes, which are confirmed by contractes and hand writinges. And agaynſt this kinde of debt, the lawe of fayth is not. But of it ſpringeth no glorying: but our aduerſaryes doo not vndoubtedly exclude glorying, when they ſay, that vnto the repentaunte is graunted remiſſion of ſinnes, ſo that ſhe repentaunce be mete, and (as they call it) ſufficient. In this their ſaying they of purpoſe reſiſte the will of God: which vtterly tendeth to this, that all glorying ſhould be excluded from vs. Yea Chriſoſtome affirmeth, that Chriſt for no other cauſe ſo long tyme differred his comming in the fleſh, but to kepe downe mans proude Pecoks tayle. For if he had come ſtraight way at the beginning vnto vs, men would eaſely haue ſayd, thatWhy the ſonne of god diffe red his comming ſo long. they had not then ſo great neede of hym, that without him they could not be ſaued: wherefore he would, that mankinde ſhould ſo long tyme be oppreſſed with the ſeruitude of ſinnes, and burthen of the lawe, vntill they ſhould vnderſtand, that they had vtterly nede of a redemer. But why God ſo much laboreth, to deſtroy our glory, the holy ſcriptures aboundantly inough declare: namely, thatWhy God will haue our glory to be repreſſed his glory might the more brightly ſinne forth. Wherefore it is manifeſt, that whatſoeuer glory we claime vnto our ſelues, all that do we robbe from the glory of God. Neyther nedeth it any greate expoſition, what Paule meaneth by the lawe of workes. For by that word he vnderſtandeth as well the lawe of nature, as the lawe of Moſes, and alſo mans lawe. For that all theſe lawes do engender glory, if a man can vaunt that he can fulfill them.

VVe conclude therefore that man is iuſtefied by faith without the vvoorkes of the lavve.] Thoſe thinges which he before ſayd, he confirmeth with a briefe concluſion: which by a reaſon thereunto annexed he will afterward proue. And where as he ſayth Arbitramur, that is, we think, in Greke it is 〈 in non-Latin alphabet 〉 , which ſignifieth not to thinke or to ſuppoſe, but in this place it is to conclude, to inferre, and certaynly to demonſtrate, namily, of thoſe thinges which before were ſpoken. In which ſignification it is taken in the 6. chapter: when the Apoſtle ſayth, So thynke ye alſo, that ye are dead vnto ſinne, but are alyue to God in Ieſus Chriſt our Lord. Where this word, thinke ye, is 〈 in non-Latin alphabet 〉 , and that which is thereby ſignified is, to haue for certayne. And as touching this thyng, Ambroſe is of our mind, and he vnderſtandeth theſe words, man is iuſtified without works, of the Gentiles. But Chriſoſtome contrary wyſe thinketh, that by this word, man, is ment nature, to make the ſētence of the Apoſtle more ample and large: whoſe iudgement I miſlike not, for it agreeth as well with the Iewes, as with the Gentiles, not to attayne vnto ſound righteouſnes by workes, but by fayth. Further ſeing the Apoſtle ſo expreſſedly ſayth, that man is iuſtified without the workes of the lawe, h reof is inferred that which we before alſo tought, namely, that it is fayth only which iuſtifieth: which thing not only Origine, vpon this place, but alſo Chriſoſtome acknowledgeth, who fayth, that fayth only Faith only iuſtifieth as Origē and Chriſoſtōe vpon thys place confeſſe. is required to obtayne this righteouſnes. But I heare our aduerſaries ſay, that whē we reade in the fathers, That fayth only iuſtifieth, that word, only, is to be vnderſtanded principally, for that it hath in iuſtification the chiefeſt partes. And they bringe a place or two, where this word only ſo ſignifieth. But vndoubtedly if a mā weigh Pauls words well, they wil not agree with this interpretatiō: For he putteth righteouſnes without ye works of the law: which is not true, if works do ſo follow fayth, that with it they bring forth iuſtification in the elect of God.An obiectiō of the aduerſaries. Simple men ſometimes herein gaue place vnto the papiſts, but when they vnderſtood theyr guile, they returned. againe into the rightway. Dangers may be anoyded by an vprighte interpretation. The aduerſaries cry out, that if we teach mē after this ſorte, we then open a window vnto ſluggiſhnes and flouthfulnes. Vnto which their coloured pretēces, ſome of our men haue ſometimes ſimply and without guile conſented: who when they ſaw, that true faith whiche iuſtifieth, hath alwayes ioyned with it good works, abſteyned in their ſermons from that worde Onely. But afterward, when they vnderſtoode the fraude of the aduerſaries, whiche obtruded this deuiſe, to the ende they might at the length teach the people according to their owne fayned inuentions, that men are not onely by faith, but alſo by workes iuſtified, they returned vnto their olde forme of ſpeaking, that the people ſhould not be any more deceiued. And ſeyng Paule, moſt warely alwayes eſchued flaunders and offences of the hearers, ſo much as he might by the truth of the ſcriptures, and we ſée, that he moſt manifeſtly teacheth thoſe things, wherof moſt plainely followeth, That fayth onely iuſtifieth, we ought not to be afeard of ſuch daungers, which may eaſily be auoyded, if we aptly adde an vpright interpretation of that which we ſpeake. They agayne obiect vnto vs, that workes of the law in this place ſignifie ceremonies. Vnto whō we aunſwer, as we haue before already ſaid, that the queſtion in dede began about ceremonies: but Paule diſſolueth it vniuerſally, and anſwereth in ſuche ſorte, that he concludeth of all kinde of workes. Wherfore the reaſon which he bringeth in, in the firſt place, That God is the God not onely of the Iewes, but alſo of the Gentiles, hath a reſpecte vnto ceremonies. For the Ethnikes had not receiued the ceremonies ofIt is proued that here is entreated alſo of morall workes. the Iewes. But afterward when he addeth, that by faith the lawe is not aboliſhed, but rather eſtabliſhed, he declareth that his expoſition is chiefly to be vnderſtanded touchyng morall workes, which faith aboliſheth not, but rather confirmeth. Which thing we cannot affirme of ceremonies, whiche we ſée are by Chriſt, and his fayth taken away. Farther, in that he before ſayd, that all men haue ſinned, and were destitute of the glory of God, and by that meanes euery mouth is ſtopped, and the whole world made guilty vnto God, it ſufficiently declareth, of what law he ſpeaketh. And ſo doth that alſo where he ſayth: that the law ſheweth ſinne, and that alſo which he citeth out of Dauid. No liuing creature ſhall be iustified in thy ſight: and many other thynges which afterward in their places we ſhall ſée, do ſufficiently ſhew, that the wordes of the Apoſtle comprehend alſo morall preceptes. Wherfore workes are excluded,Woorkes ar excluded from the cauſe of iuſtification, but not frō the effect therof. but they are excluded as from the cauſe of iuſtification: but not as from the effect. And Chriſte to declare this to be true, in Luke ſayde, When ye haue done all theſe thinges, ſay ye, we are vnprofitable ſeruantes, vnto whom neither is this in deede due, to haue thankes geuen vnto vs. But if by workes, we ſhould attayne vnto iuſtification, then ſhould we not be vnprofitable in doyng well, and vnto vs ſhould be farre greater things due, then geuing of thankes.

God, is he the God of the Iewes onely? and not of the Gentles alſo? Yes, euen of the Gentles alſo.] He proueth now his propoſition: namely, that men are iuſtified without the workes of the law. For if righteouſnes ſhould depende of them, God mought ſeme to haue bene the God onely of the Hebrewes, and to haue left the Gentles without hope of ſaluation, as though he were not their God. This reaſon leadeth to abſurditie, as though God were a taker of partes, which thing isThe idols of the Ethnikes were 〈…〉 diuerſe partes or ſides. God fauored the Iewes, but yet he for ſooke not other nations. An error of Aben Ezre. by no meanes to be attributed vnto him: as the Ethnikes aſcribed vnto their idols, when they fayned y ſome toke part wyth the Troyans, & ſome with the Grecians, ſo that they fought alſo one againſt an other, and lamented when things went not with thē as they defired. But with the true God, is no ſuch acceptiō of perſōs. It is true in dede, that ſome ſinguler giftes were geuen vnto the Iewes, but yet not in ſuch ſorte, that other nations were forſaken. Howbeit Aben Eſdra durſt take vpō him to define, that Gods prouidence reacheth not vnto euery ſinguler mā, but onely as touching the Iſraelites, vnto the other he faith he looked onely generally, but had ouer the Iewes a peculiar care, as touchyng euery perticuler thing by them done. But Paul here teſtifieth that God is the God as well of the Gentles, as of the Iewes. And foraſmuch as God is (as it is moſt certayn) the chiefeſt good thing, he communicateth himſelfe vnto others, after the beſt maner that may be, whiche is moſt chiefly done, in iuſtifieng them. Wherfore Dauid fayd: Bleſsed is the nation whoſe God is the Lord. But what bleſſednes can there be, wythout the gyft of iuſtification? And vndoubtedly, God deliuereth from all euill, thoſe whoſe God he is. Wherfore he ſuffreth them not, either to be oppreſſed wyth ſin perpetually, or to

Bleſſednes can not be without iuſtification

From whence is concluded the reſurrection of the dead.

be obnoxious vnto eternall puniſhmentes. By this meanes Chriſt concludeth the reſurrection of the dead, for that in the ſcriptures is written. I am the God of Abraham, of Iſaac, and of Iacob. For if he were their God, then is it neceſſary that he at the length deliuer them from euill, and from the payne of death: which thyng by y reſurrection he will performe vnto them, when he ſhall redeme them from death. And it is manifeſt, that that ought to be graunted vnto all men, whereby all men are iuſtified. And foraſmuch as this commeth to paſſe by the benefite of God, therby is concluded that God is the God of all thoſe, vnto whome he geueth his righteouſnes, from which number the Gentles can not be excluded, when as in the time of the Apoſtles, they both came vnto Chriſt, and alſo moſt manifeſtly receiued the holy ghoſt, as did other which beleued in Chriſt and were of the Iewes. And for as much as God hath created all maner of thinges vniuerſally, and by his prouidence gouerneth all thinges, and formed the firſt one man, from whome is ſpred abrodePlaces by which is proued that vnto the Gentiles alſo pertaineth the true God. all our whole kinde, ſhall not he be thought to be the God of al men? Which thing alſo is hereby proued, for that in the holy ſcripture it is written, That euery one that calleth vpon the name of the Lord ſhall be ſaued. And againe it is ſayd, They which beleue and are baptiſed, ſhalbe ſaued. And vnto this tendeth that which is ſayde of the prophet, All fleſh ſhall ſee the ſauyng health of God, where by fleſhe we vnderſtande man. And this thyng alſo do all thoſe oracles teſtifie, in whiche is intreated of the callyng of the Gentles: as is that which was ſaid vnto Abraham: In thy ſede ſhall all nations be bleſſed. And Iacob affirmed, that the ſcepter ſhould not be taken away frō Iuda, vntill he came which ſhould be ſent: and he (ſayth he) ſhall be the expectatiō of the Gentles. In Eſay alſo we reade of the roote or féede of Ieſſe, that in him the Gentles ſhould hope. And it were an infinite labour to rehearſe all the places, which ſerue to this purpoſe. The Hebrewes boaſted, that the lawe was geuen for them. But yet, that as touchyng thys parte the Gentles were not neglected, hereby is teſtified,The Gentles were not excluded from the Law. in that there moughte come vnto the publike wealthe of the Iewes and vnto theyr lawes as manye Proſelites as woulde. And when the Iſraelites were called oute of Egipte, there followed them no ſmall multitude of the Egiptians, vpon whome God in the deſerte beſtowed the ſelfe ſame benefites and giftes, that he gaue vnto the Iewes. And he made a promiſe in his lawes, that ſtraungers alſo ſhoulde be admitted to the eatinge of the paſchall Lambe, ſo that they woulde be circumciſed. By all whiche thinges it is manifeſt that the Gentiles were not neglected of God euen as touchinge the benefite of the lawe. Farther we knowe, that Melohiſedech, who hath a ſingular prayſe inEthnikes praiſed in the ſcriptures. the lawe, was commended as iuſte, and the prieſt of the moſte ygh God. Alſo Iethro, ye father in law of Moſes, & Iobe, being Gentiles are notably cōmended in the holy ſcriptures. It is certayne alſo, that Queene Saba is commended, becauſe ſhe came to heare the wiſedome of Salomon. Nether were the Niniuites omitted, who when they had repented, were ſaued. By theſe thinges it is manifeſt, that before the comming of Chriſt amongſt the Gētiles, were ſome, which had the true God, and worſhipped him for God. Further after Chriſt was now come, there is none but playnely ſeeth, how it was declared, that God had a care ouer the Gentiles. He diſdayned not the woman of Samaria, nor the woman of Chanaan, which were Ethnikes: and Cornelius the Centurion, before he had receaued baptiſme, was accepted of God: and when he had beleeued, he receaued the holy ghoſt in a viſible forme, before he was baptiſed. Neyther came Peter vnto him without an aſſured oracle of God, when as vnto him was ſhewed a veſſell let downe from heauē, wherein were contayned both ſerpents, and all kind of vncleane beaſtes: of which it was ſayd vnto hym, that he ſhould kyll & eate. This alſo laſt of all is cōfirmed by the hiſtory of the Eunuch, which longed vnto Candaces Queene of the Ethyopians, who was by a ſingular miracle inſtructed of Phillip, & baptiſed. This thing wōderfully yrked the Iewes, that they ſawe the Ethnikes admitted vnto grace without the lawe. But they ought to haue remembred, as ſayth Tertullian in his booke agaynſt the Iewes, that whereas they ſo much boaſted of the lawe, the lawe was not firſt geuen vnto them. For before them. Adam firſt receaued it in paradiſe: and in that which was geuen vnto hym, was contayned, whatſoeuer was afterward by Moſes commaunded in the morall preceptes, eſpecially as touching the princicipallThe Law was geuen vnto Adā, wherefore not the Iewes onely had the law but all men in Adam. poyntes. For if Adam had loued God with all hys hart, how could he haue tranſgreſſed his commaundement? And if he had beleued him, when he threatened death vnto him, he would not haue bene ſo vnaduiſed, to comitte that which was the cauſe of death. And he alſo, if he had loued his neighbour, as he was bounde to do, woulde not by his tranſgreſſion haue throwen all his whole poſterity into death. And if he would haue delt iuſtly, he would in no caſe haue taken away an other mans fruite, which pertayned vnto him. Theſe thinges hath Tertullian excellently well noted, of the law geuen in paradiſe vnto the firſt man and woman. And he alſo affirmeth, that after this law ſucceded that lawe, which is called the lawe of nature. I will not ſpeake, that Noe The law of nature. The law geuen vnto Noe. receaued ſome preceptes, which were common vnto all mankind. And if God would afterward by Moſes more plainly expreſſe the lawes, which he had before geuen, there is no cauſe, why the Iewes ſhould contemne the Gētles, as though they were left without the lawe. For it is moſt manifeſt that whē Chriſt came, he did ſet forth a moſt perfect explication of the doctrine, which was then ſet abrode amongeſt all men, & of all lawes: whereby playnly appeareth, how fowlyThe raſhnes of the Iewes. the Hebrues are deceaued which are ſo rauiſhed with the loue of theyr owne ſtocke, that they will rather haue God to want of his glory, that he ſhould not be the God of all mē, nor his prouidēce reach vnto all mē, then they will confeſſe, that they alone are not the people, whom God hath a care ouer & loueth. In thisWhy God is ſayd to be the God of ſome. place let vs note, that the Apoſtle bringeth a reaſō, why God is chiefly called the God of ſome, namely, becauſe he iuſtifieth them. For ſtraightway he addeth:

VVho ſhall iuſtify circumciſion of fayth, and vncircumciſion by fayth.] What is vnderſtand by circumciſion, and vncircumciſion, we haue elswhere declared: they at to be vnderſtand by the figure Metonomia, ſo that by the ſigneMetonomia. we muſt vnderſtand thoſe thinges which are by it ſignified. Theſe prepoſitions of and by, in this place, ſignifie one and the ſelfe ſame thing. They ſerue to amplifie the matter, as in an other place Paule ſayd of God, All thinges were made of hym, and by hym. The difference of theſe prepoſitions bred ſometymes a greeuous contencion betwene the Grekes and the Lattines. The Lattines ſayd that the holy ghoſt proceded not only of ye father, but alſo of ye ſon. On the cōtrary,A contenciō of the Grekes & the lattines toching the holy ghoſt. the Grekes affirmed, that he proceded of the father: but by the ſonne, & not of the ſonne. But after they had long tyme contended, they ſaw that their contencion was only about wordes. By theſe thinges which haue now bene ſpoken, we euidently ſee, that, as touching iuſtification, the Gentles are made equall with the Iewes: which is a very great comfort vnto vs. Neyther ought we to be any thyng moued, that Paule here vſeth a verbe of the future tenſe, when he faith, Shall iuſtifye. For although in the olde time, very many both of the Iewes and of the Gentiles were ſo iuſtified, yet becauſe that rarely happened, and amongſt fewe, it was counted as not done, if we haue a reſpect vnto the generall benefite, which happened after the comming of Chriſt. Neyther is the emphaſis or ſtrength of this ſentence following to be paſſed ouer,

For it is one God, vvho ſhall iuſtifye, &c.] For thereby is ſignified, that euen as there is but one God, ſo alſo to iuſtifye men he will vſe but one waye, namely, By fayth. Thoſe thinges which are here ſpoken, ought much to moue vs, not to contemne our neighbours. For whē we ſhall cōſider with out ſelues,One God vſeth one way to iuſtefy al men. A reaſon why we ought to loue our neighbors. An error ſprong of the wordes of Paule. Woorkes that goe before iuſtification are excluded & not thoſe that follow. Why Peter ſayd that in Paul are certaine hard thing: s. Iames ſemeth tobe agaynſt Paule. Conciliation. A place of Auguſtine declared. that our God, is their God alſo, we cā not but embrace them with a great loue, honor, & beneuolence. Neither ought we to flatter our ſelues touching ſingular benefites, which we haue receaued: foraſmuch as the holy ſcriptures do admoniſhe vs, that many are fyrſt, which ſhalbe laſt: and contrary many laſt, which thalbe fyrſt. And Augustine in hys booke of 83. queſtions in hys 66. queſtion admoniſheth, that this ſentence of Paule which is now proued, namely, that man is iuſtified without workes of the lawe, was peruerſly vnderſtand of many: which thought that men, when they beleued and were iuſtified, had no more any nede, to liue holily & iuſtly: not weighing, that Paule here ſpeaketh of works that go before iuſtificatiō, & not of thoſe which follow it. This indede is true, that there go no works before, which are ye cauſes why we ſhould be iuſtified. But after we haue once obteined righteouſnes, it is neceſſary that good works follow. And hereof he ſaith it came, that Peter ſaid, that in the epiſtles of Paul, are certaine harde thinges, which men would peruerte accordyng to their owne luſt. Iames alſo ſemeth to haue bene led ſo farre, that in a maner he wrote thinges contrary vnto Paule, namely. That a man is iuſtified by workes: who alſo required, ye we ſhould declare our faith by workes. Wherunto alſo Iohn & Iudas in their epiſtles ſeme to tend. But all theſe things are wel inough, neither ar they any thyng repugnant one to ye other. For Paul ſpeaketh of workes that are done before iuſtificatiō: but Iames ſpeaketh of thoſe workes which ought to follow it. Theſe things haue I brought out of the place of Augustine, before cited, and out of hys booke of faith and workes, the 14. chap. Who yet in the 66. queſtion which we haue nowe alleaged, hath a certain ſentence, which muſt be warely and aptly vnderſtanded: otherwiſe it ſhould not be true. For he ſayth: That it is impoſsible, that we ſhoulde by workes goyng before obteyne iustification: but afterward (ſayth he) it is neceſsarye that they follow, ſo that we remayne in life. And if a man beginne to beleue in the laſt houre of his lyfe, whē he ſhall ſtreight way die, he hath nether good works going before, nor good workes followyng after, but there followeth him onely a righteouſnes of fayth, and by it he is ſaued. Augustine ſemeth by thoſe wordes to affirme, that it is poſſible, that true fayth which iuſtifieth may be had without works, which in very dede is falſe. For when a manne at the extremitie of death beleeueth, it is not poſſible but that he loueth God and his neighbour, and calleth vpon him, and is ſory for thoſe thinges, which he hath before wickedly committed. Wherfore theſe kindes of good workes which at the leaſt haue place in the mynde, follow his faith. But I thinke Auguſtine vnderſtoode by good workes, thoſe workes which are done outwardly, & may be ſene of men.

Do we then thorough faith make the law of none effect? God forbid. Yea rather we eſtabliſhe the law.] Here is vſed the figure Occupatio, or a preuenting. For a man mought haue ſaid, If the law bring not righteouſnes, why then did God geue it? Why may we not then liue loſely, and follow our luſtes? Not ſo vndoubtedly, ſaith Paule. For the law is not aboliſhed by faith, but rather confirmed. He diſpatcheth himſelfe of this queſtion briefly, but afterward he entreateth of it more largely. Theſe men thought that Paule had made voide the law, ſeing he had abrogated ceremonies. But in abrogating them, he exerciſed the liberty which was graunted him in the Goſpell. But vnto the lawe, he did no iniury. For God inGod hymſelfe aboliſhed ceremonies and not Paule. Pa alogiſmus accidē tis. Ceremonis are accidences of the Law. very dede would not, that the olde ceremonies ſhould continue any longer. And yet notwithſtanding Paule lieth not, when he ſayth, that he in no caſe by fayth maketh the law voyde. And they which reaſon, that it is aboliſhed, bicauſe ceremonies are made of none effect, do make a falſe argument of the Accident. For though the Accidences of any thing be taken away, it doth not follow, that the thing it ſelfe is alſo ſtreight way aboliſhed. But that is counted accident vnto the law, which hath not his force as touching all places and all tymes, and all men. And that ceremonies are ſo, it is not to be doubted. For when the people were in captiuitie, they were not obſerued. Wherfore the Iſraelites being among the Chaldeans ſayd, That they could not ſing their ſong in a ſtrange land. And Daniel complained, that in that captiuity the people wanted both a captayne and ſacrifice. Circumciſion all the whyle they were in the deſert, was not obſerued: and they fought on the Sabboth day, as we rede in the bookes of the Machabées. Which bokes if a mā reiect, we haue again in the booke of Ioſua, that God commaunded the Iſraelites, to go about the citie of Iericho by the ſpace of ſeuen dayes, and to cary aboute the arke with them, and to ſound with trompets. Which workes could not be done ſeuen dayes together, but that the Saboth day muſt nedes be one. But if a man demaund, if theſe be the accidencesThere was in ceremonis ſome principall thing which ſhould alwayes abide. God is in all thinges to be acknowledged. of the law, what was then the principall, fyrme, and perfect thing in theſe ceremonies, which ſhould alwayes abide. To aunſwer to euery perticuler thyng, would now require too long a tyme. In ſumme this I ſay, God would, that men ſhould not forget him. And therfore by certaine outward ſignes he prouided, that he might alwayes be ſet before their eies, and come into their thoughtes, that by that meanes they might euermore both worſhip him, and call vpon him. If they had loked vpon their body, Circumciſion was before their eies: If they beheld their garment, they had their hemmes to conſider: If they came to the table, then had they to conſider of the choyce of meates: If they entred into their houſe, their threſholds and poſtes had the commaundements of God writen in them: If they had brought forth children, they had to conſider, that the firſt borne ſhould be redemed, and that the woman was long tyme vncleane: if they had turned themſelues to their flocks or cattaile, then were the firſt borne to be offred vnto God: if they had gone into the fieldes, the firſt fruites and tenthes ſhould be gathered and offered: If their fruites gathered ſhould be layd vp, then had they to celebrate the feaſt of the Tabernacles. The reuolutions of euery wéeke, of euery month, of euery yere, or ſeuen yeares, or fifty yeares, had certaine rites appointed vnto it. Wherefore that which was the chiefeſt and principalleſt thing in the law, was confirmed by faith: and is now alſo retained of godly men: namely, in euery thing to remēber God, & to thinke vpon him: which now ought to be obſerued without outward ſignes, neyther is that abrogated either by Paule or by faith. But that God would no longer haue theſe outWherby he gathereth that God would not haue hys ceremonies any lenger obſerued. ward ceremonies obſerued, may therby be gathered, that he hath ouerthrowen the publike wealth of the Iewes, and hath cauſed the citie of Ieruſalem to be cleane de faced, ſo that now there is neither temple nor tabernacle ſtanding, neither is the propiciatory or mercy ſeat to be found, from whence the voice of God was wonte to geue oracles, and the breſtplate is loſt, where were the precious ſtones, out of which, aunſwere was geuen of thinges to come. The annointyng alſo is cleane gone, wherby he ſometymes chaunged men, when they were conſecrated to execute any functions. For Saule prophecied when he was now annointed. Neyther is fire now had from heauen, wherewith the ſacrifices were conſumed. And Prophecies are now cleane out of vſe: which thing God would not haue permitted, if his will had bene, that the ceremonies of Moſes ſhould haue continued any longer. And this chieflye is a let to the continuing of them, that it was lawfull to exerciſe them no where, but onely in the land promiſed vnto the fathers. And when the Apoſtle affirmeth, that by faith he eſtabliſheth ye law, this is chiefly to be vnderſtanded as touching the morall partes therof. For faith bringeth with it the obedienceThe Law can not be obſerued without ſayth. of the law. Wherfore of this thing our mindes ought to be ſetled, ye without faith the law cannot be obſerued: & contrariwiſe that by faith an obedience begon maye bée accōpliſhed which thing alſo may by reaſons be cōfirmed. The law cōmaūdeth y we ſhould loue God & that wt all our hart, wt all our ſoule, & wyth al our ſtrēgths. But who is able to performe this, vnleſſe he know God throughly, whiche thyng can not be done without faith. And if any man ſhall ſet God before him as a lawe geuer, as a moſt ſeuere iudge, and an auenger, he will rather abhorre him, & flye from him of hatred, as from a cruell ſlaughterman, then that his minde can therby be induced to loue him. But who cā without faith in Chriſt perſwade himſelf, that God is vnto him as a father, or mercifull, or louing? Farther, the lawe commaundeth, that we ſhould call vpon him: which without faith we can neuer performe. For it is ſayde, How ſhall they call vppon him, in whom they haue not beleued? Moreouer, we are commaunded to loue our neighboures as our ſelues. Whiche thing, foraſmuch as it is a moſt hard matter to be done, we neuer accompliſhe, yea rather we oftentymes therin fayle. From whence therfore ſhall we haue forgeuenes, that y which wanteth of our righteouſnes may be imputed of the righteouſnes of Chriſt, vnles we vſe the benefite of fayth? Auguſtine iudgeth, that the law is two maner of wayes cōfirmed by fayth. Firſt, becauſe by it we obtaine the holy ghoſt: whereby are miniſtred vnto vs ſtrengthes, to obey the lawe. But a man may paraduenture doubt, how this can be, that by fayth we haue the holy ghoſt, when as of neceſſity he alwayes goeth before fayth. For faythThe holy ghoſt goeth before fayth in vs. Betwene cauſes and effects are certayne circuites. The holy ghoſt both goeth before and alſo followeth fayth. The Law maketh vs vncertaineof the good will of God The Law with out fayth is weake and can not conſiſte. is both his gift, and alſo commeth from him to vs. But we anſwere, that betwene the cauſes and the effectes ſeme to be certayne circuites, as it is manifeſt by cloudes and ſhowers. From cloudes diſcend raynes, & out of waters which are in the inferior places are taken vp vapors by the heate of the heauēs, which are thickened into cloudes, out of which againe diſcend ſhowers vpon the earth But in this circute, we muſt alwayes haue a recourſe to the firſt, according to the order of nature: which is, whē there is ſuppoſed an humor, of which cloudes may encreaſe. So alſo muſt we do here. We will graūt that fayth by the benefite of the holy ghoſt ſpringeth in vs. By which fayth, is increaſed the aboundance of the ſelfe ſame ſpirite, whoſe encreaſe the former fayth hath preuented: and of a greater fayth is ſtill made a greater encreaſe of the ſpirite. But yet notwithſtanding we conſtantly affirme, that there is but one thing chiefely, from whence all theſe good things flow, namely, the holy ghoſt. Secondly, ſaith Auguſtine the lawe is by the helpe of fayth otherwiſe confirmed. Becauſe, by fayth we pray, and calling vpon God with prayers, we do not only obtayne remiſſion of ſinnes, but alſo ſo greate a portion of the ſpirite and of grace, that we haue ſtrengthes to obey the lawe. Vndoubtedly the lawe if it be taken by it ſelfe, maketh vs both vncertayne of the good will of God, and after a ſort bringeth deſperation, vnles fayth come and helpe, which both maketh vs aſſured, that God is pacefied and mercifull towards vs, and alſo by grace obtayneth the renuing of ſtrengthes. And the Apoſtles phraſe, whereby he ſayth that by fayth he eſtabliſheth the lawe, is to be noted. For thereby he ſignifieth, that the lawe, if it be left vnto it ſelfe, and without fayth, is weake, ſo that it can not conſiſte. And therefore, vnles it be vpholden by fayth, it ſhall eaſely fall. AndThe woonderful ſharpnes of wit in Paule. The Law and ſayth helpe one an other. this is the poynte of a ſingular artificer, not only to depel from him, that which is obiected, but alſo to declare that the ſelfe ſame maketh moſt of all for hys purpoſe. The lawe and fayth helpe one an other, and as the common ſaying is, geue handeseche to other. For the lawe doth as a ſcholemaſter bring men vnto the fayth of Chriſt, and on the other ſide, fayth bringeth this to paſſe, that it maketh them after a ſort able to accompliſhe the lawe. For ſtrayght waye, ſo ſoone as a man beleueth in Chriſt, he obtayneth iuſtification, and is liberally endued with aboundance of the ſpirite, and with grace. The entent and purpoſe of the lawe, was, that a man ſhould both be made good, and alſo be ſaued. But this thing, it was not able to performe. Then ſucceded fayth, and did helpe it: for through it, is a man renued, ſo that he is able to obey God, and his commaundementes. Chriſoſtome ſayth, that Paule here proueth three thinges. Firſt, that a man may be iuſtified without the lawe. Secondly, that the lawe can not iuſtify: Thirdly, that fayth and the lawe are not repugnant one to the other. Ambroſe teacheth, that therefore by fayth is the lawe eſtabliſhed, becauſe that thoſe thinges, which by the lawe are commaunded to be done, are by fayth declared to be done. And we haue alredy before heard, that this righteouſnes, which Paule here commendeth, hath teſtemony both of the lawe, and of the Prophetes. And if any man obiect, that therefore the lawe is made voyde by fayth, becauſe by it ceremonies are aboliſhed, he anſwereth that this thing therefore ſo happeneth, becauſe the lawe it ſelfe would haue it ſo, and foretold, that it ſhould ſo come to paſſe. In Daniell we reade, that after the comming of Chriſt, and after that he was ſlayne, the dayly ſacrifice ſhould be taken away, and theThe Law Would and fortold that ceremonis ſhould be made voide. Teſtimonis witneſſing that the ceremonis of the Hebrues ſhould ceaſe holy anoynting, and ſuch like kinde of ceremonies. Wherefore Chriſt did not without cauſe ſaye, The lawe and the Prophetes endured vnto Iohn baptiſtes tyme. Ieremy alſo moſt manifeſtly ſayd, that an other leage ſhould be made, farre diuers from that which was made in the olde tyme. The epiſtle vnto the Hebrues thereby concludeth, that that which was the olde leage and was ſo called, ſhould one day be aboliſhed. Zachary the Prophet in his 2 chapter ſayth, that the city of Ieruſalem ſhould be inhabited without walles. Which ſignified that the Church of the beleuers ſhould ſo be ſpred abroade and diſperſed through out the whole world, that it ſhould not be encloſed in by any borders or limites. Which ſelfe ſame thing Eſay ſemeth to teſtefy, when he ſayth, That mount Sion and the houſe of the Lord ſhould be on the toppe of the hilles, ſo that the Gentiles ſhould come vnto it out of al places. And Malachy the Prophet pronounced, that the name of God ſhould be called vpon, frō the riſing of the ſunne to the going downe of the ſame, ſo that vnto God ſhould euery where be offred Minchah, which many haue tranſferred vnto y Euchariſt, as though it were a ſacrifice: when as yet the prophet thereby vnderſtādeth prayers, and the offring vp euen of our ſelues: as Tertullian teſtefieth in his booke agaynſt the Iewes, and alſo Ierome when he interpreteth that place. Wherefore when the Prophets ſeme to affirme, that ceremonyes ſhould be tranſferred vnto ye Ethnikes, they are ſo to be vnderſtād, as though by the ſignes they ment the thinges themſelues. The Ethnikes being conuerted vnto Chriſt, receaued that which was repreſented by the ceremonies of the elders. But they reiected theHow the Ethnikes receued the ceremonis of the Hebrues. outward ſignes, and thys was by fayth to confirme the lawe. And foraſmuch as the Prophetes foretold, that ceremonyes ſhould be aboliſhed, the ſame is to be taken, as if it had bene ſpoken of the lawe, for that the Prophetes were interpreters of the lawe. And that Chriſt when he ſhould come, ſhould chaunge the ceremonies, euen the Iewes them ſelues doubted not, whych thing is manifeſt byIohn Baptiſt ſhewed that ceremonis ſhould bee abrogated. the hiſtorie of Iohn Baptiſt, which we reade in the Goſpell. For when he would purge menne conuerted vnto God, he ſente them not vnto ſacrifices, and vnto the ceremonies of Moſes. by whiche, ſinnes were ſayd to be purged: but baptiſed them into repentaunce, to the forgeuenes of ſinnes, adioyning therunto doctrine, wherein he made mention of the Father, and of the Sonne, and of the holy Goſt. Which thing vndoubtedly the high Prieſtes, and Scribes, and Phariſeys coulde in no caſe abyde, that he reiecting the ceremonies, which were receaued, ſhoulde put in their place a new maner of purging. Wherefore they ſent a Meſſenger vnto him, to aſke of him, whither he were the Meſsias, or Elias, or the Prophet: as it were confeſſing, that vnder the Meſsias it ſhould come to paſſe, that the ceremonies of ye law ſhould be aboliſhed: & ye the ſame was not lawfull for other mē to doo. And if a man demaūd, why God gaue ceremonies, which ſhould afterwarde be aboliſhed, Chriſoſtome hath thereof a very apt ſimilitude. If a man haue a wyfe very prone to lafciuiouſnes, he ſhutteth her vp in certayne places, in chambers, I ſay, and parlers, ſo that ſhee cannot wander abroade at her pleaſure. He appointeth vnto her moreouer Eunuches, wayting maydes, and handmaides, moſt diligentlye to haue an eye vnto her. So delte God with the Iewes. He tooke them vnto him at the beginnyng as a ſpouſe, as it is ſaid in the Prophet, I haue wedded thee with mercy, and with loue. And by this natiō his wil was at cōueniēt tyme to enstruct the whole world. Which thing he did by the Apostls, when Christ was now departed frō the earth. But that people was very weake and feble, and aboue meaſure prone to adulteries of idolatry. Wherfore God ſeperated them from other nations, and would haue them to dwell in the land of Chanaan aparte by themſelues, and to be kept in on euery ſide with ceremonies and rites, as it were by ſcholemaisters, vntill this ſpouſe was ſo ſtrengthened and confirmed, that her fayth was no more had in ſuſpicion. Which thing when huſbandes perceiue in their wyues, they ſuffer them to go at their pleaſure, whither they will, and to be conuerſant with menne, neither do they any more, ſet any kepers to watche them. So God, when he had nowe by Christ geuen vnto the church the holy ghost, he remoued away from it the custodye of ceremonies, and ſent forth his faithfull to preach throughout the whole world. The ſelfe ſame father proueth in an other place, that the ceremonies and rites of the Iewes were not inſtituted of God, of a principall entente and purpoſe. For God woulde haue a people which ſhould worſhip him in ſpirite and in truth. But the Iſraelites, which had bene conuerſant in Egipt, and had contaminated themſelues with idolatry, woulde needes in any wiſe haue both ſacrifices and ceremonies, ſo that if theſe ſacrifices and rites had not bene permitted vnto them, they would haue bene redy to turne to idolatry. Wherefore God ſo A ſimilitude. delt with them, as the maner of a wiſe phiſition is to do, who lighting vpon one ſicke of a burnyng agew, whiche by reaſon of his wonderfull great heate requireth in any wyſe to haue ſome colde water geuen him, and if he haue none geuen him, he is redy to hang himſelfe, or by ſome other meanes to destroy himſelfe, in this caſe the phiſition beyng by neceſsity cōpelled, commaundeth to be brought a viole full of water, which he himſelf hath prepared, and geueth the ſicke man leaue to drinke, but yet with ſuche a charge, that he drinke out of nothing els, but out of that viall. So God graunted vnto the Hebrewes, ſacrifices and ceremonies, but yet ſo, that they ſhould not exerciſe them otherwiſe, then he himſelfe had commaunded them. And that this is true, he hereby proueth, For that God gaue not ceremonies, vntill alter they had made the golden caife. God preſcribed not ceremonies, but when he had made open his wrath against the Iſraelites, who hurling in theyr braſelets, earinges, and ringes, cauſed a calfe to be made for them, which they worſhipped. And ſeyng it is ſo, Paul ſaith rightly, when he ſayth, that the law is not by faith aboliſhed, although thoſe ceremonies be taken away. Which ſentence Chriſt alſo confirmeth, when he ſaith: that he came not to take away the law, but to fulfill it. The ſence of which wordes, may eaſely be gathered out of thoſe thinges, which we haue before ſpoken. The reaſons which afterward follow, are brought to confirme this propoſition now alledged, namely, That man is iustified by faith, and that without the workes of the law. Hetherto when as at the beginningHere is repeated the methode or order which the Apoſtle hath hether to kept. the Apoſtles had ſet forth, that by the Goſpell and the faith of Chriſt commeth ſaluation, and righteouſnes, he vſed this reaſon, that wherſoeuer the Goſpel and faith want, there is moſt great vnrighteouſnes and vncleannes of life: but on the contrary ſide where theſe haue place, there is both righteouſnes and true holines. Therfore by them (ſaith he) come ſaluation and iuſtification. The Minor, or ſecond propoſition was proued chiefly as touching the firſt parte. For firſt the Gentles liued moſt filthely, although they knew God by the nature of things. Farther the Iewes were not in their conuerſation one whit better then the Gentles. And this done, he declareth, wherehence the true righteouſnes ſhould be ſought fort namely, of faith without workes. Which thing before he would proue, he thought it good to confute an obiection, namely, that by faith he ouerthroweth not the law, but rather by faith confirmeth it. This ſelfe ſame thing is obiected vnto vs in our dayes, that by faith, which with the Apoſtle we affirme to iuſtifie, we ouerthrowe all honeſt and holy workes. Of this thing do they cry out, which defend the worke wrought in the ſacramentes, which boaſt of workes of ſupererogation, whiche defend purgatory, inuocation of ſaintes, and obtrude vowes and ſole life. What ſhall we anſwer to theſe things? Paul ſayth, y he by faith abrogateth not the law, but rather confirmed it. In which wordes he geueth a reuerence to the ceremonies inſtituted of God, & which for their tyme were of neceſſity obeyed, eſpecially for ye they were founded vpon ye word of God. But we can not ſo ſay as touching thoſe things which we are accuſed to haue ouerthrowen. Bicauſe they are abuſes and mere ſuperſtitions,In this diſputacion the condition of Paul and ours is diuerſe. which are vtterly repugnaunt vnto the worde of God. Wherfore, we confeſſe, that theſe thinges we ouerthrow by the fayth of Chriſt and doctrine of the Goſpell. Now haue we heard the purpoſe and ſtate of the queſtion which ſhall be entreated of, which we ought continually to haue before our eyes, ſo that vnto it muſt we referre, whatſoeuer is ſayd in this whole diſcourſe. And this ſhal be with fruite to heare thoſe thinges which the Apoſtle writeth.

The fourth Chapter.

VVHat ſhal we ſay then, that Abraham, our Father hath found concerning the fleſh? For if Abraham were iuſtified by workes, he hath wherein to reioyce, but not with God. For what ſayth the Scripture, Abraham beleeued God, and it was counted to hym for ryghteouſnes.

VVhat ſhall we ſay then.] The ſumme of thoſe things, which are contayned in this. 4. Chapter, is deuided into theſe partes. The firſt is, that we muſt be iuſtifyed after the ſelfe ſame manner that Abraham was iuſtifyed. The ſeconde, that our iuſtifycation commeth by the imputacion of God. The third, that it cō ſiſtethThe ſum of the things that ſhall be ſpoken of in this chapter. in the remiſſon of ſinnes. In the fourth, is ſet foorth the time, wherein Abraham was iuſtifyed, and ſo is declared, that he attayned vnto righteouſnes, before he had put in vre, any woorke of the law, namely, the worke of circumciſion. Farther he plainely ſheweth, that righteouſnes is therfore had by fayth, that the promiſe of God mighte be firme and ſure. Moreouer there is ſet foorth the example of Abraham and that with an amplification declarynge, howe that he conſidered not hys owne infyrmitye, neyther thoſe thinges, whyche by nature had bene able to hynder that, which God had promiſed him, Laſtly is ſhewed, y theſe things were not written for his ſake only, but alſo for vs, which by faith do follow ye ſteps of ye ſelf ſame father Abrahā Chriſoſtome bringeth in theſe things which are here ſpokē, after this maner: That it might ſeme peraduenture to It is an honorable thing to be iuſtified by fayth. The Apoſtle doth very well in vſing an example. ſome, not to be very mete & glorious, that we ſhould by fayth be iuſtified witohut works. But (ſaith he) the matter is far otherwiſe: Becauſe partly we may ſe, how excellent a thing this is, for Paul calleth that thing righteouſnes, which we attayne vnto by faith, & here declareth, that God by this means ſheweth forth & declareth his goodnes, & righteouſnes: and partly bycauſe Abraham ſo great a Patriarche was after this maner iuſtified. It is not with out a cauſe that Paule placeth an example before his other arguments For the thinge that is here chefely ſought for, is that the truth which is layd before vs, might be made manifeſt, and playne. And this is the proper vſe of examples,The dignity of Abraham. moſt manifeſtly to lay a thing before our eyes. And although there were greate plenty of examples, yet Paul did chooſe this example of Abraham, becauſe he was both a man of God, and alſo one endued with moſt excellente vertues, & becauſe the Hebrues continuallye boaſted of him, as whome they acknowledge and craked to be the father and prince of theyr kindred. And of ſuche force was his authority amōgſt them, that the place of the bleſſed was called the boſome ofOf how great a value iuſtification is. Abraham. Which name Chriſt would not haue vſed in his Goſpell, vnleſſe it had bene receaued amongſt the commō people. Neither ought we to meruayle, that the Apoſtle ſo diligently and exactly bendeth himſelfe to diſpute of this iuſtification. For it is not a ſlight thing, nor a matter of ſmall weight, but the principall ground of our felicitie: wherin if a mā be throughly inſtructed, I dare be bold to ſay, that he ſhall eaſely put away all abuſes. And bycauſe our aduerſaries, in it, as in the firſt entry, do fowly ſtumble and erre, therefore in other partes of religion alſo, are they moſt filthily deceaued. But in this example this is chiefly to be marked, that, for as much as in it, is entreated of Circumſion, and Abraham is ſayd to haue bene iuſtified, before he receaued it, ſome ſuppoſe, that hereby they haue a firme argument, that Paul excludeth not all woorkes from iuſtification: but onely ceremonies of the law. Vnto whom we anſwere, that Paul therefore in eſpecial reaſoned touching theſe ceremonies, for that for them the controuerſie happened. But yet in the diſcourſe of hys reaſoning, he mingleth many thinges, which cauſe that the queſtion muſt of neceſſitie be taken generally: which thing we ſhall in his place note. Wherefore we graunt, that the argumentes chiefly tende to that end: but yet are they ſo handled, that together he concludeth vniuerſally of all workes. Farther, it is to be noted, that in the tyme of Abraham, and of the old law, for as much as theſe ceremonies were founded vpon the word of God, men were bound no leſſe to obey them, then the other commaundementes. And yet the Apoſtle affirmeth that by that obedience men were not iuſtified. Wherefore we conclude, that thoſe ſelfe ſame men could not be iuſtified by the obſeruing of the other cōmaundemētes. In this place is deiected the dignitie of good works, but not vniuerſally. Wherfore thoſe thinges, which are here ſpoken, ought not to be drawen vnto a looſenes of life, and to licentiouſnes to ſinne, but rather are to bee applied vnto the ſcope and meaning of Paul. Paul onely entendeth this thing, to ſhewe, that in good workes, is not ſet the cauſe of our iuſtification. Other praiſes and commendacions he aboundantly geueth vnto them. For it is not to bee thought, that by hys doctrine he would bring into contempt the moſt excellent vertuesPaule contemneth not the vertues and good works of Abraham. The temptacions and victories of Abraham. of a man of ſuch eſtimation. For, as the Iewes make mention, Abraham was very often tempted, and yet neuertheles he continually ouercame. God called him out of his land and kinred, to lyue as a ſtraunger in the land of Chanaan. But there he could not lyue by reaſon of the famine: wherefore hee was conſtrayned to go downe into Egipt, where he was tempted the third tyme, when Pharao tooke away hys wyfe from him. The fourth temptacion hee ſuffered, when he was compelled to depart from Loth for the auoyding of contencions. Finally he was tempted, when he made warre agaynſt ſo many kinges, and agaynſt ſo victorious an hoſt, when as he him ſelfe had with him but a very few. The ſixt temptacion was, when he being now a very old man, was commaunded to receiue Circumciſion. The ſeuenth, when king Abimelech in Gerara agayne tooke away hys wyfe from him. The eight, when Agar, which had conceaued by him, was conſtrained to flee from Sara, who afflicted her greuouſlye. The ninth, when he was compelled to ſend away his ſonne Iſmael, being nowe of good age, together with hys mother. The tenth, when God required of him, to ſacrifice vnto him hys onely bogotten ſonne Iſaack. With theſe & other ſuch moſt excellent workes was Abraham adorned: which thinges Paule contemneth not, but only ſheweth, that theſe were not ſuch, that they could be oppoſed and ſet agaynſt the wrath and iudgement of God, ſo that for theyr ſakes he ſhould haue God fauorable and mercifull. For in this place, is not entreated of the righteouſnes, which is obtayned by workes, which is in vs a quality cleaning vnto vs: but only of that righteouſnes, whereby we are iuſtified before God. The reaſon of the Apoſtle may thus be knit together: We are iuſtified afterThe argument of Paule. the ſame maner, that Abraham was iuſtified: But he obtayned righteouſnes by fayth, without workes: wherefore we alſo ought to be iuſtified by faith, without workes. The minor, or ſecond propoſition is thus proued: For if Abraham ſhoulde haue bene iuſtified by woorkes, he had glory, or merite (whiche is all one) before God. But that is not poſſible, that any man ſhould haue glory beforeAbraham obteyned righteouſnes, not by works, but by imputacion. God. Wherefore neyther is that poſſible, from whence it is deduced. And that Abraham was not iuſtified by workes, the ſeripture declareth vnto vs. For it ſayth, that Abraham obtayned righteouſnes by imputacion. For it ſayth, Abraham beleued God, and it was counted vnto hym for righteouſnes. This is the ſumme of Paules reaſon. After Chriſoſtomes mynde this is worthy to be noted. If any man not hauing good works ſhould be iuſtified, that aſſuredly might ſemeWherby the dignity of ſayth doth chiefly appeare. The foundation of the example is, that all men are iuſtified after one and the ſelfe ſame manner. to be a great thinge. But this is a thing farre greater, ye he, which was moſt rich in good workes, coulde not for all that be iuſtified by them. Vndoubtedly hereby moſt manifeſtly appeareth the worthynes of fayth.

VVhat ſhall we ſay, that our father Abraham found.] Foraſmuch as he bringeth an argument from an example, to this ground leaneth he, that it behoueth all men to be iuſtified after the ſame maner, that Abraham was iuſtified. For it is the ſelfe ſame God, which iuſtifieth, and there is one and the ſelfe ſame nature of them which are iuſtified, and the righteouſnes, which both then was geuen, and alſo is now geuē, is one and the ſelfe ſame, & it is the ſelfe ſame Chriſt, by whome both they and we obtayne righteouſnes, Wherefore it followeth that all men are iuſtified after one and the ſelfe ſame maner. God in dedeThe outwarde inſtrumentes which God vſeth to iuſtify by, may be diuers. may vſe to it ſundry inſtrumentes as well the ſcriptures of the olde teſtament, as of the new, and the ſimboles or ſignes alſo aſwell of the newe ſacramentes, as of the olde: when as the thinge whiche is geuen, is vtterlye one and the ſelfe ſame. Further it is neceſſary, that the thinges which followe, haue a ſimilitude with the types and ſignes which went before. And that the fathers were formes and ſhadowes of our times, no man doubteth. Here let vs call to remembrance, with what mynde thinke we, toke the ſcribes and phariſyes, theſe woordes of Paul, vnto whome it appeared, that he tooke away the power of iuſtifieng from theſe excellent workes of Abraham. I doubt not, but that they were therewith all thoroughly offended, and paraduenture they reſiſted Paul, as though they would put away ſuch iniury from ſo great a prophet, and defend his excellent good workes. We haue at this day an experiēce of their furious rage in them, which ſo ſoone as euer they heare vs ſpeake any thing othewiſe then the fathers haue written, are ſet a fire, and counte vs not worthy to be harkened vnto. But Paul nothing paſſed vpon the euill reportes of the Scribes in his tyme. For they may be anſwered by an eaſy and manifeſt diſtinction: namely, that there is one righteouſnes ciuile, outward, and attayned vnto by workes, and is a quality cleaning in our myndes: but there is an other righteouſnes which is imputed vnto vs of God.

Our father (ſayth he) peraduenture alluding vnto the name. For Abraham is called the father of many nacions. And although in the booke of Geneſis, where theſe things are written, he was not as then called Abraham, but Abram: yet when the Apoſtle wrote this, he thought mete to call him by that name, by which he was commonly called.

When he ſayth, our, he includeth himſelfe, that he mighte not be thought as an vnnaturall ſonne, to haue caſt of his father.

To finde, in this place ſignifieth to obtayne, by what meanes ſoeuer it be, whether it be by gift, or by any other meanes.

According vnto the fleſhe.] may be adioyned eyther vnto this word, father, wherby to geue vs to vnderſtand, that he was the progenitor of the Iewes, as touching theyr naturall originalli and by that meanes he ſemeth to reproue the Iewes, for that they boaſted of the nobility of the fleſhe only, and endeuored not to imitate the piety and religion of Abraham. Wherefore in the Goſpell Chriſt ſayd, that they were not the children of Abraham, but the children of the deuill: For if they had hene of Abraham, they would haue done his workes. But they contrarily wholy applied themſelues vnto lying, and murthering, which are moſt certaynly the workes of the deuill. And after this maner he is called father accordinge to the fleſhe, whereby is gathered (as ſome ſay) that only their bodies, and not theyr ſoules were traduced from him. Or according to the opinion of other men, theſe words, according to the fleſhe, fleſhe, are to be ioyned vnto the verbe, found: ſo that the ſence is: By the fleſh, that is, by the workes of the fleſh: ſuch as are ceremonies, & circumciſion. This interpretation Ambroſe followeth, who peculiarly vnderſtādeth circumciſiō. Neither am I much againſt it, ſo that we vnderſtād, that although this queſtiō, & the argumēts that are put forth, be touchingWhat are the principall things that Abraham found. Righteouſnes to be imputed & to be iuſtified by woorks are oppoſite one agaynſt the other. Freely and not freely are repugnaunt. ceremonies, yet by yt ſpirite of God is brought to paſſe, that thoſe things ſhould be generally entreated of, as we ſhall in his due place declare. And the thinges which Abraham found were chiefly, that he was called iuſt, and the Father of all beleuers. For this is to be the father of many peoples: and laſtlye this alſo, that he was the heyre of the wōrld. But here is chiefly entreated of the obteyning of that righteouſnes, which is ſayd happened not vnto hym, but by fayth. For righteouſnes to be imputed, and to be iuſtified by works, are cleane contrary the one vnto the other, which is hereby manifeſt for that to be iuſtified by imputation, is to haue righteouſnes fréely. And to be iuſtified by woorkes, is not to haue righteouſnes fréely. But to haue righteouſnes fréely, and not to haue it fréely, are manifeſtly repugnaunt one agaynſt the other. And in that he ſayth,

If Abraham were iuſtified by workes, he hath whereof to boaſt, but not before God.] It is as much as if he had ſayd, that he ſhoulde not haue righteouſnes before God, and that all other righteouſnes is of no value. For it is God, at whoſe becke we ought either to ſtand, or to fall. Wherefore we nothing paſſe vpon the righteouſnes, which is had of men, eſpecially as touching this preſent purpoſe. And it were fond, to acknowledge any other righteouſnes, for the true perfect righteouſnes, then that which God himſelfe, and the holye ſcripture calleth righteouſnes. Wherefore no man can now doubt, but that the Apoſtle ſpeaketh not of ciuill righteouſnes, which we get by workes, and which cleaueth in our mindes as a qualitie: but onely of the righteouſnes which is geuen vnto vs fréely, and is imputed vnto the beleuers. Wherefore Paul expreſſedlye added this particle, Before God. Whereby is manifeſtly gathered, that the woorkes of men, are not of that nature, that they can be layde agaynſt the wrath and ſeueritye of God, and that they can appeaſe him, and make him mercifull vnto vs. Moreouer,

To haue whereof to boaſt before God.] Is to obtayne anye thynge as an excellente and noble gifte, whiche we may boaſte, that we haue receyued of God: and not to haue obtayned it of our ſelues, or of our owne ſtrengths. For he which leaneth vnto workes, commendeth hymſelfe, and hys owne, But hee which is iuſtified by fayth, commendeth the liberalitie of God, and ſetteth foorth hys giftes. Whereupon Chriſoſtome noteth, that men haue much more to glorye of, when they leane vnto fayth, then when they féeke to glory in their works. The giftes of God which fayth taketh hold of, farre excell all our workes. They which glory of workes, doo magnifie a thing which is ſéene, and felt: but he which glorieth in fayth, conceiueth a noble opinion of God, ſo that he is perſwaded, that he wil performe euen thoſe thinges, which can not be done by nature, neither boaſteth he of thoſe thinges, which he hath done: but extolleth thoſe thinges, which God hath done: namely, that he loueth him, that he hath forgeuen him his ſinnes, and counteth him in the number of the iuſt. This is in a maner the whole gloriengWhat is the glorieng of the godly. Glorieng is righteouſnes freely & liberally geuen. What is to beleue. of the godly. By this kinde of ſpeache we ſée, that the Apoſtle, by glorieng, vnderſtandeth righteouſnes, fréely geuen of God. Whereby is eaſelye expreſſed, what Paul ment, when before he ſayd, All men haue ſinned, and want the glory of God. In which place, by glory, he vnderſtode nothing els, then righteouſnes freely geuē of God, bycauſe by that chiefly ſhineth forth ye glory of God. This oracle is writtē in the 15, chap: of y boke of Geneſis. Vehaamin beiehonah veiahaſhbo lo tfaddicka. Abraham beleued in God, and he imputed vnto him righteouſnes. To beleue in this place is, aſſuredly to thinke, that God of his mercy loueth vs, which mercy by hys mere promiſe is ſet forth vnto vs: and we not to ſuffer our ſelues by reaſon of our vnpuritye or vncleanes, to be plucked awaye from this perſwaſion. Wherefore it wholy conſiſteth in the embraſing of the grace and promiſe of God offred vnto vs. In very many places Abraham is highly cōmended and praiſed. But he was neuer called iuſt, but then onely, when he beleued. Hereby may weOnely in thys place Abraham is called iuſte. How diligent & depe a handler of ſcriptures. Paul was. know, with what great diligence Paul did both handle, ſearch and weigh the holy ſcriptures. He declineth not to allegories, nor to mens inuentions. He eſpecially weigheth two wordes, which he compareth together: by which the whole reaſon is knit together, which wordes are, To beleue, and righteouſnes to be imputed. But in the hiſtorie of the booke of Geneſis, which we are now in hand with, it is had after this maner. God appeared vnto Abraham and ſayd, that he was his buckler, or protection, and his plenteous reward. Which things when he heard, he begā to complayne, for that he had no children. For the elders had an exceding greate deſire to haue children: and that for two cauſes, partlye bycauſe they deſired the increaſe of a people which might worſhip God, and partly bycauſe they had heard, that the Meſſias ſhould take fleſh of theyr nacion: Therfore they deſired, by hauingWhy the elders wer ſo deſirous of poſterity of children, to light at the length vpō that Meſſias. But God vouchſaued, not onely to geue vnto him poſteritie, but commaunded him alſo to number the ſtarres of heauen: which thinge when he could not do, God promiſed, that the aboundance of his ſede ſhould be as greate. Abraham beleued God, and it was imputed vnto him for righteouſnes. That which the Grecians haue turned in the paſſiue ſignificatiō 〈 in non-Latin alphabet 〉 , that is, was imputed, in the hebrue is written actiuely, he imputed, namely God imputed vnto him righteouſnes. But in the ſence, there is no difference. And Paul therefore followeth the ſeuenty interpreters, bycauſe theyr tranſlation was not vnknowen vnto the heathen: where let vs note, that that which in the hebrew is in Deum, that is, in God, the ſame both Paul and ye ſeuenty haue turned 〈 in non-Latin alphabet 〉 , that is, to God. wherfore they obſerued not that difference of Auguſtene, of beleuing God, and beleuinge in God. But here ariſeth a doubte, how Abraham ſemeth toHow that the fayth of Abraham was in Chriſt. haue obtayned righteouſnes by fayth. For, that fayth was not of Chriſt, but onely of an infinite yſſue and poſteritie. But vnto this may anſwere be made many wayes. Firſt, that Abraham beleued not onely touching iſſue, but chiefelye touching thoſe thinges, which at the beginning of the chapter were promiſed vnto him, namely, that God would be vnto him both a ſhield and a reward. And moreouer then this, he foreſaw Chriſt in his poſterity. Wherefore in the Goſpell it is ſaide of hym, that he ſaw the day of Chriſt, and reioyced. And Paul to the Galathians referreth all thys vnto one ſeede, whych is Chriſt. Farther, hee whyche talked wyth hym, was the ſonne of God. For no man hath ſene God at anye tyme. Therfore whatſoeuer thinges we haue either ſeene or knowen of hym, the Sonne, which is in the boſome of the Father, he hath declared it vnto vs. Wherfore if he beleued God, he beleued in Chriſt. We haue oftentimesChriſt the roote of all promiſes. alſo declared, that in all promiſes was wrapped and infolden as the roote and foundacion, that promiſe, which was touching Chriſt. Neyther ſeeme they to thinke amiſſe, which affirme, that alwayes the obiect of faith, is the mercy and goodnes of God, which ſheweth forth it ſelfe in ſingular giftes, eyther temporall or ſpirituall. Wherefore when the elders conceaued a hope of victory, of deliuery from enemyes, and from other calamityes, they chiefely did put their confidence in the deuine goodnes, becauſe by it God was moued, mercifully and appeaſedly to geue vnto them theſe ſingular giftes. And he coulde not be appeaſed towardes them, but by Chriſt. Wherefore, in that they beleued any of ye promiſes of God, they beleued in Chriſt. Which thing alſo we ought to be myndfull of, when we aſke our dayly bread, & we ought to beleue y we ſhal not want ſuch thinges as pertayne to our liuing. Some thinke this to be repugnaunt vnto the argument of Paul, which is written in the 106 Pſalme of Phinees the ſonne of Eleazar, who when he had thruſte thoroughe the Madianitiſhe Whither Phinees were iuſtefied by his worke. harlot and the Iſraelite, not only repreſſed the plague inflicted by God, but alſo got this thereby, that euen the ſelfe ſame thinges with like number of wordes were written of hym, which Paule here citeth of Abraham out of the booke of Geneſis. And it was imputed vnto hym for righteouſnes. Which wordes ſeing they are ſpoken of him by reaſon of his worke, it might ſeme, that iuſtification is not

After iuſtification the ſaintes do workes which God counteth for iuſt. Paule entreateth of the firſt righteouſnes, and the pſalme of that righteouſnes which followeth iuſtification.

Good workes alſo are ſayd to be imputed for righteouſnes.

ſo proper vnto fayth, that Paule ſhould firmely auouch, that righteouſnes commeth vnto vs by it only. But we anſwere, that we deny not, but that after fayth and iuſtification are of good men wrought excellent workes, which are of God counted for iuſt, eſpecially when they haue their ofſpring out of fayth. Wherfore Augustine vpon the 31. Pſalme: when he commendeth Abrahams fact, in that he would haue ſacrificed his only ſonne, ſayth, that he commendeth the building, but in the meane tyme he conſidereth the foundation, which was fayth: he ſayth that he alloweth the fruite, but in the meane tyme he hath a regard to the roote. But Paule now entreateth not of thoſe thinges, which follow righteouſnes: but of the very roote and hed: what that is, for which we are counted iuſt. Wherefore the Pſalme ſpeaketh of the worke, and Paul of the fyrſt righteouſnes. Nether ought we to maruayle, that good workes are ſayde to be imputed for righteouſnes: foraſmuch as it is neceſſary it ſhould be ſo. For they haue not in thē ſelues ſo much perfection, that they can in all pointes ſatiſfye the lawe of God. Wherefore it is nedefull, that God for his mercy ſake receaue them as acceptable, in imputing that part of goodnes and of righteouſnes which wanteth in them. They alſo are not to be harkened vnto, which interprete this ſentence ſo, that they vnderſtand, that Paul ſpeaketh of fayth here, as it is a worke: ſo thatFayth is not here taken as it is a worke. Two manner wayes of imputing the ſence ſhould be, that God imputed vnto righteouſnes that acte of Abraham, whereby he beleued: as though he would count that for iuſte. That is not intreated of at this preſent, to diſpute of a iuſt worke. But that is ſought from whence we are iuſtified. And to make the matter more playne, to be imputed vnto righteouſnes, is taken two maner of wayes. Sometymes it ſignifieth ſome acte to be ratified and to be allowed, and to ſpeake briefely, to be accepted for iuſt: and after this maner we graunte, that that acte of Phinees, and the good workes of holy men are imputed of God vnto righteouſnes. An other way it ſignifieth that, by which we our ſelues are counted in the number of the iuſt: and that Paul attributeth only vnto fayth, as though he ſhould haue ſaid: Abraham beleued, that he was acceptable vnto God, and that he was counted with him for iuſt, and laſtly, that he ſhould attayne to bleſſednes: and as he beleued, ſo he receaued. For it came to paſſe vnto hym, according to his fayth. Wherefore by it he receaued that which was offred vnto him of God, as it is written in the beginning of the 15. chapter. For God had ſayde vnto hym, I am thy protector, and thy exceding great reward. But that which is ſayd of Phinees, and of the workes of goodmen, pertayneth vnto the dutyes, whiche follow them that are iuſtified. But foraſmuch as many promiſes are made vnto workes, and God in this place calleth himſelfe a reward, and eternall life, is oftentimesIf eternall life be ſayd to be rendred vnto workes why is not alſo ſayd of righteouſnes. Good woorkes may go before eternal life, but not before iuſtification. Eternall life is called a reward by a ſimilitude and not properly. in the holy ſcriptures called a reward, as though it were rendred vnto workes, why may we not by workes likewiſe obtayne righteouſnes, ſeying that it is as great a matter to glorifye, as to iuſtify. But two thinges are here to be conſidered: firſt, that good workes may go before glorification, but not before iuſtification. Becauſe after that we are iuſtified, we may do ſuch thinges as are acceptable vnto God. But before we are iuſtified, we are able to do nothinge that is truely good, and which can pleaſe God. Moreouer we graunt not, that eternall life is had by workes, as though it were by them merited. But when it is called a reward, it is in this reſpect, becauſe it is rendred after the worke done: euen as that which we deſerue by any ciuile actions, is not wont to be rendred, till the worke be full done. And in ſuch ſort, eternall life may indede haue ſome ſimilitude of a reward: but yet properly and as touching the nature of a reward it is moſt farre of, and that for thrée cauſes. Firſt, becauſe thoſe thinges which are geuen, and which are receaued, are not alyke: but that is required to the nature of merite. Secondly, becauſe the workes, which we offer, are not our owne. For God geueth them vnto vs, and woorketh in vs both to will, and to performe. Wherefore if there were any merite, it ſhould not be attributed vnto vs, but vnto God, as to the author of all good workes. Laſtly, when a reward or merite is properly taken, it behoueth, ye that which is geuen of vs, be not bound of duety vnto him vnto whom it is geuē. But we, although we ſhoulde not obtayne felicitye, yet ought we to doo all our thinges vnto the glory of God. Wherefore eternall lyfe can not be called a reward, but by a certaine ſimilitude. But many ſay, that theſe ſentences of Paul are to be vnderſtand by a figure, as though it were the figure Synecdoche, that faith is therefore ſaid to iuſtifie, becauſe it in iuſtifieng obteineth the chiefeſt place: and ſo they willSinecdoche which y aduerſaries vſe. not that good works, which are ioyned with faith, ſhould vtterly be excluded from y power of iuſtifieng. They are in dede content, that we ſhould commend faith, but yet in ſuch ſort commend it, that we ſhoulde ſay that it iuſtifieth together with other good workes, which workes they ſay Paul vnderſtādeth in it by the figure Synecdoche. And by this meanes they thinke may be conciliated very many places in the ſcriptures. For vndoubtedly in the xx. chap. of Geneſis. God for a worke, promiſed many thinges vnto Abraham. Bicauſe (ſaith he) thou hast done this thing, thy ſeede ſhall be increaſed, it ſhall obteyne the gates of his enemies, and in thy ſede ſhall all nations be bleſsed: and other ſuch like. And Iames ſemeth to expound this Synecdoche when he affirmeth, that Abraham was iuſtified by workes. Vnto theſe men we aunſwer, that the wordes of Paul will in no caſe ſuffer any ſuche trope or figure: whoſe wordes are ſo playne and perſpicuous, that they neither can be violated, nor yet ouerthrowen. For he ſaith not onely, that we are iuſtified by faith: but alſo he excludeth workes. For he ſaith, without workes, and that it mighte the playnlier andHere is no Synecdoche vſed. eaſeliar be vnderſtand he addeth, freely: and other wordes, which apertly are repugnant with tropicall kindes of ſpeach: And vndoubtedly this is to be conſidered, that the man, or (if I may ſo ſpeake) the perſon it ſelf be firſt both iuſt, and alſo acceptable vnto God: and then afterward ſhal good workes follow. But thoſe things which are written in the xx. chap. of Geneſis, are nothing at all repugnaunt vnto this ſentence.A place of Geneſis. For there it can not be ſhewed, that Abraham for that worke was counted iuſt before God. For, that, had he before obteined. But he receiued promiſes of hys poſteritie, that God would alſo geue them many and excellent thinges. And we deny not, but that God very oftentimes promiſeth vnto good workes diuers rewards as well ſpirituall as temporall, both as touching the elect themſelues, as alſo touching their poſteritie. Neither was Iames meaning, that Abraham was iuſtifiedA place of Iames. by workes, after that maner that Paul here ſpeaketh of iuſtification. For he ſpeaketh of that iuſtification, which may be known of men, and according to which, we are pronounced iuſtified. For this ſpirituall iuſtification, wherof we now intreat, we can not know in other men, but by thoſe thinges which are done by them outwardly. And in ſumme, whatſoeuer places of the ſcripture do attribute righteouſnes vnto workes, they ſpeake of that righteouſnes which followeth iuſtification.

But to him that worketh, the reward is not imputed according to grace, but accordynge to debte. But to him that woorketh not, but beleueth in him that iuſtifieth ye vngodly, his faith is counted for righteouſnes. Euen as Dauid declareth the bleſſednes of a man, vnto whome God imputeth righteouſnes without workes.

Bleſſed are they whoſe iniquities are forgeuen, and whoſe ſyns are couered, bleſſed is the mā vnto whom ye Lord imputeth not ſin.

But to hym which worketh, &c.] He goeth about now to ſhew, that Abraham could not be iuſtified by workes, foraſmuch as now it is manifeſt by the holye ſcriptures, that he had righteouſnes by imputation. For theſe thinges are ſo contrary, that both of them cannot conſiſt at one time. And in that Paul ſaith: To hym that worketh, &, to him that worketh not, we ought not ſo to vnderſtand it, as though they which beleue, worke not. For he ſpeaketh of that working onely, wherby we deſerue, or deſire to deſerue righteouſnes. And in this place, this is worthy of noting, which among the deuine ſcholemen is now common: to ſay that Paul callethA ſaing of the Scholemen. merite, debt. Wherfore ſeyng Paul here excludeth debt from iuſtification, he alſo of neceſſity taketh away merite, if we will ſpeake properly and truely of it. But now I do ſo ſpeake of it, not as it is referred vnto the promiſes of God, but as it is compared with our workes. In ſumme, Pauls meaning is, that imputation, and debt are vtterly repugnant the one to the other. By this place we may very manifeſtlyImputacion and debt are contraries. perceiue, that this is the foundation of the Apoſtle. But it ſhal appeare more plainly afterward, where it is ſaid: And if of grace, then not of workes, and contrariwiſe, if of workes, then not of grace.

In this place are thrée antitheſes or contrary poſitions. One is, of hym which woorketh, and of hym whyche woorketh not: the ſeconde, of debte, and of grace:Thre Antitheſes. The thirde, of rewarde, and of imputation. Whyche antitheſes we oughte by no meanes to lette ſlippe. And by thys place it manifeſtlye appeareth that the queſtion put forth concerning ceremonies, is entreated of generally. For here the Apoſtle without any contraction entreateth of him whiche worketh, and of hym which worketh not: of grace and of debt: of reward, and of imputation of righteouſnes. Which extend much farther then to ceremonies, For they comprehend all the good workes that may be done.

But beleueth in him, which iuſtifieth the vngodly.] By the vngodly, he vnderſtandethThis reaſon of Paul is vniuerſall. Vngodlines the h d of all wicked actes. a ſinner which is a ſtraunger from God: for impietie is the head of all wickednes. And where as God is ſaid, to iuſtifie the vngodly, it is not ſo to be vnderſtand, ſo long as he abideth vngodly: or as thoughe God ſhould accepte wicked actes for good, or ſhoulde pronounce them iuſte. For that he forbad in the law: & alſo pronounced y he wil neuer at any tyme ſo do. But he is ſayd to iuſtify y vngodly, bicauſe he forgeueth him his ſinnes, and of an vngodly perſon maketh him godlye. Hitherto we haue heard, that Abraham was iuſtified by faith. And moreouer, thatWhat it is to iuſtif the vngodlye. his righteouſnes conſiſted in imputacion. Now followeth,

Euen as Dauid declareth the righteouſneſſe of a man vnto whome GOD imputeth righteouſneſſe wythout workes.] By theſe wordes alſo it is manifeſt, that by woorkes are generallye vnderſtande all good actes, and notThis alſo is a generall reaſon. onelye ceremonies. Whiche thynge the Antitheſis dothe well declare. For when he had ſayd, that we haue bleſſednes without works, he oppoſeth and ſetteth vnto them as contrary, ſinnes and iniquities, whiche in iuſtification are forgeuen. But iniquities and ſinnes haue not place onely in ceremonies. And that in this place hee allegeth Dauid, it ſerueth very much to his purpoſe. For Dauid was endued with many good workes, euē as was Abraham. And yet he thought he could not be iuſtified by them: but onely for that that hys ſinnes were forgeuē hym. And by this teſtimony of the Scripture, it appeareth, that iuſtification andWhy he vſeth the teſtimony of Dauid. Iuſtification and bleſſednes are taken for one and the ſelfe ſame thing. Iuſtification is felicity begon. Baſilius affirmeth that the thinges which are done before iuſtificatiō, are ſinnes. bleſſednes are one and the ſelf ſame thyng. Otherwiſe the concluſion ſhould not be ſtrong. And vndoubtedly iuſtification, if a man rightly conſider it, is nothyng els, then a felicitie begon. And Dauid teſtifieth, that this bleſſednes or iuſtification, doth not onely herein conſiſte, that ſinnes ſhould not be imputed, but alſo to expreſſe that thyng more playnly, he ſayth it conſiſteth herein, that ſinnes ſhould be forgeuen. And hee whiche is in hym ſelfe aſſured, that iuſtification is the remiſſion of ſinnes, the ſame man I ſay ſhall eaſely vnderſtand, that we bryng not good works vnto God, that by the workyng and merite of them he ſhould iuſtify vs, but rather that we bryng ſinnes vnto hym, to be pardoned. Baſilius expreſſedly ſheweth, that the workes, whiche we do, whileſt we are ſtraūgers from God, can not pleaſe hym. He of purpoſe demaundeth that queſtion in his ſecond booke De Baptiſmo, the ſeuenth queſtion, and bryngeth this ſentence of the Prophet: A ſinner whiche ſacrificeth vnto me a calfe, is like vnto hym whiche killeth a dogge: and whiche offreth fiue ſwete cakes, like vnto him whiche offreth the bloud of ſwyne. But no man doubteth, but that the workes, whiche we worke, are in a ſorte, ſacrifices. Wherfore if ſinners offer them vnto the Lord, they are diſpleaſant vnto hym. He addeth alſo an other reaſon: He whiche worketh ſinne, is the ſeruant of ſinne, becauſe when we be ſeruaunts vnto ſinne, it ſuffreth vs not to do any thing that is acceptable vnto God. Laſtly hee maketh thys reaſon, that Chriſt ſaid, No man can ſerue two maiſters: neither is it by any meanes poſſible, that we ſhould ſerue both Mammon and God. Wherupon hee concludeth: that it is not poſsible that the wycked ſhoulde do good woorkes. Wherefore the woorkes of preparation whyche our aduerſaries fayne, areWhat ſins to be couered ſignifieth. are vtterly excluded. Auguſtine interpretyng the 31. Pſalme, ſayth: That ſinnes to be couered, is nothyng els, then that God will not conſider them. And if (ſayth he) hee conſider them not, then will he not puniſh them. Wherefore ſinnes are ſayd to be couered before God, becauſe God will not puniſhe them: They ought not ſo to bee vnderſtand to be couered, as though they were ouer couered, and yet neuertheles remayne lining in vs. Their bonde and guiltines, whereby puniſhment was due vnto vs, is by forgeuenes taken away. And for this thing the Prophet prayed when hee ſayd: Turne away thy face from my ſinnes. When Dauid made this Pſalme, hee was ſicke, and was troubled with a grenous diſeaſe. For he maketh mencion that hys bones were withered away, and that he felt the hand of God heauy vpon him, and that the moyſtnes of hys body was in a maner all dried vp: and manye other ſuch like thinges. Wherefore being by the diſeaſe admoniſhed of his ſinnes and of the wrath of God, he braſt forth into theſe woordes: by which hee teſtified thoſe to be bleſſed, whoſe ſinnes God had forgeuen. And he taketh bleſſednes, for inſtification. For iuſtification as we haue ſayde, is a bleſſednes begon. ForSins onely are a let that we are not bleſſed. ſins are onely a let, that we are not now already bleſſed: which whē they ſhall vtterly be taken away, they ſhall no more hinder bleſſednes. But men, though they be neuer ſo good and holy, yet ſo long as they lyue here, are not vtterlye without ſinne. Therefore they alwayes aſpire vnto bleſſednes, that is, vnto the forgeuenes of ſinnes. Wherefore in that ſelfe ſame Pſalme it is afterward added. For So longe as we liue here we pray for iuſtification. He which prayeth not for the forthe forgeuenes of ſins prayeth ill. this, ſhall euery one that is holy pray vnto thee. Which thing our Sauiour alſo hath taught vs. For in the prayer which he made, which euen the beſt and moſt holye oughte to ſaye, he commaunded vs to ſaye, Forgeue vs our treſpaſses. And they which pray for other thinges, and make not mention of this, let them take hede, that thyng happen not vnto them, which happened vnto that Phariſey, whom Luke ſheweth to haue praid after this maner: I geue thee thankes O God, that I am not as other men are, &c. And for that cauſe (ſaith Chriſt) he departed not home to his houſe iuſtified, bicauſe he reherſed before God his good workes onely. But contrariwiſe, the Publicane acknowledging his miſery, durſt ſcarcely lift vp his eies vnto heauen. And ſo being vtterly deiected in mynd: he ſaid, Lord be mercifull vnto me a ſinner. And by this confeſſion he acknowledged that he brought nothing vnto God but ſinnes, and therfore prayed, that they might be forgeuen him. He (ſaith Chriſt) returned home iustified. Where as Dauid here, as the Apoſtle citeth hym, maketh no mencion of good workes, yet ſome will obtrude it vnto vs out of theſe things which follow. And in his ſpirite is no guile. But vnto theſe mē August. very well aunſwereth, In him (ſaith he) there is no guile, which as he is a ſinner, ſo acknowledgeth himſelfe to be: and when he ſeeth himſelfe vitiated with euill workes, diſsembleth What it is not to haue guile within one. them not, but manifestly confeſseth them. Therfore it is added in the ſelfe ſame pſalme: I haue ſaid, I will confeſse mine owne iniquitie agaynst my ſelfe. But yet againe ſuche whyche woulde ſo fayne weaken thys reaſonynge of Paule, obiecte vnto vs, that there is vſed the figure Synecdoche, ſo that wyth thoſe thynges which Dauid ſetteth foorth, wee ſhoulde alſo ioyne good woorkes to iuſtifye. And to make their ſentence of the more credite, they gather other teſtimonies out of Dauid, in which bleſſednes is alſo attributed vnto workes: as, Bleſsed are the immaculate, which walke in the law of the Lorde: Bleſsed is the man which feareth the Lorde: Bleſsed is the man, which hath not gone in the counſels of the vngodly: and many otherWhether bleſſednes be attributed vnto woorkes. Here is entreated of the firſt bleſſednes and not of the laſt. ſuch like places, in which they ſay, that bleſſednes is as expreſſedly aſcribed vnto workes, as it is in that place, which Paul now citeth, vnto the remiſſion of ſinnes. But foraſmuch as theſe men doo recite againe the ſame argument in a manner, which we haue a little before diſſolued, they ſhall alſo haue euen the ſelfe ſame anſwer: Namely, that here is not intreated of that bleſſednes or felicitie, whiche follow the firſt iuſtification, but here is diſputed of the very firſt and principall iuſtification. And why we can not here admit the figure Synecdoche, we haue before alredy ſhewed: bicauſe Paul expreſſedly affirmeth, that this righteouſnes cōmeth without workes. And bicauſe it ſhould not be ſaid, that he ſpake theſe things only of ceremoniall workes of the law, he afterward addeth, that the promiſe therefore conſiſteth of grace, that it might be firme, & not wauer: which excludeth not onely ceremonies, but alſo morall works. And a little before we reade, foraſmuch as iuſtification is geuen by imputation, it cannot then be of workes. And that he confirmed by a generall reaſon of working, and of, not working: which vndoubtedly extend much farther, then to ceremonies. For we worke no leſſe in morall workes, then in ceremoniall workes. He ſaid moreouer, that they which are iuſtified, haue wherof to glory before God, as though they had of him obteined righteouſnes, and not of their works. Whiche reaſon remoueth from iuſtification eyther kynde of woorkes both ceremoniall and alſo morall. Wherefore we moſte manifeſtlye ſée,Ambroſe ſaith we are iuſtifyed by faith onely. that the figure Synecdoche canne by no meanes ſtande wyth the reaſons of Paul. Ambroſe expounding theſe wordes oftentimes writeth, that we are iuſtified by faith onely: and he addeth, without labour, and any obſeruation. But that which he afterward addeth, when he interpreteth this ſentence of Dauid:

Bleſſed are they whoſe iniquityes are forgeuen.] he ſayth, Vnto whome iniquityes are forgeuen without labor, or any worke: and whoſe ſinnes are couered, no worke of repentance being required of them, but only that they ſhould beleue: This his interpretation (I ſay) if we ſo vnderſtand it, as though repentance were not ioyned with the firſt fayth, whereby we are iuſtified, is moſt abſurd. For howe can any man being endued with a true fayth, whereby he ſhoulde be iuſtifiedA place of Ambroſe made plain. want repentance, ſo that he ſhoulde be nothing ſory for his euill life paſt? But, if Ambroſe vnderſtand ether that Eccleſiaſticall ſatiſfactions are not required, or els that that repentance, which of neceſſity followeth fayth, ought indede to be had, but is not required as a cauſe of iuſtification, then ſayth he well. Vndoubtedly this ſentence pleaſed him ſo well that he alſo wrote it before as we haue mencioned, and alſo vpon the xi. chapter (as we ſhall afterward ſee)The fathers muſt be red war lye. he repeteth the ſelfe ſame. Hereby we ſee, how warely we muſt reade the fathers. For they ſpeake many thinges ſometymes, which if they be not well vnderſtand, can in no caſe be allowable. Yea and ſometymes ſomethinges eſcape them, which a man can ſcarſely interprete ſoundly: as that which the ſelfe ſame Ambroſe writeth vpon this place. Wherfore (ſayth he) he ſetteth forth the bleſſednes of the tyme, wherein Chriſt was borne: as the Lord himſelfe ſayth: Many iuſt men and prophetes deſired to ſee the thinges which ye ſee, and to heare the thinges which ye heare: and haue not heard, neyther haue they ſene. As though euen before the cō ming of Chriſt alſo, God iuſtified not his after the ſelfe ſame maner, that he now iuſtifieth vs. It is manifeſt, that this diuerſity of tyme is vtterly repugnant vnto the meaning of Paul. For he ſayth that Abraham was iuſtified by ſayth. Yea and Dauid alſo, whoſe teſtemony this is, felt that he was after the ſame maner iuſtified. And ye ſame Ambroſe before, whē he expoūdeth this place.

But to hym which worketh a reward is not imputed according to grace, but according to debt, thus writeth: It is for certayne, that vnto him which is ſubiect vnto the lawe of workes, that is, vnto the lawe of Moſes, or vnto the lawe of nature, merite is not counted vnto reward, to haue glory before God. For he is debter to do the lawe, for neceſſity is layde on hym by the law, ſo that will he or nill he, he muſt do the lawe, leaſt he be condemned. As in an other place he ſayth: but they which contemne, do get vnto thē ſelues damnation, becauſe preſently they are guilty. But to beleue, or not to beleue, pertaiueth to the will. For a man can not be compelled to a thing, which is not manifest, but is thereto allured, and is thereunto perſwaded: for it may not be by violēce vrged vnto him. But this difference betwene the workes which are commaunded by the lawe of nature and the law of Moſes and betwene fayth (which Ambroſe here putteth) is nothing at all. For by the neceſſity of the commaundement of God, we are no les bound to beleue, then we are to do good workes. And as to do good works, is not violently vrged of men agaynſt their willes, no more is to beleue alſo. And as vpon the tranſgreſſion of the lawe of nature, or of the lawe of Moſes dependeth condemnation, ſo alſo dependeth it vpon the tranſgreſſion of fayth. Thus we ſée, what maner of things ſometimes we reade in the fathers. I will adde alſo, how Chriſoſtome interpreteth this ſelf ſame place.

But to him which worketh a reward is not imputed according to grace, but according to debt.] Thus he writeth: But this thou wilt ſay is a greater matter. Not ſo vndoubtedly. For vnto him that beleueth it is imputed. But it ſhould neuer be imputed, vnles he himſelfe alſo had brought ſomewhat with him. &c. Here he ſayth that he which is iuſtified by fayth, bringeth ſomething of himſelfe. And that is (as we before noted in his ſayinges) fayth. And that this is not true he himſelfe vpon this place declareth. For he ſayth, that this is the principalleſt thing, that maketh a faythfull man to be notable, namely, that he is by God endued with ſo much grace, that he is able to ſhew forth ſuch ſo great a fayth. In this place he affirmeth, y faith cōmeth not of our ſelues, but of the grace of God. So y before he wrote not ſo ſoundly, when he ſayd, that we do ether geue, or els bring ſomewhat, to be iuſtified, and make God our debter. Theſe thinges I therefore rehearſe, that we ſhould not thinke, that the fathers alwayes ſpake all thinges firmelye and conſtantly: or that out of them we ſhould at all tymes ſeke the ſure expoſitionThe Fathers do not alwaies ſpeake like to themſelues. By the ſcriptures ought we to be ſetled as touching doctrine. of the ſcriptures. Firſt we ought out of the very ſcriptures, ſoundly to define of doctrines. Then afterward may the fathers be reade with iudgement. But that the ſcriptures ſhould of neceſſity be ſubiect vnto y expoſitions of thē, it nether can, nor ought to be. For it were abſurd, to make ſubiect the iudgementes of God vnto the iudgementes of men. And ſeing they alſo are oftentymes obſcure, and in their expoſitions diuers, and manifold, this were to depart frō the ſcriptures which are certayne, to things vncertayne. Theſe things I haue ſpoken by the way, but for our times I hope not vnprofitably. Auguſtine in the preface of his declaration vpon the 31. Pſalme, writeth: Many boaſt of woorkes, and a man ſhall finde manye Paganes or infidels, whiche therefore will not be come Chriſtians, becauſe that they ſuffice thēſelues with their vpright life. We muſt of neceſſity liue well, ſaith he: and what ſhall Chriſt require of me? To liue well? I lyue well alredy. Wherein then ſhall Chriſt be nedefull vnto me? I committe no murther, nor theft, nor rapine: I deſire not other mennes goodes, I am not contaminated with any adultery. For let there be founde any thynge in me that is worthy to be reproued, and he whiche reproueth me, let him make me a Chriſtian. This man hath glory but not with God. Sée how the ignoraunce of this hidden iuſtification, whiche is not of

They which are ignorant of this iuſtification do abhorre frō Chriſtian religion.

That is chiefly called felicity, which commeth without labour.

workes, called men backe from Chriſtian religion. Wherefore at this day alſo, they that are ignoraunt of it, and do iuſtifie themſelues by workes, are both farre from Chriſt, and alſo haue no vnderſtanding of the benefite that commeth by him And in this ſentence of Dauid, let vs this conſider alſo, that there is no mention made of good workes: whiche thing alſo this worde bleſsednes geueth vs to vnderſtand. For when we attaine to any thing, wherein we haue ſpent great labour, we are not for that counted very happy. But if we attayne vnto the ſelfe ſame thing without labour, and in a maner without any our trauaile, then are we coū ted happy and bleſſed.

Came this bleſſednes then vpon the circumciſion, or vpon the vncircumciſion? For we ſay that fayth was imputed vnto Abraham vnto righteouſnes. How was it then imputed? when he was Circumciſed, or vncircumciſed? not when he was circumciſed, but whē he was vncircumciſed. Afterward he receiued the ſigne of circumciſion, the ſeale of the righteouſnes of fayth which he had when he was vncircumciſed, that he ſhould be the father of all them that beleue, not beyng circumciſed, that righteouſnes mighte be imputed vnto them alſo. And the father of circumciſion, not vnto them onely which are of the circumciſion, but to them alſo that walke in the ſteppes of the fayth of our father Abraham, which he had when he was vncircumciſed.

Came this bleſſednes then vpon the Circumciſion, or vpon the vncircumciſion?] The Latine interpretation hath this worde Manet, that is, abideth, added to this ſentence, which is not in the Greke bookes. Neither doth y verbe which the Latines haue, much agrée with the phraſe which is by the accuſatiue caſe, and by the Greke prepoſition 〈 in non-Latin alphabet 〉 . Rather (as Theophilactus admoniſheth, we muſt vnderſtand this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth, lighteth it, or belōgeth it, or ſome ſuch lyke thinge. Neither do I diſalow the coniecture of Eraſmus, who thinketh that inſteade of this verbe Manet, was firſt written Manat, whiche ſignifieth to come or to ſpread abrode.

And thus muche as touching the woordes. But this is the meanyng. A man might thinke, that although Dauid made no mention of workes, when he ſet forth the bleſſednes of thoſe, whoſe ſinnes are forgeuen, yet becauſe he himſelfe was both circumciſed, & alſo vſed ſacrifices, he thoughte that this forgeuenes of ſinnes is obteined by theſe things, although he expreſſed them not. And for that cauſe Paul taketh againe the example of Abraham which he at the firſt vſed. And ſo returnethWhy Paul returneth againe to Abraham. to the ground and beginning of circumciſion, and conſidereth the very time, wherin Abraham receiued it: and proueth, that long time before he was circumciſed, he was both iuſtified, and alſo pronounced the father of many nations, that is, of all them which beleue. Wherof it followeth, that we without ceremonies and other workes ſhall by faith be counted iuſt, and be admitted into the people of God, and placed among the mēbers of Chriſt. This argument may thus be made moreThe forme of the Argument. The order of the cauſes and the effectes in the iuſtifica ion of Abraham. Of what greate waight is the diligent marking of the ſcriptures. Circumciſion was had in greate eſtimation. euident. That which yet was not, coulde not bring righteouſnes vnto Abraham: But when Abraham was pronounced iuſtified, circumciſion was not yet. Wherefore it could not iuſtifie Abraham. Let vs in this maner ſet the order betwene the cauſes and the effectes. Firſt, God did ſet forth vnto Abraham his promiſes. Secondly, followed faith: And thirdly, iuſtification. Laſtly, came obedience, which cauſed him to circumciſe himſelfe, and to do many other excellent good workes. We may not peruert this order, that by obedience and circumciſion whiche are the laſt effects, we ſhould bring forth iuſtification which went before. Againe in thys place y Apoſtle teacheth vs, with how great ſtudy and diligence the Scriptures are to be red, and the times and moments in ſtories are throughly to be conſidered. He entreateth of circumciſion, bicauſe all that controuerſie ſprang firſt by reaſon of ceremonies: and bicauſe alſo they had circumciſion in no leſſe eſtimation, thē we now haue baptiſme. For they counted it for a noble worke, and an excellent worſhip: pyng of God. Wherfore we may inferre or conclude, that if we be not iuſtified wt that kind of workes, wherin conſiſted the worſhipping of God, vndoubtedly much leſſe ſhall we be iuſtified by other workes. For theſe are counted more excellent & more acceptable vnto God, then are other workes.

For we ſay that faith was imputed vnto Abraham vnto righteouſnes.] Theſe wordes ſerue wonderfully to depreſſe the pride and hautines of the Iewes: which continually cried, that righteouſnes could by no meanes ſtand without circumciſion. But Paul contrariwiſe affirmeth, that it was in Abraham before he was circumciſed. For Abraham was as yet vncircumciſed, when he was pronounced iuſtified. Wherfore it is no meruaile, if many mo of the vncircumciſed then of ye Iewes were ſaued after the comming of Chriſt. Here it ſemeth that there are ſet before our eyes two fathers, the one of the vncircumciſed, the other of circumciſion. And if we more depely conſider the matter, we ſhall ſee that the father of the vncircumciſed is ſet in the firſt place. For Abraham was not yet circumciſed, when he was of God counted iuſt. What thē is there remayning for the Iewes, that they ſhould ſo aduance themſelues aboue the Gētles. Nothing vndoubtedly but the ſigne. And euē as Abraham is not ye father of the vncircumciſed for y cauſe only, bicauſe they haue vncircumciſion, but bicauſe of faith: ſo alſo is he not the father of the circumciſed, bicauſe they are circumciſed, but bicauſe they beleue. By theſe things it is manifeſt,Circumciſion and vncircumciſiō are conditions comming by chaunce. that both circumciſiō & alſo vncircumciſion are conditions cōming by chance and of thēſelues helpe nothing to the obteinment of iuſtification. Very aptly doth the Apoſtle bring in theſe two men Dauid, and Abraham. Of which the one that is, Dauid, being now circumciſed, bare teſtimony of iuſtification. And Abraham being not yet circumciſed, obteined neuertheles iuſtification. Wherfore it ſufficiently appeareth, that Circumciſion is not a meane neceſſarily required to obtain righteouſnes.

And he receaued the ſigne of circumciſion.] He receaued I ſay circumciſion which was a ſigne.

The ſeale of the righteouſnes of fayth.] This is a preuention, for they which heard theſe thinges, mought thus haue thought with themſelues: If Abraham were iuſtified before circumciſion, then was circumciſiō ſuperfluous, vnto this obiection Paule anſwereth, ſaying, that circumciſion was not vayne or vnprofitable: for it was the ſeale of the righteouſnes of fayth. In this ſentence Paule Circumciſion was not a thing geuen in vain hath two woordes, namely, 〈 in non-Latin alphabet 〉 , that is, a ſigne, and 〈 in non-Latin alphabet 〉 , that is, a ſeale which woordes althoughe they be of very nighe affinitie the one to the other, yet ar they not both of one & the ſelfe ſame ſignificatiō For this woord 〈 in non-Latin alphabet 〉 , that is a ſign, is more general then his word 〈 in non-Latin alphabet 〉 , y is, a ſeale. An image is a ſigne, but it can not be a ſeale. But we vſe to put ſeales vnto ſuch things, as we wyll haue with greate fidelity kept, and remayne vnuiolated. And therefore are letters ſealed, & letters patentes of princes are confirmed with ſeales, y no man ſhould doubt of the authority or truth of thē. So God deliuereth vnto vs ſacramentesSacramentes are not onely ſignes but ſealinges. What circumciſion ſignifyed & what it ſealed. as ſeales of his promiſes. Wherfore circumciſion ſignified two thinges both that euill luſts ſhould be cut of out of the minde and alſo that the children of Iſraell ſhould be ſeperated from other nations. Farther it was the ſeale of the will and promiſe of God, which was offred vnto Abraham concerning righteouſnes, the remiſſiō of ſinnes thorough Chriſt, and the league with God, and a greate many mo ſuch like good things. This promiſe (I ſay) was ſealed with the ſigne of circumciſion. And beſides theſe ſignifications of the ſacraments ar two other cōmodityes not to be cōtemned. For the things which ar ſo marked,Sacramentes alſo are notes whereby we are knowen to pertaine vnto God, as vnto our owner and Lord. By theſe notes alſo is ſhewed how muche God maketh of vs. are therby appoynted to be theyrs, who are their owners as in horſes, oxen, & other ſuche like thinges, the markes and notes, which ar burnte in them, declare vnto whome they pertayne. So the Sacraments when they are receaued do beare witnes that we belong vnto God. Farther ſuch outward notes declare, of what value and eſtimation the thinge that is ſealed ought to be counted, as it is manifeſt in coynes of gold, and alſo in horſes. For the beſt and excellent horſes, are marked with one marke, and dull Iades with an other marke. Farthermore, the ſacramentes which God hath commended vnto vs, declare how much God ſetteth by vs, For the notes and markes of circumciſion and of other ſacramentes are as it were admoniſhers of the will and promiſes of God. For foraſmuch as we are weake, neyther do we eaſely beleue the promiſes of God, it was nedefull that his good will towardes vs ſhoulde not only be ſignified by wordes, but alſo ſhoulde be ſealed by thinges which might be offred to our ſenſes. Wherefore Auguſtine very aptly ſayth, that the Sacramentes are viſible wordes. And Chriſoſtome vpon this place writeth, that circumciſion preached righteouſnes. Wherefore God would that we ſhould both haue his wordes in the holy ſcriptures, which ſhould be ſet forth vnto vs, whileſt the miſteryes were in doing, and alſo that vnto them ſhould outwardly be added viſible notes: that we might the more firmely reſiſt, if at any tyme the minde ſhould beginne to doubt. By theſe thinges it is manifeſt, how they are deceaued, which thinke that by the power of the action, or (as they vſe to ſpeake) by the worke wrought,The worke wrought is excluded. the ſacramentes bring ſaluation. Vndoubtedly, euen as the wordes of the ſcripture nothing profit without fayth, ſo alſo nothing profit the ſacramentes, vnles fayth be preſent. Nether is that opinion to be allowed (whereof Augustine in his booke De ciuitate dei, maketh mēcion) namely, that they can not be damned,They are deceaued which thinke that no man after he hath once receaued the ſacraments can be damned. In this place abone all other is is expreſſed the nature of Sacramentes. Sacraments are not onely markes & notes. which haue once receaued the ſacramēts of Chriſt. I thinke there is ſcarſe any place in the holy ſcriptures, wherein is ſo briefely and ſo expreſſedly ſet forth the nature of the ſacramentes, as in theſe wordes of Paule, wherein circumciſion is called, a ſeale. And to the ende we ſhould vnderſtand, that it is not the ſeale of euery thinge, there is added, of righteouſnes, that is, of the forgeuenes of ſinnes, which pertayneth vnto the will of God. Laſtly he addeth, of fayth to geue vs to vnderſtand, what maner of thinge that is, whereby we may take hold of that righteouſnes. And that is fayth. Wherefore euery man may ſee how much they are deceaued, whiche thinke the ſacramentes to be but onlye markes and notes of religion, whereby men may knowe one an other. For ſo ſhould they attribute no more vnto ſacramentes, then vnto garments, or coulors, whereby familyes and ſectes are deſcerned one from an other. Nether is this ſufficiente whiche others ſay, which thinke, that in ſacramentes are ſhewed forth the ſignes only and profeſſions of thoſe thinges and actions which are required of vs, which are initiated into Chriſt: ſo that circumciſion they make to ſignifye the mortifying of wicked affection: and baptiſme to ſignifie that we muſt ſtoutely and with a valiant courage ſuffer loſſes, iniuries & aduerſities:What is the chiefeſt and principalleſt thing in the Sacramentes. Graeca Scolia. Three ſignifications of circumciſion. becauſe in it is ſignified, that we are crucified and buried together with Chriſt. And that the ſupper of the Lord is only a ſigne of Chriſtian beneuolēce, & of duties of mutuall charity. We deny not but that all theſe thinges are in the ſacramentes. But the hed and ſumme of theyr ſignification we ſay conſiſteth herein, that they ſeale vnto vs the giftes and promiſes of God, which he offreth vnto vs to be taken holde of by fayth. The Greeke Scholies haue in this place moſt expreſſedly put, that Circumciſion was for three cauſes geuen: that it ſhould be a ſigne of fayth and of righteouſnes: that it ſhould ſeperate the kyndred of Abraham from other nations: and that it ſhould be a note and manifeſt token of a pure and vndefiled conuerſacion. This place moſt manifeſtly declareth y which Auguſtine writeth to Bonifacius: namely, that Sacramēts haue the names of thoſe thinges which they ſignifie. And that thing he proueth by many ſtmilitudes: amongeſt which he maketh mencion alſo of the Euchariſt, bicauſeCircumciſion becauſe it was the ſigne of the couenant, therefore it had the name of the thinge. It is Paul which teacheth that ſacraments do ſignify & ſeale things promiſed. That we call ſacramentes are ſignes, we ſay it out of the holy ſcriptures. Sacramentes not after iuſtification vnprofitably receaued. Sacramentes ſtirre not vp faith, but the holy ghoſt ſtirreth it vp. A ſimilitude. Our righteouſnes hath much vncleanes mingled with it. The reſurrection ſhalbe a perfect regeneration. we call it the body of Chriſt, when as it is only the ſacrament thereof. And wee alſo teache, that the bread in the holy miſteryes is therfore the body of Chriſt, bycauſe it is the ſigne thereof. Theſe things ſome cānot abide. But they ought to remember, that in the boke of Geneſis, Circumciſion is called the couenaunt of the Lord: which is nothing ells, then the promiſe of righteouſnes, and of the forgeuenes of ſinnes throughe Chriſt. And this couenaunt the Lord commaunded that the Iewes ſhoulde carye aboute with them in theyr fleſhe. That thing Paule now expoundeth, namely, that it was the ſigne of that righteouſnes and couenaunt. Wherefore it manifeſtly appeareth, that this kind of interpretatiōs which we vſe, was brought in by the Apoſtle, and that to follow thoſe interpretations is nothing els then to follow the ſteps of the Apoſtles. If thou demaūd, that for as much as we haue remiſſiō of ſinnes, & haue by fayth obteined righteouſnes, what commodity then bringe the ſacramentes vnto vs, we anſwere, very much: for that they offer themſelues before our eyes, and ſo doo admoniſh vs. For our fayth is ſtirred vp, not indéede by them, but by the power of the holy ghoſt, who vſeth this inſtrument of the ſacraments euen as he doth the inſtrument of the woord which is preached. And faith being ſtirred vp, more and more embraſeth righteouſnes and remiſſion of ſinnes For theſe things are not in atomo, or in an indiuiſible point, but they haue in them ſome breadth. For if ſinne were in this life perfectly remoued from vs, we ſhould neuer ſinne any more. But many euilles oftentimes offer them ſelues vnto vs, which haue nede of forgeuenes and remiſſion. So, although we be regenerated and renewed, yet there neuer wanteth in vs ſomwhat, which muſt be regenerated and renued. And to make this the playner, I will bringe this ſimilitude. That which is moſt perfect white, hath mixed with it no blacknes or darknes at all. But our righteouſnes hath mixed wt it much vnpurenes & vnclenes, which muſt nedes be made clene. wherefore in the reſurrection we ſhall haue a perfect and abſolute regeneratiō. And therefore Chriſt called the reſurrection by that name, when he ſayd vnto his Apoſtles, that they ſhould ſit in the Regeneration vpon xij. ſeates, and iudge the twelue tribes of Iſraell. For that ſelfe ſame cauſe Paul, when he was alredy iuſtefied, was commaunded to be baptiſed. And Abrahā, of whom we now ſpeake, after that righteouſnes was imputed vnto him, was commaunded to be circumciſed, and that not in vayne, but for that cauſe which we haue alredy declared. Now the matter moueth or rather requireth vs, ſomewhat to ſpeake of circumciſion. But becauſe we can certaynely affirme nothing touching it vnleſ we thoroughlye knowe the nature of ſacramentes, therefore I thoughte it beſte, firſt to declare what in my iudgement is to be thought of them in generall.

The word which ſignifieth a ſacrament is in Hebrue Sod, & Razi. The fyrſt ofA place to ching ſacramentes. Of the Hebrue and Greeke woorde. theſe wordes is common vnto all ſecretes and hid thinges, and is more in vſe. And the other Eſay vſed in the 24. chapter: whē he ſayd, Razi li, Razi li, that is, Aſecret vnto me, a ſecret vnto me. Daniell alſo in his 2. chapter, when he entreateth of the knowledge of the miſtery, vſeth the ſelfe ſame worde. Such is the nature and condition of ſacramentes, that they contayne thinges hidde, vnto ſome indede knowen, but not vnto all. And from this Etimology, the Greeke worde 〈 in non-Latin alphabet 〉 , differeth not much, which is deriued of 〈 in non-Latin alphabet 〉 . That is, we ought diligently to kepe thinges cloſe inwardly. Of that maner were the miſteries of Ceres of Eleuſis in the countrey of Athenes, which wereThe miſteries of Ceres of Eleuſis. opened vnto none, but vnto thoſe, that were initiated. And they are called 〈 in non-Latin alphabet 〉 , which haue theſe thinges ſealed and ſhut vp in them. Chriſostome, when he enterpreteth the xi. chapter of this epiſtle where Paule ſayth, that he writeth a miſtery of the Iſraelites partly blynded and partly to be reſtored, ſayth: that a mistery ſignifieth a thing vnknowen, and vnſpeakeable, and which hath in it much admiration, and which is aboue our opinion. The ſame father, when he enterpreteth the ſecond chapiter of the firſt epiſtle to the Corrinthyans, where we reade, we ſpeake wiſedome in a miſtery, thus writeth: It ſhould be no diuine or perfect myſtery, if thou ſhouldeſt adde any thing of thy ſelfe. By which words it is manifeſt, howNothing ought to be added vnto the miſteries of god. much they are to be blamed, which at their owne pleaſure and iudgement make ſacramentes, and from thoſe which Chriſt himſelfe hath ordained plucke away what pleaſeth them. Theſe wordes of Chriſoſtome do manifeſtly reproue them. Neyther let them thinke, that this any thing helpeth theyr caſe, to ſay that he ſpeaketh of that miſtery which is found in the holy ſcriptures, vnto which he ſayth nothinge is to be added, neyther any thinge to be taken awaye from it. Foraſmuch as the ſacramentes, whereof we entreate, are of no leſſe wayght,The ſacraments are equall with the holy ſcriptures. then the holy ſcripture it ſelfe. For they (as Auguſtine very aptly ſayth) are the viſible wordes of God. Farther, Chriſoſtome, expounding the place before alleadged, ſayth, that we in the ſacramentes ſee one thing, beleue an other thing, behold with our ſence one thinge, vnderſtand in our mynde an other thinge. Whereof it followeth, that all are not after one and the ſelfe ſame maner affected towardes theſe miſteries. For an infidell when he heareth, that Ieſus Chriſt was crucified, thinketh it to be a thing The faythfull and the vnfaythfull are diuerſly affected towardes the ſacramentes. fooliſhe, and of no valew. But the faythfull man acknowledgeth in that miſtery the exceding great power and wiſedome of God. If an Ethnike heare, that Chriſt was rayſed vp from the dead, he will thinke it to be a fable. But a Chriſtian will not only beleue, that ſo, but alſo will not doubt, but that he himſelfe, as a member of Chriſt, ſhall one day be rayſed vp from the dead. Chriſoſtome commeth afterward to the viſible ſacrament, and ſayth: If an infidell ſee baptiſme, he will iudge that there is but water onely. But the the faythfull beboldeth the waſhing of the ſoule by the bloud of Christ. And in the Eucharist, by the ſenſes is knowen only the bread and the wine. But the beleuers referre their myndes vnto the body of Chriſt. Hereunto he applieth a ſimilitude of a booke: For A ſimilitude. if an vnlearned & rude man that can not reade a word ſhould light vpō a booke, he can only behold & wōder at the prikes, figures, & colours: but the ſenſe and vnderſtanding of them he can not find out: but be which is learned, learneth out of it, ether hiſtories, or other thinges worthy to be knowen and pleaſant. Now that we haue declared the interpretecion of the Greke and Hebrue name, there reſteth, that we ſpeake ſomewhat of the lattin word. Among the elders ſacramentum, that is, a ſacramentWhat the Latines ſignifie by this worde Sacramentum. ſignified a bond which paſſed by an oth. Wherefore we are accuſtomed to ſay, Sacramento cum aliquo contendere, that is, by an othe to contend wyth a man, and Sacramentum militare, that is, an othe which a man taketh, when he goeth to warfare. And paraduenture theſe our miſteryes are therefore called ſacramentes, becauſe in them God byndeth himſelfe with couenantes and promiſes being after a ſort ſealed, and we on the other ſide binde our ſelues vnto him. Wherefore we entreate not of a miſtery or ſacrament generally, wherbyNow is not entreated vniuerſally of ſacramentes. is ſignified (as Chriſoſtome ſayth) any thing that is vnknowen, and vnſpeakable, which hath in it much admiration, and is aboue our opinion. For after that maner, there are an infinite number of ſacramentes. For ſo may we call ſacramentes, the natiuity of Chriſt, his reſurrection, the Goſpell, the blinding of the Iewes, the calling of the Gentles, and many other things. But we ſpeake ſo of ſacramentes, as Paule now ſpeaketh of circumciſion. Now becauſe we haue ſufficiently ſpokē of the word, we will adde the definition of a ſacrament,

Definition of a ſacrament.

What a ſigne is.

and this definition is moſt receaued. A ſacrament is a viſible forme, or a viſible ſigne of an inuiſible grace. And that is called a ſigne, which beſides the forme which it offreth vnto the ſenſes, bringeth ſome other thing into our knowledge. And a ſigne (as Auguſtine writeth, and the maſter of the ſentences affirmeth) is deuided into a naturall ſigne, and a ſigne geuen. Smoke is a naturall ſigne of fyre, and cloudes, a naturall ſigne

Diſtinction of a ſigne.

Thinges ſignified haue theyr diſtinction by diuerſities of times.

of fyre, and cloudes, a naturall ſigne of rayne. But a ſigne geuen, and appoynted of the will, is diuers, as letters, wordes, geſtures, beckes, and many ſuch like. And theſe ſignes may pertayne to diuers and ſondry ſenſes. But the things that are ſignified, are eyther thinges paſt, thinges preſent, or thinges to come. The tables of the lawe, the Manna, & the rodde of Aaron, which were kept, ſignified thinges paſt. For God would haue theſe thinges to remayne as certayne monumentes of thinges paſt. Other ſignes betoke thinges to come, as the raynebow in the cloudes, which was geuen in the tyme of Nohe, the fleſe of Gedeon, and the ſhadow of the Sunne, which in the tyme of Ezechias the king went backward. Sometimes are ſignified thinges preſent, as in the garments of the prieſtes, in the apparell of the Leuites, in the ornamētes of magiſtrates, and in the miracles of Chriſt. For all theſe ſignified the preſent power of God. Our ſacramentes are viſible ſignes, not indede of theyr owne nature, but geuen vnto vs by the will of God: and they pertayne to many ſenſes. For the wordes which are ſet forth in the ſacramentes, are receaued with the eares: but the notes and outward ſimboles are perceaued eyther by ſight, or féeling, or ſmelling, or taſting, and they demonſtrate both thinges preſent, thinges paſt, and thynges to come: for the death of Chriſt is repreſented in them, which is now paſt: and the promiſe and gift of God, which in the mynde and by fayth is preſently embraced: and the purenes of lyfe and mortification, and duties of charity, which are afterward to be performed of vs. By thoſe thinges it is manifeſt, what maner of ſignes we put to be ſacramentes. But it may ſéeme to be ſufficiēt to take that definition which Paule here vſeth, namely, to ſay, that

Definition of a Sacramentout of this place of Poule.

What is the chiefeſt promiſe which is ſealed in a ſacrament.

ſacramentes are 〈 in non-Latin alphabet 〉 , that is, ſealinges of the righteouſnes of fayth. For they ſeale the promiſes, by which, ſo that fayth be adioyned vnto them, we are iuſtifyed. If a man demaund, what it is that God promiſeth vnto vs, to aunſwere briefely, it is, that he will be our God: which thing where it taketh place, ſaueth vs, & maketh vs bleſſed & happy. This is the promiſe, which is by diuers outward ſimbols ſealed in the ſacramentes. Which thing we haue in the boke of Geneſis the 17. chapter, where circumciſion is geuen, whereby was confirmed the couenant made betwene God and Abraham. The ſumme of that promiſe was (as we haue ſayd) that God would be his God, and the God of hys ſéede. Which ſelfe ſame thing Ieremy alſo teſtefieth of the new couenant of the Goſpell: where he ſayth, that the lawes ſhoulde not only be written in the bowelles and hartes of the beleuers: but alſo that God would be vnto them theyr God, and they agayne on the other ſide, ſhoulde be vnto hym, his people. That alſo we well allowe,

Sacramentes conſiſt of two thinges.

We muſt haue a conſideration vnto the analogy of the ſigne vnto the thing ſignified. We muſt alſo kepe a diuerſity betwene the ſigne and the thinge ſignified,

which is commonly ſayd, that the ſacramentes conſiſt of two thinges: namely, of outward ſignes, which the ſcholemen count for the matter, and of the thing ſignified. Which is chiefely expreſſed by the words adioyned vnto the ſimbols: out of which we may gather the forme. Which is not ſo to be vnderſtand as though thoſe thinges which are ſignified, are bound to the outward ſignes, or lye hidden vnder them: otherwiſe as many as ſhould receaue the outward clementes, ſhould together therewithall receaue the thinges ſignified. And it is neceſſary, that betwene the ſigne and the thing ſignified there be kept ſome analogy, that is proportion and conueniency. For if ſignes had no ſimilitude with thoſe thinges that are ſignified, then ſhoulde they not be ſignes of them. And yet notwythſtandyng wyth thys conformity is ſtyll to be kept a diuerſity betweene that which is ſignified, and thoſe thinges whiche ſignifye. Whiche thinge Auguſtine moſte manifeſtly teacheth agaynſte Maximinus the Arrian in hys 3 boke, where he ſayth, that Sacramēts are one thing, & ſignify an other thing. Wherby oftentymes it commeth to paſse, that theſe things which are attributed vnto the Oftētimes are thinges ſpoken of ſignes, which are not agreable with theyr nature. A place out of the epiſtle of Iohn. ſignes, agree in no caſe with the nature of them, but onelye are to bee referred vnto the thinges by them ſignified. And he citeth a place out of the epiſtle of Iohn, where thys thing is manifeſtly ſhewed. For he ſaith y there are thrée things which bear witnes, bloud, water, and the ſpirite: and theſe thrée (ſaith he) are one. This can by no meanes be true, if we haue a conſideration to the nature of bloud, water, and the ſpirite. For theſe things are not one (as they vſe to ſpeake) in eſſence, or in kinde. But this verily agréeth with the father, the ſonne, and the holy ghoſt which are the thing ſignified. And that thing which Augustine here writeth, may we eaſely perceaue in the ſacramēts which we now entreate of, in which, the properties of the ſignes, and of the thing of the ſacrament are put one for an other. Now that I haue ſufficiently ſpoken of the name and definition, and alſo of the matter and forme of the ſacraments, there reſteth to ſpeake of the finall and efficient cauſe of them.The end of the ſacramentes. The ende for which the ſacraments were inſtituted, is, that our mynde being admoniſhed by the ſenſes might be ſtirred vp, and by faith take holde of the promiſes of God, and ſo be inflamed with a deſire to attaine vnto them. For we ſée, y ſignes tend to no other ende, but to tranſferre and to imprint thoſe things which we our ſelues haue in our mindes, into the minde of an other man: that therby he may be made the more certaine of our meaning and will. And this is not cōmonly done, but in matters of great weight. For if they be but light matters, we are not accuſtomed to confirme them with ſignes. But in things of great importance, they areTo things of greate wayght are added ſignes. commonly vſed: As when princes are conſecrated, whē matrimonies are contracted, when bargainings & gifts, or other ſuch like couenaunts of great waight are made. For we deſire to haue them to the vttermoſt witneſſed, and to be knowne not only by reaſon, but alſo by the ſences. But there can be no other efficient cauſe of the ſacramentes geuen, but either God, or our Lord Ieſus Chriſt, who alſo is verily God: and of them ought we to haue an euident teſtimony out of the holy ſcriptures. Which thing is moſt plainly declared by the definition, which we haue now ſet forth. For thus we defined them, namelye, that ſacramentes are ſignes, not indede naturall, but appointed, & that by the will of God. And this his will can not be made known vnto vs, but onely out of ye holy ſcriptures. And therfore it is no hard matter to know how many they are in number in the new Teſtament. We ſée, y How many the ſacramentes of the new teſtament are. New found out ſacramentes excluded. Chriſt inſtituted Baptiſme, and the Euchariſt: but the other ſacramentes, which the ſchole deuines ſet forth, can not by the worde of GOD be proued to be ſacraments. We ſpeake not this, as though we deny that matrimony is to be had in reuerence, or that the ordinations of miniſters is to be retained ſtill, or that penance is to be doue: although we reiect auriculer confeſſion, and other the abuſes thereof, & deny it to be a ſacrament, otherwiſe euen we alſo do highly eſteme theſe things, but not as ſacraments. Neither diſlike we with that confirmation, whereby children when they come to age ſhould be compelled to confeſſe their faith in y church, and by outwarde profeſſion to approue that whiche was done in Baptiſme when they vnderſtoode nothing: but yet in ſuch ſort, that of ſuch an action we frame not a ſacramēt. But as touching extreme vnctiō, it is manifeſt, y it nothing pertayneth vnto vs: eſpecially ſeing it had no lōger any force, then whileſt the gifts of healings were extant in the Church. And foraſmuch as thoſe giftes are now long ſince taken away, it were abſurde to kepe ſtill the vayne ſigne thereof. Neither alſo dydWhy beſides baptiſme and the Euchariſt, the reſt are not properly ſacramentes. Baſilius putteth vnction amongſt traditions neither ſaith he that it is had out of the ſcriptures. Chriſt commaund that this vnction ſhould perpetually be vſed in the church. But thoſe other things which we before ſpake of, although they may ſtill be wyth profite retained, yet are they not properly ſacramentes, eyther bicauſe they haue not outward ſignes: or els bicauſe they wantmanifeſt words of promiſes, which ſhould by a viſible ſigne be ſealed: or els bicauſe there is no commaundemēt of God extant wherby we are bound to obſerue theſe thinges. Baſilius in his booke de ſpiritu ſancto, where he reckneth vp the traditions of the church, maketh mencion of ye ſigne of the croſſe, wherwith we ought to defend our ſelues: and that adorations vppon the Sonday, and from the reſurrection vnto the feaſt of Penticoſt ought to be done ſtanding vpright. Amongſt others alſo he reckeneth holy vnction. Hereby we ſée, y this father held not, that this vnction is had out of the holy ſcriptures, which thyng our aduerſaries raſhly do. Farther by his wordes we gather, of how great waighte it is, when as it is put amongſt the number of thoſe thinges, which haue now long ſince growen out of vre. Now let vs ſée what be the effectes of the ſacraments. TheEffectes of the ſacramentes. maiſter of the ſentences, in the 4. booke in the firſt diſt. putteth thre effectes of the ſacramentes. For he would that as men for pleaſure ſake haue made themſelues ſubiect vnto thinges ſenſible and inferiour vnto themſelues, ſo now they ſhould for piety ſake do the ſame, that of a certaine modeſty, or (as they ſpeake) humilitie, they ſhould ſuffer themſelues to be made ſubiect vnto theſe viſible ſignes of the ſacraments.

By the ſacraments we are not made ſubiect vnto creatures

In the ſacramentes we are inſtructed touching thinges diuine.

But herein he far erreth. For by the ſacraments we are not made ſubiect vnto creatures, neither ought we to worſhip them. Onely the mind is there erected vnto God, that man may be reſtored vnto his olde dignitie. For he is ſet to be aboue all things which are ſene, and not to be ſubiect vnto them. The ſecond effect he putteth, to be erudition, that by the outwarde ſignes we ſhould be inſtructed of things heauenly. Which thing we alſo vndoubtedly affirme. Laſtly he ſayth, that therfore thei were iuſtituted, that we ſhould not be idle, but be profitably exerciſed in true ceremonies, raſting away ſuperſticions. But this, vnles it be declared, is not very plaine. For we are ſufficiently occupied in beleuing, praying, readyng of the word of God, and doing good to our neighbours. But outward ceremonies although they be inſtituted of God, yet without faith they nothing profit. Wherfore the exerciſing of them doth not of it ſelfe pleaſe God. Howbeit if faith be preſēt, ſuperſticions can take no place, for that it hath alwayes a regard vnto the worde of God. Wherfore after this maner they may be called exerciſes of faith and of pietie, and be counted acceptable vnto GOD. But we will after a better ſorte ſet forth theſe effectes of the ſacraments. Firſt, we ſay that they inſtruct vs, which thing is alredye ſaid: Secondly, that they kindle in vs fayth, & a deſire of ye promiſes of God: Thirdly, that they knit vs together in a ſtreighter bond of charity, for that we are

By the ſacramentes the holy ghoſt kindleth in vs fayth.

Other effectes.

What thinges are repugnante vnto the ſacramentes. Vnto the ſacraments are ſometimes attributed thoſe thinges which long vnto the thinge ſignified. Who be ſacramentaries. They are not bare ſignes. A ſacramēt is not of his owne nature a ſacrifice.

all initiated with one and the ſelfe ſame myſteries. And to theſe may two other effects alſo be added. For by the ſacraments, we are both ſeperated from other ſects, & alſo are admoniſhed to lead an holy life. But touching grace, whither it be conferred by the ſacraments or no, we ſhall afterward ſée. Theſe things being thus ordered, there are two thinges which are contrary and repugnaunt vnto the nature of the ſacraments. The firſt is, if we attribute to much vnto them. For by y meanes is eaſely brought in idolatry: when as that which belongeth vnto God onely, is aſcribed vnto a creature. And if at any time the ſacraments are ſayd, either to ſaue or to remit ſinnes, or any ſuch like thing, the ſame ought to be vnderſtand of the thing ſignified and not of the ſignes. For theſe thinges onely procéede of the promiſe and liberality of God, whiche is ſealed vnto vs by viſible ſignes. And oftentimes it happeneth, that both the ſcriptures and ye fathers ſeme to attribute vnto ye ſignes, thoſe things which only belong vnto the promiſes. But now they which after this maner attribute more thē is mete vnto ye ſacramēts, may be called ſacramentaries, bicauſe they put to much affiāce in thē. The other thing which we ſaid is repugaant vnto the nature of the ſacraments, is, when we count them to be nothing but bare & naked ſignes. For by that meanes they ſhuld nothing differ from Tragicall and Comicall ſignifications, and from colours and garments. Nether are they only ſignes of our actions, but alſo of the promiſe and of the will of God, and are ſealinges therof. And the holy ghoſt doth no les vſe theſe ſignes to ſtirre vp our hartes, then he vſeth the woords of God which are in the holy ſcriptures. And hereby alſo we may ſe, that they likewiſe are agaynſt the ſacraments, which will haue them to be ſacrifices. For the nature of a ſacrifice is, to be offred of vs vnto God: but the nature of a ſacrament is, to be offred of God vnto vs. I confeſſe indeed, that in the celebracion of the ſupper of the Lord are contayned thankeſgeuing, almes, prayers, and other ſuch like things: which may haue the conſideration of a ſacrifice. But we deny, that the very ſacramentThe ſacrificing prieſtes offer not Chriſt vnto God the father. The inſtrument wherby the thing of the ſacramente is receaued is fayth. of the Euchariſt may properly be called a ſacrifice. And much les is that to bee borne with all, which the ſacrificing prieſts make theyr boaſt of, that they offer vp vnto God, the body of Chriſt. Our lord hath offered vp himſelfe, nether hath he nede of any other to offer him vp. Now that we haue well conſidered all theſe thinges, we nede not manye woordes to expreſſe the inſtrument, whereby the thing of the ſacrament is receaued. For, Paul hath moſt manifeſtly declared it, when he ſayd, that Circumciſiō is the ſeale of the righteouſnes of fayth. For it is faith wherby y righteouſnes, which is ſignified in y ſacrament, is receaued of vs: for nether can our ſenſe or reaſon therunto attayne. And Auguſtine, expoūding theſe woordes of Iohn, Now ye are cleane bycauſe of my word. ſayth: that in that the ſacraments doo make vs cleane, they haue it of the word of God. For if thou take away (ſayth he) from the element the word, there will nothing remayne but water only. The woord commeth vnto the element, and it is made a ſacrament. For how commeth it (ſayth he) that the water toucheth the body, & waſheth the hart? He anſwereth: that the ſame commeth to paſſe thorough the force and power of the word, not bycauſe it is ſpoken, but bycauſe it is beleued. By theſe thinges it is manifeſt that fayth is it, whereby we receaue clenſing and ſanctification. which thing alſo is written in the Actes ofBy the power of the word we a e w •• hed not becauſe it is ſpoken but becauſe it is beleued the Apoſtles: By fayth purifiing theyr harts. And Paul to the Epheſians ſayth, that Chriſt loued the Church, and clenſed it with the lauacre of water. But there is added, In the woord, that is, by the word: which (as Auguſtine ſayth) is vnderſtand to be done, bycauſe it is beleued, and not bycauſe it is ſpoken. For by the pronunciation of the woords, are neither changed the natures of the ſignes, nor the benefites of God geuen: for ſo it mought ſeme an enchantment. Fayth (I ſay) is the inſtrument, wherby we receaue the woordes of God, and let them downe intoThe benefites of God are not geu n by the pronounciatiō of the woordes. The ſacramēts muſt be adminiſtred as Chriſt hath inſtituted them. our mindes. But now touching the maner of adminiſtring the ſacramēts, there ought none other maner to be brought in, then that which Chriſt himſelfe the author of the ſacramentes hath commended vnto vs. For if the Iewes durſt not deale otherwiſe in the ceremonies of the old law, thē was preſcribed thē of God: much more ought we to obſerue thoſe ceremonies, which chriſt hath preſcribed vnto vs, after the ſelfe ſame maner that he hath preſcribed them. Farther foraſmuch as thoſe ſignes came from the wil of God, and of theyr own nature ſignifie nothing, what is more reaſonable then to referre all thinges vnto his wil, which hath geuen them. But his will can by no other wayes be knowen, but by ye holy ſcriptures, And vndoubtedly no mā will preſume to alter the letters patents of kings graunts: much more ought ye ſame thing to be takē hede of in ye ſacramentes of God. And the miniſter by whome theſe thinges ought to be exerciſed and diſtributed (althoughe it be conuenient, that he be godly and of an honeſt lyfe, for ſuch a one is to be maintayned and when he behaueth himſelfeThe wickednes of the miniſter corrupteth not the ſacramentes. A ſimilitude otherwiſe, and is knowen ſo to be, he ought no longer to be ſuffred) yet though he be wicked, ſo long as he kepeth ſtill that funciō, he can not vitiate the ſacraments, ſo that he doo thoſe thinges which Chriſt hath commaunded to be done. Auguſtine hath a very trime ſimilitude, of a pipe of ſtone, through which water is brought into a garden. For although the pipe be made nothing the more fertile by meanes of the running through of the water, yet is the garden by it watred, and made fruitfull. The dignity of the ſacramentes dependeth not of the miniſter, but of the inſtitution of God: which thing the donatiſtes not vnderſtanding, rayſed vp much tumults agaynſt the Church. That is true which is commonly ſayd of liuing creatures, that by a dried vp member the ſpirite of life can haue no paſſage into the other member. For if the arme be dead and witheredSolucion of the argument obiected. vp, the life and ſpirite can not come vnto the hand. But in the Church, there is no ſuche greate coniunction betwene menne. For the power of the ſacraments is to vs as the light of the Sonne: which light although it bee diſperſed through vile and filthy places, yet is it not therfore contaminated or infected. But the times of the ſacramentes may be deuided into two partes. For ſome were before the comming of Chriſt, and ſome after. And theſe differ the one frō the other, by outward notes and ſignes. Nether was that done raſhly or withoutOf ſacraments ſome were before the comming of Chriſte and ſome after. The ſacraments of the elders & our ſacramentes are aptly diſtinguiſhed vp ſignes. Two errors to be eſchewed in the ſacramentes. A ſimilitude. An other ſimil •• ude How the ſignes of the elders are taken away and how they abide. What are the thinges of the ſacrament. By the ſecond comming of Chriſt ſhall our ſignes be taken a way. Our ſacramēts more excellenter then the ſacramentes of the elders The nature of the thinges ſignified is one and the ſame, We and the Iewes in the old time haue one & the ſame ſtocke and one and the ſame roote. The diuerſity of tyme diſtinguiſheth them. greate conſideration. For we alſo (as ſayth Auguſtine) do after one ſort ſignifye thinges to be done, and after an other ſorte affirme thinges already done. which thing theſe two woordes now pronounced ſufficiently declare. But here are two errors to be taken hede of vs, as the ſame father agaynſt Fauſtus very well admoniſheth vs. Fyrſt, that we thinke not, that though the ſignes be chaū ged, therefore the thinges alſo are diuerſe: or that foraſmuch as the thing is one and the ſelfe ſame, therfore the ſignes ought not, nor can not be changed. For if an houſholder may commaunde ſtreighter thinges vnto thoſe ſeruauntes, for whome he knoweth it expedient to be more ſtreightly kept vnder: and may laye eaſier burdens vpon theyr neckes, whome he will count as his children: why then may not God doo the ſame towardes men. Phiſitions alſo vſe according to the diuerſity of the diſſeaſes of the ſicke perſons, to miniſter dyuers and ſondry medicines: of all which medicines yet the force is one & the ſame, namely, to reſtore health. But whether the ſignes of the old Teſtament haue now vtterly ceaſed or no, Auguſtine anſwereth in his boke de vera religione, that they remayne by interpretacion and faith, but are in very dede taken away. But as touching the things thēſelues, the things which were ſet forth vnto the elders in their ſacraments, & which are ſet forth vnto vs in our ſacramēts, were one & the ſame. And if thou demaund, what were thoſe thinges which were common vnto the fathers and vnto vs, it may in fewe words be anſwered, God, Chriſt, reconciliation, Grace, Remiſſion of ſinnes, and ſuch other like thinges. Theſe things were in tymes paſt ſignified, and ſet forth to be beleued in the ſacramentes of the elders: and the ſelfe ſame, are in our tyme ſignified in the new Teſtament, and ſet forth in our ſacramentes. But the ſignes and ſimbols, which the fathers vſed, were changed by the comming of Chriſt: at whoſe ſecond comming alſo, thoſe likewiſe which we now haue, ſhall be taken away. For when we haue once the fruition of that chiefe felicity which we wayte for, we ſhall then nede no ſacramentes. Farther beſides the alteration of the ſignes, are alſo out of Auguſtine gathered ſome other conditions, whereby is declared, that our ſacramentes are more excellenter then were the ſacrrmentes of the elders. For ours (ſayth he) are in power greater, in profit better, in acte, eaſier: in number fewer, in vnderſtanding moſt full of maieſty, in obſeruation moſt pure, and in ſignification most excellent. Thoſe thinges indeede are greate, but yet they alter not the nature of the thinges ſignifyed. Neyther cauſe they, but that our ſacramentes and the ſacraments of the elders, are as touching the ſubſtance one and the ſame. Paul in his epiſtle vnto y Romanes, ſayth, that the Iewes as vnprofitable branches were cut of frō the holy tree, and we grafted into theyr place. And the roote (ſayth he) carieth thee, and not thou the roote. wherby it is manifeſt, y both we & the fathers, as touching the ſubſtaunce of ſaluation, are in one and the ſame ſtocke, and in one and the ſame roote. Wherefore the better and worthyer part of the ſacramēts, is one and the ſelfe ſame. And whatſoeuer differēce there is betwene vs & them, the ſame conſiſteth wholy in the comming of Chriſt, paſt, and to come. Wherefore Auguſtine agaynſt Fauſtus ſayth, that our ſacramentes are ſignes of thinges now fulfilled, but the ſacramentes of the elders were ſignes of thinges which were to be fulfilled. And vpon the 6. chapter of Iohn he ſayth, that in ſignes, they were diuers from ours, but in ſignification of thinges, like. I know in deede, and I remember that the fathers are wont ſometymes aboue meaſure to extenuate the ſacramentes of the elders. Chriſoſtome in hys 27. homely vpon Geneſis denyeth, that circumciſionThe fathers extenuate the ſacraments of the elders any thing profited vnto ſaluation: but that the Iſraelites caried it about with them, as a token of gratitude and as a ſigne and a ſeale, to the ende they ſhould not be contaminated by mingling themſelues with other nations. And in his 39. homely he ſayth: that it was a bridle and a payer of fetters vnto the Iewes that they ſhoulde not mingle themſelues wyth other nations. And he affirmeth that God commaunded it vnto Abraham, and vnto his poſterity, that by an outward ſygne he myght declare, that he was the poſſeſſor of hym. And for that cauſe he changed his name. For ſo do we alſo, when we take into our poſſeſſion a beaſt or a bondman. For we geue vnto them a name, and we marke them with our ſigne or marke. And vpon the ſame booke in the 40. homely, he ſayth, that the Iewes by circumciſion were knowen. And hereunto may be added Ambroſe, expounding this ſelfe ſame place which we are now in hand with. For he declareth, that circumciſion did only put a difference betweeneThe fathers ſpeke not after one manner touching this thing. the poſterity of Abraham and other nacions. Howbeit they do not euery where ſpeake after one maner. For the ſame Ambroſe when he expoundeth that place in the 10. chapter of the firſt to the Corrinthyans. That the elders wer baptiſed in the ſea, ſayth that theyr ſinnes were not imputed, and that they were without doubt purified. Theſe thinges are of much more excellency then to be ſeperated, or to differ from other nations. And Auguſtine agaynſt Faustus Auguſtine graunteth the true baptiſme vnto the elders. The ſchole deuines. Circumciſion was not a bare ſigne. in hys 12 booke and 29 chapter, expreſſedly ſayth, that the ſea and the cloude was baptiſme conſecrated in the bloud of Christe, and by them the ſinnes of the Iewes were forgeuen: all which thinges are common with our ſacramentes. Farther all the ſchole deuines hold, that circumciſion was a remedy againſt original ſinne wherby we may perceiue, that they hold not, that circumciſion was a bare and vayne ſigne. There may alſo for profe hereof be brought places of the ſcripture, which teach the ſelfe ſame thing. For in the 10. chapter of the fyrſt epiſtle vnto the Cor. the elders are ſayde to haue bene baptiſed, and to haue eaten the ſelfe ſame ſpirituall meate, and to haue dronke the ſelfe ſame drinke, which we at this day eate and drinke. And agayn in the 2. chapter to the Colloſſians he ſayth, that we are circumciſed with circumciſion not made with handes: And he addeth, By the waſhing away of the ſinnes of the fleſhe: where he declareth, that in the ſigne of circumciſion, was through Chriſt geuen the waſhing away of ſinnes. And in the booke of Geneſis the 17. chapter is moſt manifeſtly declared, that circumciſionWhither the ſacramentes of the elders and ours be one and the ſelfe ſame. was the ſigne of the couenant, wherein God promiſed, that he woulde be the God both of Abraham and of hys ſeede. But agaynſt thoſe thinges, whiche haue bene ſpoken, is obiected vnto vs out of the 10. chapter of the firſt to the Corrinthyans, that Paul there affirmeth not, that the ſacramentes of the elders were one and the ſame with ours: but only writeth thys, that the elders had one and the ſelfe ſame ſacramentes amongſt themſelues, and yet many of them ſhamefully periſhed and were deſtroyed in the deſert, although they had in the ſacramentes communicated with other godly men. Wherefore they ſay, that Paul of the leſſer or of the like would conclude, that we alſo if we lyue wickedly ſhall periſhe, although we be initiated in Chriſt, and vſe the ſelfe ſame ſacramentes that the elect of God do. But agaynſt this expoſition the wordes of the Apoſtle hymſelfe are moſt playnly repugnant. For he ſayth, that the elders had in their ſacramentes the ſelfe ſame meate that we haue, that is, Chriſt. For thus heThe elders did eate and drinke Chriſt, ergo they had the fru cion of the ſelfe ſame meate that we haue. writeth, And they dranke of the ſpirituall rocke following them: and the rocke was Christ, Now, if they had Chriſt, doubtles they wanted not the meate of our ſacramentes: which can not be ſayd to be any other thing, then Chriſt. Farther we ſee, that the Apoſtle hath by expreſſe wordes put the names of our ſacramentes. For he nameth baptiſme and ſpirituall meate and drinke. Farther if we follow the expoſitions of our aduerſaries, we ſhal make Paules argument of ſmall force. For he ment to reproue the ſecurity of the Corrinthyans, which ſemed to promiſe vnto themſelues ſaluatiō for this cauſe only becauſe they were Chriſtians, and partakers of the holy miſteryes, although in the meane tyme they liued loſely, and diſſolutely. Wherefore he declareth that God would ſeuerely puniſhe them, except they repented, as we reade he puniſhed the fathers of the old teſtament, when he ſondry wayes afflicted them in the deſert. And if their ſacramentes and ours were not one and the ſelfe ſame, Paul concludeth nothing. For the Corrinthyans mought haue ſayd: yea but our Teſtament is a farre other thyng, then was the teſtamēt of the olde fathers: & our ſacramēts are farre excellenter then were their ſacramentes. Wherefore God wil not afflicte vs, neyther oughteſt thou to compare vs with them. By this meanes is Paules argument made of no force, if we take away the ſimilitude and proportion of the things of our ſacramēts with ye things of y ſacramēts of the eldersAuguſtine ſayth that the ſacramentes of the elders and ours at one and the ſelfe ſame. Farther alſo Auguſtine in his. 26. treatiſe vpon Iohn moſt plainlye teacheth, that the Elders as touching the ſpirituall thing, had in their ſacraments the ſelf ſame thing that we haue. In outward forme (he ſayth) one thing was geuen vnto thē, and an other vnto vs: but as touching the thing ſignified, he acknowledgeth no difference at all. Wherfore the place of the Apoſtle, which our aduerſaries haue by their expoſitions, gone aboute to wreſte from vs, is by theſe reaſons to be defended. They obiect moreouer, that the Fathers in many places ſay, that the ſacramentes of the Elders were ſhadowes and images of that truth, which is exhibited in our ſacraments. Vnto them we aunſwer, that images may two maner of wayes be taken. For ſome are outwardly vayne and voyde, and contayne nothing: other images haue in dede the thing it ſelfe, but yet intricatelye and obſcurely, if they be compared with other images that are more open. And thysImages taken two manner of wayes. ſecond way we will eaſely graunt, that the ſacraments of the Elders were images and ſhadows of ours, not that the elders had not in their ſacramēts y ſelf ſame things y we receue in ours, but becauſe their ſacramēts more intricately and obſcurely ſhadowed thoſe thinges. To the better explication hereof, Chriſoſtome ſemeth to bring a verye apt ſimilitude, in his homelye which he made vpon theſe wordes of Paul, Our fathers were baptiſed into Moyſes, and in his. 17. Homely vpon the Epiſtle vnto the Hebrews. Paynters (ſayth he) when they entend to paynt a King, firste draw out the proportion vpon a table wyth ſhadowes and darke colours: but yet in ſuch ſort, that a man may by that delineation, althoughe it be ſomewhat obſcure, eaſely perceyue, that the image of a Kyng is there paynted, and horſemen and chariots, and ſuch other like thinges, which thinges yet are not ſtraight way knowen of all men. But afterward, when the Paynter hath layd enfreſh colours, and hath finiſhed the worke, thoſe thinges which before by thoſe firſt lines appeared ſcarce begonne and rude, ar now manyfeſtly and expreſsedly perceaued. Such (ſayth he) were the Sacramēts of the Elders, if they be compared with ours. By theſe wordes it is manifeſt, that Chriſoſtome was of the opinion, that one and the ſelfe ſame thing is repreſentedThe names of the ſacramentes of the elders and of ours are put one for an other in our Sacraments, and in the Sacramentes of the Elders, although in theyrs more obſcurely, and in ours, more manifeſtly. But how great a nearenes there is betwene both theſe kindes of Sacraments, Paul ſéemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the. 10. chapter of the firſte epiſtle to the Corrinth. he affirmeth, that the Elders were baptiſed, and had one and the ſame ſpirituall meate, and one and the ſame ſpirituall drinke, which we now haue. And on the other ſide, to the Coloſsians, he calleth our Baptiſme, Circumciſion. For he ſaith: that we are circumciſed in Christ, but yet with a circumciſion not made with handes, by putting of the body of the ſinnes of the fleſh. In which place he aſcribeth vnto circumciſion, ye puttyng of ſinnes. But they thinke that this maketh againſt vs, which is red in the viij. chapter to the Hebrewes, where it is written: In that that he ſayth now, he hath aboliſhed Whether the old teſtament be vtterly aboliſhed. that which was before. But that which is aboliſhed and waxen olde, is euen at hād to vaniſh away. Of theſe wordes they conclude, that the olde teſtament is vtterly aboliſhed. Which thing (ſay they) could not be poſſible, if the ſubſtaunce therof were one, and the ſame with the ſubſtance of the new. But theſe men ought to haue cō ſidered, that the ſubſtance of the olde Teſtament is not aboliſhed. In dede ceremonies are aboliſhed as touching the outward ſignes: howbeit the ſignification of thē abideth the ſelfe ſame that it was. Iudiciall preceptes alſo, although in our dayes they be not all had in vſe, yet the ſumme and principall ſcope of them, is ſtil retained, namely, y ſinnes ſhould be puniſhed, and iuſtice preſerued in cōmon wealths. But the ſence and obſeruation of morall preceptes, remaineth ſtil perfect & whole: although they no more either accuſe, or condemne the conſcience, to the deſtructiō of the elect. But they ſay, that Augustine, alſo is againſt our ſentence. For in hys preface vpon the 73. pſalme, thus he writeth: That the ſacramentes of the elders promiſed a ſaulour, but ours geue ſaluation. But by theſe wordes Auguſtine mente onely to put a diſtinction betwene the maner wherby the ſacraments of the elders ſignified Chriſt in one ſort, and ours in an other ſort. For they ſo repreſented Chriſt, as which ſhould one day come: ours do ſo repreſent him, as now already come. For how could Augustine thinke, that the ſacramentes of the elders did by no meanes geue a ſauior, when as he moſt manifeſtly teſtifieth that the fathers in the Manna had the ſelfe ſame Chriſt, which we now haue in the Euchariſt. And in his booke de nuptijs & concupiſcentia ad Valerium, and other places he oftentimes confeſſeth that the Elders were by circumciſion deliuered from originall ſinne. Bede alſo vpon Luke affirmeth the ſelfe ſame thing, and ſaith, that circumciſion differed nothing from baptiſme, as touching remiſſion of ſinnes, but onely that it opened not the gates of the kingdome of heauen. For to the performance of that, the death of Chriſt was looked for. Touching this thing ſurely, I will not much contend, ſo that this be graunted, y thoſe fathers being dead in what place ſo euer they were, were in the preſence & ſight of God in happy ſtate. For they had without al doubt the fruicion of God, neither is it to be thought, that they could bée forſaken of hym in whom they beleued. But that they were caried vp into heauen, before Chriſt aſcended vp, I know the fathers do deny, neither do I therein any thing contende againſt them. But let vs returne vnto that that theſe fathers of their owne accords graunt, namely, that Circumciſion toke away originall ſinne. How then can theyAn error of the maſter of the ſentences. ſay, that Chriſt by circumciſion was not geuen at all? For what remiſſion of ſins could there be without Chriſt? The maiſter of the ſentences very abſurdly thinketh, that circumciſion had ye power of remitting of ſinnes, but not of conferring of grace: as though forſooth remiſſion of ſinnes can be had without grace. He fayneth alſo, that the ſacraments of the Goſpell had their force of the death of Chriſt: andThe death of Chriſt was of efficacy euen before it was payde. foraſmuch as this death is now accompliſhed, therefore are they of more efficacy & more mightier then the ſacraments of the elders: as in whoſe time the price of the death of Chriſt was not yet paid. But this their ſentence wherby they appoint the force and merite of the paſſion of Chriſt, to be but for a time, cannot be but abſurd. For of what more force to ſaue is the death of Chriſte now that is already paſt, then it was in the old time, when it was looked for to come? Vndoubtedly, on eche ſide is required faith, whereby aſſuredly we do no leſſe comprehende thinges to come, then we do things paſt. But if we will ſay, that GOD hathe a reſpect vnto the ſacrifice of hys ſonne offered vppon the croſſe, vndoubtedly, this was from all eternitie, and before the foundations of the worlde were layd, ratified and moſt fully accepted of him. Of Chriſt alſo it is written in the Apocalips. That the lambe was ſlayne from the beginnyng of the worlde. And where as they ſay, that circumciſiō had the power to take away originall ſin, frō whence I pray you had it ſuch ſo greate power, but from the death of Chriſt? Doubtles our baptiſme ſo agreeth with circumciſion, that Augustine agaynſt the letters of Petilianus in hys 2. booke and 72. chapter and in other places, proueth, that the ſacramēt of baptiſme ought not to repeted, becauſe circumciſion in the olde tyme was not repeted, if a man had receaued it of the Samaritanes, and were afterward conuertedHow the ſacraments of the elders were weake, and beggarly elements of the worlde. Why there were more ſacraments in the law then in the Goſpell. vnto the ſincere religion of the Ieroſolomites. But amongſt other thinges, this ſemeth not a litle to haue moued our aduerſaryes, for that it is written vnto the Galathyans of the ceremonies of the elders, that they were weake and beggerly elementes of the world. But theſe wordes of Paule are to be vnderſtand of thoſe olde ſacramentes whiche are now abrogated by Chriſt. Or if this aunſwere like not, then vnderſtand Paule ſo to ſpeake of the ſacramentes of the elders, as he ſaw the Iewes at that tyme vſed them, namely, without Chriſt or hys promiſe. But the firſt anſwere is both truer and playner for that place. And if a mā demaund, how it commeth to paſſe, that the ſacramentes of the elders were more in number then ours, this queſtion may eaſely be anſwered. Namely, that the church was then beginning, neyther did they know ſo many thinges of Chriſt, as are made open vnto vs, after that heHow they erre which ſpeake ſoftly to themſelues the woordes of conſecration. is now come into the world and hath finiſhed the ſacrifice ſo long looked for. Wherefore it was requiſite that God ſhoulde at that tyme by many ceremonyes and images ſhadow one and the ſelfe ſame thynge: but there is no neede now of ſuch paynfull inſtruction. For (as we haue before ſayd) the ſignes of the ſacramentes were therefore geuen, to confirme the promiſes of God: not as though thoſe promiſes are not of themſelues firm inough, but that our minds, being otherwiſe hard to beleue, and wauering, ſhould by ſēſible ſignes be ſtrenthened. Chriſoſtome in hys 60. homely vnto the people of Antioch, If (ſayth he) our nature had bene vtterly ſpirituall and without body, ſpirituall thinges ſhoulde haue bene deliuered vs, without corporall ſignes. Hereby it is manifeſt, how abſurdely they order the matter which ſet forth the viſible ſignes of the ſacramentes to be ſene of all men: but the promiſe which ſhould be confirmed by thoſe ſignes, and ought to cleaue vnto our mynds, they both pronounce in a ſtrange tonge, and ſecretly mumble vp, that it ſhould not be heard of others. But that the ſacramentesExplicatiō of certaine of the ſacramentes of the elders. of the lawe, which were ſo many in number, were ſeales of the promiſes of God, may by induction be eaſely known. The tabernacle and Arke of the Lord ſealed the promiſe, that God would dwell in that people, & that he would be in the middeſt of them. The conſeccation of the prieſt, and the ornamentes of the garmentes, ſhadowed Chriſt the only prieſt, and the ſame perpetuall and eternall, as the author of the epiſtle to the Hebrues proueth. And of this ſelfe ſame promiſe, Dauid moſt playnly maketh mencion, when vnder the perſon of Chriſt he ſayth, Thou art a prieſt for euer according to the order of Melchiſedech. The ſacrifices alſo ſignified the oblation of Chriſt vpon the croſſe. But here ſome man will paraduenture ſay, Ergo, the ſacrifices were ſacramentes. How then do we ſay, that there is great difference betwene the nature of a ſacrament, and the nature of a ſacrifice? So indeede we ſayd before, and now agayne conſtātlyTwo thinges are to be conſidered in ſacrifices. affirme: but thereof it followeth not, but that the conſideration of ether, may ſometymes light vpon one & the ſame thing. The nature of a ſacrifice and of a ſacrament may concure in one & the ſame thing. For there were two things to be conſidered in ſacrifices: fyrſt, that there was ſomething offred vnto God: and therein conſiſted the whole ſtrength of ſacrifices: ſecondly, that the oblation which was killed, and burnt, repreſented Chriſt, which was to be ſlayne for vs, by whome we ſhoulde haue God pacefied and mercifull. And after thys maner we doubt not but that in them was a ſacrament. And how all theſe thinges were ſeales of moſt certayne promiſes, may eaſely be declared by euery one of them perticularly: as by the obſeruation of the Sabboth, by circumciſion, by choyce of meates, by waſhing and ſprinklinges of holy water, by the vow of the Nazarites, by the ceremony of the ielious, by the purification of the childwife after her deliuery, and by all ſuch like kynde of miſteries. ButWhether the people in the old time vnderſtood the promiſes which were ſealed in thceremonyes becauſe we would be briefe, we thought it ſufficient to expreſſe thoſe fewe now mēcioned. But there yet remaineth one doubt, whether the people of the Iewes hauing thoſe ſenſible ſignes of ceremonies, vnderſtoode alſo the promiſes of God, whiche were by thē ſealed Auguſtine at large intreateth of this matter in his 4. boke agaynſt Fauſtus, & in his 3. booke de Doctrina Chriſtiana: & ſayth, that the patriarches and prophetes, and the excellenter ſort of men in the olde teſtament being illuſtrate with a mighty ſpirite, knew very well the ſignifications of the ceremonies and of the ſacramentes: ſo that they tooke not the ſignes, for the thinges, which (ſayth he) is a miſerable ſeruitude: but he thinketh that the people and common ſort of men vſed theſe ſignes as the thinges themſelues, for that they vnderſtoode only this, that there is one only God, which ought to be honored with thys kynde of worſhippinge and ſeruice. For if there were any, whiche when they knew thoſe to be ſignes of other thinges, woulde yet notwithſtanding enterprete them after their owne luſt, ye had bene an error of a wandring mynde. By this doctrine of Auguſtine may be put three kindes of men, as touching the vſe of ſignes. ForThree kindes of men which vſe ſignes. ſome there are, which in very deede vnderſtand, what is ſignified, & therefore ſticke not in the ſignes, but turne their eyes to the thinges ſignified. Others vſe the ſignes, but to what they are to be referred, they know not: And this Auguſtine thinketh, pertayneth to ſeruitude. Laſtly are thoſe, whiche are not ignorant, that thoſe thinges which they vſe are ſignes, but yet notwithſtanding they peruerſly, and as they luſt themſelues, interprete them. This is an error, & that very hurtfull. As touching the firſt, and third, I am of the ſame mynde that Auguſtine is. But in the ſecond as touching the common and vulgare people of the Iewes, I do not ſo fully aſſent vnto him, to graunt, that the common people of the Hebrues know nothing els of the ſacramentes, & ceremonies of the law, but that by them they ſhoulde worſhippe the onlye and true God. For they were taught continually of the Scribes and of the prieſtes, and heard dayly the oracles of the prophetes. Whereby they mought eaſely gather, at the leaſt a generall ſignification of theyr ſacramentes, as well touching Chriſt, as alſo touching all other thinges pertayning to purenes of lyfe and holynes of maners.The doctrine of the looking for the Meſſias was common. The doctrine of the looking for the Meſſias was ſo common amongſt them, that, as I ſuppoſe, it was hidden from none o them all. Phillippe, as it is written in the Goſpell of Iohn, thus ſpake vnto Nathaniell: we haue founde the Meſsias, of whome Moſes and the prophetes haue written. And the common people of the Iewes, being ama ed at the miracles of Chriſt, ſayd, we knowe that Meſſias ſhall come, and teach vs all theſe thinges. Hereunto alſo ſerueth that the prophetes euer tought, that ceremonies being done onely outwardly and without fayth, are moſt diſpleaſant vnto God. And that fayth, which was required to outward rites, vnles it had had a reſpect vnto Chriſt, although not fully, yet ſome way, and that at the leaſt generally, of what force could it haue bene? AndThe prophetes moſt diligentlye taughte the ſignificatiof the ceremonies. foraſmuch as the prophets were ſo diligent in obtruding, and euery where inculcating the ſignifications of the ceremonies, doo we thinke, that they taught nothing of Chriſt? dauid moſt playnly ſpeaketh of ſacrifices, that God delighteth not in them But a ſacrifice vnto God (ſayth he) is a troubled ſpirite, and a contrite and humble hart Touching waſhinges and clenſinges, Eſay inſtructeth them ſaying Be ye waſhed, and be ye clene. Ieremy alſo, waſhe (ſayth he) thy harte from iniquitye. And Ezechiell ſheweth that by thoſe waters is ſignified the power of the holy ghoſt, when he bringeth in God promiſing, that he would poure cleane water vpon them. Touching Circumſion alſo they are verye often admoniſhed in the holy ſcripture to circumciſe they neckes and theyr hartes. And that they ſhould not thinke, that they were able to doo this of them ſelues and by theyr owne ſtrengthes, Moſes in the 30 chapter of Deut. ſayth, God ſhall circumciſe thyne harte that thou mayſt loue him. Touching purifications and waſhinges of garmentes, and ſuch other like thinges, they were thus admoniſhed in Leuiticus the 11. chapter, I am the ord thy God, which brought the out of the land of Egipt ye ſhalbe holy vnto me, bycauſe I am holy. Touching the Saboth they were oftentimes told, that in it was ſignified the reſt of God, and theyr ſantification. And if ſo be all theſeThe people of the Hebrues vnderſtoode that Meſſias was ſignified in the ſacraments of theyr times. thinges were ſo manifeſtly and playnly declared, which no man can doubt, but that vnto them they were good and profitable, and that it was not poſſible for them to be ignorant, that the attaynment of euerye good thinge came through Chriſt or the Meſſias, I can not be perſwaded, but that they ſaw, that in theyr ſacramentes was ſignified Chriſt. Moreouerr this alſo is an other reaſon Eſay moſt manifeſtly teſtifieth, that God did lay vpon Chriſt all our ſinnes, and that we were healed only by his ſtripes and death: wherfore ſeing in the ſacraments mention is made, that God by ſacrifices is made mercifull vnto vs, they couldThe people knew generally and not perticulerly the conſideratiof all the miſteries. not but cal to remembraunce, the only mediator Chriſt, by whome only is God made mercifull vnto vs. Howbeit we can not affirme, that the common ſort of the Iſraelites knew all the miſteries perticularly. Onely this we ſay y they had a certayne generall knowledge of Chriſt in the ſacramentes of the law, when as otherwiſe we our ſelues can not perticularly render a reaſon of theſe ceremonies. The Apoſtles haue only generally made them playn vnto vs. And though there haue benne ſome amongſt vs, as Origen, and a greate many other like, which haue attēpted to frame for euery perticular ceremony a proper alegory, yet haue they in a manner but loſt theyr labour. For theyr inuentions couldWe muſt not geue our ſelues to much to Allegories. Error of the ſcholemen. bring no profite at all vnto vs. For they moſt plainely want the woord of God. Nether is it to be meruayled at, that they ſo muche delighted in ſuch inuentiōs, For euen as euery where our owne deuiſes woonderfully pleaſe vs, ſo in this matter, the curioſity of man excedingly delighted it ſelfe. Now thoſe things which we haue ſpoken moſt playnly declare, how farre the ſchole men haue miſſed of the marke, which haue betwen the old ſacrementes, and the new, put this difference, that the old ſacramentes only ſignified grace and Chriſt, but ours largly and aboundantly exhibite both. For the elders (ſay they) were holpen by the woorke of the worker. For when any man came with fayth and a godlyOf the worke working and the worke, wrought. motion of the hart and of the minde vnto thoſe holy ſeruices, he had therby merite. But the woorke wrought (as they call it) nothing profited them as touching ſaluation. But in our ſacraments they ſay it is farre otherwiſe: that not only fayth and the ſpirituall motion of the minde, which they call the woorke of the worker, helpeth vs, but alſo euen the outward ſacramente it ſelfe, and the inſtitution of God, which they call the worke wrought, conferreth vnto vs both remiſſion of ſinnes and alſo ſaluation. But I will demaund of theſe men, what that is which the outward worke and the viſible ſacrament exhibiteth vnto vs, that we do not attayne vnto by fayth: if they aunſwere that it is Chriſt as for hym we comprehende by fayth: If remiſſion of ſinnes, that alſo, we obtayne by fayth: if reconciliation, wherby we returne into fauor which God, this alſo we can not obtayne without fayth: if laſt of all the encreaſe of grace and of the ſpirite, neither vndoubtedly doo we by anye other meanes obtayne this, but by fayth, what is there then remaning, that this worke wrought bringeth? This word is altogether ſtrange, nether is it once mēcioned of in the holy ſcriptures.Worke wrought a woorde neuer heard of. Nether would I at this time haue vſed it, but that I haue to contēd agaynſt the aduerſaries. But paraduenture they will ſay, Foraſmuch as beſides fayth is alſo added the outward woorke, is there nothinge to be attributed vnto it? yes vndoubtedly, I attribute much vnto it when it procedeth of fayth. For I know that ſuch a worke pleaſeth God, and that he vſeth to recompence many thinges vnto ſuch workes. But what maketh that to this preſent purpoſe. Did not the elders vnto theyr fayth adioyne alſo thoſe workes, wherby they exerciſed and receaued the ſacraments of theyr law? Wherfore as touching this part, wee ſee that they had in theyrs as many things which pleaſed God, as we haue in ours: vnles paraduenture they wil contend, that the exerciſing and receauing of our ſacramentes, is ether a better, or nobler woorke then was the exerciſing and receauing of the ſacramentes of the elders: which thing I will not graunte vntoThe receauing of our ſacraments is not more excellent or better then the receauinge of the ſacraments of the elders Whither the ſacramentes conferre grace and remitt ſinnes. thē: eſpecially ſeing y the perfectin of the worke is to be cōſidered by faith and charity from whēce it procedeth: wherfore if Abraham and Dauid had more faith when they receaued theyr ſacramentes, then any weake Chriſtian, when he is baptiſed, or communicateth, who will not iudge but that theyr worke is more notable and more excelēt then the other mans worke? And moreouer as for that kinde of ſpeach which theſe men ſo often vſe, namely, that ſacraments remitte ſinnes, ar conferre grace we do not eaſly admite: vnles paraduenture in that ſēſe wherin Paule affirmeth, that the Goſpell is the power of God to ſaluatiō: & as vnto Timothe the reading of the holy ſcriptures is ſayd to make ſaffe: which vndoubtedly is nothing ells, but that the might and power of God wherby he remitteth ſinnes, geueth grace, and at the end ſaueth, vſeth theſe inſtruments and meanes to our ſaluation. And euen as to bring vs to ſaluatiō, he vſeth the word of the Goſpell, and the preaching of the holy ſcriptures, ſo alſo adioyneth he ther vnto the ſacraments. For by ether of them is preached vnto vs the liberall promiſſe of God: which if we take hold of by fayth, we ſhall obtayne both ſaluatiō and alſo remiſſion of ſinnes. This is the true ſenſe, vnto which alſo are the fathers to be applied, when they ſay that grace is the power of the ſacramentes. Which is all one as if they had ſayd, vnderſtanding and ſenſe is the power of ſpeach and of wordes. And how vnaptly the Scholemen ſpeake of theyr ſtay orOf the ſtay or let of the ſcholemen. let, herby it is manifeſt, for that they ſay, that he putteth not a ſtaye or let, which although he haue not the acte ether of louing, or of beleuing, yet obiecteth nothing that is contrary or oppoſite vnto grace: namely, the acte of infidelity or of hatred. Thē in ſuch caſe (ſay they) the ſacraments of the Goſpel conferre grace. But this is nothing ells, then to attribute vnto creatures the cauſe of our ſaluation, and to binde our ſelues to much to ſignes and elements of this world. Thys ought to bee certayne and moſt aſſured, that no more is to be attributed vnto the ſacramentes as touching ſaluation, then vnto the worde of God. Wherfore

We oughte to attribute no more vnto the ſacraments then vnto the woord of God. How our ſacraments are better then the ſacramentes of the elders.

Sometimes is receaued the ſacraments onely, ſometimes the thinge onelye. Grace is not bounde vnto the ſacramentes as we put corne into ſackes.

if ſometimes we heare, as Augustine alſo ſaith, our ſacramentes are better then the ſacramentes of the elders, this ought ſo to be vnderſtanded that it be refer red vnto perſpicuitie. For we graunt that our ſacraments both ſpeake and preach more plainly of Chriſt, then did the ſacraments of the elders. Wherfore ſeing we are more clearely and plainly inſtructed, faith is the more fuller, and bringeth vnto vs more grace and ſpirite. And we gladly admit that which the ſame Augustine ſaith: That ſometymes it commeth to paſse, that the ſacrament is receyued wythout the thing. For ſo the wicked and infidels vſinge the ſacramentes, receiue onelye the outwarde ſignes, and are vtterly voyde of ſaluation and of grace. Sometimes alſo it contrariwiſe happeneth, that the godly being excluded by any neceſſitie frō the vſe of the ſacramentes, yet are in no wiſe defrauded of the thing it ſelfe, and of the thing ſignified. Neither let any man here lay to our charge, that we affirme that ſacraments depend of our faith: For neither teach we any ſuch thing: yea rather we affirme, that the ſacraments are ſacramentes, although thy faith be either weake, or els none at all. And Augustines iudgement is very good concerning him which onely carnally receiueth the ſacrament, when he ſayth: It doth not therefore ceaſe to be ſpirituall: but vnto them it is not ſpirituall. And now at length to make an ende, we muſt neuer come to this point, to thinke that grace and our ſaluation is conteined in the ſacramentes, as in certaine ſackes or bagges, which may be poured out vpon the communicantes and receiuers. For the ſacramentes are as certaine tidyng bringers of our ſaluation: whom he that beleueth, ſhall obtaine ſaluation. And thus much hitherto haue I ſufficiently ſpoken of ſacraments generally. Now reſteth for vs ſomwhat to ſpeake of circumciſion: for the better vnderſtanding wherof we haue ſpoken theſe things the more largely and with more words. But here we ſhall not nede ſo long a treatiſe. For if we remēber all thoſe things, which haue bene generally ſpoken of ſacraments, it ſhall be no hard matter to vnſtand all that which may be ſpoken of circumciſion.

And circumciſion (not to go from the wordes of the Apoſtle) was the ſeale of y

What circumciſion is.

How circumciſyon is ſayd to haue brought remiſſion of ſynnes. Whether remiſſion be had of ſinnes to come.

righteouſnes of faith, bicauſe it preached and confirmed the promiſe concernyng righteouſnes, which the elders receiued by faith. And hereof it followeth, that the elders by it had remiſſion of ſinnes. For, foraſmuch as righteouſnes (as we haue be fore more at large debated) conſiſteth chiefly in the remiſſion of ſinnes, whoſoeuer beleued the promiſe ſet forth and by circumciſion ſealed, it followeth of neceſſitie, that he was pertaker of the remiſſion of ſinnes. Some demaund, whether circumciſion and baptiſme which ſucceded it, bring remiſſiō onely of thoſe ſins which are alredy paſt, or alſo of thoſe, which are afterward cōmitted. Let theſe mē cōſider, y the vſe of Circumciſion and of Baptiſme is not for a tyme, but perpetuall. For, as the faithfull oftentimes fal, ſo when they forthwith come againe vnto themſelues, they thinke vpon the promiſe of the Goſpell, which is of the remiſſion of ſinnes. Wherin alſo euen for this cauſe they are confirmed, for that they remember themIn erroure of thoſe which would not be baptiſed. but in the laſt houre. ſelues to be either baptiſed or circumciſed: and ſo by putting to of faith, they are deliuered from ſinnes, and are reconciled vnto God. Hereby it is manifeſt, how they wer in the old time deceiued, which would not be baptiſed, but euē now whē death approched, & that they were in a maner geuing vp y ghoſte. Neither let any man thinke, y this is repugnant vnto the kayes of ye Church, by which are receiued the penitent. For, that they may the better vnderſtande the matter, this they muſt nedes graunt, that thoſe kayes of the church are nothing els, but the preachyng of the Goſpell, wherby the miniſters do perſwade the beleuers that their ſinnes are forgeuen them. But they which are to be perſwaded, are by the benefite of the holy ghoſt perſuaded, & their faith concerninge the promiſe is alſo hereby confirmed, for that they call to memory the ſigne of Baptiſme or of Circumciſion, whiche in times paſt they receiued. And Paule when he ſaid, For the remiſſion of the ſinnes going before, ment, y iuſtification when it is applied vnto vs, alwayes putteth away thoſe ſinnes which we haue before committed. But that nothing letteth, but that the promiſe of the remiſſion of ſinnes, and the ſealing therof, may oftentimes with profite be called to our memory. But ſo oftentimes as ſinne is ſo forgeuen, it followeth of neceſſitie that the ſame ſinne went before: but that which we ſpeake of tendeth to this, to declare, that the vtilitie of the ſacraments is not for a tyme, but pertaineth to the whole courſe of our life. Circumciſion differed from other ſacramentes, for that it was the beginning and firſt ſteppe and viſible entrance to the couenaunt of God. But what maner ones the vncircumciſed were counted, the Apoſtle declareth in the epiſtle to the Epheſians. Remember (ſaith he) that ye wer ſomtymes Gentiles in the fleſh, which were called vncircumciſion of circumciſion in the fleſh made wyth hāds, ye were ſometimes without Christ, aliants frō the cōmon wealth of the Iſraelites, ſtraungers from the couenantes of the promiſes, without hope in the world, and without God. And in the epiſtle vnto the Phil. he teacheth, which is the true & ſpirituallWhat i the ſpirituall circumciſion. circumciſion. For we (ſaith he) are circumciſion, which ſerue the Lord in ſpirite, and glory in Christ, and haue no confidence in the fleſh. And vnto the Coloſs. he writeth In whom (ſaith he) ye are circumciſed with circumciſion not made with handes, by the puttyng of the ſinfull body of the fleſh. By whiche place we ſée (as we haue before alſo noted) that forgeuenes of ſinnes is to be put, as well in Circumciſion, as in Baptiſme. Wherfore Augustine in his booke againſt Iulianus the Pelagian, in that part wherin he heapeth vp a great many authorities of the fathers, reproueth the Pelagians by theſe wordes of the Apoſtle, for that notwithſtanding they denied original ſinne, yet they baptiſed their infāts: for, foraſmuch as they affirmed y in them is no ſinne, how could that Baptiſme (as Paule ſaith) be circumciſion not made with handes, by the putting of of the ſinful fleſh? Theſe places of the Apoſtle ſerue very much to the explication of the proprietie and nature of circumciſion. And in Deut. the x. chap. the Lord ſaith: Thou ſhalt circumciſe the vncircumciſion of thyne hart, neither ſhalt thou harden thy necke. In ſtede of vncircumciſion the Chaldey interpreter hath, Tephaſchoth that is, fooliſhnes: therby ſignifieng, y the firſt ground of ſinne herein conſiſteth, that we are blinde to all thinges pertaining to God, and that weThe firſt ground of ſinne. The promyſe which circumciſiō ſealed. are wonderfully infected with the ignoraunce of God. The 70. interpreters haue 〈 in non-Latin alphabet 〉 , that is, hardnes of hart. The promiſes which are offred vnto them y are circumciſed, are theſe: that God is made our God, and the God of our ſéede: in which onely thing we haue the horne of plenty: that is, the ſūme of all good things. Hereof alſo ſpringeth our felicitie, & conſolatiō in all afflictiō: They were therbye alſo put in mind of y mortifiēg of y fleſh: y is, of y cutting away of ſuperfluous pleſures, & moreouer by it they profeſſed pure religiō. And in ſum therby was ſignified y couenāt made wt god. Theſe wer y things ſignified, & ye matter of this ſacramēt and pertayne truly vnto the nature and ſubſtance therof. In baptiſme alſo all thoſe ſelfe ſame thinges are contayned. Only the ſignes are changed. WherforeIf circumciſion was geuen vnto infantes, baptiſme cā not be denied them. hereby we may conclude, that euen as in times paſt Circumciſion was geuen vnto infants, ſo alſo Baptiſme can not now he denied vnto them. For if they haue the thing, what reaſon is it, why they ſhould not haue alſo the ſigne? And that we ſhould not doubt, whether Circumciſion and Baptiſme are a like, and haue one and the ſelf ſame nature, Paul moſt manifeſtly declareth it vnto the Coloſſians, in which place he calleth Baptiſme, the circumciſiō of Chriſt. And they which affirme, that the infantes of the Hebrues oughte to haue bene circumciſed but ours ſhould not be baptiſed, do make God more fauorable vnto the Iewes, then vnto Chriſtians. Some demaund, that ſeing we are ignorant whether infantesGod is not more fauorable vnto the Iewes then vnto Chriſtians. Seing we are vncertayne of the thing, why is the ſealing added. haue the thing of the ſacrament or no, why we geue them the ſigne, and ſeale y which is vncertaine vnto vs? Vnto whom we anſwere, that this queſtiō is not moued agaynſt vs, but agaynſt the word of God. For he expreſſedly commaunded and willed, that children ſhoulde be circumciſed. Father let them aunſwere vs, why they admitte them that be of full age vnto Baptiſme and vnto the Communion, when as they are not ſure howe theyr harte is affected. For they whiche are baptiſed or doo communicate maye diſſemble, and deceaue the Churche. They aunſwere, that it is inoughe that they make theyr profeſſion. If they lye, what is that to vs? ſay they, let them looke to that. So ſay we of infantes, that it ſufficeth vs, that they are offred vnto the Church, ether of the parents, or of them in whoſe power they are. And if with the action of the ſacrament be ioyned election and predeſtination, that which we doo is ratefied: but if not, then is it voyde. For our ſaluation dependeth of the election and mercy of God. But as touching election, for as much as it is hidden fromWhat tokens of the election of God we follow in geuing of the ſacraments. When infantes are baptiſed the Church is enſtructed vs, we iudge nothing. We follow only thoſe ſignes and tokens of it, which wee may attayne vnto: as are theſe, that the children being infantes are offred vnto the Church to be baptiſed, and that when they come to age, they by words confeſſe, that they beleue in Chriſt: which tokens although they be not ſo certayne, that they can not fayle, yet vnto vs they are ſufficient for the miniſtration of the ſacraments. Nether as I thinke is this to be omitted, that when infants are baptiſed, although they haue not the vnderſtāding of the ſignification to moue thē, yet notwithſtanding doth it moue and inſtruct the Church which is preſent: but the infantes obtayne the benefits at Gods hand, who ſecretly worketh in them by the holy ghoſt. But the ſignification of the ſacrament, they ſhall, whē by age they may, afterward perceaue and vnderſtand, Nether let vs much be moued with the difference of the ſignes, of Circumciſion (I ſay) and of Baptiſme: for in the ſacraments this part is of leaſt wayght: for they may be changed, as experience hath now thought. And without them God can geue the more excellēt part. For nether is his power and mercy bound vnto the ſacraments. WherforeThe mercy and grace of God is not bound vnto the ſacramentes. The thinge is more to be conſidered then the ſignes. when we vſe the ſacraments, we ought to applye our minde rather vnto the more excellenter and better part. Wherfore the Lord in Ieremy the 4. chapter after this maner reproueth the Iewes: Circumciſe the foreſkinnes of your hart, leſt my fury be kindled, and there be no man to quenche it. But they which contemning fayth, and the thing ſignified, cleaue wholy vnto the ſignes, ſeme to deale euen altogether as they doo, which in kings letters patents with great diligēce kepe the ſeales, but the letters themſelues and the giftes, they ether rent, or care not for.

Now are there two thinges remayning to be diſcuſſed. The one is, why circumciſionWhy circumciſion was marked in the member of generation. was commaunded to be marked in the member of generation: the ſecond why it was commaunded to be done the eight day. Out of Auguſtine in diuers places we gather, that therefore God woulde haue it ſo, to put vs in mynde, that originall ſinne, is by generation traduced from the parentes into vs: and that euen as the foreſkin being cut of in the parent, doth notwithſtanding returne agayne in the childe which is begotten, ſo originall ſinne being remitted vnto y parēts, buddeth vp agayn in y children which are brought forth. We are thereby alſo admoniſhed (whiche thing we haue before oftentymes mencioned) that the league of God pertayneth not only vnto vs, but alſo vnto our children whom we beget. Fynally by that ſigne was chiefely ſignified, that Chriſt ſhoulde ſpring of the ſeede of Abraham. Nether ought we here to follow our owne ſence or humane reaſon, to thinke that to be a thing ridiculous or of ſmall force, which God himſelfe hath inſtituted. For otherwiſe the croſſe of Chriſt and the Goſpel are an offence vnto the Iewes, & fooliſhnes vnto the Gentiles. Neyther ought we to iudge of thinges deuine according to that which is ſhewed outwardly. Otherwiſe Iulianus and Celſus made a laughing matter, that the apple was forbidde our firſt parentes. And Naaman the Sirian thoughtThings deuine are not to be iudged by the outward apperance. it a thing ridiculous, that he ſhould be ſeuen tymes waſhed in the riuer of Iordane. Nether doubt I, but that there were ſome which derided Moſes, when he did caſt the wood into the bitter waters, to heale their bitternes. In our dayes alſo very many meruayle, how it commeth to paſſe, that the ſtealth of one halpeny bringeth eternall deſtruction. But theſe men ought to remember, that theſe thinges are not to be conſidered by their owne force: but vnto them muſt be added alſo the wayght of the word of God: which vndoubtedly is of ſo great wayght, that it waygheth heauier then the whole world. Neyther is there any thing ſo vile and abiect, but that when the word of God is added thereunto, it is made notable and excellent. Indeede kinges and princes of this world haue aThe word of God is of moſt great waight. The ſeales of God conſiſt not of thinges of goodly ſhew. care to haue goodly and honorable ſeales. But as touching the promiſes and gifts, which are by them ſealed, they oftentymes deceaue men. But God when he vſeth euen the moſt abiect ſignes, neuer deceaueth any man. Now will I ſpeake a word or two of the conſideratiō of y eight day. The Hebrues affirme, that ſuch is the dignity of the ſeuenth day, that of it all thinges obtaine I know not what force and ſtrength. Wherefore they thinke, that after the ſeuenth day there commeth vnto the infant newly borne ſo much ſtrength, that he is able eaſely to abyde the payne of circumciſion. But let vs leaue vnto them theſeThe eyght day betokeneth the reſurrection of Chriſt. fayned toyes: and let vs rather thus thinke, that in the eight day was betokened the reſurrection of Chriſt, and therewith all ours, which thing, may eaſely be perceaued by Paule: for he ſayth, that in circumciſion was ſignified the cutting of, of the ſinnes of the fleſh. But the ſinnes of the fleſh can neuer be perfectly cut of from vs, vntill we are come to the holy reſurrection. All the whole tyme of this world, and the tyme of this whole life repreſenteth a weeke of dayes. But the eight day ſignifieth the reſurrection. There is moreouer an other reaſonThe tyme of thys life is a weeke. not worthy to be contemned, namely, that a childe being ſo newely borne is able to do nothing of hymſelfe as touching the attaynement of righteouſnes. Wherfore hereby we be admoniſhed, y iuſtification cōmeth not of our workes. And although it were ſo in the rite of Circumciſiō, yet are not we in Baptiſme bound to any certayn nomber of dayes. For Chriſt hath made vs fre from thisIn baptiſme we are not compelled to an certayne nomber of dayes. Circumciſiō mought in the primitiue church be retayned for a time. kinde of obſeruation. Howbeit there haue bene ſome, which haue gone aboute in Baptiſme alſo to compell Chriſtians vnto the eyght day. But thoſe the Counſell held by Cypriam hath condemned. In the primitiue Church, Circumciſion was for a tyme obſerued. Auguſtine alſo vpon the epiſtle vnto the Galathians ſaith, that not euery circumciſion after Chriſt was condemned, but only that circumciſion, wherin was put hope of ſaluation: but that circumciſiō which was receaued for this cauſe only, to retaine peace in the Church, and the more to aduaunce the preaching of the Goſpel, mought well be borne with all. For this cauſe Paul ſuffred Timothe to be circumciſed. But if it be required to be done as neceſſary vnto ſaluation: it is by no meanes to be permitted. And therfore Paule erneſtly reſiſted and would not ſuffer Titus to be circumciſed, as it is written in the epiſtle to the Galathians. They ſay that euē now very many ChurchesMany churches of the chriſtians retaine ſtill circumciſiō in the Eaſt or in the South retayn ſtill to this day Circumciſion together with Baptiſme. How rightly they do it, let them ſee vnto that. Doubtles it is moſt likely, that, foraſmuch as they haue retayned it ſo long, and that ſo ſtifly, they put ſome hope of theyr ſaluation in it. Wherefore they ſhould do much better if they would vtterly omitte it. But it ſhalbe good, in the meane time to declareWhy circumciſion bound men to obſerue the law. how Paul to y Galathians ſayth: that he which is circumciſed is debter to obſerue the whole law. For when Abraham receaued Circumciſion, the law was not yet geuen. Wherefore it ſemeth, that Circumciſion had not that of his owne force and nature, to binde men to obſerue the law. But we ought to remember, that that whiche the Apoſtle ſayth, proceedeth out of an other principle: namelye, that Circumciſion repreſented Chriſt as which ſhould come, and geue himſelfe vpon the croſſe: and the law ſhould ſo long be of force, vntil Chriſt came. Wherfore ſeing by Circumciſion they teſtified, that he was not as yet come, it muſt nedes follow, that they were kept ſtill vnder the law, when as the law could only by the comming of Chriſt be abrogated. And with how greate an obſeruation God would haue that ſacrament to be kept, hereby it is manifeſt, for that in the booke of Geneſis the 17. chapter he teſtefieth, That the ſoule which is not circumciſed the 8. day, ſhould be cut of from his people. Ambroſe in his booke of Abraham the Patriarch, ſemeth to wonder at this ſo greate ſeuerity, For God (ſayth he) appoynted How it is ſayd that the ſoule of the vncircumciſed ſhould be cut of. cities of refuge, that if any had by chance, or vnwares killed a mā, he mought haue a place whether to go, that the frendes and kinſfolke of the party ſlayne ſhould not kill hym: ſo that he had not of ſet purpoſe and willingly, but by chaunce and vnawares committed the murther. Wherfore ſeing infants did not by their owne will refuſe circumciſion, what reaſon was there they ſhould bee cut of? He anſwereth, that therefore peraduenture God would haue the children depriued of theyr corporall life, that in them the parentes might be puniſhed for theyr impiety. But he ſayth that there were other which were of the opinion, that this ſentence pertayned not vnto the infants: but vnto thoſe in whoſe power they were, as if it had bene ſayd, that they ſhould be cut of. But the very words of the ſcripture are agaynſt this ſentence: wherefore he turneth himſelfe to an allegoricall expoſition: as though that threatning ſhould pertayn to thoſe, which circū ciſe not the mind, which is the ſtrongeſt & moſt excellenteſt portion of the ſoule. But ſuche allegories ſatiſfie not this queſtion. Wherfore I thinke that two thinges are neceſſary to the abſoluinge of this doubte. The firſte is, that that threatning pertayned vnto him, when he came to full age, if he ſhould then allow the negligence of his parents, & not receaue Circumciſion, vnto which he was by the law bound. The ſecond is, that God is not to be accuſed of iniuſtice, if ſomtimes he killed the infant being ſo brought vp vncircumciſed. For ſuch ſeuerity mought be of force to admoniſh mē, in how il part God taketh it, to haue his ſacramentes contemned. And if paraduenture thou demaund, what is to beWhat is to be iudged of children that periſhed without circumciſion. iudged of the ſoule of a child ſo killed, hauing not as yet receaued the ſacramēt? I anſwer, that we, ether as touching his ſaluation or condemnatiō, can affirm nothing on neither ſide. For if he pertayned to the number of the elect, ſo that he was predeſtinate to eternall life, there is no cauſe, but that he may be ſaued: foraſmuch as grace is not bound vnto the ſacraments. But if he were a veſſell to that end made of God, to ſhew forth in him his wrath, and ſo to be condemned, what can we complayne of the ſeuerity of God, eſpecially ſeing we are all borne the children of wrath, and of condemnatiō? Howbeit in my iudgmēt we ought to hope well of him: for that, foraſmuch as the promiſe was geuen vnto the ſede of Abraham, and he being an infant hath not by any actuall ſinne of his owne withdrawen himſelfe from the promiſe, it is moſt likely, that he is admitted vnto the kingdome of God. Neither oughte we to thincke, that he was ſlayne of God to eternall condemnation, but rather to ſaluation, that he ſhoulde not by mallice change his hart: and that by hys death he mought teſtifye vnto hys parents, vnto his elders, & vnto others, how greuouſly they ſinned, in neglectyng hys circumciſion: and might profite the whole Churche, being a manifeſt token of the wrath of God againſt the contemners of the ſacramentes. Farther it isBefore circumciſion were ſome ſignes of the ſacramentes. Whether the ſword wherewith they circumciſed were made of ſtone. Circumcion ſpread abroade to outward nations. not hard to beleue, that godly men, which liued before Circumciſion was inſtituted, had other certayne notes, wherby theyr righteouſnes, which was had by fayth was ſealed. For we read, that they both offred fyrſt fruites, and alſo ſacrificed. But by what ſigne they ſignifyed theyr fyrſt regeneration, the holy ſcriptures menciō not. And the Hebrues, in Circumciſing their children, vſed a knife made of ſtone, which thing yet God commaunded not. But they were moued ſo to do by the example of Zippora the wife of Moſes, whiche vſed ſuche a knife in circumciſing of her ſonne, when he was in danger to haue bene ſlayne of the angell. And although this ſacrament was diligētly obſerued and kept amongſt the Iewes, yet it ſpred abrode alſo to forren nations. For if we may geue credite to Ambroſe in his. 2. booke of Abraham the patriarch, the Egiptians, Arabians and Phenicians were circumciſed. And he thinketh, that they for this cauſe did it, for that they thoughte, that by ſuche firſte fruytes of their bloude are driuenThe deuill as much as lieth in him vitiateth the ſacraments of God. A fooliſh manner of the Iewes in circumc ſing of their children. The Egiptians circumciſe their children in the 14. yeare. awaye diuels, to the ende that they ſhoulde not hurte hym which is circumciſed. So the deuill hath alwayes gone aboute to vitiate the ſacramentes of God. For it was ſuperſticion, to aſcribe the power of ſaluation or of the deliuery from Sathan, vnto the nature of bloud ſhed forth. And at this day the Iewes ſeme not to be farre from this kinde of fooliſhenes. For whileſt they circumciſe the infante, there ſtandeth one by with a little veſſell full eyther of earth or of duſte, where into they thruſte the foreſkinne beyng cut of, as though the Deuil ſeemed by that meanes to haue his meat. For the Lord ſaid vnto the ſerpent euen ſtraight way at the beginnyng: Vppon thy breaſt ſhalt thou creepe, and earth ſhalte thou eate. They ſéeme to thinke that the deuill, hauing thus gotten his meate, departeth from the child, and wyll not afterward trouble him any more. Amongſt the Ethnickes alſo (as the ſame Ambroſe affirmeth) was circumciſion corruptly obſerued after an other maner: for the Egiptians circumciſed not in the eight daye, as God had commaunded, but in the. 14. yeare, for that Iſmael at that age receiued circumciſion. Which maner alſo it is moſt likely the Arabians followed: For at this day the Turkes alſo are circumciſed at that age. Although the Egiptians (as the ſame Ambroſe affirmeth) were wont alſo to circumciſe theyr womenThe Egiptians circū ciſe women kynde, and that in the. 14. yeare, as they did their males. And of this thinge they gaue this reaſō, that they would by this ſigne ſignifie, that luſt is to be reſtrained, which in eyther kinde at that age beginneth chiefly to be kyndled. But God commaunded, that onely the male kindes ſhould be circumciſed: and yet were not the women of the Hebrewes therefore counted either ſtraungers frō the ChurchThe womē of the Hebrewes though they were not circumciſed periſhed not. An obiection againſt circumciſi or from the couenāt. For they are alwaies numbred together with the men: they that were vnmaried with their Father, and the maryed with their huſbandes. There haue bene ſome which haue by deceitfull arguments ſpoken yll of circumciſion, and after a ſorte reproued the God of the olde Teſtament. For firſt they ſayd, that the foreſkinne that was cut of, is eyther according to the nature of the of the body, or els it is againſt the nature thereof. If it be according to nature, why would God haue it cut of? If it be agaynſt nature, why doth God ſuffer it to be brought forth. Ambroſe in his. 77. epiſtle to Constantius anſwereth, That that foreskinne is according to the nature of our body: but it is not abſurd, that thoſe thinges which are agreable with our body or our fleſh be cut of, if the ſpirite may thereby be holpen. Which thing we ſee done in faſtings and other mortifications of the fleſhe, and in bearing the croſſe, which God hath layd vpon all the faithfull. In whych we are compelled to ſuffer many thinges which are againſt the fleſhe. Farther, they ſaid, that God feared away the other nations from the law of Moſes, whenAn other obiection. he layd vpon them this yoke of Circumciſion. Which if it had bene away, many ſtraungers and outward nations would haue come vnto the religion of the Hebrewes. But after the ſelfe ſame maner alſo they mought cauell againſt Chriſt him ſelfe, for that he ſeemed to feare away the world from his religion, partly by reaſon of the ſeuerity of his doctrine, and partly by reaſon of the perſecutions and martirdome, which in the firſt time the moſt part of the faithfull were lyke to ſuffer. But they which truely pertaine vnto the number of the elect, doo in no wyſe leape backe becauſe of the difficultie of the calling. But they which go backwarde, were not of vs, and therefore they are fallen away. They maruayle alſo why God would in ſo tender age haue ſuch a ceremonie excerciſed, which mought oftentimes bring weake litle bodies into danger. As touching age (ſaith Ambroſe)Euery age meete for the ſacrament. Few children died by occaſion of circumciſion. as euery age is ſubiect vnto ſinne, ſo alſo is it mete for the ſacrament. And that Infants are ſubiect vnto ſinne, theyr diſeaſes, weepings, paines, and deathes aboundantly declare. And if peraduenture they were brought in daunger of their lyfe, yet was there no cauſe why they ſhould complaine, for as much as they ought the ſame all whole vnto God. And yet (as they write) very few haue by that occaſion died. And that payne and daunger brought ſome vtilitie. For euen as valiant ſoldiours, when they remēber that they haue before ſuffered many thinges, for that they would not flee away, are the more animated to ſtand by it, leaſt they ſhould diſhonor thoſe ſkarres and woundes, which they before ſuffered, rather then they would forſake theyr place and ſtanding; So would God, that Why God would haue the children afflicted with ſuch a wound and with paine. the hebrues being now of full age and at mans ſtate ſhould defend the profeſſion of theyr law euen agaynſt all dangers, when they called to remembraunce, that for religions ſake they had bene wounded euer from theyr infamy. But now (he ſayth) Circumciſiō is worthely refuſed of Chriſtians, for that foraſmuch as Chriſt hath ſhed his bloud the price of our redemption, there is now no neede that euery particular man ſhould priuatelye ſhed his own bloud. And as touching the ſacrament of Circumciſion, theſe thinges we thinke ſufficent for this preſent purpoſe. Now let vs returne againe vnto Paul.

For the promiſe, that he ſhould be the heyre of the worlde, was not geuen vnto Abraham, or to his ſeede by the law, but by y righteouſnes of fayth. For if they which are of the law be heyres: fayth is made voyde, and the promiſe is made of none effect. For the law worketh wrath: for where no law is, there is no tranſgreſſion.

For the promiſe that he ſhould be the heyre of the world, was not geuen vnto Abraham or to his ſeede by the law.] He hath before proued, that Abraham had not his righteouſnes by Circumciſion: for that he had obteined it before he was circūciſed. Now he proueth the ſame á maiori, that is, of a greater thing. By the law (ſaith he) was not the promiſe made: wherefore neither thorough Circumciſion. The reaſon is hereby manifeſt, for that the law extendeth farther thenThe law extendeth farther thē circumciſion. Why the promiſe came not by the law. circumciſion: for the law doth not onely conteine it, but alſo other innumerable moſt excellent preceptes: And that the promiſe was not geuen thorough the law, as it were vppon a condition, may two manner of wayes be proued: Firſt, as it is writtē vnto ye Galathians: The law was geuen after the promiſe foure hundreth yeres: wherfore foraſmuch as it was not as yet extant, it could not be a condition of the promes then already made. No man (ſaith Paul) maketh voyde the teſtament of a man, or addeth any thyng therunto. But this reſon taken of the time Paul here omitteth: partly bicauſe he had a little before vſed it, when he ſaid, that circumciſion was geuen, after that Abraham was now alredy iustified: partly alſo becauſe he woulde vſe an other reaſon more euident. The law (ſaith he) if it were added vnto the promiſe,If the lawe were added vnto the promiſe, it ſhould make it voyde. ſhoulde make it voyde and aboliſh fayth: for when the law entreth into our wicked mindes, it ſetteth forth nothing before vs, but the wrath of God. And it is not poſſible, that it ſhould bring vnto vs the promiſe or the inheritance of felicity. And that by the law commeth the wrath of God, he hereby proueth, for that wher no law is, there is no tranſgreſſion. Ambroſe ſayth, that the lawe was therefore geuen, to make the offenders guiltie. But they which are gilty, are either condemned, or els made vnmete to receiue the promiſes. For the ſonne which by reaſon of hys tranſgreſſions is diſinherited, receaueth not the inheritance: So wee alſo by the law are adiudged to hell fire, and to the curſe, rather then that by it we are made able to receaue the inheritance, and to obtayne the promiſe. Thus muche of the order of the argumentes. Now let vs examine euery thing particularly.

By the lawe (ſayth he) commeth not the promiſe.] For whē the inheritance of y world was promiſed vnto Abrahā, there was no ſuch cōditiō added that he ſhould obſerue y law. This reaſon leadeth to an abſurdity. For by this meanes both ye promiſe, & fayth alſo ſhould be made voyd. The Greke Scholies affirme,The Greke Scholies affirm that we are iuſtified by faith onely. that we are iuſtified by fayth only. And vnder ye name of Seuerianus, is added a ſentēce that he which ſticketh in the law, as though be could obtaine ſaluation, neglecteth that ſaluation which is by fayth. And Chriſoſt. ſayth, that it mought be that ſome would ſay: Although we haue fayth, yet will we keepe the lawe alſo. But this he ſhoweth is not poſſible. For whoſoeuer (ſayth he) obſerueth the lawe as a thing geuing ſaluation diſableth the power of fayth. Wherefore ſeing the lawe is not annexed vnto the promiſePriueleges are not to be narroly drawen but to be enlarged. of God, as a condition of neceſſity, it followeth that he is preſumtious and raſhe which taketh vpon him to anexe it. For lawyers ſay that priueleges and grantes of Princes are not to be contracted or narrowly ſkanned, but rather with reaſonable fauour to be enlarged.

To be the heyre of the world.] There is no where by expreſſe woordes had any ſuch promiſe made to Abraham: howbeit it is contayned in thoſe promiſes which we haue in the ſcripture. For God ſayde vnto hym, that his ſeede ſhould be multiplied lyke the ſand of the ſea, and the ſtarres of heauen. Wherefore herein conſiſtedHow Abraham is the heyre of the world. the promiſe, that his ſeede ſhould fill the whole wolrde. For they are not counted his ſeede, which haue proceded from him only as touching the fleſh: but which imitate hys fayth. And foraſmuch as ſuch are diſperſed throughout the whole worlde, by them hath Abraham the inheritance of the whole world, which ſelfe thinge is very expreſſedly ſpoken, when God made this promiſe vnto him: And in thy ſeede ſhall all nations be bleſſed. And although all theſe thinges are true,Chriſt the heyre of the whole world. yet I thinke rather that this inheritance is to be referred vnto Chriſt. For he ſayth, that all thinges are deliuered vnto hym of the father. And Dauid writeth, that he hath for hys inheritance all the Gentiles, and the endes of the earth. And fayth in Chriſt, who is in this ſort the heire of the whole worlde, is it, which iuſtifieth: & all the promiſes of God (as we haue els where tought) are to be referred to thys promiſe only. The prophetes haue oftentymes expreſſed this promiſe of theThe prophets haue expreſſed the kingdome of Chriſt by the conditions of a worldly kingdome. kingdome of Chriſt by the propertyes and conditions of a worldly kingdome, & of carnall felicity. For ſpirituall things can not by any other meanes be vnderſtanded of gros wittes. Sometymes they ſay, that it ſhall one day come to paſſe, that the children of Iſraell being diſperſed and exiles ſhalbe of the Gentiles brought home agayne in ſhippes to their owne place. They tell forth alſo, that kinges and princes ſhould be the foſterers and nurces of the Iewes: And they threaten deſtruction to thoſe kingdomes and nations, which will not obey the Iſraelites. But all theſe things are chiefely to be attributed vnto our great king Ieſus Chriſt: of whome we reade in the Goſpell, this is the heyre, come let vs kill hym. Dauid in the voyce of God the father writeth of Chriſt: Aſke of me, and I will geue thee the Gentiles for thyne inheritance: and the borders of the earth for thy poſſeſſion. And in Daniell it is written of the ſtone hewed out without hands, that it ſhoulde ouerthrow the principalities of this world, and whē it is growen to a great huge mountayne, it ſhould poſseſſe all things. And we, foraſmuch as we are the membersWe are pertakers of the kingdome of Chriſt. of Chriſt, can not be excluded from this inheritance. For in this ſelfe ſame epiſtle Paule writeth, that we ſhall be the heires of God, and the fellow heires of Chriſt, for that he is the firſt begotten amongſt many brethern. Chriſt himſelfe alſo ſayth: Euen as the liuing father ſent me, ſo ſend I you: and diſpoſe vnto you the kingdome, as the father hath diſpoſed it vnto me. Where I am, I will that there alſo be my miniſter. Agayne in an other place, to the ende he woulde declare, that we are not excluded frō this inheritance, he ſayth, bleſſed are the meke, for they ſhall poſſeſse the earth. And Paule ſayth, All thinges are youres, and you long to Chriſt, and Chriſt to God. Yea alſo the Angels ſerue the elect. He hath geuen charge (fayth he) to his Angels concerning thee, to keepe thee in all thy wayes. Farther by Chriſt is reſtored whatſoeuer was loſt in Adam. Man, when he was created, was made vnto the image of God: which ſentence the ſcripture ſtrayght way interpreteth, to be ruler ouer all thinges created. And if Chriſt haue reſtored this Image, then alſo hath he rendred agayne the principality that was loſt: and ſo hath rendred it, that the ſame is ſayd by right to be reſtored vnto vs, by right (I ſay) of inheritance. Nether ought we to deſpaire of this promiſe, although the outward ſhew of things appeare now farre otherwiſe. They which pertayne vnto Chriſt are very weake. And the deuil ſtirreth vp againſt them the Princes of this world, and tyrantes. Wherefore we ſeeme to be moſt nedy of all thinges, and to be moſt abiect:The abiect outward appearaunce nothing depriueth vs of our dominion. when yet in very dede we are Lordes of all thinges. Theſe thinges are hidden from the eyes of the fleſhe: but then ſhall they appeare, when Chriſt himſelfe, in whome our life is hidden, ſhall appeare. Which is not ſpoken, as though Chriſt doth not now raygne. Vnto many paraduenture he ſemeth to be idle: but the godly feele, that he raigneth moſt mightely in the congregation of the elect, which is the churche. And he raigneth by the ſpirite & the word: that is, by faith, which cōmeth from the ſpirite, and depēdeth of the word of God. WhichThe godly feele Chriſt euen now alſo to r igne. Chriſt raigneth by the word and the ſpirite, that is by fayth. faith, when the elect haue obtained, they haue obtained the victorye againſt the world. For Iohn ſaith, This is the victory, which ouer commeth the world, your faith. And forasmuch as the faithfull vnderſtand that all thinges are theirs, they are content with meate and drinke, and apparell: as for other thinges they vſe of them ſo much as is expedient vnto their vocation. Finallye, there is nothing in the world, which turneth not to their profite. The Chiliaſſis, whom in Latin we may cal Millenarij, thought that this inheritaunce of the whole world ſhal be declared before the end of this world, when Chriſt, as they thought, ſhall raygne a thouſand yeares in this world with his ſaintes, hauing deſtroyed and ouercome all the wicked. And theſe men, it ſhould ſeme, followed the oracle, which is ſayde to come from Elias, That the worlde ſhould endure. 6000. yeares. And theſeAn oracle of Elias. yeares they thus deſcribe, ſaying that. 2000. yeares paſſed away before the law, 2000. vnder the law, and as many ſhall be vnder the Goſpell. Afterward they adde a thouſand yeares, in which they ſay ſhall be the chiefe reſt: ſo that the thouſand laſt yeares they call the Sabaoth. And ſo they appoint a weke, in which euery particular day is taken for a thouſand yeares: according to that which is ſaid, a thouſand yeares are wyth the Lord as one day, & againe one day, as a thouſand yeres. Auguſtine maketh mencion of this opinion in his. 20. booke, and. 7. chapter de ciuitate Dei, and ſaith, that it was after a ſorte tollerable, & that he himſelfe was once of the ſame minde. But that which they added concerning pleaſures, delightes, and worldly honors, which they ſayd, all the faythfull ſhould for the ſpace of thoſe thouſand yeares enioy together with Chriſt, he earneſtly reproueth. They vſurped certaine teſtimonies of the ſcriptures, wherby they thought to eſtabliſh their fond inuention. For in the Apocalips the. 27. chapter it is written, that Christ ſhall raigne a thouſand yeares with the ſaintes, hauing in the meane time ouercome, and vanquiſhed Sathan. They leane alſo vnto a ſaying of Chriſt in Luke the. 22. chapter, That ye may eate and drinke vpon my table. I wyll ſo diſpoſe the kingdome vnto you, as my father hath diſpoſed it vnto me. Finallye, the oracles of the Prophetes, which by temporall deſcriptions ſhadowed the kingdome of Chriſt, they ſo take, as though they were no otherwiſe to bee vnderſtande, then they ſeeme for at the firſt ſight. And they in ſuche ſorte ſpeake of this matter, as though in the laſt time ſhall be reſtored the golden worlde, which is deſcribed,Great men were Mtilenarii. of the Poetes. There were of this opinion men not of the meaneſt ſort, as Papias which liued in the Apoſtles tyme, Ireneus, Apollinarius, Tertullian, Victorinus, Lactantius, and Methodius the Martir. Wherfore Hierom in his 4. booke vpon Ieremy writeth, that he durst not condemn that ſentence, becauſe many eccleſiasticall men and Martyrs had died beyng of that opinion. Howbeit in an other place he manifeſtly derideth theſe Millenarij, and very pleaſauntly mocketh them. Euſebius Ceſarienſis. The opinion of the Chiliaſts ſprang from Cherinthus. in the third booke of his hiſtory, ſaith: that this opinion had his beginning of Cherinthus the heretike: of whom Dioniſius biſhop of Alexandria, expounding the Apoe. of Iohn thus writeth: that he was altogether geuen to lustes and vnto the bellye, and therfore attributed theſe carnall delightes vnto the kingdom of Christ, which ſhould continue a thouſand yeares. Neither contendeth he onely that there ſhould be matrimonies and procreations of children all that whole time, but alſo that there ſhould be circumciſion, ſacrifices and other ceremonies of the law. But ſithen we ſée that Ireneus is agaynſt Cherinthus, we cannot eaſely thinke, that he was wholy of the ſelfe ſame opinion touching this fable. And doubtles it is poſſible, that amongeſt theſe Millenarij, ſome were touching one, and the ſame thing of an opinion, and other ſome of an other opiniō. For it is very likely, that by reaſon of that place of the Apocalips, ſome holy men were brought into this opinion, to thinke y Chriſt ſhouldIn the kingdome of Chriſt the law ſhall not be renued. in this world raigne with his a thouſand yeares: but touching the reſtoring of the law, the réedifieng of Ieruſalem with precious ſtones, the bringing in agayne of delightes and pleaſures of this world, they were vtterly againſt it. For how is it poſſible, that the law which hath brought no man to perfection, ſhall be thē of greateſt force, when the ſtate of the godly ſhall be moſt perfect? Doubtles men that are of full age haue no neede of a ſcholemaiſter: and they which haue profited muche, nede not to be brought backe againe to learne their firſt rudimentes. But Lactancius, as touching pleaſures & delightes, writeth nothing els, but that the earth ſhall at that time ſhew forth her fertilenes, & ſhall of her owne accord bring forth fruites moſt plentifully. For hony ſhall run down the rockes, vine trées ſhall ſpread along the riuers, and the flouds ſhall flow ouer with milke? But all theſe thinges are the inuentions of men, and the ſame, ſuch fayned deuiſes, that they are manifeſtly repugnant vnto the word of God. Chriſt whē he entreateth with the Saduces concernyng the reſurrection, affirmeth, that the ſayntes ſhall be like the aungels of God, as which ſhall neyther marry wyues, nor be married. And Paul, when vnto the Theſsalonians he ſetteth forth the hiſtory of our reſurrection, maketh no mencion of ſuch trifles. This onely he ſaith, That we ſhall not preuent thoſe which haue ſlept in the Lord, but ſhall be taken vp together wyth them to mete Christ in the ayre, and ſo ſhall alwaies be with the Lord. Farther our ſauiour hath teſtified, that hys kingdome is not of this world. And Paule to the Corinthians ſayth: That we after the reſurrection ſhall be ſpirituall, and alſo that the belly and meates ſhall bee destroyed. And to the Rom. he ſayth: that the kingdome of God is not meate and drinke. In the booke of the Apoc. a thouſād yeres are taken for a long tyme, as he ſayth: That he would haue hys myracles testified A place of the Apocalipſe. vnto a thouſand generatiōs, ye is, for euer. So y number of an hundreth ſignifieth an abſolute reward. For ſo Chriſt ſaith, that he would rēder an hundreth fold to thoſe which forſake all that they haue for hys ſake. And oftētimes in y holy ſcriptures, a nū ber certain is put for a nūber vncertain & infinit. And wher as it is written in the Apoc. y the deuil ſhal be bound for a M. yeres, Augustine referreth y to the ſtate of this preſēt tyme, wherin by the benefite of Chriſt, that ſtrong man is ſo vnarmed and ouercome and ſpoyled, that he cannot ſeduce the elect vnto deſtruction. And ye table of Chriſt at which the ſayntes ſhall eate and drinke, Ambroſe vpon Luke interpreteth to be the communication of eternall lyfe, and of the chiefe felicitie. The prophets alſo oftentimes vſed ſimilitudes taken of kingdomes of this world, to deſcribe the kingdome of Chriſt: that the ruder ſorte mought the eaſelier vnderſtand the things that were ſpoken. And as touchyng this matter let this ſuffice.

Foraſmuch as Paul ſayth: that the promiſe conſiſteth not of the law, but of faith: and bringeth this reaſon, for y otherwiſe both the promiſe ſhould be voyde & faith made of none effect, a man mought doubt, if there be ſo ſmall agréement betwene the promiſe and the law, how it came to paſſe, that God vnto his law and precepts annexed ſo many promiſes. For he hath promiſed to doo good vnto a thouſandWhy God annexed promiſes vnto the law. A diſtinctiō of promiſes ſome pertayne vnto the law and ſome to the Goſpell. generations of them that obſerue his law: and to geue long life to them that honor theyr parents. And Chriſt himſelf ſayth, If thou wilt enter into life kepe the commaundementes. Geue, and it ſhallbe geuen vnto you, forgeue and it ſhallbe forgeuen you. Here we muſte make a diſtinction of promiſes. For ſome of thē pertaine to the Goſpel, & concerne iuſtification, & eternall ſaluation. Theſe thinges de pende not of the condition of the lawe, as Paul teſtifieth. For then ſhoulde they be voyde, for as much as none of vs is able to accompliſh the law: and that partly by reaſon of our infirmity, and partly by reaſon of the wonderfull excellency of the law it ſelf. Our infirmity Paul declareth in this epiſtle, when he ſaith That which was impoſſible vnto the law, in as much as it was weakned through the fleſh &c. Wherby it is manifeſt y the fleſh is the let, y we cā not perform thoſe things which are cōmaūded in y law. And in ye 7. chapt. he ſayth, that in our fleſh dwelleth no good, ſo that we doo thoſe thinges which we would not. And the excellēcy of the law is vnderſtanded by the 5. 6 & 7. chapters of Mathew: and eſpecially by that precept, Thou ſhalt loue the Lord thy God withall thyne hart, and with all thy ſoule &c. And one the other ſide, Thou ſhalt not luſt. And Paul ioyned theſe two cauſes together, when in the 7. chapter of this epiſtle he ſayd: The law indede is ſpirituall: but I 〈◊〉 carnall, ſold vnder ſinne. This is the reaſon why the promiſe of the Goſpell conſiſteth not of the law: which thing alſo Paul expreſſed in that that he ſayth, that the law worketh anger. But there are other promiſes annexed vnto the law, and to certayne perticular commaundemēts, and thoſe we ſay are not put in vaine For after that a man is once iuſtified, there beginneth in him a certayne obedience of the commaundements of God: and the ſame pleaſeth God: which obedience although it be not abſolute and perfect, yet is it ſo imputed vnto the beleuers, as if it were perfect, & by that meanes we obteyne the promiſes annexedThe beleuers obtain the promiſes annexed vnto the 〈…〉 w. vnto the commaundementes: whiche yet ſhould in vaine be hoped for without iuſtification, and the promiſe of the Goſpel. And this is a notable place, and worthy neuer to ſlip out of our memory: That the promiſe conſiſteth not of the law. And if any man will by the law vnderſtand ceremonies, ſtraightway ought to be layde agaynſt hym thoſe thinges which follow, the lawe worketh anger: and this, that the promiſe ſhoulde be firme. In which places is moſt manifeſtly declared, that the law is not to be vnderſtād only of ceremonies, but alſo of the morall part. For by neglecting or not obſeruing it, we fall into the wrath of God. Although there are ſome which go about rifltingly to auoyde the ſtrength of this reaſon. For they ſay, if the inheritance ſhoulde conſiſt of ceremonies, theA cauillation againſte the reaſon of Paule. promiſe ſhould be vncertayne. For thoſe ceremonies were not common vnto the Gentiles, vnto whome yet was promiſed ſaluation. Wherefore at the leaſt as touching the Gentiles, fayth ſhoulde be vncertayne, and alſo the promyſe. But if it were ſo, the argument of the Apoſtle ſhould be abſurde: for the aduerſaryes, and the falſe Apoſtles would haue ſayde: therefore to the ende the promiſe ſhoulde not be vncertayne, let the Gentiles alſo receaue the ceremonyes. And ſo Paule ſhould haue vſed that fallace, which is called peticio principii, and ſhoulde haue taken that as a ground, which he ſhoulde firſt haue proued, namely, that the Gentiles ought not to be compelled vnto ceremonyes. But they are moſt manifeſtly confuted by that that is added, that the lawe worketh anger. Which thinge vndoubtedly agreeth rather with morall preceptes, then with ceremoniall. The Apoſtle moughte haue proued his argument by that, which we haue a litle before made mencion of, that none of vs is able to kepe the law. But he omitteth that at this preſent. And to conclude the more euidently, he addeth, that the lawe worketh anger. As if he ſhoulde haue ſayde: So farre is it of, that the lawe bringeth the inheritance, that it rather maketh vs guilty, and ſubiect vnto the wrath of God. And if thou demaund, why the law doth in ſuch ſort bring vnto vs anger, we may anſwere, becauſe we are not able to kepe it. For by anger Paule vnderſtandeth nothing els, but the vengeance of God, and that by the figure Metonymia. For men when they are angry, are accuſtomed to auenge: whiche thinge God alſo doth although he be not moued with humane affections. This ſelfe ſame thinge hath Paule to the Galathyans, in other words expreſſed, ſaying, Curſed be he that abideth not in all the thinges that are written in the boke of the law. And a curſe in the holy ſcriptures ſignifieth nothing els, but calamity, affliction and miſery. I meruayle that Origen vnderſtandeth this ſaying of Paule, of the lawe of the members: for that vndoubtedly is to farre wide from the purpoſe. For the Iewes gloried not of the concupiſcence which was in them by nature, which is called of Paul the lawe of the members: but they boaſted of the lawe of God, which was geuen them of God by Moſes. Wherefore that the Apoſtle mought with ſome fruite deale agaynſt them, it behoued him to write of that lawe, whereof they boaſted. Howbeit by Origenes wordes our aduerſaryes may ſee, what he thought of naturall concupiſence. Vndoubtedly ſeing he ſayth, it worketh anger, it followeth that he iudged, that the firſt motions, which are deriued out of it, are of neceſſity ſinnes and tranſgreſſions. I know there haue bene ſome, which haue taken anger in this place, not for the anger of God, but for our owne anger. For foraſmuch as we are by nature prone vnto vices, and the lawe when it commeth forbiddeth them, we beginne to hate God the author of the lawe: and ſo it worketh in vs anger. But the firſt expoſition is bothe plainer, and alſo better agréeth with the ſentence followyng.

For where no law is, there is no tranſgreſsion.] By theſe wordes it is manifeſt that the Apoſtlement to ſignifis this, that the wrath of GOD is kindled againſt tranſgreſſions. But how tranſgreſſion is brought in by the law, the natureHow the law and tranſgreſſion follow one the other. of relatiues teacheth: which is ſuch, that the one of them beyng taken away, the other alſo is taken away. On the one ſide is put the law: on the other ſide is ſet eyther the obſeruation or tranſgreſſion therof. And foraſmuch as the obſeruation of the law can not be perfect, there remayneth onely tranſgreſſiō, which Paul in this place inferreth. But thoſe thinges which are here ſpoken, are to be vnderſtande of the law written, and whiche was geuen by Moſes. For otherwiſe there is none, which wanteth a law, at the leaſt vndoubtedly the law of nature. Wherfore there can none be found without ſinne: no not an infant of a day olde, when as vnto him the image of God is in ſtede of a law: vnto which image for that he anſwereth notThe law of children is the image of God. (as Auguſtine declareth in his booke of confeſſions) vndoubtedly he can not be with out ſinne. As touching the letter, the Greke worde worde is 〈 in non-Latin alphabet 〉 with aſpiration, & ſo it is turned in Latine cuius, that is, of whome. But the vulger interpreter ſéemeth to haue red 〈 in non-Latin alphabet 〉 , and therfore turned it vbi, that is, where. But as touching the ſence, there is no difference, whether it be this, or that. Howbeit let vs not thinke, that theſe thinges are to be aſcribed vnto the lawe, as it is taken by it ſelfe alone:The law of his owne nature worketh not theſe things A ſimilitude. but as it lighteth vppon our mynde being corrupt and vitiate. We haue of thys thing an example (although groſſe) in gonne pouder, wherwith is mingled either ſalt nitre or ſalt peter, which is by nature very cold. And thereof it commeth, that when the fire is receiued in the brimſtone, againſt which ſtriueth the coldnes of ye ſalt nitre, or of the ſalt peter, it conceiueth ſo great a violence, that the pellet beyng driuen out with an incredible force, ſhaketh and ouerthroweth whatſoeuer is in the way. So the heate of our luſt, when it findeth the law repugnaunt agaynſt it, is with a greater violēce ſtrēgthned, ſo that it enforceth men to moſt haynous wycked actes. For as the common ſaying is: We endeuour our ſelues to that whiche is forbidden vs, and we haue alwayes a deſire to thinges denied vs. Howbeit to the godly and to the elect, this force of the law is not vnprofitable. For it leadeth them euen as a ſcholemaiſter vnto Chriſt. And for that cauſe Chriſt is iuſtly and worthely called the ende of the law: not for that the law is by him abrogated, but bicauſe it directeth men vnto him. Finally Chriſt hath performed and accompliſhed y lawChriſt the end of the law. not onely in himſelfe, but alſo in them that beleue in hym: for he hath geuen them ſtrengthes to obey it. Neyther is it any maruell, that the law bryngeth men vnto Chriſt, eſpecially ſeyng he himſelf was the author therof. For by the Sonne it wasChriſt the author of the law. reuealed vnto Moſes. And for this ende he gaue it, by it to drawe men vnto hym. Here are we admoniſhed of the peruerſenes of our nature, whiche is ſo greate, that although we be taughte the wyll of GOD by the lawe, yet we neuer ceaſe to ſtriue agaynſte it. Some goe aboute by this place to inferre, that they do ill whiche ſet for the lawes, eſpeciallye ſeyng they ſerue verye muche to increaſeWhether it be lawfull to make lawes, tranſgreſſions. But if their argument were of any ſtrengthe, then ſhoulde they inferre that GOD alſo oughte not to haue made any lawe. Wherefore we ſay, that thoſe lawes whiche are made, are either iuſt or vniuſt. If they be vniuſt, then are they not to be counted for lawes. For who will call the violent affectes of tyrantes lawes? But if they be iuſt, then are they interpretations of the lawes of God. And by them we vnderſtande the will of God, that by that meanes, weGood lawes are interpretacions of the lawes of God. Names attributed vnto the law. may be broughte to Chriſte, that by him we may obteine ſtrengthes to do them? This ſelfe ſame ſentence alſo is had in the epiſtle to the Galathians, That the lawe was put becauſe of tranſgreſsions, namely, to ſhew forth thē, to accuſe them, & to condemne them. So in the latter epiſtle to the Corinthians, the law is called the miniſtery of deathe: and in the firſt to the Cor. it is called the power & efficacy of ſinne. And before in this epiſtle, by the law is ſaid to come the knowledge of ſinne. Wherfore a man may not without iuſt cauſe meruaile, what moued Paul to write ſo like things ſo oftentymes of the lawe. But we oughte to conſider that it is moſteWhat was Paules entente when he wrote of the law. lykely, that in the primitiue church, when Chriſt beganne euery where to be receued, the deuill craftely inuented an other new deuiſe, to extol the law by all manner of meanes, that it mought be had in eſtimation, not onely of the Iewes, but alſo of the Gentles, that in the mean time Chriſtian religion mought be weakened, and cleane taken away. And he blinded the eyes of men, that none ſhould haue an eye vpon Chriſt, which was the end of the law. And leſt any man ſhould by often reading of the law, attaine to any commoditie, he found the meanes, that mē gaue themſelues to brawling about wordes, and old wiues queſtions. Wherefore Paul was brought to this point, that either he muſt reiect the lawe of God, or els haue wincked at the lettes of the Goſpell. Wherfore by great aduiſe he teacheth thrée thinges. For firſt, conſidering the law of God by it ſelf, and in his owns nature, he with worthy praiſes extolleth it, and therewithall ſheweth, what euils by it come vnto vs thorough our owne default: Secondly, he teacheth that Chriſt is the ende of the law: laſt of al, he cutteth of brawlings, contencions, diſputations, and vnprofitable queſtions, and which make nothyng to the purpoſe. Theſe ſelf ſame things in a maner, happen alſo in our tymes. Our aduerſaries cry out, Good workes, good workes: as though we were agaynſt them. Farther they wyll not that the people

As the falſe Apoſtles pretended the defence of the law ſo do our aduerſaries now pretend the defence of good works

What we muſt teache concerning good woorkes. What they are that are the inſtrumentes of the deuell.

ſhould vnderſtād the mercy & grace of God, & benefite of Chriſt. Laſtly, they continually braule & contend to hinder ye iuſt reformation of the church, & ſo continually prolong the tyme, to the ende nothyng ſhoulde be put in execution. But let vs learne of Paul how we may warely and wiſely reſiſt them. Let vs leaue vnto good workes, their dignitie: but yet not in ſuch ſorte to attribute more vnto them, then either the truth and holy ſcriptures will ſuffer, or els is agreable with our weake nature. Farther let vs as plainly as we can out of the holy ſcriptures declare the grace of God and benefite of Chriſt: Laſtly let vs abſtayne from ſuperfluous and contentious queſtions. By theſe wayes and meanes may we well withſtand the deuill. Neither doth the diuell theſe things by himſelfe: but alwayes findeth inſtrumentes apte for his wicked purpoſe: whome Paule calleth deceitfull workers, which tranſforme themſelues into aungels of light; and euery where ſowe diſcordes and offences, bewitching mē that are in the ryght courſe, and leadyng men from Christ to estimation of themſelues. He calleth them moreouer, thynges cut of, dogges, enemies of the croſse of Christ, whoſe God is the belly, and end destruction: which wyll be teachers of the law, and yet in the meane tyme know not what they affirme and ſpeake: whiche by a fayned modesty and affliction of the fleſh, and worſhippyng of angels, and religion of themſelues deuiſed, take away from men the reward of ſaluation: which after they haue fallen away from the loue which procedeth from a pure hart, a good conſcience, and an vnfeined faith, turne themſelues to vayne ſpeaches, and range and creepe abrode like a canker: which although in wordes they ſay they know God, yet in dedes they deny hym. With theſe coulours doth the Apoſtle paint forth falſe miniſters, againſt whome he had muche to do: Vnto whome they are not vnlike, which in our dayes withſtand the reſtoryng of religion. Hitherto he hath vſed reaſons ab abſurdo, that is, driuing to an abſurditie. If the inheritaunce ſhould conſiſt of the law, then ſhould faith be vayne, and the promiſe of none effect: and to affirme either of them, were very abſurd. His argument he hereby proued: for that the law worketh anger, and is alwayes ioyned with ſome tranſgreſſion. Now he proueth by a direct reaſon, that the inheritaunce conſiſteth of faith: namely, that it might be of grace, to the ende the promiſe ſhould be firme. As if he ſhould haue ſayd, it behoueth that the nature of Gods promiſes be kept. For ſuch is the nature thereof, that it be certayne, and come fréely. But it can not be certayne and come fréely, vnleſſe we be made heyres by fayth, and not by the lawe.

Therfore is the inheritaunce geuen by fayth, that it might come by grace, and that the promiſe might be firme to all the ſede, not to that onely which is of the law, but alſo to that which is of ye fayth of Abraham, who is the father of vs all, as it is written, I haue made thee a father of many nations, accordyng to the example of God, whome he beleued, who reſtoreth to lyfe the dead, and calleth thoſe thinges which are not, as though they were. Whiche aboue hope beleued vnder hope that he ſhould be the father of many nations, accordyng to that which was ſpoken vnto hym: So ſhall thy ſeede be. And he not weake in fayth, conſidered not his owne body which was now dead, beyng almoſt an hundreth yeare olde, neyther the deadnes of Saraes wombe. Neither did he doubt of the promiſe of God through vnbeliefe, but was ſtrengthned in faythe, & gaue glory to God, beyng full aſſured that he which had promiſed was alſo able to do it. And therefore it was imputed vnto hym for righteouſnes.

Therfore is the inheritaunce geuen by faith.] By this place we ſée, that toTo haue a thing by fayth is to haue it freely. attaine to any thing by faith, is with Paul nothing els, but to haue it fréely. Wherfore it ought not to ſeme meruailous, that we haue oftētimes inculcated, that to be iustified by fayth, is to be vnderſtande of the obiect of fayth, that is, of the mercy and promiſe, that we may be iuſtified fréely. Chriſostome ſayth, if the promiſe ſhould come of the law; we ſhould not nede that ſaluation, which we obteyne by fayth and grace. ButIn Abrahā a double poſterity, now where as the Apoſtle ſaith, that the promiſe oughte to be firme vnto all the ſede of Abraham, that ought to be vnderſtanded both of the Iewes, and alſo of the Gentles: as though in Abraham were a double poſteritie. And this is chiefly to be noted, which here is alleaged of the certaintie of the promiſe. For, that may not either be wauerynge or doubtfull. For, that whyche we apprehende by faythBeſides the holy ſcriptures there is nothing that can wyth a true fayth be beleued. He declareth that whatſoeuer is not of fayth is ſinne. oughte to be certayne. Whiche is onely the worde of GOD, whereunto onelye faith ought to leane. Wherefore beſides the holy Scriptures there is nothing that ſhoulde be beleued. For it can not be conſtant and firme. And whatſoeuer is not of fayth is ſinne. For if the conſcience doo not by fayth beleue, that that which we doo, pleaſeth God, or alſo if it ſuſpect, that it is not acceptable before him, and yet in the meane time we do the ſelfe ſame thing, vndoubtedly that which we do is ſinne. And ſo doth Baſilius in his Moralls the 80. ſum in a maner towards the end of the boke interpretate that place which we haue alleadged. Wherfore we ought not ether to add any thing vnto the word of God, or to take any thynge from it, as in which only are contained the promiſes: Otherwiſe both our faith and our cōſcience ſhould haue no certainty whervnto to lean. And this certaintyTwo principal points whereupon dependeth the certainty of the promiſes. wherof we ſpeake, dependeth of two principal pointes. Of which the fyrſt is, that it be plaine by the word of God: then which, can nothing be more firme or conſtant. But ſome man will ſay God by the prophet Ionas ſayd it ſhould come to paſſe, that the city of Niniue ſhoulde be deſtroyed, and that after 40. dayes. And by Eſay the Prophet he ſhewed vnto Ezechias the king, that he ſhould dye: which thinges yet came not to paſſe as they were fortold. Yea alſo the lord him ſelfe in Ieremy the 18. chapter thus ſpeaketh, If I ſhall ſpeake of any kingdome, or nation, to roote it out and to deſtroye it and they in the meane time repent them, I alſo will repent me. And on the other ſeede, if I ſhall ſpeake to plante, and to build any kingdome or nation, and they in the meane tyme behaue themſelues wickedly, I will not performe theſe thinges which I haue ſpokē. But we anſweare, that the promiſe whereof Paul here

Paule ſpeaketh not of ſuch a promiſe as is annexed with a condition.

That which conſiſteth freely is not conditionally.

ſpeaketh dependeth not of any condition, as doo a greate many promiſes of the law, vnto which pertayne theſe threatnings which are now alledged yea the Apoſtle himſelfe ſufficiently expreſſeth, of what kind of promiſes he ſpeaketh whē he ſayth, By fayth, that it ſhould be of grace. For if it conſiſt frealy, thē hangeth it not of any condition, or ſuppoſition, and by this means the promiſe can in no caſe be made fruſtrate. This may the eaſier be vnderſtand by a ſimilitude: If a phiſition ſhould by taking of any medicine promiſe health, but yet vpon this condition, that he would haue for his paynes infinite ſummes of money, & that theA ſimilitude. ſicke perſō ſhould obſerue a very hard diet, a poore man mought eaſely anſwere that that promiſe of health is vayne, both for that he hath not the money to pay, and alſo for that being weake he is not able to obſerue the diet which is preſcribed him. But contrariwyſe, if a man promiſe a medicine which he will geue freely, nether requireth any worke of the ſicke perſon, but only that he woulde drinke, or ſome other way receaue his medicine, this promiſe is eaſely made firme. So vndoubtedly ſtandeth the caſe here: the promiſe is offred vnto vs, and that freely. For only is of vs required, that by fayth we receaue it. And this is the firſt principall poynte, whereupon dependeth the certaynty of the promiſe: namely, for that the promiſe conſiſteth of the word of God, and is offred freely. The other principall poynt is, the nature of fayth. For fayth is anFayth is not an vncertayne or doubtfull aſſent. Of the certainety of ſaluation. We muſt not doubt of perſeuerance. The teſtimony of the ſpirite is firme. aſſent not vncertayne or doubtfull, but fixed and conſtant, as the Apoſtle wyll afterward more at large declare, when he diſcourſeth the example of Abraham, By theſe two principall poyntes it is manifeſt how wickedly they deale, which teach mē continually to doubt of the promiſe of ſaluation. For if as the holy ſcriptures teach vs we ought to hope, and ſuch is the nature of hope, not to confound, we may manifeſtly inferre, that we ought not to doubt of our ſaluation. There are, which pretend, that their doubt hereof ſpringeth, for that they are vncertayne, whether they ſhall perſeuer vnto the ende or no. But theſe men ſhould conſider, that we ought alwayes to pray for perſeuerance. For, as ſaith Ciprian, whome alſo Auguſtine followeth, In all the thinges which we aſke in the Lordes prayer, is included perſeuerance. And as Iames teacheth, we muſt aſke without doubting. Wherefore it is manifeſt, that we muſt by no meanes doubt of preſeuerance, and eſpecially ſeing we haue in our harts the holy ghoſt alwayes

They which beleue that their ſinnes are a let vnto the promes, are eaſely driuen into deſperation

They which are not ſure of theyr ſaluation, can nether haue peace nor tranquility of conſciēce

What thinges are to be taken heede of as touching certainty of ſaluation. Sinne that waſteth the conſcience. We are neuer ſo aſſured but that there ariſeth ſome doubt.

Theſe thinges are not repugnant in a man, to be certaine & yet ſomewhat to doubt.

bearing an excellent teſtemony vnto vs thereof. For as Paul ſayth in this epiſtle, It is the ſpirite, which beareth witnes vnto our ſpirite, that we are the ſonnes of God. And he which hath not the ſpirite of Chriſte, is not hys. And Paul writeth of himſelfe, that he is ſure, that nether life, nor death, nor principalities, nor powers can plucke hym from the loue of God, namely, from that loue wherewith God loued him. But that is friuoulous, which ſome alleadge, namely, that Paul ſpeaketh theſe thinges of himſelfe only, and that by a certayne peculiar and aſſured reuelation. For when we come to that place, we will declare, that thoſe thinges pertayne to all men vniuerſally. Other ſay, that ſinnes feare vs away from the aſſured confidence of our ſaluation. But ſo long as we are in this life, we can not be without ſinnes. For Iohn ſayth, If we ſay, we haue no ſinne, we deceaue our ſelues, and the truth is not in vs. Wherefore ſo to teach is nothing els but to driue men to deſperation. Finally foraſmuch as Paul ſaith, that we being iuſtified freely haue peace towardes God, it manifeſtly declareth, that the faythfull are certayn of theyr ſaluation: otherwiſe there can be no tranquillity, & peace in the conſcience. Howbeit there are certayne thinges to be taken hede of, that we be not dangerouſly deceaued in this certaynty. For firſt we ought to know , that it ſpringeth not of any righteouſnes which is in our mindes: and farther, that they which are moſt aſſured, do not for all that want trembling and feare, but are ſore afrayd of falles and of offending of God. Neither can that certaynty, which we ſpeake of, haue ioyned with it that kinde of ſinne, which, as Auguſtine ſpeaketh, waſteth away the conſcience. And we muſt chiefely beware, that this certaynly be not applied to licentiouſnes and liberty of the fleſhe. But in ſuch ſort ought we to frame our ſelues, that we ſhould alwayes diſpayre as touching our ſelues: but contrariwiſe put all our confidence in God only. Laſtly this is to be knowen that it is not poſſible, that ſo long as we lyue here, we ſhoulde be ſo aſſured in fayth, that there ſhould neuer aryſe any doubt. Neyther are theſe thinges repugnant one to the other, but that we may both beleue, and alſo be aſſured, and yet in the meane time be moued with ſome doubtfulnes. For theſe thinges procede of diuers principles. As for example, reaſon iudgeth, that the orbe of the Sunne is bigger then the whole earth: but yet in the meane tyme the ſence both doubteth touching that matter, and alſo teſtifieth otherwiſe.Certainety and doubting come of diuers grounds. Iohn alſo ſayth, he which is borne of God ſinneth not: Howbeit contrariwiſe he ſayth, If we ſay we haue no ſinne, we lye, for we do not alwayes worke by that grounde whereby we are regenerate: and therefore we oftentymes fall & ſinne. So alſo muſt we think of certainty & doubting, that they procede not out of one & the ſelf ſame principles or grounds. For doubting procedeth frō our fleſh, frō humane weaknes & humane wiſdome. But certainty, cōmeth of ye faith which we haue towards god. But becauſe we do not alwayes worke by faith, therof it commeth that we oftentimes doubt. But at the laſt the ſtrength of fayth getteth the vpper hand, and driueth away the cloude of doubting. Now let vs ſée,Certainety getteth the vpper hand how Paule declareth vnto vs the certaynty of the promiſe by the ſecond principall poynt, namely by the propriety and nature of fayth. This thing he doth in diſcourſing the example of Abraham, of whome he thus writeth.

Which is the father of vs all. As it is written, I haue made thee a father of many nations.] Abraham is a father of many nations, that is, of all thoſe, which beleue, in what place of the world ſo euer they be. And he is called the father of the beleuers, both bycauſe he was an example of faith vnto the beleuers, and alſo taught and preached the ſame. This is that communion of Saintes,The communion of ſayntes. which we profeſſe in the Simbole or Creede.

According to the example of God.] In Greeke it is 〈 in non-Latin alphabet 〉 , which Chriſoſtome interpreteth by this aduerbe of ſimilitude, 〈 in non-Latin alphabet 〉 , as though Abraham Abraham like vnto God. were like vnto God. And this likenes the ſame Chriſoſtome declareth two maner of waies. Firſt, for that as God is not the father of one nation, and not alſo of an other: So alſo Abraham is not in ſuch ſorte the father of ſome beleuers, that he is not alſo the father of other beleuers. Secondly, for that as God is not our father by kinred of ye fleſh, but by a ſpirituall maner. So Abraham is not in ſuch ſort the father of all the beleuers, that he hath begotten them according to the fleſhe: but as we haue ſayd, by a ſpirituall kinred. That Greke word may ſignifie, Before: ſo that he was the father of all the beleuers before God: namely, becauſe it can not be vnderſtand by humane ſenſe and reaſon, that Abraham is the father of all the beleuers, but this is vnderſtand onely before God: that is, by the power of the ſpirite. This word alſo 〈 in non-Latin alphabet 〉 , may ſignifie Before in ſuch ſort, as in the booke of Geneſis the woman is ſayd to be made a helper vnto the man, ye ſhe ſhould be Benegdo, that is, before him, as if a man ſhould ſay, a thing apte, and hauing proportion and iuſt analogy vnto the man: and which ſhoulde euer be at hande, which maner of helpe coulde not be found for Adam amongeſt the other liuing creatures. And if a man demaund, ſeing that we differ from God by an infinite diſtance of perfection: What analogy or proportion can we haue towards him,How w may by fayth be cō pared wyth God. I aunſwere, that that commeth to paſſe by the helpe of faith. For by it we receiue the giftes and promiſes, which God hath decreed to fulfill in vs, when yet our ſtrength and power can by no meanes be made equall with God. Suche a lyke thing haue the Philoſophers of God, the firſt cauſe of all thinges: vnto whomA ſimilitude. they ſay by a certaine proportion and analogy anſwereth that which they cal the firſt matter: for that in power it is apt to receaue all maner of formes, whych God would bring forth. So we by faith are made apt to receaue the promiſes of God, and ſo we are ſet before him, or ouer againſt him. Howe be it euerye man muſt diligently take heede, that he haue ſo muche faith as is ſufficient, leaſt heeThe wreſtling of Iacob with God. ſhould be ouercome of the promiſes of God. This is that wreſtling of Iacob with God. For he would not be ouercome of him, but wraſtled againſt him, and receaued the bleſſing.

Whom he beleued.] Ambroſe readeth, Thou haſt beleued, as though it were an Apoſtrophe which is a turning of his ſpeche to the Ethnike. But the reading which is vulgarly receaued, is the playner.

And calleth thoſe thinges which are not, as though they were.] This apeared in the creation of the world. For when God did onely commaund, that anyWhy God is ſayd to call creatures. thing ſhould be, ſtraight way it was. By which kinde of ſpeeche is ſhewed the eaſines of creation of thinges: for in it there is no more griefe to God, then it is to vs when we call anye manne. Here is declared alſo, that by the ſonne, whiche is the word of the father, were and are all thinges made. We alſo when we are regenerate, are ſayd to be called.

Which aboue hope beleued vnder hope.] This kinde of ſpeach ſeemeth at the firſt ſight abſurde. For how is it poſſible, that a man ſhoulde aboue hope, haue notwithſtanding hope? Chriſoſtome very well expoundeth this. Aboue the hope (ſaith he) of man, and vnder the hope of God. And it is all one, as if a man ſhoulde haue ſayd, he hoped euen in thinges deſperate, or elles when there was no hope at all, yet hoped he. But in that word is vſed the figure Metonymia. For, by hope, in this place we vnderſtande, thoſe thinges whiche are hoped for. The meanyng is; Contrary to thoſe thinges whiche moughte by man haue bene hoped for, he wayted for thoſe thynges whyche were ſet foorth by God to be hoped for. In this example of Abraham, which the Apoſtle hath taken in hande to entreat of, is veryeThe nature and property of fayth. aptly deſcribed the nature and property of faith. For faith is the gift of God, wherby we firmely aſſent vnto his promiſes, ſtriuyng agaynſt the fleſh and humayne wiſedome. That it is the gift of God, Paul to the Epheſians by expreſſe wordes teſtifieth, when he ſayth, that by fayth we are ſaued, and that not of our ſelues: for (ſaith he) it is the gift of God. And euen as the Philoſophers ſuppoſed, that the ſtrengths and faculties of men are not ſufficient to do all things abſolutely and perfectly, & therforeA ſimilitude. held y we haue nede of habites or qualities, y in ſodaine caſes we mought be redy to do well, ſo that we ſhould nede no long deliberation, and that that whiche we do, we mought do it both eaſely and pleaſantly: ſo alſo ought we, for the receiuyng of thoſe thinges which are of GOD, to haue our minde and vnderſtandyng ſtrengthened by ſome power, from without vs, and geuen vnto vs: ſeyng that thorough the default of our firſt parent, we are moſt vnapt to vnderſtande the hidden thinges of God. And foraſmuch as thoſe things, wherunto our faith hath a reſpect, are altogether deuine, it followeth of neceſſity, that to vnderſtand them, we be holpen alſo by deuine inſpiratiō. But we muſt now declare what is the chiefeſt thing wherunto our faith is directed: and that (to ſpeake briefly) is the promiſe of God, wherunto by beleuing we aſſēt. An this promiſe is chiefly y wherin he promiſeth, that he wil thorough Chriſt be fauourable and mercifull vnto vs: And although in the holy ſcriptures are red and offred vnto vs very many promiſes of GOD, yetWhat is the firſt obiect of faith. this one is the chiefeſt, for whoſe ſake the reſt are performed vnto vs, vnto whiche alſo are all other promiſes to be referred. This promiſe, as we haue before ſayde, is that, wherein God promiſeth, that he wil be mercifull vnto vs for Chriſts ſake. And although there be very many things which we ought to beleue, as threatnings, hiſtories, exhortations, prayſes of God, and ſuch other like, yet oughtThe common obiect of fayth. all theſe thinges to be referred, to perſwade vs of this promiſe onely. Hereby is manifeſt, what is the chiefeſt obiect of fayth: for the common obiect of fayth, or (as they call it) the equall obiect, is the word of God ſet forth in the holy ſcriptures. Beyond this obiect, fayth extendeth not it ſelfe. For as Paul ſayth, fayth commeth of hearing, and hearing by the word of God. This thing our aduerſaries cā The papiſtes obiect vnwritten verities which they ſay are to be beleued. The perpetuall virginity of Marye. by no meanes abide: for they contend, that there are certayne things, I know not what, to be beleued, which are not conteyned in the holy ſcriptures. But we ſay, ye fayth is an aſſent, whiche is geuen vnto the holy ſcripture, & vnto thoſe things, which are neceſſarily and euidētly cōcluded of it. Amongſt other things they are wont to obiect vnto vs ye perpetuall virginity of the mother of Chriſt; whiche they ſay, is to be beleued, although it be not had in the holy ſcriptures. They obiect moreouer that ye authority of ye holy ſcripture depēdeth of y church, and can not be proued by the ſcriptures themſelues. As touchinge the firſte, it is ſufficient for vs, that we are taught by the holy ſcriptures, that Chriſt was conceaued and borne of a virgin. And aboue that to affirme, that the bleſſed virgin was ioyned with man as touching fellowſhip of the fleſh, it were raſh & preſumptuous. For ſeing that is nether had in the holy ſcriptures nor yet is verye likely, why (in Gods name) ought we ether to beleue it or to affirme it? And contrariwiſe, that ſhe abode perpetually a virgin, foraſmuch as the holy ſcriptures doo not by expreſſe wordes auouch the ſame, it is not to be receaued amongſt thoſe things, which are of neceſſity to be beleued: as are thoſe things which are expreſſedly contained in the holy ſcriptures. Ierom of this matter wrote againſt Heluidius. For he was woorthely to be condemned, for that he raſhly affirmed, that ſhe was not perpetually a virgine. And Auguſtine very well admoniſhethAuguſtines counſell touching this matter. The ſcripture hath not hys authority of the church. vs, that when we come to ſuch places where the ſence of the ſcripture can not certainly be gathered, we ſhoulde not hedlong runne vnto ether parte. As touching the other obiection, we haue oftentimes declared, that it is not true, which they take as graunted, that the ſcripture hath his authority of the Church. For the ſtedfaſtnes therof depēdeth of God, and not of men, and the word was both firme and certayne before the Church beganne. For the Church was called by the word. And the ſpirite of God wrought in the hartes of them that beleued the word, and of them that red it, to acknowledge it to be no humane words, but altogether deuine. wherfore frō the holy ghoſt came the authority vnto the word of God, and not from the Church: But they ſay, y Auguſtine writeth agaynſt the epiſtle called epiſtola Fundamēti. I would not beleue the Goſple except the authority I would not beleue the Goſpell except the authority of the church moued me therunto. of the Church had moued me therunto. But Auguſtine by thoſe words would ſignify nothing els, but that we muſt attribute much vnto ye miniſtery of the church which ſetteth forth, preacheth and inculcateth the Goſple to all the faythfull, for which of vs hath come vnto Chriſt, or beleued the Goſple, but that he hath bene ſtirred vp by the preaching of the Goſpel, which is done in the Church, and yet therby can not be gathered that the authority of the Goſple dependeth of the Church in the mindes of the hearers. For if it lay in it, to cauſe the ſcripture to be receaued, then vndoubtedly had it long a go perſwaded the Epicures and Turkes to beleue the ſame. But the matter is farre otherwiſe. For whatſoeuer authority the Church hath, or the miniſters therof, the ſame dependeth wholy of the word of God. For if a man ſhould demaund of them, how they proue the authority of the Church, or how they are certayne that erreth not in vnderſtā ding of the holy ſtriptures, and diſcerning them from other writinges they wil anſwere, bicauſe it is gouerned by the holy ghoſt. But I beſech you how know ye that? Bycauſe Chriſt (they will ſay) hath promiſed that he will be with it euer vnto the end of the world. And bicauſe he hath alſo ſayd, wereſoeuer ſhall be two or thre gathered together in my name there am I in the middeſt of them. And agayne, I will ſend the holy ghoſt the comforter which ſhall lede you into all truth. Theſe are the thinges (ſay they) which perſwade vs of the authority of the Church. But IContrariwiſe the church hath his authority from the ſcripture. Fayth, is firme. would fayne know from whence ye receaued theſe thinges, if not out of the holy ſcriptures? Wherfore we may contrariwiſe conclude, that the Church hath his authority of the ſcripture. Farther by this place of Paule is declared an other difference of fayth: namely, that it is a firme aſſent. For he ſetteth forth of Abraham, that he nothing doubted. And he vſeth this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth, to reaſon with himſelfe and to put doubtes. In which ſignification the Actes of the Apoſtles vſe the ſelfe ſame word. For it is ſo ſayde vnto Peter, that he ſhould go vnto Cornelius the Centurion, 〈 in non-Latin alphabet 〉 , that is, nothing doubting. Abraham had a reſpect vnto the will and power of God which made the promiſe: and not to his owne infirmity, or to the infirmity of his wife. Set God aſide, and he had nothing whereby he coulde promiſe himſelfe any ſuch thing. Wherefore, as ſayth the Apoſtle, he was ſtrengthned in fayth, nether doubted he through vnbeliefe which is all one, as if he had ſayd. On euery ſide els were offred vnto him in credulity and doubting. Nether ought this ſentence to be reproued, for that that we fele no ſuch experience in our ſelues. For there is none, in whoſe minde ſometymes ariſeth not ſome doubt touching thoſe thinges which we beleue. For this commeth not of fayth, but of our infirmity. Which thing we may eaſely be inſtructed of hy y which we ſée to happē in y h bite or quality of any ſcience, eſpecially of the mathematical ſcience. For therein is certaynty, and that vndoubtedly very great. For the concluſions there neceſſarily and moſt euidently follow of the premiſſes. But if a man haue not perfectlie learned, or abſolutely attained vnto the ſcience, he ſhal ſometimes doubt: And this commeth to paſſe not by meanes of the ſcience, but by reaſon of the default of him which vſeth the ſcience. So we, becauſe ſo long as we liue here,Why ſometymes ariſe in vs doubtes euen againſt our willes. we are weake, nether can haue a full and perfect fayth, therefore oftentymes do aryſe in vs doubtes, yea euen agaynſt our willes, but it is farre otherwiſe of the nature of an opinion which is ſuch, that there can be no blame layde vnto vs, if we ſomewhat enclyne vnto the other part from that which we thinks to be true. And the infirmity which happeneth vnto vs, concerning fayth, may come two wayes. For ſometymes we firmely cleaue vnto thoſe thinges which we beleue: but yet are there other things behind, which are to be beleued, which yet we perceaue not. And after this maner, they which ſtill together the Goſpell obſerued choyce of meates, and other ceremonies, are in this epiſtle called of Paule, weake in fayth: for they yet knew not, that the ceremonies of the Iewes were by Chriſt abrogated. Sometymes it commeth to paſſe, that we ſée in deede the thinges which are to be beleued: but yet we are not ſo perfect in fayth, that we can firmely and conſtantly cleue vnto them. So Chriſt called theWe muſt pray vnto God to encreaſe our fayth. Apoſtles, men of little fayth, and eſpecially Peter, when through doubting he was almoſt drowned with the waues of the ſea: wherefore as touching eche part, we muſt alwayes pray vnto God to encreaſe our fayth. By this place alſo is to marked, that the power of beleuing commeth from the holy ghoſt: when as we geue not place to ſo many and ſo great waues of doubtes, beating agaynſt our mindes, but at the laſt get the vpper hand of them: which thing coulde not be done without a certayne celeſtiall and ſupernaturall ſtrength. But in this aſſentWhat thinges are diligently to be examined in the aſſent of faith. of fayth, we muſt diligently examine, both who it is whiche ſpeaketh, and alſo what that is which is ſpoken, and ſet forth vnto vs to be beleued. For the deuill laboreth for nothing more, then to make vs to beleue, that God ſaid that, which he ſayd not. Oftentymes alſo thoſe thinges which are ſpoken of God himſelfe, are by falſe deceauers wreſted to a wrong ſenſe, and corrupted, and are ſo obtruded to be beleued. Wherefore ſeing as touching eche part we haue nede of reuelatiō, we muſt pray vnto God, not to ſuffer vs to be deceaued. One of them that writeth vpon the ſentences is of this opinion, that if it were moſtWe muſt pray vnto God not to ſuffer vs to be deceaued aſſuredly knowen, that God ſpake any thing, therein faith could haue no place. For ſtrayght way (ſayth he) by the light of nature we ſhould know, that that ought to be true, which God hath ſpoken: vnles we will thinke him to be a lyar. But this man is wonderfull far out of the way. For we doubt not, but that the prophetes aſſuredly knew, that God ſpake in them, and yet they gaue faith, or beleued thoſe thinges which they foretolde. We alſo aſſuredly know, thatWhether it followeth that they beleue which know aſſuredly that God hath ſpoken any thing. God ſpake thoſe thinges which are read in the holy ſcriptures. And yet we beleue them. The Apoſtles know, that they had receaued the holy ghoſt. And yet for all that they wanted not fayth. But that which this man ſayth, ſhould then be true, if by reaſon or ſenſe we might euidently know, that God ſpake theſe thinges: which vndoubtedly can neuer come to paſſe. For theſe thinges are not made knowen vnto vs, but by reuelation. But this man in ſtede of euidence, did put certaynty. The laſt part which is in the definition, wherein it is ſayde that this aſſent wraſtleth with the ſenſe and wiſedome of the fleſhe, may manifeſtly be declared, not only by this example of Abraham, but alſo by a great many other examples. God promiſed deliuery vnto the Iſraelites: and yet in theExamples. meane tyme increaſed their affliction: they had a greater number of brickes layd vppon them: they had no ſtraw geuen them for theyr worke: they were ſharpely and cruelly beaten. And whē they were now departing out of Egipt, the ſea came agaynſt them, on the other ſide were great huge rockes: and at their backes was Pharao at hand with a mighty hoſt: againſt whiche lettes it behoued y fleſh to ſtriue. And many things in like ſort ſemed to be agaynſt the promiſe made to Dauid, to moue him not to beleue the anoynting of Samuell: agaynſt which it was nedeful, that he ſhould by fayth be ſtrengthned. The ApoſtlesFayth perpetually wreſtleth with ſome doubting The ende of fayth. Wherein the glory of God conſiſteth. alſo found in Chriſt many tokens of infirmity, which they could not haue ouercome, but by fayth. Wherefore we may conclude, that ſuch is the nature of our fayth, that it alwayes ſtriueth with ſome doubting.

Geuing the glory to God.] Here is ſet forth the ende whereunto fayth tendeth, namely, to aduance, and encreaſe the glory of God: which herein conſiſteth, that we conceaue a worthy eſtimation touching God. Abraham is ſayde to haue bene in a maner an hundreth yeare olde. For as it is written in the hiſtory of Geneſis the 17. chapter, he was now 99. yeares of age when this promiſe was made vnto him. He had no like example before his tyme, by conſideration wherof he mought haue bene confirmed. For he is the firſt vnto whome we reade in the ſcriptures was reſtored ſtrength to beget children. Nether is it any meruaile thatBy fayth we renounce the beſt part of our ſelues. by y worke of faith, is aduāced y glory of God: foraſmuch as in it for Gods ſake we deny the beſt part of our ſelues: which is our mynde and reaſon, wherby we ether aſſent or not aſſent, vnto thinges ſet forth vnto vs. Wherefore it is manifeſt, that there can nothing more excellent be offred of vs vnto God. For this is a wonderfull teſtification of the power and goodnes of God: for his ſake to ſeme to quench in our ſelues the ſenſe of nature. But I wonder at thoſe, which ſo diligently commend workes, and ſo highly extoll chaſtity, ſole life, and other workes, and yet are ſo colde in ſetting forth the commendation of fayth: when as by it commeth the victory, whereby we ouercome both our ſelues, and alſo the whole world. For ſo Iohn ſayth, this is the victory, which ouercommeth the world, euen our fayth. Which thingWe are not iuſtified by fayth as it is a worke. Faith meriteth not vnto vs iuſtification. Fayth as it is a worke excelleth all other workes. Proues that fayth cannot be without good workes. The vertues of the vnderſtanding are not repugnant to vices. I ſpeake not, as though I ment, that we are iuſtified by fayth, as it is a worke. For, it is defiled by ſundry blottes of our infirmity. And Auguſtine ſayth, that this ſentence is by no meanes to be admitted, that fayth meriteth vnto vs iuſtification. For fayth is not (ſayth he) of our ſelues: but as Paul to the Epheſians expreſſedly teſtefieth, it is the gift of God. Howbeit as it is a worke, it many wayes excelleth all other workes. Nether can it be expreſſed, how far wide the ſcholemen erre, when they imagine, that fayth can conſiſt without good workes. For by their ſentence, fayth ſhould not attayne vnto the dignity of prudence: which both as the Philoſophers write, and alſo they themſelues confeſſe, can not be had without the reſt of the vertues. What maner of thing then ſhall Theologicall fayth be, if it attayne not vnto the perfection of prudence? Farther, foraſmuch as vertue ſuffreth not vice to be ioyned together with it, and they themſelues contende that fayth is a vertue, how wil they haue true fayth to be in ſinners, and ſuch as are ſtrangers frō God? But they will ſay, that they put fayth to be a vertue of the vnderſtanding: vnto which kind of vertues vices are not repugnant. For that we ſée ſometimes, that the moſt wickedſt men that are, haue in them excellent ſciences. But nether will this any thing helpe them, their owne fayned imagination is a let thereunto. For they imagine, that thoſe thinges which are ſet forth vnto our vnderſtanding, are obſcure and nothing euident, and that we geue not aſſent vnto them, but becauſe the wil cōmaundeth the vnderſtanding to geue his aſſent, & in that thinge to geue place to the truth of God. Wherefore I will demaunde of theſe men, whether the worke of y wil, wherby it cōmaundeth y vnderſtāding to geue place & to aſſēt vnto the words of God, be good or euell. Vndoubtedly whether they wil or no, they muſtThe vnderſtandinge cannot be commaunded to beleue without charity. Fayth depē deth not of the commaundemē of the wyl . be cōpelled to ſay it is good. But without charity it is not poſſible that the will ſhould bring the vnderſtāding to embrace y things that are to be beleued. Wherefore theſe fonde deuiſes of theirs are repugnaunt the one to the other. But we teach no ſuch thing, that fayth ſhould depend of the commaundement of the wil For how ſhould it be moued to commaund things that are to be beleued, to be receaued as good and worthy of credit, except it had firſt receued it by vnderſtanding? In dede we confeſſe, that thoſe things which we beleue, are obſcure and not very euident vnto humane reaſon. But they are made plaine vnto the vnderſtanding by the light of the diuine reuelation, and illumination of the holyThe deuine reuelation maketh thoſe thinges playne which otherwiſe were obſcure. ghoſt. Wherfore they are by the iudgment of reaſon apprehended and admitted with a ſingular certainty, which thinges being ſo knowen and receaued, as it muſt nedes follow, the wil delighteth it ſelfe in them, & ſo earneſtly embraſeth them, that it commaundeth vnto the other faculties of the mind, workes agreable vnto that truth, whiche the mind hath beleued. And by this meanes of faith ſpringeth charity: and after it, followeth hope. For the things which we beleue and erneſtly loue, with a valiant and patient minde we wayt for: which thing pertayneth chiefely vnto hope. Nether let any man thinke, that this is ether againſt reaſon, or extinguiſheth the nature of mā, for that in beleuing we ſem to renounce humane ſence: as though this were in vs a madnes, as Agrippa the king ſayd vnto Paul, when he preached the fayth of Chriſt: Much lerning hath driuen thee to madnes. The matter is not ſo: but rather by faith is brought to paſſe,Fayth neyther extinguiſheth the nature of man nor reaſon. The foundacions of our reſurrection. that our reaſō maketh it ſelfe ſubiect vnto the doctrine of God and vnto ye reuelation thereof, rather then to inferior reaſonings and perſwaſions, which being inferiors vnto the holy ſcriptures, man is by them rather exalted, then deiected. And if a man ſhould ſay that men in beleuing are madde, we will adde farther it is aboue all things done with reaſon. The Apoſtle maketh mencion that God rayſeth to life the dead, and that the body of Abraham was dead, and alſo the wombe of Sara. By which wordes Chriſoſtome ſayth, are layde the foundacions of our reſurrectiō, which we beleue ſhal come. For if god could do theſe things, then can not he wante ether meanes or power, whereby to reſtore againe to life the deade. And vndoubtedlye I am perſwaded, that this fayth was no ſmall helpe vnto Abraham to moue him to ſacrifice his ſonne, as God had required at his handes. For although hee had receaued the promiſe, that he ſhould haue poſterity by Iſaake yet he ſaw that although he were ſlaine, yet there wasWhat faith confirmed Abraham to obey God. ſtill remayning place for that promiſe. For he beleued, y God was able to rayſe him vp although he were ſlayne, and make him to liue agayne. And how commendable the fayth of the patriarch was: Paul declareth when he ſayth, that he had not a regard to his dead body or to the dead wombe of Sara, but gaue the glory to God: being moſt aſſuredly perſwaded this, that God was able to performe and bring to paſſe whatſoeuer he had promiſed. Ambroſe by an Antitheſis or contrary poſition declareth the excellency of this fayth, for he compareth it with the incredulity of Zachary: vnto whome when the angel ſhewed the birth of Iohn Baptiſt, yet he remained ſtill in vnbeliefe, and therfore he was reproued of the lord, and his tonge ſo tyed, that he could not declare it, which puniſhment was verye conueniente for that offence. For they which beleue not, doo nether ſpeake nor confeſſe. Abraham conſidered with himſelfe, although I am now by nature paſt children gettinge: and am become barren, yet the and might of God is not ſubiect vnto the impediments of creatures. For God can beyond the accuſtomed maner and courſe of nature bring to paſſe whatſoeuer he wil, wherfore although I cā not by mine owne ſtrengths beget a child, yet God can adorne his promiſe with a miracle, wherby he may ouercome the order of nature. The Rabines of the Hebrues ſay, that Abram begetteth not, but Abraham begetteth. Bycauſe ſaye they in that name is put ye aſpiratiō. He, which is a letter pertaining to ye name Tetragrāma tō. As if it ſhould haue ben ſaid, ye power of God being aded, he which could not beget, now begetteth children. Auguſtine in his queſtions vpon Geneſis thinketh that this place of the Apoſtle is not ſimply to be vnderſtanded. For we rede, that after the death of Sara, Abraham had many children by his wife Chetura which he afterward maried. And he addeth, that the opinion of naturall philoſophers is, that men of greate age can not beget children of old women: but yet they may of young maydens. Wherfore he thinketh, that we muſt in this place vnderſtād that the body of Abraham was dead as touching Sara his wife, which was now fower ſcore and ten yeares old. But this expoſition hath not ſuch firme cauſe to compel vs to thinke it to be true. For in that Abraham begat children of Chetura, Sara being now dead, that mought come by this meanes, that God had now beſides the order of nature reſtored vnto him ſtrength to beget childrē. Nether maketh that any thing to the purpoſe, which Origen affirmeth, who vpon this place writeth, that the body of Abraham is vnderſtand to be dead, bycauſe he now liued chaſtly with his wife, nether had any more fellowſhip with her. But he cōmēdeth him, for that when he had receaued the commaundement of God, that he ſhould haue iſſue by his wife, he agayne went in vnto her, Theſe thinges, as it appereth he deuiſed of his owne hed, for they can not be gathered out of the hiſtory. Now the Apoſtle is in hand with this, to commend the fayth of Abraham, for that he conſtantly gaue aſſent vnto the promiſe of God, although both his owne nature and his wiues nature were vtterly agaynſt it. But whither Abraham any thing doubted, when God promiſed vnto him a child, the ſcripture ſemeth to leaue in ſuſpēce. For in the 12.Whether Abraham doubted, whē he had a child promiſed him. chapter of Geneſis it is written that he laughed, and ſayd, ſhall a child be borne to one of an hundreth yeares of age? And ſhall Sara bring forth a child being 90. yeares of age. I would to God Iſmaell mought liue in thy ſight. Theſe words haue a ſhew both of ioy and of admiration, being ioyned notwithſtanding wt ſome doubting. And this ſcripture therfore maketh mencion of theſe things, that the fayth of Abraham, which is ſo highly commended, ſhould in no wiſe be thought to haue bene without doubtings, which are accuſtomed to ſpring of the fleſh and humane fence: but bycauſe the fayth of the Patriarch ouercame theſe doubtings, therefore is it prayſed. Nether doo we read there, that Abraham was accuſed of GodBoth of thē laughed Abraham & Sara. of incredulity, as Sara was, which alſo laughed. And if a mā waigh the outward laughter, they were both a like. But God, which is the ſercher of the hartes vnderſtood right well the fayth of ether of them. Holy men although they beleued the promiſes of God, yet ſometimes through humane weakenes they ſomewhat doubted and therof it oftentimes came to paſſe, that they required ſignes and miracles to confirme theyr weaknes: which thing we reade of Gedeon, and Ezechias The ſaints to confirme theyr fayth ſometimes required miracles. A remedy againſt weake fayth. Whither the bleſſed virgin doubted. the king. But in this place is ſhewed a remedy agaynſt ſuch temptacions, namely to call backe our thoughtes from humane lettes, and to fixe our eyes only vpon the power of God. Of this thinge the Angell admoniſhed the bleſſed Virgine, ſaying, No word is impoſſible with God. Although it appeare not by the wordes of the virgine, that ſhe doubted, but only aſked, how that ſhoulde come to paſſe. For ſhe doubted not, but that as the Angell had tolde her, ſhe ſhoulde conceaue, and that ſtraightway: but becauſe ſhe ſaw, that ſhe was not as yet coupled in matrimony, although ſhe were betrouthed, ſhe demaūded how that ſhould come to paſſe: whether ſhe ſhoulde wayte till ſhe were ioyned in matrimony, or whether it ſhould by any other meanes come to paſſe. Wherefore the Angell in his anſwere comprehendeth two principall pointes. The one is, wherby he remoueth away doubting, if paraduenture there ſtacke any in the minde of the Virgine: for he ſayth, No word is impoſſible with God. The ſecond is, of the maner of conceauing. The holy ghoſt (ſayth he) ſhall come vpon thee, and the power of the moſt higheſt ſhall ſhadow thee. But whereas ſome fayne, that ſhe aſked this, becauſe ſhe had vowed her virginitye vnto God, it nedeth no long confutation,The bleſſed virgine made no vow. eſpecially ſeing we are by the hiſtory it ſelfe tought, that ſhe was betrothed to a mā, nether was there at that tyme any ſuch cuſtome to vow virginity vnto God. But to return to our purpoſe, our part is to reſiſt the doubts which ſtriue agaynſte fayth, by the conſideration of the power of God: for there can no doubt ariſe as touching the will of God. For of his owne accord he promiſeth, whatſoeuer he ſetteth forth to be beleued: nether doubtles woulde he do it, if he would not geue it. Wherefore it followeth that they whith are temptedThe prayers of the church begin at the omnipotency of God. with ſuch doubting, are in doubt of hys power. Hereof I thinke it commeth to paſſe, that the prayers of the Church do ſo oftentymes beginne with the omnipotency of God, to the ende the hartes of them that pray ſhoulde be confirmed, and that they ſhould not with doubting require any thinge in their publique prayers. Of thoſe thinges it is manifeſt, how gréeuous a ſinne it is, to doubt of the promiſes of God. For that is nothing els, but to make God eyther a lyar or elsA greuous ſinne to doubt of the promiſes of God. The deuell hath not fayth. weake. And they which are of that mynde, can nether call vpon God, nor aſke, or looke for any thing at his hands. But now foraſmuch as this is the nature of faith, which the Apoſtle now deſcribeth, it manifeſtly appeareth, that the deuill hath not fayth. For he can haue no confidence, that he is accepted of God, and beſides that he knoweth right well by the naturall ſharpenes of his vnderſtanding, that God is omnipotent. But whereas Iames ſayth, that the deuill beleueth and trembleth, to beleue, is there put to know. But the fayth which is here deſcribed partayneth vnto men only, and to none but to thoſe that are godly. The Apoſtle repetethThe fayth which is here entreated of pertaineth vnto godly men onely. that this fayth was imputed vnto Abraham vnto righteouſnes. He did indede before beleue, and was iuſtified: but the ſcripture ſheweth now, how it was expreſſed, when his fayth ſhined forth more excellently, and more notably. For as touching this promiſe, both the diſpoſition of his body, and the age of his wife were wonderfully agaynſt it: which thing is not ſo manifeſtly declared in the promiſes, that were before geuen.

Now it is not written for him only, that it was imputed to him for righteouſnes, but alſo for vs, to whome it ſhalbe imputed for righteouſnes, which beleue in him that rayſed vp Ieſus our Lord from the deade. Who was deliuered for our ſinnes, and is riſen agayne for our iuſtification.

Now it is not written for him only.] Here Paul applieth the example of Abraham vnto vs. For ſayth he, euen as fayth profited him vnto iuſtification, ſo alſo ſhall it be imputed vnto vs vnto righteouſnes. This maner ought we to obſerue when we come to the reading of the holy ſcriptures, that when we haue diligently peyſed any place, we turne the eyes of our mynde to our ſelues, and diligently examine how thoſe thinges which we reade pertayne vnto vs. This thing alſo is to be obſerued that the Apoſtle, when he diſcuſſeth this place of controuerſy touchingThe proues of Paule takē out of the ſcriptures. iuſtification, for the iudgement of the whole diſputation, ſendeth the beleuers no where els but vnto the ſcriptures: for he ſendeth them not to the fathers, to ſée what their iudgement is. For that we haue the ſcriptures, in which are all thinges playnly contayned which are neceſſary to ſaluation: for Paul ſayth to Timothe, All ſcripture inſpired by God is profitable to teach, to reproue, to enſtruct, and to correct, that the man of God may be perfect and abſolute, and be enſtructed to all good A place of Paule to Timothy declared. workes. Here are reckened fower principall pointes, which comprehend the whole ſumme of Chriſtian relgion. For it entreateth ether of doctrines or of maners. And as touching doctrines, we muſt take hede that we confirme thinges that are good and true, and confute thinges corrupt and falſe. And of theſe thinges the Apoſtle ſayth, that the ſcriptures are profitable to teach and to reproue. And as touching maners ſuch as are good are to be perſwaded by admonitiōs, or ſuch as are euell are to be reprehended. And hereunto pertayneth y which the Apoſtle ſayth, To correct and to enſtruct, And theſe things are ſo contayned in the holy ſcriptures that by them a man may be made perfect. Which could in no caſe be counted true, if there were any thing wanting in them. Wherefore our negligence is much to be accuſed, which doth in ſuch ſort contemne to ſearch the holy ſcriptures. The laytie and ſimpler ſort complayne of their paſtors: for ſeing they lye ſnorting aRemedy again 〈…〉 th: negligence of Paſtors. ſlepe, it is not to be meruayled at, if others ſlepe. There can be no better remedy agaynſt this ſo great negligence of the paſtors, then that the lay men continually occupye themſelues in the ſcriptures, and when they are in doubt of any thing to bring it to their paſtors, and to aſke of them their iudgement, and to vrge them. By that meanes it ſhall come to paſſe, that will they or nill they, they ſhalbe compelled to be diligent in ſtudy. For they ſhould vndoubtedly at the length be aſhamed, when they ſhould ſée themſelues not able to make anſwere. But the lay men ſay, they haue no leaſure to ſtudy the holy ſcriptures: when yet to the greate loſſe of tyme they haue leaſure inough for paſtimes and vnprofitable trifles. Chriſoſtome continually in his holy ſermons pricked forward all his hearers to the reading of the holy ſcriptures, both by many other reaſons, and finally by this excellentA ſimilitude. ſimilitude. They which haue found out (ſayth he) mynes of gold or ſiluer, ſpare no paynes, digge the grounde, go vnder the earth, and ſuſtayne the peſtilent exalationes of the earth, that they maye come to ſmall crommes of golde or of ſiluer. And we hauing the ſcriptures, a treaſure most aboundant and moſt eaſy to attayne vnto, neglect to excerciſe our ſelues or to take any paynes therin. We muſt not in theſe daies wayte for the paſtors to inuite vs to read the ſcriptures. They had a great deale rather that they were vtterly forbidden the people, & that they might be kept of ſuch men as were called Triumuiri, as the bookes of the Sibils were, that the people mought come and aſke counſell of them, and they to geue them anſwers as it were out of an oracle. By which meanes their idlenes and eaſe ſhould be very well prouidedThe ſubtelty of the Popiſh prie •• es. for. But now when they ſée, that that cannot be, they ſay that the ſence of ye ſcriptures is to be ſought for out of the fathers: foraſmuch as it is an infinit worke to read them ouer all, they may in the meane time at their pleaſure confirme their abuſes. For they ſhall alwayes fynd ſome amongſt them, which may ſeme to fauor their fonde deuiſes and dreames. Neither are theſe men aſhamed to make the oracles of God ſubiect to the opinions of men. But they ſay, that they doo this onely there, where the places are in controuerſie, neither can be expounded by the ſcripture it ſelfe. Touching which matter it ſhall not be amiſſe to heare what Ierome ſaith. He vpon the xxiij. chapter of Mathew entreating of this ſentence of ye Lord,The ſcripture ought not to be made ſubiect vnto the iudgement of mē Of Zachary ſlain betwen 〈…〉 e temple and the alter. That Zachary the ſonne of Barachias was ſlayn betwene the temple and the altar, ſaith, that ſome thought that this Zachary was the father of Iohn Baptist, which was ſlayne in that place, becauſe he was a priest, and that for no other cauſe, but for that he had preached Christ. I ſought oftentimes to know which of the fathers expoſition thys was. And at the length I found that it was Baſilius expoſition. For he vſeth it in his ſermon of the Natiuity of our Lord, and ſaith: That it was a tradition by long ſucceſsion euen vnto his tyme confirmed, that Zachary beyng priest, dyd register the mother of Christ, after ſhe had brought forth a chylde, amongest the virgins, and when he was accuſed of the Iewes for the fame, and rendred a reaſon of his ſo doyng, and preached beſides alſo many thynges of Christ, the Iewes not beyng able any longer to beare wyth him, killed him. Touching this hiſtory Jerom in this maner pronounceth: That for as much as it hath not autority out of the holy ſcripturei, it is by the ſelf ſame eaſines cōtēned wherby it is proued. We ſée therfore by the teſtimony of Ierome, that the interpretations of doubtfull places are not admitted, vnles they be brought out of the ſcriptures and by them confirmed. And if we will ouercome the difficulty of the Scriptures, we muſt be familiarly conuerſant, in them day and night. And let vs remember this which the Apoſtle now here mencioneth, that they were not written for their ſakes onely of whom is there entreated, but alſo for our ſakes.

But in that this worde, Onely, is added, declareth, that they were written for their ſakes alſo. For Gods pleaſure is, that we ſhould thinke wel of his elect, which ſelf thing, alſo turneth to our cōmoditie, for whē we thinke well of thē, we are ſtirred vp to imitate them. This is moreouer here hence gathered, that ſo often as we ſhall eſtabliſh any doctrine or declare any commaundement of God, it ſhal then beAn argument taken of examples is very apt. We are made equal with Abraham as tooching iuſtification. aptly done when we bring proues of them by examples. For in harde and doubtfull places, proues taken of examples bring great perſpicuitie. For in them both the minde and the ſences are ioyned together. Farther there is no ſmall comforte conteined in this place, when we ſée that we are made equall with the Patriarche Abraham as touching iuſtification. For although he were adorned with a greate many giftes which we want, yet that we ſhould by faith be adopted to be the children of God, it is no leſſe geuen vnto vs, then vnto him. And although our fayth be the inſtrument, whereby we receiue righteouſnes and the promiſe offred vnto vs of God. For vnto them that are of full age, by that inſtrument onely is righteouſnes geuen, yet Chriſt hath ſo much eſtemed it, that he hathe ſpoken of it no otherwiſe,Chriſt ſpeaketh of faith as the cauſe of iuſtification. A firme argument for the certainety of ſaluation. then if it were properly the cauſe of iuſtification. For he ſayth: Thy faith hath made thee ſafe. And ſeynge it is ſaide, that faith ſhall be imputed vnto vs vnto righteouſnes, as it was in tymes paſt imputed vnto Abraham, we haue a moſte firme argument of the certeintie of ſaluation. For as Abraham behaued himſelfe towardes the promiſe of God, as touching that he ſhould haue iſſue: ſo muſt we behaue our ſelues towardes the promiſe of the remiſſion of ſinnes. But he was certaine, neither doubted he: wherfore, we alſo ought to be certaine of the ſaluation promiſed vnto vs, and by no meanes to doubt therof. This reaſon let vs hold faſt, and not ſuffer it to ſlip from vs. But ſeyng Abraham had many ſinguler things, neither ought we to imitate him in all thinges, how doth Paul with any ſtrength gather, that this pointe of fayth ſhould haue place? that as it came vnto him, ſo alſo ſhal it come vnto vs? For if we ſhould take armour, and beyng priuate men make warre, ſhall it happen vnto vs as it did to Abraham? And to lye with our handmaidens, ſhall it be excuſed in vs, as the fellowſhip which Abraham had with Agar is excuſed in hym? And ſhall it be lawfull for euery man to ſacrifice his own ſonne becauſe he was redy to offer vp his? This doubt may thus be anſwered: that thereArgumētes taken of examples how they be of force. Two maner of callinges generall and ſinguler. How callinges are to be diſcerned. A fruiteful conſideration of ſingular callings In ſinguler callings alſo of the Saintes at many thinges to be imitated is one callyng which is vniuerſall, and an other ſinguler: and when we reade the actes of the ſaints, we muſt take hede that we raſhly confound them not. For thoſe things which pertaine vnto the general calling, we muſt imitate: but thoſe things which pertain to the ſinguler calling, are rather to be reuerēced thē imitated. And if thou aſke, by what meanes theſe things are to be diſcerned, the difference is not hard. For whatſoeuer thinges thou ſéeſt that they did accordyng to the preſcript of the commaundementes of God, thoſe thinges haue relation vnto the general ſtate of the faithful. But where any thing is committed, that thou ſéeſt agréeth not with the law of God, the ſame wholy is in them priuate and ſinguler. Which yet is not red wtout fruite. For there we ſée, how God ſometimes by a wonderful maner gouerneth his: as one not addicted to one maner of ſauing thoſe whom he hath elected. Farther always in this kinde of actions, if thou come to the roofe and ground, thou ſhalt finde many things which thou mayſt imitate. Abraham was willyng to ſacrifice his ſonne. Although the ſame be not lawfull for thée to do, yet do thou that which is lawfull for thee. Abraham preferred the commaundement of God before the lyfe of his onely ſonne: ſo alſo oughteſt thou to preferre the will of God before all naturall conſanguinitie. Farther he hid al this whole matter from his wife, for that he ſaw ſhe ſhould haue bene a let, wherby he ſhould not haue bene able to execute the commaundementes of God: ſo muſte we alſo do that we remoue awaye all lettes from good purpoſes. Finally, although he knew. that he had in Iſaac receiued the promiſe of an infinite poſteritie, and ſaw that his vntimely death was repugnant vnto the promiſes of God, yet ceaſed he not of from that which he had begonne, but permitted the ſucceſſe of the promiſe vnto the prouidence of God: ſo alſo let not vs by humaine reaſonings reſiſt the commaundements of God. All theſe thinges beyng thus well weighed, ſhall eaſely call vs from our infirmitie, to ſhew our ſelues obedient vnto God.

VVhich beleue in him that raiſed vp Ieſus our Lord from the dead, vvho was deliuered for our ſinnes, and is riſen againe for our iuſtification.] Here is ſet forth aThe ſum of the Goſpell. briefe and redy ſumme of the Goſpell: for in the death of Chriſte are vnderſtād al the miſteries of Chriſt, which went before it: as his Natiuity, preaching, labors inteaching, accuſatiōs, cōdēnatiō, croſſe & burial. And his reſurrectiō frō the dead ſetteth forth vnto vs al theſe things which followed it: as his reſtitution to life, & that eternal laſt glory, & chief felicity: & finally al thoſe things which pertain therunto. The Apoſtle very aptly in this place maketh mencion of our lord Ieſus Chriſt, for that he is the mediator and arbiter betwen God and mē. And ſeing he hath hitherto ſpoken of fayth which is the inſtrumēt wherby we are iuſtified, it ſerueth very well to the purpoſe that he ſhould alſo make mencion of Chriſte: for he is the obiect of our fayth, as by whome God would communicate vnto vs his righteouſnes. Nether could we haue bene otherwiſe certified of the will of God, except Chriſt himſelf had enſtructed vs therof. For Iohn ſayth, No man hath ſene God at any time. The ſonne which is in the boſome of the father, he hath declared him. For neither the prophets in the old time, nether we ourſelues could by any other meanes then by Chriſt haue knowen, that this is the will of God, that by him he is made mercifull and fauorable vnto vs. Farther there is no mā ignorāt, but that there was nede of a ſacrifice and price, to purge vs from our ſinnes. Wherfore ſeing both the death of Chriſt, and the ſheding of his bloud hath performed theſe thinges, vndoubtedly they ought not to be kept in ſilence. But here ariſeth a doubt, by what meanes the Apoſtle may ſeme to ſeioine and to put a ſonder theſe things one from the other: namely, the forgeuenes of ſinnes, and iuſtificatiō: and one the other ſide, the faith of the death, from the fayth of the reſurrection, when as it ſemeth that by the fayth of ech part, of his death (I ſay) and of his Reſurrection is geuen not only remiſſion of ſins but alſo iuſtification. Auguſtine againſt Fauſtus in his. 16. boke ſemeth to geue his interpretacion. That our fayth is chiefly directed vnto the reſurrection of Chriſt. That Fayth is directed chiefly vnto the reſurrection of the Lord. he died, euen the Ethnikes alſo confeſſe: but that he roſe againe, they vtterly deny. And therfore foraſmuch as fayth is ſayd to be that, whereby we are iuſtified, Paul would make menciō of that thing wheron it chiefly cōſiſteth. And to cōfirme his ſentēce he citeth a place out of the 10. chapter to the Romanes: If with the mouth thou confeſſe the lord Ieſus Chriſt, and with thy hart beleueſt, that he was rayſed from the dead, thou ſhalt be ſaued. By which wordes it appeareth, that ſaluation and iuſtificatiō are attributed vnto the fayth of the reſurrection of Chriſt. But theſe things are not ſo to be taken asOur fayth is directed alſo vnto the death of the Lord. though our fayth ſhould not alſo be directed vnto y death of y Lord. It is true in dede that the Ethnikes confeſſe, that Chriſt was ſlayn: but they do not beleue that this was done for the ſinnes of men: but for ſome offence he had committed or ells wrongfully: but we beleue that he was crucified for the ſaluatiō and redemptiō of mankind: wherfore our fayth is exerciſed as wel in y death of ChriſtIn the fayth of the reſurrectiō is comprehended the faith of the death. Beſides the payinge of the price it was nedefull that the redempcion ſhould be applied vnto vs. as in his Reſurrection. And that which he bringeth out of the 10. Chapter vnto the Romanies, maketh nothing agaynſt our ſentence. For who vnderſtandeth not, that in the fayth of the Reſurrection of Chriſt, is alſo included that fayth which we haue of his death and croſſe? wherfore there are yet behynd two other very likely interpretations of which the firſt is, that in very dede by the death of Chriſt, was payd the price of our redemption. But, that it might be applied vnto vs, there nedeth the holy ghoſt, to moue vs to beleue, and Chriſt to geue vnto vs this holy ghoſt, roſe againe from death, ſent abrode his Apoſtles to preach into all partes of the world, & now alſo before the father, executeth the office of an interceſſor, and high prieſt: therefore is he ſayd to haue riſen agayne to helpe vs that we might obteyne iuſtification. Chriſoſtome ſemeth to lene vnto this ſentence. The ſecond expoſition is, that the fayth of the death and of the reſurrection bringeth iuſtification: but Paule ſeioyned them, aptly to declare the analogy and proportiō, betwene them. Vnto the death of Chriſt, anſwereth very wel the forgeuenes of ſinnes for by reaſon of them, death was dewe vnto vs. And as Chriſt as touching this corruptible life died, ſo alſo ought we, when we are iuſtified to dye vnto ſinne. Agayne bycauſe iuſtification ſemeth herein to be declared in that we beginne a new life, therfore is it referred vnto the reſurrection of Chriſt: for that he then ſemed to haue begonne a celeſtiall and happy life. Paul vſed in a maner the ſelfe ſame form of words in this ſame epiſtle, when he ſaith: wyth the harte we beleeue vnto ryghteouſneſſe: and wyth the mouth is confeſſion made to ſaluation. For the faith of the harte, both worketh righteouſnes, and alſo bringeth ſaluation: but bycauſe ſaluation and inſtauration are chiefly declared in action, therfore he aſcribed it to confeſſion. But whither of theſe expoſitions is the truer, nether will I contend nor alſo now declare. Of thoſe things which haue now bene ſpoken we gather a moſt ſwete conſolation: for therby we doo not only know the waight of ſinne, but alſo we vnderſtand that God bare a ſingular good loue towards vs: as one which gaue his only begotten ſon, and y vnto the death to deliuer vs from ſinnes. Farther ſeing Chriſt is ſayd to haue riſen from the dead for our iuſtification, we eaſely ſe, that we are by him called backe to a new life: vnto which yet we cā not aſpire, except we be of him elected.

The fift Chapter.

VVHerefore being iuſtified by fayth, we haue peace towardes God, through our Lorde Ieſus Chriſt. By whome alſo we haue acceſſe through fayth vnto this grace wherein we ſtand, and reioyce, vnder the hope of the glory of God. Nether do we this only, but alſo we reioyce in afflictions, knowing that affliction bringeth forth patience, and patience experience, and experience hope. And hope maketh not aſhamed, becauſe the loue of God is ſhed abroade into our hartes by the holy ghoſt, which is geuen vnto vs.

Wherefore being iuſtified by faith, we haue peace towardes God.] Here the Apoſtle beginneth by way of reherſall to conclude, that whiche he had beforeThe effectes of fayth and of iuſtification. proued, and together therewithall ſet forth the effectes of faith and of iuſtification For, that vndoubtedly is an abſolute or perfect doctrine, which ſheweth, not only the nature of thinges, but alſo declareth the effectes. Now then the chiefeſt effect of iuſtification is, to deliuer vs from the terrors of death and of eternall damnation. And this is it which Paul calleth, To haue peace towardes God. Farther he ſheweth that of this peace ſpringeth a certayne reioyſing, not only for the felicity, which we ſhall obtayne, but alſo euen for afflictions: that therefore we are ſure of the good will and loue of God towardes vs, becauſe we ſee Chriſt died for our ſaluatiō: but much more are we confirmed as touching the ſame, by reaſō of his life, which he now liueth with the father. Moreouer he compareth Chriſt with Adam, and ſheweth, that he hath brought farre greater benefites vnto mankinde, then did Adam bring loſſes.

Seing we are now iuſtified by fayth (ſayth he) we haue peace towardes God. Sinne had ſeperated vs from him: and God to auenge ſinne draue man out of Paradiſe: by meanes wherof we are become miſerable and full of calamitye. And agayne ſeing our owne conſcience accuſeth vs of wickednes, if we want Chriſt, then muſt we nedes abhorre God, and flye from hym, as from an auenger and puniſher of ſinne. And this is that hatred of the world, which Chriſt hath ſheedWhere hēce commeth the hatred of the world againſte the godly. What peace here ſignifieth. to be bent agaynſt him and agaynſt his, when he ſayd. If the worlde hate me, it will alſo hate you. And of the Iewes he teſtefieth, That they hated his father. But now, after that we be thus iuſtified, we haue peace towardes God for that we are perſwaded that he leaueth vs, and herein conſiſteth our whole felicitye. So Dauid did not without iuſt cauſe ſay, that they are bleſſed, whoſe iniquities are forgeuen, and whoſe ſinnes are couered. And by the name of peace is here properly ſignified, tranquility of conſcience. There are ſome which in ſtede of 〈 in non-Latin alphabet 〉 , put 〈 in non-Latin alphabet 〉 and for 〈 in non-Latin alphabet 〉 , that is, we haue rede 〈 in non-Latin alphabet 〉 , that is, Let vs haue peace: As though Paul after that he had forth the doctrine of faith, ſhould now entreate of ſincerenes of life, and ſhould ſtirre vp the Romanes to mutuall loue and beneuolence one towards an other. And Origen ſemeth to leaue to this ſentence. But Chriſoſtome moſt manifeſtly leaneth thereunto: for he bringeth two maner of expoſitions. The one is, that ſeing we are iuſtified by fayth, there remayneth, that contentions be put away, and that men liue in peace one towardes an other. And they ſay, that therefore Paul ſpake this, becauſe there were ſome which contended, that the law ſhould be holden as neceſſary vnto ſaluation: but Paul declareth, that there is no ſuch nede, ſeing we are iuſtified by fayth. The ſecond expoſition is, that we ſhould excerciſe charity, and ſinne not. But this ſentence can not ſtand ſauing vpright the ſcope of this place, and wordes of the Apoſtle. For we ſée, that here by a briefe rehearſall is entreated of the concluſion which is inferred of thoſe thinges, which were before ſpoken. Farther the peace which the Apoſtle ſpeaketh of, is not that peace which men haue one towardes an other. For he playnly ſayth towards God: and thoſe thinges which follow, we ſée are ſpoken by the indicatiue moode. For he ſayth, By whome we haue acceſſe vnto this grace wherein we ſtande. But Chriſoſtome hath herein alſo erred, when he demandeth, whether we can be without ſinne, whē as we now haue iuſtification, & he maketh anſwere vnto himſelfe, that this is an eaſy matter. Becauſe (ſayth he) it was a harder thing, that we which were ſubiecte to ſo greeuous ſinnes, ſhoulde be deliuered from them, then that when we are iustified wee ſhoulde beware of them. For (ſayth he) it is a muche greater matter to obtayne thoſe thinges whiche wee haue not, then to defende thoſe thinges whyche he haue alreadye obtayned. But wee haue before declared, that that (ſo long as we lyue here) can not be hoped for, namely, vtterly to want ſinne. And if any man will contend, that this may be done by the power of God, we will not be agaynſt him. For God could adorne a man with ſo great grace, that he ſhould liue vtterly without ſin. But we ſpeake according to the ſentēce of the ſcriptures, as the thing is indede, and as experience teacheth vs alwayes to happen. If we ſay Whether any man can here liue without ſinne. (ſayth Iohn) we haue no ſinne, we deceaue our ſelues and the truth is not in vs. And Ierome agaynſt the Pelagians derideth that power which nether is, nor hath bene, nor euer ſhall be put in execution. Ambroſe maketh on our ſide, and manifeſtly interpreteth this place of the peace of the conſcience, which we haue towardes God. Yea he herein compareth fayth and the law together: and ſaith, that fayth excelleth Fayth excelleth the law the law, for that it maketh peace, which the law could not do. Although whether we write it by 〈 in non-Latin alphabet 〉 . or whether by 〈 in non-Latin alphabet 〉 , that is, whether we reade 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , that is, haue, or may haue, our expoſitiō hath place ſtil. For the Apoſtle ether ſayth, that we now alredy haue that peace, or els exhorteth vs to haue it, and not any more, as we were wont before, to flye from God. But the common receaued reading by 〈 in non-Latin alphabet 〉 , is a great deale better. He addeth:

That by Chriſt we haue acceſſe vnto grace wherein we ſtand. If by Chriſt we haue acceſſe vnto God and vnto his grace, then may we inferre of the contrary, that without Chriſt we flye from God. To what ende then ſhall we call vpon Saintes? what other reconciliator haue we nede of, if by Chriſt is geuen vnto vs acceſſe vnto God? Becauſe (ſay they) our complayntes are not brought vnto Emperors and kinges, vnles we be brought in vnto them by Dukes, Earles, or Lordes. But as we haue before declared out of Amhroſe, this is done becauſe our Princes or men, nether do they ſée what is done abroade in the ſtreates, and in other mens houſes. Therefore towardes them we haue nede of many mediators.Agaynſt i uocation of ſayntes. But God ſéeth all thinges, there is nothing hidden from Chriſt. Wherefore whatſoeuer is attributed vnto any other, is taken away from his dignity and grace. Others contend, that we haue acceſſe vnto grace, by ſorrowes, contritions, teares, ſatiſfactions, & workes of truth. But as touching fayth, which Paul ſo oftentymes inculcateth, they ſpeake not a word. And if a mā chance to vrge thē, they anſwere y in all things they vnderſtand fayth. And ſo in a thing moſt wayghty, and which is the chiefe poynt of the whole matter, they deale fraudulently and dalyenglye. But we ſay with Paul, that by Chriſt and fayth we haue acceſſe vnto the grace of reconciliation. And as for repentance and workes of charity, we ſay that they come as companions, which alwayes follow true fayth. Thou wilt demaund peraduenture, what maner of peace & grace that is, which we haue, when as God vſeth gréeuouſly to puniſhe thoſe ſinnes, which he hath alredy remitted and forgeuen vnto his. For ſo we reade that he did to Dauid. We anſwere, that thoſe tribulations which God inflicteth vpon the elect, after that he hath forgeuen themThe afflict ons of the godly haue not the nature of puniſhments. their ſinnes, if we will ſpeake properly, haue not the nature of puniſhments. For they are rather fatherly corrections: wherby the ſaints are the better admoniſhed, not to fall agayne into the like ſinnes, and the church is tought, how ſore God hateth ſinne. Wherefore in theſe puniſhmentes is not diſturbed the peace of the elect nether do they ſometymes fly from ſuch ſcourges. And this I ſpeake of the ſpirite, and not of the fleſhe. This thing only Dauid deſireth, that the Lord would not correct him in his furye, or in his wrath. He refuſed not to be fatherly cha 〈…〉 ſed. ButThe church can, not rele ſe the afflictions of the godly. theſe puniſhementes which God inflicteth vpon vs, whileſt we liue here, are not in the power of the Church, that it can at pleaſure and as it liſteth it ſelfe alter, or lenifye, or mitigate them: as our aduerſaryes haue fayned of the paynes of purgatory. Which their fayned deuiſe they can not confirme by any reaſon taken out of the holy ſcriptures. We muſt diligently alſo weigh the wordes of the Apoſtle. For as when he fayth:

That we ſtand in grace by fayth, he declareth that the property of fayth is, to erect and to confirme our mindes. Which property vndoubtedly it hath not, but by that it cleaueth vnto the woord of God. For ſo by it are broken the rages and tempeſts that ruſhe agaynſt vs: ſo are we eſtabliſhed not to wauer with euery wynde of doctrine, nor to change our opinion for euery chance of fortune. The philoſophers, when they woulde amply ſet foorth the conſtancye of a iuſt man, compared it with a fower ſquare ſtone, which howſoeuer it falleth, falleth right. ButA compariſon of fayth with philoſophy. fayth much more truely accōpliſheth this, thē doth philoſophy. Chriſoſtome addeth, That the good thinges of this world whatſoeuer they be, are nether firme nor conſtant: For they are oftentymes aſſayled with many dangers, and not ſeldome ouercome. And although whileſt we liue here, we loſe them not, yet when we dye, will we or nill we, we muſt nedes forſake them. But theſe ſpirituall things whereof we now intreate, are both firme, and ſhall after death be made more ample. But the ſame Chriſoſtome vpon this place is of vs warely to be red: For he ſayth, that Paul in making mencion of thoſe thinges, which we receaue of Chriſt, rehearſeth many thinges. But when he commeth to thoſe thinges which we haue of our ſelues, he ſetteth forth only one thing, namely, fayth which (ſayth he) we our ſelues bring of our owne. But we muſt ſurely ſticke faſt to thys ground, that fayth alſo is the gift of God, and is deriued from him into vs. Out of this place alſo may be gathered a moſt firme argument, that we are iuſtified by fayth only. Which ſhall be made playne by the effect after this maner. That byAn argument, wherby is proued that we are iuſtified by faith one lye. which we are iuſtified, ought to make vs quiet before God. This thing can not workes bring to paſſe, but fayth only: Ergo, we are iuſtified by fayth, and not by workes. The maior is very playne, that we are not iuſtified, vnles we haue ſuch a quiet mynde, that we abhorre not nor flye from the fight of God. And that our workes are not able to performe this, theyr vncleanes and vnpurenes declareth. Wherefore Dauid hath not without cauſe written, Enter not into iudgement with thy ſeruauntes Lord.

We reioyce in the hope and glory of God.] Here is declared the nature of this peace and tranquilitie of the minde: namely, that it maketh vs moſt aſſured and ſure of perpetuall felicity: for we reioyce not, but for that which we now poſſeſſe. And that we euen now alſo poſſeſſe eternall lyfe, Chriſt manifeſtly declarethWe poſſes eternall life euen now alſo. when he ſaith: He that beleueth in me hath eternall lyfe. But bicauſe it is not yet ful, neither as yet appeareth, therfore. Paul addeth, In the hope of the glory of God. This glorye whiche we hope for, is a coniunction with God, that he maye wholye dwell and worke in vs: which thing when we ſhall haue attayned, we ſhall be adorned with the laſt and higheſt point of felicitye, neither ſhall there be left any place vnto miſery. But when he ſayth: In the hope of the glory of God. He ſéemeth to ſpeake that by preuention. For that as touching thoſe which beleue, ye common opinion of men is excedingly deceiued. For the Ethenikes commonly deride Chriſtians, for that they count themſelues to be happye, when yet in the meane tyme they want not wicked affections, and are vexed with tribulations and aduerſities. They thinke y we ſhould weigh our felicity by thoſe things which we haueOur felicity is not to be weighed by thoſe thinges which are in vs. of our owne. But we are of a farre other opinion: for we ſo far forth counte our ſelues happy as we are ſo counted of God, and that he imputeth vnto vs righteouſnes: not that we are not in the meane tyme renewed both in minde and in bodye, although we are yet vnperfect. And euen this ſelfe ſame righteouſnes whiche we haue now obteyned, and the renouation which is in vs, we in no caſe thynke to be of that force, that by it we can attayne vnto the rewardes of eternall lyfe. Thys peace, and felicitie, and reioycing, of which the Apoſtle now intreateth, is y, which confirmed the Martirs, when in Chriſtes quarell they did ſhed both their lyfe andWhat is this peace which is had by faith bloud. This is that hundreth folde, which is rendered alſo in this lyfe, & is of more value then all the riches and pleaſures of this world. Wherefore when the Ethnikes deriding vs, do boaſt of their riches and pleaſures and power, we ought not to be moued. For we eaſely perceaue, that they with al theſe their goods are miſerable and wretched: but on the other ſide we féele our ſelues happy, when we haue poſſeſſion of this one good thyng, although we want all thoſe thinges whiche they ſo highly eſtéeme. And here is to be marked the order, that the Apoſtle vſeth in reherſing the effectes of iuſtification. Firſt, he ſetteth forth peace, wherby is declaredThe methode or order of the effectes of iuſtification. that the battaile that ſin had ſtirred vp againſt vs, is now at an end. For ſin beyng by the death of Chriſt blotted out, and the righteouſnes of chriſt beingimputed vnto vs of God through faith, of enemies we are made frendes, whereby is made opē vnto vs an entrance vnto his manifold grace, and to the obteinement of innumerable benefites. For ſo long as y warre endured, we were a great way of frō God, and ſtrangers from the promiſes: but now that the peace is made by the mediator, we are brought nearer, there is geuen vs frée acceſſe vnto God: which acceſſe y Apoſtle worthely putteth in the ſecond place: as which could not haue come vnto vs, vnles we had firſt obteyned peace. Farther thirdly, followeth reioycing in the hope of the glory of God. For who will not now hope, that he ſhal be adorned with the glory of God? Whome will not ſo aſſured an expectation, of ſo great a thyng of the glory (I ſay) of God, make ioyfull and glad? And of how great force and power this reioycing in the hope of the glory of God is, that which followeth declareth.

And not that onely, but alſo we reioyce in afflictions.] Of ſo greate force is this reioycing, that thoſe thinges which men, eſpecially wicked men, count for a diſhonor, and from which they abhorre, and by which they iudge themſelues vnhappy, thoſe thinges (I ſay) Chriſtians count for a prayſe, and gladly embrace, and reioyce chiefly in them. For euen as the Planets direct their courſe farre otherwiſeA ſim •• itude. then doth the 8. ſpeare (for it moueth from the Eaſt to the Weſt, but the Planets from the Weſt to the Eaſt) ſo godly mē gladly embrace thoſe thinges, & of them & in them reioyce, which the wicked fly fro, and count ignominious: which is a thing vndoubtedly rare and worthy of admiration. For to reioyce of the promiſes, & for that he hath obteined the glory of God, it is not to be marueiled at. But in afflictitions to reioyce, paſſeth all humane reaſon. Farther, becauſe it is no reioycing, vnles it be for principall & ſinguler good thinges, which we now ſo aſſuredly poſſeſſe, that they can not be takē from vs (for otherwiſe it ſhould be no true reioycing, but rather a boaſting) leſt our reioycing for the hope of the glorye of God, ſhould ſéeme vayne, becauſe we haue not yet in very dede the fruicion thereof, he addeth what good thinges GOD in the meane tyme whileſt we liue here beſtoweth vppon vs: namely, tribulations, patience, experience, and hope which confoundeth not. Vndoubtedly a very excellent and moſt profitable gradation, and worthy to be obſeruedAn excellē gradation. of vs all againſt doubtfull and feareful tymes. But godly men ſomtimes ſigh, are ſad, and are heauy, and complayne, when they fall into afflictions, how then do they reioyce? Here is no cōtradiction at all. For our outwarde man ſigheth, is heauy,That godly men do at one time both ſigh & reioyce, is no contrariety. is ſad, the fleſh complayneth. But the ſpirite and our inward man reioyceth, & is glad. When Dauid went forth of the city from the face of Abſalon bare footed, his hed vncouered, and with many teares, outwardly there appeared in him no ſignification, but of miſery and ſorrowes. For Semei, which vpbrayded vnto him this miſery, ſaw in him nothing but miſery and ſorrow. But who can doubt, but that he, as touching faith, and the inward man, reioyced excedingly for the fatherly correction of God? For therunto was his minde bent, and therefore he ſpared Semei, when as Abiſay would haue killed him. For how knoweſt thou (ſayd he) whither the An example Lord hath commaunded hym to curſe me? That one and y ſelfe ſame man may haue contrary affections Dauid declareth, when he ſaith: Serue the Lord with feare, and reioyce in him wyth trembling. But afflictions (thou wilt ſay) are euill: how then can we reioyce in them? That they are euill no man will deny. For they are puniſh ments of ſinne, ſouldiours of death, the laſt enemy that ſhall be driuen out of the world, and at the length from godly men be vtterly remoued. For God ſhall wipe away all teares from the eyes of the ſaintes. We confeſſe that afflictiōs are of their ownAfflictions of theyr owne nature are euell. nature euil: howbeit we ſay, that vnto the godly and vnto the elect of God, of whō we here ſpeake, they are by the clemency of God, made good and profitable, For vnto thē al things work vnto good. For neither do they ſuffer theſe things to theyr hurt, but to their triumphe. And theſe things are like vnto the red ſea, wherein Phara was drowned, but Iſrael was ſaued: for in the wicked they ſtirre vp deſperation, but in the godly a moſt aſſured hope. They are inſtrumentes, whereby in vs is ſhewed forth the goodnes and might of God, both in comfortyng vs, and alſo in erecting vs. They are occaſions of moſt excellent good things. The power of God is in our infirmitie made perfect. By theſe thinges as by a fatherly chaſtiſement are corrected our daily falles: hautines and pride is kept vnder: the fleſh and wantonnes is reſtrained: our olde man is brought to corruption, but our inward man is renued, ſluggiſhnes and ſlouthfulnes is ſhaken of, the confeſſion of faith is wrong out, the imbecillitie of our ſtrengthes is vncouered: and we are prouoked more feruently to pray and to implore the fauour of God, and daily the better vnderſtand ye peruerſenes of our owne nature. Farther by afflictions we are made like vnto Chriſt. For it behoued Christ to ſuffer, and ſo to obteyne his kingdome, & we alſo ought to follow the ſelfe ſame ſteppes. For the kingdome of God ſuffreth violence: and narrow is the way which leadeth to lyfe. But euen as he after the obedience of the croſſe was exalted, and had geuen vnto him a name aboue all names: ſo alſo if we ſhal ſuffer together with hym, we ſhall raigne alſo together with him, and it is a ſwéete thyng alſo vnto a louer to ſuffer for the thing that he loueth. Hereby alſo we accuſtome our ſelues to patience, that beyng become as harde as the adamant ſtone, when we are ſmitten we ſhall rather be weary, then once breake. For theſe are as it were exerciſes in the body of a man: by which is confirmed health, and ſtrengths are gotten, rather then that by them they are taken away or weakened. Wherfore the godly do vpon good conſideration reioyce in afflictions.

Knowing that affliction worketh patience.] Here is to be noted a phraſe of ſpeach much vſed in the holy ſcriptures: wherby that which longeth vnto the thing is attributed vnto the inſtrumēt or ſigne: & that this maner is oftentimes vſed in the ſacramente, we haue many times proued by Auguſtines minde: althoughThat which longeth vnto the thinge is attributed vnto the inſtrument. our aduerſaries are ſore agaynſt this. Here Paul attributeth vnto afflictions that which is the worke of God and of the holy ghoſt, namely to worke patience: by which affliction, foraſmuch as they are of theyr owne nature euill and odious, patience is not gotten but rather ſhaken away: which thing in the wicked we ſe to be playne: who when they are ſomewhat greuouſlye afflicted: burſt out into blaſphemies, and alſo oftentimes fall into deſperation. And as a phiſition of thinges venemous and hurtfull compoſeth moſt healthfull medicines: ſo almighty God by his wiſedome out of afflictions, how euill ſo euerAfflictions of their owne naworke not ture pacience. A ſimilitude. Patience is referred to fortitude. The conſolation that the Ethnikes had in their afflictions. they be bringeth forth moſt excellent vertues: amongſt which is patience. This vertue pertayneth to fortitude, vnto which are referred all the thinges that the ſaintes ſuffer, whither it be in the ſtout bearing of afflictions, of the body or in the ouercomming of reaſon and mortifiing of the wiſdom of the fleſh. The Ethnikes alſo ſuffred many thinges with a valiant minde. But yet bare they them with no ſound conſolation. Only they ſayd, that by ſorrow they could nether chaūge them nor let them. For they aſcribed them vnto the neceſſity of the matter. Wherefore they ſayd, that this is our lot, that as it were at a banquet we muſt ether drinke or depart. And if we chaunce to dye, ether after death we ſhal haue no fealing, or if there be any, we ſhallbe in a better ſtate. In this maner did they frame themſelues after a ſort to beare al aduerſities. But in godly mē the conſideration of valiantnes and of patience is farre otherwiſe, they haue other cauſes and other meanes wherby to confirme themſelues. For they beare not theſe thinges, as though they happned raſhly. But for that they know, that by a ſingular prouidence they come from the moſt louing and almighty God, from God (I ſay) theyr father, which with a louing minde, and by his right hādConſolations of the godly. ſendeth thoſe afflictiōs, y is, to the ſaluatiō of the Elect. And for the ſame cauſe they alſo with theyr hand, that is, patiētly receaue them and take them in good parte, cryinge with Dauid: It is good forme, that thou haſt humbled me. and with Iames, All ioy they think cōſiſteth in thoſe aduerſities which the moſt good and moſt wiſe God theyr father ſendeth. They alwayes lift vp the eyes of theyr minde to theſe promiſes of Chriſt. Bleſſed are they which mourne, for they ſhall receaue conſolation: Bleſſed are they that ſuffer perſecution for righteouſnes ſake, for theyrs is the kingdome of heauen. They ſuffer al things valiantly: not bycauſe by ſorrow they cā not be changed, but bycauſe they know, that in valiantly ſuffring, the offer themſelues an acceptable ſacrifice vnto God: and perſwade themſelues, that they ſhall one day be deliuered from thoſe euills, for which are layd vp for them moſt ample and euerlaſting ioyes with which no fortune, be it neuer ſo froward can be compared. For the ſuffringes of this time are not worthy the glory to come, which ſhallbe reuealed in vs. The Ethnikes oftentimes gaue ouer in the middeſt of theyr miſeries, bycauſe they wanted ſtrengthes to perſeuere, nether vnderſtoode they from whence they ſhould require ſtrengths, by reaſon they knew not the true God, nor theyr owne imbecility. But holy men ſtand faſt, abide by it, and perſeuer:Cauſes why the Ethnikes geue ouer in afflictiōs and the ſayntes perſeuer. for that knowing the infirmitye of theyr owne ſtrengths they flye vnto Chriſt: who ſtrengthning them, they are able to ſuffer all things: if he cōfort thē they doo not only perſeuer, but alſo euen in the very feruentnes of the payne reioyce and be glad. The Apoſtles went from the ſight of the Counſell reioyſing, for that they were counted worthy to ſuffer contumely for the name of Chriſt.

Patience bringeth experience.] This experience is a certayne triall both of our ſelues, & of our owne ſtrēgths, & alſo chiefly of the goodnes & might of God. For in this ſuffring of aduerſityes we learne how greate the corruption of our nature is, which vnles the holy ghoſt helpe, when it is touched with any aduerſity, ſtreight way burſteth forth into blaſphemies, and complaynts agaynſt the prouidence of God. Hereby we learne how broken and weakned our ſtrengthsWhat tria ſpringeth of patience. An example be by reaſon of ſinne. For we ſhould ſincke vnder afflictions, if we were not ſtayed vp by the might of Gods helpe. Of this thing we haue an excellent example ſet forth in Iob: for he being deliuered of God vnto the deuill to be tried, how great blaſphemies powred he out in his affliction? How much complayneth he of the prouidence and iuſtice of God? The light of the holy ghoſt had no ſoner illuminated him, but how agayne plucked he vp his ſpirits? How godly and holy an opinion had he of God? The peruerſnes of our nature lieth hidden from vs. For the hart of man is vnſerchable. But looke how ſoone fyre is ſtriken out of the flint ſtone, ſo ſoone burſteth forth our peruerſnes, when affliction oppreſſeth vs. And this triall (as ſayth Peter) is as a fornace vnto gold. And therfore God anſwered vnto Abraham, when he was now redy to ſacrifice his ſonne, and had his ſword redy drawen and ſtretched out to ſtrike him, Now I know that thou fea reſt God. God in dede knew that well inough before: but by that fact he brought to paſſe, that this obedience was the better knowen vnto others. For we are like vnto certaine ſpices, whoſe ſauor is not ſmelt, vnles a man bruſe them wel, we are alſo like vnto ſtones, whereout is fire ſtriken, which ſhew not forth that force which they haue to burne, but when they are well preſſed betwene theA ſimilitude. fingers.

Experience bringeth hope.] So hath God diſpoſed theſe his inſtrumēts that they helpe one an other, and one is the cauſe of an other. By reaſon of the hope of the glory of God afflictions are not troubleſom vnto vs: but, God geuing vs ſtrengths, we beare them with a valiant minde. In this paciēce we haue a greater profe and triall of the power and goodnes of God towards vs. Thereof we conceaue a greater hope. So hope engendreth and bringeth patiēce, and againe patience hope. For when we conſider, that God hath holpen vs to beare afflictions patiently, we hope, that he will alſo hereafter helpe vs, and at the length make vs bleſſed. The ſicke man, for y he hath confidence in the phiſitiō, ſuffreth his botche or ſore to be cut. Afterward as he feeleth himſelfe relieued, he more &A ſimilitude. more putteth confidence in the phiſition: ſo that if neede were to cut his foote alſo, he would not be afeard to commite himſelfe to his diſcretion. The deuill as much as he can driueth vs to deſperation, and by afflictions goeth about to perſwade vs, that God is our enemy. But contrariwiſe the holy ghoſt ſaith, bicauſe thou haſt quietly and patiently borne affliction, it ought to be a ſure token vnto the, that God in it declareth his fauor towardes the. Wherefore haue hope, for he will vndoubtedly deliuer the. And although Iames putteth experience beforeConſiliatiō of Paul & Iames. patience, wheras Paul putteth it after, yet is there no diſagreemēt betwene thē: For Paul meaneth that experience, which is geuen at length after the battayle, that we mought haue a full triall of our ſelues: and Iames meaneth the ſelfe ſame experience, but yet as it is gotten and engendred by the exerciſe of tribulations. But that which Iames addeth, Patience hath a perfect worke, may be expoundedA place of Iames. two maner of wayes: either that he exhorteth vs to perſeuerance in ſuffring, that our patience may be abſolute and perfect, as which falleth not away: or els, that we ſhould be of a perfect mynde towardes thoſe which afflict vs, of ſo perfect a mynde (I ſay) that we deſire not to haue them recompenſed for the iniuries, which they do vnto vs.

And hope confoundeth not.] This is a notable chayne, and an excellent connexion of Chriſtian degrées. Of this chayne, the firſt linke is faſtened to theA chaine. poſt of afflictiōs in this worlde: from thence the godly aſcend to pacience: from pacience to experience: and from experience to hope, which hope, foraſmuch as it maketh not aſhamed, but remouing all doubt attaineth to God which is our chiefe felicitye, is faſtened to him as of the laſte linke of the chayne the higheſt and chiefeſt. This ſelfe ſame propriety of Not confounding belōgeth to fayth alſo. For none that beleueth in hym ſhall be confounded. And that not without cauſe. For what can be of more nere affinity vnto fayth, then hope? The Lattine interpreterHope and faith haue one and the ſelfe ſame propriety, not to make aſhamed. A figuratiue ſpeach. turneth it, Non confundit, that is, confoundeth not. Howbeit, it mought be more properly turned, Non pudefacit, that is, maketh not aſhamed. And it is a figuratiue kind of ſpech. For Pauls mind was to ſignifie, that the godly can not be fruſtrated, of their hope, for they whiche are fruſtrated, namely, when thinges fall out farre otherwyſe then they hoped for, commonly are aſhamed. Wherefore Paul, by ſhame, vnderſtandeth fruſtration, becauſe ſhame alwayes followeth it. But the Lattine interpreter had a regarde to that perturbation of the mynde, whiche followeth ſhame. For to confounde is nothinge els, but to perturbe or to trouble. Now if this ſentence be true, as in deede it is moſte true, namelye, that this hope confoundethHope dependeth not of our works. Hope is moſt aſſured. not, it followeth, that it dependeth not of our woorkes. For otherwiſe it ſhoulde oftentymes fayle. But that it is true and certayne, Paul declareth not by one word only, but by thrée, and thoſe of great efficacy. For firſt he vſeth this word knowing, which betokeneth an aſſured knowledge of a thing. He maketh mencion alſo of reioycing, which can not haue place with godly and wiſe men, but of thoſe good thinges which they aſſuredly and firmely poſſeſſe. At the laſt he addeth, that hope confoundeth not. And it is not without cauſe, that he oftentymes induceth perſwaſions of this certainty, for that therehēſe chiefly is conſolation to be ſought for in afflictions. When Chriſt hong vpon the croſſe, the wicked rayled agaynſt him, ſaying: he hoped in God, let him ſaue him, if he will haue him. Let him come downe from the croſſe. &c. The ſelfe ſame thingesRemedy agaynſt rayling ſpeaches. Hope depē deth not of merites. are layd agaynſt vs, not only by outward enemyes, but alſo by our fleſhe and outward ſenſes, and humane wiſedome. How can we reſiſt theſe, but by thys doctrine of the Apoſtle? hope confoundeth not: the hope which we haue put in the Lord maketh not aſhamed. The Sophiſters by this place contend to proue that hope ſpringeth of merites: becauſe Paul ſayth it ſpringeth of putiēce as though we ſhould thinke, that hope is geuen vnto vs by the merite of pacience. But in the meane tyme they marke not, that thoſe thinges which Paul here by a certayne order diſpoſeth, ar not ſo compared the one to the other; as cauſes and effectes. For who will ſay that afflictions are the cauſe of pacience: and if it be not ſo, why ſhould they more affirme, that pacience is the cauſe of hope? The ſcripture moſt playnly teacheth, that he which putteth confidence in man or in any creature is accurſed, for a man of whoſe promiſe we depend & aſſure our ſelues, may ether dye, or alter hys mynd, or alſo be letted, that he can not fayth fully perform that which he promiſed. And to put confidence either by cauſe of merites, or by reaſō of works, is to put hope in man. Wherfore ſuch hope worthely maketh aſhamed: but y hope which is fixed vpon God is certaine, neyther cā be deceaued. The Sophiſters go about craftely to auoyd this ſentēce by two places of Paul, the one to the Romanes, the other to Timothe. The place to Timothe is thus, I know whome I haue beleued, and I am aſsured. But the other to the Romanes is thus, I am aſſured that nether death, nor life, nor angels. &c. By theſe places they thinke is ouerthrowne our ſentence, for that they thinke that theſe wordes are to be vnderſtand, not vniuerſally of all beleuers, but only of Paul, and ſuch other like which had a peculiar reuelation, that they ſhoulde obtayne ſaluation. But theſe their enterpriſes are in dayne. For here is now entreatedHere is in treated of the nature of hope generally. of the nature and proprlety of hope: whereby is manifeſtly proued, that al they which are endewed with it, are ſure of their ſaluation: ſo that they muſt nedes confeſſe, that they which doubt of their ſaluation ether haue not y hope which longeth to a Chriſtian, or els if they haue that hope, they muſt nedes be aſſuredHe which doubteth of ſaluation hath not the hope that longeth to a Chriſtian. of their ſaluation: But if a man ſhall ſay, what if I ſhall be vnworthy, and therefore God will not beſtowe vpon me the chiefe reward? I anſwere that this is a wraſtling of the conſcience and is to be ouercome by an aſſured hope. For the obtaynning whereof we muſt clene faſt vnto the word of God. Such as is this. God is faythfull, which will not ſuffer you to be tempted aboue your power, but will together with the temptacion make away out: & ſuch like places of the holy ſcripture, wherein God promiſeth that he will geue perſeuerance to hys vnto the ende. And to ſpeake briefely, the hope of the godly leneth only vnto the goodnes, power, and mercy of the only God. This thing Baſilius vnderſtood right wel in his expoſition vpon the 32. Pſalme, when he interpreteth theſe words, hoping in his mercy. He (ſayth he) which putteth not confidence in his owne proper deedes, nether hopeth to be iuſtified by workes, hath his hope of ſaluation onlye in the mercy of God. For when he ſhall conſider theſe thinges with himſelfe, Beholde God, and his rewarde. &c. But the ſchole men haue tought farre otherwiſe. For the Maiſter of the ſentences in the thirde booke thus defineth hope: Hope is an aſſured expectacion of the bleſſednes to come, comming of the grace of God and of merites going before. Which definition how abſurd it is, eſpecially as touching the latter part it is very manifeſt in thoſe, which are newly from moſt hainous & filthy ſinnes conuerted vnto Chriſt. For they vndoubtedly can haue no good merites, for that before they wanted charitie, from which all our workes procede: yetThey which are conu rted vnto Chriſt want not hope although they want works and merites. They which are moſt wicked ought not to caſte away all hope. there can be nothing more certaine, then y they which are conuerted vnto Chriſt, cannot be without hope. Yea Augustine vpon the Pſalm: From the depthe haue I called vnto the Lorde, exhorteth them that fall, and thoſe which liue in the depth of euils, not to caſt away hope, and that by the example of the thiefe and of many others. It may now be demaunded of them, by what merites hope is confirmed in theſe mē. They cuſtomably anſwere, that merites do not alwayes go before hope, but alwayes go before the thing hoped for. And they ſo declare their opinion touching this matter, that they teach y merites go before hope either in very dede, or doubtles in thought. For men newly conuerted, commonly whileſt they conceiue hope of ſaluation appoint in minde & in thought good workes, by which they thinke to merite the laſt reward. But what preſent hope can theſe good works imagined in y mind, which are not yet wrought produce. For of a cauſe which yet is not, ca not be produced an effect, which alredy is. We ſhould rather contrariwiſe affirme: namelye, that this holye will ſpringeth of faith and of hope, then that faith or hope ſhould procede from it, as from the cauſe. But it is a ſport to ſée, how theſe mē turn themſelues, when on the one ſide they ſay, that hope is an aſſured expectation, and yet on the other ſide they will haue this to be a moſt firme doctrine, that no man can be aſſured of his ſaluation, vnleſſe it be ſingulerly reueled vnto hym of GOD. Here they perceiue themſelues faſt tied, and they confeſſe that it is an harde matter to vnderſtande what manner of certaintie the certaintie of hope is. Here the poore ſoules ſwete, and go to worke, and faine and imagine many thinges. Firſt;The certainty of hope commeth of the certainty of fayth. they teache that all certaintie of hope commeth of the certaintie of fayth: and this in dede is not amiſſe. For therfore we certainly hope, bicauſe by ſaith, we embrace the moſt certain promiſe of God. But they go on farther, and ſay, that by faith we generally and abſolutely beleue that all the electe and predeſtinate ſhall be ſaued, but hope maketh vs to haue confidence that we are of the number of the electe, as though hope had a perticuler knowledge vnder faith: ſo that that which was generally apprehended by faith, is by hope applied vnto euery one of vs a parte. Wherfore they affirme that this certaintie of hope is by ſuppoſition, if we be of the number of the elect, and if we continue vnto the ende. And this kinde of certaintye they will haue to conſiſt of very likely coniectures. And at the length they conclude, that the certaintie of hope is leſſer then the certaintie of faith. But we contrariwiſe make the certaintie of either of them alike. For looke how much faith we haue, ſoThe certainty of hope and of fayth is alike. much hope alſo haue we. For faith retaineth not with it ſelf any part of certainty, which it deliuereth not ouer vnto hope. That is a fayned fond deuiſe, which they bring touching applicatiō, y by hope we ſhuld priuately aply vnto our ſelues thoſe things which we haue by faith generally and abſolutely beleued. For we do not only beleue that God is good, or the father or author of mans felicitie: but alſo euery godly man by faith aſſureth himſelfe, that God both is & will be vnto him good, is & will be vnto him a father, is and will be vnto him the author of felicitie. HereofFaith applieth thoſe thinges which it beleueth vnto him in whom it is. commeth that certaintie of hope. And therfore is it that Paul writeth, that it can not confound. And ſeing faith hath a reſpect vnto God, as to one that ſpeaketh the truth, and hope vnto him, as to one that is faithfull and moſt redy to performe his promiſes, and God himſelfe is no leſſe faithfull in performing, then true in promiſing, we may manifeſtly conclude, that hope hath as much certaintie as hath faith. Neither can that any thing helpe him, which they cauill at the length: namely, y Certaintye as touching the obiect & ſubiect. hope hath certaintie as touching the obiect, but not as touching the ſubiect. For when (ſay they) it hath a reſpect vnto the clemency, goodnes, grace, and power of God, there is no let in thoſe thinges, but that euery one might be ſaued. And therfore on that behalfe, they put a perfect certaintie. But if a man conſider the ſubiect the mynd (I ſay) and will of him that hopeth, for as much as this minde and wyll is flexible, and wauereth, and may be chaunged, it can neuer be certaine or ſure of ſaluation. But theſe men ſeme to me to deale euen as they do, which in a ſiege defending their citie, diligently ſhut and defend all other gates, but yet in the meane tyme leaue one open, thorough which the enemies enter in, and waſte and ſpoyle all, which done they perceiue that they loſt all their labour. So theſe men take exceding great paines, that there ſhould ſéeme to be no vncertaintie as touching the goodnes, power, and clemency of God, or merite of Chriſt. Howbeit in the meane tyme, they appoint our will to be ſo ſubiect vnto chaunging, that it neither can nor ought promiſe vnto it ſelfe perſeueraunce no not out of the worde of God. And ſo they vtterly take away all certaintie, ſo that this ſaying of Paul, Hope confoundeth not, can haue no place, neither doth the certainty, which they go about to eſtabliſh, any thinge profite. For if we looke vpon the holy ſcriptures, we ſhall not only vnderſtand, that God is generally good and mighty, but alſo that he is euer vnto v good and mercifull, and therefore he will confirme our will, that it ſhall neuer f ll away from hym. For as we haue a little before mencioned: He will not ſuffer vs to be tempted, aboue that which we are able to beare: but together with the temptation, will make away out. And in the firſt chapter of the firſt to the Corrinthians. He ſhall confirme you vnto the ende blameles, agaynſt the day of our Lord Ieſus Chriſt. For God is fayhfull by whome ye are called. There are beſides a great many other teſtimoniesThe teſtimonies of God promiſe vnto vs perſeuerance. What the certainty of hope is. Hope calleth thoſe thinges which are to com as alredy done in the holy ſcriptures which promiſe vnto vs both perſeuerance and confirmation of our will by Chriſt: wherefore we ſay that this certaynty of hope is a firme cleauing vnto the promyſes offred vnto vs, and receaued by fayth, for that we knowe that we ſhall not geue ouer, but continue euen vnto the laſt ende. And of ſo greate force is this hope, that as Auguſtine witneſſeth vnto Dardanus, and in many other places, it calleth thynges that are to come, already done: as the ſame Auguſtine very well declareth by many places of Saynte Paule, and eſpecially vnto the Romanes, vnto the Epheſians, and vnto the Colloſſians. For vnto the Epheſians we are ſayde, to be already ryſen from the deade, and to be already ſet at the right hande of God together with Chriſt in the heauenly places. Vnto the Coloſſians, If ye haue riſen together with Chriſt &c. And in an other place, He hath ſaued vs by the lauacre of regeneration. And vnto the Romanes, By hope we are made ſafe. This certainty ſpringeth chiefely of a worthy eſtimation, which by fayth we conceaueWhereof ſpringeth the certainty of hope. touching the conſtācy of God, which no vnworthines of ours cā make fruſtrate and if we looke vpon this vnworthines withdrawing vs from this confidence, we ought agaynſt hope to beleue in hope, and though it neuer ſo much cry out agaynſt vs, we ought to haue full confidēce, that we ſhal by Chriſt be made ſafe ſetting before vs our father Abraham whoſe ſteps we ought by fayth to cleaue vnto, he as touchinge the promiſe that he ſhould haue iſſue had no conſideratiō vnto his age, or to his wife which was paſt childbearing: but had a reſpect only vnto him which made the promiſe & had a conſideratiō vnto his might, and therfore he moſt firmely ſetled with himſelfe, that that ſhould come to paſſe which God had promiſed. So although that we be vnworthy, and that our filthynes & ſinnes are a let vnto vs, yet let vs haue no diſtruſt, but that we ſhal by Chriſt be made ſafe: vnles we will be infected with infidelity, from which Abrahā ſo much abhorred: for he doubted not through vnbeliefe, ſayth the Apoſtle. Wherfore this vncertaynty of our aduerſaries is vtterly taken away from the minds of the godly. For, for this cauſe (as the Apoſtle teſtifieth) would God haue vs to be iuſtified by fayth & not by works, that the promiſe ſhould abide certaine, andWhat is to geue glory vnto God. The vngodly ought to haue hope. vnſhaken. And this is in deede to geue the glory vnto God whiche thinge Abraham did. For he notwithſtanding thoſe wonderfull great impediments, hoped, that that vndoubtedly ſhould come to paſſe which God had promiſed. Iob alſo ſo little eſtemed theſe letts that he ſayd, Although he kill me, yet will I hope in him. By which words he declareth, that it is the part of the godly, althoughe they be ſeuerely afflicted of God, & appeare to be hated of him, yet not to caſt away hope Wherfore him let vs imitate & if our fallinges and vnworthynes themſelues againſt vs, yet let vs not diſtruſt. Let vs in the meane time deteſt our bices, and as much as lieth in vs amend them: but yet through them let vs by no meanes be deiected from the hope of ſaluation. For if, when the promiſes of God are of fred, we ſhould looke vpon our owne worthines, we ſhould be ſtirred vp to deſperation,There ſhould be no peace if we ſtood in doubt of ſaluation. rather then to any hope. For there is no man, whoſe minde is not ladē with many and greuous ſinnes. Farther Paul teacheth vs, that peace towards God is had by Chriſte, and by the fayth which is towardes him: which peace vndoubtedly ſhould ether be none at all, or ells very troubleſome if we ſhould continually doubt of his good will towards vs. Do we not alwayes in our praiers call him father? But no ſonne which followeth naturall affection, doubteth of his fathers good will towards him, How then do we call him father, whome we ſuſpect to be our enemy. There mought be brought a great mani other ſuchThe fathers taught the certainety of ſaluation like reaſōs for the certainty of hope. But now I will in few words declare, that the fathers alſo in theyr writings taught the ſelfe ſame certainty. Chriſoſtome vpon this place thus writeth: do not (ſaith he) though thou be neuer ſo vnworthy diſcorage thy ſelfe, ſeing thou haſt ſo great a defēce & refuge, namely, the loue or fauor of the iudge. And a little afterward he ſaith, For that cauſe the Apoſtle himſelfe when he ſaith, hope confoūdeth not, aſcribeth all the things which we haue receaued, not vnto our good dedes, but vnto the loue of God. Ambroſe alſo ſaith That foraſmuch as it is impoſſible, that they which are deare vnto him, ſhould be deceaued, he would make vs aſſured of the promiſe: becauſe it is God, which hath promiſed, & hath promiſed to thoſe whome he counteth for deare. Auguſtine in his ſermō which he made vpō y mōday in y Rogatiō weke: Why (ſayth he) doth your hand tremble, when you knocke, & why is your conſciēce halfe on ſlepe when you beg? I am the dore of life, I abhorre not him that knocketh though he be vncleane And vpō the 41. Pſalme he ſayth. Put not hope in thy ſelfe, but in thy God. For if thou putteſt hope in thy ſelfe, thou ſhalt fill thy ſoule full of trouble: for that it hath not yet found how it may be ſecure or aſſured of the. By theſe words he declareth that ſecurity which we haue, cōmeth not of our ſelues, but of God. And vpō the 27. pſalm when he expoundeth theſe words of Paul out of the ſecōd chapter to y Epheſiās, we alſo were by nature the childrē of wrath, as are others. Why doth he ſay we were? Bycauſe ſayth he by hope nowe we are not: for in deede we are ſo ſtill But we ſpeake that which is better, namely, that which we are in hope, bycauſe we are certaine of our hope. For our hope is not vncertaine, ſo that we ſhould doubt of it. And Chriſoſtome vpon the. 5. chapter vnto the Romanes ſayth, that we ought no les to be fully perſwaded of thoſe things which we ſhall receaue, thē we ar of thoſe things which we haue alredy receaued. Cyprian alſo in his ſermon of the peſtilence, when he ſawe the godly fearefull to dye, many wayes confirmeth them to be ſure of theyr ſaluation: and amōgſt all other things ſaith, that they are afeard and abhorre death which are without hope or fayth. And Bernardus wonderfully reioyſeth of the 〈…〉 of Chriſt, of his wounds and croſſe. In that rocke he ſayth he ſtandeth, and ſhall not fall for no violence done againſt him. He maketh mencion alſo of many excellent things touching this firm and cōſtant certainty. Wherfore thoſe things which we haue auouched of the conſtancy and ſecurity of hope, agree not only with the holy ſcriptures, and with moſt ſure reaſons, but alſo with the ſentences of the fathers. Now it ſhalbe good to define hope, that y certainty therof may the more plainly be known. Wherfore hope is a faculty or power breathed into vsDefinition of hope. by the holy ghoſt, wherby we with an aſſured and patient minde wayte for, that the ſaluation begonne by Chriſt, and receaued of vs by fayth, ſhould one day be perfited in vs, not for our merites, but through the mercy of god. Firſt it is ſaid to be inſtilled of the holighoſt, bicauſe that ſpringeth not of nature, or of our cō tinual actiōs. It is indede after faith, although not in time, yet in nature: which thing we may perceaue by epiſtle vnto the Hebrues. Where it is written thatHope is after faith. that faith is the foūdatiō of things to be hoped for. For foraſmuch as ye things which we hope for, ar not euidēt & manifeſt, but ar a gret way far of frō vs they ought to cleaue faſt vnto faith, wherby as by a certain braſe or ſure poſt they may be ſtaied vp. And y hope cōtaineth expectatiō or wayting for, y epiſtle to ye Romanes Hope containeth expectacion or waiting for. Hope hath a reſpecte vnto thinges of great difficulty. A ſimilitude. expreſſedly declareth in the 8. chapter, when he ſayth, The hope which is ſene is not hope. For how doth a man hope for that which he ſeeth. But if we hope for that which we ſee not, we do by pacience wayte for it. Nether is this to be ouerhipped, y that good thing vnto which hope hath a reſpect, is hard and difficile. For naturally in liuing creatures the affection of hope conſiſteth in the groſſer part of the mynde, which they call the angry part: whereby the liuing creature is moued to labour to gette that good thing which is ſet before it, although there ſéeme to be ſome lettes agaynſt it. For by ſuch an affection it is ſtirred vp to ouercome, whatſoeuer let commeth in the way. The woolfe being hungry meteth with a bull: and by the luſt that he hath, he coueteth that pray. But when he ſeeth the great difficulty that hāgeth ouer him, for that he muſt haue a ſore battaile and conflict, he is of the angry power of the mynde, by hope ſtirred vp, and is not aferd to put himſelfe into danger, and to fight. And ſo at the length, hauing put away all lettes, he obtayneth his pray. So hath God in the nobler part of our mynde placed hope: whereby is brought to paſſe, that when the chiefe felicity,Hope is placed in the nobler part of the minde. In hope heauines is ioyned together with ioy. which is a thing both difficult, and farre of from vs; is ſet, before vs we ſhould not be feared away, but by fayth haue boldnes, and acceſſe vnto God, as Paul ſayth in the 2. chapter to the Epheſians. And foraſmuch as this felicity is a great ſpace diſtant from the godly, it can not be otherwyſe, but that in hoping they haue ſome griefe, and that they in themſelues ſorrow, that their preſent condition or ſtate ſhould be ſo farre remoued from felicity. But on the other ſide, when they are certayne and aſſured, that they ſhall attayne vnto that end, they can not but be affected with an incredible ioye. And ſo this faculty of hope is mingled with the affectes of ioy and ſorrow. And the Apoſtle hath ſignified vnto vs ſome part of the ſorrow thereof in that place to the Romanes: which we haue alredy cited, when he ſayth: Euery creature groneth, and trauayleth in payne together with vs euen vnto this preſent: And not only the creature, but we alſo which haue the firſt fruites of the ſpirite, euen we do ſigh in our ſelues wayting for the adoption, euen the redemption of our body. And, that ioy is ioyned with the ſelf ſame hope, he declareth in the 12. chapter of the ſelfe ſame epiſtle, ſaying, reioyſing in hope. And although fortitude and long ſuffring ſéeme to bring vnto our myndes expectation or wayting for, yet thoſe vertues haue not this expectation but at hopesOther vertues haue expectation of hope. hand, which we haue now deſcribed. Nether is it to be meruayled at, that one vertue ſhould receaue any thing of an other vertue: for they whiche are any thing acquaynted with the Ethikes know, that liberality, temperance and ſuch other vertues, haue much helpe at the handes of prudence: for by the ayde thereof, they haue a mediocrity appoynted them to follow. This is the difference, that chiefely diſtinguiſheth hope from fayth, namely, that by fayth we admitte and embrace the promiſes, offred vnto vs of God: but by the helpe of hope we patiently waite, that thoſe promiſes ſhould at the length be performed vnto vs. Nether was hope for any other cauſe geuē of God, but that we ſhouldWhy hope was geuen not ceaſe of from following after that good thing, which we perceaue can not be obtained by our owne déedes: for nether are they by any meanes to be compared wt it. For the Apoſtle ſayth, The ſuffringes of this tyme are not worthy the glory to come, which ſhalbe reuealed in vs. For that they which are endued with hope, are aſſured in themſelues, that that which they want in the ſtrengthes of nature and in workes, ſhalbe ſupplied by the mercy of God, and obedience of Chriſt. And if a man demand, whether a pure life and holy workes can any thing auayle vnto the certaynty of hope, we will eaſely graunt it may, ſo that we ſecludeWorkes ar no ſmall helpe to the certainty of hope. the bying and ſelling of merites. For our workes of themſelues haue nothing at all, whereby they can produce hope. Howbeit the perſwaſion of faith, may by them conceaue an argument to confirme hope, and to reaſon in thys ſort: God hath now of hys meare liberality geuen me grace, to do this or that good worke: to put away this or that vice out of my mynde. Wherefore he will yet geue greater thinges, nether will he deny me the thinges which are remayning vnto ſaluation. If the Sophiſters had ſayd thus, they mought haue bene borne withall: for it is not ſtrange from the reaſon of the Apoſtle. For as we ſhall a little afterward ſee, he would haue vs by thoſe thinges, which God hath alredy graūted vnto vs, to be certaynly perſwaded of his perpetuall loue towardes vs. But theſe men haue both written and tought, that hope it ſelfe dependeth of merites, and ſo dependeth, that to hope without them, they ſay, is preſumption and raſhenes. But it ſemeth that ſomwhat may be obiected out of the holy ſcriptures, which may make agaynſt this ſentence of Paul wherein he ſayth, that hope confoundeth not. For to Timothe it is written, In my firſt defence Whether Paule wer euer fruſtrate of his hope. no man was on my ſide: all men forſooke me, God grant it be not imputed vnto thē: but the Lord was on my ſide, and I was deliuered out of the mouth of the lion: and the Lord ſhall deliuer me from euery euill worke. Here Paul hoped that he ſhould eſcape the perſecution of Nero: but he was deceaued: for vnder him he was ſlayne. And agayne to y Phillippians whē he had ſayd, that he was greatly in doubt on both thoſe ſides, for that on the one ſide he deſired to be loſed and to be with Chriſt, and on the otherſide he ſaw that it was neceſſary for him to abide in the fleſhe for their ſakes, he addeth this: And this I am ſure of, that I ſhall abide, and with you all continue, for your furtherance, and ioy of your fayth. Here alſo agayne it appeareth, that the Apoſtle hoped that he ſhould be deliuered from that captiuity: which yet followed not. Wherefore it may ſéeme, that that hope confounded him. To aunſwere vnto theſe thinges we will repeate that which we before ſayde, namely, that hope receaueth hys certaynty of fayth: and fayth hath hys certaynty of the worde of God. Wherefore it followeth, that eyther of them is as certayne as are the promyſes which are offred. And God hath ſymplye and without condition promyſed vnto vs remiſſion of ſinnes and eternall lyfe, and

The promes of the forgeuenes of ſinnes and of eternall life is ſimple and without cō dition.

We haue no abſolute promiſe touching the perils of this life.

hath commaunded that we ſhoulde wythout all doubting both beleue and hope for them. Wherfore in theſe thinges nether fayth nor hope can deceaue vs: But touching the perilles and aduerſity of this life we haue no plaine and abſolute promiſe, but as they vſe to ſpeake, vnder diſtunction. For God hath promiſed that he will ether deliuer vs, or ells comfort vs in the dangers, that we ſhall not fall away, but conſtantly confeſſe his name, or if we chaunce to fall he hath promiſed to reſtore vs againe, y we may attaine vnto eternall life. Wherfore it is not mete that the certainty of hope ſhould be fixed in one of theſe parts only. Which thing if ſometimes good men do, y ſpringeth of humane affection and not of Chriſtian hope, and therfore it is no meruayle if they ſometimes be deceaued. But nowe to returne vnto Paul: he of a certaine greate loue hoped, to abide longer with the Phillippians, & to edefie them. And for that he had notWhy Paul was ſometimes deceaued in his hope. this oute of the woorde of God, it eaſely came to paſſe that he was deceaued. But the ſumme of the piety belonging to the Goſpel is, that we aſſuredly ſettle our ſelues that God loueth vs, and will at the length make vs bleſſed. And if ſomtimes the mindes of the ſaintes are diſturbed, as though they doubted of the promiſes of God, or of theyr ſaluation, this happneth not through the default ether of fayth or of hope: but bycauſe ſo long as we liue here, we are not perfectlyIn the ſaints ariſe certaine doubtes of ſaluation furniſhed: wherfore this doubting ſpringeth of the fleſh & of humane wiſdōe: we agree indede with our aduerſaries in this, that certaine doubts aryſe, ſomtimes of ſaluation euen in the godly. But herein we diſagree from thē, for that they attribute this vnto hope: but we ſay that it commeth of humane infirmity only, and that it is daily to be corrected, ſo that let a man thinke that he hath ſo much profited in fayth and hope, how much he feleth himſelfe ye more conſtant and firme. But how theſe euills ſpring not of fayth or of hope, but of our owne corruption, we haue before declared by an apte ſimilitude, and will now repete the ſame againe. No man can deny but that the mathematicall ſciēces ar moſt certaine. Wherfore he which hath learned them exactly, boldly pronounceth, & nothing doubteth of theyr concluſions. But he which is but meanely inſtructed in this faculty, oftentimes doubteth and ſtandeth in a perplexity, for that he hath not yet perfectly attained vnto thoſe ſciences. So alſo are we toſſed with doubts, not through faith or hope, but by reaſō we hope not nor beleue ſo much as is nedfull. But ſome man will ſay, that we are paraduenture hereby deceaued, for that in the ſteade of the true faith or hope, we haue only their ſhadowes For we can not eaſely diſcern the true hope and faith from the counterfeat and fained hope and faith. I anſwere, that by this inſtance can not be taken away the properties of fayth or of hope: for although one or two can not diſcerne thē,Howe the true fayth and hope are diſcerned from the counter fayt. The holy ghoſt is not knowen by ay other thinge then by it ſelfe. yet they remaine ſtil firme in their owne nature. As we ſe it is in liberality and prodigality. For there are many which can not diſtinguiſhe one from the other and yet are not therefore theyr proprieties and conditions taken away. Paul in this place entreateth of the nature & propriety of hope. If thou wilt afterward demaund how theſe faculties or powers are diſcerned frō the counterfeate, we anſwere that they are declared by the force and power of the holy ghoſt: which holy ghoſt hath in all ſpirituall things no other light more clere thē it ſelfe wherby to be illuſtrated: which thing we ſe alſo true in the Sonne. For it is not declared to be the Sonne, but by his owne light. Wherefore Paul vnto y Romanes very aptly ſayd, It is the ſpirite which heareth witnes vnto our ſpirite, that we are the children of God. But beſides this light of the holy ghoſt is required alſo the examination of our ſelues: whereof Paul thus ſpeaketh in the latter epiſtle to theOur examination alſo is required to y trial of our fayth and hope. Corrinthians: Try your ſelues whither ye be in fayth. In which triall we muſt make a diſtinctiō of hope. For there is one hope which hath alwaies ioyned wt it repentance, and a deſire of amendment of life: of which kinde of hope the Apoſtle ſpeaketh when he ſayth, that it confoundeth not. For it hath alwayes theſe companions ioyned with it, namely, fayth, and charity. Wherfore when we teach the certainty therof, we open not a window vnto vices, as our aduerſaris ſlaunderOur certainety openeth not a way to ſins Our certainety is not ſecurity of the the fleſh. vs, nether doo we ſtirre vp men to loſe life. For this true hope ſtirreth not vs vp to theſe things: but rather impelleth vs to liue accordingly to that hope. There is an other hope which may rather be called ſecurity of the fleſh: wherof Auguſtine thus rightly ſpeaketh: Suche as cleaue vnto it, by hopinge periſhe. And thoſe are they which ſay, God is good, & loueth vs: Chriſt died for our ſaluatiō: howſoeuer we lead our life, we ſhall obteyne ſaluation. Of this hope we muſt diligently beware: for it is far diſtant from repentance, & a deſire to liue wel: & being of y nature, it vterly driueth away from it faith and charity. This hope miſerably deceaueth men. Wherefore of it Paul here ſpeaketh not. Now remayneth to ſe, whither the bleſſed ſpirites or ſoules may in heauen haue this true hope, wherwith the godly are now adorned. For on the one ſide we knowe that they wayte for the reſurrection of the bodies, and the laſt iudgment: which ſhall be vnto them very wel come: wherefore in that behalfe they ſeeme not to be vtterly voyde of hope. Agayne one the other ſide, the Apoſtle vnto the Corrin: deſcribeth fayth hope, and charitye: but of theſe three he ſayth, that only charity falleth not away. By which woordes he manifeſtly teacheth, that true hope can haue no place whenWhether Chriſt and the ſaynte haue ſtill hope. we be in heauen. And y whiche we haue ſayd of the godly, may alſo be called in queſtion touching Chriſt: for he alſo ſemeth to haue hoped, that he ſhould riſe agayne, and that he ſhould cary vp his humane nature into heauen. To theſe things we anſwere, that it ought not to be denied, but that both Chriſt hoped, and alſo the ſoules of the bleſſed doo yet after a ſort hope. But we deny, that it is ſuch a hope as is ours, which we haue in this life. Bicauſe, as we haue before declared out of the woordes of the Apoſtle, our hope hath ioyned with it, as companions, ſighing and ſorrowe: which thinges vndoubtedly in the eternall felicity, which the bleſſed haue fruition of in heauen, can haue no place. Farther our hope cleaueth faſt vnto fayth which engendereth an vnperfect and an obſcure knowledge: For as Paul ſayth vnto the Corrint: We ſe now by a glaſſe in a ridle, & we know but by a part. But ye ſaints in heauē know moſt perfectly & moſt clearly. Moreouer foraſmuch as fayth, hath chiefely a reſpect vnto the laſt & chiefe good thing, there ought not to be aſcribed vnto ye bleſſed which now hold & poſſeſſe that good thing ſuch a hope as is ours. For the true & proper hope cā haueHope is in life as an anker. no place in eternall felicity. It is only ſo longe as we liue here geuen vnto vs as an anker: for ſo the epiſtle which is written vnto the Hebrues calleth it. For ſo long as we are toſſed with the waues and tempeſts of this world, vnles our minde be confirmed and ſtabliſhed by the anker of hope, our ſhippe will eaſely daſhe agaynſt the ſandes and rockes. Chriſoſtome calleth it a golden chayne let downe from heauen: which chayne if we take holde of, we ſhalbe drawen vpHope is in a chaine. into heauen. Wherefore we muſt diligently prouide, that this hope be dayly more and more confirmed in vs: which thinge ſhal then chiefely come to paſſe, if (as Paul ſtraight way declareth) we diligently wayght the ſingular benefites of God. Which benefites foraſmuch as they are moſt playnly contayned in theHope is confirmed by the conſideration of Gods benefites. holy ſcriptues, by reading of them our hope ſhalbe very much cōfirmed. Which thing Paul moſt clearely taught in this epiſtle when he ſayd, Whatſoeuer thinges are written, are written for our learning: that through patience and conſolation of the ſcriptures we ſhould haue hope Which ſelfe ſame thing Dauid alſo ſayth, They hope in thee, which haue knowen thy name. Wherefore ſeing the nature and nam of God is no where better vnderſtand then in the holy ſcriptures, it followeth, that by thē we ought to confirm our hope: which thing if we diligently obſerue, our mynde ſhall not be diſcouraged, when God (as oftentymes his maner is) permitteth our doinges to come euen to ſhame: which thing we ſée happened inGod ſemeth ſometimes to forſake his. Chriſt our ſauior. For he was ſo vtterly forſaken of God, that he was put vpon the croſſe, and died a moſt ignominious death betwéene two thieues. Dauid alſo was brought to that poynt, that not only being expelled out of the kingdome of Iſraell, he was fayne to wander in deſert places, but alſo was in a maner faſt holden and cloſed in the handes of Saule. The ſelfe ſame thing we ſée very oftentymes to haue happened in other of the Saints, that they were iudged in a maner to haue bene deceaued, and to haue fallen from their hope. But the ſpirite of Chriſt geueth ſtrength that men are able in the middeſt of their calamityes to reioyce and to ſay: Theſe thinges ſhoulde haue no power in vs, if it were not geuen thē frō aboue. Which ſētence Chriſt layd agaynſt Pilate, when he boaſted of his power. The 42. Pſalme alſo hath excellently wel tought vs, how we ought to comfort our ſelues, and with a good hope to erect our mynde. For thus it is written: Why art thou deiected oh my ſoule? Why art thou Why God ſpoyleth his of outward helpes. ſo diſcouraged? Hope in God: for I will yet make my confeſſion vnto him. My health is in his countenance. Nether doth God for any other cauſe commonly depriue his of outward helpes and aydes of this world, but to gather together their diſperſed hope, & not to ſuffer it to leane vnto too many aydes. And theſe ſondry and manifolde aydes he changeth for one principall ayde, and the ſame moſt firme: to the ende we ſhould wholy depend of him. By this difference of a firme hope, Chriſtians much differ from Epicures and Ethnikes. For if there come any great calamity vnto them, ſtraight way they exclame and cry out: If thereThe Ethnikes howe they are deſtitute of hope. be a God that hath a care ouer theſe thinges: If there be a God that ſéeth theſe thinges. So they call not vpon God: but being in diſpayre vtterly diſcourage themſelues. But contrariwiſe godly men moſt conſtantly crye vnto God: nether doubt they but that their prayers reach vp euen vnto heauē: and that God hath a care both ouer, them and all theirs. But becauſe humane wiſedome continually wraſtleth, and faineth, that it doubteth not indede of the power of God, but only doubteth of hys will, therefore let vs ſée, how of this thinge Paul hath made vs certayne.

Becauſe the loue of God is ſhed abroade into our hartes by the holy ghoſt, which is geuen vnto vs.] Theſe wordes, ſignify all one as if he had ſayd, hereby thou mayſt gather that thy hope ſhall not be made fruſtrate, for that God loueth thee. Which loue the holy ghoſt hereby perſwadeth thée of, for that the only ſonne of God was for thy ſake deliuered vnto the death. Wherefore now ougheſt thou not any more to be in doubt of the will of God. It is geuen vnto the fréely, and that (as it is afterward ſayd) when thou waſt an enemy, weake, wicked, and a ſinner. All which things declare, that God loued thee not meanely, but moſt aboundantly. Nether hath he only geuen thee theſe thinges, but alſo hath geuen thee the holy ghoſt, that thou mighteſt throughly féele them. And this is done in regeneration: for there, whileſt by fayth thou takeſt holde that Chriſt died for thee, thou art borne agayne, and made partaker of the nature of God. For euen as the ſpirite of man maketh a man, ſo the ſpirit of GodBy the holy Ghoſt we are adopted. by adoption maketh vs the children of God: whiche ſpirite if it were geuen vs (as ſayth Chriſostome) euen now from the beginning before we lauboured, vndoubtedly many more thinges ſhall be geuen vnto vs, ſeing that we go aboute continually to frame our ſelues to the will of God. Now we take holde of the roote and fountayne of all good thinges. From this ſpirite commeth that glorious reſurrection, as we are taught by this epiſtle. For he which rayſed vp Chriſt Of the holy Ghoſt is the reſurrection. from the dead (ſayth Paul) ſhall rayſe vp alſo your mortall bodies, becauſe of his ſpirite which dwelleth in you. Nether is this life which we liue in Chriſt coūted to come from any els where, then from the holy ghoſt. For the wiſedome of the fleſh (ſaith Paul) is enmity agaynſt God. But the wiſedome of the ſpirite is life and peace. God would that we ſhould in this life haue a pledge, and erneſt peny, and a triall of the ſaluation to come. And therefore in thoſe, which are in Chriſt, he hath engrauen and emprinted his ſpirite. Nether nede we (ſayth Ambroſe) foraſmuch as we are ſo deare vnto God, to be aferd that we ſhould of him be deceaued. And Paul hath not without a cauſe made mencion of the holy ghoſt: For he it is, which beareth witnes vnto our ſpirite, that we are the ſonnes of God, and by him we chiefely acknowledge the thinges that are geuē vs of God. For as it is written in the firſt to the Corrinthians: we haue not receaued the ſpirite of this world, but the ſpirit which is God, to know the thinges which are geuen vs of God. But becauſe we can not by certayne demonſtracions, or by experience of the ſence teach vnto the infidels this loue of God, whereof the holy ghoſt maketh vs aſſured, therefore it isA ſimilitude. ſayd to be powred into our hartes. For we are in this life like ſtrangers: which although at home they come of a noble parentage and are rich, yet ſo long as they are abiding amōgſt ſtrange nations, they are not had in eſtimation. But yet they knowing their owne nobility, reioyce in their hart, and paſſe not vpon the vayne opinions that other men haue of them. So we hauing the loue of God ſhed abroade into our hartes, when we are as fooles & miſerable men derided of the wicked, are nothing at all moued with their iudgement, being fully contented with our ſtate and condition. Auguſtine ſomewhat otherwiſe expoundeth this place. For he thought, that by loue is to be vnderſtand that loue wherwith we loue God: which expoſition in my iudgement can haue no place. For we haue not therefore our hope vnſhaken, becauſe we loue God, but becauſe we are loued of God. Farther the ſcope of Paul is, to confirme our hope by the benefit of the death of Chriſt: which maketh vs aſſured, not of our loue towards God, but contrariwiſe of Gods loue towardes vs. Wherefore he concludeth his argument with theſe wordes: And God hath ſet forth his loue to wardes vs. &c. Although we alſo gladly acknowledge with Auguſtine, that the hope of godly men is ſomewhat confirmed, for that they now feele by the holy ghoſt, that they are inflamed with the loue of God, when they vnderſtand that for their ſake the ſonne of God was of hym deliuered vnto the death. And that our loue is deriued of that loue of God wherewith he embraſeth vs, it is playne and manifeſt:Our loue ſpringeth of the loue of God. but as touching the ſence of the Apoſtle the former expoſition is more naturall.

For Chriſt when we were yet weake, according to the conſideration of the time, died for the vngodly. For a man will ſcarce dye for a righteous man. For for a good man it may be that one dare dye. But God ſetteth forth his loue towardes vs, ſeing that while we were yet ſinners, Chriſt died for vs. Much more then being now iuſtified by his blood, we ſhalbe ſaued frō wrath thorough him. For if whē we wer enemies we wer recōciled vnto God by the death of his ſonne much more being reconciled we ſhalbe ſaued by his life. And not only this, but we alſo reioyce in God through our Lord Ieſus Chriſt: by whome we haue now receaued the attonement.

For Chriſt when we were yet weake &c.] Now he expreſſeth the reaſō wherby we may knowe, that God loueth vs: namely, for that he gaue his ſonne for vs, whē we were yet weake, ſinners, vngodly, & enemies. Wherfore we manifeſtly gather, that y hope cā not confound vs, wherby we haue full confidence, y ſeing we are now regenerate and reconciled vnto God, we ſhal at the length obteine eternall felicity. For if he vouchaſed to geue ſo much for enemies and ſinners ſakes, vndoubtedly he wil geue much more vnto his frindes and childrē. WherforeThe Methode of Paules reaſon. Paul firſt ſetteth forth the benefite beſtowed vpon mākind: the ſonne of God (I ſay) which was geuē vnto the death. Secondly he maketh a compariſō, wherby is excedingly confirmed the hope of the faythfull. Laſt of all he ſheweth, that we doo not only hope, but alſo excedingly reioyce of this loue of God towards vs. As touching the firſt part, he doth not coldly or ſclēderly declare how much good God hath beſtowed vpon vs, when he gaue his ſonne for our ſaluatiō: but with greate amplificatiō he ſetteth forth the matter, namely, that his ſonne was not geuen for all men, but for thoſe which were vtterly vnworthy of all mercy. For before we wer by the benefite of God made pertakers of this redemption, we could by no helpe, or force of our owne, helpe our ſelues. And therfore Chriſt is ſayd to be geuen for weake ones, which wholy neded all maner of helpe. And thoſe ſelfe ſame being wicked and vngodly refuſed the helpe offred vnto them. And when they were ſinners, theſe euells dayly encreaſed more and more. For both the infirmity was encreaſed, and the remedy grew the more in hatred by reaſon of theyr impiety, which more and more encreſed. This alſo helped therevnto, for that men were now declared to be open enemies. And it was a greate matter to vndoo and make voide thoſe thinges: which were once decreed. This is the meaning of theſe wordes, vveake, vngodly, ſinners, and enemies.

For a righteous man, and for a good man.] Seing that all men are loth to dye, thereby is manifeſt, how greate was the loue of Chriſt towards vs, which would dye for ſuch as once were we, as hath now bene declared.

For the righteous.] Some hereby haue vnderſtand a iuſt cauſe: For they whiche haue deſerued death canne ſkarſlye bee perſwaded, too take theyr death patient.

For the Good.] That is they more willingly dye for that which is profitable and pleſant, as the parentes for theyr children, the huſbands for their wiues, merchants for theyr merchandiſe. Origen bringeth an example of the Martirs, which ſuffer death for Chriſts ſake, who is in very dede good. Others make mē cion of the Decians, Curtians, Codrians, and the bretherne called Phileni, which of theyr owne accorde gaue theyr liues for theyr countrey. For all theſe ſemed to haue bene moued to geue themſelues to the death, both for that which is iuſt, & for that which is profitable. For it was a thing iuſt, that they ſhould be ſo kind vnto theyr countrey, in the defence thereof to be willinge to ſhedde theyr liues. Farther alſo by theyr death they ſemed to preſerue thoſe, who were vnto them moſt deare. Vndoubtedly for my part I thinke with Chriſoſtome, that by theſe woords Iuſt and Good, are ſimply to be vnderſtand good men and iuſt men: although Ierome to Algaſia in his 7. queſtion taketh Iuſt and good ſubſtātiuely, for a thing iuſt and good. But why Paul ſayd, Scarce for a iuſt man, and addeth: peraduenture for a good man, I thinke this to be the cauſe: for that they which ſeemed ſometimes to dye for others (which thing yet very rarely happened) the thyngThey which ſeme to dye for others, dye for their owne ſake. being well conſidered, may be ſayd to haue died for their owne ſake, and not for any other mans ſake. Either for y they would winne glory, or els for that they ſaw that all thinges went againſt them: and not being able to abide that, they choſe rather to die. But how farre the Decians and Curtians, and ſuche other like were diſtant from the pure loue of Chriſt, may be declared by many argumēts.The death of the Curtians and of the Decians far inferior to the death of Chriſt. For firſt, they were not of that dignity, that they ſhould be compared wt Chriſt: wherfore, their life which they gaue, was not of like valew. Farther, woulde they or nilde they, they ſhould at one time or other haue died, and peraduenture euen the ſelfe ſame tyme, when the hoſt was like to haue bene vanquiſhed of the enemies. But when death hangeth ouer mens heds, it commonly maketh them the more fierce and bold, as we read of Solon: for he, when he had rayſed vp the citizens againſt the Tyranne Piſiſtratus, beyng demaunded what thyng made him ſo bold alone aboue others, to take vpon him ſuch an enterpriſe, anſwered, his olde age. For when he ſaw that he ſhould within a while afterwarde dye, he eaſely perſwaded himſelf willingly to dye for his country ſake: but Chriſt not beyng obnoxious to death, and yet for our ſakes geuing himſelf vnto the death, declared himſelfe a much greater loue towards vs, then they did towards their country. Farther they died for their coūtry, which was ſwete vnto thē, for their wiues, for their children, & for their lawes: but Chriſt would be ſlain for weake perſōs, for ſinners, for enemies. Before thē was ſet glory: for whē they in ſuch ſort died, they were an admiratiō to all mē, & wer publikely highly cōmended & praiſed: but Chriſt died a moſt vile death, ſo y alſo he was reckened amongeſt thieues, when as otherwiſe he was of all men the moſt innocenteſt. Laſt of all they when they died, had no conſideration of God: but Chriſt, whatſoeuer he did, did it of an obedience toward the eternall God his father. Wherefore whether we looke vpon our ſelues, or vpon Chriſt which ſuffred, we can fynde no cauſe of his death, but the meare loue of God towardes vs: for we were ſo miſerable and paſte grace, that we coulde by no merite of ours allure God to loue vs. Further Chriſt was ſo perfect, and ſo heaped vp with all maner of felicity, that he had no nede of that death, thereby to attayne the more commodity.What a pure loue is And that is counted a ſingular and pure loue, which nether followeth his owne commodities, nor is after a ſort violently drawen of the worthynes of the thing it ſelfe. And herein vndoubtedly Chriſt hath excellently well reſembled his father, and declared himſelfe to be the ſonne of God. For he rayneth vpon the iuſt & the vniuſt, & graunteth life, & doth good to men that are contumelious agaynſtHow much Chriſt excelled the Philoſophers. him: and as (Iohn ſayth) loued vs firſt. Some of the Ethnike philoſophers thought, that they had done a very great acte, when they were not moued with iniuries, and for that cauſe they were counted like vnto God: but Chriſt farre excelled thē. For he was not only not agaynſt wicked ones & his enemies, but alſo loued them, and ſo loued them, that he gaue his life for them. Wherefore foraſmuch as God is conſtant, nether will eaſely chaunge hys will, and ſeing that he hath geuen vnto vs ſo much, vndoubtedly he will afterward geue greater thinges: and ſeing that he hath once begonne to be beneficiall vnto vs, he will not ceaſſe of, vntill he haue adorned vs with all maner of benefites. He hathGod is hetherto foūr faythfull in his promiſes. bene found faithfull in many promiſes, he promiſed to take vpon him humane fleſhe, he tooke it: to preach the Goſpell, he preached it: To dye for our ſaluation, he died: To riſe agayne from the dead, he roſe agayne: To aſcende vp into heauen, he aſcended vp: To geue the holy ghoſt, he gaue it: To cal the Gentles, he hath called them. What is now behynde, but the laſt reſurrection, and euerlaſting glory to be rēdred vnto the faythfull? Vndoubtedly if he haue faythfully performed all other thinges, he will not in this one thing which is remaining breake hys fayth. There were two thinges to be done (ſaith Chriſoſtome) which ſemed very hard: namely, that ſinners ſhould be iuſtified, and that the Lord ſhould dye for thē. And foraſmuch as both theſe things are now done, the thinges which are remayning ſhall vndoubtedly be performed. And Ambroſe ſaith, that the thinges which are remaining to be done, are now made very eaſy. And where as Paul ſayth:

According to the time.] It may be referred vnto the death of Chriſt, which happened not at euery tyme, but at a tyme certayne, opportune, and appointed of God. For if all thinges haue their appoynted tyme, much more is the ſame to be affirmed of the death of Chriſt. Wherfore Paul ſaith, y he was geuen, whē now was come the fulnes of time. And Chriſt many times ſaid, either that his houre was now come, or that it was not yet come. That particle alſo may be added to that which is ſayd, that we were weake: namely, as the conſideration of the tyme required. For when we were ſtrangers from Chriſt, we lyued a weake life: which yet is not ſo to be taken, as though the conſideration of the tyme coulde excuſe that infirmitye. For tyme vndoubtedly brought not that infirmity vnto vs: for men were rather made weake by their owne tranſgreſſion. Although Ambroſe vnderſtand thoſe wordes, According to the tyme, of the three dayes wherein Chriſt lay deade in the ſepulchre. But it ſkilleth not much which of theſe three interpretations a man followe. But chiefely by theſe wordes of the Apoſtle we ought to conſider, what eſtate they are in, which are not yet regenerate, nor made partakers of the death of Chriſt. For Paul pronounceth them to be weake, ſinners, enemies, and wicked men. Where then ranWhat is the eſtate of thoſe that are not regenerate. Againſt workes preparatory. theſe workes of preparation haue place, for which our aduerſaries make ſo muche ado? But theſe men dreame I know not of what middle ſtate? wherein men lyue not altogether godly, nor vtterly vngodly. Amongeſt which kinde of men they recken Cornelius the Centurion, whoſe almes were gratefull and acceptable, and his prayers heard of the Lord, when as yet he beleued not in Chriſt. But as touchyng him, if (as theſe mē ſay) he were not yet a pertaker of the death of Chriſt, nor by any means regenerate, vndoubtedly by the teſtimony of Paul he was both an enemy of God, and an vngodly perſon, and therfore neither he himſelf nor his works could be acceptable vnto God. Wherfore, we muſt ſay, that when he prayed and gaue almes, he was not vtterly a ſtranger from Chriſt, although he were not yet ſo fully inſtructed of Chriſt, as mought be ſufficient vnto Chriſtian religion. But we, which ar, now by the grace and benefite of God brought vnto this knowledge, ought to geue thankes vnto God for his great loue, and to lead our life in all innocencie and puritie. And this is to do that which the time requireth, leſt that be vpbraided vnto our ingratitude, which Chriſt reproued in the Phariſies: Namely, that they obſerued the face of heauen: but yet knew not the tyme of their viſitation. So Paul interpreteth that place of Eſay: Behold now the acceptable tyme, behold now the day of ſaluation. And that which Paul here writeth, the ſelfe ſame in a maner repeteth he in the viij. chapiter, where he thus ſpeaketh: If God be on our ſide, who ſhall be against vs? Seyng he hath not ſpared hys owne ſonne, but hath deliuered hym for vs all, howe hathe he not together with him geuen vs all thinges? Who ſhall accuſe the elect of God? It is God which iustifieth, who ſhall condemne? It is Christ whiche died: yea and which roſe agayne, and ſitteth at the right hand of the father, and maketh interceſsion for vs. Theſe thinges ſerue wonderfully to the confirmation of our hope, as in due place we ſhall declare.

And God ſetteth forth his loue towardes vs.] It is rightly ſaid, that GODNothyng more deare then children. did then ſet forth his loue towardes vs, when he deliuered his ſonne vnto ye death of the croſſe for our ſakes. For there is nothing to mē more dere, or that they more eſteme then their children: and therfore we rede that wicked mothers, when they would teſtifie vnto their adulterous louers their moſt feruent loue, and faythe of their perpetuall vſe and company, ſlue their owne children, for that they ſaw they had no other more aſſured argument, wherby to teſtifie their good will towardes them. So God, when for our ſakes he deliuered his ſonne vnto the death, and that vnto a moſt ſhamefull death, gaue vnto vs a moſt ſure token of his exceding great loue towards vs. That he created the world for our ſakes, was in dede a great ſign of his good will towardes vs, although in it rather ſhyned forth his power, and deuine might, and wiſedome. For it is the part of liberall and frée harted Lordes, to geue and to beſtow many things vpon their ſubiects. Howbeit Lordes wil neuer go ſo farre, that they will endaunger themſelues for their ſeruantes ſake. Wherefore when God gaue his ſonne vnto the death for our ſakes, therin (as Paul ſayth)Why God hath ſhewed ſo great loue towardes vs. he moſt of all did ſet forth his loue towards vs. Which thing he therefore did, to ſtir vs vp to loue him againe. God had commaunded vs in his law, that we ſhould loue him with all our hart, with all our ſoule, and with all our ſtrengthes: and that we might the willinglier performe this, he would firſt declare his good will towardes vs: that it might appere that he loued, & cared for vs more then for himſelf. For he would dye euen for our ſakes: which death yet we ſo contemne, that we will ſuffer nothyng for it, nor reſtraine our ſelues from any commodities of the body, or delightes of the fleſh. His will was, that all men ſhould be in good caſe, and one aloue in the meane tyme to ſuffer: but we deſire to be in good caſe our ſelues alone, although all other in the meane time periſh. But it is not poſſible that there ſhould be in vs ſo great a contēpt both of our owne ſaluatiō & alſo of the ſaluatiō, of other men, but that either we beleue not ſo great a benefite of God, or els we do not earneſtly inough weigh if. There was neuer wower, that with ſo great a deſire and ſeruent loue maried his ſpouſe, as Chriſt hath maried vnto himſelfe his churche. Neither hath any man at any tyme maried a wife ſo vnlike and vnworthy forThe church an vnlike ſpouſe for Chriſt. hym to ioyne with all, as Chriſt hath done the Church. For in what eſtate ſhe was before Chriſt met with her, Ezecbiell deſcribeth in 6. chapter, where he ſayth, that ſhe lay vpon the nether was her nauell ſtring cut of, nether was ſhe waſhed with water, nor poudred with ſalt: and there was no eye whiche hadde compaſſion on her. Paul alſo both here, and likewiſe in many other places, at large declareth in what eſtate we were before we came vnto Chriſt. Vnto the Epheſians he doth not only ſay, that we were by nature the children of wrath, but alſo he addeth, ye were once darknes, but now ye are light in the Lord. Vnto Titus he ſaith: We were as fooles, not obediente, but wādring out of the way, geuing our ſelues to ſundry luſtes, liuing in malice and enuy, hatefull, and ſeking to diſpleaſe one an other. In the firſt to the Corrinthyans, when he had reckened a beaderoll of moſt haynous ſinnes, he ſayth, theſe thinges vndoubtedly were ye ſometimes: but ye are waſhed, but ye are ſanctified. Wherefore we haue the ſonne of God geuē vnto vs as a pledge of the loue of God. He placed not in his ſtede an Angell, or an Archangell, although he mought ſo haue done. He vouchſafed to come himſelfe, and to ſuffer a moſt bitter death vpon the croſſe. It behoued, that for our redemption thereWhat was required in the price of our redemtion. Why the death of Chriſt was ſo acceptable vnto the father. ſhould be ſome ſuch good thing offred vnto God, which mought ether equally or els more pleaſe God, then all the ſinnes of the worlde had diſpleaſed hym. This thing hath Chriſt offred for vs. And if a man demaunde why the death of Chriſt was ſo acceptable vnto God, there can no other reaſon be geuen, but his vnmeaſurable charity and loue. God coulde indede haue ben contented with any other thing. But his will was rather to haue this thing: not by the affliction and puniſhementes of Chriſt to feede his eyes or mynde: for that had bene the poynt of a cruell father, nether for that he foreſaw the great loue and modeſty in his ſonne: although theſe thinges were in Chriſt moſt ſingular, and of very great force wt the father: but, as indede I iudge, for y he ſaw, that by this only meanes his loue towardes vs mought be moſt perfectly declared, and alſo to ſet forth an example of a moſt holy life for men to follow. For if thou demaundeWhether i were of neceſſity that Chriſt ſhould dye. whether it were of neceſſity, that the ſonne of God ſhould in ſuch ſorte dye: I anſwere, that here is to be put no neceſſity of compulſion: for there is nothing in God that is by violēce, nether alſo was there any neceſſity of nature. For although there are in the deuine nature many thinges of neceſſity, as is, that it be one, that it be three, and that it begatte a ſonne, and ſuche other, yet were it a wickednes to thinke, that anye externe effecte commeth from him by naturall neceſſitye: when as whatſoeuer he doth, he doth it freelye, and of his owne accorde, and it is free vnto him not to do what he will not. Nether do we here put any neceſſity by ſuppoſition of the ende. For the ſaluation of mā mought haue bene wrought by many other wayes and meanes, ſo that hys will had bene ſo. But it was of neceſſity y Chriſt ſhould dye, by ſuppoſition of the deuine prouidence and counſell: for that God had decreed it ſhould be ſo. And this he did chiefely to declare his infinite loue.

Much more thē being now iuſtified by his blood, vve ſhalbe ſaued from wrath through him. For if when we were enemies, we were reconciled vnto God by the death of his ſonne: much more being reconciled vve ſhalbe ſaued by his life.] Here is brought a compariſon of diuers eſtates, both of Chriſt and of vs, we were before weake, vngodly, ſinners, enemies. But now our cōdition or eſtate is changed, for we are nowe made frendes, we are now iuſtified, and reconciled vnto God, Chriſt by his death wrought much for vs: but now he liueth and that an eternal life, wherein he raigneth with y father. It was a greater matterIt is a greater matter to iuſtifye, then to bringe to bleſſednes them that are iuſtified to reſtore vs to life, to iuſtifie vs, and to reconcile vs vnto God, then it is to bring vs being now iuſtified vnto felicity, and the foreſayd thinges hath he brought to paſſe by his death: wherefore that which remaineth he ſhal much more eaſiely accompliſhe being now placed in life and in his kingdome: for that whiche remayneth is leſſe, and Chriſt to bring this to paſſe for vs, is after a ſort mightier then himſelf, Now reſteth to declare, how men not yet reconciled are called the enemies of God. Of this may two reaſons be geuen: the one is touched in theHow before iuſtification we are called the enemies of God. epiſtle vnto the Hebrues where it is ſaid, That it is vnpoſſible without faith to pleaſe God. And foraſmuche as men that are ſtraungers from Chriſte wante fayth, and ſeinge that they beleue not the oracles of God, they beare witneſſe that God is a lier: and therefore they can not pleaſe him. An other reaſon is, for that they are ſtill oppreſſed with vices, and by meanes of theyr naturall luſte they all the wayes they canne reſiſte the will and lawes of God. Wherefore they are woorthelye called enemyes. But Paule affirmeth, that by the death of Chriſte we are iuſtified: whiche is firſt vnderſtande, before God by imputatiō. Secondly alſo, bycauſe dayly is augmented in vs a new righteouſnes,How we are iuſtified by the deth of Chriſt. which in liuing holily we get, by the inſtauratiō of our ſtrength which we haue now receaued of the holy ghoſt. Although we muſt cleane faſt only to ye firſt iuſtification: for in it is the ſtay of our ſaluation. For the other righteouſnes, for aſmuche as it is vnperfect, is not able to ſtande before the iudgement ſeate of God. When the Apoſtle ſayth,

That vve ſhalbe ſaued from vvrath.] By wrath he vnderſtandeth not a diſturbanceWhat wrath is in God. or perturbation of the minde. For theſe thinges can haue no place in God. But as Auguſtine hath wel interpreted in his bokes of the Trinity, wrath in God ſignifieth a iuſt vengeance. And God is ſayd to be angry: when he ſheweth forth the effectes of an angry man: which are to puniſhe, and to auenge. So he is ſayd to repent himſelfe, that he had made man: bycauſe like a man that repenteth himſelfe, he would ouerthrow his worke. And the reconciliatiō, wher of the Apoſtle here ſpeaketh, is referred to this kinde of wrath, and ſignifieth yt the vengeāce is now at an end. Contrariwiſe it is ſayd in the Goſpel of Iohn, That the wrath of God abideth vpon him, which beleueth not in the ſonne of God. wherfore we, ſeing we are now recōciled vnto God by the death of his Sonne, oughtVpon thē that are iuſtified is no thing ſent of God but with a fatherly mind to be fully perſwaded in our ſelues, that for aſmuche as the wrath of God is ended and taken away, nothing can by him be ſent vpon vs, but of a frendly and fatherly minde. Otherwiſe afflictions and aduerſities mought of theyr own nature driue a feare into vs, and perſwade vs, that God is angry with vs. Which thing, foraſmuche as by the death of Chriſt is the reconciliation made, can by no meanes come to paſſe. And this reconciliation pertayneth not only to thoſe faythfull, which then liued, when Chriſt died vpon the croſſe, but alſo to all asThe reconciliation made by Chriſt hath a reſpecte to all times wel thoſe which from Adams time went before thoſe ſeaſons, as alſo to thoſe which ſhall be euen vnto the end of the world. And ſo great was the goodnes of God in this ſacrifice, that whereas therein were committed of men many horrible actes (for they both condemned an innocent man, and alſo moſt ſpitefully crucified the Lord of glory) yet the deuine clemency was nothing at all offendedThe wickednes of them that crucified Chriſt, diminiſhed not the dignity of that price. with this ſo great iniquity and ingratitude, but that it counted as moſt acceptable the obedience of Chriſte, and his infinite loue, and vnmeſurable patience, & accepted it for the redemption of mankinde. Now reſteth to ſe what this ſo great loue of God requireth agayne at our handes: for there are many thinges which it requireth. For firſt euen as Chriſt applied all his will and endeuor to redeme vs, ſo is it our part on the other ſide, vtterly and all whole to addict our ſelues vnto him. And as he ſetting a ſide all thinges, had a care only of our ſaluatiō, ſo alſo ought we to plucke away our minde, from all things & not any more to ſeke our owne thinges, but only the thinges that longe vntoWhat thys ſo great loue of God requireth againe at our hand. Chriſt. They may be an example vnto vs, which haue returned into fauour agayne with theyr enemies: for they, leſt they ſhoulde ſeme to haue done anye thing counterfeately or faynedly, leue no dewty vndone, whereby to win their new reconciled frendes: and of this thing they haue a greate care not to be thought to retaine ſtill any remnāts of enmity or hatred cloſed vp in the mind: as we rede Cicero, Craſſus, Pompeius, and many others did. Farther alſo we muſt take hede, that ſeing by the mercy of God, through the death of Chriſt we are place, we doo not through wicked and filthy actes throwe our ſelues downe hedlong from thence. For they which after they haue once ben reconciled ceaſe not to contaminate themſelues with vices, do not only fall downe hedlonge frō theyr moſt excellent eſtate or condition, but alſo, as it is written vnto the Hebrues, Do tread vnder foote the ſonne of God, and do pollute his blood which was ſhed for them. By this place alſo we are taught to loue our enemies: not after the common maner, as when men ſay, y they wiſhe wel vnto theyr enemy, it is inough they thinke, if they hate him not: but yet in the meane time they will take no paynes ether to bring him to amendment, or to ſaluation. And which is more haynous, they are not onely not beneficyall towardes theyr enemies, but alſo through theyr ſluggiſhnes they ſuffer theyr weake bretherne to periſh, they winke at theyr ſinnes, nether vſe they any admonitions or reprehenſions, that they might be amended. There are beſides infinite other inſtructions, whichThe loue of God moſt plentifully teacheth vs many thinges. the loue of God teacheth vs. For we haue no booke ſtuffed with more plentifull doctrine then the death of Chriſt: whiche if we diligentlye examine, we ſhall be tought in a maner al dueties neceſſary vnto ſaluation. Laſtlye is to be noted that theſe thinges which Paul in this place mēcioneth, are had, although indede more briefly, yet fully inoughe, in the 6. chapter of the Goſpell of Iohn: So God loued the world that he gaue his only begotten ſonnes that euery one that beleueth in him ſhould not periſh. Here alſo we heare that through the loue of God the ſonne was deliuered for vs. And whereas Paule ſayth, enemies, vveake, vngodly, & ſinners, the ſame hath the Euangeliſt ſignified by this one word, vvorld. And whereas Paul ſayth, That thorough him vve are iuſtified, recōciled, and ſhalbe ſaued from vvrath, that hath the Euangeliſt expreſſed in theſe wordes: That he vvhich beleueth in him ſhould not periſhe.

And not only this, but vve alſo reioyce in God through our Lord Ieſus Chriſt, by vvhome vve haue novv obtayned the reconciliation.] This was the third part, which the Apoſtle vſed in making mencion of the benefite of Chriſt, after that he had both layd him forth before vs, and alſo by amplification, as it was mete, commended him vnto vs. Wherefore Paul ſayth, that ſo great is the gift of God, that thereof we excedingly reioyce. We are not only (ſayth he) certayne that we ſhall be ſaued, but alſo we reioyce, not in our ſelues, but in God, not through our workes, but through Ieſus Chriſt, by whome we haue obtayned reconciliation. When he ſayth, that we reioyce of this benefite of God: he priuely reproueth thoſe, which counted it a thinge full of ſhame to profeſſe Chriſtian religion or to wayte for ſaluation at the handes of a man crucified, and put to a moſt ſhamefull death. Herein (ſayth Paul) is nothing vile or whereof we ſhould be aſhamed: yea rather all thinges are moſt honorable and full of great dignity. For here we can looke vpon nothing which teſtefieth notReioyſinge is oppoſed to filthines & ſhame vnto vs the ſingular loue of God towards vs. This ſentence of Paul agréeth very well with theſe words of Ieremy in the 9. chapter: Let not the wiſe man reioyce in his wiſedome, nor the mighty man in his might, nor the rich man in his riches, but he which reioyſeth, let him reioyce in this, that he knoweth and vnderſtandeth me which What our reioyſing is worke mercy, righteouſnes, and iudgement, and loue theſe thinges in the earth. The prophet meaneth the ſelfe ſame thing that Paul doth, namely, that no man ſhould reioyce ether for the good thinges of the mynde, or of the body, or of fortune, but only let him reioyce of this, that he knoweth the Lord. And the vnmeaſurable loue of God can by no other thing be better or clearlyer vnderſtand, then by the death of Chriſt. This is our fayth: this is the chiefeſt knowledge that we can haue of the goodnes of God. Hereby we vnderſtand, that God hath wroughtBy the death of Chriſt is God chiefly knowne. mercy, when he would by this meanes redeme vs: to haue wrought iudgemēt and righteouſnes, whē as he would not ſuffer our ſinnes to eſcape vnpuniſhed, but hath ſo ſeuerely auenged them in Chriſt. But becauſe our fayth ought not to be idle, but to repay agayne the ſelfe ſame thinges, that we haue receaued of Chriſt, therefore the Prophet addeth, that God both loueth and requireth the ſelfe ſame thinges in the earth, that is, in vs. VVe reioyce, ſayth Paul, and alſo the prophete, in the knowledge & fayth of ſo great a gift beſtowed vpō vs by God. But they reioyce not, which coldly weigh theſe thinges: but they which feale them inwardly in the mynde, and ſo feele them, that they are erneſtly affected. This is to reioyce in the Lord, and not in our owne workes. Wherefore that which Paul before ſayd, that the elect reioyce in tribulations, herehence dependeth: for weWhy we reioyce in afflictions. do not reioyce of the afflictions, as they are of themſelues, but for that we feele by them, that God loueth vs. Laſt of all our glory herein conſiſteth, that we haue gotten God himſelfe to loue vs, and to be our father: then which felicitye could nothing haue happened vnto vs more to be deſired. Nether is this to be paſſed ouer, that Ambroſe hath noted vpon this place: that we ought not only to geue thankes vnto God for the ſaluation and ſecurity which we haue receaued, but alſo that we reioyce in God through Ieſus Chriſt. By which wordsAmbroſe avoucheth the ſecurity of ſaluation we gather, that he aſſerteth the ſecurity of ſaluation as well as we: to the ende our reioyſing mought be concerning ſuch thinges as we haue now aſſuredly in our hands. Farther alſo hereby it moſt euidently appeareth, that thoſe words of the Apoſtle which he before ſpake, That the loue of God is ſhed abroade into our hartes, are to be vnderſtand of that loue wherewith God loueth vs. For of that loue this ſure token we haue, in that God hath geuen his ſon vnto vs. Farther the Apoſtle entending to make vs certayne of our ſaluation, and to confirme vs in our hope coulde take no argument at all of our loue towardes God: for our loue is alwayes mayned and vnperfect. And therefore if a mans hope were doubtfull and vncertayne, and ſhould by this meanes be confirmed, and willed to be of good cheare, for that he beareth a loue towardes God, he mought anſwere ſtraight way, that he for that cauſe moſt of all doubteth, for that he ſeeth his loue to be weake and colde, and that he loueth not God ſo much as he ought to do: and by that occaſion he can not attayne to ſo greate a rewarde. Wherefore Paul hath appoynted an other way, and confirmeth our hope by the gift of God. And he thought it not ſufficient ſimply thus to ſay: but excellently amplifieth it by the contraries and oppoſites. Out of this fountayne are to beWher hēce are to be ſought conſolations in afflictions. ſought conſolations for the afflicted, when by reaſon of aduerſities they ſuſpect that they are hated of God. Here ought they to call to remembrance, what ones they were before they came vnto Chriſt: what God did for their ſakes, whē they were yet enemyes, which for their ſaluation woulde haue his ſonne crucified. And that they haue to their head Ieſus Chriſt in heauen, whoſe members, and partes they are: And let it be demanunded of them, whether Chriſt can hate himſelfe, and deſtroy hys owne members? Wherfore they ought to thinke that their afflictions conduce to eternall ſaluation, and are profitably inflicted of their louing father.

Wherefore euē as by one man ſinne entred into the world, and by ſinne death, and ſo death went ouer all men, for that all men haue ſinned. For euen vnto the law was ſinne in the worlde. But ſinne is not imputed whileſt there is no law. But death raigneth from Adam to Moſes, ouer thē alſo that ſinned not after the like maner of the tranſgreſſion of Adam, which was the figure of that which was to come. But yet the gift is not ſo as is the offence.

VVherefore euen as by one man &c.] Some thinke that Paul therefore writeth theſe thinges, for that after he had by moſt firme reaſons proued, that we are not iuſtified by our owne workes or merites, but only by faith in Chriſt and by grace, now he mindeth more largely to ſet forth the principall pointes, of which all theſe argumentes which he hath hetherto brought, depend, namely, ſinne, the lawe, and grace: And therefore maketh this treatiſe aparte, wherby to declare the ſtrength and force of the former argumentes. Which whether it be ſo or no, let other men iudge. In myne opinion vndoubtedly theſe thinges may very well be knitte together with the thinges that haue bene alredy ſpoken.The Methode of Paules treatiſe. For a man mought thinke that the paſſion of Chriſt and his death, was profitable vnto Chriſt himſelfe only, and not alſo vnto vs: for that it mought be thought that the righteouſnes of one man can not redound vnto an other. But Paul will declare, that euen as the fall of the firſt man was ſpred abroade ouer all men, ſo the righteouſnes of Chriſt hath redounded vpon all the beleuers: and that his benefite is of no leſſe force then was the ſinne of Adam. And by thys meanes he declareth the way, whereby by the death & croſſe of Chriſt we may be iuſtified and obtayne ſaluation. nether is this a ſmall helpe to confirme our hope, when we perceaue, that if we cleue vnto Chriſt we ſhall through hym be no les endewed with the chiefeſt good thing, then we haue bene by Adam infected with the extreameſt euill thing. Many thinges are in this place not without greate conſideration ſet forth touching ſinne. For the knowledge thereof worketh this in vs, to cauſe vs not to be ingrate for the benefite which we haue receaued.The knowlege of ſinne how it is profitable. For he which ſéeth out of what and howe great euils he hath bene deliuered, ſéeth alſo, how great is the liberality and goodnes of the deliuerer and of him that hath ſet him at liberty. The knowledge of ſinnes ſetteth forth alſo the worthynes of the iuſtification receaued by Chriſt. Wherefore Paul enquirethWhat thinges are reaſoned of touching ſinne. from whence ſinne had his beginning, what it brought, how it was knowen, and laſt of all, by what meanes it was driuen away. Wherefore he declareth, that ſinne entred in by Adam, that it brought death, that it was knowen by the lawe: that it was driuen away and ouercome by the death of Chriſt, and fayth in hym.

Euen as by one man ſinne entred into the world, and by ſinne death.] Here ſemeth to be vſed the figure Anantapodoton is a figure in writing where ſome little clauſe is left out ether in the beginning, middle, or ende. Anantapodotō, ſo that on the other ſide there ſhould haue bene added, So by one Ieſus Chriſt entred in righteouſnes, and by righteouſnes, lyfe. And Origene affirmeth, that Paul would not adde thys, for feare of making men ſlouthfull and ſluggiſhe: as though they hauing now obteined righteouſnes and eternall lyfe, ſhould thinke, that they now nede no farther to conſider vpon eternall lyfe. And for that cauſe he ſayth: that the Apoſtle in an other place added this ſelfe ſame ſentence in the Future tempſe, and not in the preterperfect tempſe: as when he writeth vnto the Corinthians: Euen as in Adam all men die, ſo in Christ all men ſhall be quickened. But this reaſon is of no great force. For the holy ſcripture is not wont to be moued with ſo light daungers, to kepe in ſilence the benefites of God: yea rather it euery where ſetteth them forth al whole and in ample maner, as they are: and doth not gelde them nor ſhorten them of, as Origene thinketh. But as for ſlouthfulnes and ſluggiſhnes, they are by infinite other places of the ſcipture ſufficiently ſhaken of. For there are in the holy Scriptures exhortations by promiſes and threatninges, wherby to ſtir vs vp to holines of life, and to the endeuour to do good workes. And Origene alſo himſelfe confeſſeth, that that which the Apoſtle here omitteth, he afterward faithfully addeth, whē he thus writeth, Wherfore, euen as by the ſinne of one man euill was ſpread abrode ouer all men to condemnation: ſo by the righteouſnes of one man was good ſprede abrode ouer all men to iustification of lyfe. And a little before, For if by the offence of one man many haue died, much more the grace of God, and the gift by grace, whiche came thorough one man Ieſus Christe, hath abounded vnto many. Eraſmus thinketh that this diſcommoditie may by an other way be holpen: ſo that the parte aunſwering be ſet after this coniunction 〈 in non-Latin alphabet 〉 , that is, and. And the lyke kinde of ſpeakyng he bryngeth out of Mathew, in the Lordes prayer, 〈 in non-Latin alphabet 〉 . In theſe words ſemeth to be wanting this coniunction 〈 in non-Latin alphabet 〉 , that is, So. So that the ſence is, Euen as in heauen ſo alſo in earth. And after this ſelfe ſame maner he thinketh is to be made perfect this ſentence of the Apoſtle. Wherfore, euen as by one mā ſinne entred into y world, ſo alſo by ſinne entred in death. But I rather thinke that here is vſed y Figure Anantapodoton. For I ſée, that Paul is after a ſorte rapte by ye force of ye ſpirite to expreſſe y great deſtruction brought in by ſinne. Which being done, he moſt manifeſtly (as Origene confeſſeth) in the ſecond interpretation putteth that whiche wanted in the other. But the better to vnderſtand theſe wordes of the Apoſtle, we haue thrée thinges by him ſet forth, which are diligently to be peiſed: firſt, what the Apoſtle meaneth by ſinne: Secondly, what that one man is, by whom ſinne entredThis word ſinne how ample it is. into the world: Thirdly, by what meanes ſinne is ſpred abrode: As touching y firſt the Apoſtle amply and largely vſeth this worde Sinne, namely to ſignifie whatſoeuer is repugnaunt vnto the law of God, and vnto his will. For therby man departeth from the inſtitution of nature, & from that image whereunto he was created. For God ſo created him at the beginning, that in him ſhould ſhine forth his image: whiche thing vndoubtedly cannot be, when we reſiſt the law of God. And this isWhy many pleaſures are forbidden men. the onely and true cauſe, why man is not permitted to delight himſelfe wyth all kind of pleſures. For if he ſhould ſo, he ſhould make himſelf like vnto brute beaſts, and not lyke vnto God his creator. For God would haue man to be in this worlde hys vickar, and therfore to be moſt like vnto hym. And ſinne beyng ſo largely taken, comprehendeth not onely Originall ſinne, that is, our depraued nature, & corrupt ſtrengthes both of the body and of the ſoule, but alſo all thoſe euils whiche follow of it: namely, the firſt motions of the mind to things forbidden, alſo wicked deliberations, noughty endeuors, and vitious cuſtomes. Wherefore, the Apoſtle in this one name of ſinne, comprehendeth both the roote it ſelfe, & all the fruites therof.

Vnder the name of ſin the Apoſtle comprehendeth the roote and frutes thereof. The Etymology of this woord ſinne.

What is the rule of our nature.

Neither muſt we geue eare vnto them which bable, that theſe thinges are not ſinnes. For ſeyng the holy ghoſt calleth them by this name, I ſée no cauſe why, but that we alſo ought ſo to ſpeake, and to cleaue vnto this doctrine. Farther, alſo that theſe firſt motions of the mynde, and corruption of nature are ſinnes: the very etimology of the word plainly declareth. For this worde 〈 in non-Latin alphabet 〉 , that is, ſinne, commeth of this verbe 〈 in non-Latin alphabet 〉 : which ſignifieth to erre from ye marke ſet before vs, by what means ſo euer it be. And foraſmuch, as this is the rule of our nature, and of all our actions, to be in all thinges very like and conformable vnto God, vndoutedly ſeing we are prone vnto thoſe thinges which are forbidden vs by the lawe of God, and are euen ſtraight way at the firſt brunt caried hedlong vnto them, we muſt nedes without all controuerſie be ſayd to ſinne, that is, to erre from the ſcope and ende ſet before vs. Of the lyke ſignification is alſo the Hebrew worde: for, that whiche is in y tonge called Chataah, that is, Synne, is deryued of this verbe Chata, whiche thou ſhalte fynde in the booke of the Iudges, the xx. chapiter vſed in the ſelfe ſame ſence, in whiche I before ſayde in the Gréeke worde, 〈 in non-Latin alphabet 〉 , is taken, that is, to erre from the marke. For there it is written, of the ſeuen hundred children of Beniamin, that they were ſo accuſtomed to throwe ſtones out of a ſling, that they would hitte euen a heare, and nothing erre from it. Farther, experience it ſelfe teacheth how greate theſe euills are, euen in vs that are regenerate. For we are by them ſo letted, that we cā not fulfill the law of God:

How the law is performed of men regenerate.

and yet are we bound to obſerue the ſame in all poyntes. We are commanded alſo not to luſt: whiche precept howe muche it is broken of vs by reaſon of our proneſſe to ſinnes and fyrſt motions to vices, euery man hath experience thereof in himſelfe, and can be a witnes vnto himſelfe: And if the Fathers

They are perfecte whiche vnderſtande theyr owne wants.

ſeme ſometimes to write, that the law may be fulfilled of mē regenerate, they thē ſpake of an obediēce begonne, & of ſuch a fulfilling, as hath ioyned with it much imperfection. For euen they affirme, that thoſe are perfect, and doo performe the law of God, which vnderſtand theyr owne wants, ſo that they daily

None no not the moſt holieſt hath all the vertues abſolutely.

ſay with others, Forgeue vs our treſpaſſes: and acknowledge with Paul, that they haue a greate way farther to go. The ſelfe ſame fathers alſo confeſſe, that none can be found, no not the moſt holieſt man that euer was, that hath all vertues abſolutly: For as Ierome ſayth: He which excelleth others in one vertue, oftentimes faileth in an other vertue. And he citeth Cicero which ſayd, That there can not eaſely be found one which is moſt excellent either in the knowledge of the Law, or in the arte of Rethorike: but to finde one that hath excelled in both kindes together, it was neuer hard of. Wherfore ye Apoſtle to the end he would make playne moſt notably ſet forth the perfect benefite of God geuen vs by Chriſt, doth not onely touche Originall ſinne, but alſo in this one word ſinne cōprehēdeth all kindes of vices, which ſpringe out of it, Now let vs ſe by which one mā Paul ſaith, that

By Adam as by a common roote and Maſſe entred in ſinne into the worlde.

ſinne had ſuche entrance in the world. That man was the firſt Adam, who was as a certaine common maſſe or lompe, wherein was conteyned all mankind: which lompe beinge corrupted, we can not be brought forth into this world, but with corruption and vnclenes. And although Eue trāſgreſſed before the man, yet the beginning of ſinning is aſcribed vnto Adam: for that ſucceſſion is attributed vnto men, and not vnto women. Howbeit Ambroſe by one man vnderſtode Eue.

The corruption is not aſcribed vnto Eue but vnto Adam.

But foraſmuche as this woord one, is the maſculine gender, the ſignification thereof can not but hardly and with much wreſting be applied vnto the womā. Others thinke, that both as well Adam as Eue are by this commō word Man vnderſtand: ſo that this phraſe of ſpeach differeth not much frō that, which is in the 2. chapter of the booke of Geneſis, Male and female created be them. Nether doo they much regard this adiectiue one, for that the ſcripture teſtifieth, that Adam and Eue were one and the ſelfe ſame fleſhe. The firſt interpretation is more ſimple and playner, and therefore I the gladlier follow it. And we ought to remember, that Paul writeth vnto Timothe, that although both theſe firſt parēts ſinned, yet was there not in ech one and the ſelfe ſame maner of tranſgreſſion. For he ſayth that Adam was not deceaued. Which ſelfe thinge alſo maye be gathered of that,

Adam was not deceaued.

which they anſwered vnto God, when he reproued them. For the woman whē ſhe was aſked why ſhe did it, accuſed the ſerpent, The ſerpēt (ſaid ſhe) deceaued me. But Adam when he was demaunded the ſame queſtion ſayd not, that he was deceaued: but anſwered, The woman which thou gaueſt me, deliuered me the aple and I did eate. This is not ſo to be taken, as though we ſhould affirme that there was

There was errour in Adam whē he tranſgreſſed.

no error in the man, when he tranſgreſſed. For as we are playnly tought in the Ethnikes, in euery kinde of ſinne alwayes happeneth ſome error. This thing only we are tought, that the man was not ſo groſſely deceaued, as was the woman. And this not a little furthered the argument of Paul. For in that place he commaunded, that women ſhould kepe ſilence in the Church, for that ſhe is an inſtrument apt to deceates. And this he confirmed by an example of our firſt parentes. For ſhe which hath once moued the man to ſinne, is not likely to be able to enſtruct him a right: and it is not mete that ſhe which could be ſeduced by the deuill, & be deceaued of the ſerpēt, ſhould beare degree of rule in the Church. Howbeit the booke of Eccleſiaſticus ſayth, that ſinne had his beginning of the

Sinne had his beginning of the woman.

woman, which is not to be denied, if we conſider the hiſtory of the booke of Geneſis. But Paul as we haue ſayd, followeth the accuſtomed maner of the ſcripture, which aſcribeth ſucceſſion and propagation vnto the men, and not vnto the women. For he ment not at this preſēt to teache, whither Adam or Eue ſinned firſt. But his minde is to declare the roote, from whence ſinne was ſpred abrode into the world. And ſo alſo is that anſwered vnto, which may be obiected out of the booke of wiſedome, That through the enuy of the Deuill ſinne entred into the world. Iohn alſo writeth that the Deuill ſinned euen from the beginning. For here is

Sinne had his beginginning of the deuill.

not entreated of imitation of an other mans ſinne, or of the perſwaſion to ſinning. Otherwiſe it is true, that the firſt example of ſinne came from the diuell, and that he was motioner and author of tranſgreſſions. But this is nowe the

Here is entreated of the beginning of ſin by propagation.

ſcope of the Apoſtle, to teach, out of what thing as from the ground and beginning ſinne was by propagation traduced into mankinde. And that this was the entent of the Apoſtle, may be proued by that Antitheſis, which he maketh betwéene Chriſt and the firſt Adam. For the Lord hath not renued vs or made vs iuſt, only by ſetting forth himſelfe as an example to be imnitated, or by ſhewing himſelfe a faythfull inſtructer, but by wholy changing vs, & renuing vs by

We are by Adam infected with a certaine cō tagiouſnes.

the holy ghoſt and grace. Wherefore. Auguſtine ſemeth to haue very well expreſſed the diſcommodity brought in by Adam, when he ſayth, that he hath brought into a conſumption all mankinde, by which words he ſignifieth, that Adam hath infected vs all with a certayne contagiouſnes. But the Pelagians agaynſt this ſentence were wont to vſe this argument: That which is not, can not hurt: but

An argument of the Pelagians.

originall ſinne if there be any, is now by fayth in Chriſt, and by baptiſme blotted out, and is no more: and therefore in children that are baptiſed it can not hurt. But that which theſe men take as graunted, namely, that in them that beleue and are baptiſed originall ſinne is blotted out, is not abſolutely true. For in euery ſinne are two thinges to be conſidered. The action or wicked affection,

Two thinges to be conſidered in ſins. Wherein other ſins. differ from original ſin.

which is as it were the matter: and the offence or obligation to puniſhement, which they call reatus, that is, guiltynes. And originall ſinne herein differeth from thoſe ſinnes, which they call actuall, for that in them the matter abideth not ſtill. For ſo ſoone as a man hath ether committed adultery, or ſpoken blaſphemy, thoſe actions ſtrayghtway as ſoone as the thing is done ceaſſe to be, nether are any more extant. Only there remayneth the offence agaynſt God, and guiltines. Wherefore ſeing by fayth and repentance the obligation vnto puniſhement, or offence agaynſt God is remitted, we will eaſely graunt, that the whole ſinne is aboliſhed. But in originall ſinne the conſideration is farre otherwiſe:

The matter of Original ſinne paſſeth not away.

for the matter thereof paſſeth not away. For euery one of vs hath experience in himſelfe, that corruption of nature remayneth in vs: ſeing that yet alſo we continually fall into ſinnes, and are both in body and minde vntoward to things pertayning to God: which ſinne yet vnto the faythfull are not imputed.

The guiltineſſe of originall ſinne is remitted but the matter is not taken away

For the guiltines and offence againſt God is in baptiſme through fayth in Chriſt forgeuen, although the matter of ſinne do ſtill remayne. Which matter, although in holy men it be broken and weakened, yet we ſhall not be perfectly ridde thereof, till we be deade. And foraſmuch as men regenerate beget children, not by that they are regenerate, but by nature and the fleſhe, thereof it commeth, that the children alſo of the beleuers are borne obnoxious vnto originall

Why the children of the regenerate are borne wyth originall ſinne. A ſimilitude.

ſinne. For into them is powred the ſame vitiate and corrupt nature that is in the parēts: when as yet on the other ſide forgeuenes or imputation, which are apprehended by fayth, can not be powred into them. For the better explication hereof, Auguſtine bringeth two ſimilitudes: One is of graynes of corne: which although they are ſowen into the ground being purged of theyr leaues, ſtalkes, chaffe, and eares, yet they ſpring vp agayne with all theſe thinges: whiche hereof commeth to paſſe, for that that cleanſyng commeth not to thoſe graines by nature, but by the arte and induſtry of men. And foraſmuch as the corne ſpringeth not of theſe principles of arte & induſtry, but of nature, it muſt nedes be, that when they are ſprong vp, they follow the order not of humane induſtry

An other ſimilitude.

but of their owne nature. The ſecond ſimilitude is of a man, y is circūciſed: who notwithſtanding begetteth a ſonne with his foreſkin. And thys hereof cōmeth, for that circumciſion was not in the father by nature, but by a certain force added from without. And ſeing that childrē are not procreated by that out ward force, but by an inward ſtrength of nature, it is of neceſſity, that whē they are begotten they follow the order of nature. And therfore we bring forth no other children, but ſuch as we are our ſelues. Wherefore ſeing we haue in vs the contagiouſnes of originall ſinne, they vndoubtedly alſo can not be without it. But we can not communicate vnto our children the remiſſion and forgeuenes of that ſinne. For, that is to be hoped for at Gods handes onely. The ſelfe ſame

The ſciences of the parents are not traduced into theyr children.

thing we ſee to happen in ſciences and vertues: which although they be in parentes, yet are they not traduced vnto their children. By theſe thinges it plainly appeareth, wherin the Pelagians were deceiued. Neither can any man for theſe things worthely accuſe vs, as though we plucke away any thing from the dignitie either of faith or of Baptiſme. For vnto baptiſme we largely graunt, that it ſealeth vnto vs the remiſſion of the giltines and of the offence, and alſo grace

What is to be attributed vnto baptiſme.

and the holy ghoſt, and our graftyng into Chriſt, and alſo our right to eternall lyfe. And yet doth it not therof follow, that by it is aboliſhed the corruption of nature, or continuall nouriſhment of ſinne. Wherfore Paul rightly fayth: That we are by hope ſaued. But it is much to be meruailed at, how y Pelagians can deny that there is originall ſin in infantes, ſeyng they ſee that they daily dye. For

Sinne and death are knit together.

the ſcripture manifeſtly teacheth, that the stipend of ſinne is death, and the ſtinge of death is ſinne, Wherfore from whomſoeuer we ſeclude ſinne, from him alſo muſt we nedes ſeclude death. For by the teſtimony of the ſcripture, theſe are compared

In Chriſt onely was death with our ſinne.

together as the cauſe and the effect. But here we ought to except Chriſt onely: who although he knew not ſinne, yet died he for our fakes. But death had not dominion ouer him: for he of his owne accord ſuffred it for our ſakes. But to ſay that there are ſome without ſinne, although all men dye, were to ioyne

Teſtimonies that proue that infantes want not ſinne.

together thinges repugnant and contrary one to an other. But beſides thys place there are a great many other places alſo, which proue that infantes are not without ſinne: for Dauid ſayth, Beholde in iniquities was I conceaued and in ſinne hath my mother conceaued me. And Paul to the Epheſians calleth vs, the children of wrath by nature. And in Geneſis it is written, the hart of man is euen from his infancy prone to euill. There are alſo to cōfirme this ſentence a great many other places beſides, which we will alleadge, whē we entreate of originall ſin apart by it ſelfe. Now ſeing I haue declared, what the Apoſtle meaneth by ſinne, & by which one mā, it entred into ye world, there remaineth to cōſider by what means it was ſpred abroade. This is a matter obſcure, & very hard, & therefore I do not

The manner of the propagatiō of originall ſinne is obſcure.

thinke to ſtand long about it. But foraſmuch as ye word of God moſt plainely techeth that ſuch a ſin there is, & that it deſcēdeth into our poſterity, although we vnderſtand not ye maner & way, how it is powred into thē, yet we ought to geue place vnto ye truth & not to be to much careful or to trouble our ſelues more thē nedes touching the way and maner, which is hard to be knowē, and may with out daunger be vnknowen. Howbeit I thinke it not amiſſe to declare thoſe waies and meanes, which I haue obſerued amōgſt y eccleſticall writers: whoſe opinions touching this matter are fower in number. The firſt is of thoſe which thought, that we receaue of our parents the ſouls together with the bodies: that euen as God by humane ſede createth the body, ſo alſo of the ſame createth he the ſoule. This ſentence doth Auguſtine make mencion of in his tenth booke vpon Geneſis, ad literam, and in many other places nether hath he at any time, that I can remember of, diſalowed the ſame, yea rather he ſaith, that by this ſentēce may be diſſolued this knotte touching originall ſinne. Tertullian and many others

Tertullian leaneth to traduction. What is brought out of the ſcriptures for the traduction of the ſoule.

of the old writers fauored this ſentence. Whoſe argumentes when I diligently peyſe, I iudge in dede probable: but yet not of neceſſitie. For ye whiche they bring out of the 46. chapter of Geneſis, of the 66. ſoules which came out of the thigh of Iacob, may nor vnaptly be expounded by the figure Synecdoche, ſo that by the ſoule, which is the principalleſt part of the man, is vnderſtand ye body, which is without all controuerſie procreated of the ſeede of the parents. We may alſo by the ſoule vnderſtand the groſſer partes of the ſoule, as the vegetatiue part, and the ſenſitiue part: which no man doubteth, but that they are procreated of the ſede. And that the holy ſcriptures ſometimes vſe this word ſoule, in that ſence, Chriſte teſtifieth in the Goſple, where he ſayth, He which loſeth his ſoule for my ſake, ſhall finde it. An other of theyr reaſons, as Auguſtine, writeth in his 10. booke vpon Geneſis is this: In the creation of the woman it is not written that God breathed into her a liuing ſoule: whereby they gather that ſhe had of Adam not only her body, but alſo her ſoule. But this reaſon Auguſtine iudgeth

Whether God breathed a ſoule into Eu .

to be weake. For a man mought reply vpon it and ſay: that it had bene once alredy ſaid that God breathed a ſoule into Adam: and therefore there was no nede to repete the ſame agayne. For if God had brought in a new manner of procreation of ſoules, the ſcripture would not haue paſſed it ouer in ſilence. But ſeing the ſcripture maketh no mencion at all of any new maner, we ought to vſe that which it had before expreſſed: eſpecially ſeing that we ſe that Adam ſayd of hys wife: This is now bone of my bones and fleſh of my fleſhe: but added not, and ſoule of my ſoule: which vndoubtedly had bene more ſweter, and had more ſerued to expreſſe the 〈…〉 tion of 〈…〉 . But Auguſtine confeſſeth that the doubt is not thereby diſſ 〈…〉 . For if 〈◊〉 aff rm , that ſoules are euery day created, and ſo created, that in the bodies the •• goeth before no 〈◊〉 alis ratio (as he

Whither God ceaſſed from all woorkes the ſeuenth day.

ſpeaketh) that is, no ſubſtance of ſede, then God ſhall not ſeme to haue perfectly ſeaſed frō all workes the ſeuenth day: when as he ſtill euery day createth ſoules of nothing. But vnto this argument may 〈…〉 aduenture be anſwered, that in the body traduced of the parentes, it is ſufficient if there be found ſuch qualities and conditiōs, whereby it is able to receaue a reaſonable ſoule: and that this is that ſeminalis ratio before ſpoken of. But whatſoeuer is to be ſayd of theſe arguments and theyr anſweres, once Auguſtine wholy enclineth this way, that at the leaſt he thinketh, that the ſoule of Chriſt came not from the bleſſed virgine

The ſoule of Chriſt ſemeth not to be traduced from the bleſſed virgin.

by propagation: of which iudgement he ſayth that others, as well as he, were, and that they auouched, that it moughte be proued by the epiſtle vnto the Hebrues: For there it is ſayd, that the prieſthode of Chriſt excelled the prieſthede of Aaron, for that Chriſt was a prieſt according to the order of Melchifedech. And the prieſthode of Melchiſedech was more excellenter then the prieſthode of Aaron, for that Leuy gaue tenthes vnto Melchiſedech, for he was in the loynes of Abraham, who payd tithes vnto Melchiſedech. But Chriſt alſo ſhould haue bene no leſſe in the loynes of Abraham, then was Leui, if he had had both his bodye and ſoule from hym by traduction. And ſo as touching thys, the dignity of eche prieſthode had bene alike, when as eyther of them paid in Abraham tythes to Melchiſedech. But here mought they which fauour this opinion, make aunſwer, y there was beſides an other manner of difference betwene Chriſt and Leui: for although both of them were, both as touchyng the body, & alſo as touchyng y ſoule, in y loynes of Abraham, yet did not both of them after one, and the ſelfe ſame manner traduce their nature from him. For Chriſt was borne of the Virgine, the holy ghoſt commyng ouer her. But Leui was begotten and borne after the common manes, as other men are procreated. Wherfore Auguſtine leaueth this reaſon, and bringeth an other out of the booke of wiſedome, where it is written as he thinketh vnder the perſon of Chriſt, I haue by lot obteyned a good ſoule. For he thinketh that this phraſe of ſpeach can haue no place, if the ſoule of Chriſt were by way of propagation by the law of nature traduced from his elders: vnleſſe we will affirme that nature worketh by chaunce. And he thinketh y this name of lot, therfore had place in the ſoule of Chriſt, to the ende we might vnderſtand that thoſe ornaments, whiche we know were moſt riche and moſt plentifull in it, were not geuen vnto it for any merites goyng before, but of the mere mercy

What lot could haue place in the ſoule of Chriſt. Auguſtine leueth indifferent the queſtion of the traduction of the ſoule. Things alſo are ſayd to be created which are done by meanes.

of God. And this was a wonderfull great ornament of the ſoule of Chriſt, to be ioyned vnto one and the ſelfe ſame ſubſtaunce and perſon with the word of God. But this teſtmony, foraſmuch as it is not had out of the holy ſcriptures that are in the Canon, is but of ſmall force. At the length he leueth indifferent the queſtion of the traduction of the ſoules, as a thing onech ſide probable. And becauſe they which are againſt it vſe to cite this place out of the 33. Pſalme, which facioned the harts of them apart, this alſo he ſaith is weake, becauſe they alſo which defend traduction of the ſoule, deny not, but that the ſoules are created of God: although they contend that the ſame is done by a meane. For ſo in the booke of Geneſis we reade, that the birdes were not created of nothyng, but at the commaundement of God did iſſue forth out of the waters. And euery one of vs is ſaide to be diſſolued into earth, from whence we were taken: when as yet we haue not bodies immediatly out of the earth, but of the bodies of our parents. Wherfore this ſentence can not be confuted, and ouerthrowen by the holy ſcriptures. Although I know that this is a receiued opinion in the churche, y the ſoules

This is a receaued opinion that the ſoules are powred in increatiō

are in creating infuſed, and in infuſion created. Neither haue I for this cauſe eherſed theſe thinges, for that I meane any innouation touching this ſentēce, but only that we might vnderſtand, what maner of propagation of originall ſinne ſéemed moſt eaſieſt vnto the eccleſiaſticall writers. And in dede the ſcholemin when they reiect this ſentence, leane only to Phiſ call naturall reaſons: For that foraſmuch

The opiniō of the traduction of the ſoule is reaſoned againſt onely by phyſicall reaſons.

as the reaſonable ſoule is, by nature ſpirituall & 〈◊〉 , it cannot be ſundred, which thing yet is required in traduction: And for yt they hold ye it is the vnderſtā ding part, and a thing of more worthines, then that it can be drawen out of the facultie and power of atter, they contend that it can not haue his being by generation, but by creation. Augustine aſſigneth an other way or meant in his booke

2.

de nuptijs & concupiſcentia, and in many other places, where he diſputeth againſt the Pelagians, of this kinde of ſinne, and that is this: that this vice or ſinne is ſuppoſed to paſſe into the children through the pleaſure which the parents take in their mutuall fellowſhip. But this reaſon of propagation is grounded vppon a foundation ſuſpected, and in my iudgement vntrue. For that pleaſure which is taken of procreation, is not of his owne nature euill, vnles prauitie of the affect be adioyned therunto. For if that action ſhould of neceſſitie haue ſinne ioined with it, the holy ghoſt would not haue exhorted any man vnto it: which yet he doth, when he perſwadeth vs to matrimony, and when by Paul he admoniſheth maried folks to render mutuall beneuolence one to another. Howbeit, amitte it were ſo, let vs graunt, that therin by reaſon of humaine infirmitie is ſome fault. Therof ſhoulde

The originall luſt which is traduced pertaineth not onely to carnal pleaſure.

follow, that only this kind of luſt is deriued into the children. But the infection of originall ſinne conſiſteth not onely in theſe thinges which pertaine to carnal pleaſure, but alſo in other luſtes as of riches, of honours, of vengeaunce, and finally in the whole corruption of our nature. The third way is, that God therfore createth the ſoule with ſuch a ſinne or defect, for that it ſhall be the ſoule of a man now damned, and ſet vnder the curſe. Such a ſoule ſay they God createth, as is required to

3.

ſuch a man. Euen as we ſée, that vnto a dogge is geuen ſuch a ſoule as is mete for a dogge, and vnto the body of an aſſe, a ſoule mete for an aſſe. But this ſemeth to be a

It cannot be thoughte that God created a ſoule withfinne,

very harde opinion: Namely, that God ſhould contaminate with ſinne a ſoule not yet pertaining vnto Adā: eſpecially, ſeing they cā not ſay, yt this kind of ſin, is ye puniſhment of an other ſinne which went before. Wherfore this fonde deuiſe is of euery man reiected: leſt we ſhould ſeme to make God abſolutely the author of ſins. The fourth maner is by the conſentes of many men receiued, & ſemeth very likely

4

to be true: namely, that the ſoule is not created with ſome, but ſtraight way draweth vnto it ſinne, ſo ſoone as euer it is adioyned vnto the body deriued from

The ſoule is ſaid to contracte or draw originall ſinne, ſo ſone as euer it is ioyned to the corrupt body. By two principall thinges the ſoule is weakened.

Adam. For ſeing the ſoule wanteth that grace and vertues, wherewith the ſoule of the firſt man was endued, and hath alſo gotten a body obnoxious vnto the curſe, and hath Organes or inſtruments vnapt & very vnmete vnto ſpirituall workes, therefore whereas it ought to gouerne the body, it is by it oppreſſed, & kept vnder, and drawen vnto luſtes agréeable vnto the body. For it is on ch fi e weakened, both by the vncleanes of the body, and alſo through his owne imber 〈…〉 litye: for that it wāteth ſtrengths whereby to ouercome nature: of which two principall points, the corruption and prauity of whole nature dependeth. I haue now declared, ſo much as I thought ſhould be ſufficient for this preſent purpoſe, how the Apoſtle taketh this word ſinne, by whome he ſayth it hath ſprede ouer all mankinde, and what the eccleſiaſticall writers haue left in writing touching the maner how it paſſeth from one to an other. Now is this thing only to be added, that by the world is to be vnderſtand all mankinde. For I like not to playe the Philoſopher as doth

By the world is vnderſtand all mankinde.

Origene, by the world to vnderſtand only thoſe men, which liue according to the affections of the fleſhe. For ſo ſhould we ſéeme to exclude from the meaning of the Apoſtle, originall ſin: which thing the very nature of the woords will not ſuffer.

And by ſinne death: and ſo death hath gone ouer all men.] Here he declareth what ſinne hath brought, which was the fourth part of our deuiſion. Sinne brought death: but what maner of death he meaneth, can not better be vnderſtād then by the contrary therof: namely, by life. And this life is of two ſortes: the one

Life of two ſortes.

is, wherby we are moued to ſpirituall, deuine, and celeſtiall good things, and this taketh place, ſo long as we are ioyned together with God: for vnleſſe we be led by the ſpirit of God, we can not frame our ſelues to thoſe thinges which paſſe our nature. The other life is, wherby we are moued to follow thoſe good things, which

Sinne toke away ther life.

ſerue to preſerue nature, & to defend the ſtate of the body. And both theſe kindes of liues hath death which is inflicted for ſin, takē away. For death is nothing els, but priuation of lyfe. For ſo ſoone as euer man ſinned, he was turned away frō God: & ſo left deſtitute of his grace and fauor, y he could not afterward aſpire againe vnto eternall felicity. This corporall life alſo may be ſaid to be taken away by ſinne: for ſtraight way ſo ſoone as ſinne was committed, the force of death and his ſouldiors

Our firſt parentes died euen ſtraightway ſo ſone as they had ſinned.

did ſet vpon man: Such as are hunger, thirſt, diſeaſes, waſting away of moyſtures and heate, a daily quenching of the lyfe. For all thoſe thinges lead men vnto death And Chriſostome vpon Geneſis at large entreatyng of this matter, ſayth: That the first parentes ſo ſoone as euer they had ſinned, ſtreight way died. For the Lord ſtreight way gaue ſentence of death vpō thē. And euē as they which are cōdēned vnto death, although they are kept for a tyme on lyue in priſon, yet are they counted for dead: ſo our firſt

A ſimilitude.

parentes, although thorough the goodnes of God they liued longer, yet they were in verye dede ſtraight way dead, after that God began accordyng to his ſentence to puniſh them. Ambroſe ſaith that they were ſodenlye oppreſsed with death, for that they had afterward no day, or houre, or moment, wherin they were not obnoxious vnto death. Neither

We haue not one houre wherin we are not ſubiecte vnto death.

is there any man in the worlde, which can aſsuredly promiſe himſelfe that he ſhall liue one houre. Wherfore by theſe thinges it is manifeſt, that both kindes of death were brought in by ſinne. Wherefore we muſt beware that we aſſent not vnto them, which vſe to ſay, that death is vnto a man naturall, and as a certayne reſt, whereby the motion of the life is interrupted. Such opinions are to be left vnto the Ethnikes. For all the godly affirme that in death is a féeling of the wrath of God,

Death is not natural vnto a man. In death is a feeling of the wrath of God.

and therefore of his owne nature it driueth into men a certaine paine and horror Which thing both Chriſt himſelfe when he prayed in the garden, and many other holy men haue declared: And if there chaunce to be any vnto whom it is pleaſaunt and delectable to dye, and to be rid of their life, that they haue from els where, and not from the nature of death. And Paul to the Corinthians ſayth: That death is the ſting of ſinne. For death otherwiſe could be able to do nothing againſt vs, but that by ſinne it deſtroyeth vs. Wherfore they which affirme that originall ſinne is only a certaine weakenes, which can not condemne a man, do neither vnderſtande the nature of ſinne, nor this ſentence of the Apoſtle, which we are now in hande with. Farther if of ſinne commeth death, all ſinnes are of their owne nature to be

All ſinnes are of theyr own nature to be called deadly.

called deadly. For in that God imputeth not ſome ſinnes vnto vs, that commeth not of the lightnes of the ſinnes, but of his mercy. For there can be no ſinne ſo light which bringeth not deſtruction, vnles the mercy of God helpe. And yet doo we not ſay with the Stoikes, that all ſinnes are alike. For we know that Paul deſcribeth vnto vs certaine ſinnes, which are ſo greuous, that they exclude men frō the kingdome

Sinnes are not a like.

of heauen.

For that all men haue ſinned.] This mought haue ſeemed very ſharpe and harde, that for the ſinne only of the firſt man all men ſhould dye. But Paul ſheweth, that this is iuſtly done, bicauſe all men haue ſinned. About this particle, 〈 in non-Latin alphabet 〉 , which properly ſignifieth in quo, that is, in which, and is engliſhed, For that, is no ſmall controuerſie how it ought to be takē. Some will haue it to be referred vnto ſin. But ye Greke word 〈 in non-Latin alphabet 〉 which wēt before it, ſemeth to be againſt that. For it is the Feminine gender. Howbeit, it may be, that Paul had a reſpect vnto y other worde 〈 in non-Latin alphabet 〉 , which is the newter gēder, which word he afterward oftētimes vſeth, although it be counted a fault in ſpeache to referre the relatiue to things cō ming after. Others thinke that 〈 in non-Latin alphabet 〉 , ought to be referred vnto Adam. But againſt theſe men is the ſignification of this prepoſition 〈 in non-Latin alphabet 〉 , which when it is ioyned with a datiue caſe, as Eraſmus ſayth: is not amongſt any good authors, founde to ſignifie all one with 〈 in non-Latin alphabet 〉 , that is, in. Wherfore it ſemeth that the Latine interpreter was deceiued, which turned this ſence thus. In whome all men haue ſinned. Howbeit the

A ſimilitude.

Gréeke ſcholies vnder the perſon of Phocius vary not from the Latine interpretation. For they expounde thys ſentence 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , that is, in whiche Adam, by, by which Adam. But touching this matter. I wil not much cōtend. For I thinke that 〈 in non-Latin alphabet 〉 is a particle cauſall, ſo that the ſence is, Therefore hathe death gone ouer all men, becauſe all men haue ſinned. For Chriſostome ſayth: That when Adam fell, all other men alſo, which did not eate of the fruite were touched. And he thinketh

A ſimilitude

that Paul, as a wiſe Phiſition, hauing the diſeaſe ſet before him, abideth not in thoſe thinges which be circumſtances about it, or do follow it, but cunneth to ye principall ground and firſt cauſe therof. Therefore do all men die, bicauſe all men haue ſinned. Neither ought we to thinke, that here is ment, that all men do ſinne, by ſome certaine action: for, that can haue no place in children. But it is all one as if he had ſaid. Now they are bondſlaues vnto ſinne, and are counted guilty therof. And when we read theſe thinges, we ought alwayes with the eye of our minde to conſider wherunto they tend: namely, that we ſhould receiue conſolation, and be made aſſured of our ſaluation, knowing that the death of Chriſt hath preuayled againſt all theſe thinges. By thoſe things alſo which are written vnto the Hebrues may be declared, how we haue ſinned in the fall of Adam. For there we read that Leui paid tenthes in the loynes of Abraham. After the ſelfe ſame maner alſo may here be vnderſtand, that we were polluted in the loynes, and in the maſſe of Adā. The Scholies which are aſcribed vnto Ierome interpretate, that ſinne is committed by the imitation of Adam, which is commonly called actuall ſinne. And they ſay moreouer, that this ſinne of Adam went not ouer Abraham, Iſaac, and Jacob, which liued a holy life. But bicauſe they ſée that this is againſt them, y Paul ſaith: That all haue ſinned, this vniuerſalitie ſay they is to be vnderſtand with an exception. Which thing they alſo affirme of other ſuch kinde of ſentences: as Euery man is a lier. Alſo, There is none which doth good, no not one: when as yet there were in the world many true and holy men, when thoſe thinges were written. But whoſoeuer was the writer of that boke, his authority ought not to cauſe vs to departe frō y truth. For, that which Paul ſpake vniuerſally, that all haue ſinned, hereby is proued,

Paul with our exception affirmeth that all haue ſinned. Here is not ſpoken of ſinne, ſpred abrode by imitation.

for that all men without exception dye. For experience teacheth that to be vniuerſally moſt true. Wherfore here is to be ſet no exceptiō. Neither ought thoſe ſuch like kinde of ſpeaches which they bring to moue vs: for that thoſe ſentences alſo are true, if we ſpeake of men not regenerate: they are true alſo euen in the regenerate, if we will ſpeake according to their corrupt and vitiate nature. Farther that here is not ment only imitation, it is manifeſt by the Antitheſis: for Chriſte hath not only ſet forth vnto vs his righteouſnes to imitate, but alſo by the power of the holy ghoſt ſpredeth it abrode, & poureth it into the hartes of the beleuers. Origene ſemeth to expound this place very warely. For he at y beginning ſetteth forth certain things, which euen Eraſmus confeſſeth to ſignifie Originall ſinne. For he affirmeth, that in Adam we were all corrupted, as it were in a common ground: and that we were all in his loynes: as in the Epiſtle vnto the Hebrues, Leui is ſayd to haue bene in the loynes of Abraham. Then addeth he certayne thinges, which pertayne vnto the ſinnes of perticular men, which are called perſonall, and exhorteth vs to cary about with vs the image of the celeſtiall man. Theſe thinges are ſo taken of Eraſmus, as though they were an interpretacion of that which went before: when as in very deede they wholy confirme our ſentence: wherein we ſay,

Paul here taketh the name of ſin in moſt ample ſort. Difinition of actuall ſinne. An vniuerſall difinition of ſinne.

that Paule in this place taketh ſinne moſt amply, ſo that it comprehendeth both the roote, and all the fruites thereof. But I meruayle how theſe men go aboute to plucke away originall vice from the nature of ſinne. For ſinne according to the common definition, they ſay is whatſoeuer is ſpoken, done or thought agaynſt the lawe of God, and this can haue no place in children. But they conſider not that in this definition is not all ſinne vniuerſally contayned. And therfore we before ſignified, that ſinne is otherwiſe to be defined: ſo that that is ſayd to be ſinne, which any maner of way is agaynſt the law and will of God. Theſe men go farther and ſay, if this were the definition of originall ſinne, namely, the withdrawing of grace, or proneſſe to ſinne, theſe thinges ought rather to be counted paynes of ſinnes, then ſimles. But they ſhould haue remembred, that God doth not alwayes puniſhe ſinnes by outward ſcourges and aduerſities,

God ſometimes puniſheth ſins by ſinnes.

but ſometymes alſo by other ſinnes. Wherefore although the corruption of nature, and that luſt and proneſſe to ſinne grafted in vs all, may after a ſort be called paynes of ſinnes, yet do we affirme, that they are alſo in very dede ſinnes. But they ſay that theſe thinges remayne in vs after baptiſme, and therefore can not be ſinnes: vnles we will ſay, that ſinnes are not remitted through baptiſme and fayth in Chriſt. But to this we anſwered before: that the guiltynes

The guiltines is forgeuen through fayth, but the corrupt ſubſtance abideth. Agaynſt Eraſmus.

indede is forgeuen vnto the beleuers, howbeit the corrupt ſubſtance remaineth: which, if Chriſt were not a helper vnto vs, ſhould of his owne nature condemne vs. For ſeing it turneth vs away from the rule of the law of God, it ought to be taken to be in very dede ſinne. Nether is it true which Eraſmus ſayth, that the diſcourſe of Paul will not ſuffer theſe thinges to be expounded of originall ſinne: for the thing it ſelfe teacheth otherwiſe. For the entent of the Apoſtle is to ſhew, from what euils the death of Chriſt hath deliuered vs. But that can he not do, vnles he take ſinne ſo largely, that it alſo comprehend originall ſinne. But whereas Paul addeth, that euen vnto the law ſinne was in the world, it maketh nothing agaynſt this ſentence. For we ſay with Eraſmus, that ſinne is in this place taken in the ſelfe ſame ſenſe, that it was in the ſentences going before, by reaſon of this coniunction cauſall, For. Howbeit it is playne, that thoſe thinges which are ſpoken pertayne as well to originall ſinne, as to actuall ſinnes. For

Nothing is counted to be ſinne but in conſideration of the lawe.

nether of both theſe kindes, if the law were away, is ether imputed or acknowledged: although otherwiſe they both are ſinnes in very dede, and alſo wrappe vs in death: wherfore let vs not ſuffer this place to be wreſted out of our hands, as well for that it is a good ſure defence for vs, as alſo for that it very well agréeth with Pauls purpoſe, and notably ſetteth forth the benefite of Chriſt.

For euen vnto the law was ſinne in the world. But ſinne is not imputed when there is no lawe.] Now declareth he that which was ſet forth in the third place:

Wherdof commeth knowledge of ſinne.

namely, wherehence commeth the knowledge of ſinne. And this knowledge he ſayth is had by the lawe: and that ſinne was both before the lawe and after the law: but it gréeued not all men after one and the ſelfe ſame maner: for before the lawe was geuen, ſinne was not knowen, but after it was geuen, it began to be knowen. By theſe wordes is moſt manifeſtly gathered, that the lawe had not this force to take away ſinne out of the world, but was for this cauſe geuen, to ſhew ſinne. The Apoſtle ſemeth to ſpeake theſe thinges by preuention: for a little before he had ſayd, for that all men haue ſinned. which mought haue bene iudged vntrue, eſpecially ſeing the ſame Paul ſayd, Where no lawe is, there is no tranſgreſſion. For ſinne is, whatſoeuer diſagréeth from the rule of the law. Wherefore he anſwereth, that ſinne was indéede before the lawe: but it was not then imputed. And by the lawe, he vnderſtandeth the lawe of Moſes. For

They which liued before Moſes time were not vtterly without a law. The inſtitution of man was a certaine law. The law geuen of God by Moſes reproueth all kindes of ſinnes.

nether were they which liued before Moſes tyme vtterly without a lawe: for they had the light of nature, and reaſons in their conſcience accuſing and defending one an other, as we haue before red in the ſecond chapter. Alſo the very inſtitution of man, whereby he was bound to reſemble the image of God, was a certayne lawe. For when he departed from that Image, vndoubtedly he ſinned, and this lawe extended ſo farre, that it alſo included the very infantes. But when by reaſon that our corruption grew of more force, theſe things were obfuſcated, God of his wonderfull great mercy, gaue a lawe whereby mought be reproued all kinds of ſinnes. Wherefore we ought with all dilligence to looke vpon it, vnles we will be ignorant of our ſelues. Which euen the Philoſophers abhorred as a thing moſt euill. For otherwiſe we are of our owne nature ſo framed, that when our ſinnes are layd before vs, we laboure not ſo much to amende them, as to excuſe, to extenuate, and to lenefie them: and becauſe we would ſinne the more fréely, we ſet before vs the examples of other men. For we commonly regard not, what we ought to do, but what other men do. But if we would looke vpon the lawe, ſtraight way would come before our eyes our condemnation. For in it is written, Curſed be euery one which abideth not in all the

We muſt moſt diligētly looke vpon the lawe.

thinges that are writtēin the booke of the lawe. And therefore God by a ſingular benefite gaue vnto the people prophetes, which ſhould not onely inculcate and beat into their heades the lawe, but alſo expounde the ſame by moſt vehement and feruent preachinges. Wherefore it is much to be lamented now a dayes, that ſermones are ether ſo rare, or els that thoſe fewe that are, are ſo negligently hard. Wherefore it is not to be meruayled at, that euery where is founde ſo great blindnes and that pernicious errors do ſo farre range abroade.

VVhere no lawe is, ſinne is not imputed.] The lattine booke hath, non imputabatur, that is, was not imputed. Peraduenture they reade, 〈 in non-Latin alphabet 〉 , of the

Men knew not ſinnes ſo far was it of that they coulde beware of them. God in that blindnes imputed ſinnes and that iuſtly.

And yet were they not before the law vtterly ignorant of time

verbe, 〈 in non-Latin alphabet 〉 . This imputacion or reputacion is to be referred vnto men, which were ſo miſerable and blinde, that of themſelues they could not ſo much as know ſinnes, ſo farre were they of that they could beware of ſins, ſo vtterly obſcure was at that time the light of nature: but God imputed thoſe ſinnes vnto them, & that not vnworthely: for that blindnes happened through their owne default. And that God imputed thoſe ſinnes vnto thē, he himſelfe many wayes declared. For he both by the floud deſtroyed the whole world, and complayned vnto Noe, that all fleſh had corrupted theyr way, and that the hart of man was prone vnto ſinne euen from hys childehode. He reproued Cayn of murther: and tooke vengeance vpon the Sodomites. And Cayn himſelfe anſwered, that his ſinne was greater then that it could be forgeuen. By which wordes we ſe that Cayn was not vtterly ignorant of ſinne, yea nether were the Egiptiās vndoubtedly ignorant of ſinne. For they caſt Ioſeph into priſon for that he was ſuſpcted of adultery and ſo ſerued they the baker and the butler, for that they had ſinned. Nether is it credible, that godly men as Abraham, Iob, and Iacob vnderſtood not ſinne, eſpecially ſeing we rede, that Iacob deſired, that he might be put to death, with whome ſoeuer the theft which Laban ſought ſhoulde be found. But thys knoweldge which the godly had, was not in them all. It was geuen only vnto them by reaſon of theyr ſingular piety. For the common ſort of people counted nothing for ſinne, but only groſſe ſinnes, and ſuch ſinnes as were moſt euidenly hurtefull vnto the ſocietie of men, neyther may we eaſely aſcribe vnto Ambroſe who vpon this place ſayth: that men after a ſort knewe ſinnes but

The Ethnikes were not ignorāt that God would aming ſinns

yet they did not therefore thinke that God would auenge them: for they ſuppoſed that God would not take vengeaunce of ſinnes. For Pharao, & Abimelech being kinges reproued Abraham, for that he ſayd, that Sara was his ſiſter, & ſo by that meanes had put them in greate danger, that God ſhould haue taken vengeance vpon thē for cōmitting adultery with an other mans wife. There mought alſo be brought teſtimonies of the Ethnikes, which fayned many thinges touching the greuous paynes of them that are in hell. But as touching this ſentence of Paul we muſt know, that foraſmuch as before the law was geuen by Moſes there floriſhed

Before the law of Moſes there were ſome laws.

Others lawes forbad all kindes of ſins.

many cities and Publike welths, it followeth of neceſſity, that there were ſome publique lawes receaued amongſt thē: for otherwiſe men could not haue liued together, and haue mainteined fellowſhip & peace one with an other. Howbeit ſuch lawes were neuer of that nature, that they forbad vnto men al kindes of ſinne: which thing yet the Law geuen by Moſes hath done: For amongſt ſome nations, theftes, and amongſt other nations, adulteries, were counted for no ſinnes, nether were there by any lawes puniſhed. Amongſt the Grekes were permitted many vile & filthy thinges: Nether did the Romanes lawes (which yet were much more ſeuere and purer) puniſhe all maner of ſinnes. But that Law which Moſes gaue, was perfect and abſolute, eſpecially if we doo conſider it as Chriſt hath expounded it. Wherefore the meaning of the Apoſtle in theſe words is that ſinnes, although they were in very dede ſins, yet were they not knowen amongſt men, but by the preſcript of the Law. By thoſe thinges alſo we may ſée that there is ſomething, which is of his owne nature ſinne, which yet is not imputed of God, as we ſayd commeth to paſſe in the beleuers, as touching the corruption of nature and proneſſe vnto ſinnes. Theſe thinges are of them ſelues ſinnes, although for Chriſtes ſake they are not imputed: as the Apoſtle in this

The imputation of ſinnes of two ſortes: ether as touching God or as touching. men. The tyme of the lawe is not excluded from ſinne.

place ſayth, that before the Law there were many ſinnes, which yet were not ſo imputed or counted of men. Although herein is ſome difference: for there the imputation is by the mercy of God remoued way, but here it is remoued away thorough the ignorance of man. Farther although it be ſaid, Euen vnto the law, yet is not thereby the time of the law acquitted free from ſinne. For the Law is not of that ſtrength to aboliſh ſinnes. And this was of no ſmal force to abate the hautines and pride of the Iewes. For they counted themſelues more holye all thē other nations, for that they had receaued a law from God. The like kinde of ſpeach is vſed of the Ethnikes, when they write that euen vnto the tenth yere did the Greacians fight agaynſt Troy: for in ſo ſaying they doubtles excluded not the tenth yeare. So when Paul ſayth, Sinne was in the world Euen vnto the law, he excludeth not that time which was vnder the law. And this wōderfully

Only grace ouercommeth ſinne.

ſetteth forth the grace of Chriſt, which alone was able to vāquiſhe and to driue away ſinne: when as ſinne was of ſo greate force to deſtroye, and had ſo farre and ſo long ranged abrode, that it could not be reſtrayned, no not by the Law. Paul when he ſayth,

That death raigned.] vſeth the figure Proſopopaeia: nether ought we therfore to thinke y by this word Kingdome, is ment any healthfull gouermēt: Howbeit

Why the power of of death is called a kingdome.

therefore he calleth ye power of death a kingdome, to ſhow that the power thereof was exceding great, wherunto all thinges gaue place, & that it was of a wonderfull mighty force, which had brought all tlhinges vnder his ſubiectiō. The ſelfe ſame forme of ſpeaking he vſeth agayne in this epiſtle, ſaying: Let not ſinne raigne in your mortall body: as if he ſhould haue ſayd, Although ye cannot prohibit ſinne to be in you, yet permite not vnto it the kingdome, and chiefe dominion, it all your endeuors and counſelles ſhould geue place and be obedient vnto that. And he therefore added, that death raygned from Adam euen to Moſes, to declare, that there was ſinne in the world. For death and ſinne follow one the other

Agaynſt them that deny originall ſinne in children.

inſeperably: and Sinne and death inferre and bring in one the other. Hereby are confuted thoſe which contend, that infantes are without ſinne: and ſay, that for that cauſe they dye, for that by reaſon of the ſinne of Adam they are vnder the condition of mortality, being otherwiſe themſelues innocent, and cleane from ſinne. For if this were true, the Apoſtle ſhould then in this place conclude nothing. For it mought eaſely be anſwered, that althoughe men died before the law, yet ſinne at that time had not his being. Wherfore let vs ſay with Paul,

Sinne and death are ſo ioyned together that they cannot be parted a ſonder. Ambroſe ſuſpected the Greke. bookes.

that theſe two things are ſo ioyned together, that they cā not be parted aſonder.

Ouer them alſo, that ſinned not after the like maner of the tranſgreſſion of Adam.] Theſe wordes were in ſome copies ſet forth affirmatiuely, by taking away this word, not. And of this reading doth Origen make mencion: and ſo farre is Ambroſe of from diſſalowing it, that he thinkethn one but it to be natiue. And he hath a large diſcourſe of the variety of the Greke bookes: and ſemeth for that cauſe to haue them in ſuſpicion, as corrupted in many places, after that the contencions of the heretikes grew ſtrōg. But in the expoſitiō of that reading which he followeth, he ſemeth to ſpeake but ſlenderly to the matter: for he will haue death to haue rayned ouer thoſe onely, which in ſinning were like vnto Adam: and this he ſaith happened in idolatry. For he affirmeth, that the ſinne wherein Adam fell, was in a maner of this ſorte, that he beleued himſelfe to be God, and preferred Sathā before God, more eſteming his coūſell, then the cōmaūdemēt of God. But as for others, which keping ſtill their faith in the only Creator, did notwithſtāding ſometimes fall, he thinketh not, that they fell after y like maner that Adam fell: and therefore he writeth, that they died the death of the bodye, &

Ambroſe held that ſome had in hell a free cuſtody, but not eternall death.

were kept in hell in a free cuſtody euē to ye cōming of Chriſt: but in thoſe which had imitated the ſinne of Adam, ternal death wholy raigned. Theſe things, as euery mā may eaſely ſe, are both farre fetched, & alſo do much weakē ye argumēt of ye Apoſtle. wherefore if this text ſhould be red affirmatiuely, peraduēture we mought picke therout this ſentēce, to vnderſtād, y death raigned ouer al mē, which ſinned after the like māner of the tranſgreſſiō of Adam: for that he hauing ſinned, it was all one, as if all men had bene preſent, and ſinned together with him. But let vs leaue this readinge and follow the common readinge: and eſpecially ſeinge Chriſoſtome, Theophilactus, and the Greeke Scholies pronounce theſe woordes negatiuely: And ſo this is the ſence, that thoſe menne which were before the lawe, although they ſinned not after that manner, that Adam fell, who beſides the lawe of nature, had alſo a certain commaundement preſcribed him, yet they alſo were obnoxious vnto death. But Auguſtine applieth theſe wordes vnto infantes, which die and haue ſinne: although they ſinne not after the ſelfe ſame manner, that Adam ſinned. And ſo, Not to ſinne after the like manner of the tranſgreſſion of Adam, is nothing els, but not to haue ſinne actuall and perſonall, as they call it. But I woulde thinke that in theſe woordes may be comprehended both infantes and others that are of age, both thoſe before the law, and thoſe after the law, and thoſe vnder grace,

Rude and blockiſh 〈◊〉 and 〈◊〉 ſinne not after the ſame manner that Adam did.

as many as are ſo rude and blockiſhe, that they are vtterlye ignorante of the commaundementes of God: of whiche kinde of men it is not incredible, but that there maye ſome be founde in the worlde. And in this caſe vndoubtedlye all men dye, although they know not the commaundement preſcribed them of God, as Adam did.

Which was the figure of that which was to come.] By y which was to come, we may vnderſtand all that which afterward happened in all men, which procéeded from Adam: which were aſwel as he, obnoxious vnto the curſe and vnto death. So the firſt father was a figure and forme of all his poſteritye. Howbeit we maye more ſimply and more aptly referre this vnto Chriſt. For in that compariſon Paul

Adam a figure of Chriſt.

wonderfully much delighted. Chriſoſtome alſo leaneth thys way, and ſayth, that the Apoſtle, with great conninge, and manifold and ſondry wayes handleth theſe woordes, Of one, and one: to make vs to vnderſtande, that thoſe thinges are to be compared together, which haue come vnto vs by one Adam, and by one Chriſt. And this is very worthy

An analogy betwene Adam and Chriſt. An excellēt co pariſon of Chriſoſtome. A ſtrong argumente againſt the Iewes.

of nothing in Chriſoſtome that he ſayth, Euen as Adam was the cauſe of death vnto al men, although they did not eate of the tree, ſo Chriſt was made vnto his a conciliator of righteouſnes, although they themſelues had wrought no righteouſnes. In which place he moſte manifeſtly declareth, that we are not iuſtified by our woorkes. He ſayth moreouer, That by this diſcourſe of the Apoſtle we are throughlye fenſed againſte the Iewes, if they chaunce to deride vs, for that we beleue, that by one Chriſte was redeemed the whole world. For we wyll obiect agayne vnto them, that they alſo confeſse, that by one Adam was all thinges corrupted: which ſemeth to be a great deale more abſurde, if we looke vpon humane reaſon, then to ſay, that by one Chriſt all men haue bene holpen. In this place the Apoſtle beginneth to entreate of that, whiche was the fourth parte, of this diuiſion: namely, by whome ſinne was excluded. And this he declareth was brought to paſſe by Chriſt, whome he maketh like vnto Adam. This ſimilitude is

The ſimilitude betwene Adā and Chriſte is to be taken generally.

to be taken generally that euen as all men depend of Adam, ſo all alſo in theyr order depende of Chriſte: and as the one merited for all his, ſo alſo did the other. But perticulerly and ſpeciallye there is greate difference. For Adam broughte in ſinne, death, and damnation: but Chriſte broughte in righteouſnes, life, and grace. There is difference alſo in y propagation. For Adam by the generation of the fleſh powreth his euels into men: but Chriſt by fayth. And therefore Paul when he had ſayd, that Adam was a tipe of that whiche was to come, as it were by way of correction added,

But yet the gifte is not ſo, as is the ſinne.] Wherefore betweene Adam

Betwene Chriſt and Adam is not a true ſimilitude but an analogy or proportion.

and Chriſte is to be put rather a certaine analogye and proportion: then a true ſimilitude. But to make thoſe thinges which follow more playne we will deuide in to thrée partes, al this whole compariſon, which conſiſteth of ſimilitudes, of contraries, and of thinges compared together. Firſte the Apoſtle plainelye teacheth, that the ſinne of Adam is not ſo as is the gifte: for the gifte many wayes excelleth and paſſeth the ſinne. Secondly he expreſſeth wherin conſiſteth this victory: namely, in this, that whereas Adam had by one ſinne corrupted all mankinde, Chriſte hath not onely aboliſhed that one ſinne, but alſo a greate many other ſinnes, whiche we haue ſince committed. Laſt of all he declareth, what that aboundāce of good things is, which Chriſt hath brought vnto his elect. As touching the firſte, this we muſte know, that Chriſt is ſo compared with Adam, that he is alwayes made the ſuperiour. Neither is this to be paſſed ouer, that Paul expreſſeth ſinne by two names,

Chriſt is ſo compared with Adā, that he is alwayes made the ſuperior.

They which ſinne do firſt •• re and afterward fall.

〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . By which names this we learne, that they which ſinne, doo firſt erre, and afterward fall. For theſe two are thorowly knitte together. Wherefore the cōmon ſaying is, he that followeth a blind man muſt néedes fall. This alſo let vs obſerue, that Paul in this compariſon continually in a maner vſeth theſe woordes 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , That is grace: 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 : that is, gift, to declare, that our ſaluation commeth not vnto vs of any of our owne dignity, or of works, but onely of the meere mercy of God. The wordes are thus:

For if thorow the offence of one, many be dead, muche more the grace of God, and the gifte by Grace, whiche is by one man Ieſus Chriſt, hath abounded vnto many.

For if through the offence of one,] When he ſayth that thorow the ſinne of one man many haue died, he taketh not away or altereth that whiche he before wrote, namely, that death had gone ouer all. For this worde Many, oughte in thys place to be of aſmuch force, as if he had ſayd All, euen by the teſtimony of Origene alſo. Wherfore that abideth firme, which was before auouched, That all men haue ſinned: & that all are therefore ſubiecte vnto death. By Grace he vnderſtandeth the fauour of God, whereby ſinnes are forgeuen. This woord Gift peraduenture

What grace is with the ſcholemen.

ſignifieth the holy Ghoſt, and other good thinges, which men by the holy Ghoſt obteyne. But the ſchoole men ſay that Grace is a quality powred into our hartes by God, whereby we lead an holy & godly life: and by this grace ſaye they is a man iuſtified. But that kind of iuſtification ſhoulde pertaine vnto the law. For it ſhoulde conſiſt of thoſe thinges which are in vs. Wherefore the true iuſtification, whereof is now intreated, commeth from Chriſte, of whome thorough fayth, and the grace or fauour of God we take holde: not that we deny the other kinde of grace. For we put both kinds: namely both the inſtauration of the beleuers to liue vprightly, and alſo the imputation of righteouſnes by Chriſt: whereunto whole and perfect iuſtification cleaueth: that that might be true which we reade in Iohn, that we haue receaued grace for grace: and by that grace, wherby Chriſt was of valew before the father, we are receaued into his grace. The nature of y Antitheſis required, y euen as he had ſayd, that thorow the offence of one mā, many haue died, ſo he ſhould on the other ſide haue ſayd, that through the righteouſnes of one, the fauor of God hath abounded vpon many. But he would rather put Grace and gifte: for that theſe two thinges are the fountaines and rootes of righteouſnes, and of euery good thinge, whiche we by righteouſnes obteyne. And he therefore ſaith, that it abounded (whiche in the Greeke is 〈 in non-Latin alphabet 〉 ) to geue vs to vnderſtand, that there

We haue more grace then is ſufficient to extinguiſhe ſinne.

was more grace beſtowed vpon men, then ſhould be ſufficient to extinguiſh ſinne. For, for that we haue obteyned forgeuenes of ſinnes, wee are alſo borne againe, and we riſe againe wyth Chriſte, and are ſanctified, and adopted into the children of God, and are made the bretherne of Chriſte, and fellow heyres wyth hym, & are grafted into his members, & are ioyned wt hym as the body with the head: no otherwiſe, then if vnto a man hauing a ſore wound, ſhould be geuē ſuch a plaiſter

A ſimilitude

or medicine, as ſhould not onely heale the wounde, but alſo make the whole body

An other ſimi itude.

more ſtronger, and much fayrer then it was before. Chriſostome addeth an other ſimilitude of a man far indebted, which hauing not wherwithal to pay, is caſt into priſon with his wife, children, & all his familie: vnto whom commeth ſome mighty monarch or emperour, and diſpatcheth not onely the money which he aught to other men, but alſo taketh him out of priſon, leadeth him vnto his courte, exalteth him to dignitie, placeth him in a kingdom, and heapeth him vp with all maner of riches: ſo hath Chriſt dealt with vs miſerable mortall men. Farther he compareth theſe two thinges together, to merite vnto others condemnation, and to merite vnto others ſaluation. And he ſaith: that it ſemeth far more ſtrange from reaſon,

It is mere ſtrange ſ ō reaſon to merite vnto an other cō demnation then ſaluation.

to merite vnto an other condemnation, then to merite ſaluation. Wherefore, the conning handling of Paul is much to be commended, which declareth that that is done, which ſemed to be more abſurde, that we mighte the eaſelier vnderſtande that Chriſt hath merited vnto vs remiſſion of ſinnes. For we ſée this oftentymes to happen, that a man is deliuered out of miſery, at the requeſt or for fauor of ſome excellent and noble man.

Neither is the gift ſo, as is that which entred by one that ſinned. For the iudgement came of one offence vnto condemnatiō: but the gift is of many offences to iuſtification.

Neither is the gift ſo, &c.] Here teacheth he that whiche was the ſeconde parte of our deuiſion: namely, that herein conſiſteth that excellēcy of Chriſt, wherby he farre paſſed Adam, for that he hath not onely aboliſhed one ſinne which was brought in by Adam, but alſo hath taken away infinite other ſinnes. 〈 in non-Latin alphabet 〉 , that is iudgement, ſignifieth in this place giltines. But that which is added, 〈 in non-Latin alphabet 〉 , that is of one, it is doubtfull whither it ought to be referred vnto the ſinne, or vnto man. But bicauſe to which of either it be referred, it commeth all to one effect, it ſkilleth not much whether way it be expounded. Paul vnto iudgement ſemeth to oppoſe y gift: and vnto condemnation, iuſtification. Neither let vs meruail, that he ſo long tarieth in this place, and doth with ſo great diligence handle, and as it were poliſh

Why Paul tarieth ſo long in this place.

one and the ſelfe ſame thing. For it is an excellent foundatiō of our ſaluation. And therfore to the end it ſhould not ſlippe from vs, it was requiſite, that it ſhoulde be plainly and exactly ſet forth. Howbeit, here ariſeth vnto vs a doubt not to be neglected. For ſeing that the ſinne of Adam hath ſo corrupted man, y our whole kind of his owne nature can now do nothyng els but ſinne, and whatſoeuer ſinnes haue afterward followed, are the fruites of that tranſgreſſion: the ſinne of Adam may ſeme to haue bene of no leſſe force to deſtroy, then the grace of Chriſte to reſtore. To diſſolue this doubt, we confeſſe that of the offence of the firſt parent, and of originall ſinne diſperſed abrode into euery one of vs, do ſpring other ſinnes. Howbeit,

All other ſinnes are not of neceſſitie knit with originall ſinne.

this is to be noted, that all wicked actes are not ſo of neceſſitie knit with originall ſinne, that they ſtreightway procede therof. For otherwiſe we ſhould all commit ſo many and the ſelfe ſame ſinnes. And that this is not true, both the thing it ſelfe, & alſo experience teacheth. Wherfore Paul conſidered, that thorough our counſels & deliberations, are after a ſort infinite ſinnes added vnto that firſt fault, but y grace of God through Ieſus Chriſt hath not onely remoued away that one ſinne, which is in vs by nature, but alſo hath from (in a maner) infinite other ſinnes brought vs vnto righteouſnes, & hath after a ſorte for one ill turne, rendred vnto vs thrée good. For he hath both aboliſhed that one ſinne which is in vs by nature, and hath remoued

The ſinne of Adam recheth to more then the righteouſnes of Chriſt. This cōpariſon is not as touching the nūber, but as touching the effectes.

away infinite other ſinnes, which we haue committed ſince, and hath reſtored vs to a righteous life. Howbeit there is again obiected, that the ſinne of Adam is deriued into more, then the righteouſnes of Chriſt. For we are all infected in Adam, but we are not all deliuered in Chriſt. For many ſhall be condemned vnto euerlaſting deſtruction. Here is to be aunſwered, that Paul referred not his power to the number of them which ſhal either be damned, or be ſaued: but only vnto the effects which haue come both from Adam and from Chriſt. Vnles we will ſay, that there are more ſaued by the grace of Chriſt, then haue periſhed by originall ſinne drawn from Adam. For only certaine infants periſh by meanes of it, but they which are of ful age, and condēned, periſh not by meanes of it only, but alſo by reaſon of actuall ſinnes, which they haue moreouer committed, neither haue they much wherof

The grace of Chriſt of his own nature is ſuffecient for all men.

to complaine of Adam: but they which are ſaued, are ſaued only by the benefit and grace of Chriſt. Wherfore Chriſt ſaueth more, then Adam deſtroyeth. Farther, though all men are not brought to ſaluation, yet the merite and grace of Chriſte, was of it ſelfe ſufficient for all men. But why all men are not predeſtinate vnto ſaluation, can not be rendred a reaſon perticularly. But we ought to iudge of that power which Chriſt hath to ſaue, not by the hidden counſell of God, which we can not vnderſtand, but by the forme of the promiſe whiche is had in the Scriptures. And that promiſe is generall, neither is it by y kinde of ſpeache drawen vnto one man more then vnto an other. Moreouer the Apoſtle for this cauſe with ſo many

The benefit of Chriſt is of more might to ſaue thē the ſinne of Adā to deſtroy.

wordes teacheth, that the benefite of Chriſt was of more might to ſaue, then the ſinne of Adam was to deſtroy, for that this doctrine is exceding neceſſary. And therfore let vs beware, that we neuer ſuffer it to ſlip away from vs: for this is continually to be oppoſed vnto the greuouſnes of our ſinnes, and vnto the infirmitie, wherby, as experience teacheth vs, we continually fall. For there is none, whiche if he caſt his eyes vpon his ſinnes, and vpon the infirmitie wherewith he is infected, is not ſtraight way diſcouraged and vtterly in diſpaire, vnles he looke vppon the might and victory of Chriſt: for therein only he comforteth himſelfe, and conceiueth an aſſured hope of his ſaluation. And by two things chiefly is made manifeſt the power and efficacy of Chriſt againſt ſinne: Firſt, for that he bringeth to paſſe, that the haynous wicked actes which we haue committed are not imputed: Secondly, for that through the holy ghoſt he geueth vnto vs ſtrengths, wherby we are reſtored, and the rages of our naturall luſt are broken. Chriſt fought againſte ſinne, wherfore we muſt nedes make him either ſuperior vnto ſinne, or equall, or els leſſe. To ſay that he was leſſe, is both falſe and impious: for then it ſhould follow that he was ouercome of ſinne. If we make him equall, then will it follow,

Proues that Chriſt is of more might then ſinne. Two kingdomes to be conſidered.

that ſinne is not yet vanquiſhed: for then ſhould they haue left, leuing the victory vncertaine. But ſeyng it is ſaid, that ſinne is ouercome, then followeth that which Paul ſaith: namely, that Chriſt was mightier then it. Two kingdomes are to be ſet before our eyes, y kingdom of Chriſt, & the kingdom of Sathan. That Chriſtes kingdome got the victory, Chriſt himſelf declareth in the Goſpel, where he ſayth: That the ſtrōg armed mā ſo long time liued quietly and peaceably, til ſuch time as a ſtronger then he came vpō him. For then was he ouercome, and the other which was mightier thē he, caried away his ſpoiles & armor. Wherfore we muſt warely take hede leſt being to much intentiue to thoſe ſins which we haue cōmitted, we deſperatly ſay wt C in. Our ſinne is greater thē that it can be forgeuen. For this were contumelious blaſphemy againſt Chriſt to ſay, that there is ſome ſinne to be found, which can

The deſperation of Cayn is cō tumelious blaſphemy againſt Chriſt. Here is not ſpoken of ſin againſt the holy ghoſt. The ſinne which remaineth in the regenerate declareth the might of Chriſt.

not be ouercome of him But here is no mete place to declare, why ſinne againſt the holy ghoſt is not forgeuē, nether alſo maketh it any thing to the purpoſe: for we ſpeake of them which are conuerted vnto Chriſt, which can haue no place in thoſe which ſinne againſt the holy ghoſt. Nether doth this a litle helpe to the acknowledging of the victory of Chriſt, that ſinne ſtill after a ſort abideth in the regenerate. For although there be ſinne in them, yet Chriſt by his power ouer whelmeth it, ſo that it can not hurt. For ſinne is now taken priſoner and brokē: as ſomtimes enemies are takē on liue of emperors or Captaines, & reſerued on liue againſt a triūph y one & the ſelfe ſame day may be both vnto y Emperour for a triūph & vnto the enemies cōquered, vtter deſtructiō. Chriſt ſhall come to iudge, & ſhal in y ſight of y whole world triumph. And as it is writtē vnto y Cor. The laſt enemy death ſhall be deſtroyed, and together with him, ſinne his continuall companion. But that in the meane time we haue ſinne in vs it is nothing preiudiciall vnto our ſaluation. And it is the Goſple to beleue, that ſinne is remitted and forgeuen vs, although it ſtill abide in vs. Howbeit nether the wiſedome of

The philoſophers vnderſtand not that there is ſin in vs, and yet we are iuſt.

the fleſhe nor philoſophy can attayne to the knowledge of this. For philoſophy pronounceth none to be iuſt, ſtrong, wiſe, and temperate, but he which hath gotten theſe vertues by often actions, and vpright workes. But we contrariwiſe in the kingdome of Chriſt affirme, that a ſinfull man, though he be neuer ſo wicked, ſo ſone an he is conuerted vnto Chriſt, and with a true faith taketh hold of him, is ſtreaight way before God iuſt. By 〈 in non-Latin alphabet 〉 , the Apoſtle in this place vnderſtandeth, iuſtification, of this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth, to be pronounced iuſt, & to be acquited. Although in this ſelfe ſame epiſtle in the 1. chapter we rede, which when they knew the righteouſnes of God, how that they which committe ſuch thinges are worthy of death yet doo not only the ſame, but alſo conſent vnto them that do them. That which is there turned in latine, Iuſticiam, and in engliſhe Righteouſnes, is in the Greke 〈 in non-Latin alphabet 〉 , and ſignifieth in that place a law preſcribed of God. Nether is it to be meruayled at, that theſe ſignificatious are ſo changed: for they are not vtterly differing one from the other. For ſome times they are compared together as the cauſe and the effect. For therefore amongſt men is a man acquited of the iudge, for that he hath done thinges iuſt, and hath bene obediēt vnto the lawes. But thus can not we be before God. For we are not abſolued from him, for that we haue fulfilled his commaundements. Only Chriſt hath fulfilled them. Wherfore not only he himſelfe is iuſtified, but alſo his righteouſnes, & performance of the law is adiudged vnto vs, foraſmuch as we are counted amongſt his members. Here he beginneth to expreſſe y which was the third part of our diuiſion by what meanes Chriſt hath placed in his elect thoſe good thinges, which he hath brought vnto vs: and theſe good thinges are in them moſt plentifull, and alſo moſt firme and ſtable. This he gathereth of the Antitheſis: for euen as Adam brought in ſinne and death, and ſo brought them in, that they haue raigned: ſo Chriſt hath geuē vnto his, life, grace, and righteouſnes, not after any common ſort, but moſt liberally and aboundantly.

For if thorough the offence of one, death raigned thorough one, much more ſhall they, which receaue the aboundance of grace, & of the gifte of righteouſnes, raigne in life thorough one Ieſus Chriſt.

For if thorough the offence &c.] This reaſō is thus to be declared: If Adam could ſo poure in ſin & death into men, that they raigned in them: much more is

This amplification is to be noted.

the ſame to be graunted vnto Chriſt. And the amplification of the woordes is in this ſort. It is a greater matter, & of more efficacy to ſay plēty & aboundance of grace, thē ſimply to ſay, grace. And this hath a greater emphaſis, to ſay, y gift of righteouſnes, thē if he had ſayd, righteouſnes ſimply. For whē it is called y gift of righteouſnes, there is ſignified, that it cōmeth freely. Farther it is of more efficacy to raigne in life, then after a ſort to obteyne life. But what force this word of raigning hath one eche ſide, may thus be vnderſtand. Let vs ſet before our eyes a man that is a ſtrāger from Chriſt. In him doth ſinne not only abide,

Sinne to raigne, what it ſignifieth.

but alſo mightely raigne: that although he ſometimes haue excellent endeuors, and now and then doth ſome morall workes in ſhew moſt goodly, yet he can by no meanes ſhake of that tirrany: but whatſoeuer he doth, it worketh vnto him vnto death and condemnation. This is, ſinne and death to raigne in a mā. On the other ſide let vs ſet before vs a godly man and one grafted into Chriſt. This

Righteouſnes to raigne what it ſignifieth. Life a companion of righteouſnes.

man hath life and righteouſnes, and ſo hath them, that they raigne in him: wherfore although his nature be vncleane, and his affections corrupted, and he ſome times falleth, yet notwithſtanding ſtandeth he agaynſt all theſe thinges, and is brought to ſaluation. Moreouer by this place we are tought, that life followeth righteouſnes: as before we learned, that death followeth ſinne. And thereof it cō meth, that the ſcriptures very oftentimes ioyne life with faith: for by faith we take hold of righteouſnes. And this order of the ſcripture Paul confirmeth; whē he ſo often reherſeth this ſentence of Abacuck the Prophet. The iuſt man liueth by fayth. Chriſt alſo ſayth, He that beleueth in the ſonne of God, hath eternall life. And this is eternall life to acknowledge thee to be the true God, & Ieſus Chriſt whom thou haſt ſent. The Apoſtle hath now in a maner in theſe wordes finiſhed the compariſon which he ſet forth betweene Adam and Chriſt. In which place this is not to be paſſed ouer, to put you in minde of a certaine reaſon, which the Greke Scholies vſe, to proue that Chriſt was of more might to helpe men, then Adam was to deſtroy men. Bycauſe death, ſay they, taking his begininng at Adam, had as a fellow worker with it the ſinne of vs all, to preuaile againſt vs all, for otherwiſe it could not haue preuayled, if men had kept themſelues pure from all vncleanes. But the grace of Chriſt hath come vnto vs all, euen without our helpe of working. And they ſay, that this thing is made playne by the grace of the Reſurrection: which ſhall extend his effect, not only vpon the faithfull, which may ind d ſeme to haue brought fayth, but alſo vpon the vnbeleuers: namely, vpon Iewes and Grecians, which had no fayth. But that is of greater force, which requireth no helpe at our handes, then that which nedeth vs to worke therewithall, to make it of efficacy. Theſe thinges are ſet forth vnder the name of Oecomenius, but they are in any wiſe to be auoyded. For it is falſe, that y ſinne of Adā ſhould

The ſinne of Adam hurteth euen without our working together with it.

not hurte mākinde, vnles men had wrought together by reaſon of theyr ſinnes. For an infant when he is borne, by what meanes can he helpe that original ſinne which cleaueth vnto him? But if he dy in y ſinne he incurreth dānatiō, and periſheth euerlaſtingly. Farther whereas they ſay, that y grace of Chriſt pertayneth vnto mē, although they worke not together wt it, this may after a ſort haue place in y cōuerſiō of a ſinner. For a ſinner calleth not vnto himſelfe y grace of god, but rather by his impiety reſiſteth it. But whē grace is once come, he is not moued of it agaynſt his wil. For of an vnwilling perſō, he is made willing. But the Greke Scholies wreſt not this ſentence this way, but apply it to the laſt reſurrectiō, wherein y vngodly ſhall without any their merite or working together be rayſed vp from the dead. But this if it be rightly waighed of vs, pertayneth vnto the moſt gréeuous puniſhment of them, and not to a benefite or grace. For ſeing Chriſt ſayd truly of Iudas, It had ben good for him, that he had neuer ben borne,

It ſhould be good for the wicked that they neuer riſe agayne.

we alſo of them may ſay moſt truely, that it ſhould be good for them, that they neuer riſe agayne from the dead. Wherefore let vs leaue this reaſon, and follow that which Paul bringeth as a reaſon moſt firme, and moſt true.

Wherefore euen as by the offence of one man, euill came on all men to condemnation. So by the righteouſnes of one, good was ſpred abroade on all men to the iuſtification of life. For as by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many alſo be made righteous.

Here he bringeth a concluſion of thoſe thinges which he before ſpake. Nether doth he only cōclude, and repete the thinges which he had before ſpokē, but alſo expreſſedly declareth, what that one ſinne is, which was brought in by one man: and one the other ſide what that righteouſnes is, by which Chriſt hath made vs iuſt. And hereunto tend all theſe thinges, to make vs to vnderſtād that we are iuſtified, not by workes, but by faith, and by that meanes are we made more certaine and aſſured of our ſaluation. And in this ſētence there is a want, which muſt be ſupplied. For thus he ſpeaketh. Euē as by the offence of one man, on all men to condemnatiō, here is to be vnderſtād, euill or hurt was ſpred abroade. And when he addeth, So by the righteouſnes of one, on all men to the iuſtification of life, here alſo is to be vnderſtand, Good was ſpread abroade, or ſaluation. Here againe we haue theſe cōtraries 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , that is, offence, & righteouſnes. Of which the one pertaineth vnto Adam, and the other vnto Chriſt. Nether wāteth this an emphaſis, that he ſayth, Iuſtification of life. For it is as much as if he had ſayde, The vitall or liuely iuſtification. For the Hebrues vſe oftentimes to pronounce nownes adiectiues by the genitiue caſe of the ſubſtantiue. This thing alſo is to be noted in this ſentence, that Paul expreſſedlye ſayth, that ſinne hathreddunded vpon all men vnto condemnation. Wherebye it is manifeſt, that when he before ſayd, That thorough the ſinne of one man, many haue died, by this word many, he vnderſtoode, All men: Which word alſo he did expreſſedly put in the beginninge of this compariſon. Whiche I therefore ſpeake, becauſe Ambroſe and Origene, ſeme to affirme, that death and ſin haue not raigned ouer all thoſe that haue come of Adam: for that many of them acknowledged God, and were deliuered from the tiranny of ſinne. But this is to confound the benefite of Chriſt with the hurt of Adam. For in that ſome were deliuered from death, that could not haue happened vnto thē, but by the death of Chriſt which they beleued ſhould come: which benefite although they obtayned, yet doth it not thereof follow, that they before they were deliuered by Chriſt, had not as touching their nature and themſelues, periſhed in Adam. But theſe fathers ſéeme therefore to haue inclined this way, for that they weighed the matter according to the number of men. For when they ſaw, that all men are not ſaued by Chriſt, leaſt he ſhould ſéeme inferior vnto Adam, they denyed that in Adam all had periſhed. Therfore they held, that on ech ſide are ſome to be exempted, that both Chriſt may haue his number apart by himſelfe, and alſo Adam his by himſelfe. And it is poſſible, that this alſo moued them, that Paul hath before and alſo in this place ſayd not, All, but many, But this maner of expoſition is vtterly agaynſt Paules ſentence: for he, euen as he putteth death common vnto all men that are borne of Adam, ſo alſo maketh he ſinne common vnto them. Nether doth Paul to proue the might or power of Chriſt lene vnto the number of thoſe men which ſhalbe ſaued, but to the weight of the effect. For he ſayth, that it is a greater matter to blot out infinite ſinnes, then it is to bring in one ſinne. Oftentymes alſo he expreſſedly vſeth that particle of vniuerſality. And as touching that which moued them, we anſwere with Auguſtine, that the meaning of the Apoſtle is, that all that are borne of Adam do periſhe: and contrariwiſe that all that are regenerate by Chriſt are ſaued. And euē as no man is brought forth as touching the fleſhe, but by Adam: ſo is no man borne agayne but by Chriſt. If after this maner theſe wordes of vniuerſality be applied, the analogy

How this analogy may be made plaine

betwene Chriſt and Adam ſhalbe clere and playne.

Euen as by the diſobedience of one man.] Here the Apoſtle expreſſedly declareth what that one ſin was, which he ſaid entred into the world by one man, and by meanes whereof death went ouer all men, and this, ſayth he, was the

The diſobedience of Adam is communicated vnto all his poſterity The obedience of Chriſt is communicated vnto the elect. A compariſon betwene the obedience of Adam & the obedience of Chriſt.

diſobedience of the firſt man, which he ſignifieth to haue bene communicated vnto all in, whē he ſayth, that by it many are made ſinners. And contrariwyſe he teacheth, what that good thing was, which through one Ieſus Chriſt recouered health vnto men. And this he ſayth was the obedience of Chriſt. Of which writing vnto the Phillippians, he ſayth, that Chriſt humbled himſelfe, and became obedient vnto the father to the death, euen to the death of the croſſe. How obedient alſo he was vnto the eternall father, thoſe thinges likewiſe declare, which he ſpake when he finiſhed vp his prayers in the garden, being now at the very poynt to be taken of the Iewes, ſaying, Not my will be done, but thine. But Adam did far otherwiſe: for he would not geue credite vnto the words of God, nether cōtēted he himſelfe with his prouidence, as his duty was: for he deſired to know good and euill, as though he ment to preſcribe thoſe thinges vnto himſelfe, and to follow thoſe thinges which he knew to be ether good or euill. But he ought to haue done farre otherwiſe, to haue counted thoſe thinges only for good or euill, which God by his word had preſcribed vnto him. Of which thing Chriſt hath left vnto vs an example to looke vpon, when as he wholy ſubmitted hymſelfe vnto the will and prouidence of God. For when he ſhould ſuffer death, and that a moſt greeuous and moſt cruell and moſt ſhamefull death, he had fixed before his hys eyes only the worde of God, which pronounced, that that death ſhould be gratefull and acceptable vnto God, and alſo healthfull vnto mankynde. Obedience is (as we now ſpeake of) a faculty or power whereby godly

What obedience is.

men doo wyth a wylling mynde execute the commaundements of God, although as touching the cōſideratiō of this world they iudge, that the ſame will not be profitable vnto thē, nether do they throughly vnderſtād the reaſon of thē. But contrariwiſe diſobedience is a vice, which cauſeth vs not to execute the commaundementes of God, either becauſe they are troubleſome, or els becauſe we can not attaine vnto the reaſon of them. And that which is in this place ſaid:

What diſobedience is.

That by the obediēce of one man, many are made iuſt] very wel agréeth with y which is had vnto the Ephe. That we are acceptable vnto God in the beloued. And y beloued is Chriſt. After the ſelfe ſame maner Eſay ſaith in his 53. chapiter, when he prophecieth of Chriſt: And if he geue his ſoule for ſinne, he ſhall ſee his ſeede a farre of, that is, his poſteritie for a long tyme. Which wordes teach euen the ſelf ſame thing that the Apoſtle here ſaith, that through the obedience of Chriſt, whereby he hath

The faithfull are called the poſteritie of Chriſt.

for our ſakes ſuffred death, is ſpred abrode the multitude of the faithful, which are called Chriſtes ſéede and poſteritie long to continue. And the Prophete addeth, My righteous ſeruaunt ſhall instifie many, for he ſhall beare their iniquitie. Wherfore this obedience of Chriſt hath merited vnto him, to be made the captayne of the elect of God vnto eternall life. As on the contrary ſide, Adam by reaſon of his diſobedience leadeth to deſtruction all thoſe that are borne of him according to the fleſh. Here let vs note, that foraſmuch as the Apoſtle ſaith: that by ye diſobedience of one

Originall ſinne proper vnto euery man.

man, many are made ſinners, by theſe wordes is gathered an argument agaynſte thoſe, which thinke that originall ſinne is not proper vnto euery man: but that it was but one onely ſinne, and that the ſame was in Adam, wherby we are obnoxious and bound vnto death and damnation. For ſeyng it is ſaid, that they are made ſinners, it muſt nedes be, that they themſelues either haue ſinne, or els at the leſt wayes had ſinne. For no man is called a ſinner for an other mans fault. Although Chriſostome vpon this place interpretateth theſe wordes more hardly, thē can wel and aptly be vnderſtanded. For thus he writeth: But that by his diſobedience an other man ſhould be made a ſinner, what conſequence can it haue? For there canne be no paynes due vnto him, as one which is not guiltye, vnles he become a ſinner of himſelfe. What meaneth it then, that he ſayth in this place, many are made ſinners? I thinke it ſignifieth, that they are obnoxious to puniſhment, and condemned to death. In this ſentēce this I lyke not, that he interpreteth this worde ſinners, for obnoxious to puniſhment and condemned to death; as though he ſhould by the way ſignifie, that they haue in themſelues nothing that is vile or vncleane, which can either offend God, or be called ſinne. And a litle afterward, We will not thinke it muche (ſaith he) to declare, that of this death and condemnation, we haue not onely not receiued any loſse, if we liue ſoberly and chaſtly, but alſo we haue therby gotten much gayne. That alſo is harde, to ſay that we haue gotten no hurt of originall death and condemnation. For luſt

It is an excellent gift to liue chaſtly and holily in this mortall body.

and the great corruption of nature, hath thorow the tranſgreſſion of Adam brokē into all mankinde. I graunt in dede, that which he addeth: namely, that it is an excellent gift, in this mortall body, to liue holily and chaſtly: and farther alſo, that by the diſcommodities of our mortalitie, we haue occaſions of martirdome, and of other vertues. But this I conſider, that theſe thinges are the benefites of the goodnes of God. Of which benefites, although Adam thorow his fall ſometymes gaue occaſion, yet it doth not therof follow, that he hath not hurt vs, or that we being by him made ſinners, haue not felt great loſſe. Now foraſmuch as thoſe things which follow, pertayne vnto the law, before we come vnto them, it ſhall not be amiſſe frō our purpoſe, to declare what is to be thought touching originall ſinne.

Firſt, we will conſider whether there be any originall ſinne or no: for there are

What are the chiefe matters that ſhalbe intreated of.

ſome which vtterly deny that there is any ſuch thinge. Then wil we declare, what it is. Laſtly what proprieties it hath, and howe it is by ſucceſſion traduced to our poſterity: and alſo by what meanes it is forgeuen. As touching the firſte, we muſte remember, that both in the holy ſcriptures, and alſo among the fathers, it is called by ſondry names. For in this epiſtle the 7. chap. it is called ſinne, and the law of the

Names of originall ſinne.

mēbers, and luſt. Of others it is called, The want of originall righteouſnes, a corruption of nature, an euell inclination, a nouriſher of euell, a weaknes of nature, the lawe of the fleſhe, and other ſuche like. The Pelagians long ſince denied this ſinne: and ſo do the Anabaptiſtes euen nowe in our dayes. Theſe in a manner are the argumentes, which they alleadge againſt it: Firſt, they ſay, that the fall of Adam

The Pelagians and Anabaptiſtes denye originall ſinne. Argumēts againſt original ſinne

was ſufficientlye puniſhed in himſelfe: and that there is no cauſe, why God ſhoulde reuenge it in his poſterity: ſpecially ſeing it is written in Naum the Prophet, That God doth not puniſh one and the ſelfe ſame thing twiſe. For it ſuffiſeth him that he hath once puniſhed. Againe it is alſo written, That the ſonne ſhall not beare the iniquitye of the father: but the ſoule, which ſinneth, the ſame ſhall dye. Moreouer, the bodye, when it is formed in the wombe, is the woorkemanſhippe of God, and hath nothing which ought to be reproued: yea rather which is not woorthy of high admiracion: and the ſoule alſo is either created or powred in of God. And the manner of propagation cannot be counted euell, becauſe matrimony is commended in the holy ſcriptures, and from the beginninge God cōmaunded mā to procreat children. Wherefore among ſo many aides of innocency, they demaund thorow what chinckes or hoales ſinne could creepe in. They alleadge moreouer, that Paul in his firſte epiſtle to the Cor: when he exhorteth the faithfull wife, to abide with the vnfaithfull huſband, if he will abide with her, among other thinges ſaith, your childrē are holy. But they could not be holy, if they wer born in ſinne. Wherfore (ſay they) they which are borne of faithfull parentes cannot contract vnto themſelues originall ſinne. Farther they affirme that it is a common ſayinge, that ſinne is a thinge ſpoken, done, or luſted contrarye to the lawe of God, and that there is no ſinne except it be voluntary. And as Iohn ſaith in his 1. epiſtle the 4. chapt: Sinne is iniquity: vnto which is oppoſite, equity, or right, and there can be no other equity or right aſſigned, then that which is contained in the law: and ſo is finne a trāſgreſſion of the law: all which thinges cannot happen in infantes when they are borne. And they ſay moreouer that it ſemeth not agreable, whiche ſome ſay, namely, that this ſinne is powred in through the fleſh or body. For the fleſh and the body are of theyr owne nature thinges inſenſible, nether can they be counted a ſubiect mete for ſinne. And to eſtabliſh theyr fained inuencion, they adde, that thoſe thinges whiche Paul ſpeaketh in this place, are to be drawen to thoſe ſinnes whiche are called actuall. And where it is ſaid that by one man ſinne entred into the world, it is to be vnderſtand (ſay they) becauſe of imitacion and example, whiche the poſterity followed. With theſe and like argumentes were they led to deny that there is any originall ſinne. But as for death and afflictions of this life, whiche are commonly alleadged for tokens to confirme originall ſinne, they ſay that they conſiſt of natural cauſes: as are the temperatures of the elementes and humors. And that therfore it is a vaine inuention to draw them to the fall of Adam. And they thinke it to be a thinge moſte abſurde, to counte that for ſinne, whiche can by no meanes be auoyded. Laſtly they ſay, if by that meanes it ſhould be ſaide, that we haue ſinned in Adam, becauſe we were in his loynes, euen as in the Epiſtle to the Hebrues it is ſayde of Leui, that he paide tenthes in the loynes of Abraham: after the like and ſelfe ſame mannec we may ſay that we were in the loynes of other our elders, from whome we haue by procreation diſcended: wherefore there is no cauſe why the ſinne of Adam ſhoulde more flow abroade into vs, then the ſinne of our graundfathers, greate graundfathers, and of all our elders. And by that meanes theyr eſtate ſhould ſéeme moſt vnhappy, which ſhould be borne in the latter times. For they ſhould beare the iniquities of all their elders. Theſe thinges alleadge they to proue, that there is no originall

It is proued by teſtimontes of the ſcripture that there is original ſinne.

ſinne. But we on the contrarye parte will by manye teſtimonies of the ſcriptures proue that there is ſuch a ſinne. In the boke of Gen: the vi. chap: God ſpeaketh thus: My ſpirite ſhall not alwaies ſtriue in mā, becauſe he is but fleſh. Againe, The imagination of the thoughtes of theyr hartes is onely euell alwayes. And in the viii. chapter, The imagination of theyr hart is euell, euen frō their childhode. Theſe words declare, that there ſticketh ſome vice in our nature, whē we are brought forth. Dauid alſo ſaith, Beholde in iniquities was I conceaued, and in ſins hath my mother conceaued me: then which teſtemony there can be nothing more euident. Ieremy alſo in his 17. chap: ſaith, that the hart of man is wicked, peruerſe, and ſtubburne. And the ſame Ieremy. and alſo Iob doo curſe that day, wherein they were borne into the world: bycauſe they ſaw that together with them was brought forth the originall and fountaine of all vices. And Iob hath a moſt manifeſt teſtimony of the vncleanes of our natiuity: For this he ſayth: Who can make that clene, which is cōceaued of vncleane ſeede? And our ſauiour ſayth Except a man be borne againe of water, and the holyghoſt, he ſhall not enter into the kingdome of heauen. And euen as a potter doth not make new agayne any veſſel, vnles he ſe that the ſame was ill made before: So Chriſt would not haue vs generated agayne, except he ſaw that we were before vnhappely generated. Which thing he teſtifieth alſo in an other place ſaying: That which is borne of fleſh, is fleſhe: and that which is borne of ſpirite, is ſpirite. By which words he would haue vs to vnderſtand that therefore the regeneration of the ſpirite was neceſſary, bycauſe we had before but only a carnall generation. Paul in the 6. chap to ye Rom. ſayth: That therefore we muſt not abide in ſinne, bicauſe we are now dead vnto it. And that thing he proueth by Baptiſme. For whatſoeuer we be (ſayth he) that are baptiſed in Chriſt Ieſu, we are baptiſed in his death, to this end that we ſhould dye vnto ſinne: and that our old man ſhould be crucified, and the body of ſinne aboliſhed. And for as much as children are baptiſed, euen thereby we haue a teſtemony that there is ſinne in them. For otherwiſe the nature of Baptiſme, as it is there deſcribed of Paul, ſhould not conſiſt. The ſame reaſon hath he alſo in his epiſtle to the Coloſſians, where he ſayth, that we are Circumciſed with circumciſion not made with handes, in making cleane the ſinfull body of the fleſh, beinge buried together with Chriſt in Baptiſme. He compareth Baptiſme with Circumciſiō: & ſaith, that they which are baptiſed, are made cleane frō ye body of ſinne. Nether is it to be doubted, but y they which are baptiſed, are baptiſed into ye remiſſion of ſinnes. And aſſuredly the circumciſion, which in the old law was geuen vnto Children, was correſpondent vnto our Baptiſme. And as touching circū ciſion, it is written, The ſoule whoſe fleſh of the foreſkinne is not circumciſed the eight day, let it dye the death. Wherefore ſeing children haue nede of the ſacrament of regeneration, it followeth of neceſſitye, that they are borne ſubiect vnto ſinne. Paul to the Epheſians ſayth, That we are by nature the children of wrath. But our nature could not be odious vnto God, vnles it were contaminated with ſinne. And in the ſame place Paul doth with moſt greuous wordes deſcribe the ſharpnes of this wrath: how that we walke after the prince of this world, who is of efficacy in our harts bycauſe of ſtubbernes, and for that cauſe we do the will of the fleſh, and of our mynde. Auguſtine, alſo citeth a place out of the firſt epiſtle to the Corrinthi. that Chriſt died for all men. Wherefore it followeth that all men were dead, and had nede of his death. But it is a wicked thing, to exclude childrē out of the nomber of them, for whome Chriſt dyed. If thou demaund what maner ones they were for whome Chriſt died, the Apoſtle hath ſufficiently declared that in this epiſtle, when he ſayd, that they were weake, enemies of god, vngodly, and ſinners. Amongeſt whome alſo we ought to reken young children, if we will ſay that Chriſt died for them. Farther it ſemeth, that Originall ſinne is moſt manifeſtly taught by the 7. chap. of this epiſtle. For there it is thus written: The law is ſpirituall, but I am carnall, ſold vnder ſinne. And it is added: The good thing which I would, I doo not, but the euill which I would not, that I doo. Neither doo I worke that, but ſinne which dwelleth in me. He maketh mencion alſo of the law of members, wherewith he complayneth that he was drawen captiue and agaynſt his will. And in the 8. chap. he ſayth, that the wiſdome of the fleſhe is enmity againſt God: neither is it ſubiect vnto the law of God: yea neither can it be. The death alſo which young children dye, doth ſufficientlye teſtefye, that there ſticketh ſinne in them, except we will ſay that God puniſheth them without deſert. Farther this ſelfe place, which we are now in hand with, conteyneth a moſt manifeſt teſtemony of Originall ſin. For thus it is written, that by one man ſinne entred into the world, & that all mē haue ſinned, none excepted, and that the ſinne of one man is ſpred abrode amongſt all men: and that for the diſobedience of one man, many are made ſinners. Farther, they which are grafted in Chriſt, are toward the latter end of this epiſtle, called wild oliue trees: by which metaphore is ſignified, that man had degenerated from y good inſtitution of nature. And if ſo be that we haue departed from our nature, vndoubtedly we are ſpotted with originall ſinne. And before, Paul ſo accuſed all mankind, that he ſayd: There is none iuſt, there is none that vnderſtandeth, or ſeketh after God: All haue declined, and ther with all are become vnprofitable, there is none that doth good, no not one. &c. All which thinges ſufficiently declare the corruptiō of mans nature. By theſe teſtimonies of ſcriptures it is manifeſt inough, as I thinke, that there is Originall ſinne.

Now in order I ſhould confute the argumentes of the aduerſaries. But firſt I thought it good to declare the definition of originall ſinne. For it being diligently marked and knowen, many thinges ſhall by the way be vnderſtanded, which ſerue much to confute their reaſons. Firſt we will recite the opinions of other men: then will we declare, what we thinke thereof. The Pelagians

The Pelagians ſay that the ſ n of Adam was ſpred abroade only by imitation. Adam brought not forth the firſt example of ſinning but the deuill.

affirmed, that the ſinne of Adam hath not ſpred abroade into his poſterity, but only by imitation. Auguſtine ſtriued vehemently agaynſt theſe men, and proueth by many argumentes, that originall ſinne is not only the imitation of the ſinne of Adam. For if Paul would haue ſayd, that the firſt ſinne was after that maner ſpred abroade, he would not haue ſayde, that it came frō Adam, but rather from the deuill. For he was the firſt, that gaue a forme and example to ſinne. Wherefore Chriſt in Iohn ſayth, that the Iewes, which boaſted that they came of their father Abraham, were rather the children of the deuill, becauſe they did his workes. For the deuill was a manqueller euen frō the beginning: and they ſought to kill hym which had not euill deſerued at their handes. And to this Auguſtine citeth that which is written in the 2. chapter of the booke of wiſedome, that through enuy of the deuill, death entred into the world: and that they do imitate him, which are on his ſide. Vnto which ſentence neuertheles I do not much attribute: partly becauſe that booke is not Canonicall: and partly becauſe in the Greke text there is ſome ambiguity. For this verbe, do imitate, is not there written, but 〈 in non-Latin alphabet 〉 , that is, haue experience of that death. Howbeit the reaſon is firme, that of the deuill came the fyrſt example of ſinning. Farther this opinion is hereby cōfuted, becauſe Paul maketh an Antitheſis, betwene Chriſt and Adam. But the righteouſnes of Chriſt is not only ſet forth vnto be to be imitated: but

The righouſ es of Chriſt is not only ſet forth to be imitated.

alſo that they which beleue in hym, ſhould be changed in mynde, corrected in ſpirite, and amended in all their ſtrengthes. Wherefore it is agayne required on the other ſide by the nature of the Antitheſis, that beſides the euill example, which Adam gaue vnto his poſterity, he hath alſo corrupted their nature, and as Auguſtine writeth in his booke of the merites and remiſſion of ſinnes, tabe quadam tabificauerit, that is, hath with a certayne corruption corrupted it. Thirdly this alſo maketh agaynſt the Pelagians, namely, that euen the very infantes do dye. For as Paule ſayth vnto the Romanes in the 6. chapter: The reward of ſinne is death: but the gift of God is eternall life, through Ieſus Chriſt our Lord. And in the 15. chapter of the firſt epiſtle to the Corrinthyans. The weapon (ſaith he) of death is ſinne. Laſtly the baptiſme which is geuen to little ones, can not blot

The ſinne of imitatiō can not be blotted out of young children.

out of them the ſinne of imitation. Wherefore of neceſſity, we ought to affirme that there is ſome other kinde of ſinne in them, except we will haue them to be baptiſed in vayne.

There is alſo an other opinion (which the Maſter of the Sentences reciteth in the 2. diſt: the 30.) which was of ſuch which thought that originall ſinne is only a guiltines, or blame for an offence, or obligation whereunto we are bound by reaſon of the ſinne of Adam. So theſe men do not acknowledge, that there is truly and in very dede any fault or ſinne in thoſe which are borne: but only a certayne guiltines and obligation, that they ſhould dye and be condemned for the ſinne of Adam. This opinion ſemeth Pigghius in a maner to haue reniued.

Pigghius maketh originall ſin rather an obligation then a fault. He maketh death to come of the principles of nature.

For he denieth that originall ſinne is in very dede ſinne, becauſe it is nether tranſgreſſion of the law, nor yet voluntary. Wherefore he affirmeth it to be nothing els, then the ſinne of Adam: for which we that are his poſterity are made guilty of damnation, and death, and are become exiles from the kingdome of heauē. But as for death and affictions of this life, and luſtes of the fleſh, and other ſuch like affections, he ſaith that they come of ye principles of nature: ſo that he is ſo farre of from ſaying, that all theſe thinges are ſinnes, that he doth affirme them to be the workes of God. For he ſayth, that God is the author of nature: and that theſe thinges follow the humors & temperature of y body: and that thing which we ſée happeneth in brute beaſtes, happeneth alſo in men as touching the fleſhe and groſſer powers of the mynde: as to deſire thoſe thinges which are preſeruatiue, pleaſant, and profitable, whether they be agréeable to reaſon, or agaynſt it: and to auoyde thinges contrary. Wherefore

He maketh originall ſinne to be only the trſāgreſſiō of Adam. He beleueth that this ſinne is puniſhed without ſenſible payne.

he maketh original ſinne to be only ye trāſgreſſiō of Adam. Vnto which one trāſgreſſion he will haue all vs to be borne obnoxious, not for any ſinne, or fault, or corruptiō which we haue in our ſelues. And he ſaith moreouer that thoſe which dye, being obnoxious only to this ſinne of Adam, ſhall not be afflicted in an other life with ſenſible payne. For he imagineth (although he dare not openly affirme it) that they ſhall ether in this world, or els in ſome other very delicious place, be happy through a certayne naturall bleſſednes, wherein they ſhall lyue prayſing God, and geuing thankes, although they be baniſhed from the kingdome of heauen: of whiche diſcommodity neuertheles (as he dreameth) they ſhal nothing complaine, or be ſad therefore. For this were to ſtriue againſt the will of God, which a man can not doo without ſinne. But foraſmuch as whileſt they liued here, they had no wicked will, it is not to be thought that they

Note two reaſons of Pigghius. He will haue ſinne to be taken, but after one onely maner.

ſhall haue ſuch a wicked will in the lyfe to come. And that they ſhall not ſuffer any ſenſible paine, he thinketh he proueth very well, and that by two reaſons. Firſt, becauſe they haue committed no euill, neither haue they cōtaminated themſelues with any frowardnes. Secondly, bicauſe in this life is required no repentance or contritiō for originall ſinne. And of this fained deuiſe, this pretence hath he, bicauſe ſinne ought not to be taken, but after the true and proper maner: that is, that it be a thing ſpoken, done or luſted againſt the law of GOD: and that it be voluntary, and not obtruded to any againſt their will, but ſuche whiche may be eſchued. But foraſmuch as theſe thinges haue not place in little infantes, there can therfore be no ſinne in them. Howbeit, he ſaith, that he denieth not, but that there is original ſinne: for he ſaith, that it is the ſinne of Adam, for which all we are condemned, & muſt die. But therfore I ſaid y he ſought pretēſes, bicauſe in very dede I ſée, that he

Pigghius thinketh thus, wherby to defend free will.

was moued to ſpeake theſe thinges for an other cauſe. For he, attributing ſo much vnto frée will, and hauing of that matter written ſo many things againſt vs, and conſidering alſo that the ſame could not conſiſt, if he ſhould apertly graunt Originall ſinne, as it is ſet forth of all the godly, hath for that cauſe founde out this new deuiſed ſentence: which yet (as I haue ſaid) is not vtterly ſo new, for it is both touched and alſo reiected by the maiſter of the ſentences. But to colour his fond deuiſe

A ſimilitude of Pigghius.

more beautifully, he bringeth a ſimilitude of a noble and liberal prince, which doth not onely ſet at liberty ſome one of his ſeruantes, but alſo geueth vnto him great authority, and enricheth him with poſſeſſions, which alſo ſhall come vnto his poſteritie: and the Prince geueth him in charge this thyng onely, that he faithfully obſerue ſome certaine commaundementes: which if he tranſgreſſe, then he to be aſſured, that all his riches and poſſeſſions ſhall be taken from him: and himſelfe to returne to his olde bondage. This ſeruant being vnwiſe and vngrate, violateth y commaundements of his prince: and by that meanes is not onely himſelfe made a ſeruant as he was before, but alſo bringeth forth children to bondage. But thoſe children haue nothing wherof to complain of the ſeuerity of the prince: but rather to geue thankes, bicauſe he delt ſo liberally with their father. But for their father they may be excedingly ſory, bicauſe he loſt thoſe ornamentes both from himſelfe, and alſo from his poſteritie. Yea, what if this alſo be added, that the liberalitie of y prince was ſo great, that he alſo allured the poſteritie of the vngrate ſeruaunt to thoſe ſelfe ſame benefites, and alſo to farre greater, and ſo allured them, that of his owne accorde, he ſent his ſonne to prouoke them? So (ſaith he) is it with vs. Adam was ſo created of GOD, that he ſhoulde be pertaker of that ſupernaturall felicitie. Who yet when he contemned the commaundementes of GOD, was ſpoiled of all thoſe ſupernaturall giftes, and left to the olde eſtate of his nature. And in that eſtate alſo are we procreated, and ſo bicauſe of his ſinne we are condemned and do die, and are made exiles from the kingdome of heauen, ſuffring many diſcommodities, which are deriued from the groundes of our nature. Wherefore we may cōplaine of our firſt parent, but not of God. For he was moſt liberal towards him: eſpecially, ſeyng he called vs againe vnto himſelfe (which is the chiefe felicitie) by hys onely ſonne, and would haue hym to ſuffer death for our ſaluation.

But againſt this opinion maketh that chiefly which we haue already twiſe before

Death h th no right where no ſinne is.

reherſed: namely, that infantes do die. For death hath no right where as is no ſinne: vnles we will ſay, that God puniſheth the innocent. And this reaſon is confirmed by that argument of Paul, wherby he proued, that ſinne was before the law. Becauſe death (ſaith he) raigned from Adam euen to Moſes. But by Pigghius opinion this might be counted a very weke reaſon. For a mā might ſay, although they died, yet therby it followeth not, that they had ſinne. For death happened vnto

The Apoſtle confeſſeth that ſin dwelleth in himſelfe. We haue not the principles of natu e perfect but vitiated. The conſideration of man and of brute beſts is not alike

them thorough Adam, for whoſe ſinne they became mortall. Farther doth not Paul confeſſe, that there is ſinne in nature, when he affirmeth, that ſinne dwelleth in himſelf, and confeſſeth, that the law of the members draweth him captiue, and ſuch other like? And that is nothing which Pigghius obiecteth: namely, that thoſe thinges come of the principles of nature: for theſe principles are not of nature being perfect, but of nature corrupte and vitiated. Neither ought he in this thyng to bring a ſimilitude from brute beaſtes. For man is created, to be farre excellenter then brute beaſtes, & to beare rule ouer thē. Man had in dede in himſelfe principles to deſire things pleaſāt & profitable: but not againſt reaſon & the worde of God. For to haue thoſe affections outragious and violent, belongeth not to men, but to brute beaſts. Farther our ſoule being immortal & geuen by ye inſpiratiō of God, required a body méete for it, namely, ſuch which mighte be preſerued for euer: that the ſoule ſhould not any time be compelled to be without it. Wherfore we ought not to flye

The bodye ought to be agreable vnto the ſoule. It is blaſphemy to make God the author of wicked affections.

vnto the principles of nature: for it was not framed ſuch as now we haue it. Now if Pigghius do fayne that God created in vs theſe luſtes and wicked affections, thē is he blaſphemous and contumelious againſte him: whiche faultes he vnworthely goeth about to lay to our charge. For foraſmuche as God is good, and moſte wiſe, and moſte iuſte, and hath alſo created man vnto the higheſt felicity, he woulde not haue geuen him thoſe thinges, whereby he ſhould be withdrawen from that felicitie: which ſhould entiſe him to do againſt his commaundementes: whiche of theyr owne accord are filthy, and ſhould lead vs captiues into the law of ſinne & of death. For theſe thinges if they ought to be mortified and crucified, as vndoubtedly they ought, we muſt néedes graunt, that they are vices and hatefull vnto God. Neither

E 〈…〉 l affections foraſmuch as they ought to be mortified, at ſins.

is that of ſo great force, that he fayth, that they are not properly ſinnes: vnles euen as colde is called ſlouthfull, becauſe it maketh menne ſlouthfull: ſo theſe thinges becauſe they allure men to ſinne, may therefore after a ſort be called ſinnes. Or euen as the ſcripture calleth that a hand, which is made with the hand: or ſpeach is called the tonge, becauſe it is pronounced by the miniſtery of the tounge: ſo theſe thinges may be called ſinnes, becauſe they proceede from ſinne. Theſe ſimilitudes do nothinge helpe Pigghius cauſe: for althoughe Auguſtine vſed ſometimes ſo to ſpeake, yet he would haue it to be vnderſtand of thoſe defaultes and vices, which are in mā after Baptiſme. In which thing how farre we agrée with him, we haue els where declared: and peraduenture afterward will farther declare.

But Auguſtine plainely affirmeth, that before baptiſme they are ſinnes: Yea the holy Ghoſte alſo in Paul calleth thē ſinnes: and the nature of ſinne agreeth wyth

The nature of ſinne is extended to al things that are againſt the law of God

Wherein iniquity cō ſiſteth.

them. For ſo we haue defined ſinne, that it pertayneth to all thoſe things, whatſoeuer they be, that are againſte the lawe of God. For as Iohn ſayth, ſinne is iniquitie. And who ſeeth not, that it is a thing vniuſte, that the fleſhe ſhould haue the ſpirite ſubiect vnto it: and that our ſoule ſhould not be obediente vnto the woorde of God. Wherefore foraſmuch as all theſe thinges do ſtirre vs vp to tranſgreſſe, and to rebell againſt the woord of God, they are both vniuſt, & alſo ought to be called ſinnes: Farther the wordes of Dauid are moſt plainely againſt Pigghius, when he ſayth: Beholde I was conceaued in iniquityes, and in ſinnes hath my mother conceaued me If wicked luſt, and theſe vices were the woorkes of nature, vndoubtedly that holy mā woulde not haue complained of them. And what other thinge mente the Apoſtle Paul, when he wrote vnto the Epheſians, That we are by nature the childrē of wrath. but that there is ſinne in euery one of vs Howbeit Pigghius doth by a peruerſe interpretacion go about to wreſt this teſtimonye from vs. For he ſaith, that, to be by nature the children of wrath, is nothinge els but to be the children of wrath by a certayne courſe of birth: becauſe we are ſo borne into the worlde. And he bringeth this ſimilitude that ſome are called bondmen by nature: which is nothing els, then that they were borne in that ſtate to be bond. But we neither can nor oughte to be contente with this fained deuiſe: for the anger of God is not prouoked, but iuſtly. For it is not ſuch, that it can be incenſed either raſhely or by chaunce. Wherefore

The anger of God is not prouoked but iuſtly.

there muſt nedes be ſome wicked thinge in our nature, to the auengement wherof the anger of God is ſtirred vp. And that ſimilitude of his, ſerueth not to hys purpoſe: for they which are ſayd to be borne bondmen by nature, haue alſo by nature ſome thing in them, which is apt for bondage. For if we geue credite vnto Ariſtotle

Seruantes by nature haue ſomething in thē that is apte for ſeruitude.

writing in his politiques, bondmen by nature are they, which excell in ſtrength of body, but are dull and ſlow in reaſon, and thereof it commeth, that they are more meete to ſerue, then to beare rule ouer others, or to liue at liberty. The Apoſtle alſo ſufficiently declareth, why he calleth vs by nature the children of wrath: namely becauſe by nature we ſéeme prone and readye to ſtirre vp the anger of God, and walke according to the prince of this world, and becauſe the Deuell is of efficacy in our hartes by reaſon of incredulitie, and alſo becauſe we do the will of the fleſhe and of our minde. Theſe are the thinges, which make vs by nature the children of wrath. And how can it be denied that there is ſinne in our nature, when as Chriſt will haue vs to be regenerated? For vnles we were broughte foorth wicked, what ſhould we nede to be made new again? Farther in the 8. chap: of the booke of Geneſis it is manifeſtly ſaid, That the imagination of mans harte is euell, euen from hys verye childehoode. And how dare Pigghius ſay, that that is the woorke of God, and a good

That which the holy Ghoſt calleth euell is not the worke of God.

thynge, whyche the holy Ghoſte expreſſedly calleth euell? But leaſt he ſhoulde ſeme to ſay nothing, he fayneth that God ſpake that of mercy: as thoughe he would by that meanes excuſe men, and teſtefye that he would no more deſtroy the earth with water, bycauſe men were ſo brought forth and theyr cogitations tended to euill, and that euen from theyr very childhode. But in taking this for an excuſe, he is much deceaued. For the better and more natiue ſence of thys

A declaration of a place of Geneſis.

place is thought to be this, that God would make a couenant with Noah, that he would neuer deſtroy the world agayne with water, although otherwiſe men were ſuch, that they deſerued it, and the imagination of theyr hartes is euill euen from theyr childhode. Theſe wordes excuſe not mans nature from ſinne, but rather note it to be vicious and corrupt: which yet God of his mercy would ſpare. Laſtly we learne of Paul, that by the diſobedience of one man, many are made ſinners: which declareth, that in thoſe which are borne of Adam there is ſinne, by reaſon of which they ought to be caled ſinners. But Pigghius thinketh to auoyde this, bycauſe they are ſometimes called ſinners by reaſon of the guiltines, although the acte of the ſinne be paſt, and be no more extant. Although it

He that is called a ſinner either hath ſinne actually in him or els he hath before committed ſin. Pigghius maketh a middle eſtate betwene the damned & the bleſſed.

be ſo, yet he can neuer ſhew out of the ſcriptures, that any is caled a ſinner, but ether he hath ſinne in himſelfe, or ells vndoubtedlye he hath before committed ſin: vnles he will ſay, that God maketh men guilty without any ſin committed of them. Farther Pigghius conſidereth not, that by this his fayned inuencion is brought in a middle ſentence touching the ſtate of them, which dye only in the guiltines of dAam: when as the ſcriptures doo manifeſtly teach vs, that in the laſt iudgement there ſhalbe no meane: But men ſhalbe ether committed to eternall fire, or ells haue the fruition of eternall felicity. And it is raſhenes to procede farther in thoſe thinges, then is reueled in the holy ſcriptures. Wherefore they deale more moderately, and worke more wiſely which leaue all this matter to the deuine prouidence. But it is a ſporte to ſe, what ſolemne reaſons they are which moue Pigghius. They ſhall not be puniſhed (ſayth he) with any ſenſible payne: bycauſe they haue not contaminated themſelues with any wicked will in this life. What is this to the purpoſe? For it is ſufficient that they haue a wicked nature: for they were prone to ſinne, although by reaſon of age they could in acte not ſinne. The young wolfe is killed of euery man: who yet might excuſe

To condemnation it is mough to haue a corrupt nature if a man be without Chriſt.

it ſelf, for that it hath not yet killed any ſhepe, or done any harme vnto the flock. Yet is it iuſt that it ſhould be killed, bycauſe it hath the nature of a wolfe, and would doo theſe thinges, if it were permitted to liue. To this, Pigghius addeth an other argumēt: for y, for original ſin, grief, or contritiō is not required. But how can he proue this? For all holy men haue greuouſly mourned, for that they were oppreſſed with this vice. Dauid the ſelfe ſame time when he was moſt

The ſaints do greueſly ſigh and morne for that they a oppreſſed with this ſinne. Examples.

repentant, did burſt forth into theſe wordes: Behold I was conceaued in iniquities. Paul ſo bewailed this vice, that he cried out: O vnhappye man that I am: who ſhall deliuer me frō this body ſubiect vnto death? & whē Pigghius ſaith, y theſe ſhalbe cōtent with theyr eſtate, he bringeth none other reaſon, then that if they ſhould ſtriue againſt the will of God, and be ſory for the ſentence denounced vpon them: they ſhould ſinne, which thing we ought not to deme of them, foraſmuch as in thys life they committed no ſinne. But here ought to be demaunded of Pigghius, whether infantes haue an vpright will in this life. This muſt he of neceſſity deny, foraſmuche as by reaſon of age they coulde not haue it. Which if it be ſo, how dare he aſcribe it vnto them in the life to come? It is much more probable that they ſhall there haue an euell will, wherof there was here in them a beginning: thē that they ſhall haue there a good will of whiche there was here in them no ſparcke at all. But that ſimilitude which he bringeth of the liberal prince, which did not only make his ſeruant free, but alſo exalted him to great honours, is not of his owne inuention. For Egidius of Rome a ſchole deuine hath the ſame: who yet together with vs acknowledgeth the vice of nature, & the wickednes that is

Egidius a ſchole deuine.

planted in vs from the beginning. Howbeit this thing we ought to examine and try out, leſt like as coſtly hangings couer the faultes of a wal, ſo this argument by his ſhew and outward payneture doo hide ſome error, & dangerouſly deceaue vs. He ſetteth forth vnto vs Adam as a bondeman, who from the beginning was made free by God, and enriched with moſt excellent giftes, and ſo enriched, that they ſhould come alſo to his poſterity if he had obeyed the commaundement of God and the law: but if he neglected to doo that, he himſelfe with all his poſterity ſhould returne to his old eſtate of ſeruitude. In this lieth hid the error of Pigghius: for he faineth vnto himſelfe a man, which from the beginning had a nature

Man had not at the beginning a corrupt and vicious nature.

ſubiect to corruptions, and bound to the ſeruitude of vnreaſonable affections which thing is not true. For God made man perfect: not that he ſhould be like a brute beaſt. He had in dede luſts to thinges pleaſant and preſeruatiue: but yet not ſuch as ſhould allure him agaynſt the worde of God, and right reaſon. And he had a body geuen him, which mought haue endured for euer. Wherefore when he ſinned, he fell not into his olde eſtate but broughte vnto himſelfe a new infelicity. This ſhall ſuffice at this preſent as touching that ſecond opinion. The thirde opinion is, that the luſt or concupiſcence whiche is ſpreade abroade

Auguſtines opinion.

in the fleſh and members, is originall ſinne. Of which opinion was Auguſtine, as appeareth by his booke of the merites and remiſſion of ſinnes, and by many other places: whome the Schoolemen haue interpreted to haue ment not onely of the concupiſcence of the groſſer partes of the mind, but alſo of ye frowardnes of the will. But Pigghius repugneth and ſaith, that Auguſtine appointed only the concupiſcence of the fleſh and of the members to be originall ſinne: as though Auguſtine ment not, that by the wickednes of the affections both the minde is blinded, and the will corrupted. For forasmuch as all theſe vices are ioyned together

Auguſtine comprehended all ſins by this word iuſt.

one with an other, he would by one word comprehend them all. And he vſed the name of concupiſcence, bycauſe in it doth more plainelye appeare and ſhine forth the power of this diſeaſe. Wherefore Hugo de ſacramentis writeth, that originall ſinne is that, which we drawe from our natiuity thorough ignorance into our minde, and thorough concupiſcence into our fleſh. Laſtly Chriſt when he ſayth, that none can be ſaued, except he be regenerated, ment not only of the fleſh, or luſting part of the minde. For our reaſon and will, ought chiefely to be borne a new. Then followeth regeneration of the affects and of the body: wherby all thinges are made ſubiect vnto the ſpirite, and word of God, as it is mete.

What Auguſtine vnderſtod by luſt. A ſimilitude.

Nether did Auguſtine by luſt, vnderſtād the acte of luſting: but the ability, prones and redy diſpoſition to doo euill. Which vices are not alwayes knowen in children, but ſo farre forth as theyr age doth vtter it. For ſo is there no difference betweene one that can ſe being in a deepe darke place, and betweene one that is ſtarke blind. But as ſone as euer ether light cometh, or that it is day, the blinde mans fault is eaſely ſene. The woolfe before he come to age declareth not hys nature and capacity. The ſcorpion ſtingeth not alwayes: howbeit he alwayes beareth the ſtinge, wherewith to ſting. The ſerpent ſo long as he is froſen with colde in the winter, is handled without danger: not bycauſe he then hath no venome, but bycauſe he is not then able to powre it out. And he ſaith, that this concupiſence

All mankind in Adam as in a lompe.

is drawen by generation, bycauſe we haue all ſinned in Adam. For he thinketh that all mankinde was in Adam as in one lompe. And bycauſe in him nature is corrupt by reaſon of ſinne, we can not drawe thereof but onely a corrupt nature. For of thorns are not gathered grapes, nor of brambles, figges. But he chiefely thinketh that this concupiſcence is traduced into Adams poſterity by the feruentnes of the pleaſure, which happeneth in procreation. Howbeit

The opinion of certain Scholmen.

ſome of the Schoolemen of the wiſer ſorte iudged, that although there ſhould happen no wickednes of luſt in the accompanieng of the parentes, yet the child ſhould not want originall ſinne, bycauſe it was in the firſt man, as it were in ſe minali ratione (as they ſpeake) that is, in the nature of the ſede. If thou demaund

Whither this luſt be volumtary.

of Augustine, whither he thinketh that this concupiſcence, which he ſaith is original ſinne, be voluntary, he anſwereth, that it may be caled voluntary, bicauſe the ſinne which our firſt parentes committed was voluntary: but in vs it can not be called voluntary, bycauſe we haue not taken it vpon vs by our owne election, excepte paraduenture it may ſo be called, bycauſe it is not put into vs violently. Pigghius inueigheth againſt this opiniō: for thus he ſaith, If the ſinne of

Pigghius againſt Auguſtine.

the firſt man hath corrupted mans nature, ſuch an effect ought to be naturall vnto ſin. For there was nothing in that firſt tranſgreſſiō, which had the meane to corrupte nature, more then other ſinnes. Wherefore wee ſhall of neceſſitye graunt, that our nature is corrupted, not only by the faulte of the the firſt parentes, but alſo by the ſinnes of all our progenitors: which thing ſemeth verye abſurd vnto Pigghius, that we ſhould be ſo much the more corrupt, how much we are after them. But this chiefe point, whether the ſinnes of all parentes be traduced into their poſterity, I omitte at this preſent, and will ſpeake thereof toward the ende, ſo much as ſhalbe thought méete. In the meane tyme I deny

Corruption is not the naturall effect of ſin.

that, which this man taketh for a grounde, namely, that corruption is the naturall effect of ſin. For the reaſon thereof is rather taken of the iuſtice of GOD: whereby the grace of the ſpirite and heauenly giftes, wherewith man was endewed before hys fall, were remoued from hym when he had ſinned. And thys wyth drawing of grace, came of the iuſtice of GOD, althoughe the blame bee to bee aſcribed to the tranſgreſſion of the fyrſt

Grace being taken a way corruption followed of his own accord.

man: leaſt a man ſhoulde ſtraight way ſay that God is the cauſe of ſinne. For when he had once withdrawen his giftes, wherewith he had adorned man ſtraight way vices and corruptions followed of their owne accord, which were before farre from the condicion of man. Pigghius alſo demaundeth howe ſinne hath the power to corrupt nature: whither it be for that that it is a priuation, or els by reaſon of the matter or ſubiecte of priuation. But it ſéemeth that it can not be for that it is priuation: for foraſmuch as it is nothing, it can worke nothing: nether can it be by reaſon of that action, which is ſubiecte vnto priuation, as was the wicked election thoroughe will of the firſte man: for Adam when he did eate the forbidden fruite, deſired not this, neither was this his will, to corrupt his owne nature and the nature of his poſterity. This is a very weake argument. For we ſée that oftentimes

Many thinges follow men againſt their will. A ſimilitude

many thinges follow men againſt their will and vnwares: which thinges though they would not, are yet ioyned together with theyr actions. They which immoderately gorge themſelues with meate and drinke, do it not with this mind and purpoſe, to bring vnto themſelues the goute. But it followeth of his owne accorde. So although Adam woulde not haue theſe thinges to happen, yet when he had ſinned, they happened of theyr owne accord. But ſaith he, ſeing that this luſte hapeneth by a certaine neceſſity of birth, and not by choice or election, it cannot haue the nature of a fault or ſinne. But this therfore he ſaith, for that he taketh ſinne more narroly and ſtraightly then he ought to do, for he will haue ſin to be a thing voluntary, and a thinge ſpoken, done, or luſted, againſt the law of God. But if he take ſinne for iniquity (as Iohn hath deſcribed it) he ſhall ſée that in luſt, may be found the nature of

In naturall luſt there is the nature of ſinne.

ſinne. For it is vniuſt, that the body ſhould not obey the minde in honeſt thinges, & that luſtes ſhould be againſt the mind, and beare dominiō ouer it, and that reaſon, ſhould be againſt God, and abhorre from his cōmaundements. Theſe things ſeinge they are vniuſte, whether they happen vnto vs with our wils or of neceſſitye, vndoubtedly they are ſinnes. But this man which obiecteth theſe thinges, doth he not ſée, that he muſt alſo of neceſſity graunt, that the poſterity of Adam is guilty of his ſinne, and that not willinge and againſt their mind: which thinge is moſt of all againſt the word of God? For it is written in the Prophet: The Sonne ſhall not beare

After Pigghius opinion the Son beareth the iniquitie of his father & not his owne.

the iniquity of the father: alſo, The ſoule which ſinneth, it ſhall dye: Which ſayinge vndoubtedly were falſe if we beleue Pigghius: foraſmuche as children do dye and are guilty of eternall damnation, although they haue not ſinned. Vnto which abſurdity we are not compelled: which do put in euery man that is born ſinne, and a cauſe why he ſhoulde die and be condemned. Pigghius alſo thinketh it contumelious and blaſphemous againſt God, for that he ſuffreth ſinne to be planted in them that are borne, when as they can do no otherwiſe, but to be borne in ſuche ſorte affected, as we ſée all other menne that are borne to be affected. But let Paul anſwere to this obiection: who in this Epiſtle ſaith: O man what art thou, which anſwereſt vnto God? Hath not the potter power ouer his clay, to make of one and the ſelfe ſame lompe one veſsel for honor, and an other for contumely? Let Eſay alſo aunſwere: who ſaith, that it is not mete that an erthē pot ſhould diſpute with other erthē pots of the worke of his maker. God is not ſuch a one to be brought into order by our reaſō: which ſhould come to paſſe if we ſhould meaſure his iuſtice by ye rule of our iudgemēt And foraſmuch as there paſſeth no day, wherin happeneth not ſomwhat in ye gouernmēt of worldly things which we find fault with & accuſe, & fatiſfieth not our wiſdome, whē then ſhall we confeſſe God to be iuſt? For who can aſſigne a cauſe, why ſo much grace is not geuē vnto him whiche peariſheth for euer, as is to an other which is ſaued? I know that theſe men are accuſtomed to ſay, that God doth therein no vniuſtice, becauſe he by no law is bound to deſtribute one & the ſelf ſame and equal grace vnto al men. But vndoubtedly humane prudence will not there ſtay. For it wil complaine and ſaye, that although he be not bound by the preſcripte of mans law: yet by the law of his goodnes he ought to be one and the ſelfe ſame vnto al men. Farther what humane wiſedome can ſée, what that iuſtice of God is, that ſome are taken away being yet infants and children, that theyr hartes ſhould not be peruerted with malice, and ſo to attain to ſaluation: wheras other are kept ſafe till they come to ripe age, wherin to deſerue vnto themſelues diſtruction: when as otherwiſe they mought haue bene

We oughte to haue in reuerence the ſecretes of God and not to correct them. A ſaying of Cato.

they had bene taken away in theyr infancy? Here we ought to haue in reuerence & to worſhip the ſecretes of the iudgement of God: and not to deſire to correct them, or to amende them, accordynge to the preſcripte of our lawes. Cato beinge an Ethnike when he tooke Pompeius parte, becauſe he iudged it iuſter then Ceſars, at the laſt the victory declining, and Pompey being diſcomfited & put to flight, looked vp to heauen, and cried out, that in thinges deuine there is greate obſcurenes. For he thought it a thing vnworthy, that the prouidēce of God ſhould ſuffer Ceſar to haue ye vpper hād. And I my ſelfe whē I conſider theſe things am much delighted whith Auguſtines anſwere which he vſeth agaynſt the Pelagians,

Two argumentes of the Pelagians.

when he was in hand with this ſelfe ſame cauſe, which we are now in hand with. For the Pelagians obiected vnto him two argumentes ſomewhat ſubtle and hard. One was, how it can be, that God, which of his goodnes forgeueth vs our owne ſinnes, will impute vnto any other mens ſinnes? An other was, if Adam by originall ſinne condemneth men vnwares, and agaynſt their will, why doth not Chriſt alſo, to ye ende he might in no part be inferior vnto Adam, ſaue the vnbeleuers? To theſe thinges Auguſtine anſwereth, what if I were ſo

An excellēt ſentence of Auguſtine.

dull, that I could not ſtraight way confute theſe reaſons, ſhoulde I therefore geue euer a whit the the les credit vnto the holy ſcripture? Yea rather it is much more conuenient, for me to acknowledge myne owne rudenes, then to aſcribe vntruth vnto the holy ſcriptures. But afterward he diſſolueth both the arguments. For to the firſt he anſwereth,

God imputeth not to vs an other mans ſinne but our owne. Chriſt to ſaue his wayteth not for their will. The iuſtice of God hath no nede of our defence.

that God is the chiefe good thing, nether doth he (as theſe men alleadge) in originall ſinne impute vnto vs an other mans ſinne, but our owne iniquity, which ſticketh vnto our nature, euen from the very beginning. To the other he ſaith, that Chriſt ſaueth alſo thoſe that are vnwilling: for he wayteth not for them to will, but of his owne accord commeth vnto ſinners, both vnwilling, and reſiſting. And he alſo bringeth many infants to felicity, which as yet beleue not, neither by reaſon of age can haue fayth whereby to beleue. Therefore do I alleage theſe thinges, to ſhewe that it is lawfull for me if I will to vſe the ſame anſwere, which this father vſed firſt, and to ſay vnto Pigghius: Let vs ſuffer God to defend himſelfe: he nedeth none of our defence, that he ſhould not be counted vniuſt or cruell. Let vs beleue the ſcriptures, which crye euery where, that we are borne corrupt and vitiate. Which thing alſo both death and an infinite heape of miſeryes do manifeſtly declare vnto vs: which thinges vndoubtedly God would not lay vpon the childrē of Adam, vnles there were in them ſome ſinne deſeruing puniſhement. But they which diſcend not into themſelues, neither behold their owne nature, how redy it is to all wickednes, thoſe (I ſay) know not what this concupiſence meaneth. Howbeit many

Euen the Ethnikes wondred at the corruption of our nature.

of the Ethnike Philoſophers ſaw it. For they do meruayle how in ſo excellent a nature there can be ſo greate wickednes, ſelfe loue, and deſire of pleaſures. And they ſo acknowledge theſe euils, that they iudged it very nedefull that children ſhould haue correction and diſcipline: and to corect this naturall malice they gaue counſell to ſuſtaine labours, and excerciſes, and many other hard and gréeuous thinges. But they ſaw not the cauſe and fountayne of theſe

The Ethnikes ſaw the euil, but vnderſtoode not the fountayne thereof.

euils. For that can be perceaued only by the word of God. Farther this Pigghius reaſoneth and ſayth, that this deſire which Auguſtine calleth concupiſence is a worke of nature and of God: and therefore it can not be counted ſinne. But we haue before anſwered, that it commeth not from the groundes of nature as it was inſtituted by God, but of nature corrupted. For man, when he was created, was made right, and (and as the ſcripture ſayth) to the Image of God.

Adam whē he was created had affectiōs geuē him which were gentle and moderate. Iulianus Pelagians praiſed luſt.

Wherefore that deſire of thinges pleaſant and preſeruatiue in Adam, when he was firſt created, was not outragious or vehement, to be againſt right, reaſon, and the word of God: for, that followed afterward. Wherefore we ought not to call it the worke of God (as Pigghius ſayth) but the wickednes of ſinne, and corruption of affections. Wherefore Auguſtine calleth Iulianus the Pelagian an vnſhamfaſt prayſer of concupiſcence. For he (which thing Pigghius alſo doth) commended it as a notable worke of God. Moreouer Pigghius is agaynſt Auguſtine for this cauſe, namely, becauſe he ſayth that concupiſence is ſinne before baptiſme, but after baptiſme he denieth it: when as (ſayth he) the concupiſence is one, and the ſelfe ſame, and God, is the ſelfe ſame, and his lawe the ſelfe ſame. Wherefore he concludeth, that ether it muſt be ſinne in both or els in neither. But here Pigghius excedingly erreth two maner of wayes: firſt becauſe

What mutation commeth by regeneration.

he thinketh, that in regeneration is made no mutation: eſpecially ſeing that he can not deny, but that in it commeth the remedy of Chriſt, and his righteouſnes is applied, and the guiltines taken away. For that God imputeth not that concupiſence which remayneth after regeneration. Moreouer alſo the holy ghoſt is geuen, that the might of concupiſence myght be broken, ſo that although it abide in vs, yet it ſhoulde not beare rule in vs. For to thys thynge Paul exhorteth vs, when he ſayth, Let not ſinne raigne in your mortall body. On

Auguſtine affirmeth that thoſe thinges which remaine after regeneratiō are ſinne. If at any time he deny it to be ſinne, the ſame muſt be vnderſtād as touching the guiltines therof. That luſt is not actuall ſinne. Why original ſinne is called luſt. Whither this ſinne be the wāt of originall righteouſnes. What the ſcholemen vnderſtand by originall righteouſnes. Not euery defect or want maketh the thing euill.

the other ſide alſo he is deceaued, in that he ſuppoſeth, that Auguſtine thinketh, that the concupiſence which remayneth after baptiſme, is vtterly no ſinne and eſpecially if it be conſidered alone and by it ſelfe. For by moſt expreſſe wordes he ſayth, that of hys owne nature it is ſinne, becauſe it is diſobedience, againſt which we ought continually to ſtriue. But when he denieth it to be ſinne, the ſame is to be vnderſtand, as touching the guiltines therof: for that is without doubt taken away in regeneration. For ſo it comth to paſſe, that God, although it be in very dede ſinne, doth yet not impute it for ſinne. Farther Augustine, compareth concupiſcence with thoſe ſinnes, are called actuall, & being compared with them it may be ſaid, that it is no ſinne. For it is far from the haynouſnes of them. But I meruaile how Pigghius could be ſo bold to ſay, that Auguſtine without teſtimony of the ſcriptures, affirmeth luſt, to be Originall ſinne, when as he, in his diſputations againſt the Pelagians, doth mightely defend his ſentence by the holye ſcriptures. But why he calleth Originall ſinne concupiſcence, this is the cauſe, for that Originall doth moſt of all declare it ſelfe by the groſſer luſtes of the mynde & of the fleſh. Now I thinke it good to ſée, what other men haue thought touchyng this. For beſides this opinion there is alſo an other ſentēce, which is of thoſe, which ſay, that Original ſinne, is the want of Originall iuſtice. Anſelmus was of this opinion in his booke de partu virginis, and he drew many ſcholaſticall authors into this his ſentence. And theſe men by Originall iuſtice vnderſtand nothing elles, then the right conſtitucion of man, when the body obeyeth the ſoule, and the inferiour partes of the ſoule obey the ſuperiour partes, & the mind is ſubiect vnto God & to his law. In this iuſtice was Adam created: & if he had abode, all we ſhould haue liued cōtinually in it. But foraſmuch as he fell, all we are depriued of it. The want of this righteouſnes they affirme to be Originall ſinne. But to make their ſentēce more plaine, they ſay, that not euery defect or want is ſinne or euill. For although a ſtone want iuſtice, yet ſhall not therfore the ſtone be called vniuſt or euill. But when the thing is apte & mete, to receiue that which it wanteth, then ſuch a defect or want is called euill: as it happeneth in the eye, when it is depriued of y faculty of ſeing. And yet we do not therfore ſay, yt in the eye is blame or ſinne: for then cō meth ſinne, when, by reaſon of ſuch a want, followeth a ſtriuing and reſiſtyng againſt the law of God. Pigghius condemneth this ſentence alſo. For he ſaith it is

An obiectiō of Pigghius.

no ſinne, if a man kepe not the gift which he hath not receiued. For it may be, that he which is borne hauing his health and being whole of body and limmes, may fal into a diſeaſe, or loſe one of his members, or become maymed: which defectes or wantes, yet there is no man will call faultes or ſinnes: but this ſimilitude ſerueth not to the purpoſe. For a diſeaſe or lamenes of the body ſerueth nothing, eyther to the obſeruyng or violating of the law of God. But that which they call the wante of original iuſtice, bringeth of neceſſitie with it, the breach of the law of God. More ouer he contendeth, y the loſſe of originall iuſtice, in children is not ſinne: bicauſe it was not loſt thorough their default, But this agayne is to call God to accompt. But God is 〈 in non-Latin alphabet 〉 : that is, not to be compelled to order, neither ought he to be

God is not to be broght to order.

ordered by humaine lawes. But let Pigghius conferre that his opinion wyth thys which he impugneth. This affirmeth that God condemneth vice and corruption, which it putteth to be in children newly borne. But Pigghius maketh children gilty, and condemneth them of that fault and ſinne, which is not in them: But onely is that which Adam our firſt parent committed. For otherwiſe he counteth thoſe children moſt innocent. But whether of theſe is more farre from reaſon, & more abhorreth euen alſo from humane lawes: to puniſh an innocent for an other mās ſinne, or to condemne him, which hath in himſelfe a cauſe why to be condemned? Vndoubtedly they that conſider the thing it ſelfe diligently, will ſay that the ſentence of Anſelmus is for many cauſes better, then this opiniō of Pigghius. For we know that to be true, which Eccleſiaſtes ſaith: namely, That God made man right.

The ſentence of Anſelmus better then the opinion of Pigghius.

But when he had once ſinned, ſtreight way followed crookednes. For he doth no more now behold God and heauenly thinges: but is perpetually made crooked to earthly and carnall thinges, and is made ſubiect vnto the neceſſity of concupiſcence. And this is to want Originall iuſtice. For actions or doinges are not taken away from men, but the power to vſe them well is taken away. As we ſée happeneth in thoſe that haue the palſey. They do in dede moue the hand, but bicauſe y power is hurt, wherby to gouerne that motion, they moue it deformedly, and weakely. This hapneth alſo in vs. For, foraſmuch as the deuine righteouſnes is wanting in vs, the

A ſimilitude

groūd is corrupt, wherby our workes ought to be rightly ordred & accōpliſhed. But (ſaith Pigghius) to want this gift, cannot be ſinne in yong childrē. For they are not bound by any debt or bond to haue it. And if the aduerſaries (ſaith he) wil ſay otherwiſe, let them ſhew ſome law, wherby we that are borne are bound. Which thing (ſaith he) ſeing they cannot do, let them ceaſe to ſay, that this wante of Originall iuſtice is ſinne. But we canne alledge not one lawe onely, but alſo thrée lawes The firſt is, the inſtitution of man. God made man after his owne image and ſimilitude.

By what law they that are borne are bound to haue originall righteouſnes. What is the nature of the image of God.

Wherefore we ought to be ſuch. For God doth iuſtly require that in our nature, which he made. And the image of God doth herein chiefly conſiſt, to be endewed with deuine proprieties: namely, with iuſtice, wiſedome, goodnes, and patience. But contrarywiſe Pigghius crieth oute, that this is not the nature of the image of God: for he ſayth that it conſiſteth in vnderſtanding, memory and will: as Auguſtine hath taught in his bookes de Trinitate, and in many other places. Theſe thinges in deede do the Scholemen teach: but we wil proue that the matter is far otherwiſe, both by the ſcriptures, and by the ſentences of the fathers. Firſte in the Epiſtle to y Epheſians it is thus written. Put away the old man cōcerning the conuerſatiō in time paſt, which is corrupted though the concupiſcenſes of error: but be renued in the ſpirite of your mind & put on the new mā which after God is created in righteouſnes & holines of truth. And to the Colloſians the 3. chap. Ye haue put on the new man, which is renued in knowlege after the image of him that created him. And a little afterwarde,

A trimme reaſon concerning the image of God.

he expreſſeth y cōditions of this image ſaying, Put ye on tēder mercy, goodnes, modesty kindnes, gentlen s, long ſuffering, forbearing one an other, & forgeuing one an other. And in y 8. chap. to the Rom. Thoſe which he foreknew, he alſo hath predestinate to be made like vnto the image of his ſon. All theſe things ſufficiētly declare, what that image of God is, which the holy ſcriptures ſet forth vnto vs, in the creation & inſtauraciō of man. Neither abhorred the fathers from this ſentence. Ireneus in his 5. booke ſaith, that by the powring into vs of the holy ghoſt, man is made ſpirituall, euen as he was created of God. And Tertullian againſt Marcian ſaith, that that is the image of God, which hath the ſelfe ſame motious and ſenſes with God. And the reaſon which perſwadeth vs therunto is, that man was therefore at the beginning made like vnto the image of God, to be ruler ouer all things created, as it were a certaine vicar of God. And no man can doubt, but that God will haue his creatures well gouerned. For he continually commaundeth vs not to abuſe them: and we are bound by a lawe to referre all thoſe thinges, whereby we are holpen, vnto God, as from whome all things do flow. But the good vſe, and right adminiſtration of thinges, can not be had, vnleſſe we be endued wyth thoſe condicions, whiche we haue ſayde are required vnto the Image of God. But in that Augustine aſſigneth the Image of GOD to bee in the vnderſtandynge, memorye and wyll, wee ſaye that he therefore

Auguſtine is defended The faculties of the minde are the image of God, but not when they are ſpoyled of vertues. The law of nature requireth originall righteouſnes.

did it, to ſetforth vnto vs ſome form or example of the deuine perſons, in what caſe they are one to an other. But he oughte not ſo to be vnderſtanded, as thoughe he would make theſe faculties of the mind, being naked and ſpoyled of theſe vertues, which we haue declared, the image of God. Wherfore we haue a law geuen vnto vs either by the inſtitution, or by the reſtitutiō of man, which Paul commandeth, and by this bond we are bound to haue originall iuſtice, whiche we haue loſte. We haue alſo the law of nature, & to liue agreably vnto it (as Cicero ſaith in his 3. booke de finibus) is the principall and laſt end of mans eſtate. And this lawe dependeth of that other law which we before put: For it commeth of no other thinge, that we haue in our mind cogitatiōs, accuſing, and defēding on an other, but onely for that they are taken of the worthines of nature, as it was inſtituted of God. For whatſoeuer Philoſophers, or lawgeuers haue written of the offices of mannes life, the ſame wholy dependeth of the fountaines of our conſtitution. For thoſe preceptes

The offices of the law of nature ar had of the inſtitution of man.

cannot come out of a corrupt nature, out of ſelfe loue, and malice, whereby we are prone to euil: but they come of that forme of vpright nature, which they imagine is required of the dignity of man, and which we know by the ſcriptures was inſtituted of God, and commaunded of vs to be renued. And to this pertaineth (as ſome ſay) that law of the mind, againſt which the law of the members reſiſteth. There is alſo a third law, which God would haue put in writing: namely, Thou ſhalte not lust. Which precept, although our aduerſaries wreſt vnto actual ſinnes, yet we wil

By this precept, thou ſhalte not luſt, is condemned the want of originall righteouſnes. Infantes feele not theſe lawes

in the 7. chapt. of this Epiſtle declare, that it alſo belongeth to originall ſinne: and that God would by the commaundement haue all manner of wicked luſt vtterlye cutte of from men, Wherefore we haue now lawes, whyche ſo longe as they be in force, wyll perpetuallye bynde vs, and make vs debitors, all our lyfe tyme to performe that ryghteouſnes whyche they require. It is true in déede, that infantes féele not theſe lawes, and by that meanes ſinne lyeth a ſléepe in them as Auguſtine ſayth in his 2. booke of the merites and remiſſion of ſinnes, following y which is ſpoken of. Paul ſayth: I liued ſometimes without a law: not y there was at any time no law preſcribed vnto Paul: but bycauſe in his childhode, by reaſō of age, he felt it not. Wherefore ſinne (ſayth Paul) was dead, which Auguſtine interpreteth, was on ſlepe. But when the commaundement came, y is, when I began to know y law, ſinne reuiued. He had ſin in him before: but foraſmuch as it was not felt, it ſemed dead. Now appeareth how thoſe thinges which we haue ſpoken agree with the holye ſcriptures. Yet ſtill Pigghius vrgeth, that theſe thinges nothing

An obiection of Pigghius.

pertaine vnto infantes: for they oughte not to haue a law preſcribed vnto them which can not be auoyded. But in ſo ſaying, he vnderſtandeth not the meaning of the holy ſcriptures: for they ſufficiently declare, that thoſe things which

A law may be geuen euē or thoſe thinges which can not be performed.

are commaunded in the law, can not perfectly be performed of vs: when as yet they are moſt ſeuerely commaūded. Paul ſaith in this epiſtle, That which was impoſible vnto the law, foraſmuch as it was weakened through the fleſh, God ſending his ſonne &c. By theſe words it moſt manifeſtly appeareth, that we cānot performe the law, s it is commaunded. For if we could, we ſhould be iuſtified by works nether had Chriſt neded to haue ſuffred death for vs. There ar alſo other offices

Vtilities of the law.

of the Law, for which it is written. For it is profitable to direct the actions of ye godly, but it is moſt profitable to declare ſin. For by the law (ſayth Paul) cōeth the knowledg of ſin. Again I was ignorāt of luſt, vnles the law had ſayd, Thou ſhalt not luſt. Farther by the law, ſinne is alſo increaſed, & doth more lead vs, & greuouſlier oppreſſe vs. For the law 〈…〉 ed in, that ſin ſhould abound: & to the Corrint. The power of ſin is the law. And al theſe things tēd to this end, y mā ſhould as it were by a Scholmaſter be brought vnto Chriſt, and implore his ayd, and deſire to haue ſtrēgth geuen him: whereby at the leaſt in ſome part, and with an obedience now begon to performe thoſe thinges which are commaunded: and that thoſe things wherin he fayleth might not be imputed vnto him, but might be made whole by the righteouſnes of Chriſt. Auguſtine in his firſt boke againſt Iulianus reproueth the

The pelagians boaſted that God commaundeth not thoſe things which can not be done. Auguſtine reherſeth the ſinnes of infantes.

Pelagians, for that they thoughte that they had taught ſome great point of doctrine, when they taughte, that God commaundeth not thoſe thinges, whiche can not be doone: and he declareth thoſe to be the endes of the lawe whiche we haue now expreſſed. Yea and Auguſtine alſo in his bookes of confeſſions maketh mencion of thoſe ſinnes, which euen ſuckinge infantes doo committe. Agaynſt which no mā cā ſay they could reſiſt. And they ſhould not be ſins, vnles they wer referred to ſome law, which is by them violated. Nether doth y any thing helpe Pigghius, or put away their ſinnes, for that they vnderſtand them not. For that which is filthy, although it ſeme not ſo to vs, yet of his owne nature is it filthy

Thinges filthy although they ſeme not filthy yet ar they neuertheleſſe of their owne nature fylthy. The opiniō of Auguſtine and Anſelmus differ not in very deede. The definition of Original ſinne.

〈 in non-Latin alphabet 〉 (as he ſaith) 〈 in non-Latin alphabet 〉 . y is, That which is filthy is filthy whither it ſeme ſo or no. This opinion of Anſelmus concerning the lacke and want of originall iuſtice, doth in very dede nothing differre from the ſentence of Auguſtine, wherein he calleth originall ſinne luſte: but that whiche in Anſelmus is ſpoken ſomewhat more expreſſedlye is more obſcurely wrapped in the word concupiſcence. But bycauſe this want of originall iuſtice may ſo be taken, as though we vnderſtoode onely the priuation of the giftes of God, with out any vice of nature, therefore it ſhall be good to ſet forth a more full definition of originall ſinne.

Originall ſinne therefore is the corruption of the whole nature of man, traduced by generation from the fall of our firſt parent into his poſterity, which corruption, were it not for the benefite of Chriſt, adiudgeth al men borne therin in a maner to infinite euills, and to eternall damnation. In this definition are contained al kinds of cauſes. We haue for the matter or ſubiect, all the partes & ſtrengthes of man: The forme, is the deprauation of them al: The efficiēt cauſe is the will of Adam which ſinned: The inſtrument, is the propagation of traduction, which is done thorough the fleſh. The end and effect, is eternall damnation together with all the diſcomoditis of thys life. And hereof ſprange ſondrye

Sondry names of this ſinne.

names of this ſinne: ſo that ſometimes it is called a defect or want, ſometimes peruerſenes, ſometimes vice, ſometymes a diſeaſe, ſometymes contagiouſnes, ſometymes malice, and Auguſtine calleth it an affected quality, and 〈 in non-Latin alphabet 〉 that is a diſorder. And that the whole mā is corrupt, hereby appeareth, becauſe he was to this ende created, to cleaue vnto God, as to the chiefe good. But now he vnderſtandeth

The corruption of the partes of man is declared.

not things pertayning vnto God, nor with patience waiteth for the promiſes which are ſet forth in y ſciptures: but wt grief he harkeneth vnto y preceptes of God: and the paynes & rewardes he vtterly cōtemneth. The affections rebelling agaynſt ſound reaſon do wantonly deride the word of God. The body neglecteth to obey the ſoule. All theſe thinges, although they be experimēts of naturall corruption, yet are they alſo confirmed by teſtimonies of the holy ſcriptures. Of the corruption of vnderſtanding Paul ſayth, The carnall man vnderſtandeth not thoſe thinges which are of the ſpirite of God: yea he can not: becauſe they are fooliſhenes vnto him. In which wordes let vs marke by the way agaynſt

A proofe of the impoſſibility of the law.

Pigghius, that the lawe was geuen of ſuch thinges which of vs can not be performed. For the lawe doth chiefely commaund vs to haue knowledge in things pertayning to God, which thinges yet Paul apertly affirmeth, that the carnall man can not vnderſtand. And to our purpoſe, we ſée that Paul affirmeth, that this blindnes or ignorance is grafted in man, and that of nature: for we can not imagine, that it commeth by reaſon of tyme or age. For the elder in yeares a man is, ſo much the more and more is he inſtructed concerning God. Wherefore in that he is carnall, and vnapt to vnderſtand thinges pertayning to God, it commeth of his corrupt nature. And this corruption is of ſo great waight, that Auguſtine in his 3. booke agaynſt Iulianus the 12. chapter ſayth, that by it the image of God is alienated from the life of man, by reaſon of the blindnes of the harte: whiche blindnes (he ſayth) is ſinne, neither is it very agreable with the nature of man.

Blindnes of the hart is ſinne.

The ſame Auguſtine (in his 1. booke of the merites and remiſſion of ſinnes, the 30. chapter, where he bringeth theſe wordes of Dauid, Remember not the ſinnes of my youth, and my ignorances) maketh mencion of moſt thicke darkenes of ignorance, which is in the hartes of infantes being yet in their mothers wombe: who know not why, from whence, and when they were thruſt in there. For the

Blindnes and ignorance are not agreable with the nature of man.

infant lyeth in the mothers belly vnlearned, vndocible, not able to vnderſtand the commaundement, being ignorant where he is, what he is, of whome he was created, and of whome he was begotten. All which thinges were far from the nature of man as it was firſt created: and are rather vices of nature. For Adam was not ſo created, but he was both able to vnderſtand the commaundement of God, and could alſo geue names vnto his wife and to all other liuing creatures. But in infantes we muſt wayte a long tyme, that they may by little and little as it were diſgeſt this diſſines. Farther, that this ignorance is to be counted ſinne, Reticius the moſt auncient byſhop of Auſton is a witnes (as Auguſtine teſtifieth of him in his firſt booke agaynſt Iulianus) For when he ſpeaketh of baptiſme, thus he writeth: That it is the principall indulgence in the

Reticius biſhop of Auſton in Fraunce.

Church, wherein we put away all the waight of the olde crime, and we blot out the olde wicked actes of our ignorance, and put of the olde man with his naturall wicked actes. By theſe wordes we ſée that wicked actes are naturall in vs, and that the ſinnes of ignorance are blotted out in baptiſme. Wherefore foraſmuch as infants are baptiſed, it is manifeſt by the authority of this father, that they haue ſinnes, and that their olde ignorance is blotted out in baptiſme. Now concerning the

The wil is alſo corrupt

will, let vs ſee whether it alſo be corrupt or no. The Apoſtle beareth manifeſt witnes of it, that the ſence and wiſedome of the fleſhe is enmity agaynſt God. And vnder this ſentēce he comprehēdeth all the affectiōs of men which are not yet regenerate. But I meruayle at the impudency of Pigghius, who becauſe he would by ſome meanes vnwrap himſelfe, ſayth, that this place is to be vnderſtand of the ſence of the letter, which he contendeth is agaynſt God, nether can it be ſubdued vnto him. For both the wordes that go before, and the wordes that follow, are manifeſtly agaynſt hym. For Paul ſtraight way addeth the difference betweene men which are in the fleſhe, and them which are in the ſpirite. Wherfore it playnely appeareth, that he entreateth not of the diuerſity of the ſence of the ſcripture, but of the variety of men. The wordes that go next before that ſentence are, that which was impoſſible vnto the lawe, in as much as it was weake by reaſon of the fleſhe, God ſending his ſonne in the ſimilitude of ſinfull fleſhe, by ſinne, condemned ſinne in the fleſhe, that the righteouſnes of the lawe might be fulfilled in vs. Theſe wordes alſo teſtify that Paul ſpeaketh of vs, and not of the ſpirite or letter of the ſcriptures. For in vs is that weakenes, whereby the lawe was weakened, that it coulde not bringe vs to ſaluation: and by Chriſt the righteouſnes of the lawe beginneth to be fulfilled in vs. Neither ought we to harken vnto

The ſcripture by fleſh vnderſtandeth not the groſſer part of the mind.

them, which both in this place, and alſo in many other, will that by fleſhe we ſhould vnderſtand only the groſſer part of the mynde. For Paul when to the Galathians he rehearſeth the workes of the fleſh, doth not only number amongſt them adulteryes, fornications, wantonnes and other ſuch lyke, but alſo idolatry, whiche no man can deny, but that it pertayneth vnto the mynde, and not vnto the fleſhe. And Chriſt when he ſayth, That whiche is borne of fleſhe is fleſhe, and that whiche is borne of the ſpirite, is ſpirite, exhorteth vs to regeneration, whiche vndoubtedly pertayneth not only to the ſubſtance of the bodye, or groſſer partes of the mynde, but alſo chiefely vnto the will, and mynde. And when he ſayde vnto Peter, Bleſſed art thou Simon Bariona: for fleſh and bloud hath not reueled theſe thynges vnto thee. he ſignified, that he had not lerned thoſe thinges of naturall knowledge, but of the ſpirite of God. For vnder the name of fleſh, he comprehendeth thoſe things which pertaine vnto the mynde and reaſō. Neither yet do we ſay (as Pigghius fondly cauilleth) that in the chiefeſt part of the minde, is nothing but fleſh. For we know, though Pigghius had not told vs,

Why the ſoule is called fleſh in the ſcriptures.

that the ſoule is a ſpirite: which yet before regeneration is in the ſcriptures called fleſh: bicauſe when as it ought to make the fleſh, that is, his groſſer partes ſpirituall, and to bring it to the obedience of a minde inſtructed by the worde of God, it rather declineth vnto the pleaſures therof, and ſo is made carnall. But they obiecte vnto vs that which is written to the Galathians: The fleſh lusteth againſt the ſpirite: and the ſpirite agaynste the fleſhe: as though this could not be poſſible, if we leue nothing vncorrupted in the mindes of men. But vnto this obiection we thus eaſely aunſwer: Firſt, that Paul ſpeaketh thoſe wordes of the beleuers, which are alredy regenerate: which thing thoſe wordes which followe do ſufficiently declare: That ye ſhould do, not thoſe thinges which ye would: by which wordes he declareth, y they had obteined a right will of the ſpirite of Chriſt, which yet they were not able to performe by reaſon of the daily conflictes of the minde, and their great infirmitie. Wherfore the Apoſtle in that place ment nothing els, then that whatſoeuer is in vs which is not perfectly regenerate, altogether rebelleth againſt the ſpirite of God. Farther alſo we deny not, but that ſometimes there is ſome ſuch battaile in

In the mindes of thoſe that are not regenerate there are yet lawes of nature, and ſome illuſtration of the ſpirit of God.

men which are not yet regenerate, not bicauſe their minde is not carnall, & prone to vices: but becauſe in it remaine ſtill grauen the lawes of nature, and bicauſe in it is ſome illuſtration of the ſpirite of God: although it be not ſuch an illuſtration which can either iuſtifie, or worke an healthful alteracion. Farther, that reaſon is corrupted in vs, Pauls wordes ſufficiently declare, wherein he admoniſheth vs, to put on the new man, which he ſaith ought continually to be renewed in vs. Now foraſmuch as he will haue a man to be ſo vtterly chaunged, and a man conſiſteth not onely of body and affections of the fleſh, but alſo, and that much more, of mind, will and reaſon, it followeth of neceſſity, that theſe thinges alſo were corrupte in him. For otherwiſe what nede haue they to be renewed? Neither is y of ſo great

Thinges which are to be renued, ought firſt to haue ben corrupt

force, if a man ſay that theſe thinges ought to be vnderſtand of thoſe which are of full age, which thorough their owne choyſe and voluntary ſinnes haue corrupted theſe thinges in themſelues. For I would aſke, why all men vniuerſally that are not regenerate, haue ſo contaminated themſelues, that there is not one of them all found innocent? Vndoubtedly, vnto this queſtion can nothyng els be aunſwered, but that in them, euen ſtreight way from the beginnyng the firſt groundes were corrupted and defiled. Auguſtine alſo teacheth that we are onely ſo far forth regenerate, as we are made like vnto Chriſt. For in that we are vnlike vnto him in the ſame we are not regenerate, but retaine ſtill in vs the olde man. Wherfore let vs ſée, whether euen from the very beginning our minde, will, and reaſon, be lyke vnto Chriſt? For if they be found vnlike, we muſt néedes conclude that they are corrupt and pertaine vnto the olde man. And as touching the corruption of ye inferiour partes of the minde, daily experience ſufficiently teacheth vs. Farther,

The inferiour partes of the mind are diſperſed in the members.

this is proper to the inferiour partes of the minde, to be diſperſed into the members, and to poure themſelues thoroughout all the partes of the fleſhe: which cannot agrée with the minde and reaſonable part, which are ſpirituall and vndeuiſible. The bodye alſo hath fallen from his nature, ſo that it is rebellious and repugnante vnto the minde. Whiche thyng alſo Paul teacheth, when he cryeth out: O vnhappy man that I am, who ſhall deliuer me from the body of this death? And again

Thinges that are good ought not to be denied. Our ſentence agreeth with Auguſtine and Anſelmus. Wh ther guiltines be the formal part in this ſinne. The batta l & ſtrife againſt the law of God ſemeth to be the form of this ſin. How our nature is good and not good. The fleſh is in ſuche ſort good, that in it dwelleth no good thing.

when he ſaith: I feele an other law in my members. Laſtly, that the whole man with all his ſtrengthes is vtterly corrupte, the commaundement of Chriſt ſufficiently proueth, in that he commaundeth vs to denye our ſelues. If that our nature were innocent and perfect, we ſhould not nede to deny it. For good thinges are to be retained and not to be put away. With this our definition of originall ſinne, wel agréeth the want of originall iuſtice. Alſo with it agréeth the deſcription of Auguſtine, wherin he ſaith, that it is the concupiſcence of the fleſh: ſo that either of them be rightly vnderſtanded. The chiefe of the ſcholemen acknowledged this doctrine, as Thomas, Scotus, and in eſpeciall Bonauentura. Theſe appoint for the materiall part in this ſinne, the corruption of nature, or concupiſcence: and for the formal part, the want of originall righteouſnes: and ſo of theſe two opinions, which we haue now reherſed, they make but one. But yet ſome of our men will haue guiltines or imputation of God to be the formall part. But foraſmuch as that thing is vtterly ſeperated from ſinne, I rather leane to that ſentence, which putteth for the forme, the battaile and rebellion againſt the law of God. For, that is the principall cauſe why the vices of nature are to be called ſinnes. Neither ought we to geue eare vnto them, which continually cry out, that our nature is good. For we graunt that to be true concerning nature, as it was firſt inſtituted, but not after that it fell. For it is in déede good, but yet ſo that it hath ſome corruption ioyned with it. But whē theſe men ſay, that concupiſcence is alſo good, they muſt pardon vs if we rather beleue Paul, then them. But he ſaith: I know that there dwelleth no good in me, that is, in my fleſh. And ſtreight way, when I would do good, I finde by the law, that euill is adioyned vnto me. Here he calleth concupiſcence euill. To the Galathians alſo he ſufficiently

Naturall luſt deſireth not alwaies thinges profitable.

proueth it to be euill, when he admoniſheth vs to crucifie it. It is falſe alſo which they ſay: namely, that it alwayes deſireth thinges profitable and preſeruatiue: for we haue experience, that it is euermore prone to thinges hurtfull, and to thoſe things which chiefly are enemies vnto life. Farther if nature were ſo innocent and good, as theſe men fayne it to be, why ſhould God ſo greuouſly puniſh it?

An argument taken from the puniſhments and diſeaſes of men.

Amongſt all kinde of creatures we ſée none in a maner more full of miſery then man, if we looke vpon his natiuity, infancy, childhode, education, and diſcipline. All things are ful of teares, ſorrow, ſighyng, infirmity, and labours. With the body he muſt labour to get his liuyng, the mind is perpetually vexed with troubleſome affections, the hart is moued with ſundry mocions, and the body afflicted with diuers diſeaſes. All which things when ſome diligently weighed, they ſayd: That Nature is not a mother, but a ſtepmother. I will not ſpeake how the bodies and mindes of infantes and children are ſometymes deliuered vnto the deuill to be vexed. For ſo

Infantes are ſometimes deliuered vnto the Deuill to be vexed.

we read in the Goſpell, that a child was ſo vexed of the Deuill, that he ſomtymes threw hym into the fire, and ſomtymes into the water. Wherfore the ſeuerity of God doth in ſuch ſort count the nature of man to be innocent, that it greuouſly puniſheth it. Farther the Ethnikes (it ſhould ſeme) ſaw more in this thing then theſe deuines. For Plato in his 2. booke of a publike wealth, ſaith: That men are of nature euill: as which can not be led, to kepe iustice of theyr owne accord: but onely not to ſuffer iniury. And Socrates ſheweth, that vertues cannot be had, vnles men (as it is ſayde the Poetes were) be inſpired with ſome deuine power. And Cicero in his 3. booke of a publike wealth (as Augustine citeth him in his 4. booke againſt Iulianus) ſayth: That man is borne into the world of nature his ſtepmother beyng naked, frayle and weake of body, hauyng a mynde vexed wyth grieues, ſubiect to feares, weake to labors, prone to luſtes, wherby is ouer whelmed the loue of God, and alſo the wyt, and mynde. Eccleſiaſticall writers alſo leaned to this opiniō: whoſe conſentes being many, Augustine gathereth

Conſentes of the fathers.

together in his firſt boke againſt, Iulianus. Of Ireneus and Tertullian we haue already ſpoken. Ciprianus alſo ſayth, that Chriſte hath healed the woundes whyche Adam inflicted, and the poyſons wherewith the Deuil had infected our nature. Cyprianus acknowledgeth the infirmitye deriued from the ſynne of the fyrſte parente: wherebye we are ſo prouoked to ſinne, that none can flatter hymſelfe of hys owne innocencye. For who can boaste that he hath a chaſte harte? For as Iohn ſayth: If we ſaye we haue no ſinne, wee deceyue our ſelues, and the truth is not in vs. Agayne Cyprianus in hys Epiſtle to Fidus, teacheth, that infants oughte to be baptiſed, that they pe riſhe not for euer. Augustine alſo citeth the Biſhop Reticius: whoſe wordes we haue before rehearſed. He citeth alſo Olympius a biſhoppe of Spayne, who ſaith: That the ſinne of the first man was ſo diſperſed in the budde, that ſinne is borne together wyth man. He alſo citeth Hilarius, who writeth thus of the fleſhe of Chriſt: Therfore ſeyng he was ſent in the ſimilitude of ſinnefull fleſhe, ſo had he alſo ſin. But becauſe all fleſh is of ſinne: namely, of the ſinne deryued frō the first parent Adam, he was ſent in the ſimilitude of ſinnefull fleſh: ſo that there was not in hym ſinne, but the ſimilitude of ſinnefull fleſh. The ſame father in an other place expounding the xviij. Pſalme, vrgeth this ſentence of Dauid. Behold in iniquities was I conceiued, and in ſinnes hath my mother conceaued me. Alſo in his Homilie vppon the booke of Iob, he ſaith: That the body is a matter of malice: whiche can not be ſayd to haue bene ſo from the first constitution. And Ambroſe vpon Luke ſaith: that the body is a stinking puddle, and an harbor of ſinnes: but by the benefite of Christ it is chaunged into the temple of God, and made a holy place of vertues. The ſame father againſt ye Nouatians ſaith that our byrth is in ſinne: and in his apologie of Dauid he ſaith: that before we are borne, we are blotted wyth contagiouſnes: and before we haue the vſe of lyght, we receaue originall iniuſtice: & are conceaued in iniquity. And of ye Lord he ſaith, It was mete that he which ſhould not haue in his body the ſinne of falling, ſhould fele no naturall contagiouſnes of generation. Wherefore worthely did Dauid be wayle in him ſelfe the corruptions of nature: & forth at that filthines begā in mā firſt before life. The ſame Ambroſe of the Arke of Noah: Whome then hath he now pronounced a iuſt man, but hym which is free from theſe bondes? whome doth the bondes of common nature not hold. Alſo vpon the Goſpel of Luke he ſayth, That the infants which are baptiſed, are by the waſhinges of the healthfull miniſtery reformed from maliciouſnes. Ierome vpon Ionas the prophete ſayth, that litle infantes are ſubiect vnto the ſinne of Adam. And y it ſhould not be thought that he ſpeaketh it only of guiltines, vpon the 18. and 41. chap of Ezechiell he vrgethe, that not euen a child which is but a day old is without ſinne. He vrgeth this alſo, Who can make that cleane, which is conceaued of vncleane ſede? Gregorius Nazianzenus ſaith, The image of God ſhall pourge the ſpot of bodely inundacion: & afterward: Haue in reuerence the natiuity, whereby thou art deliuered frō the bōdes of thyne earthly natiuity: And intreating of baptiſme, by thys (ſayth he) the ſpotes of the firſt natiuity are purged, by which we are conceaued in iniquities, and our mothers hath in ſinnes begotten vs. Auguſtine defēdeth Baſilius Magnus. For the Pelagians

Auguſtine defendeth Baſile.

would haue him to ſeme to be one theyr ſide. For he writeth againſt the Manichies, that euill is not a ſubſtance, but a conuerſation, which cōmeth only of the will: which ſaying he vnderſtode of thoſe which haue gotten the infection of conuerſation by their owne will: which conuerſation he ſayth may eaſely be ſeperated from the will of them that be ſicke. For if it could not be ſeperated from it, euil ſhould be a ſubſtantiall part thereof. All theſe thinges Auguſtine affirmeth to be vprightly ſpoken. For the Manechies affirmed, that euil is a certaine ſubſtance,

In opinion of the Manechies. Euell may be ſeperated from vs thoroug the mercy of God. The perfect ſeperation from euell is hoped for in the life to come.

and that that euill was the beginning of all thinges in the world. But Baſilius one the contrary ſide ſayth, that that euill is in a good thing, and that it happened to be euill, thorough the will of the man and woman which ſinned. But in that he ſayth, that it may eaſely be ſeperated from the will, he aſcribeth it not to our ſtrēgths, but to the mercy of God. And wheras he ſayth that there ſhalbe left no tokens therof, that alſo doo we hope for: but not in this life, but in the life to come. But that he acknowledged originall ſinne, his ſermon concerning faſt ſufficiently teſtifieth. For thus he ſayth, If Eue had faſted from the tree, we ſhould not now haue neded this faſt. For they that are whole haue no nede of a phiſitiō, but they that are ſicke. We haue bene ſicke thorough that ſinne: let vs be healed by repentance. But repentance without faſting is vaine, By theſe wordes, Baſilius affirmeth, that by reaſon of the ſin of Adam we are not whole. Moreouer he citeth the 12. Biſhoppes of the Eaſt which condēned Pelagius. Vnto which ought Origen alſo to be added, who, whē he interpreceth y ſentēce of Paul which we haue rehearſed, namely, Death hath gone ouer all men, ſaith, that Abel, Enoch, Mathuſalē, and Noah ſinned. But as for other fathers he ſayth he will not recken, bycauſe they haue euery one ſinned. For there is not one cleane from filthynes, although he haue liued but one day only. But he ſpeaketh more manifeſtly vpon the 6. chap. of this epiſtle whē he ſayth, that Baptiſme ought to be geuen vnto infantes by the Apoſtolicall tradition: bycauſe the Apoſtles knew that there were in all men, naturall corruptions of ſinne, which ought to be waſhed away by water and the ſpirite. And Chriſoſtome vpon Geneſis entreating this queſtion, why men are now afrayd of beaſtes, and are hurte of them, when as they were created to be lordes ouer them, thys thinge (he ſayth) happeneth by reaſon of ſinne, and by cauſe (ſaith he) we haue fallen from confidence and honour. And therby Auguſtine proueth, that the nature of infantes is fallen, bycauſe beaſtes doo not ſpare them. The ſame Chriſoſtome expounding y place which we are now in hād with, ſayth, That that ſinne, whiche came thorough the diſobedience of Adam hath cōtaminated all. He hath alſo many other places, which ſerue for the confirmation of thys ſentence. And yet the Pelagians were not aſhamed, and eſpecially Iulianus to cite

The Pelagians went about to draw Chriſoſtome vnto them.

thys father for a witnes, as thoughe he made with them, bycauſe in his ſermon of thoſe that are baptiſed, rehearſing many giftes of Baptiſme, namely, that they which are Baptiſed doo not onely receaue remiſſion of ſinnes, but alſo are made childrē and heires of God, brethern of Chriſt, and his fellow heires, members and temples of God, and inſtrumentes of the holy ghoſt, addeth at the laſt, Seeſt thou howe manye are the giftes of Baptiſme? And ſome thinke that the heauenlye grace conſiſteth in the remiſſion of ſinnes. But we haue reckened verye manye highe commendacions, and for that cauſe we baptiſe children beinge infantes: when as yet they are not defiled wyth ſinne, that to them myghte be geuen or added ryghteouſneſſe, holynes, adoption, inheritaunce, and brother hoode of Chryſte, to bee hys menbers. By theſe wordes Iulianus thoughte, that Chriſoſtome ment that there was no originall ſinne. But Auguſtine ſayth, that theſe his words are to be vnderſtand of ſinne, which they haue committed by their owne proper deliberation: from which ſinne childrē

Infantes may be called innocentes as touchinge ſins whiche they haue committed of theyr own propre deliberatiō.

We muſt vſe great warines in reading of the fathers.

To haue proper ſins may be vnderſtande two maner of wayes.

are without doubt free, and after this maner they may be called innocentes. According to which ſentence Paul writeth of thoſe two brethern, before they had done any euill or good: when as yet none at all is accepted from that which the Apoſtle ſayd, By the ſinne of one man, ſinne came on all men to condemnation, and alſo, By the diſobediēce of one mā, many are made ſinners. By this it appeareth how ware we ought to be in reading of the fathers. For ſometymes we reade in them that infantes haue not proper ſinnes of their owne: when as yet they do in eſpeciall acknowledge in them the vices of nature, that is originall ſinne. But to haue proper ſinnes may be vnderſtand two maner of wayes: Ether it may be vnderſtand of thoſe ſinnes, which they haue committed of their owne proper will, and frée choiſe: and after this maner that ſentence of Chriſoſtome concerning infantes, is counted true: Or els proper ſinnes are called proper vices of nature, wherewith we are both defiled and condemned: which ſinnes can not be ſeioyned from infantes, foraſmuch as they are borne in them, as Dauid manifeſtly proueth. Farther Auguſtine hath noted in the wordes of Chriſoſtome, which are in the Greke tonge, that there it is written ſinnes in the plurall number, and not ſinne in the ſingular number, as Iulianus had cited that place. For thus it is written

Greeke wordes of Chriſoſtom

in Greke, 〈 in non-Latin alphabet 〉 that is, for this cauſe we baptiſe infantes, when as yet they haue no ſinnes. Whiche woorde 〈 in non-Latin alphabet 〉 , that is, ſinnes, being in the plural number, is (as Auguſtine thinketh) moſt aptly applied vnto thoſe ſinnes, which are called actuall. And he addeth,

Why the auncient fathers ſpake little of Originall ſin. A ſimilitude

that the auncient fathers diſputed not ſo largely of originall ſinne, becauſe the Pelagians were not yet ſprong vp which impugne it. Theſe ſo many ſentences of the fathers ought Pigghius diligently to haue weighed: eſpecially ſeing he counteth them for Egles, which ſée moſt ſharpely, and do alwayes flye vnto the body. But me thinketh he reckeneth them as counters, wherewith men caſt accompt: which being put in ſondry places do ſometymes ſignify a pounde, and ſometymes a peny, as it pleaſeth him that caſteth the accompt. So Pigghius wyll ſometymes haue the authority of the fathers moſt ample, and ſometymes if they pleaſe him not very well, he will haue it to be none at all. And ſo ſometymes he reuerenſeth them as egles, and ſometimes he diſpiſeth them as Iays.

Pigghius diſpiſeth his Romiſh church.

But in this thing he ſemeth to contemne the iudgement of his owne Romiſhe Church, which otherwiſe he euery where maketh equall euen with God him ſelfe. For, that Church doth in ſuch maner acknowledge or originall ſinne, that it ſuffereth not infantes dying without baptiſin e to be buried, no not euen in the churchyard of Chriſtians: and commaundeth that the deuill be by exerciſmes expelled out of infantes, when they are broughte to baptiſme, becauſe it iudgeth them to be the bondſclaues of the deuill. Which thing I do not therfore ſpeake, thereby either to allow thoſe exorciſmes, or that I would haue them ſtill retayned. For that ought to be obtayned of God by praye s, and we ought not to do it, thereby to go about by a miracle to heale a 〈◊〉 poſſeſſed with a deuill. For foraſmuch as at this day there is no ſuch gift in the Church, there is

Innocent liued in Auguſtines time. They which diminiſh originall ſinne diminiſh the benefite of Chriſt.

no cauſe why we ſhould deſire to retayne it. Neither do we graunt that infāts whiche are not yet baptiſed, are poſſeſſed of the deuill. Innocent alſo biſhoppe of Rome, which liued in Auguſtines tyme, condemning Pelagius concerning originall ſinne, was of the ſame mynde that we are of. We oughte not to extenuate this euill: otherwiſe we ſhall extenuate the benefite of Chriſt. And they which acknowledge not this ſpot, are neither ſory for it, neither yet do they ſéeke remedy of Chriſt. Vndoubtedly in this thinge Pigghius hath proceded farther thē euē the Pelagians. For they denied only the propagatiō of ſinne through Adam:

Pigghius erreth more greuouſly in this thing then the Pelagions.

But Pigghius crieth out, that that ſentence is wicked, and blaſphemous and contumelious agaynſt God. Agayne it ſuffiſed them to ſay, that infantes dying without Baptiſme, are both ſhut out of the kingdome of heauen, and alſo placed in the paynes of hell: but this man dreameth, that they ſhalbe happy through a certayne naturall bleſſednes, yea and ſo happy, that they ſhal bleſſe, prayſe and loue God, with all their mynde, with all their hart, and wyth all their ſtrengthes. But now let vs ſee, how he goeth aboute to darken and to obſcure this definitiō which we haue before put. Firſt he ſaith, that by theſe darknes and corruptions of nature ye vnderſtand, either mere priuations of the giftes of God, or certayne thinges poſitiue. If ye vnderſtand them to be priuations, then know I what ye meane. But your debatinges are nothing els, but tragicall names, and vayne wordes. But if ye will haue them to be thinges poſitiue, then foraſmuch as in an infant that is newly borne, there is nothing but the ſoule and the body, which are cleane, and haue nature and God for their author, from whence or by what haue theſe peſtilences burſt forth, which ye make mencion of? We anſwere, firſt, that the priuations which we here put

What maner of priuations are vnderſtand in originall ſinne.

are not like negations which take away the whole: as when we ſay, that Centaurus or Scilla are not: but we ſaye that they are ſuch that they leaue the ſubiect mayned, vnprofitable and deformed: as it appeareth in an eye which wanteth ſight, and in the hand of one which hath the palſey, which is euer ſhaking. In ſuch maner is originall ſinne in vs. The powers indede and actions of the minde remayne, but they want their vprightnes, and therefore are wicked and corrupt. But Pigghius ſtill erreth, becauſe he fayneth that the nature of man

A falſe imagination of Pigghius concerninge the nature of the firſt man.

hath of it felfe a certayne naturall integritye whereunto were added thoſe ſupernaturall giftes geuen vnto the firſt parent. But after ſinne, whē thoſe gifts were taken away, man fell into his olde eſtate. But this is a mere dreame: for the nature of man was inſtituted of God in ſuch ſort as was conuenient for it. Therefore the giftes being taken away, it is corrupted and hurt: and foraſmuch as it ſtrayeth from his conſtitution, it is ſubiect vnto ſinne, Farther we ſay not that originall ſinne is only this priuation, but alſo it comprehendeth thinges poſitiue, as proneſſe to euill, violence of nature agaynſt the worde of God, and ſuch other like. And therefore Bernhardus ſayth, that in the coniunction of the ſoule with the body, it is euen as if it ſhoulde fall vpon an heape of moſt ſharpe poteſhardes, and hurting ſtones. But among y Schoolemen Gulielmus Pariſienſis in his booke called Summa de vitiis & virtutibus, bringeth this ſimilitude: That the ſoule is in ſuch maner let down into the body, as if a man ſhould fall into a myry, depe and ſtony place, and ſo ſhoulde both be drowned, be arayed with myre, and alſo be hurt. So, ſaith he, by originall ſinne we are drowned into the darkenes of ignorance, we are defiled with luſtes, and as touching the powers and facultyes of the mynde we are wounded. But in that Pigghius ſaith, that both the body and the ſoule are good things, and haue God for their author, I graunt that: And when he afterward demandeth, how thē ſhould they be corrupted, I anſwere with Paul: By one man which fell: and that by procreation, as a little here afterward ſhalbe declared. But whereas he ſayth, that they can by no meanes be corrupted, for that God is the author of them, to is no ſtrong reaſon. For they which are of full age haue both body and ſoule which are the workes of God, and are continually preſerued by his power: but yet may they be vitiated and corrupted. If he ſay that that commeth of mans will and free choyſe, ſo alſo anſwere we, that the ſame may

A falſe argument of Pigghius It is falſe that men cā not be corrupted but by will and free electiō.

come of other cauſes, namely through propagation, & ſede. Wherfore Pigghius argueth frō that which is not the cauſe, as though it were the cauſe. For this is his meaning, if men be corrupted, y can not be done but by will & free election, whiche thing is not true. All the argumentes which he obiecteth agaynſt vs do ſpringe of this, that he ſayth, that he vnderſtandeth not how this corruption ſhould be deriued into our poſterity: and how it is poſſible that infantes ſhould be bounde by any lawe: and how there can be a law geuen of that thing, which we can not auoyd. But foraſmuch as the holy ſcriptures do ſpeake, teſtefy and teach theſe thinges, it is no matter how much Pigghius ether vnderſtandeth, or not vnderſtandeth. For we beleue many thinges, which we perceaue not, nor know by any ſure reaſon. Which yet ought not to be of any ſuch force, that euery man ſhoulde obtrude vnto vs thinges to beleue, whatſoeuer they thinke good vpon this pretence, becauſe although they can not be vnderſtand by reaſon, yet they ought to be cōprehended by faith, foraſmuch as God can bring to paſſe farre greater thinges. For firſt, that thinge which we ſeke to be beleued, ought to be proued by the holye ſcriptures. And then althoughe we can not attayne vnto

In humane nature and in Ethnikes there is left ſome goodnes.

it, yet let vs leane to fayth, and laye aſide reaſon. And by our difinition it followeth not, that in nature, or in Ethnikes there is left no goodnes. Only thys we affirme, that this vice woulde deſtroye all, if God by Chriſt brought not a remedye in the regenerate. Alſo in thoſe whiche are not regenerate, God is ſometymes preſent, and illuſtrateth them with excellent and heroicall vertues: wherwith original ſinne is brideled, and publike wealths &

God ſuffreth not Originall ſin to waſt and deſtroy ſo much as it might, or ſo much as Sathan de deſireth

Empires are retained at the leaſte in ſome ciuill order. Socrates woulde not goe out of priſon, when he moughte: Aristides when he was exiled, wiſhed vnto his citiſens, that they might neuer be in ſuch euill caſe, to haue any cauſe to remember him. Phocion euen now going to his death, and being demaunded if he would any thing vnto his ſonne. I would (ſaid he) that he neuer remember the iniury done to me. The publike wealth of Rome had Curtians, Scipios, & Catos, men full of ciuill honeſty, and great louers of vertue. Which dueties, although, as they were in men which knew not God, they were ſinnes, yet were they bridels of originall ſin & of nature corrupted: leſt all thinges ſhould be turned vpſide down, good lawes ſhould fall to ruine, and the lighte of nature in a manner ſhoulde be extinguiſhed. Now ſéeyng we haue confirmed Originall ſynne by the teſtimonies of the ſcriptures, and haue confuted the opinion of Pigghius, and haue reiected their opinion, which thinke originall ſinne to be onely a guiltines, and obligation contracted thorough the ſinne of Adam, and ſeing we haue alleaged Auguſtines definition, that originall ſinne is the concupiſcence of the fleſh, and Anſelmus definition, that it is the want of originall iuſtice, and laſtly ſeing we haue proued our definition largely, and by many teſtimonies: now reſteth for vs to proſecute thoſe thinges which we put forth in the thirde place: namely, of the conditions and proprieties of originall

What are the conditions and proprieties of original ſinne.

ſinne how it is ſpred abrode, how it is aboliſhed, in what ſorte the remnants therof are in men regenerate, and what payne is due thereunto. And concernyng the maner how it ſpreadeth into our poſteritie, we haue before reherſed ſundry opinions. The firſt of thoſe opinions was of the traduction of ſoules: which we ſhewed by Auguſtines iudgement to be eaſier then the reſt, althoughe it be not receiued of all men: An other opinion was, which Auguſtine followeth: namely, that originall ſinne is traduced by the luſt and inordinate pleſure of ſuch as procreate. This opinion hath two errours: Firſt, becauſe it putteth this euill in procreation, as if it were of neceſſity: which yet may be ſeperated from it. And euen the ſcholemen thē ſelues graunt, that he which ſhould be begotten without the corrupt affection of y parentes, ſhould yet neuertheles contract originall ſinne. For to it they ſay it is ſufficient, that he was in Adam, as in his firſt ſéede. An other error is, for that then originall ſinne ſhould conſiſt onely in the filthy affection of luſt: when as in verye déede (as it is ſaide) it comprehendeth the corruption of the whole nature. Others thought, that God created the ſoule euill, becauſe it ſhould be a part of a man execrated and ſet vnder the curſe. But becauſe this ſemeth to be repugnant vnto the nature of creation, that it ſhould be called a filthines, therfore that opinion is alſo

What is the ſubiecte of Original ſinne.

reiected. The laſt opinion is of moſt men receiued, and it is, that the ſoule contracteth originall ſinne by his coniunction with the body, which is alredy infected and corrupted of our parentes: ſo that if we be demaunded what is the place thereof, or (as they commonly ſpeake) what is his ſubiect, we anſwer: that the place therof is in the fleſhe, as in the roote and beginning: then out of that fountayne it alſo

Seede is the inſtrument wherby this ſin is traduced.

poſſeſſeth the ſoule: and ſo it is extended thoroughout the whole man. Wherfore, ſéede is the inſtrument, wherby this ſinne is traduced from the parentes into the children. Pigghius obiecteth, that vices can not be deriued by ſede into the poſterity, vnles peraduenture, it be thoſe vices which cleaue and ſticke in the body of the parent: as we ſée happeneth in the leproſie, in the falling ſickenes, and other diſeaſes of the body. Neither doth nature ſuffer, that in the very ſubſtance of ſéede, ſinne ſhould haue place, that by it, it ſhould be traduced into the children. Here we aunſwer,

Not onely the affections of the body are deriued from the parents into the children, but alſo the affections of the minde.

firſt, that it is not true, that onely the diſeaſes of the body of the parentes are deriued into the children. For we ſée many conditions of the minde, deriued from the parentes into the children: As wit, fury, ambition, gentlenes, hautines, & ſuch other. To the other we graunt in déede, that the euill qualitie or corruption which is brought by the ſéede, as it is in the ſede, is not ſinne, But yet that letteth not, but that the corruption brought into the children by ſeede, as by an inſtrument, may haue in it the nature of ſinne. As the qualities which we haue now reherſed, do not make the ſéede it ſelfe wittie, docible, or couetous: but yet thoſe qualities brought vnto the child conceiued, do make him ſuch a one. But whether God may be put

Whether God be the author of this traduction of originall ſinne

the author thereof, they commonly ſay, that the deformitye and vnrighteouſnes which is in this ſinne, is drawn out of nature already corrupted: which as it was created of God, was not ſo vitiated, and ſo they graunte, that whatſoeuer is good in nature, the ſame to be of God. And whatſoeuer is therein euill, for as much as it is nothing ells but a defect or want, of it, it is not or neceſſity to put an efficient cauſe. For that which is but a want, it is not of neceſſity that it ſhould be made: for if it ſhould be made, it ſhould alſo remayne in it. But this is not enoughe. We agree indede with them, that God is the author of the ſubiect, or of the thing layd vnder the defect or want. But in that they ſay, that this defect it ſelfe hath not an efficiēt cauſe, therein we agree not with them. For there ought to be ſomething to remoue or prohibite that perfectiō which is wanting, and to with hold the grace and giftes, wherewith our nature was endewed at the beginning. Wherefore we muſt needes referre this priuation or defecte vnto God, which geueth not perfection vtterly without want: which thing he euermore doth by his iuſt iudgement, although it be not alwayes manifeſt vnto vs. And it is moſt certayne by the ſcriptures, nether can it be denied, but that God puniſheth ſinnes by ſins. But yet they are not ſo laid on vs of god, y they ſhould be ſinnes as they depende of him: for whatſoeuer God doth, the ſame without all controuerſy is both righte and luſte. And euen puniſhementes, ſo farre forth as they are puniſhementes, pertaine to the nature of goodnes. Howbeit as they procede from vs, they are ſinnes. For we doo not affirme, that God by himſelfe

God when he createth the ſoule corrupteth it not.

when he createth the ſoule, corrupteth it. For it contracteth the filthines of ſin from a corrupt body where vnto it is adioyned. But in this thing humane wiſedome is muche offended. For it thinketh, that by no meanes there ought to be made any ſuche coniunction. For it ſemeth to be like, as if a man ſhould caſt a

Wherein humane wiſedome is here offended.

precious thinge into an vncleane veſſell. It ſemeth alſo vniuſt, that the ſoule which hath done nether good nor euil, ſhould be ioyned with abody, from which it ſhould contract originall ſinne. Yea rather, if it ſhould be ſo, men ought to abſteyne from procreation. As they that are leprous are alſo exhorted to abſteyne if it be poſſible, from procreatiō, leſt by it they ſhould cōtinew to infect humane nature. And bycauſe the end whereunto man is inſtituted, is eternall felicity: it ſemeth not agreable, that the ſoule ſhould be placed in that body whereby it ſhould be called backe from the end preſcribed. And as it is vniuſt, that the ſoule which hath not offended ſhould be puniſhed in hell fire: ſo alſo ſemeth it vniuſt y it ſhould be caſt into that body, wherein it incurreth not payne, as in hell, but ſinne and hatred of God, which are thinges more grenous, and doth ſo incurre them, that it can by no meanes auoyde them. Theſe thinges are ſo hard and obſcure that they can not fully be ſatiſfied by mans reaſon. There are indede certayne

Theſe obiections may be l nified, but not ſo diſſolued, that they can ſatiſfy mans reaſō.

conſolations gathered out of Eccleſiaſticall writers, which doo only mitigate and lenefie theſe obiections, ſo much as is ſufficient for godly myndes: but not ſo much as mans reaſon requireth. For the ſoule is ioyned with an vncleane and infected body, in conſideration of the whole world: that the kinde of man which is the chiefeſt, ſhould not be wanting in it. God ceſſeth not of from his office. He letteth not the courſe of nature: but the body being now made, according to his prefixed order he treateth the ſoule: and will rather a man to be,

God will rather haue a man to be although he be corrupt, then that he ſhould be nothing.

Of thoſe thinges which he gaue at the beginning he geueth certaine. He hath put forth the remedy of Chriſt. God myght otherwiſe haue helped if he had would.

God ſheweth a form of his goodnes in renuing of this our kinde. A ſentence of Gregorius.

although he be not borne without ſinne, then to be nothing. And though he geue not al thoſe thinges which he gaue at the beginning, yet of his mercy he geueth many of them. Farther he hath ſet forth the remedye of Chriſt our mediator, by whome the ſinne which we haue contracted ſhould be purged. Which corruption driueth the Elect, before their conuerſion, vnto Chriſt: that feling the ſtrēgth of their diſeaſe they may receaue medicine of him. And then after they are once grafted into Chriſt, they haue this ſinne lefte to ſtriue and to wraſtle agaynſt, that at the laſt they might cary away the victories and triumphes. But thou wilt ſay, God mought by ſome other meanes haue ſaued mākind, that it ſhould not be aboliſhed, if he had ereated an other man pure and perfect, that Adam being dead without iſſue, all that other mans poſterity ſhould be procreated without corruption. There is no doubt but that God could haue done this, if he had would. But this had not bene to erect one that had falen, to ſaue that which was ſpilled, and to redeme him which had vtterly periſhed. God would ſhew forme of his goodnes, that notwithſtanding the corruption of nature, he might ſaue from deſtruction, as many as he had choſen. For he would not vtterlye breake the bruſed reede, nor quench the ſmoking flaxe. For he would bring forth Chriſt, as it were an other Adam: which mought in ſuch ſort ſaue his, as the other had deſtroyed them. Theſe and ſuch like thinges led Gregorius to crye out: O happy fault, which deſerued to haue ſuch a redemer. Which wordes I would not gladly pronoūce, foraſmuch as I ſe nothing in y matter, which is not miſerable & to be lamented. For in y ſo great ſaluatiō folowed, y ſame is to be aſcribed to the goodnes of God, and not to the ſinne of Adam. For of it is deriued not ſo greate a good thing, but only by accidens, that is by chanſe. Theſe thinges although they can not ſatiſfie the obiections whiche we haue put, ſo much as humane

The contraction of originall ſin condēneth not the elect. The order of nature requireth that a ſoule ſhould be ioyned to ſuch a body leſt the body ſhould be left without life. If we cocker our owne reaſō there wilbe no end of expoſtulating with God. The goodnes of procreation ought to be conſidered by the effect which is of it ſelfe.

reaſon woulde require, yet by them we haue ſomewhat after a ſorte to anſwere them. The coniunction of the ſoule with the corrupt body, maketh nothing to the deſtruction of the elect. For in Chriſt as well the body as the ſoule is renued. And as by the body the ſoule is infected, ſo by fayth in Chriſt, which is in the mynde, the ſoule together with the body is repayred. The order of nature requireth, that an innocent ſoule whiche hath done nether good nor euyll, ſhoulde be ioyned with a corrupte body: except the body ſhoulde be left without a ſoule, and the worlde depriued of the kinde of man. And if we go aboute to expoſtulate with God, there ſhalbe no meaſure, or ende. For an infinite number of ſoules would complayne, for that they were created, and were not predeſtinate to be ſaued: which yet neuer deſerued it. Many would complaine, for that they were borne of vngodlye, vnbeleuinge, and barbarous parentes and died in their tender ago, whereby they coulde come to no knowledge of God. And a man might inuent a thouſand ſuch kinde of complayntes. As touching procreation we ſay, that it is laudable, foraſmuch as it conſiſteth of lawfull matrimony. In it is to be conſidered the man whiche is begotten, that is, (as they call it) the effect proper and naturall. But man is a good creature of God: and ſinne or corruption is added per accidens, that is, by chanſe. And this euill hath a remedy, which thinge happeneth not in the leproſy, and other vncurable diſeaſes. We graunt alſo, that man is created to the ende to attayne to eternall felicity. And whereas it is ſayde, that he is by the ſinne of the body called backe from this ende, we on the contrary ſay, that he is by the ſelfe ſame ſtirred vp to Chriſt. Laſtly we graūt, that it may ſeme a thing vnworthy, y the innocent ſoule ſhould haue his place in hell: for y there, there is no redemption

The elect are by thys euell ſtirred vp vnto Chriſt. Reaſons to proue that this ſinne is ſpread abroade by ſeede and generation. We depend of Adam by generation.

to be hoped for. But being put in a body, though it be neuer ſo corrupt, yet it may attayne both redemption, and alſo ſaluation: Now let vs bringe reaſons, firmely and ſurely to proue, that originall ſinne is ſpred abrode into men by ſéede and generation. And we will therefore declare it by the holy ſcriptures, becauſe many are agaynſt it, and thinke it to be a thinge altogether fayned. Firſt Paul ſayth, that ſinne by one man entred into the world. Wherefore let vs conſider how men depend of Adam, thereby to be pertakers of his ſinne. And there can no other way be found, then ſede and generation. Farthermore, foraſmuch as the Apoſtle to the Epheſians ſayth, that we are by nature the children of wrath, and nature (as the naturall philoſophers affirme) is the beginning of mocion, we muſt nedes haue recourſe vnto ſede and generation: for they are the ground of our motiō and beginning. But Dauid more expreſſedly declareth this thing, when he ſayth, Behold I was conceaued in iniquyties, and in ſinnes hath my mother cō ceaued me. By which wordes he apertly teacheth, that this ſinne is traduced by generatiō. But that is farre more manifeſt whiche Iob ſaith: who can make that cleane, which is borne of vncleane ſeede? By this place the infected ſeede of our elders is reproued as vncleane, how much ſoeuer Pigghius cryeth out againſt it. But now let vs on the contrary ſide diligently conſider, by what meanes this ſinne may be taken away. Euen as it was brought in by one man, ſo alſo is it

How thys ſin may be taken away

remoued away by one man. And euen as the ſinne is powred in from Adam by ſeede, and generation: ſo agayne on the other ſide there are ſome thinges (in that multitude which pertayneth vnto Chriſt) which may haue the conſideration of ſeede, and thoſe are, election, or predeſtination, grace, the holy ghoſt, the worde of God, and baptiſme. Theſe two laſt inſtrumentes God vſeth for the regenerating of his. But if a man aſke whether the outward word, or viſible ſigne

The inward word is required of neceſſitye n them that be of full age. The outward word is an ordinary inſtrument wherby they that are of full age are called. Baptiſm is not to be contemned. Baptiſme is threefold. Of the infantes of Chriſtians which dye without baptiſme. Some children of the Saintes pertaine not to predeſtination. The reliques of this ſinne which remaine after regeneratiō are not unputed vnto death.

of baptiſme be altogether neceſſary, we anſwere that indede the inward word, whereby men are moued vnto Chriſt and are reformed, is vtterly required, if we ſpeake of them that be of perfect age: but in children, neither the inward word hath place, nor the outward word is an ordinary inſtrument. But doubtles the outward worde is an ordinary inſtrument, whereby God calleth thoſe that be of full age vnto ſaluation: although in ſome he doth by an extraordinary way vſe only ye inward word. For ſo he called Abraham out of his countrye, and inſtructed Adam immediatly (as they are wont to ſpeake) without all outward miniſtery. The ſigne of baptiſme is in no caſe to be cōtemned. For ſuch as neglect it, whē they may attain to it, obtain not regeneratiō. But if they cā not attayne to it, it ſhalbe no hurt vnto a godly man, and to him that is conuerted vnto Chriſt, though he bee not baptiſed. And hereof it came, that the fathers made mencion of the Baptiſme of blood, and of the ſpirite. And Ambroſe vpon the death of Valentinian the Emperor ſayth, that he wanted not the grace of Baptiſme, for as much as he ſo excedingly deſired it, although he were not baptiſed. But if I ſhould be demaunded concerning infantes of Chriſtians which dye without Baptiſme, I would anſwere, that we ought to haue a good hope of them, & that the ſame hope leaneth vnto the word of God, namely, vnto the league and couenaunt made with Abraham, wherein God promiſeth, to be not only his God, but alſo the God of his ſéede. Which promiſe yet, foraſmuch as it is not ſo generall, that it comprehendeth all, therefore I dare not perticularly promiſe ſaluation to any which ſo departeth: For there are ſome children of the ſaintes which pertayne not to predeſtination: as we rede of Eſau, Iſmaell, and many other: whoſe ſaluation was not therefore letted bycauſe they were not baptiſed. Howbeit whileſt we liue here, there remaine euen in them that be regenerate remnantes of this ſinne. For originall ſin is not vtterly taken away by regeneration. The guiltines indede is taken away: and ſuch thinges as remayne are not imputed to eternall death. But euery hinge ought to be iudged by that, that it is in it ſelfe: wherefore if we be demaunded, whether it be ſinne which remayneth in the regenerate, we anſwere, that it is ſinne. And if thou rede at any time, that it is not ſinne, thou muſt vnderſtand that to be ſpokē

That which remaineth of this ſinne after regeneration is ſinne.

of the guiltines thereof. But of this matter we will ſpeake more at large in the 7. chap. But in death this kinde of ſinne ſhall vtterly be ouerthrowne. For in the bleſſed Reſurrection, we ſhall haue a body renewed, and apt for eternall felicity. But in the meane time, ſo long as we are here, our old man and naturall corruption is cōtinually diſſolued, that in death at the laſt it may ceaſe to be. Now haue we ſene three thinges, how originall ſinne is ſpred abroade: by what thing it is takē away, and what is to be iudged of the remnantes thereof. Now let vs ſpeake of the payne due thereunto. Some of the ſcholemen thinke that the payne ſhalbe without feling.

What is the puniſhment of originall ſinne.

The Pelagians thought that they ſhould only be baniſhed out of the kingdōe of heauen: and farther they affirme nothing: but Pigghius addeth this alſo that they which dye hauing but this ſinne only, ſhalbe bleſſed with a certayne naturall felicitye: and ſhall loue God with all theyr hart, with all theyr ſoule, and with all theyr ſtrength, and ſhall ſet forth his name and praiſes. And although he dare not affirme theſe thinges as certayne, yet he alloweth thē as very likely. But Auguſtine de fide ad Petrum, and in other places alſo, oftentimes adiudgeth infantes that are not regenerate, if they dye ſo, to eternall fire. And in dede diuers ſentences of the holy ſcripture ſeme to agree with his opinion. For in the laſt iudgement ſentence ſhalbe geuen but to maner of wayes: nether is there appointed any third place betwene them that are ſaued, and them that are condemned. The Papiſtes alſo although they thinke that Purgatory ſhall continue vnto the day of iudgement, yet after that day they put no middle place. And it is manifeſtly writtē, that they whiche beleue not in Chriſt, ſhall not only not haue eternall life, but alſo the wrath of God abideth vpon them. And ſo longe as we be without Chriſt, we are called the childrē of wrath, nether is it to be doubted, but that God puniſheth thoſe with whome he is angry. Wherefore we will ſay with Auguſtine and with the holy ſcriptures, that they ſhalbe puniſhed, but how or in what ſort, we can not define: but that, for aſmuch as there are ſundry puniſhementes of hell (for euen the ſcriptures affirme, that ſome ſhall be delt with more tollorably then other ſome) it is credible, that they, foraſmuch as they haue not adioyned other actuall ſinnes vnto originall ſinne, ſhallbe more eaſely puniſhed. Howbeit I alwayes except the children of the ſayntes, for that we doubt not but that they may be nombred with the beleuers, although in very dede by reaſon of age they beleue not as the children of the infidels are nombred among the vnbeleuers, although by themſelues they reſiſt not fayth. Wherfore the children of the godly departinge without Baptiſme may be ſaued, thorough the league which God hath made with theyr parentes, if ſo they partayne vnto the nomber of them that are predeſtinate. I except alſo, if there be any other which by the ſecret counſell of God belong vnto predeſtination

Theſe thinges being now thus diſcuſſed let vs come vnto the argumentes of the Pelagians, whereby they ſought to proue, that there is no originall ſin. Their

The argumentes of the Pelagians againſt originall ſinne.

firſt argument is, that it is not very likely, that God will ſtill perſecute the ſinne of Adam, whē as he hath long ſince ſufficiētly puniſhed it: eſpecially ſeing Nahū ye prophet ſaith, that God wil not twiſe iudge one & the ſelfe ſame thing. I know there be which āſwer, y he hath not twiſe geuē iudgemēt vpō y ſin, but •• s only: for in one iudgement he cōprehēded Adā, & all his poſterity. But to declare ye thinge more manifeſtly, I ſay, that in euery one of vs, as often as we are puniſhed, there

Euery man beareth his owne ſinne, and not an other mans How this is to be vnderſtande, that God reuengeth in vs the ſinne of Adam. A ſimilitude

is a cauſe, why we ought to be puniſhed: and therefore in euery man is condemned his owne proper fault and not an other mans. And though we reade, that God doth reuenge in vs the ſinne of Adam, that is ſo to be vnderſtand, by reaſon our ſinne had his beginning of him. As if a man being ſicke of the peſtilence ſhould infect other, and they dye, we can not ſay, but that euery one of them died of his owne and proper peſtilence, and not of an other mans. But if a man will ſay, that they periſhed by his peſtilence from whome they drew the contagiouſnes, that is ſo to be vnderſtand, becauſe he brought in the peſtilēce firſt, and with tooch infected them. But that ſentence of Nahum the prophet maketh

A place of Nahum.

nothing to this matter. In déede Ierome when he interpreteth that place, ſayth, that by thoſe wordes Marcion is confuted. For he falſely alledged, that the God of the olde teſtament ſemed a reuenger and cruell, becauſe he puniſhed men with moſt greuous puniſhementes. Which thing Ierome ſayth, is to be aſcribed vnto goodnes, and not to cruelty. For God (ſaith he) did for no other cauſe puniſhe men ſo greuouſly in Sodom, in the floude, and at other tymes, but that they ſhould not periſh for euer. For he puniſhed thē once, that they ſhould not afterward be puniſhed agayne. But the ſame Ierome, peraduenture, becauſe he ſawe theſe reaſons not very ſtrong, obiecteth vnto himſelfe: By theſe wordes it may ſeeme, that adulterers if they be taken, are in good caſe, for ſo it ſhould come to paſſe, that they being puniſhed with death, ſhould eſcape eternall puniſhementes of hell. Wherefore he aunſwereth, that the iudge of this world can not preuent the ſentēce of God, nether is it to be thought, that by a light puniſhement thoſe ſinnes are put away, which deſerue a greuous and longer

In Ieroms time adulterers were puniſhed with death.

puniſhement. In theſe wordes of Ierome are two thinges to be noted: the one is, that at that tyme adultery was puniſhed with death: and the other, that that interpretacion ſemed not to ſatiſfie him: wherefore he alledgeth an other expoſition of the Iewes, that God by thoſe wordes would ſignifie, that the Aſſirians ſhould not be able, after they had led away the ten tribes, to obtayne alſo the kingdome of Iudah, as they had attempted to do vnder Ezechyas. God (ſaith he) will not ſuffer a double vexatiō to ariſe. It is ſufficient to him, to haue deſtroyed ten tribes, he will haue the kingdome of Iuda preſerued. This expoſition, although it haue in it nothing contrary to piety, yet it ſemeth not to declare the minde of the prophet. For he propheſied the threatning of God agaynſt Niniue, and that it ſhoulde be ouerthrowen. And mindinge to exagerate the vengeance at hand, he ſayth, that the vehemēce of the deſtruction which the Chaldeyans ſhoulde bring, ſhoulde be ſo greate, that God ſhould not nede to afflict them againe: for he would puniſhe them ſufficiently in the firſt vengeance. For the kingdome of the Aſſirians was vtterly ouerthrowen of the Chaldeyans. And it is a common ſaying amongſt vs, that when a man is beaten euen to the death, he was ſo ſtriken with one blowe, that he neded not the ſecond ſtroke. This is the Prophetes ſcope, and the proper ſenſe of this place. But as touching the matter, we deny not, but that afflictions in godly men do tende to this end, that they ſhould not be condemned with this world, as Paul ſaith. For they are fatherly chaſtiſementes, whereby God calleth them backe to repentance. But out of that we ought not to draw a generall rule, to

God puniniſheth many of the vngodlye both here and alſo will puniſh them in the world to come.

aſcribe vnto God a meaſure, that when he hath begon to puniſhe the vngodly in this life, he can not alſo puniſhe them in an other life, if they dye without faith and repentance. If they returne vnto God, they ſhall ſuffer nothing in an other life: and yet not becauſe they haue in this life with theyr puniſhementes made ſatiſfaction vnto God, but becauſe Chriſt hath throughly payd the price of redemption for them. Wherefore euen as vnto the godly are certayne good thinges geuen in this life, which are vnto them an erneſt peny, and beginning of the life to come, which ſhalbe accompliſhed in an other world: ſo in the vngodly, eternall puniſhementes are begon with the preambles of the afflictions

Puniſhmentes of this life are to the vngodly preambles of the puniſhmentes to come. A place of Ezechiel.

of this life. Which thing alſo Chriſt ſemeth to ſignify, when he ſayth, Feare him, which can both kill the body, and alſo caſt the ſoule into hell fire. By theſe thinges I thinke it manifeſtly inough appeareth, that the oracle of the Prophete, which we haue playnely interpreted, pertayneth nothinge to the matter whiche we entreate of.

An other of their arguments is taken out of the Prophet Ezechiell: The ſonne ſhall not beare the iniquity of the father. To this we may briefly aunſwere, as we a little before ſayd: namely, that the children beare not the iniquity of their fathers, but their own & proper iniquity, which cleaueth vnto euery man frō his natiuity. But bicauſe that place is of diuers diuerſly expounded, we will briefly declare our iudgement therin. This was a prouerb much vſed among the Iewes: Our fathers haue eaten ſower grapes, and the childrens teeth are ſet on edge. And not only Ezechiell maketh mencion of this ſaying, but alſo Ieremy in his 31. chap. The meanyng of y ſentence is this. Our fathers haue ſinned, and we are puniſhed for thē. And as the Rabines ſay, they which were of the kingdome of the ten tribes ſemed, to referre theſe things to Ieroboam the ſonne of Nabat, which firſt made the golden calues. But they which were of the kingdom of Iuda referred the ſame vnto Manaſses: for whoſe impiety they thought, that that captiuity honge ouer their heds, which the Prophets denounced. This prouerbe God reproued, & ſayd: that it ſhould not be ſo henceforth. Myne are the ſoules (ſayth he) the ſonne ſhall not beare the iniquitye of the father: but euery man ſhall dye in hys owne ſinne. Many will haue theſe wordes to be vnderſtand concerning ciuill puniſhment: bicauſe God in the 24. chapter of Deut. commaunded, that neither the parents ſhould be killed for the children, nor the children for the parents. Which thing alſo Amaſias king of Iuda obſerued, as it is written in the 14. chap. of the 2. booke of kinges. For he ſlew them that murthered his father, but ſpared their children, accordyng to the commaundement of y law. Howbeit the Iſraelites did not alwayes obſerue this. For we read in ye booke of Ioſua the 7. chap. that not only Acham was put to death for the accurſed thyng,

Ioſua did againſt the common law, when he puniſhed the children with the father.

which he had ſtolen, but alſo together with him, both his ſonnes and daughters, & alſo his cattell. But this was done by a ſinguler commaundemēt of God. Neither is it preiudiciall vnto the law vniuerſally geuen. Howbeit this expoſition concerning the ciuill law, agréeth not with the wordes of the Prophet. For the Iewes complained not of the puniſhment which was inflicted on them by the iudge, or by the Prince: but of thoſe calamities whiche God himſelfe had layde vppon themnamely, of the deſtructiō of their goods, of the ouerthrowing of the kingdom of Iudah, and of the captiuity of Babilon. In theſe thinges they ſpake euill of the iudgemēts of God, and murmured, that his way was not right. Wherfore others haue interpreted that place to be ſpoken of eternall puniſhments, of the withdrawyng of grace and the holy ghoſt: which things they ſay happē vnto euery man for their owne ſinnes, and not for the ſinnes of other mē. Howbeit in the meane time they affirme, that both the children do ſuffer temporall puniſhments for the parentes, and the people for the princes ſake. For God (ſay they) will puniſhe the fathers in the children. For the children are a certaine part of the parentes. Neither is it abſurd (ſay they) if the children by their afflictions profite their parentes, when as by this meanes both they are called backe to repentaunce, and alſo they haue no iniury done vnto them, if foraſmuch as they be mortall, they ſuffer death. For God prudently diſpenſeth the tymes either to liuing or dying: and taketh away life frō the children, either that they ſhould not be corrupted with malitiouſnes, or if they be now already in ſinnes & in damnation, y they ſhould not be more & more aggrauated, and that they might once at the length make an ende of liuing wickedly. And Augustine ſemeth ſomwhat to incline to this ſentence, in his queſtions vpon the boke of Ioſua the 8. and 9. queſtion. And they which wil haue theſe remnants of originall ſinne which remaine after regeneration to be no ſinnes, are compelled ſo to ſay. For they can not ſay, that in infantes their owne ſinnes are puniſhed, for as much as they affirme that they haue none. But we, which ſay that they are vtterly ſinnes, do teach, that they are not in déede imputed to eternal death, but yet they are ſometimes puniſhed with ſome paynes, to the end we might vnderſtand, that God is diſpleaſed with thē. But neither doth that erpoſitiō of Augustines ſo well agrée with Ezechiels meanyng. For the Prophete ſayth, that it ſhould not ſo afterward come to paſſe, that the children ſhould ſay that for their parentes ſake, they ſuffred temporall puniſhments, ſuch as were baniſhment and captiuity. For the Lord ſayth: the ſonne ſhall not beare the iniquity of the father. Wherefore, thys nothyng helpeth them, in that they ſay, that this is true in ſpirituall puniſhementes, & in eternall dampnation. For the Prophete ſpeaketh moſt apertly of the bodely puniſhementes of thys lyfe. Augustine hathe an other interpretation in hys Enchiridion to Laurentius in hys 46. chapter: namelye, that it is a prophecye of the benefite whiche ſhoulde be geuen by Chriſt. For, foraſmuch as thorough his death ſatiſfaction is made for Originall ſinne, the Prophet ſayth: that the child henceforth ſhal not beare the ſinne of his father, but his owne. And Augustine ſéemeth to be led into this ſentence, bicauſe when as Ieremy in his 31. chap. writeth in a maner the ſelfe ſame thing, ſtreight way is added a promiſe of the new Teſtament. Behold ſaith he) the dayes ſhall come, and I wyll make a new couenaunt wyth the houſe of Iuda. But this ſence alſo ſemeth not to agrée with y meanyng of ye prophet which we haue before reherſed. Moreouer although Chriſt ſuffered at a tyme appointed,

Children in the old Teſtament were ſaued by the power and grace of the death of Chriſt.

yet by the power & grace of his death, children were ſaued alſo in the old Teſtament. What neded then to ſay, that henceforth it ſhall not be ſo, when as in very dede it was not ſo before. Farther they alſo, which are without Chriſt, beare their owne iniquity, neither do they ſuffer puniſhmentes for an other mans ſinne, but for their owne. Wherfore we ſay, that the ſentence of the Prophet is generally true: and that all, both children, and alſo thoſe that be of full age as well of the olde Teſtament as of the new, do beare euery one their owne iniquitie. For al mē that are borne, haue in themſelues ſinne and corruption, for which they ought to be puniſhed. Wherfore this ſentence confirmeth our opinion: ſo far is it of, that it can be alledged againſt vs. But this maketh moſt of all againſt Pigghius: for he affirmeth, that children beare the ſinnes of the parentes, when as he ſayth: that otherwiſe they are cleane, and borne without ſinne. The Iewes publiſhed abrode that they themſelues were innocents, and that as for the puniſhments which they ſuffred, they ſuffred them for their parents ſake. For their parentes (ſaid they) had ſinned, and not they themſelues. But God ſayth, y henceforth they ſhould no more vſe that prouerbe. For he would by the Prophet declare an aboundant illuſtration of the holy ghoſt, which ſhould come to paſſe in the new Teſtament. For his iudgements are not ſuch, that for an other mans ſinne he will puniſh one that is guiltles. Wherfore he doth not ſay, that henceforth it ſhould not be ſo, as though it werſo at any tyme before: but this he ſayth, that it ſhould come to paſſe, y they ſhould not vſe any ſuch prouerbe, when they had once knowledge of the truth. But the

How God taketh vengeaunce vpon the children for the iniquiries of the fathers.

law ſemeth to be againſt this expoſition. For in it God ſayth: that he will viſite the iniquity of the fathers vpon the chyldren vnto the thyrd and fourth generation. Theſe thinges ſéeme not very well to agrée, y God will both viſite the iniquitie of the fathers vpon the children, and alſo that the children ſhall not beare the ſinnes of the fathers, To ſatiſfie this obiection, we will firſt interprete the wordes of the lawe. For ſo ſhall we perceiue, that there is no contrarietie betwene the Prophet and the law. This ſentence of the law, ſome referre to the mercy of God, ſome to hys ſeuerity and iuſtice. They which thinke that by theſe woordes is commended the mercy of God, do ſay that God is ſo good and mercifull, y he will not ſtreight way deſtroy a man when he ſinneth, but rather will tary for his repentaunce. Therefore ſometimes when he ſpareth the father which hath ſinned, yet he puniſheth ye child, and ſometimes when he ſpareth both the father and the childe, he puniſheth

An example of Iehu.

the childes childe: ſometimes alſo he differreth the puniſhments vnto the fourth generation. As we ſée came to paſſe in Iehu kyng of Samaria. For although he him ſelfe greuouſly ſinned, yet God tooke not away the kingdome from his poſteritie, but after the fourth generation. Wherfore it ſéemeth, that by theſe wordes is ſet forth the goodnes of God, which ſo long reſtraineth his anger, nether doth ſtreight way poure it out. But others thinke that the goodnes of God is ſet forth, when it is ſayd that he will do good vnto thoſe that loue him euen to a thouſande generations. But contrarily, that his ſeuerity and iuſtice ſhould be known, it is added, that he will viſite ſinnes, not only vpon them which haue ſinned, but alſo vppon theyr children, and childrens children, euen vnto the fourth generation. And this they declare by examples. For Amalek had done many euils vnto the Iſralites, wandring

An example of Amal ch Iehez the ſeruant of Helizeus

as ſtrangers through the deſert: & a long time after his poſterity wer afflicted of ye Iſraelites, and ſo afflicted, that at the laſt God commaunded Saul vtterly to deſtroy euery one of thē. Iehezi alſo the ſeruant of Helizeus, bicauſe he had in his maiſters name receiued money of Naaman the Sirian, was both hymſelfe ſtriken wyth leproſye, and alſo all hys poſteritie for euer. Eyther of theſe ſentences is godlye: and maye be confirmed by examples. Howbeit the latter ſemeth better to agree with the texte. But how God viſiteth the iniquity of the fathers vpon the children vnto the third and fourth generation, the law it ſelfe ſufficiently declareth.

They beare the iniquity of their parents which haue alſo themſelues hated God.

To hate God is taken two manner of wapes.

For it is added. Of them that hate me. whereby it appeareth, that no other children ſhall beare the ſinnes of theyr elders, but thoſe which haue bene like vnto theyr parentes. For if they depart from theyr wickednes, they ſhal not beare theyr ſinnes. But this is to be noted, that, To hate God, may be takē two maner of waies: ether in acte (as they ſpeake) which agreth only with thoſe that are of full age, or in proneſe and vice alredy contracted in nature: which hath place in infantes. But ſome will obiect, If we vnderſtand that God puniſheth thoſe onlye, which imitate the ſinnes of theyr parentes, what neded this addition, vnto the third and fourth generation: when as he will perpetually puniſhe all ſinners what ſoeuer they be? Augustine was ſo moued with this obiection, that he ſayd, that by this forme of ſpeaking, vnto the third and fourth generation, is vnderſtand the whole poſterity: for in it a determinate nomber is vſed for an infinite. For if a man adde 4. to 3. then is

The number of ſeuen is put for any other number.

it the nomber of 7. Which is vſed to be put for any other nomber. After the ſame maner he ſayth it is written in Amos the Prophet, ouer three euills and ouer fower, I will not conuert him. And he ſayth, that this is the meaning of that place: If a man tranſgreſſe once or twiſe, God can forgeue hym: but if a man heape ſinnes vpon ſinnes, and ſo procéede vnmeaſurably, then God can not forgeue hym. Here 3. and 4 ſinnes are put for a continuation of ſinnes. So God may be ſayd to puniſhe euen to the third and fourth generation of them which hate him: when as he will puniſhe all ſuch whatſoeuer they be be. But it may be anſwered otherwiſe, that God therefore

Why God hath determined the third and fourth generation.

hath determined the third and fourth generation, to ſhew that his anger is moderate, and ioyned with lenity: ſometimes to ſtaye from puniſhmentes and to go no far ther in puniſhing. Although there are others which thinke, that the third and fourth generation is expreſſedly put, bycauſe euen to that time the poſteritye are peraduenture entiſed to ſinne by the euill example of theyr great grandfather: for none of the elders liue paſt that, for for y moſt part after the fourth generation they no longer liue. By theſe thinges we ſe, that the words of the Prophet are nothing repugnant vnto the law, but doo rather interpret it. For he therefore ſayth, that the child ſhall not beare the iniquity of the father, bycauſe the law ſayth, that he viſiteth the iniquity of the fathers vpon the children, if they alſo imitate the ſins of theyr parentes: that when they are puniſhed, they ſhould vnderſtand, that they are puniſhed for theyr owne ſinnes, and not for the ſinnes of theyr parentes. But it is ſayd, that God therefore puniſheth the ſinnes of the fathers in them, bycauſe the ſinnes began in them, and were continued vnto the children. And if the childrē had not had fathers or grandfathers, which had ſo ſinned, paraduenture God had yet ſtill withheld his anger: and euen as by his patience he bare with theyr elders, ſo alſo paraduenture he had borne with them. But foraſmuch as both theyr elders haue ſinned, and they alſo depart not from theyr example, God will no longer differ

God will not differ puniſhment longer then it behoueth leaſt he ſhould ſeme to haue caſt of the care of thynges.

Of him that was borne blind

the puniſhment, leſt he ſhould ſeme to haue caſt of the care of worldly thinges, and ſo other men ſhould ſinne more ſecurely. Howbeit in the meane time, they which are ſo puniſhed can not be called innocent, when as they themſelues alſo doo hate God, Nether is that repugnant to theſe thinges, which Chriſt ſpake in Iohn concerning the man that was borne blind, Nether hath this man ſinned nor his parentes. For the meaninge of that place is not, that that blinde man was puniſhed without deſert. But only this is noted, that the prouidence of God had directed that fault of his eyes to an other end, then that the blinde man ſhould be puniſhed. For God would vſe that occaſion to illuſtrate the deuinity of Chriſt. So god diſtributeth paynes not only by them to puniſhe ſinnes, but alſo for other endes which he hath vnto himſelf appointed. And thus much concerning that place of the prophet: whereby may be manifeſtly ſene that it nether repugneth with the law, nor yet with the definition by vs alledged. Yea rather the ſame ſentence is to be returnes agaynſte our aduerſaries, whiche affirme that children are guiltye of an other mans ſinne.

The next reaſon was, that foraſmuch as both the ſoule and the body are the workes of God, and the parentes are oftentimes holy, and godly, and are commended in the ſcriptures, and the worke of generation, and matrimony are prayſed, how among ſo many aydes of innocency ſin hath crept in? Firſt we aunſwere with Paul, that it crept in by one man. And whereas they ſaye that the parentes are cleane and holy it is vtterly vntrue. For although they be endued with piety, and originall ſinne (as touching the guiltynes) is forgeuen vnto them, yet there ſtill remaineth in them a corrupt nature, and an vnpure condition. Wherefore ſuch a nature as they haue in themſelues, ſuch I ſay do they deliuer vnto their poſterity, and that (as it is ſayd) by ſeede, and generation. Nether doth this any thing hinder, that ſome imagine that the body can not

The body worketh not agaynſt the ſpirite by naturall action.

preuaile againſt the ſpirite. For we ſay not, that the ſoule is corrupted of the body by a naturall action. But foraſmuch as the body is corrupt, it reſtſteth the ſoule: and the ſoule not being confirmed with thoſe giftes, which it had at the beginning, obeyeth the inclination thereof, nether gouerneth it (as it were mete it ſhould) but is gouerned of it. Farther phiſicall or naturall reaſons teach

A naturall agreemente betwene the ſoule and the body.

vs, that there is a naturall agrement betwene the body and ſoule: for the ſoule is diuerſly affected according vnto the temperature of the body. For they which abound with choler, or melancholy, are commonly angry or heauy of mynde. Wherefore foraſmuch as this kinde of reaſoning procedeth of falſe principles, it can conclude nothing.

Farther they alledged a place out of the firſt epiſtle to the Corrinthyans: Your children are holy. Wherefore it is not probable that they haue contracted originall

A place of the firſt Epiſtle to the Corrinthians.

ſinne: for holines agreeth not with ſinne. Some expounde that ſentence thus, namely, that the children of Chriſtians are holy as touching a ciuill conſideration: namely, for that they are to be counted for legitimates, and not for baſtardes. But that is not ſufficiente. For by that meanes the matrimonye of Chriſtians, ſhoulde in nothinge excell the matrimonye of Infydelles: for theyr chyldren alſo borne in lawefull matrymonye, are legitimate, and are

The children alſo of infidels begotten in lawfull matrimony are legitimate. A godlye education ma alſo happen vnto baſtards Adeodatus the ſonne of Auguſtine. Some holines redoundeth from the parents into childrē by the power of the couenāt of God. What is the promes that we leane vnto when we deliuer our infants to be baptiſed.

made heyres. Other expound holynes for a godly education. For if the godly yoke fellow ſhould depart from the vngodly, paraduenture the children ſhould be left with the vngodly, and ſo be led away from Chriſt: but if they dwell together, the godly parent will euer inſtill ſome piety into the children. But this expoſition alſo ſemeth not to make much to the purpoſe of Paul: for a godly education may happen alſo vnto thē which are born in adultery, or fornication. Which thing we ſee came to paſſe in Adeodatus the ſon of Auguſtine. Wherefore the Apoſtle ſemeth rather to ſignifie, that ſome holynes redoundeth from godly parentes into their children: which yet dependeth not of the fleſhe, but of the promiſe geuen in the couenant. For God promiſed Abraham, that he would not only be his God, but alſo the God of his ſede. Wherefore God in the prophetes calleth the infantes of the Iewes his, and complayneth that his ſonnes and daughters were ſacrificed vnto Moloch. And we in the hope of this promiſe, do offer our infantes vnto the Church to be baptiſed, becauſe they pertaine vnto God and vnto Chriſt: that the promiſe which we haue now ſpoken of might be confirmed with ſome outward ſeale. But thou wilt ſay: thou mayſt be deceaued: for that paraduenture thy ſonne doth not pertaine to the number of the elect. Hereunto I anſwere that the like difficulty is there in thoſe that be of full age: for it may be, that a man profeſſeth faith with a fayned hart, or may be led only by humane perſwaſion, or may haue but a faith for a time, ſo that in very dede he pertayneth not vnto the elect. But theſe thinges the miniſter regardeth not, but only conſidereth the confeſſion, which he that is to be baptiſed profeſſeth: and will ſay, that the election of God is hidden vnto him: therefore is he not carefull thereof, he can appoynt nothing of perticular thinges: but only conſidereth the generall promeſſe: from which although many are excluded,

A place to the Rom.

yet longeth it not to him, to define who they are. So Paul ſpeaketh of the Iewes: If the roote be holy, the branches alſo ſhalbe holy: if the firſt fruites be holy, the conſperſion or maſſe alſo ſhalbe holy. By which wordes he declareth, that the loue of God was bent vnto the Iewes becauſe of the promiſe, and for their fathers ſake: and for that cauſe ſaluation was due vnto them. Although therefore this promiſe

The promes of God is indeterminate and true.

be indefinite, and many are excluded from it, yet neuertheles it remayneth vnſhakē and firme. For alwayes ſome of them are conuerted vnto Chriſt and ſhalbe conuerted euen vnto the ende of the world. Which thing is manifeſt in Iſaake: vnto whoſe ſeede although God promiſed he woulde be mercifull, yet

An example of Iſaak.

that promiſe tooke place only in Iacob & not in Eſau. And yet was that no cauſe, why Eſau ſhould not be circumciſed. So we graunt, that the children of Chriſtians, which pertayne vnto the election of God are holy: but yet they are ſpotted with originall ſinne: becauſe by nature they are the children of wrath, as others are. And if God do put away the guiltines, and impute it not vnto them to the ende they may be ſaued, that commeth vnto them of the grace of God, & & of his mere mercy, & not of the purenes of their nature. Seing therefore they

Infants elect, when they are borne, are both holy, & the children of wrath in diuers reſpectes.

are borne of a corrupt maſſe, and alſo they pertaine vnto the number of the elect, we affirme ether: both that they are holy, and that alſo by nature they are the children of wrath. Wherefore it plainely appeareth how this argumente may be diſſolued.

But they adde moreouer that in infantes is found nothing ſpoken, done, or thought againſt the lawe of God, and therefore they haue no ſinne at all. How fowly they are herein deceaued, plainely appeareth by thoſe thinges whiche we haue alredy ſayd. For this is as much, as if they ſhould thus reaſon & ſay. They haue no actuall ſin: Ergo, they haue no ſin. For to reaſon frō the ſpecies to the

A falſe argument.

generall word by a negatiō, is an ill kinde of reaſoning. But they are deceaued, for that they follow not the vniuerſall nature or definition of ſinne: whiche we haue ſo before deſcribed, that it cōprehendeth all things that are by any meanes repugnant vnto the lawe of God.

They obiect alſo, that it is not wel ſayd, that originall ſinne is ſpred abrode by the ſede and fleſhe, becauſe they haue an inſenſible and brutiſhe nature, and therefore can not receaue ſinne. But we haue alredy taught, that ſinne is not in them but by inchoation as in the roote. But then the nature of ſinne is finiſhed, when the ſoule is now ioyned to it.

We haue declared alſo, what is to be aunſwered vnto the Pelagians, when they contend, that theſe thinges which Paul ſpeaketh in this place, ought to be

Againſt the Pelagians.

vnderſtand as touching imitation. For firſt that can not ſtand with all the ſayinges of the Apoſtle. For he ſayth, that all men haue ſinned, and that by the diſobedience of one man, many were made ſinners: and (which is more firme) he hath proued, that therefore ſinne was in the world before the lawe, becauſe death raigned from Adam euen vnto Moſes. There are alſo other reaſons which Auguſtine vſeth againſt the Pelagians, which are not nedefull now to be repeted.

Farther they adde, that humane afflictions, and death it ſelfe are naturall: for they haue in vs principles of nature from whence they do flowe. But hereunto we anſwere, that theſe principles were not ſo framed, when the nature of man was firſt inſtituted: but they were afterward vitiated and corrupted, as we now ſee they are. The philoſophers reſolue the effectes which they ſee, into theſe principles which are now extant: but Chriſtians do rather reſolue them into the word of God. Seing therefore that the ſcripture teacheth, that death entred through ſin, and that man as he was created mought haue liued alwayes, let Pigghius and they which follow him beware, how truely and godly they affirme, that death happeneth vnto man by nature.

They adde alſo, that that ought not to be counted ſinne, which cannot be anoyded: but this is hereby proued to be falſe, becauſe the lawe is ſet forth vnto vs, which yet no man can abſolutely performe, or auoyde all the faultes committed againſt it. In examining of ſinnes we ought not to looke, whether anything

Chaunce and neceſſity enter not into the nature of ſin.

be done by chance or by neceſſity: but whether it be repugnance or agreable with the lawe of God. By this balance ought ſinne to be weighed. Wherefore it is light and trifling, which they bring againſt vs concerning neceſſity.

Laſtly they obiect vnto vs, that if the ſinne of the firſt parentes be deriued into the poſterity, there can be no reaſon geuen, why the ſinnes alſo of the other parents ſhould not be traduced after the ſame maner into the poſterity. Which

Whether the ſinnes of the nexte parentes be deriued into the poſterity. An opinion of the ſchole men.

thing if we graunt, they thinke that that will follow whiche is moſt abſurde, namely, that our eſtate is moſt miſerable, which are borne in this latter time: for in vs ſhould be deriued not only the ſinnes of our firſt parentes, but alſo of all our elders. The ſchoolemen thought that it is not poſſible, that the ſinnes of the next parentes ſhould paſſe into the children. And it ſemeth that they were led thereunto, chiefely by two reaſons. Of which the firſt is: that the next parentes do communicate vnto their children only nature, and ſuch other thinges, which of themſelues do follow nature: but as for ſingular conditions and accidences they communicate not them vnles peraduenture they pertayne vnto the body. For oftētimes diſeaſes of the parents, as the leproſy or gout, do come vnto the children. But the qualities of the minde are not propagated, nether pertaine they to procreation: for a Grāmarian begetteth not a Grammariā, nor a Muſitian a Muſitiā. Wherefore foraſmuch as ſinnes pertaine vnto the minde, they ſay that they can not be propagated from the parēts. The other reaſon is: The firſt parents had originall iuſtice: which conſiſted not only in the minde, but alſo in the body, and in the members. Therefore in doing the acte of generation, they might poure into their children the want of this righteouſnes, for that it ſticketh in the body, and in the fleſh. But actual ſinnes, which afterward followed, foraſmuch as they pertayne vnto the minde, can not be propagated into the children. Howbeit Auguſtine in his Encheridion to Laurentius the 46. chap.

Auguſtine thinketh that the ſin of the nexte parents are communicated vnto the childrē.

ſayth, that it is probable, that the ſinnes alſo of the next parentes are communicated with the children. For the proofe whereof, he compareth together two places of the ſcripture, which we haue before entreated of: That God ſayth: that he will viſite the ſins of the fathers vpon the children vnto the third and fourth generation: whē in an other place he ſaith, that the ſonne ſhall not beare the iniquity of the father. If the ſonne (ſaith he) beare not the iniquity of his father, but his owne, and yet God viſiteth in him the ſin of the father, it muſt nedes be that the ſonne haue in himſelfe that ſinne: Otherwiſe theſe places ſhould not agree together. Sinne therefore is of his owne nature ſuch, that it

Sinne deſtroyeth not onely the ſoule but alſo the body.

not only waſteth the ſoul of man, but alſo corrupteth the body, fleſh and members. Wherefore Paul to the Corrinthians ſayth, that our bodies are the Temples of the holy ghoſt: and greuouſly threateneth that man which deſtroyeth the temple of God: If therefore God puniſhe the ſinnes of the parentes in the children, and the child beareth not an other mans iniquity, but his owne only, it conſequently followeth,

The iuſtice of God is not to be proued, if the ſinnes of the fathers be powred into the children The parēts muſt liue holileſt they procreate children pertakers of their ſinnes Wherein originall ſin and the ſins of the nexte parentes do differ.

that the infantes of wicked men, when they are afflicted, to the end theyr fathers ſhould be puniſhed in them, haue alſo in themſelues ſome of theyr fathers wickednes. Nether can any man here complayne of the iuſtice of God. For if God by hys moſt vncorrupt Iuſtice can deliuer thē which ſin, into a reprobate ſence, & puniſh ſins with ſins, why may he not alſo iuſtly will, that the corruption of ſinne ſhould not only deſtroy the ſoule, but alſo that the vnpurenes thereof ſhould redound likewiſe into the body? Wherefore they which are begotten of ſinners, doo contract of them ſuch a nature, as they finde in them. And by this ſentence men are admoniſhed, to liue holyly, leſt they ſhould pollute both theyr owne ſoules and bodies, and alſo by the ſame meanes infect theyr children. If this ſhould be ſo as we haue now ſayd, a man might demaund, what difference there is betwene originall ſin, & that which is drawen from the next parentes? We anſwer that the propagation of originall ſinne is perpetuall, as the holy ſcriptures doo teach: but the continuacion of other ſinnes is not of neceſſity. For ſometimes there is powred no ſinne from the next parentes into the children, vnles it be originall ſinne. For God ſemeth to

God ſometimes deferreth the pouring in of the ſins of the nexte parents, ininto the children.

haue prefixed a meaſure, leaſt euill ſhould rainge abrode vnmeaſurably, & ſemeth to temperate the propagation of this euill. And this experience teacheth: for Ezechias a moſt holy prince had to his parent king Achaz, a man moſt wicked: and the ſame Ezechias agayne begat Ammon a very vngodly ſonne, who alſo begat Manaſſes farre worſe then himſelfe. Or ells though the beginnings and principles of ſinnes be powred from the parentes into the children, yet God will ſometimes miniſter ſo much grace, fauor, and ſtrength, that they may ouercome them. But this way theſe differ nothing from originall ſinne. For vnto godly men is geuen

Why God ſuffereth good children to be borne of euell parēts, and euell children of good parentes.

Grace can not be deriued from the parents into the children.

God hath promiſed to do good vnto the children of the godly, but not for the merites of the parents

An other reaſon why God ſuffreth eueil children to be borne of good parēts A curſe againſt the children of the vngodly.

grace alſo to ouercome it. Farther when God geueth good children of euill parēts, he declareth the powre of his goodnes, whereby he repreſſeth the filthines and corruption of the parentes: that it ſhould not flowe abrode into the children. And contrariwiſe when he cauſeth euill children to be borne of good parentes, this he conſidereth that the holynes of the children ſhould not be aſcribed vnto the merites of the parentes. For they can not by procreation of the body poure grace into the children: foraſmuch as it is a thing altogether ſpirituall, nether hath it any naturall fellowſhip with the fleſhe. Wherefore foraſmuch as goodnes & holynes are the mere and pure giftes of God, God doth in dede promiſe that he will doo good vnto the poſterity of godly men, euen to a thouſand generations. But that is not to be vnderſtand, as though there were put any merit in the parentes. God was of his mercy moued to make this promiſe, and not by the merites of men. And to declare his libertye herein, he ſuffereth it ſometimes to happen otherwiſe, and by that meanes teacheth, that holy parentes are not ſo holy, but that they haue ſtill much wickednes and corruption in them, which they may ſe to be naturally grafted in theyr children. Whereby we may manifeſtly ſe the corruption of our nature, which alſo followeth the ſayntes euen to the death. And for the more eſtabliſhing alſo of thys ſentence, ſome bring out of the Pſalme a curſe of the Churche agaynſt the children of the vngodlye: That they ſhoulde be orphanes, that no man ſhoulde haue compaſſion on them, that they ſhoulde begge theyr liuinge. If the children of the vngodly be innocents, then is this no iuſt prayer. Wherfore it ſemeth by theſe words of neceſſity to follow, that they are partakers of the wyckednes of their parentes. And bicauſe they are infantes, it can by no other meanes be done, but by propagation. I know there are ſome, which will haue theſe wordes of Dauid to be propheſies of thinges to come: wherin the holy ghoſt hath foretold, that theſe miſfortunes ſhall come vnto them. But graunt that they be propheſies. Yet can it not be denied, but that there is in them both the forme & the affect of a prayer. But a prayer

Whether the latter mē be more miſerable then the firſt.

ought to be iuſt, for otherwiſe it ſhould be no prayer. But where as they ſay, that that is moſt abſurd, which followeth of this doctrine (namely, that the laſt men alſo ſhould be more miſerable then all others, bicauſe they ſhould beare the ſynnes both of Adam, & alſo of all their elders) it may be anſwered two maner of wayes. For firſt not all thinges which ſeme abſurd vnto vs, are alſo abſurd before God.

The things that are abſurde vnto vs are not abſurd before God.

For (not to depart from this ſelfe ſame matter) Chriſt threatneth the Iewes, that all the murther of the godly, from Abell euen to Zacharias, the ſonne of Barachias, ſhould come vpon them. And who ſéeth not, that the eſtate of the children of Iſrael which were led away into captiuity, was much more miſerable, then very many generations of their elders, which had defiled themſelues with the ſelfe ſame ſins. Farther we aunſwer, that that ſhould in dede be abſurd, if the ſinnes of the elders ſhould continually paſſe into the children. But ſeyng we haue declared, that that is not alwayes ſo, but that the prouidence of God hath appointed an end and meaſure

To the reaſons of the ſcholemen. Affections of the mind are communicated frō the parents vnto the children.

vnto this euil, and hath therfore determinately pronounced onely of the third and fourth generation, there is no cauſe why it ſhould ſeme abſurd vnto any man. But the reaſons of the ſcholemen wherwith they withſtand this propagation are very weake. Firſt they alledge that the qualities of the minde are not communicated from the parentes vnto the children, which thing euen experience teacheth to be falſe. For we ſée oftentymes, that of angry perſons are borne angry children: and of ſad parentes ſad children. Neither doth this ſimilitude ſerue thē to any purpoſe, when they ſay, that of a Grammarian is not borne a Grammarian, nor of a Muſician, a Muſician. For theſe are artes which are gotten by precepts and exerciſe: & not affections, which are naturally grafted in men. And yet by experiēce we ſée that it ſomtymes commeth to paſſe, y in what arte ye father chiefly excelleth, he hath children very prone vnto the ſame: whither. if be huſbandry, or ye arte of war fare, or els ſome liberall ſcience. Farther, we in this place principally ſpeake of thoſe affections, which are the groundes and beginninges of actions. In the other

Sinne defileth both ſoule and body.

argument they ſay, that ſinne in the parentes doth vitiate only the ſoule, which is not true. For as we haue before taught, their body is alſo defiled. And therfore it is no meruaile, if fathers do communicate ſuch a body vnto their children. Wherfore, as touching this matter, I gladly agrée with Auguſtine, that it is probable and agreable with the ſcriptures (and this ſentence Martin Bucer a man no leſſe lerned then holy hath allowed) that priuate ſinnes are deriued from the parents vnto the children. But we muſt note, that that commeth by chaunce and is not of neceſſitie. For God ſometimes ſtayeth the ſinnes of the parentes, and of his goodnes ſuffreth not the nature of men vtterly to be deſtroyed. But when he will either repreſſe this traductiō of ſins, or els ſuffer it to take place, he himſelf only knoweth. Howbeit vnto vs it is ſufficient to conſider theſe two things: Firſt, ye ſinne is poured from the parentes into the children: Secondly, that the ſame is by the benefite of God ſometimes prohibited, which yet can by no meanes be ſpoken of Originall ſin. For we al are borne infected with it. Now let vs returne vnto the words of the Apoſtle, which we haue ſo long tyme intermitted.

Moreouer the lawe entred in by the way, that ſinne ſhoulde abounde. But where ſinne abounded, there grace abounded muche more. That euen as ſinne hath raigned in death, ſo might grace alſo raigne by righteouſnes vnto eternall life, through Ieſus Chriſt.

Moreouer the law entred in by the way, that ſinne ſhould abounde. But

The Methode of Paule.

where ſinne abounded, there grace abounded much more.] We muſte call to memory that the Apoſtle began to reherſe the effectes of iuſtification: namely, that by it we haue peace with God: and that we do reioyce, not onely bicauſe of the hope of that glorye, but alſo we reioyce in tribulations, bicauſe we are aſſured of oure ſaluation. For the confirmation of whiche hope he hathe declared, that GOD hathe geuen his ſonne vnto the deathe, and that when we were yet ſinners, enemies & vngodly. And that it ſhould not be obſcure, by what meanes the righteouſnes of Chriſt could ſaue vs, he ſheweth by a compariſon, that euen as by the ſinne of Adam, all men haue periſhed, ſo by Chriſt, all men haue reuiued. And in this compariſon he teacheth that the effect of ſinne is death: And that men are deliuered from it only by Chriſt. Now bycauſe a man might aſke, whether the law hath any thing profited to the attayntment of that ſaluation, he anſwereth by preuention, that it rather augmented the diſeaſe, ſo farre was it of

The law deliuereth not but rather increaſeth the diſeaſe.

that it could deliuer men from it. And by the way he heateth downe the pride of the Iewes, for that they importunatly hoſted of the Law, as though it onlye could make a man bleſſed. And it is certayne, that by the name of Lawe, he vnderſtandeth not, the Law of nature, but that law which was geuen by Moſes: amongeſt other endes whereof this was one, that by it ſinne ſhoulde be augmented: that it beyng aboue meaſure augmented, grace alſo might excedingly much more abound. Howbeit this is to be noted, that theſe increaſes of ſinne happened not through the default of the law, but of men. For if the law had lighted

The increaſes of ſinne happened not through the defaulte of the law but of men. A ſimilitude.

vpon ſound natures, and a nature confirmed, ſound actions ſhould thereof haue ſprong. But foraſmuch as our mindes are full of diſeaſes, and our nature weake, it followeth of neceſſity (as Paul ſayth) that when the lawe commeth, ſinne is increaſed. For euen as horſes with ſhadowes and thinges, that they are not accuſtomed vnto, are ſo made afeard that oftentimes they run backeward, and throw themſelues hedlong into diches and riuers: ſo we when we light vpō the commaundements of God, do leape backe, and do rather throw our ſelues in to the dungeon of our luſtes, then that we will obey the law. Chriſoſtome thinketh that this particle, 〈 in non-Latin alphabet 〉 , whiche is, that, in this place is not a coniunction cauſall: but noteth onely the euente of the thing: which we alſo graunt, if it be referred vnto the nature of the law. For, foraſmuch as it of his owne nature is good, it cannot be ſaid, that of it ſelf it augmenteth ſinne. But if we haue a conſideratiō vnto the counſell of God, wherfore he gaue the law. I ſee not why that particle may not be taken cauſally. For it is not to be doubted, but that God therefore gaue the law, to the ende ſinne ſhould be augmented. And leſt it ſhould ſeme abſurd

We muſt not ſtay in the nereſt endes.

to aſcribe that vnto the prouidence of God, we ſay that God hath manye endes, all which are ordinate: and therfore we ought not to ſtay in one or two of them, but to go on farther. For euen the prouidence of God directeth ſuch endes to other endes, which follow. Wherfore we cannot thus gather: God hath geuē the law: ergo, ſinne ſimply and of hys owne nature pleaſeth him: but we muſt ſtreight way adde (which Paul alſo doth) ſinne beyng increſed, grace hath more abounded: and man hath obteined righteouſnes and eternall lyfe. So may we rightly conclude, that the law was therfore geuen, that man might at the laſt be

The law was geuen that man through grace ſhould be ſaued. A ſimilitude.

ſaued thorough grace. Which thing may be declared by an other example: when it is ſaid, that by the prouidence of God it is ordeyned that murther ſhould be puniſhed with death, we cannot therby gather that God is cruell, as one which delighteth in death, bicauſe he will haue death reuenged with death. But we muſt procede farther, and ſay, that it was therfore ordeined, that a māqueller ſhould be put to death, to the ende the ſeuerity of the iuſtice of God might appeare, and that mē being ſo admoniſhed, might reſtraine themſelues from ſo wicked a crime. Paul ſaith, in the ſinguler number Sinne, alluding to ye corruption of our nature, which, the law beyng once put, ſo increaſeth, that it breaketh forthe into innumerable euil workes. By which kynd of ſpeach that is manifeſt, which we haue before ſaid: namely, that the law is repugnant vnto naturall luſt.

But by that which Paul ſayth: that the Law entred in by the way. Chriſoſtom

The law was not made to continue for euer.

gathereth, that it ought not to be perpetuall, but ought ſo long to continue, vntill ſinne being increaſed, grace ſhould abound. And this in dede is after a maner true: for as touching the ten commaundementes in men regenerate in Chriſt, and adorned with grace (in reſpect that they are ſuch) they haue no power to accuſe and condemne: and as touching ceremonies that part of the law is now vtterly abrogated, yea, and the politicall iudgementes are not now in theyr olde force. But Ambroſe weigheth theſe wordes (entred in by the way) more diligentlye and thinketh that thereby is ſignified, that the law was ſo receiued, as thoughe men ſuppoſed that by it they ſhoulde be ſaued: for thus they thoughte, that if they once knew, what thinges were to be done, they would eaſely accompliſhe them, But the thing happened farre otherwiſe. And Ambroſe addeth, If the lawe did

Why the law was of neceſſity according to Ambroſe

therefore enter in by the way, that ſinne ſhould abound, a man may iudge that it was not geuen, that ſinne ſhould not abound: howbeit on the other ſide it was neceſſary, becauſe the lawe of nature was after a ſort extinct and quenched in men. For it was ſo febled (ſaith he) that mē could not performe their duty. That therefore the law of nature might receaue ſome ſtrēgth, & be maintained, the law of God came: which hath not only confirmed it, but alſo with a moſt manifeſt expoſitiō illuſtrated it. But now we ought to apply our endeuor vnto the law geuen vs and diligently to entreate of it, & to meditate vpon it day and night. We haue the like kind of ſpeach in the epiſtle vnto the Galathyans: The lawe was geuen becauſe of tranſgreſſion. Now let vs ſee by what meanes ſinne

Howe ſinne is augmented by the law. Our luſt is ſtirred vp by the precepts of God.

is augmented by the lawe. Firſt we muſt know, that this is the nature of our luſt, that it can not be kepte vnder by the commaundements of God: yea rather it is ſtirred vp by them. Whereof came this accuſtomed ſayinge, Nitimur in vetitum ſemper, cupimus que negata, whiche ſignifieth, we labour alwayes for that which is forbidden vs, and euer deſire thinges denied vs. And euen as riuers being otherwiſe quiet and caulme inough, yet when they runne againſt a rocke or heape of ſtones, do ſwell and rage, and as it were gathering together their force more vehemently, driue and cary away all lettes: So our luſtes, whē they are prohibited by the lawes and decrees of God, are more vnbridledly and inſolently ſtirred vp, and do as it were by a certaine fury cary vs headlong into tranſgreſſions. And ſo by reaſon of his contrary, luſt may be ſaide to be encreaſed,

〈 in non-Latin alphabet 〉 .

when the bridle of the lawe is put vpon it. Wherefore Cicero in his oration for Roſcius Amerinus ſaith, that Solon in his lawes ordained nothing touching murtherers of parentes, becauſe, foraſmuch as that wicked crime had neuer before happened, he feared, leaſte if he ſhoulde haue made a lawe thereof, he ſhould rather haue ſtirred vp men thereunto, then repreſſed them there fro. An other way alſo the lawe increaſeth ſinne, becauſe he which ſinneth knowing and wittingly, is more greuouſly to be accuſed, then he which ſinneth

He that ſinneth knowing and wittingly, is more greuouſly to be accuſed.

vnawares. The lawe of nature was nowe ſo decaied, that it wincked at many thinges. For many counted luſt for no ſinne: yea rather they ſemed happy, which could obtaine that which they luſted for. But when this voyce ſounded from heauen, thou ſhalt not luſt, man began to conſider that luſt was vnhoneſt and filthy. Wherefore when he endeuoured to ſtriue againſt it, being deſtitute of ſtrength (as Aguſtine ſaith) he found not a victory, but captiuitye. For he ſaw now that he was a bondſclaue vnto it. Farther, ſinne is therefore increaſed by the lawe, becauſe in it we ſee paynes and puniſhementes ſet forth

In the lawe we ſee the paines and puniſhmēts of ſinners.

vnto ſinners. Whereby it commeth to paſſe, that men hauing their conſcience accuſing them, leape backe from God, as frō a ſeuere iudge, and cruell reuenger. And when they haue begon once to hate him, they rather throwe thēſelues hedlong into any euil, then that they will light vpon him. Fourthly, Chriſoſtome ſaith, that the lawe of nature containeth a few and certayne briefe preceptes,

By the law of Moſes the law of nature is deuided and diſtinct into many parts Before the law ſinne was on ſlepe and halfe deade. That grace ſhould abound, ſins being increſed, is not true in all men. The law and aboundaunce of ſinne are not the perfect cauſes of ſaluatiō.

which are amplified by the lawe of God: For that it hath deuided thoſe fewe into many partes, whereby is augmented a heape of preceptes. And becauſe vnto euery commaundement his proper tranſgreſſion is repugnant, therefore ſinnes may ſeeme alſo to be increaſed. Neither doth the lawe by theſe meanes which we haue alledged, onely increaſe ſinne, but alſo accuſe and condemne it. Wherefore in the firſt to the Corrinthians he ſaith, that the lawe is the power of ſin, becauſe they which ſinne, are by it proued guilty. But theſe thinges are not ſo to be vnderſtand, as though there had bene no ſinne before the lawe. For there was ſinne in dede, but it was on ſleepe and halfe deade. Wherefore Paul in the 7. chapter of this epiſtle ſaith, when the commaundement came, ſinne reuiued. Which words declare, that ſinne was alſo before, although it were not felt. Farther, we muſt note, that the connexion betwene the law, and the increaſe of ſinne, is vniuerſall, and pertaineth vnto all men: but ye connexiō which is betweene ſinne increaſed, & grace abounding hath not place, but only in the elect and predeſtinate. For in the reprobate, after ſinne was by the law increaſed, ſorrow and griefe which come thereby, engendreth deſperation. For theſe are not the full cauſes of ſaluation, but inſtruments, by which God vſeth to deliuer his. And the nature of inſtrumentes is, that if a man remoue from them the power of the principal agent, of themſelues they bring to paſſe nothing. God doth in dede

What is the nature o inſtruments. God by certain meanes prepareth or bringeth vs to regeneration. An •• ror of the Sophiſters. God vſeth euell things to our ſaluation.

vſe the law, the feeling of ſinne, and terrors of paynes, wherby to prepare away to iuſtification. And although before our conuerſion the ſame be ſinnes, yet by them he prepareth our minds: but yet not with that kinde of preparatiō, which the Sophiſters haue fayned. For they affirme, that a man by theſe meanes deſerueth grace (as they are accuſtomed to ſay) of congruency: which thinge we haue in an other place declared to be repugnant vnto the holy ſcriptures. But we graunt, that as touchinge Gods behalfe, there is a preparation: for he vſeth theſe meanes, whereof ſome are of theyr owne nature euill, and directeth them to a good end: which ought to be aſcribed only to his moſt wiſe prouidence. But that grace hath abounded, euen this thing may teache vs, for that the Elect doo not only obteyne remiſſion of ſinnes by Chriſte, but alſo are adopted to be the

How grace is ſayd to abound.

children of God, made brethren of Chriſt, heyres of God, and fellow heires of Chriſt, and they reioyce alſo in tribulations, and in the hope of the glory of God. God dealeth as good phiſitions vſe to doo: which doo not only heale the diſeaſe, but alſo doo adde ſtrength and forme, which the ſicke man had not before. But it ſemeth more agreable that Paul ſhould haue ſayd, that ſinne beinge augmented paynes and puniſhementes ſhould haue more abounded, for, that doo ſins deſerue. But he inuerteth his oration, and in ſtede of paynes and puniſhements

Paule inuerteth hys oration.

ſayth, that grace abounded. Which thing we firſt fele by our owne experience to be true. For we which were before oppreſſed with griefe, and in a maner conſumed with ſinnes, when we ſe our ſelues to be reconciled vnto God can not but count it for a moſt ſingular benefite. For he which hath the more forgeuen him, foraſmuch as he feleth the greater gift, loueth the more. Farther the common people commonly weigh and eſteme giftes by the conſideration of the neceſſity that went before. Wherfore, foraſmuch as ſin being increaſed was after a ſort vnmeaſurable, the grace alſo which ſhould blot out the ſame, ought likewiſe to

What it is to haue the goſpell preached vnto them that are in miſery. Of the nature of the law.

The Manichies and Pelagians vnderſtood it nor.

be in amaner vnmeaſurable. By this place we may vnderſtand, what it is to haue the Goſple preached to mē broken & in miſery, as it is written in Eſay: and what that is, that Chriſt called vnto him thoſe which were in trauaile and were laden. For they which fele not themſelues to be ſuch, come not vnto him when he calleth them. Here I thinke it good ſomewhat briefly to ſpeake of the nature of the Law, and therewithall to declare how the Maneches and Pelagians vnderſtood it not, and what it worketh in vs ether before regeneration, or after we be iuſtified.

Firſt as touching the forme therof, we may affirme the ſelf ſame thing that Paul ſayth in this epiſtle, when he writeth, that it is ſpirituall. But the vniuerſall end therof, & which pertayneth vnto all men, is to bring men to the knowledge of ſinne. Which thing Paul hath both here ſignified, and alſo before manifeſtly tought, ſaying, that by the law is the knowledge of ſinne. Here if a man aſke, why the Apoſtle ſayd not rather, by the law is the knowledg of righteouſnes: I anſwere, bycauſe a man that is not yet regenerate, ſo long as he is without Chriſt can not haue within himſelfe the fealing of good workes, or of true righteouſnes, which ſatiſfieth the law of God. Wherefore when he compareth his doings with the law, he findeth them to be nothing but onely falles and tranſgreſſions. But if we ſpeake of the end of the law, as touching the elect, the ſame is Chriſt: which thing Paul alſo teacheth, ſaying, The end of the law is Chriſt to ſaluation:

The law doth not by it ſelfe bring men to Chriſte and to ſaluatiō.

The Ethnikes opinion concerning the end of the law.

What is the law.

which yet he ſpeaketh not vniuerſally, But to euery one that beleueth. For the law doth not of it ſelfe bring a man to thys end. The Ethnikes ſayd, that the end of the law is knowledge, which it engēdreth of thinges that are to be done. Wherfore Chriſtippus (as he is cyted in the digeſtes, fayth, that the law is the knowledg of thinges diuine and humane. But thys end, and thys definition extend to largelye. For all wiſdome, and all good artes doo geue ſome knowledg of diuine and humane thinges. Now reſteth diligently to ſe what is the matter and efficient cauſe of the law. And briefely to ſpeake of theſe thinges, I ſay, that the Law is a commaundement of God, wherein both hys will, and alſo diſpoſition or nature is expreſſed. When I ſay a commaundement, I note the generall woorde: For there are commaūdemēts of people, Senators, kings & of Emperors. But whē I ſay, of God, I adde the difference, which noteth the efficient cauſe. But in that I

The law expreſſeth vnto vs, the diſpoſition & nature of God

ſay, that in the law is expreſſed the will of God, that is ſo manifeſt, that it nedeth not to be expounded. But this may peraduēture ſeme more obſcure, in that I ſaid, that in the law the diſpoſition of God is taught vs, and we are ſtirred vp to the knowledge of his nature: we wil therfore by examples make it more playn. Whē God commaundeth vs to loue him: he therebye teacheth, that he is of nature amiable. For thoſe things cannot iuſtly be beloued, which are not worthy to be beloued. And vnles he bare great good will toward vs, he would not ſet forth vnto vs ye chiefe good, which we ſhould loue. Wherfore, he for this cauſe exhorteth vs therunto, bicauſe he deſireth to haue vs pertakers of himſelfe. We ſée therfore, that he is ſuch towardes vs, as he deſireth vs to be alſo. And when he prohibiteth vs to kill: Firſt therin he declareth his will, farther he ſheweth himſelfe to be ſuch a God, which abhorreth from violence and from iniuries, & had rather do good vnto men, then hurt them. After the ſame maner theſe two thinges may alſo be declared in the other preceptes: and out of this definition may thoſe thinges alſo be gathered, which we haue before ſpoken concerning the forme and ende of the law, bicauſe of neceſſity ſuch doctrine ought to be both ſpirituall, and alſo to engender a wonderfull excellent knowledge, and we are taught, that God by it hath geuen no ſmall

Benefites of the lawe.

benefite vnto men: for it cauſeth vs, both to know our ſelues, and alſo to vnderſtand the proprieties of God. Plato in his bookes of lawes of a publike wealth, and

Platoes definition.

in Minoe, ſeemeth thus to define the lawe: namely, that it is an vprighte manner of gouerning, which by conuenient meanes directeth vnto the beſt ende, in ſetting forth paynes vnto the tranſgreſſors, and rewardes vnto the obedient. This definition may be moſt aptly applied vnto the law of God: yea there can be no ſuch law

Lawgeuers made God the author of theyr lawes.

vnles it be of God. It is no meruaile therefore, if the olde lawgeuers, when they would haue their lawes commended, fayned ſome God to be the author of them. For Minos aſcribed his lawes to Iupiter: Licurgus his to Apollo: Solon and Draco, theirs to Minerua: and Numa Pompilius referred his vnto Aegiria. But we are aſſured, and that by the holy ſcriptures, that our law was geuen of God by Moſes

The Manichies do wickedly condemne the law.

There is no good or euill whych is not by the law of God either commaunded or forbiddē.

The law requireth not onely deades but alſo the wil

The law bringeth vs to the knowledge of God and of our ſelues.

in mount Syna. And theſe thinges beyng thus ſene concerning the nature and definition of y law, we mayeaſly vnderſtand, how fowly the Manichies erred, which blaſphemed it, and curſed it as euil. For ſeyng that the law commaundeth nothing but things worthy to be commaunded, and prohibiteth nothing, but thinges mete to be prohibited, how can it iuſtly be accuſed? For there can be no iuſt or honeſt duety found, which is not commended in the law of God: nor nothyng filthy or vnhoneſt, which in it is not forbidden: neither are wicked actes onely prohibited in y law, but alſo wicked luſtes are there condemned. Wherfore it ſheweth that not onely outward workes are to be corrected, but alſo the mynd and will. And foraſmuch as a great part of felicitie conſiſteth in the knowledge of God: and Philoſophers do ſo much extoll the knowledge of our ſelues: and the law of GOD, as we haue taught, performeth either, it can not but with great wickednes be reproued as euill and hurtful. Howbeit this place wherein it is ſayd, That the law entred in, that ſinne ſhould abound, may ſeme to make ſomwhat with the Manichies: as doth that alſo vnto the Galathians. That the law was put for tranſgreſsions, and that alſo in the 7. chap. of this epiſtle, That ſinne through the commaundement killeth: and that likewiſe which is ſayd in the ſecond epiſt to the Corint: That the law is the miniſtery of death. All theſe thinges may ſeme to confirme the error of the Manichies. But

The things which are ioyned vnto the law of themſelues, and the thinges that come by chaunce, muſt be ſeperated. A ſimilitude.

we muſt diligently put a differēce betwene thoſe things, which of themſelues pertaine vnto the law, and thoſe things which follow it by reaſon of an other thing, & per accidens, that is, by chaunce. For as we haue before taught, ſinne, death, damnation, and other ſuch like do ſpring of the law, by reaſon of the corruption of our nature. But if a man compare not the law with our nature, but conſider it by it ſelfe, or if he referre it to a ſound & vncorrupt nature, then can he affirme nothing els of it, then that which Paul ſayth: Namelye, that it is ſpirituall, holye, good and inſtituted vnto lyfe: and it is ſaid rather to ſhewe ſynne, then to worke ſynne. Wherefore if men deformed lying hidde in the darke ſhoulde ſaye vnto a man whiche by chaunce bryngeth a lyghte vnto them: gette the hence leaſt by this thy light thou make vs deformed, vndoubtedly we could not gather by their wordes, that the power and nature of light is ſuch, that it doth make men deformed but this we might rather gather, that thoſe things which of themſelues are deformed, are by the light vttered and ſhewed what they be. And ſo is it of the lawe: for it after a maner bringeth light, and openeth to our knowledge the ſinnes, which before lay hidden. But a man will ſay: if the law be good and holy, why is it ſo diſpleaſant, and had in hatred? Becauſe it calleth

Why the law is had in hatred.

men backe from thoſe thinges, which of their owne nature they are prone vnto: for it gréeueth them to haue thoſe thinges forbidden them. And when we looke vpon the lawe, we ſée thoſe thinges which we ought to do: and by reaſon of the pride which is naturally plāted and grafted in vs, we will not be reſtrained by any rules. Farther thereby we ſée how our actiōs are writhed from that vprightnes, which is ſet forth in the lawe: and whiche is more grieous, we feele our ſelues to be ſo weake, that we can not correct them, and call thē backe to the preſcribed rule: howbeit in the meane while we behold the paines and anger of God, whereinto by reaſon of ſinnes we incurre. All theſe thinges do ſo

We are not angry with our ſelues as it is meete but wyth the law and wyth God.

How the law of God may pleaſe vs. Chriſt being ioyned with the law maketh it ſwete.

offend our minde, that we are angry, not indeede with our ſelues, and with our ſinnes (as it were mete we ſhoulde) but with the lawe geuen of God: when as otherwiſe it is moſt perfect, and moſt holy. Howbeit this diſcommodity may be remedied, and we may bring to paſſe, that thoſe thinges which before were diſpleaſant vnto vs, may afterward be pleaſant vnto vs. And that ſhall we do, if we ioyne the lawe together with Chriſt. For euen as the waters of Marath were moſt bitter vnto the people of Iſraell in the deſert, and yet the ſelfe ſame by caſting in the wood, which God had commaunded, were made ſwete: So although the law by it ſelfe be bitter, yet if Chriſt be ioyned with it, whom God hath ſet forth vnto vs as an only ſauior, and alſo as the iuſt and due ende thereof, we ſhall then feele it to be ſweete. Which thing to haue happened vnto Dauid, the 119 Pſalme manifeſtly declareth, wherein are wonderfully ſet forth the prayſes of the lawe of God. For there it is called pleaſaunt, delectable, ſweete

Prayſes of the law in the Pſalmes.

How the law of God is written in our hartes.

aboue hony and the hony combe. And this is it which is promiſed vs in the prophete, that God would write the lawe in our hartes: which is nothing els, but that he will geue vnto vs the ſpirite of Chriſt, whereby we may be inclyned to thoſe thinges, which the lawe hath commaunded to be done, that at the leaſt way the commaundementes of God ſhould be pleaſant to our minde. Which thing alſo the Apoſtle teacheth, when he ſaith, In minde I ſerue the lawe of God. This they that are regenerate do fele, who although they can not performe a perfect obedience vnto the commaundementes of God, yet they loue them, and excedingly deſire them, and embrace them as the chiefe good, and do dilligently deſire of God, to come to the perfection of them as nigh as is poſſible. By theſe thinges it plainly appeareth, how the vtility and righteouſnes of the lawe is to be defended againſt the Manechies. But on the other ſide the Pelagians are no les to be auoyded, which aſcribe vnto the lawe more then is mete: for they affirme it to

The Pelagians attribute vnto the law more then is, which they thinke to be ſufficient vnto ſaluation.

Pelagius ſometymes confeſſed the grace of God in woorde and not in dede.

By grace Pelagius vnderſtoods nature and the law. The ſchole men come very nye vnto the error of the Pelagians.

be ſufficient vnto ſaluation. For they ſay, that if men once vnderſtand, what is to be done they may eaſely by the power of nature performe the ſame. Wherfore Pelagius, for feare leaſt he ſhould haue bene condemned of the Biſhoppes of Paleſtine, as one which vtterly denied the grace of God, cōfeſſed the ſame grace in word: for he affirmed, that to our ſaluation the grace of God is neceſſary. But by grace he vnderſtoode nothing els, but nature it ſelfe geuen vs freely of God, becauſe God hath made vs reaſonable, and endued vs with free will. Farther he ſaide, that the lawe or doctrine of the lawe was grace: becauſe of our ſelues we are ignorant what thinges are to be done or to be beleued, vnles God reuele them vnto vs. Wherefore Auguſtine writeth in his books of the grace of Chriſt againſt Celeſtius, that they with mouth affirme that the poſſibility of nature it holpen by grace. But he addeth, that if their meaninges were examined, and narrowly waighed then ſhall we ſee that by grace, doctrine and the lawe, they vnderſtand nothing els, but that a man, hauing receaued only the knowledge of the lawe hath of himſelfe ſtrength inough to do the thinges that are commaunded. Vnto which error the ſchoole deuines approch very nye, when they teach, that a man euen by the power of nature, can obſerue the preceptes of God, as touching ye ſubſtance of the worke, although not according to y intēt of the cōmaunder. By which words this they ſignifie, that we can perform the very works, although not in ſuch ſort, as God hath commaunded they ſhould be done, namely, of charity & the ſpirite. Which latter part I thinke they added, that they might ſeme in ſome point to diſagree from the Palagians. But Augustine ſo abhorred from ſuch ſentences, that not euen vnto the regenerate ſo long as they liue in this fleſh he graunteth a perfect

Euen the regenerate are not able perfectly to obſerue the law. The Pelagians make the death of Chriſte vaine.

obſeruation of the commaundementes of God: whiche thing manifeſtly appeareth by his Retractations. And that his iudgement therein is moſt true, Paule declareth in the 7. chap. of this epiſtle. Vndoubtedly if the thing were ſo as Pelagius hath taughte, the comming of Chriſt and ſacrifice of the croſſe had bene nothing nedefull. For theſe thinges were therefore geuen, bycauſe by our owne ſtrengths we could not attayne vnto the righteouſnes of workes. That thing Paul moſt manifeſtly teſtefieth, ſaying, That which was impoſſible vnto the law, for aſmuch as it was weakened by the fleſh &c? Theſe wordes apertly declare, that mā by reaſon of the infirmity of the fleſh could not fullfil the law. Farther he ſaith, The wiſdome of the fleſh is enmity towards God, for it is not ſubiect vnto the law of God, nether certainely can it be. For although the law hath power to teach and to illuſtrate the minde, yet it doth not therefore miniſter ſtrength, or change the will. Wherefore Ambroſe in his booke de fuga ſeculi, The law (ſayth he) cā ſtop the mouth of all men: but yet it can not conuert the minde. And afterward: The law indede ſheweth the fault, but it taketh not a way the malice. Wherefore vnto it muſt be adioyned grace: which foraſmuch as the Pelagians contemned, they wandred from ſaluation, & were iuſtly condemned of the Church. But as touching the office of y law, theſe few thinges are to be obſerued. Firſt that it is not vtterly vnprofitable, no not euen without regeneration: for it may ſerue to ſome ciuile diſcipline

The office of the law.

For if mē do the outward workes of the law in ſuch ſort as they may, although vnto them which doo them, they are ſinnes, yet by thē may be obſerued a ciuile order. For where there is no obſeruation of theſe thinges, all thinges are confoū ded: iniuries are committed: filthy luſt rāgeth abrode: the wrath of God is kindled, ſo that he ſuffreth not publike welthes being in ſuch maner corrupt verye long to continew. There is alſo an other worke of the lawe which is inwarde, which pertayneth vnto the conſcience: that it ſhould perpetually accuſe, vrge, ſcourge, and condemne it. And by this meanes God (as we haue ſayd) bringeth a man at the length to iuſtification. Which iuſtification being obteyned, nether then doth the law lye idle, but is like a glaſſe, wherein the regenerate do behold

After regeneration the law is not idle.

what fruites they ought to bring forth, how much they ought dayly to profite, what they haue to geue thankes for, and how muche they want of the iuſt inſtauration, to y end to obtaine it they may the more erneſtly call vpon God: The law alſo putteth before theyr eyes y marke, wherevnto they ought to leuel in al theyr actions. Vnto which although they can not attayne in this life, yet they muſt doo theyr diligence, not to depart far from it. By theſe thinges it manifeſtly appeareth how much the law helpeth in outward workes, what it worketh in the conſcience, and how much it helpeth them that are regenerate Now reſteth this to marke, that this ſentence of the Apoſtle pertayneth not only to ceremonies,

Vnder this ſentēce are comprehended not onely ceremonies, but alſo the morall precept.

but alſo to the morall preceptes. For ſinne is by them moſt chiefely increaſed: and it is of more greater wayght to ſtray from them, then from outward ceremonies. But now let vs returne vnto the Apoſtle.

That euen as ſinne hath raigned in death, ſo might grace alſo raigne by righteouſnes vnto eternall life through Ieſus Chriſt.] Here he ſheweth a reaſon, why grace in the elect, after the increaſes of ſinne abounded: namely, that by it we ſhould obteyne righteouſnes, and ſo at the length come to eternall life. For euen as ſinne brought death, ſo grace alſo and righteouſnes, which muſt be ioyned together, haue brought eternall life. The argument is taken of contraries.

An argument taken of contraries.

For ſeing that ſinne, which is oppoſite vnto righteouſnes, brought death, it is meete, that of grace and righteouſneſſe ſhoulde followe life. Neyther is it in vayne that righteouſneſſe is ioyned wyth grace. For thereby we are taughts that our righteouſneſſe conſiſteth not of woorkes, but of grace. The wonderfull order alſo of thynges is here to be noted. In the firſte place is put the

A very godly gradation.

law, then the increaſe of ſinne, and then the aboundance of grace, afterward righteouſnes, laſt of all eternall life: and all theſe things, by Ieſus Chriſt. As touching the wordes, ſinne is ſayd to haue raigned in death, bycauſe ſinne could not be taken away by the law, and death was for his cauſe inflicted as a puniſhmēt In the 1. to y Corrinth. Paul hath in a maner the ſelfe ſame ſentence: ſaying, that the dart of death is ſinne. For nether could death otherwiſe wound mankind, but by ſinne. Ether of them are ſayd to raigne, both grace and ſinne, when we are moued, and ſtirred vp by them: for in Publike welthes kinges raigne and gouerne

How grace and ſinne a ſayd to raigne.

as it pleaſeth them. In godlye men righteouſnes raigneth: for they after they haue receaued remiſſion of ſinnes, ſtudy to geue theyr members weapons vnto righteouſnes, and holines: as before they had permitted them to ſinne. And this is called the kingdome of Chriſt: which is therefore aſcribed vnto grace, by

Why this kingdome is called the kingdome of Chriſt. The rootes of death and life.

A ſimilitude.

Grace and life cleaue together of neceſſity.

cauſe it conſiſteth freely and without workes. In this place (as Chriſoſtome noteth) are ſet forth vnto vs the rootes of death and life. The fountaine of life is grace, and righteouſnes: the foūtayne of death is ſinne. And he addeth, that death is like a ſouldier: whiche is aypointed & armed of ſin as of his king: wherfore take away the king, & then death being vnarmed can not deſtroy mē for euer. Farther he admoniſheth, that foraſmuch as haue alredy obteyned grace, we ſhould not doubt of the obteynement of life. For theſe things cleaue of neceſſity the one to the other. But why the Apoſtle bringeth this ſimilitude, we may eaſely ſhew. Bicauſe grace was of more force to make new agayne, then ſinne was of force to kill. And in that it is added, by Ieſus Chriſt, we muſt call to rememberance the Analogy or propoſition ſet at the beginning betwene Adam and Chriſte. For euen as from Adam came ſinne and death, ſo from one Ieſus Chriſt came grace and life.

This place admoniſheth vs ſomwhat to ſpeake of grace. Nounes, which (as ye Logicians ſay) are put abſtractly, are vſually declared by their cōcrets, whoſe ſignifications

Of Grace, Abſtractes are knowne by theyr concretes. What is to be gracious

are more preſent vnto the ſence. Wherefore let vs firſt ſée, what this worde Gratioſus, that is gratious, ſignifieth with the Latines. And he amongeſt men is called Gratioſus, whome all men fauour, and whome the common people do loue. So in the holy ſcriptures men are called gratious, which haue found grace with God. For ſo the ſcripture vſeth to ſpeake of thoſe, whom God fauoureth, and

We are one way gracibefore God and an other way before men,

whom he loueth. But yet as touching this, there is great differēce betwene God & men, For men fauour none, but them in whome they finde thoſe things, whereby they may be allured and drawen to loue them. It behoueth therfore, that he which will be beloued of men, haue in himſelfe the cauſes of loue and beneuolence. But God contrariwiſe found in men nothing worthy to be beloued, wherby he mought be led to loue them. For he hath loued vs firſt: and out of that loue he beſtoweth vpon vs whatſoeuer we haue that is acceptable vnto him. Wherfore the name of

The grace of God is taken too o manner of wayes.

grace is in holy ſcriptures taken two manner of wayes: firſt, and principally it ſignifieth the beneuolence of God towardes men, and the frée fauour which he heareth towards the elect. Secondly, bicauſe God endueth his elect with excellēt gifts, Grace ſometymes ſignifieth alſo thoſe giftes, which are fréely beſtowed vppon vs by God. This two fold ſignification of grace beyng well noted, declareth, with how great diuerſitie our aduerſaries and we affirme one and the ſelfe ſame ſentence: for either of vs ſay, that a man is iuſtified by grace. But in this is the difference. They by the name of Grace vnderſtand thoſe giftes, which are geuen vnto them that are iuſtified: namely, the habites or qualities which are poured into thē, more ouer good workes and other ſuch like, which God worketh in the elect. But we; foraſmuch as we ſée, that theſe giftes, ſo long as we liue here, are through our corruption vnperfect, do deny, that we can by them be iuſtified, and that by them by any meanes we are able to ſatiſfy the iudgement of God. Wherfore we vnderſtande, that to be iuſtified by grace, is to be iuſtified by the only mere and ſincere good will of God, which he of his only mercy beareth towards vs. We ſay alſo, that we are iuſtified by the grace of Chriſt, which his father beareth towards hym. For, foraſmuch as he is moſt gracious before him, he bringeth to paſſe that he loueth would in him, as hys members, and brethren adopted by faith. But the ſchoolemen ha ••

What it is to be iuſtified by grace and by the grace of Chriſt. The imagination of the Schole men ſprang out of the Ethikes of Ariſtotle.

fayned vnto themſelues, that grace is an habite or quality poured into the ſoule, y the foule may more eaſely riſe vp, and more redely do good workes. Which theyr fayned inuention they can by no meanes confirm by the holy ſcriptures. But they ſéeme to haue taken it from the philoſophers, who in the Ethikes teach that the faculties & powers of ye minde are by an habite ſtrengthned, ſo that they are able to perform thoſe things which before they wer not able, or if they were able, yet they were not able without great difficulty. The ſelf ſame thing do theſe mē iudge of y mynd: that foraſmuch as of hys owne nature it can not ſo lift vp it ſelf to be acceptable vnto God, and to do y workes which ſhould pleaſe him, it hath nede of a heauenly and ſpirituall habite, to performe theſe things. And whileſt they thus follow their philoſophy, they depart from the vulgare and receyued ſence of this worde grace. For when we ſay, that a ſouldiour is acceptable vnto a kyng or vnto a captaine,

A ſimilitude.

we do not ſay, that in the ſouldiour is grace or fauour, but rather in the king or captayne, which beareth fauour vnto the ſouldiour. So we in thys caſe, if we would ſpeake plainly or aright, ſhould not ſay, that in vs is powred or geuē grace: but rather that we are receiued of GOD into grace or fauour, which before were hys enemies. But that we may the better fynde out the error of the ſcholemen, we will here ſette foorth their definition: for they defyne grace to be an habite of goodnes and charity infuſed of God, like vnto his, whereby he that hath it, is

To haue grace of God is to be receiued into fauour of him. The definition which the ſcholemen aſſigne vnto grace.

made acceptable vnto God, and doth workes that are acceptable vnto him and meritorious. When they ſay, that it is an habite infuſed of God, they ſeperate it from naturall vertues. Farther when they make it to be like vnto the goodnes and loue of God, they thinke that they bring a reaſō, why they which be adorned with this habite are acceptable vnto God: namely, becauſe of that ſimilitude. And becauſe they can not by the ſcriptures proue, that grace is a thing created in the ſoule, they labour to confirme it with reaſons. For Thomas ſayth, that the beneuolence of God can not be idle: for God is ſaide to loue, when he geueth any good thing. Wherefore he ſaith, that God to do good to ſome, or to loue ſome, is to geue or infuſe into them ſuch an habite or quality, as we haue now deſcribed. But this is a very weake argument. For we graunt, that the loue of God lyeth not idle,

The loue of God towardes the elect is not idle.

but filleth vs with benifites, and thoſe very manifold. But how followeth this argument: God geueth very many giftes: Ergo, he createth or powreth in ſuch an habite? Farther this is no ſmall error, that they will that by this habite or creature, we are made acceptable vnto God. For it muſt nedes follow, that ſeing he hath geuen vs ſuch a gift, he therefore loued vs before: for the loue of God goeth before all his giftes. The vertues in dede which follow, may haue ſome conſideration

The loue of God towards vs goeth before all his giftes.

why they ſhould be geuen: but yet they can not haue that force to allure God to loue vs: for he loued vs euen before he gaue them vnto vs. An other of their reaſons is this: If they which are conuerted vnto Chriſt (ſay they) haue the holy ghoſt, which before they had not, then of neceſſity it followeth, that there happened ſome mutation. But in God there is no mutacion. Wherefore we muſt appoint it to be in our ſelues, namely that we haue ſuch an habite of grace, which before we had not. But this likewiſe is of no force: for God differreth his aydes

God is not chaunged although he do that now which before he did not.

is as ſemeth good vnto him: and moueth the hartes of men at an appointed time, when as before he moued them not: which thing yet we doubt but is done without any his change at all. For we know that God at an appoynted time created the world, which before was not extant, and yet we can not ſay, that God is therefore changed. Now reſteth for vs to confirme by the ſcriptures, that the grace of God ſignifieth his frée and vndeſerued loue: ſecondly, that it ſignifieth alſo the rewardes

It is proued that the grace of God is the fauor which he beareth towardes vs.

or giftes which are beſtowed vpon the Saintes: thirdly, that the grace of Chriſt is that, whereby he is of force with the father, and by reaſon of whiche we are loued of the father. As concerning the firſt, Paul fayth to the Epheſians, that we were elected of God before the foundacions of the world were layde, according to his good pleaſure to the prayſe of the glory of his grace. In which place we ſée, that the cauſe of our election is, that the frée loue and grace of God towardes vs, ſhould be commended. And in the latter epiſtle to Timothe he ſayth: Which hath called vs wyth his holy vocation, not by workes, but according to his purpoſe and grace. And Peter exhorteth vs to hope in that grace, which is offred. But it is not lawfull to hope in a thing created. And as touching Chriſt Paul ſaith vnto the Epheſians, that God hath made vs acceptable in hys beloued, that is, in Chriſt, whome moſt dearely and eſpecially he loueth. And in this epiſtle he calleth grace eternall life. This therefore is the

The true definition of Grace.

true definition of Grace, and agréeable vnto the holy ſcriptures. That it is the frée beneuolence of God, whereby he counteth vs deare in Chriſt Ieſus, and forgeueth vs our ſinnes, geueth the holy ghoſt, an vpright life, and eternall felicity. By this definition is ſéene not onely, what we call grace, but alſo by whom we haue it, and which are the principall effects thereof. Now muſt we ſée after what maner God

By what meanes God worketh in vs his good thinges.

Why the outward miniſtery is needefull in the church.

worketh in vs ſo excellent good thinges: Firſt, he offreth the promiſes of theſe thinges: then by his inſpiration he openeth the harte, that they may be receaued, which if he did not, thoſe good things ſhould neuer take place in vs: for the hart of man is ſtubborne, and repugnant to ſpirituall things: and therefore in the Church the minſtery is alwayes néedefull. For the duety of the paſtors is to ſet forth the promiſes of God vnto the people, and not to vrge them in wordes onely, but alſo to ſeale thē with ſacraments, which are certaine viſible wordes. And in eſpecially it belōgeth vnto them to remoue away two impediments, which do moſt of al draw men away from the promiſes of God. For on the one ſide men think that

The miniſters ought in teachyng to haue regard to two thinges.

they can not attaine vnto the promiſes of God, bicauſe they are vnworthy of thē. Here muſt the faithfull miniſter diligently reſiſt and teach, that theſe thinges are fréely geuen of God, not by workes, or any dignity of ſuch as receiue thē. On the other part ſome vſe to doubt, whether they by ye electiō of God are excluded frō theſe promiſes. As touching this point they muſt teach, y the faithful ought generally to receiue the promiſes of God, as they are deliuered vs by the holy ghoſt in the holy ſcriptures, neither ought they to be carefull concerning the ſecret will of God. For without doubt God would haue reueled, and ſhewed who they be that be elect, or who be reprobate, if he had known that it ſhould haue bene profitable to ſaluatiō. Wherfore, ſeing the ſcriptures exclude no man perticulerly from the promiſes, euery man ought ſo to receue thē, as if they peculiarly pertained vnto himſelf. And vndoubtedly, together with faith ſhall be geuen vnto them that beleue, through y perſuaſion of the holy ghoſt, that they ſhall not doubt but that they do in very déede belong vnto the elect. After this maner the miniſtery of the church ſerueth God, and worketh together with him towards our ſaluation: not that the goodnes and power of God can not without it both offer his promiſes vnto vs, and alſo inclyne our mindes to receiue them. For neither is the grace of God of neceſſity bound either to the miniſtery, or to the ſacraments, or to y outward worde. But we ſpeake

The grate of God is not bound to outward thinges.

now of the accuſtomed maner, wherby God bringeth men to ſaluation. But whē we haue once receiued the promiſes of God, we which before were dead vnto ſinne begin ſtreight way to reuiue, and ſo being reſtored vnto lyfe, in ſome part we obey the law of God, not in dede with a perfect obedience, but with an obedience begon. Farther, againſt our enemies the fleſh and Sathan, we haue the preſent helpe of God, and a wonderful conſolation in afflictions: and the powers and faculties both of the ſoule and alſo of the body are renued. And to ſpeake briefly, the grace of God

God doth not onely offer the promiſes, but alſo boweth the hart to embraſe them. What manner of grace the Pelagians graunted.

which we haue deſcribed, is the ſpring of all good thinges. But yet we haue affirmed one thing, which is not yet confirmed by the ſcriptures: namely, y God doth not onely offer the promiſes which we haue now ſpoken of, of his mere grace and beneuolence, but alſo with his ſpirit boweth the harte to receiue them. The firſt part the Pelagians alſo admitted: namely, that there is required the grace of doctrine and illuſtration. But the other part they thought conſiſted in frée will, ether to receiue or to refuſe the promiſes offred. But the ſcripture teacheth farre otherwiſe. For Ezechiell in the 11. chap. ſayth: That God woulde geue vnto hys faythfull a new hart & a new ſpirite: & would take away frō thē their ſtony harte, and geue them a fleſhy hart. Theſe wordes moſt manifeſtly teach, that there muſt be a chaunge

The meaninge of the fathers.

made in our hartes. Wherfore when we reade either in Auguſtine or in other fathers, that grace commeth firſt, whom our will followeth, as an handmayden, we may not ſo vnderſtand it, as though our will followeth of his owne ſtrengthes beyng

It is not ſufficient that the will be ſtirred vp vnleſſe it be moued alſo.

only ſtirred vp and admoniſhed by grace: for vnles it were changed it would neuer follow. This therfore is required, firſt, that the will be chaunged, and then that it obey. We muſt warely alſo geue eare vnto Chriſostome, who in his ſermon of the inuention of the croſſe, ſaith: That neither the grace of God can doe any thyng without our wyll, nor our wyll without grace, For vniuerſally it is not true, that grace can doo nothyng without our will: vnles thou vnderſtande will, to be that, about which grace worketh. But that grace ſhould tary for the conſent of the will, it is not true. For grace changeth y wil, before it can geue any conſent. Dauid therfore

Grace ought not to tary for our conſent.

prayeth: Create in me a cleane hart O God Salomon alſo, Incline (O Lord) the harte of thys people, to execute thy commaundementes. And agayne Dauid. Incline myne harte to thy testimonies. The Pelagians taughte, that the beginnyng of good workes is of oure ſelues: namelye, of frée wyll. And that grace dothe helpe them

The opinion of the Pelagians.

eaſlier and more readely to accompliſhe them. But the latter Diuines or Sophiſters, leaſt they ſhoulde ſeeme vtterlye to agrée with Pelagius haue thus defined

The opiniō of the Scholemē.

grace: that grace in déede commeth firſt: but it is in vs either to receaue it, or to refuſe it: but this is as vntrue as that ſentence of Pelagius, for from hence haue we power to receaue this grace. If this were true, then ſaluation ſhould be of our ſelues. But Paul ſayth, what haſt thou, which thou haſt not receaued? But if thou haſt receaued it, why boaſteſt thou as though thou haddeſt not receaued it? And againſt theſe men Auguſtine citeth theſe wordes of Paul, which we ſhall afterward reade: It is not of hym that wylleth, nor of hym that runneth, but of God that hath compaſſion. If theſe mens opinion (ſaith he) were not true, the Apoſtle mought in like maner haue ſayde: It is not of God, that hath compaſſion, but of hym that wylleth and runneth. For as theſe men teach, this matter ſemeth to be deuided, ſo that one part is geuen vnto God, and the other part is leaft vnto our ſelues. And by that meanes the grace of God is not ſufficient, vnles we alſo put to our endeuor, and do wyll, and alſo runne. But the Apoſtle affirmeth farre otherwyſe: ſaying, that it is neither of hym that wylleth, nor of hym that runneth, but of God that hath compaſſion. And in an other place of hymſelfe he ſayth, I haue laboured more then all: but yet not I, but the grace of God which is in me. By which wordes he taketh away all from hymſelfe, and aſcribeth it wholy vnto the grace of God. And Auguſtine addeth, we pray for our enemyes which are yet euill, and will not be obedient vnto God, and do reiect his promiſes: which thynge ſeing we do, what els do we deſire, but that God ſhould change theyr wylles, which vnles it were in the hand of God to do, it ſhould be in vayne to deſire it of hym. Paul alſo in an other place ſayth, Not that we are apt to thynke any thinge of our ſelues, as of our ſelues: And if that we can not ſo much as thynke, much les vndoubtedly can we wyll: for the

The will being changed of God is not idle.

wyll followeth knowledge and thought. Neither ſpeake I theſe thinges as though the will being changed of God, ought to lye ſtyll idle, and to do nothing. For it being renued, ought to worke together with grace, that (as Bernard alſo ſayth of frée wil) that which was begon of the one, may be performed of both. For then we are not only

The regenerate do worke together with God.

pure men, or naked men, but are made the childrē of God, and haue ioyned with vs the mouing of the holy ghoſt. And Paul to Tymothe ſayth, that the man of God being inſtructed in the holy ſcriptures, is now mete and apt to all good thinges. But they are accuſtomed to ſay and commonly do teach, that the grace of God is laide forth vnto all men. And therefore if it be not receaued, it commeth through our owne default: for euery man (ſay they) may obtayne it if he will. This doubt we will

Whether the grace of God be laid foorth vnto all men.

briefely diſſolue. We may in déede graunt, that the grace of God is in this ſort ſetforth to all men: becauſe the generall promiſes of God are offred and preached indifferently vnto all men. Neither do the preachers which publiſhe them abroade, any thinge regard the ſecret will of God: or thinke thus: Peraduenture this man is not predeſtinate: or my labour ſhall nothing profite him. They thinke vpon no ſuch matter, but do ſet forth the word of God vnto all men vniuerſally. After this

When a mā receaueth grace he doth it not by the power of his owne will.

maner grace or the calling of God, may be ſaide to be cōmon vnto all mē. Howbeit when anye man receaueth ye promiſes offred, he doth it not by his owne power or will. For it is nedefull, that his hart be opened: which thing Luke in the Actes maketh mencion of the woman that ſolde ſilke. For all men are not called with efficacy, and according to purpoſe. But theſe mē ſeme to faine vnto thēſelues a grace, as though it were a certaine garment hanging in the ayre, which any man that will may put on. But theſe are ye inuētiōs of mans wiſedome. The holy ſcriptures

Grace working and workyng together.

ſpeake farre otherwiſe. They vſe alſo thus to deuide grace, that they make one a working grace, & the other a grace working together. Frō which diſtinctiō Auguſtine abhorred not. For it ſemeth to be deriued of theſe wordes of the Apoſtle: It is God which worketh in vs both to will, and to performe. Therfore y working grace is that, which at the beginning healeth and chāgeth the wil: and afterward cauſeth that the will being changed and healed may worke vprightly. And firſt indede it is called a working grace, and then a grace working together. And thys is

One and the ſel e ſame grace is working and workinge together.

one and the ſelfe ſame grace, and not two graces. But the diſtinction is taken of his effectes. For firſt the will when it is healed concurreth with Grace paſſiuely. For by it, it is ſayd to be changed, and we are ſayd to be regenerate. But afterward it behaueth it ſelfe both actiuely & paſſiuely. For being moued of God, it alſo willeth and choſeth. And in this ſence is that true which is written vnto the Hebrues: Be not wanting from the grace of God. For we beinge Regenerate ought not to ſit idle: but to liue and worke according to Grace which followeth But they excedingly erre, which thinke, that the will by it ſelfe can will good

The wil of it ſelfe cannot will good thinges.

thinges: and that by grace and the ſpirite is nothing ells brought to paſſe, then to cauſe it with efficacy to will, and that it may obteyne thoſe thinges which it willeth which thing (as we haue now ſhewed) is repugnant vnto the holy ſcriptures. They demaund farther, whither we may merite any thing by that firſt grace. Our aduerſaries in dede ſay that we may: but we deny it, and doo vtterly reiect all conſideration of merite. Which thinge with what iuſt reaſons we doo,

After the firſt giftes we deſcrue not the latter.

we ſhall in an other place haue more opportunity to declare. We graunt that God of his liberality and mercy is wont after many benefites alredy geuen, to geue others: but yet not that any of the firſt giftes of God can merite the other later giftes. And ſo are theſe places in the Goſpel to be vnderſtand: To him that hath, ſhalbe geuen, & thys alſo: well good ſeruant, bycauſe thou haſt bene faythfull in

Grace preuenting and grace after following.

few things, I will ſet the ouer many thinges. Moreouer they deuide grace into grace preuenting, and grace after following. Which deuiſion Auguſtine ſemeth to proue by the wordes of Dauid in the 59. Pſalme: His mercy ſhall preuent me, and his mercy ſhall follow after me. But this diſtinction is ſo to be receaued, that it be

It is one and the ſelfe ſame grace but the variety is in the effectes The order of the effects of grace.

vnderſtand of one and the ſelfe ſame grace, and the variety to conſiſte in the effectes. For there are many and ſundry giftes, wherewith the mercy of God adorneth vs. For firſt the will is healed: and it being healed, it beginneth to will well: afterward, the thinges that it hath willed well, it beginneth to execute: after that it perſeuereth in doing well: & at the laſt it is crowned. Grace therefore preuenteth our will in healinge of it: the ſame alſo followeth, in cauſinge thoſe thinges to pleaſe vs which are vpright. It preuenteth, in cauſing vs to will: it followeth after in driuing vs to performe thoſe thinges which we would. It preuenteth, in mouinge vs to good woorkes: it followeth after in geuing perſeuerance. It preuenteth perſeuerāce, in geuing of it: it followeth after, in crowning

A ſimilitude.

of it. And euen as that is one and the ſelfe ſame light of the ſonne, which nouriſheth and prepareth the earth to receaue ſéedes: and which when they are committed vnto the earth cauſeth them to ſpring: and being now ſprong vp ſo noriſheth them, that they bring forth fruite: ſo alſo is it vtterly one and y ſelfe ſame Grace of God, both that which preuenteth our will and alſo that which followeth after. Wherefore Auguſtine ſayth, Grace preuenteth, that we ſhould be healed: the ſame followeth after, that we ſhould be nouriſhed. It preuenteth, that we might be called, it followeth after that we might be glorified. Wherefore they iudge not well, which thinke that Grace preuenting is a certaine common motion, wherewith God ſtriketh the hartes of men, in ſtirring thē vp to doo well, as though it were in their power ether to come vnto him that calleth them, or to reiect him. And no les doo they erre, which bable in the Scholes, that there is one Grace freely geuen,

All grace ought to be geuen frely We are not by gifts and habits made acceptable vnto God but by his meere grace and mercy.

There are many free giftes wherby the godly cannot be diſcerned from the vngodly.

Certaine giftes are peculier vnto the ſaintes. Some called naturall giftes grace What grace the churche mēt againſt Pelagius. A ſimilitude.

Nothing maketh vs acceptable vnto God but his mercye.

and an other which maketh vs acceptable. For euery grace ought to be geuen freely: for otherwiſe, as Paul ſayth, it ſhould be no Grace. And foraſmuch as by Grace that maketh acceptable, they vnderſtand an habite, as we haue before taught, they doo wickedly in affirming, that men are by ſuch giftes made acceptable vnto God. For before hym we are receaued into fauor by hys onely mercye and for Chryſtes ſake, and it is not conuenient to attribute that vnto creatures, which belongeth only to Chriſt, and to the goodnes of God. Farther we are firſt acceptable vnto God, by his free election, before that any ſuche giftes be geuen vs. I graunt indede that there are many free giftes, whereby the godly can not be diſcerned from the vngodlye: as are the gifte of tounges, prophecying, the gift of healing, and ſuch other like, which happen as wel vnto the euill, as to the good. Contrarily, fayth, hope, and charity, belong onely to the godly. Naturall giftes alſo, are ſomtymes called graces, as ſharpenes of wit, & ſtrength of body. And after this maner the Pelagiās craftely confeſſed, that men nede grace to liue vprightly. But by grace they vnderſtood frée choiſe, reaſon, and wil. We deny not, but that theſe things are fréely geuen of God. But yet we deny, that they are graces which happen vnto the elect through the redemptiō of Chriſt. And whē the church confuted the error of Pelagius, it ment not this kind of grace, but that grace, wherby we are regenerate and iuſtified, without which no man can either be acceptable vnto God, or liue vprightly: Sometymes the will of man is compared with a horſe, and grace with him that ſitteth vpon the horſe: which compariſon as touching many conditions, is not to be miſliked. But this is chiefly to be takē héede of, that howſoeuer we take grace, we alwayes appoint it to be geuē fréely, and not of workes. Neither doth it by any meanes make a man acceptable, but ſo far forth as it is taken for ye good will of God. And thus much as touching grace.

The ſixte Chapter.

WHat then ſhall we ſay? ſhall we continue in ſinne, that grace may abounde? God forbid. How ſhall we that are dead to ſinne, liue any longer therein? Knowe ye not that all we which are baptiſed into Ieſus Chriſt, are baptiſed into his death? We are buried then with hym by baptiſme into his death, that euen as Chriſt was raiſed vp from the dead by the glory of the father, ſo we alſo ſhould walke in newnes of lyfe.

What then ſhal we ſay? ſhal we continue in ſinne, that grace may abound?]

Paules methode. Paul was accuſed as though he taught that we ſhoulde ſinne.

Towardes the ende of the former chap. Paul mencioned two thinges: namely, that the law entred in that ſinne ſhould abound: and where ſinne abounded, there alſo grace did much more abound. Theſe two things were offenſiue vnto the mindes of many: bicauſe he ſemed to much to depreſſe the law, & to geue men an entiſemēt to ſinne. Wherefore, by preuention he repulſeth theſe falſe accuſations. In the 7. chap. he plainly teacheth, that that which he hath in this place written concerning the law, happeneth not vnto it of his owne nature, but through our default. Now preſently he cleareth his doctrine, of that wherof he was accuſed: namely, that he ſhould teach, that men ſhould ſinne, to the end the grace of God might the more abound. That offence which Pauls doctrine ſemed to brede euen then, when he was

The ſame thing is layde to our charge.

yet on lyue, is alſo now a dayes layd to our charge. For when we teach, that iuſtification is promiſed by faith only without workes, they cry out euery where, that workes are condemned, the law made vnprofitable, & a way opened to lyue loſely, & ſo by that meanes all diſcipline of maners vtterly periſheth. This may be a moſt ſure token, that we haue attayned vnto the naturall and true meanyng of the doctrine of Paul: when as we know that the ſelfe ſame accuſations are layd to our

Our ſentence excedingly ſtirreth vp mē to do well.

charge, which we are aſſured were layd vnto his. But that theſe are mere falſe ſlā ders, hereby it may eaſely be manifeſt, bicauſe there is nothyng more profitable, to ſtirre vp men to lyue godly and well, then to ſhew, that ſo great is the goodnes of God, that he fréely geueth righteouſnes vnto vs without our deſertes. For who would not endeuour himſelfe to be anſwerable to ſo great goodnes? And it ſhould

It ſhould be miſerable if felicity ſhould begotten by woorkes.

be a miſerable caſe, if felicitie and bleſſednes ſhould be geuen vs accordyng to our workes. For, foraſmuch, as the imperfection of our actions cannot be hidden from vs, vndoubtedly we ſhould diſpayre of the thing y we ſéeke for. Then whiche thyng there can be nothyng more miſerable. The Apoſtle ſheweth how great a griefe of minde it was vnto him, to ſée his doctrine drawen into ſo euill part: and that of ſo true principels ſhould be gathered ſuch abſurdities. But this is the corruption of

Men corrupt, do of true principles gather thinges abſurde.

mans nature, that if there be neuer ſo litle an occaſion offred, it will ſtraight way ſnatch thoſe things which are rede or heard in the holy ſcriptures, ether to the fulfilling of the luſt of their owne deſires, or els to the confidence of their owne ſtrengthes. Wherefore Paul to withſtand theſe euils, when he had hetherto with many reaſons confirmed the healthfull doctrine of iuſtification, doth now on the other ſide vrge good workes, and vehemently exhorteth vs not to abide any longer in ſinne. And it is not hard to ſée, how fowly they are deceaued, which do of Pauls wordes gather theſe ſo greate abſurdities. For in their reaſons they take that

A falſe argument of thoſe which gather abſurd things out of Paules ſayinges.

which is not the cauſe for the cauſe, and ſo fall into a manifeſt falſe argument. For not to put confidence in the workes of the law, or to teach that by the lawe ſinne abounded, is not a ſufficient cauſe, why the lawe of God ſhould either be reiected, or els counted vnprofitable. And to teach that workes iuſtifye not, is not a cauſe why we ſhould ceaſſe of from doing works. And to ſay that more grace abounded, when ſinne abounded, is not to ſay that our ſinnes are the cauſes of the grace of God. For, that is agaynſt nature, that that which is in very déede euill, ſhoulde

That which is in very deede euell of it ſelfe, bringeth not foorth good things.

bring forth good. And ſeing ſinnes do alienate vs from God, how ſhould they purchaſe vnto vs grace? The diſeaſe maketh not the Phiſition notable, but by occaſion. It is the art which cōmendeth him and not the diſeaſe. So ſinnes of their own nature do not illuſtrate the grace of God, but his goodnes and mercy, wherby he forgeueth ſinnes. If we wil conclude rightly, and without a fals argument, let vs thus reaſon: foraſmuch as we can not fulfill the law, and therfore it can not iuſtifie vs, let vs not cleaue vnto it only. Wherfore let vs annexe Chriſt and his grace

How we ought in this place to conclude.

which if we do, we ſhall receiue much fruit therby. Againe, ſeing that workes can not be the cauſe of iuſtification, let vs not attribute ſo much vnto wicked men, & to ſuch as are not yet regenerate, to ſay, that they by their own merites can get vnto themſelues grace. But being regenerate, let vs aply our ſelues to good works, as to the fruites of righteouſnes. And althoughe ſinnes are not the cauſes of the grace of God, yet let vs acknowledge that there neded a mighty and an aboundāt grace to take thoſe ſinnes away, when as they had ſo infinitely increaſed. There

Paralogiſmus 〈 in non-Latin alphabet 〉 .

is committed alſo in theſe arguments a falſe reaſon of equiuocation. For, when Paul ſayth: where ſinne hath abounded, there more abounded grace: he ſaith not, wherſoeuer ſinnes haue increaſed, there ſtreight way grace hath more abounded. For there are found many moſt wicked men ouer whelmed with infinite ſynnes, in whom ſhineth no grace of God at all. But this Paul ſayth, where ſinnes haue increaſed by the law, and are now in very dede known, and inwardly felte in the mynd, there men being made afeard of their miſery, are after a ſort prepared and driuen vnto Chriſt to implore his ayde And therby it commeth to paſſe that grace aboundeth in them which are ſo touched by the law. There is an other fallace or

An other fallace as touching the diuerſity of time.

deceipt in this reaſoning, which cōmeth of y diuerſitie of tymes. For we graunt, that God through Chriſt geueth aboundant grace: wherby the ſinnes which went before regeneration are blotted out. Yet therof ought not to be gathered, that ſins are againe to be heaped vp, to the end grace alſo ſhould be augmented. Wherfore, it plainly appeareth, that in theſe falſe accuſations is more then one kynde of falſe argument. Neither was Paul onely accuſed of this crime, that he opened a wyndow to ſin, but alſo al thoſe whoſoeuer they were that taught Chriſt erneſtly. For thoſe falſe witneſſes in y Actes teſtefied againſt Stephē, y he ceaſſed not to ſpeake

An example concerninge Stephan. We are not onely iuſtified by faith but we receaue the ſpirite of Chriſt. wherby we are reſtored to newnes of life.

many things againſt God, & againſt y law. But Paul to acquite the doctrine of the Goſpel frō ſuch falſe accuſatiōs, ſaith, that we are not only iuſtified by faith, but alſo haue ye ſpirit of Chriſt, whereby we are both ſtirred vp to a new life, and ſinne alſo is weakened in vs. Wherfore whē we reade the holy ſcriptures, we ought to ponder them with greate diligence and attentiuenes, before by way of reaſoning we gather any thing out of them. For he which neglecteth the principles or firſt groundes, is eaſely led into dangerous errors. So greate difference is there betwéene thoſe things, which Paul concludeth of the things before ſpoken, and thoſe thinges which the vnlerned do gather of them, that they are manifeſtly contrary one to the other. They by this doctrine do gather that we muſt ſinne, to the ende grace may abound. But Paul of the ſelfe ſame doctrine gathereth, that we muſt not ſinne, that grace ſhould abound. Which thing he proueth in this chapter, principally

The aduerſaries gathered that we muſt ſinne, and Paule that we ought not to ſinne The Apoſtle proueth b wo reaſons that we muſte ſinne no more. Why he vſeth interrogations.

They which are dead vnto ſinne ought not to liue in it. Similitudes.

by two reaſons: the firſt is, becauſe we are now deade vnto ſinne, and are come vnto Chriſt. And this reaſō he at large handleth in the firſt part of this chap. The other reaſon is: that we ought to obey him, vnto whoſe ſeruice we haue addicted our ſelues. Wherefore ſeing by our conuerſion vnto Chriſt we are made the ſeruantes of righteouſnes, we muſt now ſerue it, and not ſinne. And this reaſon contayneth that which remayneth of this chapter. Neither is it in vayne, that Paul putteth forth his ſentence by interrogations. For by them he partly expreſſeth the affection of his indignation, how that he toke it very greuouſly, that the doctrine of the Goſpell ſhould be diffamed with ſo abſurd ſuſpicions. Farther by his interrogations he declareth the ſecurity of his conſcience. For he ſheweth, that he thought nothing leſſe, then that which was obiected againſt him. The firſt reaſon is this. They which are dead vnto ſin, ought not to perſeuer therin. But Chriſtians are dead vnto ſinne: Wherfore they ought not to perſeuer in it: Theſe things are euidently proued by the contrariety of death and life: becauſe no man can at one and the ſelfe ſame tyme, be both deade and alſo on lyue. For euen as he is a foole, which would deſire health in ſuch ſorte, that he would together with it be ſick alſo: or which would abyde ſtill in the fire, that he might be deliuered from burning: ſo alſo is he a foole, which being deade vnto ſinne: thinketh that he may neuertheles liue vnto it. The ſelfe ſame thing teacheth Chriſt, when he ſayth, that no man can ſerue two maſters. And in naturall knowledge it is a common ſentence, that the generation of one thing is the corruption of an other. Wherefore if we be borne agayne to Chriſt, then is it neceſſary that we ſhould dye vnto ſinne. Although

What it is to dye vnto ſinne.

whileſt we liue here, this death is only begon, and not finiſhed, vntill the body and fleſhe are vtterly diſſolued. To dye vnto ſinne after Pauls meaning, is not to obey ſinne. And by ſinne he vnderſtandeth naturall luſt, and corruption of nature, which we haue contracted of the fall of our firſt parentes. The meaning therfore of Paul is, that Chriſtians ſhould nothing be moued at this ſinne, ſo grafted in vs by nature, if at any time it ſtirre vp and enflame them to do euil,

The dead are moued by no perſwaſions. Although we be dead vnto ſinne yet we fighte againſte it.

but ſhould be as it were dead vnto it, and not ſuffer themſelues either by pleaſures to be deceiued, or by any terrors to be turned away from pietie. For they which are dead, are moued by no perſuaſions. Let them which profeſſe Chriſt, and in the meane time die not vnto luſtes, but rather with all their endeuor follow them, marke in this place how well they aunſwer vnto their name & duty. Farther although the godly die vnto ſinne, yet they neuer ceaſe to make warre againſt it: for they are not ſo dead vnto ſinne, that they feele not the manſions therof. Yea rather they are very much greued, that they are vrged of it, and thei weaken the violence therof, with all the endeuour of the ſpirit, as much as they are able. The other propoſition (wherin we ſaid, that they whiche belong vnto Chriſt, are dead vnto ſinne) is proued by the communion, which thorough faith

The communion which we haue with Chriſt is noted in baptiſme.

we haue with Chriſt, which cōmunion for y it is inuiſible, is outwardly known by the ſacrament of baptiſme: wherin (as Paul ſaith) is ſignified, both that we are dead vnto ſinne, and alſo that we are raiſed vp vnto the life of Chriſt. This is the repentance, which is ſet forth in this ſacrament, that we ſhoulde departe from ſinne, and by all meanes deteſt it with a ſure faith of the remiſſion of ſins through Chriſt, and with a full purpoſe of amendment of life. Whiche repentance, although in baptiſme it be ſealed both by wordes and alſo by ſignes, yet is it all our life time neuertheles neceſſary. For y phiſition vſeth not ſo to heale

A ſimilitude.

the ſicke perſon, that he afterward ſhould abuſe his health, & through his intemperancie, caſt himſelf into a more greuous diſeaſe. Wherfore we muſt imitate wiſe and temperat men: which being reſtored from a perilous diſeaſe, vſe afterward diligently to take hede of thoſe things which might hurt their health. Chriſoſtome

So do they in theſe dayes at the end of Lent.

in his Homilies vnto the people of Antioche accuſeth many, which apointed out vnto themſelues ten or xx. dayes, or a whole month, all which time they would faſt, and (as they vſe to ſpeake) do penaunce: but afterward, as though they had accompliſhed all manner of dewties of pietie, they fell to their former vices, as if they had neuer ſhaked them of, but onelye for a tyme had layde them a ſyde. Thys kynde of men Paule in thys place accuſeth: in that they profeſſyng themſelues to be deade vnto ſynne, wyll yet lyue agayne vnto it, and he confirmeth hys ſentence by Baptiſme. For the

The natur of the ſacraments was in the olde time very wel known vnto al mē.

What is the cauſe that the nature of the ſacraments is at this day vnknowne of the commō people. The ſacramēts ought to be miniſtred in the common tounge and that publikely.

How in baptiſme we are ſignified to die vnto ſinne.

Sacramentes in theſe firſte and purer times of the Churche were commonlye knowen vnto all men: whiche at this day (whiche is muche to be lamented) are vnknowen vnto the greateſt part of Chriſtians. But this miſery hath the vſe of a ſtrange tounge brought in, which Antichriſt hath added to all ſacred righte and ceremonies whereby is come to paſſe, that foraſmuch as the people vnderſtand nothing, they are amaſed only at certayne outwarde geſtures and ceremonies and vnto them doo affixe all theyr confidence and ſaluation. And for the moſt part alſo hereof ſprang this miſchiefe, that infantes are oftētimes baptiſed ether at home, or ells in the temple where none in a maner are preſent: where is had no declaration at all of ſo greate a ſacrament. Wherefore that this moſt lamentable diſcommodity may be amended, the Sacramētes ought to be miniſtred in the mother tounge, & perſpicuouſly: and the time to baptiſe ought to be appoynted when the congregation is moſt frequent: to the end there may be many witneſſes of ſo greate a thing, and that they may with common prayers commende vnto God, the childe whiche is to be baptiſed, and alſo that they may be edefied by that holy action, being admoniſhed of a new brother adopted to be the ſonne of God. But in what maner we are in Baptiſme ſayd to dye vnto ſinne, Chriſoſtome teacheth vpon the firſt epiſtle to the Corrinthians the 15. chap. when he expoundeth theſe wordes of Paul: what doo they which are baptiſed for the dead? For he ſayth, that they which are baptiſed doo beleue and confeſſe, that Ieſus Chriſt is dead, and raiſed vp from the dead: and profeſſe alſo that they will dye together with him, and be rayſed vp together with him: and the miniſter by his outward acion ſignifieth the ſame, when he dippeth thē into the water, and taketh them out again. That therefore which death was vnto Chriſte on the croſſe, and his riſing vp agayne

The Apoſtles chaunged not the forme of baptiſme as touching the words.

In this woorde Chriſte are comprehended the thre perſons.

from the ſepulchere, ye ſame is Baptiſme vnto vs. But in y it is written.

All we that are baptiſed in Chriſt Ieſus.] we can not thereby gather that the Apoſtles changed the forme of words preſcribed of Chriſt: which thing ſome ſuſpecte both by this place, and by the Actes of the Apoſtles: amonge whome is Ambroſe, who to excuſe the acte, ſayth, that in Chriſt (as touching the name) are comprehēded the three perſōs. For foraſmuch as this word. Chriſt, ſignifieth anointed, we muſt nedes by it ſignifie both him which is annoynted, and alſo him which annoynteth, that is, the father and the ſonne, & alſo the oyntmēt, that is, the holy ghoſt. Wherefore he ſaith that to baptiſe in Chriſt Ieſus, it as much as to baptiſe in the name of the father, and of the ſonne, and of the holy ghoſt. But foraſmuch as this ſentence leaneth not vnto firme teſtemonies of the ſcriptures, therefore in my iudgement, it is not ſo muche

What it is to be baptiſed in Chriſt.

to be regarded. But we ſay, that to be baptiſed in Chriſt, is nothing ells then according to his commaundement and inſtitution to be initiated. And by thys forme of ſpeaking is ſignified, that we doo paſſe into Chriſt, to the end we may be moſt ſtraightly ioyned together with him in fayth, hope, and charity: For euen

A ſimilitude.

as ſouldiers doo ſweare to the name and obedience of theyr captayne, and are ſo bound vnto him, that afterward it is not lawfull for them to be conuerſant in the campes of theyr enemies, which thing if they doo, ſhould be death vnto them: ſo we in baptiſme are bound vnto Chriſte, and do ſweare that we will neuer afterward fall away vnto the deuill: And foraſmuch as that honour is dew vnto Chriſt, to be ſayd to be baptiſed in him, we ought not be offended, when we reade in the epiſtle to the Corrinth. that the fathers wer baptiſed in Moſes.

Why the fathers were baptiſed in Moſes.

It is not lawfull to baptiſe in the name of any man.

For this is the ſence of that place, that y Iſraelites paſſed ouer the ſea truſting to thoſe promiſes, which were ſet forthe of God by Moſes. Nether ought we thereby to conclude, that it is lawfull to baptiſe in the name of any man, as of a mediator and author of our ſaluation. Paul therefore, when hee reproued the Corrinth, bycauſe they filthily addicted themſelues vnto men (ſo that ſome of them ſayd, I hold of Paul, others of Cephas, others of Apollo) ſaid, was Paul crucified for you? or were ye baptiſed in the name of Paul? which thing he therfore wrote, bicauſe he ſaw that the Corrinthians tranſferred the honour of Chriſt, vnto miniſters.

Are baptiſed into hys death.] As hee hath nowe made mencion of hys

Two principall things which Chriſt hath done for our ſakes.

death, ſo a little afterwarde hee wyll make mencion of hys reſurrection. For theſe are the two principall thynges whyche Chryſte hath wroughte for our ſakes. And vndoubtedlye becauſe in Baptiſme we receiue the fruyte of the death of Chriſt (foraſmuch as by that ſacrifice God is pacefied towardes vs) we are iuſtly ſaide to be baptiſed into his death: and chiefely becauſe through the death of Chriſt our ſinnes ceaſſe now to be imputed vnto vs, but, before God we are counted for dead. And the luſt which remaineth in vs, becauſe by the benefite of Chriſt it is broken and diminiſhed, therefore alſo we are ſaid to be baptiſed into the death of Chriſt. And for that Paul would agrauate the death wherby we die vnto ſinne, and would ſhewe that it is not a thing ſlight, but waighty, he addeth:

VVe are buried therefore together with Chriſt by baptiſme.] Now in our dayes alſo they which are baptiſed (to the ende they may by profeſſion expreſſe the ſame thing) do by expreſſe wordes anſwere, that they renounce the deuill

An argument wherby to proued that infantes are borne with ſinne. Sacraments haue the names of the things by them ſignified. The mutacion of the Euchariſticall bread is compared with that mutacion of our ſelues which is made in baptiſme.

and his pompes. Out of this place Auguſtine gathereth two thinges: whereof the one is in the 6. booke againſt Iulianus the 1. chap: wher he proueth ye infantes are borne in original ſinne. For (ſaith he) it is a generall ſentence of the Apoſtle, that as many as are baptiſed, are baptiſed into the death of the Lord, that is, to dye to ſinne: and (as it ſhall ſtraight way be ſhewed) that the body of ſinne ſhould he aboliſhed, which ſayings can not be true, vnies we graunt that infants are borne in ſin. The other thing is in his epiſtle to Bonefacius, where he ſheweth that the Sacramentes obtayne the names of the thinges, which by them are ſignified. For Paul ſayd not, that our ſepulture is ſignified in baptiſme, but ſimply ſayde, that we are buried with Chriſt into death. And after this maner he ſaith, that the Euchariſt is called the body and bloud of Chriſt. Thirdly let vs note that the fathers, when they will confirme y change which is done in the Euchariſt, for example ſake bring the change of our ſelues, which is made in baptiſme: which change alſo the Apoſtle ſemeth to declare to be very greate. For he vſeth there the names of life and death. Betweene which two thinges of neceſſity there muſt néedes be a verye greate chaunge. Wherefore ſeing that the nature and ſubſtance of thoſe which are baptiſed is not changed, it is nothing needefull that in the bread and wine ſhould be pure tranſubſtanciatiō. The Apoſtle in a maner ſpeaketh after the ſame ſort of baptiſme, in the 2. chapter to the Colloſſians ſaying: In whome ye are alſo circumciſed with circumciſion which is done without handes, foraſmuch as ye haue put of the ſinfull body of the fleſhe, thorough the circumciſion of Chriſt, being buried together with hym through baptiſme, in whome together with hym ye are alſo riſen agayne through fayth, that is wrought by the operation of God, which rayſed hym from the deade. And when ye were deade in ſinnes, and vncircumciſion of your fleſhe, he quickened you together with hym. Theſe wordes in all points are agreeable with thoſe things that we are now in hand with: whiche ſtill he more plainely expoundeth for he addeth:

That euen as Ieſus Chriſt was rayſed vp from the dead by the glory of the father,

The power of God was declared in the reſurrection of Chriſt. Paule doth oftentymes vſe this word newnes.

ſo we alſo ſhould walke in newnes of life.] The glory of the father in this place ſignifieth the power of God, which was then chiefely declared, when Chriſt roſe agayne from the deade: and in vs it is manifeſtly ſhewed when we caſting away ſinnes do liue vncorruptly. And Paul by this worde newnes, doth oftentimes ſignifie the blameles life of Chriſtians. For he ſaith, that we ought to put on the new man. And he ſaith that before God, circumciſion, or vncircumciſion is nothing, but only a new creature. And he admoniſheth, that as touching the inward man we ſhould be dayly more and more renewed. But by

A new life hath his degrees.

this word walking, he teacheth, that that purenes of life, that is to ſay, this newnes hath certayne degrees: and we muſt haue a care continually to profite more and more.

For if we be grafted into him by the ſimilitude of his death, euē ſo ſhal we alſo be pertakers of hys reſurrection: knowing this, that our olde mā is crucified with him alſo, that the body of ſinne ſhould be aboliſhed, that henceforth we ſhould not be ſeruants vnto ſinne.

For if we be grafted into him by the ſimilitude of his death, euen ſo ſhall vve

That which was done in Chriſte by nature ought to be reſembled of vs by an analogy.

be of his reſurrection.] Chriſoſtome noteth that y ſimilitude of death in this place admoniſheth vs, that that which was done in Chriſt by nature, is in vs done by an analogy & proportion. For it is not nedefull, that we through baptiſme ſhoulde dye by naturall death: but that in our maners and life we ſhoulde reſemble the ſimilitude of the death of Chriſt. In the booke of Eccleſiaſticus it is written: Thou haſt ſet downe at a great table: marke what thinges are ſit before thee, becauſe thou alſo muſt performe the like. Wherfore when we with the eyes of fayth behold the croſſe and death of Chriſt, we oughte to remember, that we muſt ſometymes ſuffer the like. And how we ſhould performe that, Paul teacheth by a moſt manifeſt ſimilitude.

We are (ſayth he) grafted into Chriſt.] In plantes when the graft is ſet into

An elegant Metaphore

the ſtocke, it doth no more take ſappe and life of it ſelfe, but of the ſtocke wherinto it is grafted: ſo we being in regeneration grafted into Chriſt, ought to liue by his ſpirite, and with him both to die, and alſo to riſe againe: that euen as Chriſt could not be holden of the ſorrowes of death, ſo alſo can not the tiranny of ſinne any longer hold vs in bandes. Righteouſnes and purenes of lyfe ſhall daily be renewed in vs: which thing is brought to paſſe, when we depart from ſinne: for as long as we liue in ſinne, we lead not a new life, but the olde life. There is no entraunce open

The entrance to life is made open by death.

Paules doctrine out of the wordes of Chriſt.

Without Chriſt no fruite is brought forth.

vnto the lyfe of the reſurrection, but by death. By this metaphore Paul would expreſſe our great coniunction with Chriſt, which metaphore alſo he learned of Chriſt. For Chriſt ſayth: that he is the Ʋyne: wherein we as braunches are contayned, and they only bring forth fruite, which abide in the vyne. For they which are ſeperated from the vine, do wither away, being apt only for the fyre. Wherfore, we may conclude both by the ſayinges of Paul, and alſo by the ſentence of Chriſt, that they which liue without Chriſt, can not bring forth good fruite. For whatſoeuer good fruit is in vs, the ſame commeth wholy from Chriſt, as from the liuely roote. And that which Paul ſpeaketh in this place touching ye grafting into Chriſt, very much illuſtrateth the things which were ſpoken in the former chapt. concernyng the compariſon of Adam with Chriſt. For it was ſaid, that Chriſt is of no

The compariſon of Adam with Chriſt is confirmed.

We muſt paſſe from the kinred of Adam in to the famely of Chriſt

les force to ſaue his, then was Adam to condemne them, which haue diſcended frō him through the fleſh. And foraſmuch as all mankinde is procreated of hym, none can attayne to ſaluation thorough Chriſt, vnles he paſſe from the kinred of Adam into the family of Chriſt. And this paſſage Paul aptly compareth with y grafting of trées. For euen as a grafte is plucked away from his naturall plant, and grafted into an other ſtraunge plant, and therout draweth both lyfe and ſappe. So ought we to be remoued from the vitiate and corrupt nature, which we haue drawen of Adam, and to be grafted into Chriſt, as into the moſt holy ſtocke. But this ſpirituall

The ſpirituall grafting differeth from the natural.

grafting differeth not a little from naturall grafting. For huſbandmen are accuſtomed to breake of the ſlip which they will graft, from a good and excellent trée, and to faſten it into an other which is barren and wilde, that the grafte may liue in it, but yet retaine the nature and proprieties of the old trée, from whence it was cut of. But we far otherwiſe being cut of from the wilde oliue trée, and vnfruitful plant that is, from the corrupt nature of Adam, are grafted into Chriſt, that from him we ſhould not only take lyfe and ſpirite, but alſo leauing our olde affections, ſhould put on his nature and proprieties. For when we are ſaid to die vnto ſinne, it is not to be vnderſtand, that all affections ceaſe to be in vs. Thoſe affections only ought to paſſe away and to periſh, which ſprang of the old corruption. For it is neceſſary,

The affections and ſenſes of Chriſt do ſpring in thoſe, which are grafted in hym.

Men endued with wicked affections are worſe then brute beaſtes.

if we will aunſwer to our regeneration, that the affection and felinges of Chriſt do daily more and more bud forth in vs. Neither is this any ill counſel, whē we are commaunded to put of the affections of the olde Adam. For, foraſmuch as we are created like vnto the image of God, they make vs to degenerate into brute beaſtes: yea, alſo they make vs farre worſe in all pointes then brute beaſtes. For the brute beaſt hath ſome meaſure ioyned to his luſtes: but our affections range abrode to farre beyond meaſure. By them health is hurte, the mynde corrupted, and there is left nothing in man, y is in his due place and order. By them not only our owne ſaluation is contemned and hurt, but alſo the ſaluation of our neighboures: and the vſe of all creatures confounded, and the fulfilling of the law of God violated. The Philoſophers alſo vnderſtoode, that our affections are ſo corrupt, that vnles there be remedy had, they would turne all things to our deſtruction. But they could not geue a iuſt remedy. They wanted Chriſt: into whome (as Paul ſaith) beyng

Why Paul in this place vſeth this word, death

cut of from the coruption of nature, they ſhould haue bene grafted. And Paul vſeth this word death, to ſhew y theſe wicked affections, ought not only to be after a ſorte bro en by morall vertues (as ye philoſophers affirmed) but vtterly to be cut of, euen as the old life is finiſhed by death. It is alſo rightly called death: bicauſe euē as we die not without paine & griefe, ſo alſo we are not grafted in Chriſt without moſt greuous griefe of the fleſhe. And therefore Paule ſometymes in the ſelfe

This word croſſe, expreſſeth the mortification of a Chriſtian. Morall vertues are not ſufficient.

ſame thynge vſeth the name of the Croſſe. For to the Galathians he ſayth: that they which are of Chriſt, haue crucefied their fleſh with the vices and luſtes thereof. And ſpeaking of himſelf, he ſayth, To me the world is crucified, & I vnto the world. Morall vertues, and outward diſcipline are not (as it is before ſayd) ſufficient vnto this mortification: which things yet want not theyr vtilityes as touching a Publike welth and a ciuile life. But they bring not mē to this point that Paul hath now a reſpect vnto. Much les can hipocritical Monckry bring that to paſſe:

Neyther monaſticall hypocriſye.

yea rather it is moſt of all repugnant vnto true mortificatiō. For we ſe many oftentimes, which excedingly afflict themſelues with faſting and outward exerciſes: which yet in the meane time are full of moſt corrupt affections. All humane endeuors are of no force vnto this mortification. For nature will not agree

Nature will not agree to deny it ſelf.

to deny and kill it ſelfe. Wherefore the anger and hatred againſt ſin muſt be inflamed in our hartes by y inſpiration of God: y we may be certainely perſwaded that God will take vengeance vpon wicked actes. If by the benefite of the holy ghoſt the hartes of men be ſtriken with this ſword, and this arrow being ſo full of force, then at the length they will beginne perfectly to know themſelues and to be diſpleaſed with thēſelues, and to abhorre, whatſoeuer they perceaue

A profitable manner of thinking vpon the death of Chriſt.

to be done in them without Chriſt. And by that meanes it cōmeth to paſſe that the faythfull thinke vpō the death of Chriſt with moſt great vtility: which thing if it be not done ſlenderly but with a vehement fayth, we ſhall fele the anger and vengeance of God moſt aboundantly powred out agaynſt ſinnes: whē as for the taking of them away, he would haue his only begotten ſonne (who otherwiſe was euen innocencye it ſelfe) ſo miſerably handled, that he might in him only puniſhe all our ſinnes. Theſe thinges if with fayth we reuolue in our mind, we ſhal begin ſo to abhorre from ſinnes, that the ſelf ſame power of God which cauſed Chriſt for our ſakes to ſuffer, death, the croſſe, and moſt horrible payne, ſhall drawe vs alſo, to dye vnto ſinne together with Chriſt, which thing being brought to paſſe (as Paule here teacheth) VVe ſhall alſo be pertakers of his reſurrection: for theſe two are knit and ioyned together. Wherefore to the Coloſſians he writeth: If ye haue riſen together with Chriſte, ſeeke the thinges whiche

With the ſpirituall life is ioyned the life of the reſurrection.

are aboue: and ſtraighte waye he addeth: Mortefye your members whiche are vpon the earth alſo, Ye are deade with Chriſte, and your life is hidden with him. Wherefore when Chriſte your life ſhall appeare, then alſo ſhall ye appeare together wyth hym in glorye. And in this epiſtle, If by the ſpirit ye ſhall mortefye the deades of the fleſh, ye ſhall liue. And there are other places very many wherin life is alwaies ioyned together with this death. Yea, looke how much more we profite in a new life, ſo much the farther procede we in mortificatiō. Which thing is very well declared in the epiſtle vnto the Phillippians. For thus Paul writeth, That I may be found in him, not hauing mine own righteouſnes, which is of the law, but that righteouſnes which is of Chriſt thorough fayth, which is of God: that I may know hym, and the power of his reſurrection, and the communion of his afflictions: whiles I am made cōformable vnto his death, if by any meanes I may attayne vnto the reſurrectiō of the dead: not that I haue alredy attained to it, or am alredy perfect: But I labor if in caſe I may cōprehend, ſo far forth as I am comprehended of Chriſt Ieſus. Brethern I coūt not my ſelfe as yet to haue attained vnto it: wherefore forgetting the thinges which are behind, and endeuoring my ſelfe to thoſe things which are before, according to the prefixed mark, I follow hard to the reward of the high calling of God. By theſe teſtemonies is manifeſtly proued, that ye death of Chriſt, and his reſurrection, and mortification, and newnes of life ought to be ioyned together. This thing is alſo to be added: If we be grafted into y death

They which are grafted into Chriſt do dy vnto the Law.

and reſurrection of Chriſt, we ſhall not only attayne vnto forgeuenes of ſinnes, and to a purer life, but alſo we ſhall dye vnto the law. For nether ſhall we be accuſed or condemned of it, nor compelled to the ceremonies thereof. For to the Coloſſians it is written: Wherefore if ye be dead with Chriſt from ordinances, why as though ye liued in the world, are ye burdned with tradicions? as, Touch not, taſt not, handle not. And a litle before in the ſame chap. when ye were dead in ſins, and in the vncircūciſiō of your fleſh he hath quickned you together with him, forgeuing you al your ſins puttyng out the handwriting of ordinances, that was against you, whiche was contrary vnto you. Laſtly we are made without feare, and patient in aduerſities: knowyng that if we be dead together with Chriſt, we ſhall raigne together with hym. But foraſmuch as this argument of Paul which he is now in hand with, is deriued of the nature of Baptiſme, (to the end we may vnderſtand, what maner of thyng the nature therof is, and as it were knowyng the ground, might gather out theſe profitable admonitions, and oftentimes reuolue them in our mynd) it ſhal be profitable, to ſet forth a certaine ample definition, which may well nie comprehend all

An ampl and large definition of Baptiſm

things, that are written therof in the holy ſcriptures. Baptiſme therfore, is a ſigne of regeneration into Chriſt, into his death (I ſay) and his reſurrection, which ſucceded in the place of Circumciſion, which conſiſteth of the lauacre of water in the worde, wherin in the name of the father, and of the ſonne, and of the holy ghoſt remiſſion of ſinnes, and effuſion of the holy ghoſt is offred, and by a viſible ſacrament we are grafted into Chriſt, and into the church, and the right vnto the kingdom of heauen is ſealed vnto vs, and we on the other ſide profeſſe, that we will dye vnto ſinne, and hereafter lyue in Chriſt. That the members or partes of this definition may the better be vnderſtād, we will briefly declare them. Firſt it is called a ſigne which word is common vnto Baptiſme, and to all ſacraments, which is proued by

All ſacraments are called ſignes.

that, that Paul before in this ſelfe ſame epiſtle taught, that Abraham after that he was iuſtified receiued Circumciſion, 〈 in non-Latin alphabet 〉 , that is, a ſeale of the righteouſnes already obteyned. But what thyng Baptiſme ſealeth, is ſufficiently expreſſed, whē as it is called, the ſigne of regeneration. For Chriſt very manifeſtly taught Nicodemus in the 3. chap. of Iohn, that they which will be ſaued, ought to be born again. And that baptiſme is the the ſigne of this regeneration, Paul teacheth vnto Titus ſaying: Accordyng to his mercy he hath ſaued vs through the lauacre of regeneration.

An explication of Regeneration.

And foraſmuch as regeneration is a certaine mutacion or chaunge, that we may the better vnderſtand what that mutacion or chaunge is: Firſt, muſt be declared the end wherunto this mutaciō tendeth. And therfore in the definition we added, Into Christ, bicauſe the fayth, ſtudies, and life of ſuch men as are regenerat tend to no other end, then that they may wholy paſſe into Chriſt. And ſeing that al things whiche Chriſt did for our ſaluation. are comprehended in his death & reſurrection. Therfore in this definition we added, that we muſt be be baptiſed into his death and reſurrection. Whiche thing Paul alſo teacheth in this ſelfe ſame place. For thus he writeth, Knowe ye not, that all we that are baptiſed into Christ, are baptiſed into his death? And ſtraightwaye he maketh mencion of the reſurrection. And

Why Baptiſme ought not to be repeted.

that Baptiſme ſucceded in the place of Circumciſion, the epiſtle to the Coloſsians teacheth: which place we haue before cited. Wherfore ſeyng that Circumciſiō was miniſtred vnto one man only once, and foraſmuch as euery man hath but one only natiuity, therof it commeth, that Baptiſme alſo ought to be geuen onelye once. Which thing is alſo therfore done, bicauſe the holy ghoſt wil haue vs fully perſwaded, that after Baptiſme we ought no more to returne to our old life, as though an other regeneration might be permitted vnto vs. For if any man ſhould ſo think he ſhould (as it is written in the epiſtle vnto the Hebrues) treade vnder feete the bloud of the ſonne of God. Paul therfore vnto the Epheſians ſayth: One ſpirit, one fayth one baptiſme. And that it conſiſteth of the lauacre of water, and of the word, we are taught out of the epiſtle vnto the Ephe. by theſe wordes. Euen as Christe alſo loued the church, and gaue himſelfe for it, that he myght ſanctifie it, beyng made cleane by the lauacre of water through the worde. This is is the nature of ſacraments, that they conſiſt of a ſigne, an outward Element, and the word of God. Many Eccleſiaſticall writers, when they entreat of Baptiſme, do ſet forth the prayſes and commendations

Symboles of the Sacraments of the Goſpell are moſt eaſy to be gotten. The miſteries of the Ethnikes were ſumptuous.

The deuil ſometimes imitateth the ſimplicity of God. What is the analogy or ſignification of water in baptiſme.

of water. But I in thys place do rather reuerence the ſimplicity of Chriſtian religion, whereunto are geuen Sacraments, not onely moſt fewe in number, but alſo moſte eaſye to be done. For as touchyng the ſignes we haue nothyng but breade, wyne, and water: whiche are thinges euerye where in vſe, and in all places eaſye to bee gotten. But the miſteries of Idoles were celebrated wyth greate coſt, and were verye ſumptuous. But Chriſt in outward thinges followed alwayes greate ſimplicity. Although the deuill alſo, as an imitator of God, would ſometimes haue water alſo ioyned to his holy ſeruices: as in the miſteries of Mitra, and Iſis. And the Romanes in the playes of Apollo and Peluſius ſprinkled the city ouer with water. For by that meanes they thought it perfectly clenſed from periuries, murthers, iniuſtice, and publike crimes. And ſuch as had committed murther of ſet purpoſe, ſought purging holy waters. But omitting theſe thinges, this we ought to conſider, that the ſigne in ſacraments ought to haue an affinity and ſimilitude with the thing which is by it ſignified. Wherefore ſéeing water waſheth away the filthines of the body, maketh the earth fruitefull, and quencheth thirſt, it aptly ſignifieth remiſſion of ſinnes, and the holy ghoſt, whereby good workes are made plentifull and ſignifieth grace, which refreſh 〈…〉 the auguiſhes of the minde. Neither did the prophetes in the olde Teſtament otherwiſe propheſye of the geuing of the holy Ghoſt in regeneration. Ioell ſaith, that God would poure cleane water vpon the ſonnes and daughters of the Iewes. And Eſay ſaith, All ye that thurſt come vnto the waters. And the elders of the Hebrues (Paul ſaith) were baptiſed in the red ſea, and in the cloude. But what maner of word it is that ought to be added vnto the element of water, we haue noted, namely, wherein, in the name of the father, & of the ſonne, & of the holy ghoſte remiſſion of ſinnes. &c. Into this promiſe our faith is ſealed: and as Tertullian ſaith, the ſacrament of baptiſme is the garment of this fayth. Theſe preſcribed wordes are deliuered of Chriſt in the laſt chap. of Mathew. Nether as we haue before ſaide, can I be perſwaded, that the Apoſtles changed this forme of words, although Ambroſe in that thing thought otherwiſe. Of whoſe iudgement what is to be thought, we haue before ſufficiently declared. It ſufficeth vs at this preſent, that by the element and word of God we haue a manifeſt teſtimony of of our regeneratiō and ſaluation. For euen as there are three thinges (as Iohn ſaith) which beare witnes of Chriſt: the ſpirit, bloud, and water. (For the father, which is

A place of Iohn. Of the thre teſtimonies

ſignified by the ſpirite, the ſonne, which is declared by bloud, and y holy ghoſt which is noted by water, do beare witnes of his deuinity. And of his true humane nature, the ſpirite is a witnes, which he commēded vnto the father vpon the croſſe, and alſo the bloud and water which flowed out of his ſide) ſo, that we are the children of God, we haue a teſtimony of the holy ghoſte: & we haue the remiſſion of ſinnes by the bloude of Chriſt, ſet forth in the worde of promiſe, and in the water outwardly poured vpon the body. For by theſe witneſſes our faith is both rayſed vp and alſo confirmed, becauſe we are regenerate, and are nowe made the children of God. There is offred vnto vs remiſſion of ſinnes, in the name of the father, and of the ſonne, and of the holy ghoſt. And yet ought we not to thinke, that it is geuen by reaſon of the worke wrought, (as they vſe to ſpeake) as though a holines or the ſpirite lay hidden in the water, and that we are regenerated by the outward touch thereof. For it is not ſo. But by the word of God and outward ſigne is ſignified vnto vs our reconciliatiō with God made by Chriſt: which reconciliation if we take hold on by faith, we are both iuſtified, and alſo ſanctified. Wherefore Auguſtine vpon Iohn ſaith: From whence commeth this ſo greate a power vnto the water, that it ſhould touch the body, and waſhe the hart, but through the word which worketh it, not in that it is ſpoken, but in that it is beleued? But in infantes which by reaſon of age can not yet beleue, the holy ghoſt worketh in their hartes in ſteede of fayth. The effuſion alſo of the holy

The worde clenſeth not becauſe it is ſpoken but becauſe it is beleued. The things which are offred vs in baptiſme, we haue alſo before baptiſme.

ghoſt is promiſed in baptiſme, as it is expreſſedly written in the epiſtle to Titus: Which hath ſaued vs through the lauacre of regeneration, and of renouation of the holy ghoſt, which he plentifully hath powred vpon vs. Neither are theſe two thinges in ſuche maner offred in baptiſme vnto vs, as thoughe we by no meanes had them before baptiſme. For it can not be denied, but that they whiche are of full age, if they beleue, haue iuſtification euen before they be baptiſed. For ſo Abraham beleued, and was iuſtified, and then he receaued the ſeale of circumciſion. And Cornelius the Centurion when he had heard Peter and beleued, was not onlye iuſtifyed, but alſo viſibly receaued the holy Ghoſt. Neither woulde we baptiſe infantes, but that we ſuppoſe, that they already pertayne vnto the Churche and vnto Chriſte. And yet are not ſuche baptiſed in vayne. For we oughte to obeye the commaundement of God, whiche if any

In baptiſm the giftes which we had before are increaſed.

The holy Ghoſt is powred into the hart when we are regenerate. By baptiſm we are viſibly grafted into Chriſt and into the Church.

man ſhoulde contemne, though he boaſted neuer ſo muche of hys fayth, yet ſhoulde he ſufficientlye declare, that he neyther beleued, nor is iuſtified, nor hath receaued remiſſion of ſinnes. Farthermore although they beleue, yet when theſe promiſes are agayne offred, and that by the inſtitution of the Lord, and they thorough fayth and the impulſion of the holy ghoſt doo with efficacy take hold of them, the benefites of God can not but be augmented in them. But why the holy ghoſt is powred into the hartes of them that are regenerate, thys is the reaſon: Bycauſe they muſt be made new agayne, and theyr ſtony hart (as the prophete ſayth) muſt be turned into a fleſhy hart: whi •• is not poſſible to be done by humane reaſon. And that we are by the viſible ſa •• ament grafted into Chriſt & into the Church, is firſt declared by this place which we are now in hand with. For Paul ſayth, that they which are baptiſed, are grafted into Chriſt. And in the firſt to the Corrinthians the 12. chap. he ſayth, that by one ſpirite we are all baptiſed into one body. And that this body is the Church, he plainly teacheth in the ſelfe ſame chap. We added in the definition, By a viſible ſacrament, bicauſe in very dede we are grafted both into Chriſt, and into the Church as touching

Why this viſible grafting is geuen

the minde and ſpirite, ſo ſoone as euer we are iuſtified. But bycauſe that is vnknowen vnto men, it is afterward knowen, when we are initiated by the outward ſacrament, alſo the right vnto eternall life is ſealed vnto vs by baptiſme. It is in dede geuen vs ſo ſoone as euer we are iuſtified, and it pertayneth vnto

The righte vnto eternall life is ſealed by baptiſme. A ſimilitude.

Not all that are not baptiſed peariſh.

vs by right, not of merite, but of the liberall gift of God: and by baptiſme it is ſealed. As the giftes of kinges, ſo ſoone as euer they are graunted vnto vs, doo without doubt pertayne vnto vs: but afterward are added ſeales, that the will of the king may if it be nedefull, be teſtefied vnto others. Nether is this part of the definition, right vnto eternall life, ſo to be vnderſtand, as though they ought to be excluded from the kingdome of heauen which are not baptiſed. For if they beleue, and there be no let in them that are not baptiſed, we ought not to doubt of theyr ſaluation. For Chriſt ſayth: He which beleueth in me hath eternall life. And in an other place, althoughe he ſaye, that he which beleueth, and is baptiſed, ſhall be ſaued, yet he ſtreight way addeth: He which beleueth not ſhall be cōdēned. By which worde he ſignifieth, that baptiſme is not ſo of neceſſity, but that a faythfull mā may with out it be ſaued, ſo that there be annexed no cōtempt nor diſobedience. The ſcholemen alſo confeſſe, that beſides the baptiſme of water, the godly are ſometimes baptiſed with Martirdom, and with the inſpiratiō of the holy ghoſt, ſo much as ſufficeth vnto ſaluation. Chriſt alſo called his death baptiſme, when

Chriſt called his death baptiſme. The effuſion of the holy Ghoſt was baptiſme. Baptiſme hath repentaunce ioyned with it.

he ſayd, that he ſhould be baptiſed with an other baptiſme: and foretold, that the Apoſtles ſhoulde be baptiſed with the holye ghoſt ſoone after hys aſcenſion into heauen. Laſtly we agayne in baptiſme profeſſe death, as touching ſinne, and a new life: which profeſſion ſheweth nothing ells, then that vnto this ſacrament is adioyned repētance, which thing both Iohn and alſo Chriſt tought, when they ſpake of Baptiſme. And the fathers when they paſſed ouer the ſea, eſcaped into liberty: but Pharao with his hoſt was drowned in the waters: whereby was ſignified, that by baptiſme we ought ſo to be renewed, that there we ſhould forſake our ſinnes, and be lifted out of the waters with a new purpoſe to an holy life. All theſe thinges oughte we, when we are baptiſed, by teſtemonyes of the ſcriptures often to conſider, and of them all continually to admoniſh our ſelues. For although this ſacrament be but once onely geuē, yet ought it neuer in our

We oughte moſte often to call to memorye baptiſme.

whole life time to be forgotten. For euen as it behoued the Iewes euermore to remember, that they were circumciſed, ſo alſo ought we continually to call to memorye our baptiſme. And this is not to be paſſed ouer, that the Anabaptiſtes labor by this chap. to confirme theyr error, which thinke that baptiſme ought

Of baptiſing of Children againſt the Anabaptiſtes.

not to be geuen vnto infantes, bycauſe they are not able by fayth to receaue the promiſes offred vnto them, or to profeſſe mortification and a new life. But how weake this argument is, partly reaſon it ſelfe ſheweth, & partly the ſcriptures teach. For this is not the propriety of ſignes, that they ſhould then onely profite when they are preſent. Otherwiſe we ought continually to be baptiſed. They

Signs are profitable yea euen when they are not preſent.

are in dede deliuered but only once: but being oftētimes called to memory, they alwayes profite. For the vtilitye of them is not a thinge that dureth but for a tyme: although infantes can not take holde of the promiſes offred vnto them, yet afterwarde when they come to riper age, they ſhall take holde of them. But foraſmuche as they are able to receaue the couenaunt, and the thinges promiſed pertayne vnto them, why ſhoulde we take awaye from them the ſignes of thoſe thinges? Theſe men forſooth, woulde ſeeme to be wiſer then God: for GOD knewe vndoubtedlye as well as they, that Circumciſion conteyned a promiſe of Chriſte, and a profeſſion of mortifycation, and of a newe lyfe. For by the prophets he continually vrgeth the Circumciſion of the hart, which was ſignified by that Sacrament, and yet he commaunded, that infantes ſhould be initiated vnto him by Circumciſiō. Why thē do theſe mē obiect vnto vs y thing

Circumciſion geuen vnto infantes.

which God himſelfe would not haue kept from infants. They vſe alſo to vrge the commaundement of the Lord, wherin he commaunded the Apoſtles, that they ſhould teache and baptiſe. And they thinke, that infantes ought therfore not to be baptiſed, bicauſe they can not receiue the preaching and doctrine of the Goſpel. Nether

The maner whiche is to be kept in increaſing the church. The beleuers were baptiſed with theyr whole fam ly.

Our infantes are not of worſer condition or eſtate then were the children of the Hebrues. Circumciſion ſealed not onely temporall promiſes. A proofe of the reſurrection.

conſider they, that Chriſt by that commaundement taught the manner how religion ſhould be ſpred abroade, & the church inſtructed. For it was not for the Apoſtles to beginne their office and function with the Sacraments. Firſt it behoued them to preach the Goſpell: afterward to baptiſe them that beleued. And ſo y Apoſtles baptiſed not only thē that beleued, but alſo their whole families. As we rede alſo that Abraham when he beleued, circumciſed not only himſelfe, but alſo all his. And we know vndoubtedly by the holy ſcriptures, that Baptiſme ſucceded in the place of Circumciſion. Wherfore, they cannot ſay, that the baptiſme of infantes, is againſt the worde of God, bicauſe, vnles they will graunt, that our infantes are in worſer eſtate, then were the infantes of the Hebrewes, they muſt of neceſſity confeſſe, that our infantes alſo ought to be initiated vnto God and vnto Chriſt. They alſo are not to be harkened vnto, which ſay that circumciſion was only a ſealyng of promiſes touching temporall things. For Paul doth manifeſtly teach, that it ought to be compared with baptiſme. And in the 17. chap. of the booke of Geneſis, Circumciſion is inſtituted to confirme this promiſe. I wyll be thy God, and the God of thy ſeede. And vndoubtedly God kepeth thoſe whoſe God he is, and y not only as touching y mind, or as touching y body only, but as touching y whole & ful nature. And of ſo great force & waight is this promiſe, y by it Chriſt proued the reſurrection of the dead. For, foraſmuch as God affirmeth himſelfe to be the God of Abraham, Iſaac, and Iacob, he therby firmly concludeth, that they liue, and that their bodies ſhall be reſtored vnto them in the reſurrection. And it is wonderfull, how they dare affirme, that the baptiſme of infantes is a new inſtitution in the church. For Cyprian a moſt auntient writer maketh menciō of it, & ſayth that it is

Baptiſme of children is no new thing in the church.

not of neceſſitie, that we ſhould tary till the eight day for the baptiſing of thē: For the truth of the Goſpel hath deliuered vs frō the obſeruing of the number of daies. Wherfore they may well be baptiſed, what day ſoeuer the Church ſhall be aſſembled together. Origene alſo writing vpon this epiſtle and vpon Leuiticus, ſufficiētly declareth, that infants were in his tyme accuſtomed to be baptiſed. And ſithen theſe men were not long after the Apoſtles tyme, neither make they mencion of it as a thyng inuented by them, or in their tyme, it ſufficiently appeareth, that that maner came from the Apoſtles. They ſay that Higinus biſhop of Rome was y firſt author therof, which vndoubtedly can not be proued by his decrées. We read in

Higinus made a decre for Godfathers and godmothers, but not for the baptiſme of infants.

dede, that he made a law for Suſceptores, whom they call Godfathers and Godmothers, which without doubt was a profitable order. For his meanyng was, y whē infantes ſhould by baptiſme be receiued into the church, they ſhould be commēded vnto the faith of ſome men, of whom to be inſtructed. And for the performaunce of this, the Godfathers and Godmothers do bynde their faith: although now a dayes they regard nothyng leſſe. But it is a very weake argumēt therby to gather, that Higinus was the firſt author, that infantes ſhould be baptiſed, bicauſe he inſtituted Suſceptores. Yea rather ſithen he made a decrée as touching that thyng, it is probable that the baptiſme of infantes was before that tyme in vſe. They cite more ouer Tertullian in his little booke of baptiſme, which is very elegantly writtē. But

The opiniō of Tertullian as touching this thing is not to be receaued.

foraſmuch as that man in his latter age fell from the true fayth vnto the hereſy of Montanus, hys authority in this thyng can not be of ſo greate force: for he alſo condemned ſecond mariages, & diſalowed the baptiſme of infants againſt the receyued vſe of the Church. And if we ſhould follow his opinion, neither young men that lead a ſole lyfe, nor wydowes that are yong women ought to be baptiſed. For he affirmed, that this ſacrament ought not to be adminiſtred b 〈…〉 thē only very late, and that are of a very rype age. But it may be ſufficiently declared by the ſelfe ſame Tertullian, that euen in his time the maner was that children ſhould be

It was the manner in his time that infants ſhould be baptiſed.

baptiſed. For he would neuer haue reproued it, vnles it had then bene in vſe and practiſe. But now I will returne to the Apoſtle.

Knowing this that our olde man is crucified with him, that the body of ſinne ſhould be aboliſhed: that henceforth vve ſhould not be ſeruauntes vnto ſinne.] This is the entent of the Apoſtle, to teach, that they which are of Chriſt, ought to dye vnto ſinne. And he ſetteth forth the communion which we haue with the death and reſurrection of Chriſt, which communion he proueth by baptiſme. For by baptiſme we are proued to be grafted into Chriſt, to this ende, that the olde man ſhould be crucefied in vs, and that we ſhould no more be addicted vnto ſinne. Chriſoſtome vpon this place ſayth, that regeneration is two maner of wayes: one which cōſiſteth of the forgeuenes of ſinnes: an other which we obtaine after iuſtification in leading our life holily and innocently: the firſt he confeſſeth to come vnto vs by the gift of God: but in the other he ſayth is required our diligence. Hetherto this his ſentence is true. For vnto the firſt regeneration are not required any of our workes: but for the performance of the other, it behoueth them that are iuſtified, to worke together with grace and with the holy ghoſt. But I can not tell how he, a little afterward forgetting himſelfe, ſayth, that we vnto that firſt regeneration do bring fayth of our ſelues. Which is moſt repugnant vnto the truth. For Paul to the Epheſians teacheth, that fayth is the gifte of God, and is not of

How Chriſoſtome vnderſtandeth fayth to be the gift of God

our ſelues. In expounding which place he thus vnderſtandeth it: That fayth is the gifte of God, becauſe we ſhoulde not beleue vnles God called vs, and ſhoulde ſet forth vnto vs thoſe thinges which ought to be beleued. Wherefore his meaning is, that it lieth in our power, to aſſent vnto the calling, and promiſes of God which are offred vnto vs. But that is moſt many manifeſtly repugnant againſt very many teſtimonies of the ſcriptures. For in the Actes of the Apoſtles we reade of the

To attayne to faith it is not ſufficiēt that God doth ſette forth vnto vs thinges we ſhoulde beleue.

woman that ſolde ſilkes, how that God opened her harte, to vnderſtand thoſe thinges which Paul preached. And Ezechiell teacheth, that God chaungeth the hartes of the godly, and of ſtony hartes maketh them fleſhy hartes. Chriſt alſo ſaith, that no man can come vnto him, vnles he be drawen of the father. And Dauid deſireth of God, to incline the hartes of his to keepe his teſtimonies. We reade alſo in many places, that God boweth and hardeneth hartes. Laſtly Paul in this ſelfe ſame epiſtle ſayth, that it is not of him that willeth, nor of him that runneth, but of God which hath compaſſion. But as touching this queſtion, we will ſpeaks more at large afterward. Now let vs ſee, what Paul in this place vnderſtandeth

The Olde man.

by the Olde man, which he ſayth ought to be crucified with Chriſt: and what alſo he meaneth by the Body of ſinne, which he affirmeth ought to be aboliſhed. When he ſpeaketh of the Olde man, he alludeth vnto Adam, and vnderſtandeth the corrupt nature which we all haue contracted of him. Neither ſignifieth

Not onely the body and groſſer partes of the minde pertaine vnto the old man.

he thereby (as ſome thinke) the body only, and groſſer partes of the minde: but comprehendeth therewithall vnderſtanding, reaſon, and will. For of all theſe partes conſiſteth man: and this maliciouſnes and oldenes ſo cleaueth vnto vs (as the Greke Scholies note) y the Apoſtle calleth it by the name of man. And men y are without Chriſt are ſo much addicted vnto their luſtes, pleaſures, and errors that without thē they count not themſelues to be men. Farther, by this Antitheſis or cōpariſon vnto the new man, we may vnderſtand, what the olde man is. In the epiſtle to the Epheſians, we are commaunded to put on the newe man, which is creat d according vnto God in all righteouſnes, and holynes of truth: And cōtrar wiſe. To put of the old mā, which is corrupted according to the luſts of error. Wherefore Ambroſe expounding this place ſaith. That the Apoſtle therefore calleth the deedes paſt the olde man. Becauſe, euen as the newe man is ſo called by reaſon of fayth, and a pure life, ſo is he called the old man bycauſe of his infidelity and euill dedes. The body of ſinne alſo ſignifieth nothing els, then the deprauation and corruptiō

What the body of ſinne is.

of our whole nature. For the Apoſtle would not, that by this word we ſhould vnderſtand the compoſition of our body. And naturall luſt, although it be but one thinge, yet bycauſe vnto it are aſſociated and annexed all maner of ſinnes, which as occaſiōs are offred doo burſt forth, therfore it is expreſſed by the name of the bodye. And Paul vnto the Coloſſians after thys ſelfe ſame maner calleth ſondry ſinnes, our members. Mortifie (ſayth he) your members which are vpon the earth, namely fornication, vncleanes, euill luſt, auarice, and other whiche there followe.

Our members are the inſtrumēts of ſinnes if God prohibite them not.

And vndoubtedly vnles the ſpirit of Chriſt doo prohibite our members, they are altogether organes and inſtrumēts of ſinnes. Chriſoſtome vpon this place faith: That the Apoſtle calleth not this our body only ſo, but alſo all our maliciouſnes: for ſo calleth he all our maliceouſnes the old man. The Greke Scholies vnderſtand by the body of ſinne, our condemned nature. Although if we would referre that ſentence vnto this our outward body, it may ſeme that Paul ſo ſpake, for that all wicked luſt and all corruption of nature is drawen from nature by the body. Thys is

Humane corruption is drawen by the body The corruption of nature hath ſundry names.

alſo to be marked, that the Apoſtle ſetteth our corrupt nature as contrary vnto the ſpirite, but yet by ſondry names, ſometimes by the name of fleſh, ſometimes by the name of the body of ſinne, ſometimes by the name of the old man, and ſometimes of the outward man, and ſometimes by the name of naturall man, all which things ſignifie whatſoeuer is in man beſides Chriſt and regeneratiō, and alſo whatſoeuer withdraweth vs from the law of God: Cōtrariwiſe by the name of the ſpirite he vnderſtandeth all thoſe thinges which are done in vs, by the inſpiration, inſtinction, and motion of the holy ghoſt: wherfore Ambroſe by the body of ſinne vnderſtandeth alſo the ſoule, that is, the whole man. As contrariwiſe, the ſoule alſo in the holy ſcriptures ſignifieth ſometimes the body, and

The ſoule. The fleſhe.

the whole man. This word fleſh alſo ſometimes comprehendeth all the partes of a man that is not yet regenerate. For Chriſt when he reaſoned with Nicodemus of regeneratiō, whatſoeuer (ſaith he) is born of the fleſh is fleſh: by which words he ſheweth, that the fleſh ought to be regenerated into the ſpirite. And foraſmuch as regeneration pertayneth not only vnto the body, nor only vnto the groſſer

Reaſon and will, are cō prehended in the name of fleſhe.

partes of the minde, but chiefely vnto vnderſtanding, reaſon, and will, it ſufficiently appeareareth that theſe thinges alſo are vnderſtand by the name of fleſh. And Ambroſe ſayth, that the fleſh is ſometimes called the ſoule which followeth the vices of ye body. Chriſt alſo anſwered vnto Peter when he had made y notable confeſſion, Fleſh and blood hath not reueled theſe thinges vnto thee. Whereby fleſhe and blood he vnderſtandeth, whatſoeuer humane reaſon can by nature come to the knowledge of. Wherefore to retayne ſtill the body of ſinne, and the old mā, is nothing els, then to liue according to that eſtate wherein we are borne. And

Naturall knowledges grafted in vs are of themſelues good, but in vs they may be ſins. The affections of them that are not regenerate are ſinnes though they be honeſt.

if a man demaund whither theſe naturall knowledges grafted in vs touching God and outward dedes, are to be counted good or no: I anſwer, y of thēſelues they are good: but as they are in vs not yet regenerate, but vitiate & corrupt, vndoubtedly they are ſinnes: bycauſe they fayle and ſtray from the cōſtitution of theyr nature. For they ought to be of ſuch force, that they ſhould impell and driue all our ſtrengths and faculties to obey him. But they are ſo weake, that they can not moue vs to an vprighte life and to the true worſhipping of God: which ſelfe thing we iudge alſo of the naturall affections towards our parents, frendes, countrey and other ſuch like. For although theſe thinges of their owne nature are good and honeſt, yet in vs, that are not yet grafted into Chriſt, they are ſinnes. For we referre them not according as we ought vnto the glory of only true God, and father of our Lord Ieſus Chriſt: nether doo we them of faith without which whatſoeuer is done is ſin. And Paul ſayth, 〈 in non-Latin alphabet 〉 , that is knowing this, and a litle afterward, 〈 in non-Latin alphabet 〉 which worde each, that thoſe thinges which are here ſayd, ought to be moſt aſſured and certayne vnto vs, and perfectly knowen of vs ſo that euery godly man ſhould fele this in hymſelfe. This kinde of ſpeach hath an Antitheſis vnto that which was ſayd at the beginninge: Know ye not, that as many as are baptiſed nto Chriſt Ieſus, are baptiſed into his death? as though he ſhould haue ſaid. Of this thingye ought not to be ignorāt. And if ye once perfectly know this principle, thē thoſe thinges which thereof follow, cā not but be knowē of you. Let it not ſeme ſtrāg that Paul doth

Why Paul vſeth ſo many tropes & figures.

by ſo many, & ſo ſūdry figure hiperboles, I ſay, & metaphors exaggerat & aggrauateth is matter namely, That we are dead vnto ſin, & are buried with Chriſt, and the old man is crucified, that the body of ſinne ſhould be aboliſhed, and ſuche other like. For we neuer ſufficiently knowe our ſelues, neither doo we abhorre, ſo much as it behoueth vs from our naturall corruption, and from the ſins which do ſpring therof. Yea rather there are very many, which vnder the pretēce of ye prayſe of nature, and of the workes of God, do highly commend many things, which by very good right ought to be condemned: eſpecially when they are ſinnes. The meaning therfore of this place is, that now by the grace of Chriſt and profeſſion of baptiſme, the old man is crucified: and that it ought continually ſo to be kept vnder, that the body, that is, the multitude of ſins which ſpring out of it, ſhould be aboliſhed. And although in this lyfe we can not obteine, to be vtterly frée from fallyng

An excellēt compariſō.

ſometimes, yet ought all our endeuor to tende to this ende, that euen as Chriſte gaue not himſelfe partly, but wholy vnto the croſſe for our ſakes, ſo alſo ought we to die, not onely to one or two kindes of ſinnes, but vtterly to all kindes of ſinnes. And this crucifieng, if we haue a reſpect vnto the firſt communion, which we haue with the death and reſurrection of Chriſt, commeth firſt of the holy ghoſt, and frée mercy of God. But when we are once through faith regenerate, and are tranſlated from Adam vnto Chriſt, it behoueth vs to put to our labour, endeuour, and diligence. And therefore Paule vnto the Galathians writeth, that they whiche are of Christe, haue crucified theyr fleſhe, wyth the lustes therof. And that worthely. For ſithen they are y members of Chriſt, it is mete, that they be conformable vnto their

The Deuil is crucefied with the fleſh.

hed. And Ambroſe noteth, that we together wyth the fleſhe do crucifie the Deuill, becauſe he by the meanes of it, is of efficacy in vs.

That henceforth we ſhould not be ſeruants vnto ſinne.] He ſtil more plainly declareth, what this meaneth, the body of ſinne to be aboliſhed. And this is the meanyng, that we ſhould not obey our naturall luſt, thorough committing of diuers wicked vices. And by the worde of bondage or ſeruitude, he ſheweth, that he layeth before vs not thinges vnprofitable, but things that aboue all other are to be deſired: namely, that we might be ſet at liberty. Neither ſpake he that to this end

The end is that we ſhould not be ſeruants vnto ſinne.

that ſinne ſhould by no maner of waye remayne in vs: for, that is vnpoſſible, ſo long as we liue in this world. But therfore he ſo admoniſheth vs, that we ſhoulde not be ſeruantes vnto ſinne.

For he that is dead, is iuſtified from ſinne. Wherfore if we be dead with Chriſt, we beleue, that we ſhal alſo liue with him. Knowing that Chriſt beyng rayſed from the dead, dieth no more: Death hath no more dominion ouer hym. For as touchyng that he died, he died concernyng ſinne once: and as touchyng that he lyueth, he liueth vnto God. Lykewyſe conſider ye alſo, that ye are dead as touching ſinne, but are aliue vnto God through Ieſus Chriſt our lord.

For he that is dead, is iuſtified from ſinne.] The reaſon why we ſhould not be ſeruantes vnto luſt, is this: namely, becauſe we are by death deliuered from it. For, to be iuſtified from ſinne, is as much, as to be deliuered from it, ſo that henceforth it hath no more power ouer vs. And Paul ſeemeth here to ſpeake not of the death of nature, but of mortification, wherof I haue ſo oftentimes ſpoken. And iuſtification may be here taken properly, for that mortificatiō may be the effect therof. For we cannot attain vnto it, vnles we be firſt iuſtified. Although ſome not vnaptly vnderſtand this place of the vſual and natural death. For they that are dead, do ceaſe of from the wicked workes, in which they before liued. And we vſe to ſay of a thefe 〈◊〉 is now hanged, that he will ſteale no more: and the prouerbe is, a deade man 〈…〉 teth not. Wherefore, if we followe this ſence, then ſhall it be a metaphore that euen as they whiche are naturallye deade, do forſake and finiſhe the ſinnes, which whileſt they liued, they committed: ſo we, foraſmuch as we are dead vnto Chriſt, and haue profeſſed, that we will dye vnto ſinne, oughte vtterlye to

A place of Iohn.

ceaſe from ſynne. Theſe woordes of Paul are no otherwyſe to bee vnderſtande, then are theſe wordes of Iohn: He whiche is borne of GOD ſynneth not. That is, in that euerye one lyueth and woorketh oute of the principle and grounde of the heauenlye natiuitye. And this principle or grounde is the holye Ghoſte,

The principles of the heauenly regeneratiō

and the worde of GOD. So he is ſaide to be looſed from ſinne, and not to doe any thing by the impulſion thereof, which is dead vnto ſinne, and is crucified together with Chriſt, in that he is dead, and faſtened vnto the croſſe. And euen ſo teacheth Peter in his firſt epiſtle the 4. chapter: Foraſmuch as Chriſt hath ſuffred for vs in the fleſhe, be ye armed with the ſelfe ſame cogitation. For he which is deade ceaſeth to ſinne: neyther liueth he in the deſires of men, but in the will of the Lord God.

Wherefore if we be dead with Chriſt, we beleue that we ſhall alſo liue with him.] To the ende we ſhould not be afrayd at the name of death, which he hath before ſo often made mencion of, he preſently addeth a conſolation, declaring that vnto this death which he hath ſpoken of, is annexed the life of Chriſt: ſo that

After regeneration we leade the life of God.

if we dye together with Chriſt, we ſhall alſo liue together with him. And this life is not only that, which we looke for, in the world to come, but alſo it is euen that life which we now leade: which in very dede is one and the ſelfe ſame with the life to come: but that this is only a life begonne and vnperfect, but the other is perfect and abſolute. For we which beleue in Chriſt, and are iuſtified, do alſo euen now preſently leade the life of God. For we are driuen and moued not of our ſelues, but of the ſpirit of God. But what maner of life this life of Chriſt is, which is in the meane tyme communicated vnto vs, whileſt we liue in this world, the Apoſtle ſtraight way declareth.

Knowing that Chriſt being rayſed from the dead, dieth no more, death hath no more dominion ouer him.] As the life of Chriſt is neuer extinguiſhed by any death, ſo the life of the children of God and brethren of Chriſt oughte not to be quenched by ſinnes. But why Chriſt dyeth no more, this is the cauſe, for

Why Chriſte dieth no more.

that he hath ouercome death, and taken away ſinne: by whoſe meanes only death was vpholden, and bare dominion. For vnto the Corrinthyans it is written, The ſting of death is ſinne: and in this epiſtle, death raigned by ſinne. Wherefore they which are pertakers of the death of Chriſt, neither ought nor can any longer be ſubiect ether vnto ſinne, or vnto death. But it is after one maner in vs, and after an other maner in Chriſt. For his death (as Auguſtine ſaith in his booke de Trinitate)

The death of Chriſt was ſimple but ours is double.

was ſimple and but of one ſort: but ours is double or of two ſortes. For in him only the body dyed, for his ſoule was neuer without the eternall and true life: foraſmuch as ſinne had neuer place in him. But in vs both body and ſoule were deade by reaſon of ſinne. Wherefore euen as Chriſt dyeth not agayne, as touching the body, ſo alſo ought not we by ſin to dye ether in body or in ſoule. Otherwiſe y onely one death of Chriſt ſhould not (as he ſaith) bring remedy vnto our double death. Neither wanteth this an emphaſis, that the Apoſtle in this place doubleth one

Chriſt was not compelled to dye.

and the ſelfe ſame ſentence: when he ſayth: He dieth no more, alſo, death hath no more dominion ouer him. For he would haue vs fully to vnderſtand, that death is cleane remoued away from Chriſt. Neither yet ought we by theſe wordes to inferre, that death ſometimes ſo bare dominion ouer Chriſt, that he was compelled to dye. For he ſayth, that no man coulde take away his life from him: but that he himſelfe had power both to lay away his life, and alſo to take it agayne. Chriſt fréely and willingly became ſubiect vnto death: wherefore we alſo, foraſmuch as we are his members, and miſticall body, ought fréely and of our owne accord to dye together with Chriſt: and that in ſuch ſort, that we will no more dye, that is, we will no more be ſubiect vnto the guiltines, death, and damnatiō o our ſinnes.

It alſo ſufficient for vs that we die once vnto ſinne.

For as touching that he died, he died vnto ſinne once: and a ouching that he liueth, he liueth vnto God.] That Chriſt died vnto ſinne 〈◊〉 once only, is declared by that which is written vnto the Hebrues, that he by one only oblation made perfect all thinges: ſo that he referreth this Once, and vnity, vnto the fulnes and perfection of the thing done. It was ſufficiēt that Chriſt died but once. Wherefore it ought alſo to be ſufficient vnto vs, that we dye but once vnto ſinne, neither ought we ſo to deale, that we ſhoulde alwayes haue new cauſes to dye agayne.

We and Chriſt dye not after one and the ſelfe ſ me manner.

It is not poſſible that Chriſt ſhould dayly be ſacrificed.

The ſacrificing prieſtes do not by their Maſſes apply the death of Chriſt vnto others.

Baptiſme ought not to be repeated.

But this is to be noted, that Chriſt and we are diuerſly ſayde to dye vnto ſinne. For Chriſt had no ſinne in hym, whereunto he ſhoulde dye. For he died for the ſinne which was in vs. But we ought to dye vnto that ſinne, which we ſtill cary aboute in our ſelues. Farther, out of this place are inferred two thinges, firſt, if Chriſt died but once, and that that was ſufficient, then is there no nede, that he ſhoulde agayne be dayly ſacrificed in Maſſes. For his one only death was ſufficient for the ſatiſfaction of all ſinnes. For the ſacrificing prieſtes can not performe that thing which they vſe ſo much to boaſt of, namely, to applye the death of Chriſt at their pleaſure vnto this man, or to that man. For euery man by his owne fayth taketh hold of it, and applieth it vnto himſelfe. Moreouer out of this place is inferred, that baptiſme ought not to be miniſtred vnto one man any more then once only, foraſmuch as in it we dye together with Chriſt. And ſithen he dyed but once only, we therefore ought in no caſe to repete it any oftener. Which thing the epiſtle vnto the Hebrues manifeſtly teacheth: for there it is written, that that is nothing els then again to crucifie the ſonne of God, and to make him a gazing ſtock. The ſealing of the promiſe of God, which we receaue in baptiſme, neuer loſeth his force and ſtrength. For whileſt we call to memory that we are baptiſed (ſo that fayth be preſent) by the remembrance of that ſealing we are both confirmed touching the promiſe, and alſo are admoniſhed touching the leading of the lyfe of Chriſt. But we before haue alleaged many mo reaſons, why baptiſme ought not to be repeted. In that Chriſt is ſayd to liue vnto God, it ſignifieth not only that he liueth bleſſedly, but alſo that he cleaueth vnſeperably vnto God. Which thing we alſo ought to do, if we will be true Chriſtians. And therefore he concludeth the whole reaſon in theſe wordes:

So alſo conſider ye, that ye are dead as touching ſin, but are on liue vnto God, through Ieſus Chriſt our Lord.] Theſe words ſignifie as much as if he ſhould haue ſayde: That which was done in Chriſt, ought alſo to be done in vs. Wherefore ſeing he died only once, and now liueth perpetually vnto God, we ought to haue a care that the ſelfe ſame thing ſhould be performed in vs. Hereby appeareth, how vniuſtly the doctrine of Paul was accuſed, as though he ſhoulde

Paul teacheth that we ought to liue vnto God. & not to abide in ſinne.

teach that we ſhould abide in ſinne, that grace might abound. And that we ſhould commit euill, that good might thereof enſue. For he teacheth clene contraryly, that euen as Chriſt euer liueth vnto God, ſo ought we alſo euer to liue in Chriſt thorough innocency of life. Which ſelfe doctrine the Lord taught in Iohn, ſaying. As the liuing father hath ſent me, and I liue for the father: euen ſo he that eateth me, ſhall liue for me. Iudge and conſider ſayth he, that ye are dead vnto ſinne, but liue vnto God. For (as ſayth Chriſoſtome) this thing is not done by nature, neither can it be ſhewed by the outward ſence: but is perceaued by fayth only. Therefore conſider (ſaith he) and dayly pouder this in your mynde.

Through Chriſt Ieſus our Lord.] This is added that we ſhoulde knowe, that all theſe thinges are receaued onely by his benefite, and not by humane ſtrengths, or naturall reaſon.

Let not ſinne therefore raigne in your mortall bodye, that ye ſhould thereunto obey by the luſtes of it. Neither geue ye your mē bers as inſtrumentes of vnrighteouſnes vnto ſinne, but geue ouer your ſelues vnto God, as they yt of dead are on liue. And geue ouer your members as inſtrumentes of righteouſnes vnto God. For ſinne ſhall not haue power ouer you. Becauſe ye are not vnder the lawe, but vnder grace.

Let not ſinne raigne therefore in your mortall body.] His reaſon now finiſhed, he addeth an exhortation: which is indede ſhort, but yet of great waight.

What felicity is.

For it ſtirreth vs vp vnto that thing, wherein conſiſteth the chiefe felicity, which herein is contained, y we ſhould be moſt far remoued, frō all euils, and continually being well occupied, leade a moſt vertuous lyfe. Wherefore Paules meanynge is, that wée ſhoulde caſte awaye ſynne: Whiche is to remoue from vs the nature of euill. Whatſoeuer euill and infelicity there is in vs, the ſame is wholy deryued from ſynne. Farther he commaundeth vs, to deryue our actions from the groundes and principles taught of God. The philoſophers affirme

That actiō is moſt perfect which ſpringeth of the moſt nobleſt vertue.

that action to be moſt perfect, which ſpringeth of the moſt nobleſt vertue. Wherefore, foraſmuch as we doo confeſſe that al our ſtrengths and faculties, are moued and impelled by God, that is by the moſt chiefe goodnes, of neceſſity it followeth, that the workes which ſpringe thereof, are of moſt perfection: For God is farre much more perfect then all humane vertue. Wherefore if whatſoeuer we doo, we do it by his impulſion, thē ſhal we attain vnto a good end, & vnto moſt high felicity. Paul ſpeaketh of ſinne by the figure * Proſopopaeia, and exhorteth

Propoſopeia, that is by fayninge of perſonages.

vs not to ſuffer it to raigne in vs. Which ſelfe forme of ſpeaking he before when he ſayd, that death raigned from Adam euen vnto Moſes. By the mortall body (ſayth Ambroſe) is vnderſtand the whole mā, euen as ſometimes the whole man is ſignified by the ſoule. For confirmatiō whereof, he citeth theſe words of Ezechiell: The ſoule which ſinneth, it ſhall dye: And he affirmeth that that is to be vnderſtand of ether part of man Chriſoſtome thinketh that therfore the body is called mortall, to teach vs, y this battayle, which the Apoſtle exhorteth vs vnto againſt ſin, ſhall not dure any long time, but a ſhorte time. Which battayle he ſuppoſeth is therefore commended, bycauſe that ſithen Adam although he had abody not ſubiect vnto death, yet refrained not from ſinne. It ſhoulde be much more laudable and excellēter for vs, if we in this mortal body ſhould eſchew ſins. But I thinke y this particle. In your mortall body, ſignifieth nothing els, then if it ſhould haue bene ſayd after the maner of the Hebrues, Through your mortall body. Foraſmuch as that naturall cōcupiſcence or luſt, which ye Apoſtle would not haue to raigne in vs, is through the body deriued from Adam into vs, & receaueth in vs nouriſhements and entiſements. For by generation and ſede (as we haue before at large proued) originall ſinne is traduced. And he addeth this word mortall, to encreaſe a contempte, and to lay before our eyes that ſuch a frowardnes is condemned vnto the puniſhement of death, whereby to feare vs away the more from the obedience thereof. For it were very wicked, to preferre a thing condemned vnto death before the word of God and his ſpirite. He ſtraight way declareth, what this meaneth, namely, ſinne to raigne in vs. Which is nothing ells then to be obedient vnto ſinne. Wherefore he addeth.

That ye ſhould therunto obey by the luſtes of it.] He ſaith in the plural number Lustes, bicauſe out of the corruption of nature which he a little before called ſinne in the ſingular nomber, doo continually ſpring forth an infinite nomber of luſtes. Paul admoniſheth vs that we ſhould not obey them. He can not prohibite but that luſt whilſt we liue here, will exerciſe ſome cirāny ouer vs euē although it be againſt our willes. Wherfore this thing only he requireth, that we ſhould not of our owne accord, and willingly obey it. For thys is to permitte vnto him the kingdome.

Members in this place ſignifye not onely the parts of the bodye but alſo the parts of the minde. Why members are called weapons,

Nether apply your members as weapons of vnrighteouſnes vnto ſinne.] He ſtill more plainly declareth, what it is to obey ſinne. And that is, to geue our mē bers as weapons vnto it. By members he vnderſtandeth not only the parts of the body, but alſo all the faculties or powers of the ſoule. All theſe forbiddeth he to be applied of vs vnto ſinne. He could haue vſed an other word, namely that we ſhould not geue our members organes and inſtrumentes to luſtes. But by the name of weapons, he would the more aggrauate the thing. For that ſignifieth, ye they which apply theyr members vnto ſinne, do fight & make war againſt God & do wt all the ſtrengths both of their body & of their ſoule withſtād his will & law. Out of this place is gathered the differēce betwene mortall ſins & veniall

The difference betwene veniall & mortal ſinnes.

ſinnes. For when we withſtand and reſiſte the luſtes, thoſe troubleſome motions, and entiſementes burſting forth of our naturall corruption (foraſmuch as they are repugnaunt vnto the lawe of God) are vndoubtedly ſinnes: but yet bycauſe they are diſpleaſaunte vnto vs, and we reſiſte them, and doo leaue ſome place vnto fayth, and vnto the ſpirite of God, therfore they ar forgeuē vs, neither are they imputed vnto death, but contrariwiſe when we obey thē, and do repell the mocion of the ſpirit of God, and worke againſt our conſcience, or at the leaſte waye with a conſcience corrupted, ſo that thoſe thinges which are euil, we count good, or iudge good things euil, thē vndoubtedly we ſinne deadly: for therby we make ſinne to raigne in vs. Paul, whileſt he vrgeth theſe things, ſemeth to admoniſh vs, that we ſhould not receiue grace in vayne or without fruite: as he alſo admoniſhed the Corinthians in his latter epiſtle. Hereby we gather, that the mē bers and powers of them that are regenerate, ought to be ſo prompt and redy vnto the obeyſaunce of God, as are the powers and members of the vngodly prone & redy to commit ſinne. And we are plainly taught that we ought to fight. And in the Epiſtle vnto the Epheſians we are commaunded, to fight not only agaynſt fleſh and bloud, but alſo againſt naughtines, and wycked celeſtiall ſpirites. For they are mighty and of efficacy againſt vs, thorough the body, fleſh, and bloud. For euen as weapons may ſerue both to a good and alſo to an euill vſe (for ſometyme a théefe occupieth them againſt his countrey: and ſometimes a good citizen vſeth thē

Weapons may ſerue both to a good and alſo to an euill vſe.

to defend his countrey) ſo the members of our body & powers of our mynde, may fight on righteouſnes ſide, and alſo againſt ſinne. We ſée moreouer what differēce there is betwene a kingdome, and a tyrannous gouernment. We obey tyrannes againſt our willes, but vnto kings we obey willingly: for by their good and iuſt lawes the publike wealth is eſtabliſhed. Wherfore there are two things which folow in a iuſt and lawfull kingdome. For firſt all men of their own voluntary wil & accord, obey the king: vnles peraduēture, there be ſome wicked or ſeditious perſons. Moreouer they are redy to fight for his ſake. But it is farre otherwiſe where tyranny raigneth: for none will gladly and willingly obey tyrants: neither wyll they fight in their quarels. Wherfore Paul although he cannot prohibite in vs the

Two proprieties o a iuſt kingedome.

tiranny of ſinne, but that of it we ſuffer many things againſt our willes, yet he for biddeth that it ſhould raigne in vs. And he by name excludeth thoſe two thinges, which we haue now reherſed, that is to ſay, that we ſhould not obey it, nor beare weapons with it againſt righteouſnes. And very warely ioyneth he vnrighteouſnes with ſinne. For all they which ſinne, do worke vnrighteouſnes either agaynſt themſelues, or againſt their neighbours, or els againſt God: for againſt ſome one

Luſt after regeneratiō to called ſin.

of theſe, ſinne euer worketh iniury. This is alſo to be marked, that Paul in thys place expreſſedly calleth that luſt, ſin, which remayneth in vs after regeneratiō: which is not only in ſuch maner ſo called, as a writing is called a hand, or cold is called ſlouthfull. For a writing is called a hand, bicauſe it is written with the hād, and cold is called ſlouthful, bicauſe it maketh vs ſlouthfull. So nouriſhment & luſt, which after regeneration is ſtill in vs, is both a remnaunt of Originall ſin, and alſo ſtirreth vs vp to ſinne, and therfore is called ſinne. But beſides theſe two reaſōs which are metaphoricall, it is alſo of his owne nature ſinne. For ſinne accordyng

Concupiſcence or luſt is ſinne not onely by a metaphore but alſo properly.

to the true definicion therof, is that, which in vs is by any meanes repugnant vnto the law of God. Wherfore ſeing that luſt which remayneth after Baptiſme, is repugnant vnto the law of God, and ſtirreth vs vp againſt it, it cannot but be ſin. Neither is this to be admitted, which ſome commonly boſt of: namely, that there is no ſinne, vnies it be voluntary and committed by frée election. For this definition agréeth not with ſinne vniuerſally, but only with that ſinne which is called actuall. For otherwyſe originall ſinne ſhould not be called ſinne. For no man contracteth it willingly or of his own election. Wherfore let vs agrée with Paul y whatſoeuer wicked luſt remayneth in vs after regeneration, the ſame is ſinne. Yea rather if we would rightly weigh the matter within our ſelues, actuall ſinnes ſhall appeare to be partes of our naturall luſt: or to ſpeake more vprightly, euil fruites

Actuall ſinnes are the fruites of originall ſinne.

comming of that euill roote. The Apoſtle concludeth that we ought not to fight in the quarell of ſinne or vnrighteouſnes: but rather we muſt apply our ſelues vnto God, which hath both created vs, and alſo perpetually gouerneth and renueth vs through Chriſt.

But applye your ſelues vnto God, as they that of deade are on lyue, and geue ouer your members as weapons of righteouſneſſe vnto God.] In that he ſayth: that we ſhoulde applye our ſelues vnto GOD, he excludeth not thys, whiche in an other place he ſayth: namely, that God woorketh in vs. The Apoſtle ſpeaketh here of men regenerate: whiche for that they are in ſome parte made newe, may bee fellowe woorkers of God. And therefore

Men regenerate are the fellow workers of God.

they ought continually to be admoniſhed, to obey the inſtitutiō of the holy ghoſt Farther by theſe kindes of ſpeaches is ſhewed the difference betwene thoſe actions, which God ſtirreth vp in mē, and thoſe actiōs which he worketh in ſtocks and ſtones, and alſo in brute beaſtes. For in ſtockes and ſtones he ſo worketh, that they nether fele nor deſire any thing. In brute beaſtes he ſo worketh, that he vſeth theyr ſence and appetite, for they haue nether will nor reaſon. But in

How God worketh in men.

mē (and eſpecially in them that are regenerate, and are his) he ſo worketh, that he vſeth the ſtrengthes of theyr reaſonable ſoule, wherewith they are endewed. And foraſmuch as we are ſayd to moue our ſelues according to theſe powers, it ought not to ſeme ſtraung, if Paul write, that we ſhould geue ouer our ſelues vnto God: for he ſpeaketh of our nature, as is mete for it to worke. And yet neuertheleſſe this abideth firme and vnchangeable, that whatſoeuer good thing is wrought of vs, the ſame is wholy wrought in vs by God and his ſpirite. Farther he addeth: Your ſelues, bycauſe he requireth the ſtrengths not only of the body and of the minde, but alſo the whole and perfect man.

As they that of deade are on liue.] We ought to exhibite our ſelues aliue: namely, with the life of God, whiche herein conſiſteth that we ſhould be moued by the ſpirite of Chriſt, and whatſoeuer we do, we ſhould doo it by his impulſiō. For they liue vnto God and vnto Chriſt, which are moued vnto the beſt things and which vtterly paſſe the nature of man. Wherefore this life of God, whereof

The life of God in what thinges it differeth frō the corrupts life of men.

we now intreate, differeth two maner of waies from the common life of mē: firſt, for that it floweth from an other ground or principle, namely, rom the ſpirite of Chriſt: ſecōdly, bycauſe it tendeth to an other end, then doth theyr life which are moued by Sathan: for they alwayes runne hedlong into moſt greuous euills, and at the length fall into eternall diſtructiō, and therefore as touching God, they ought to be ſayd and alſo to be counted dead. But ſuch were we ſometimes alſo: for which cauſe Paul ſayth, As they that of deade are on liue. Although this be the playner and ſimpler ſence to referre this ſentence vnto that death, whereof was before made mencion: namely, whereby we being cōuerted vnto Chriſt, do dye vnto ſinne. For they that are ſuch, can not but exhibite themſelues bening vnto God, which thing being brought to paſſe, ſtraight waye followeth that which Paul addeth, That your members alſo may be geuen ouer as weapons of righteouſnes vnto God. Here is agayne ſignified vnto vs, that when we come once to God, we ought to fight in his cauſe. And foraſmuch as God is ioyned with our righteouſnes, it ſufficiently appeareth, that we haue not our righteouſnes of our ſelues, but of him.

For ſinne ſhall not haue power ouer you. For ye are not vnder th law, but vnder Grace.] Theſe thinges are added, as thoughe he ſhould haue ſayd, Fight ſtoutely and with a valiaunt courage: for it ſhall neuer come to paſſe, that ſin ſhal be are dominion ouer you, which thing yet ſhould happen, if ye ſhould not fight. And hereby he aſſureth them, that they ſhal haue the victory, bycauſe they

The grace of God is mightie then ou luſte

haue the grace of God to helpe them, whoſe might and ſtrength is farre greater then the power of our luſt. For the ſpirite of Chriſte and his grace can eaſelye tame and ouercome ſinne: ye are not ſayth he vnder the law, which only ſheweth what is to be done, and bringeth no helpe at all thereūto. Chriſoſtome in this place admoniſheth, that the law ſheweth only what is to be done, or what is to be auoyded: but nothing helpeth or aydeth them that wraſtle: but only ſetteth forth a bare exhortation of wordes. But the Goſple ſetteth forth Chriſte, of whome are miniſtred the holye ghoſt and ſtrength to accompliſhe good thing, which through faith we haue knowen. And thereby commeth to paſſe, that men execute theyr office not beinge compelled of feare, but of theyr owne accord and willingly. Whiche his ſayinges are not ſo to be vnder ſtande, as thoughe the Fathers whiche liued in the olde tyme vnder the lawe, were vtterlye voyde of grace. For they alſo beleued in Chriſte. But here Paul ſo ſpeaketh of the lawe, to put a difference betwéene it and the Goſpell and Chriſt, as did the Hebrues at that tyme. Wherefore if the fathers

The fathers which attained vnto grace had it not by the law.

were confirmed by the helpe of grace and of the holy ghoſt, yt came not then vnto them by the lawe. Wherefore Paul ſayth, ſo farre is it of that ye ought to be ſubiect vnto ſinne, that ye alſo are frée euen from the lawe. And he ſemeth to drawe his argument from the effectes. For foraſmuch as the lawe was therefore only geuen, that ſinne ſhoulde be felt and perceaued, then the law being taken away, it plainly appeareth, that as touching the beleuers, the ſtrengthes of ſinne are now broken, ſo that it can no more beare dominion ouer vs. For that children ought by reaſon of age to be bridled from errors, they haue appointed vnto them ſchoolemaſters to chaſtiſe them, and to keepe them vnder. But afterward when through age and diſcretion, ignorance, and error are gone, the ſchoolemaſters are taken away from them. So here Paul ſpeaketh vnto the faythful: Ye are no more in age like children, that ye haue nede of the bridle of the lawe. Wherefore ſinne ſhall not get the maſtery ouer you, ſo that ye fight. Thoſe commentaries whiche

Commentaries aſcribed vnto Ierome.

are aſcribed vnto Ierome, haue vpon this place a very trim ſimilitude: When a yonge man is brought from Grammer vnto Rhetorike, he is warned no more to vſe incongrue lattine, foraſmuch as he is no more vnder a Grammariā, but vnder a Rhetorician. And euē by the ſame ſelfe reaſō y Apoſtle ſaith, Sin ſhall no more haue dominion ouer you, becauſe ye are not now vnder the law, but vnder Grace. Ambroſe ſayth: when we walke not as the lawe commaundeth, then are we vnder the lawe. Sinne by the authority of the lawe maketh the ſinner guilty. And whome the lawe maketh guilty, thoſe are deliuered vnto it of ſinne. Wherefore he can not be vnder the law, which hath renounced ſinne. Contrariwiſe he which fighteth againſt ſinne, is not vnder the law. Paul in theſe wordes ſéemeth by preuention, to comfort the Romanes. For they mought haue ſayd: Although we geue ouer our ſelues vnto God, as they that of dead are on liue, and though we applye our members as weapons of righteouſnes vnto God, yet can we not bring to paſſe, whileſt we continue in this life, but that we ſhall now and then ſinne. Paul anſwereth, although there be grafted in you a naturall luſt, yet it ſhall not raigne in you. For foraſmuch as ye are not vnder the law, ſinne ſhall not beare dominion ouer you. For ſinne through the Grace, vnder which through Chriſt ye liue, ſhall not be imputed vnto you: And your obedience, although it be but begonne and vnperfect, yet ſhall it be acceptable vnto God, notwithſtanding it ſatiſfieth not the lawe. For ye are not vnder the lawe. And according to this meaning Paul afterward ſayth, There is now no condēnation

The law nothing profyteth againſt the beleuers.

vnto thoſe which are in Chriſt Ieſus. For the lawe in accuſing and condemning, preuayleth nothing agaynſt them that beleue. For Chriſt hath deliuered them from the curſe of the lawe. But they do not a litle erre, which thinke that theſe things are written nely of the ceremonyes of the law, and of the iudiciall lawes: as though we are ſtill bounde vnto the ten Commaundementes. For foraſmuch as Paul entreateth in this place of ſinne, whoſe kingdome we ought to beware of, that we be not obedient vnto it through luſtes, and ſtraight way maketh mencion

Theſe thinges are to be vnderſtand of morall precepts alſo.

of the lawe, which was made agaynſt it, it moſt manifeſtly appeareth, that in theſe wordes are alſo comprehended the ten Commaundementes. For in the commaundementes are our luſtes moſt of all prohibited, and reſtrayned. And foraſmuch as to the Galathyans it is written, That by Chriſt we are deliuered from the curſe of the law: and in Leuiticus the 27. chapter, and alſo in Deut. are mencioned thoſe which are execrated and curſed: namely, they which make a molten image or an idol, which geue not due honour vnto father & mother, which make the blind to erre, which ſtrike their neighbour (all which thinges pertayne vnto the tenne Commaundementes) it is manifeſt that by Chriſt we are deliuered chiefely from

How we ar bound vnto the law, and how we are deliuered from it.

them. Wherfore let vs vſe this diſtinction, that as touching iuſtification, we are ſayd to be exempted from the lawe, becauſe by it we ſéeke not our righteouſnes before God: for alredy are we iuſtified through faith in Chriſt. But on the other ſide, we are not looſed from the obedience which we owe vnto God, but that we ought of neceſſity to do thoſe things, which are preſcribed vnto vs in y x. commaū demēts. Wherefore y lawe alſo, as touching y part which is morall, foraſmuch as it nether condēneth, nor accuſeth, nor cōpelleth y elect, is ſaid to be abrogated: for theſe are y chiefeſt proprieties of y law. As touching the ciuile precepts of Moſes, no mā doubteth, but y they are now no more in force. For the Goſpel, as it taketh not away any helpes pertayning vnto mans life: ſo doth it in no caſe take away ciuile adminiſtration, but leaueth vnto all nations theyr forme of rule and gouernement, ſo that it be not repugnaunt vnto the word of God, and vnto pietye. God in dede gaue vnto the Iſraelites thoſe lawes, that by them theyr publike welth ſhould be gouerned: but afterward when his will was, that it ſhould ſo be cleane diſſipated, that it ſhould neuer hereafter be reſtored agayne, he would that thoſe lawes, whiche pertayned vnto ceremonies, ſhoulde quite be cutte of, and aboliſhed. For they were only a certayne doctrine to leade vs vnto Chriſt,

Why the ceremonies of the Iewes wer aboliſhed.

who when he was once come, it was conuenient that they ſhould vtterly be taken away. Nether ſhould it haue auayled vs, any longer to haue retayned the ceremonies of the Iewes. For foraſmuch as men would haue perſwaded themſelues, y by them they ſhould haue God pacified and mercifull, of neceſſity ſome part of y glory of Chriſt would therby haue bene diminiſhed: for it is he only, by whome God is pacefied towardes men. Wherfore by Chriſt we are deliuered, as well from the ceremonies, as alſo from the ciuile lawes of the Iewes. But

Why we are bound vnto the ten commaundementes & not to the other parts of the law.

ſome are in doubte, how it commeth to paſſe, that ſithen al th ſe partes ar abrogated, ſo that of ceremonies and ciuile lawes there remayneth nothing, yet (as we haue now taught) we are bound vnto the Ten commaundementes as touching the obedience thereof. Hereunto I anſwere, that no man fullfilleth the Ten commaundementes, though he be neuer ſo holye: for all our workes are ſo vnperfect; that they anſwere not vnto the preſcript and rule thereof. Howbeit bycauſe the precepts which are there contayned are agreeable vnto the law of nature, and are grafted, and printed in our mindes, it commeth per accidens, that is by chance, that the good workes, vnto which, the children of God being now regenerate thoroughe the holy ghoſt are ſtirred vp, are one and the ſelfe ſame with thoſe workes which are written in the Ten commaundementes. For it is mete for them whome God hath adopted to be his childrē, that they apply themſelues vnto good workes, and to ſuch workes as are acceptable vnto God. And thoſe workes are vtterly one and the ſelfe ſame with thoſe, which nature rightly enſtructed bringeth forth of his owne accord, and which the Ten commaundementes appoynted by God contayneth. But ſo is it not of ceremonies, and ciuile or iudiciall lawes: for they are not ſo knowen of all men, that they appeare vnto all mē vpright and iuſt, if they ſhould iudge of them by the light of nature only. Paul to encourage them that fight, putteth them in remembraunce, to conſider, that they liue vnder grace, and not vnder the lawe. For two wayes are the mindes of men accuſtomed to be ſtirred vp vnto battayl: firſte, by the goodnes

Two thinges do chiefly encourage thē that fighte.

What grace in this place ſignifieth.

of the cauſe, ſecondly, by the certaynty of victory and rewards. As touching the goodnes of our cauſe, there is alredy ſpoken ſufficiently: for in it we exhibite our ſelues vnto God, and for righteouſnes ſake we fight agaynſt ſin and death. And now he promiſeth alſo an aſſured victory: for he ſayth, the grace of God is ne our ſide. Grace, as touching this place ſignifieth two thinges: Firſt, the forgeuenes of ſinnes by imputing of righteouſnes thorough Chriſt: ſecondlye, the gifts of the holy ghoſt, & the renuing of our ſtrengths. This latter part bicauſe it is receaued in vs corrupt and fylthy veſſels, althoughe it ſomewhat wythdrawe vs from ſinning, yet it is not ſuch, that we ought to leane and truſt vnto it. For our workes, though they be ſuccored and holpen by theſe aydes, yet are they not ſo perfect, that they can ſtand in the iudgement of God. But by the firſt kinde of exhortation, we receaue greate conſolation in our conſciences. For although in our fight, ſinne doth thruſt in it ſelfe, whither we will or no, yet ought we not to be diſcouraged, foraſmuch as we aſſuredly kn w, that it is not imputed vnto vs for Chriſtes ſake. For ſithen thorough Chriſte we are receaued of God into fauor, our workes (although otherwiſe they be nperfect) yet for hys ſake are acceptable vnto God. But Paul encourageth his ſouldiers with bothe theſe kindes of exhortation, when as he admoniſheth them, both that they are vnder grace, and alſo that they haue the holy ghoſt a ſtay and an helpe vnto them: ſo that ſinne which is naturallye planted in them, ſhall not be able to deſtroye

Differences betwene grace and the law.

them. But it ſhall be good to note certayne differences betwene the Lawe, and betwene Grace, which Chriſoſtome alſo noteth: The law (ſayth he) ſetteth forth a crowne, but firſt requireth workes and battayles: grace firſte crowneth, and afterwarde bringeth vnto the battayle. By this difference he teacheth, that the righteouſnes whiche is ſet forthe of the Lawe, is obteyned by workes. For we can not be iuſtifyed by the Lawe, vnleſſe wee haue accompliſhed all the thinges whiche are commaunded in the lawe. But that other righteouſnes, whiche we haue by grace thorough faith, doth firſt crowne vs with a new generation, and adoptiō to be the children of God: and then we being regenerate, it bringeth vs forth vnto battailes and vnto good workes. Hereunto Chriſoſtome addeth: The law reproueth ſinne, but loſeth not from ſinne: grace loſeth from ſinne, and reproueth not: The lawe reprouing ſinne encreaſeth it: grace forgeuing it, ſuffereth vs not to be vnder ſinne. Theſe things are true and very agreable with Pauls ſaying: but that which he addeth not long afterward: namely, That before the commyng of Christ, the body of man, when he lyued vnder the law, was ſuch, that it might eaſely be ouercome of ſinne, bicauſe the helpe of the holy ghost was not yet preſent, neither alſo Baptiſme nor mortification: but mā (for that the law ſhewed only what was to be done, but nothing helped therunto) went at rādon and erred lyke an vnbrideled horſe. This (I ſay) if it be vnderſtand vniuerſally of al men, is not true. For who dare preſume to ſay, that Dauid, Eſay, Ieremy, Daniell, and a great many moe holy fathers wanted the holy ghoſt? or the grace of regeneration, which was ſealed by Circumciſion, as ours is by baptiſme? Or who will thinke, that they wanted mortification, wherby they brake the wicked appetites and luſtes ſpringing in them? Wherfore thoſe wordes of Chriſostom are to be vnderſtand of the vngodly, which had vtterly reiected Chriſt from them, and liued only vnder the letter of the law, and fayned vnto themſelues a Meſſias, which ſhould come to bring only an earthly kingdome, and procure worldly riches and pleaſures vnto the people of the Iewes, of which manner of men, there were many among the Iewes. And ſince the comming of Chriſt we haue no ſmall number not much vnlike vnto theſe, which onely in name are Chriſtians. But to returne

A facili.

Hereby is proued that we ought to be aſſured of our ſaluation.

vnto Paul, he comforteth them by reaſon of eaſines, and promiſeth vnto thē the victory, bicauſe they are vnder grace. In this place are reproued thoſe, which commaund vs perpetually to doubt, whether we be in the fauor of God, or no. For they which in ſuch maner doubt, do receyue no fruit of this conſolation of Paule. For thus they thinke with themſelues, how can we certainly know, that we are vnder grace? For peraduenture we are ſtraungers from God, and are by reaſon of our ſinnes odious vnto him: for how can we be aſſured, that they are for Chriſt his ſake forgeuē vs? But by this meanes the reaſon of Paul is vtterly ouerthrowē. Wherfore it beho eth, that with an aſſured fayth, and an vndoubted hope, which confoundeth not, we certainly appoint that God loueth vs, & hath through Chriſt receiued vs into fauour. And ſo ſhall we out of theſe wordes of Paul receiue wonderfull great comfort. Now haue we finiſhed y firſt part of this chap. wherin Paul hath proued, that we ought not to abide in ſinne, bicauſe we are now dead vnto it. And this hath he confirmed by the ſacrament of baptiſme. And when he had many wayes ſet forth this reaſon, he at the laſt added an exhortation, that we ſhould not ſuffer ſinne to raigne in vs, but ſhould earneſtly reſiſt it, as much as we are able: and to the end we ſhould not be faint harted, he comforteth vs in promiſing vs an eaſy victory: bicauſe we are not vnder the law, but vnder grace.

What then? ſhal we ſinne bicauſe we are not vnder the law, but vnder grace? God forbidde. Knowe ye not that to whomeſoeuer ye geue your ſelues as ſeruantes to obey, hys ſeruāts ye are to whome ye obey: whether it be of ſinne vnto death, or of obedience vnto righteouſnes? But God be thanked that ye were the ſeruants of ſinne, but ye haue obeyed from the harte, vnto the forme of the doctrine, wherunto ye were deliuered. But beyng made free from ſynne, ye are made the ſeruauntes of righteouſnes.

What? ſhall we therfore ſinne, bicauſe we are not vnder the law, but vnder grace?] Now cōmeth he vnto the ſecond reaſon (wherby he entendeth to proue, y we ought not to abide in ſinnes) none otherwiſe thē he came at y beginning of this chap. vnto his firſt reaſō. For euen as before he depreſſed y law, & cōmended grace, wherupon ye aduerſaries toke occaſiō of ſpeking ſlaundrous words, ſaying, ſhal we abide in ſinne, that grace may abound? So cōcludeth he y reaſon now brought forth by theſe wordes: For ye are not vnder the lawe, but vnder grace. At whiche wordes the falſe prophetes cried out, ſaying, that many were offended, and accuſed the doctrine of Paul. And therefore he oftentymes obiecteth vnto himſelfe ſuch

Antipophora is figure.

interrogations. For his doctrine for that cauſe was euery where euill ſpoken of. Wherefore here is vſed the figure * Antipophora. If it be ſo, as thou ſayſt, that we are deliuered from the lawe, then may we ſinne, and that without puniſhement. But they which make this obiection, are wonderfully deceaued. For the deliuery from the lawe is not geuen to liue licenciouſly, but rather for a more perfecter abſolutenes. Wherefore Paul addeth, God forbid, ſignifiing that he excedingly abhorred from ſuch kinde of doctrine. And this abſurdity mought haue followed, if Paul had affirmed only, that we are deliuered from the lawe, and had added nothing els. But in that he addeth, But ye are vnder grace, he ſheweth,

Grace is a more excellēter ſcholemaſter then the law.

that they are ſo deliuered from the lawe, to the ende they ſhould lyue vnder a more excellenter ſchoolemaſter: for by grace and the holy ghoſt we are not only ſo illuſtrated, that we ſée what thinges we ought to do, but alſo we are excedingly ſtirred vp and pricked forward to execute the ſelfe ſame thinges. Wherefore the Apoſtle doth not ſo leaue the godly without the lawe, that he woulde haue them let looſe the bridle vnto wicked luſtes: but he ſetteth forth grace which through the benefite of the Goſpell ſucceded the lawe. And foraſmuch as men are much better gouerned by grace, and by the holy ghoſt, then they are by the lawe, it eaſely appeareth, how weake the argument of theſe men is. For in their diſputation they take (as it was ſaid at the beginning) that, for the cauſe, whiche is not the cauſe. But ſo farre is it of, that that which Paul ſayth is the cauſe of ſinne, that of it rather the contrary followeth. For they which are vnder grace, and are gouerned

They which are gouerned by the conduite of grace ſin •• not.

by the conduite thereof, ſinne not: yea rather foraſmuch as Chriſt 〈…〉 gh grace liueth in them, they can not ſinne, ſo farre forth as by hym they are tirre vp to any kynd of worke. For Paul ſaith vnto the Galathyans, I liue, but not I now: but Chriſt liueth in me. But they ſinne which liue vnder th Lawe which 〈…〉 ſeth and condemneth them: as Paul writeth vnto Timo. The law is not geuen vnto a righteous man, but vnto the vngodly, and vnto ſinners, to 〈…〉 holy, and 〈…〉 the prophane, to murtherers of fathers and mothers, to manſlears, to whoremongers, and to abuſers of nature: and if there be any other thing, that is contrary to wholſome doctrine. By thys place we ſée, that they which are infected with theſe wicked vices, are vnder the dominion of the lawe: namely, by it to be accuſed and puniſhed. But the Goſpell ſuffreth vs not to remayne in ſinne: for it doth not only preach the remiſſion of ſinnes, but alſo vnto thē that beleue, it bringeth the ſpirite of God, whereby they are wonderfully inflamed and ſtirred vp to holy workes. Neither is this reaſon of any force: We are not compelled by threatninges and puniſhements of the law, to withhold our ſelues from ſinne, therefore, we are by none other meanes impelled

By what reaſons the regenerate are bound to liue holilye.

They which liue vndergrace oughte to obey God. A ſimilitude of ſeruauntes.

to lyue innocently. For we are bound of dewty, piety, and fayth, to lyue honeſtly and holilye: which things vndoubtedly are of greater force and doo more vehemently ſtirre vs vp, then any bond of the Lawe. This is the effect of the reaſon aleadged: They which liue vnder grace, ought to obey God, but to make the thyng more playne, we will expreſſe it by a ſimilitude of ſeruants: for they ought in all things to be obedient vnto their maſters, and to be comformable vnto theyr willes: thus therefore he reaſoneth: It is mete that ſeruaunts obey their Lords: But ye are now made the ſeruauntes of righteouſnes: wherefore vnto it oughte ye to do ſeruice, and not vnto ſinne. Farther to ſtrike vs more ſharpely, he addeth to this reaſon a double ſpurre to pricke vs forward: firſte he ſayth, that they came into this ſeruitude not againſt their willes, or by compulſion, but willyngly and of theyr owne accorde: ſecondlye, as muche as lyeth in hym, he layth before theyr eyes the haynouſnes of ſynne: and geueth thankes vnto God, who deliuered them from it, and made them the ſeruauntes of righteouſnes. If a man demaunde, at what tyme we addicte our ſelues to be ſeruauntes vnto righteouſnes, Chriſostome anſwereth, that we then do it, when we are baptiſed. So by the ſacramēt of baptiſme he declareth, both this reaſon, and alſo the other, wherby he proued, that we are dead vnto ſinne. This ſimilitude of ſeruaūtes and Lords is confirmed by that right or law, whereby ſeruauntes are bound vnto theyr Lordes: which law, whither it be the law of god or the law of man, maketh thē bound to obey theyr Lords, and this thinge may be knowen by the finall cauſe: if we conſider the property of the name. Auguſtine in this 19. booke De ciuitate Dei, the 15. chap: writeth, that Serui, that is, ſeruaunts, were ſo called of the Latine mē,

Why Serui that is, ſeruants are ſo called.

Seruio in lattine ſignifyeth to ſaue or to keepe. Seruitude ſprange of ſinne.

We are born ſlaues vnto Sathan.

bycauſe being taken in warre they were ſaued of theyr enemies. For they which were taken, were not alwayes ſlayne by them that ouercame them: but ſometimes were reſerued one liue, for this purpoſe, that they ſhould be ſeruauntes vnto them that tooke them. And ſeruitude had his firſt beginning of ſinne: for it is not lawfull to make warre, but againſt thoſe which haue ſinned. With theſe wordes of Auguſtine agreeth Florentinus the Lawyer, as it is red in the Inſtitutiōs, and this etimologye right well agreeth with this place, which we are now in hand with. The deuill aſſaulting by battayle our firſt parentes, ouercame thē and tooke them: and by that tranſgreſſiō hath made all our nature captiue, and hath ſtill in ſubiection, and to be his ſeruauntes as many as thorough Chriſt are not ſet at liberty. For ſo ſayth Paule in his latter epiſtle to Timoth: That they may come to amendement out of the ſnare of the deuill, which are takē of him at his will. But Chriſt came and hath fought with that ſtrong armed man, the gouernor of the world, and prince of darkenes, and hauing gotten the victory, hath redemed vs all. Nether vndoubtedly did he it for any other cauſe, but that we ſhould be obedient to his will and vnto righteouſnes. Wherefore theſe wordes of Paul ſignifie as muche, as if he ſhoulde haue ſayd: Chriſt hath not therefore deliuered vs from ſinne, and addicted vnto himſelfe, to the 〈…〉 e that henceforth we ſhould bee ſeruauntes vnto ſinne, but onely

Chriſt hath redeemed vs not vnto ſinne. but vnto righteouſneſſe. Two contrarye Lordes ſet before vs.

that we ſhould be obedient vnto righteouſnes. Nowe let vs diligently weighe the wor 〈…〉 .

Knovve ye 〈…〉 t that to vvhomeſoeuer ye geue your ſelues, as ſeruauntes to obey, his ſer 〈…〉 s ye are to vvhome ye obey: vvhether it be of ſinne vnto death, or obedience vnto righteouſnes.] Here let vs firſt note, that the Apoſtle ſetteth before vs two Lordes, the 〈◊〉 is, ſinne, the other is, that obedience which we render vnto God. By which diuiſion (foraſmuch as the partes thereof be contrary) it appeareth, that I nothing erred from the ſentence of the Apoſtle, when before I defined ſinne in generall to be, whatſoeuer is repugnant vnto the law of God.

The definition of ſinne before alleaged is confirmed.

For, foraſmuch as ſinne is a priuation, it can not be known but by his oppoſite or contrary forme or quality, which it remoueth away: and what the forme is, Paul here expreſſeth by the name of Obedience. Wherfore, that is ſinne, & ought ſo to be called, which is repugnant vnto ſuch an obedience. By which it is moſt manifeſt, that that corruption, which is ſtill remaining in vs, and the motions which are by it ſtirred vp, are ſinnes: foraſmuch as they are apertly repugnāt vnto obedience, which is oppoſite and contrary vnto ſinne. Moreouer this diuiſion

This particion comprehendeth all men.

of the Apoſtle, if it be ſufficient, comprehendeth all men: ſo that euery man is of neceſſitie either the ſeruant of ſinne, or els of righteouſnes. The ſeruauntes of righteouſnes are theſe, which are now deliuered to be obedient vnto the forme of the doctrine of the goſpel. Wherfore in this place are ouerthrown thoſe workes

An argumēt againſt workes preparatory.

which they call preparatorye: for they can not be placed in any members of this deuiſion. For, if thou wilt ſay, that they pertaine vnto them which are ſeruantes of righteouſnes, they are now alredy regenerate, and do beleue the Goſpel: wherfore thoſe workes can not now be preparations, but fruites of the Goſpell. But if thou wilt ſtand in contencion, and ſay that they pertain vnto them, which are ſeruantes of ſinne, they haue no fruite of their workes, but only death, wherfore their workes turne vnto them vnto deſtruction: ſo farre is it of, that they can be preparations vnto grace. We ſay in dede, that God oftentimes vſeth our ſinnes, and by them appointeth as it were certain degrées, by which we may come vnto Chriſt. But this thing our workes haue not of themſelues, neither in reſpect that they are done of vs: for in that reſpect ſpring forth damnable and odious fruites, as it

The two Lords do deſtribute contrary rewardes.

were out of a corrupt trée. Vnto theſe two Lordes are appointed two maner of rewardes: namely, vnto ſinne is appointed, death, and vnto obedience, righteouſnes. But it ſemeth, that Paul ought otherwiſe to haue diſpoſed theſe things, and eſpecially as touching the ſecond member: for, righteouſnes is oppoſite or contrary vnto ſinne. Wherfore euen as vnto ſinne anſwereth death as a rewarde, ſo vnto righteouſnes alſo, ought eternall life to haue aunſwered as a reward. But this ought we aſſuredly to thinke, that Paul erred not: but by this diſpoſition would teach vs, wherein the righteouſnes of woorkes conſiſteth: namely, in this, that we ſhoulde be obedient vnto GOD: for there is nothynge either holye or iuſt,

There is nothing holy or iuſt but that which God hath commaunded. The beginn ng of eternall life is to liue iuſtlye.

They whiche liue iuſtly are not miſerable although they are greuouſly vexed.

but that which he hathe commaunded: for the inuentions of men pertayne not to righteouſnes, but rather vnto luſt. Wherefore the Apoſtle, to the end he would the more manifeſtly inſtruct vs of this thing, hath ſet the definition in place of the thing defined. And it is not to be meruailed, that he putteth righteouſnes in the place of reward: for the beginning of bleſſednes and of eternal lyfe, is to liue iuſtly, and hereof it cōmeth, y in the holy ſcriptures eternall life is a cōtinuall cōpanion of righteouſnes. And Chriſoſtome vpon this place ſayth, that by righteouſnes ought to be vnderſtand, whatſoeuer followeth righteouſnes. And yet oughte no man therefore to perſwade himſelfe, that they which liue iuſtly, are miſerable: although ſometymes they are greuouſly vexed with aduerſityes. For with Paul righteteouſnes and innocency of life do ſignifie the ſelf ſame thing that eternall felicity ſignifieth. Death alſo, which is aſcribed vnto ſinne as a reward, is not only the diſſolution of the outward body, but therewithall comprehendeth alſo eternall infelicity, wherewith both body and ſoule ſhalbe puniſhed. And y this worde, Synne (which thing alſo I haue before admoniſhed) Paul vnder 〈…〉 the luſte which remayneth in the beleuers, and alſo the corruption of nature. 〈◊〉 therefore

They which are ſory for ſins are chiefly ſorye for the roote of thē An example of Dauid.

the godly, when they are ſory for any faulte that they haue committed, do chiefely complayne of this corrupt nature, and of the rotten roote thereof. Dauid when he lamented the murther and adultery which he had com 〈…〉 ed, ranne chiefely vnto this, as vnto the fountayne of all euils, ſayinge, Be old in iniquities was I conceaued, and in ſinnes hath my mother conceaued me. And when we pray vnto God to deliuer vs from ſinnes, for this thinge we chiefelye praye, that by his ſpirite he would breake and weaken this domeſticall and familiar enemy. Thys thing the Apoſtle ment, when he cryed out, Vnhappy man that I am who ſhall deliuer me from the body of this death? Paul after he had thus deuided ſeruitude, that of neceſſity we muſt be ſeruauntes ether of righteouſnes or els of ſinne, doth now by the great worke of the holy ghoſt excellently declare, what maner ones we be, which beleue in Chriſt.

But God be thanked, that ye were the ſeruauntes of ſinne: but ye haue obeyed from the hart vnto that forme of doctrine, whereunto ye were deliuered.] He thought it not ſufficient to put vs in remembrance, that we are

Before regeneration we were al the ſeruāts of ſinne.

brought to obedience, but would alſo moreouer admoniſhe vs, what maner ones we were before, namely, ſeruauntes of ſinne. This was the ſtate of vs all, before we were conuerted vnto Chriſt. For the calling of God findeth none ether holy or iuſt. Neither was it ſufficient to ſay, that we are now the ſeruauntes of righteouſnes:

The calling of God findeth none holy.

They which are regenerate do of theyr owne free will liue holily. We are deliuered of God, becauſe it lieth not in our power, and therefore he geueth thankes vnto him. Of the drawing, wherby we are ſtirred vp of God.

It is not ſayd, vnles the father ſhall lead, but, vnleſſe he ſhall draw. God of vnwilling perſōs maketh vs willing. Vnleſſe we be yrſt made as ſheepe, we can not follow God when he calleth vs.

The drawing of God is with pleaſure. What pleaſure i . H au nly thinges cannot delight vs, vnles we be as touching nature chaunged,

but he addeth, from the hart. They which are truly regenerate in Chriſt, and grafted in him, do worke thoſe thinges which they vnderſtand to be acceptable vnto God, not of compulſion or of hipocriſie, but of their owne accord, and frée will. Wherefore Paul, when he maketh mencion hereof, geueth thankes vnto God, for that he vnderſtoode, that that thing is the chiefeſt and ſingular benefite of God, and lyeth not in our power, as many men fayne that it doth. And therefore he addeth in the paſſiue ſignification, Ye were deliuered. By which wordes he meaneth nothing els, but that which Chriſt ment, when he ſayd, No man commeth vnto me, vnles my father draw hym. But what maner of drawing is this, and how hard it is to expreſſed, he that diligently waigheth the wordes of Chriſt, ſhall eaſely perceaue. It is written (ſayth he) in the prophetes, they ſhalbe all taught of God. Which ſentence Chriſt doth yet more playnly expound, ſaying, He which ſhall heare of my father, and ſhall learne, commeth vnto me. By which wordes he ſheweth, that an outward calling is not ſufficient, vnles there be added of God a full perſwaſion inwardly, and in the mynde. For after that God hath once inclined and bowed our mynde, then at the laſt we come vnto Chriſt. And Augustine in his firſt booke vnto Bonefacius, agaynſt the two epiſtles of the Pelagians noteth, that the Lord ſayd, Vnles my father ſhall drawe him, and ſayd not, vnles my father ſhall leade him: as though we our ſelues as of our ſelues coulde will any thynge, or geue aſsente vnto hym that calleth vs. For he whiche is willinge is not drawen, but led: not that the father draweth anye, but thoſe that are willing. For it is not poſsible, that we ſhould beleue vnles we be willing, But God worketh wonderfully in our hartes, ſo that of vnwilling perſons he maketh vs willing. And the ſame Auguſtine vpon Iohn expounding this place, compareth the beleuer wyth a young ſheepe, whome the ſhepeherd wyth holding forth a grene bowe draweth after hym, not ind de by violence, but of hys owne accorde, and wyth a deſire. For the ſheepe hath inwardly an appetite which stirreth hym vp to followe the bowe. In which compariſon this we ought to note, that it is the proprietye of a ſheepe ſo to do. For an other beaſte will not follow gréene bowes, though it be againſt their willes. So ought we by regeneration to be renewed, and to be made the ſhepe of Chriſt, before we can follow him. For otherwiſe we deſpiſe all gréene bowes and callinges. Augustine addeth more ouer, that this drawyng is with a certayne oblectation and pleaſure, ſo that that is true which the Poete ſayth: Trahit ſua quen que voluptas: That is, Euery man is drawen by hys owne pleaſure. And we are led by the bondes not of the body but of the hart, and we are ſti red vp by a holy pleaſure. But the very definition of pleaſure ſufficiently teacheth, that firſt the chaunging of our corrupt nature is neceſſary. For pleaſure is nothing els but an affection and motion ſtirred vp in vs of thinges agreable vnto our 〈…〉 re: as contrarywiſe griefe or ſorrow commeth of thinges that are repugnant vnto our natur . And now to the end we may take ſome pleaſure by the admonitions of God, and heauenly wordes, it is neceſſary that they be agreable wt our nature, But foraſ 〈…〉 s it is corrupt, y thing can by no meanes be brought to paſſe: For Paul ſayth o 〈…〉 he Cor. The carnall man vnderſtādeth not thoſe things which are of the ſp rite of God for they ſeme fooliſhe vnto hym: and therfore he refuſeth them, as thinges contrarye vnto himſelfe. What is then to be done, that the ſame

To make the law pleaſaunte vnto vs, the law muſt not be chaunged but our nature muſt be altered. Paul right well vſeth the paſſiue manner of ſpeaking. The forme of doctrine is the Goſpell.

Although this drawing be the worke of God yet the miniſters of the word ought to do theyr ſeruice therin.

thinges may be pleaſaunt vnto vs? Are the commaundements of God to be altered, and bended to our luſtes? No vndoubtedly: Our nature ought rather to be chā ged, and regenerated by God. And that thing doth God bryng to paſſe in vs, when he through fayth endueth vs with his righteouſnes, and ſo draweth vs vnto Chriſt. And therfore Paul when he had vſed theſe verbes of the actiue ſignification, obey and exhibite, or geue your members, &c. Afterward vſeth the paſſiue ſignificatiō when he ſayth: Ye are deliuered, ye are made free from ſinne, ye are made the ſeruauntes of righteouſnes. By which wordes is ſignified, that in that we lyue vprightly and follow God, is from without vs, and commeth not from our ſelues. By the forme of doctrine he vnderſtandeth the Goſpell: for it is not a ſimple doctrine, as philoſophy or the law: but ſuch a doctrine, as offreth vnto vs Chriſt, and his ſpirite and grace: wherby are miniſtred vnto vs ſtrengths to performe thoſe things which are commaunded. And although this draught be the worke of God, yet ought preachers & paſtors to ſerue therin as miniſters of God. And foraſmuch as we call that draught a motion, the terme and ende both from whence it beginneth, and wherunto it tendeth, Paul declareth when he thus writeth, Ye were the ſeruantes of ſinne. By which wordes he ſheweth, from whence we are drawen. But when he addeth that we are deliuered, that we ſhould be obedient vnto the Goſpell, he ſheweth the end of our mutation. For therfore are we regenerate, and brought to Chriſt, that we ſhould be obedient vnto his word: Neither thought Paul it ſufficient in ſuch ſort to ſet forth hys chaunge, but he would alſo declare the maner of ye chaunge. For when he ſayth: that we obey from the hart, he ſufficiently teacheth, that

The motiō of the drawing of God is not by compulſion.

this motion is not by compulſion or violent, but willyng and of our owne accord. Here let vs marke, how farre the doctrine of the Apoſtle is from that error, wherof he was accuſed: namely, that we ſhould ſinne, bicauſe we are exempted & deliuered from the law. Laſtly he thus concludeth his reaſon:

But beyng made free from ſinne, ye are made the ſeruantes of righteouſnes.] Here we ought to know, that this word ſeruants is improperly taken. For

Seruitude properly obeyeth not his owne will but the will of an other man.

he is called a ſeruaunt, which obeyeth not hys owne will, but the will of an other man. Now if there be any thing which we earneſtly deſire, & if that we obey him, which ſheweth himſelf vnto vs as a guide vnto the thyng that we deſire, and wil alſo helpe vs vnto the ſame, then are we ſayd not ſo much to ſerue him as to ſerue our own deſire. So they which are truly cōuerted vnto Chriſt, do aboue al things couet to ſatiſfy the wil of God. Wherfore if by the word of God, by grace, & by righteouſnes they be ſtirred vp vnto that ſcope or marke, they are not then ſayd properly to ſerue. But he continueth in his metaphore which he began, to declare the Antitheſis or contrarietie betwene the ſtate of men regenerate, and the tiranny of ſinne. By this concluſion is this gatherod, that we now being deliuered frō ſinne, ought ſo to ſerue righteouſnes, that hēceforth willingly we haue no more fellowſhip with ſinne. And that (ſayth Chriſostome) is all one, as if one ſhoulde ſay vnto a man that is eſcaped the handes of a tyranne. Now thou hast eſcaped: take hede therfore

They moſt of all abhor from tiranny which haue ſometimes liued vnder it. An example of the people of Rome

that thou come not agayne into hys power. None vſe more to abhorre from tyrannicall ſeruitude, then they whiche ſometymes lyued oppreſſed vnder it. The Romanes when they had driuen out Tarquinius, dyd afterwarde ſo excéedynglye hate hym, that they banyſhed Lucius Tarquinius Collatinus beynge a good man and an innocente, for that he was of the ſame name. We alſo beynge now made the members of Chriſt, and grafted into the liberty of righteouſnes, ought not only to expell and baniſh all maner of ſinne, but alſo ought to t mper our ſelues from all maner of ſhewe thereof, thoughe it be neuer ſo ſmall. The

A ſimilitude.

ſame Chriſoſtome reherſing the goodnes of God towards mankinde, ſayth, that he is like a riche and liberall prince, which firſt with a greate ſomme money redemeth a child being an orphan and forſaken, and brought not only into bondage, but alſo compelled to do all maner of vile ſclauery and drudgery, and w 〈…〉 n h hath ſo redemed hym, being not content with that, he adopteth him alſo to be his ſon, and maketh him an heyre of exceding greate poſſeſſions. All theſe thinges ought to prouoke vs to be ſeruauntes vnto righteouſnes. Nether let any man flatter him ſelfe, that he is able at one time to ſerue both theſe Lords, righteouſnes (I ſay) and ſinne. For Chriſt affirmeth that thing to be impoſſible. No man (ſayth he) can ſerue two maſters, eſpecially when they commaund thinges contrary: as do righteouſnes, and ſinne: God, and Mammon. Yea and Auguſtine addeth, that it is not poſſible to be obedient vnto one and the ſelfe ſame Lord, which commaundeth contrary thinges. Wherefore foraſmuch as in Baptiſme we haue profeſſed obedience vnto righteouſnes, we ought wholy to ſtand vnto our promiſes, vnles we will be thoſe hipocrites, of whome Eſay ſayth: This people honoureth me with theyr lippes: but theyr hartes farre from me. If we be Chriſtians, and do profeſſe the ſeruitude of righteouſnes, we oughte not to go on warfare in the campes of ſinne.

I ſpeake after the maner of man, bycauſe of the infirmity of your fleſh. For as ye haue geuen your members ſeruauntes to vnclenes, and to iniquity for iniquity, ſo now geue your members ſeruaunts vnto righteouſnes in holines. For when ye were the ſeruauntes of ſinne, ye were free vnto righteouſnes.

I ſpeake after the maner of man, bycauſe of the infirmity of your fleſhe.] He now ampliſteth the reaſon alredye ſet forth, and vnto it addeth an exhortation. For he deſireth them, that they ſhould with no les endeuor doo ſeruice vnto righteouſnes, then before they ſerued ſinne: and he ſayth, that he requireth nothing of them but that which is iuſt: ſo that he ſhould be an vniuſt man which would not graunt vnto ſo iuſt a requeſt And he extenuateth his peticion, leſt they that here it, ſhould ſteppe backe, as it were from hard and vniuſt conditions. Hereby

An inſtruction for prechers.

let preachers learne, that whatſoeuer doctrine they ſet forth vnto y people, they ſo ſet it forth that it may ſeme iuſt: ſo that euery man may vnderſtand that he ought to follow and to accompliſh it, and that for moſt iuſt cauſes. This thinge only Paul requireth, that we ſhould now with the ſame obedience ſerue righteouſnes, wherewith before we ſerued ſinne, although in ſo greate a diuerſity of Lordes, it ſemeth moſt iuſt, that we more promptly and diligently ſerue the excellenter and gentler Lord. And Paul, to the end he would the more manifeſtly lay before theyr eyes the equity of his peticion, on the one ſyde ſetteth forth the filthin s and hurte which we haue by ſinne: and one the other ſide the honeſty & commodyty of Righteouſnes: for theſe are the places which we chiefely vſe to

The places of perſwading and diſſwading.

perſwad and diſſwad by. But by the compariſon of theſe contraries it ſemeth, that he mought haue inferred, that we ought more gladly & willingly to ſerue Righteouſnes, then before we ſerued ſinne. But (ſayth Paul) I ſpeake after the maner of mē, y is, I dele gētly. I require not ſo much as I might iuſtly require. Foraſmuch as man is of nature gentle, it ſeemeth a thinge ſtrange to require

It is not humanity to require hard thinges.

of hym thinges hard & ſharpe. I ſpeake after the maner of men, ſignifieth as much as if he had ſayd: I ſpeake gētly. Although many expound it thus, as if it ſhould haue bene ſayd, I require nothing which they that haue the vſe of humane reaſon ought not to graunt. The Greke Scholies referre this vnto the thinges that go befor as though Paul ſhould there render a reaſon, why he ſayd, that we

Graeca Scholia.

are m 〈…〉 the ſeruauntes of righteouſnes: for, that is not properlye ſeruitude. W 〈…〉 he ſayth, that he ſpeaketh after the manner of men: for men vſe to can tha 〈…〉 h is greuouſome and full of trouble, by the name of ſeruitude and tiranny. And 〈…〉 is ery manifeſt, that righteouſnes is vnpleaſant vnto our fleſh and is 〈…〉 whatſo ue the ſayd righteouſnes appointeth our fleſh to do. But that wh 〈…〉 〈…〉 gh ay olloweth, ſemeth not to agree with this expoſition.

Fo 〈…〉 members ſeruauntes to vnclenes &c.] In theſe wor 〈…〉 is pa 〈…〉 〈…〉 eth to geue a reaſon why he ſayd before, that he deſired a 〈…〉 tay 〈…〉 the maner of men, by reaſon of the infirmitye of theyr fleſh. Ierom 〈…〉 , in the 2. queſtion being required to expound this place vnto ye Colloſſ. Take hede leſt aeny mā preuēt you of the price or reward, ſayth, that Paul in his writinges deſired not to follow the phraſes of ſpeach vſed of most eloquēt writers, as of Plato, of Demostenes, and of ſuch like: but vſed words & ſentēces that were cō mon, and ſuch as were in a maner knowen to all men. And for example ſake he gathereth

Paul vſed phraſes of ſpeech of the Cilicians.

together many of his phraſes, which were obſerued of the Cilicians euen vnto his tyme. For of that countrey was Paul born in y city of Tharſis: amongſt which phraſes he rehearſeth y which he was thē in hand with, 〈 in non-Latin alphabet 〉 , which ſignifieth, ſhould preuent y reward: Alſo that which is written in ye firſt vnto the Corrinthyans. As touching me, I paſſe very little to be iudged of you. or 〈 in non-Latin alphabet 〉 . that is, of mans day, which ſignifieth in that place, mans iudgement. And in the latter epiſtle, 〈 in non-Latin alphabet 〉 , that is, that ye ſhould not be greued: and the place which now we reade, 〈 in non-Latin alphabet 〉 . that is, I ſpeake after the maner of men.

Becauſe of the infirmity of your fleſhe.] This therefore he ſayth, becauſe ſo long as we lyue here in this world, we are not fully regenerate. For there remayneth in vs much fleſhe and much of olde Adam. Yet by theſe wordes, as Chriſostome

Paul will haue nothing releaſed of the endeuor of the will.

We muſt not adde a moderation vnto the law of God

noteth, Paul ſetteth not at liberty the endeuour of the will. For although by reaſon of the burthen of our fleſhe we can not performe ſo much as is required of vs, yet our will ought alwayes to contend to farther thinges. Neither oughte we to thinke, that the Apoſtle would here teach, that we ſhoulde adde an equity or moderation vnto ye law of God: as though there were not required at our hāds, that we ſhould performe ſo much as it commaundeth, but ſo much as we can. For in this place he releaſeth nothing of the lawe of God. For, to moderate or lenefie it, neither lieth it in the Apoſtle, nor in any other mortall man. And this ſemeth to be the meaning of theſe wordes. Reaſon in dede would require, that ye ſhoulde exhibite a greater ſeruitude vnto righteouſnes, then vnto ſinne. But I ſpeake onely after the maner of men: and require that ye ſhould do only the like things And that is to require all whatſoeuer the Lawe commaundeth. For they which

Paule in ſo ſpeaking requireth al our ſtrengthes.

are not yet regenerate, but lyue ſtrangers from Chriſt, do wholy ſerue ſin, and do applye all their ſtrengthes and powers to ſinne. But the lawe requireth nothing els, but that we ſhould with the whole hart, with the whole ſoule, and with all our ſtrengthes loue God. We haue ſo vtterly ſerued ſinne, that although it may ſeme, that ſomewhat more ſhould be attributed vnto innocency, then before was geuen vnto ſinne, yet that can now by no meanes be brought to paſſe. For we haue with all our ſtrengthes ſerued ſinne. Therefore the faulte is in vs, that

We haue with al our ſtrengthes ſerued ſinne

probability of reaſon can not take place. And yet Paul in the meane tyme in writing theſe thinges diminiſheth nothing from the law of God. Yea rather by theſe wordes he highly commendeth it: as a thing which requireth nothing of vs, but that which is agréeable with the nature of man. It is a common ſaying, a man muſt aſke more then right, to the ende he may attayne to his right. But Paul ſayth, that he aſketh but gently, not ſo much as he mought of dutye require. As touching the wordes he ſayth, that we haue hetherto geuen ouer our members

How vncleanes and iniquity cō prehend all kind of ſin.

as ſeruauntes to vncleanes and iniquity, where vnder the name of vncleanes and iniquity are comprehended all kyndes of ſinnes. For whatſoeuer ſinne we commit, the ſame tendeth ether to enioy our owne commodityes and pleaſures, and this is called vncleanes, becauſe of the more groſſe workes, wherew 〈…〉 fleſhe is contaminated: or els to be iniurious towardes God, or towardes 〈…〉 rne: which kynde of ſinne he calleth iniquity.

And he addeth, For iniquity, to teach vs to vnderſtand, that 〈…〉 no ſinne

There is no ſinne in a manner that is alone.

that is alone: but one ſinne alwayes driueth and impell th 〈…〉 he addeth not, for vncleanes: becauſe y mought eaſely be vn 〈…〉 〈…〉 ſe he taketh the name of iniquity more generally in the la 〈…〉 ſt,

So now geue your members ſeruaunts vnto 〈…〉 s.] Euen as vnrighteouſnes leadeth vs vnto filthy 〈…〉 rig 〈…〉 uſnes leadeth vs to holynes. The Apoſtle ſetteth forth the e 〈…〉 an Antitheſis. to the ende we ſhould the better marke and conſider. And ſanctification or holynes is nothing els then a purification from all vncleanes. Wherefore the Greke

What ſanctification or holines is.

word 〈 in non-Latin alphabet 〉 , that is, holy (as Plato affirmeth in Cratylo) is ſo called of 〈 in non-Latin alphabet 〉 , which is a particle priuatiue, and 〈 in non-Latin alphabet 〉 which ſignifieth the earth: becauſe they are called holy, which are purged from earthly ſpottes and filthines. And the Apoſtle ſpeaketh very aptly, that we ſhould ſerue, righteouſnes, or God for ſanctification:

They which ſanctifye themſelues, do the will of God.

for when we ſanctify our ſelues, we do his will. For vnto the Theſſalonians, Paul writeth: This is the wyll of God, your ſanctification, that euery man may know how to poſseſſe his veſsell not in vncleanes, and in luſt of deſire. &c. Alſo, God hath called vs not to vncleanes, but to ſanctification. And in the latter to the Corrinth. Let vs make cleane our ſelues from all vncleanes of the fleſh and ſpirit, performing holynes in the feare of God.

For when ye were the ſeruauntes of ſinne, ye were free vnto righteouſneſſe.] He bringeth a cauſe, why he admoniſhed them, that they ſhoulde in ſuch maner geue their members ſeruauntes vnto righteouſnes: becauſe, ſayth he, when ye were before ſeruauntes of ſinne, ye were vtterly frée vnto

The liberty vnto righteouſnes is pernicious.

Againſt works preparatory.

righteouſnes: that is, ye were vtterly ſtraungers from it. And in this place vnto righteouſnes, is the Datiue caſe. And ſuch a liberty is pernicious, and far worſe then all ſcruitude, moſt like vnto that liberty, which the prodigall ſonne ſo much deſired. Againe by this place alſo are ouerthrowen workes preparatory. For Paul ſayth: When ye were ſeruantes of ſinne. That is, not yet regenerate, but were ſtill ſtrangers from Chriſt, ye were free vnto righteouſnes. that is, ye were wholy diſagreeed from it. And if ſuch men haue no fellowſhip with righteouſnes, how can they worke good workes, which ſhould of congruity merite grace?

What fruite had ye then in thoſe thinges whereof ye are now aſhamed? For the ende of thoſe thinges is death. But now being freed from ſinnes, and made ſeruauntes vnto God, ye haue your fruite in holines, and the ende, euerlaſtyng lyfe. For the ſtipende of ſinne is death: but the grace of God, is eternall lyfe through Ieſus Chriſt our Lord.

What fruit had ye then in thoſe thinges wherof ye are now aſhamed?] He confirmeth his exhortation from the place of honeſty and diſhoneſty. Ye ought to

An argumente from honeſty and filthines.

abſtaine (ſaith he) from your old workes: for they were vile and filthy vnto you: ſo that if they ſhould now be called to remembraunce, ye ſhould be compelled to be aſhamed of them. Shame is an affection, which ſpringeth by reaſon of ſome filthines, and it may be either a feare or els a griefe: for if a man be afraid, leſt of y

What ſhame is.

which he doth or which he taketh in hand, ſhould happen any diſhoneſty vnto him he is made aſhamed: as we ſée happeneth in yong men, which when they they are ether demaunded, or bidden to do any thing, they bluſh, becauſe they are afraid leſt they ſhould not aunſwer aptlye, or ſhould not very well be able to do that thyng which they are bidden to do. But if an old man or a young man be put in remembraunce of any thing, which ſemeth not to be well done, they bluſh bicauſe of the ſorrow of the diſhoneſty, wherinto they ſée themſelues to haue incurred. And why

Why the Ethnikes 〈…〉 to be 〈…〉 of th 〈…〉 aſt.

the Romanes ought to be aſhamed of thoſe thinges, which they had committed before they came vnto Chriſt, there may be two reaſons: namely, the vnpurenes of lyfe, or 〈…〉 vnpurenes of religion, which they profeſſed, that is, either filthines or fool 〈…〉 And their former lyfe Paul deſcribeth in his firſt epiſtle vnto y Cor. Be not ye 〈…〉 ed (ſaith he) neyther fornicators, nor worſhippers of images, nor adulterers nor e 〈…〉 te perſons nor abuſers of nature, nor theues, nor couetous perſonnes, nor drunkar 〈…〉 ſed ſpeakers, nor raueners ſhall receaue the inheritaunce of the kingdome of God And th ſe thy ges were ye (ſayth he) but ye are waſhed, but ye are ſanctified. And as touching 〈…〉 vncleanes of religion, the Ethnike writers aboundantly teſtifie. And Am 〈…〉 vpon this place maketh mencion of the ſacred ſeruices of Cybeles y godde of Phrygia, & alſo of other ſuch like moſt filthy ſacred ſeruices. And Chriſoſtome ſaith: that this commeth through a ſinguler benefite of God, that mē are aſhamed of the wicked actes which they haue before committed. For they were nothyng aſhamed of them, ſo long as they were conuerſant in them. As dronkards and mad folkes are nothyng aſhamed, ſo long as they wallow in that offence. This place alſo teacheth

Holy men a alweyes g ued and aſhamed for the ſinnes wh ch the haue comm tted. In our d ou 〈…〉 country grief that be taken away. There is in very d ede 〈◊〉 fruite of ſin.

vs, that although ſinnes before committed are forgeuen, yet the ſhame and griefe for them can not be taken away: yea rather godly men can not remember them without deteſtacion. But y ſhall not be ſo in our heauenly countrye. There in dede the elect ſhall deteſt ſinnes, but the greatnes of the felicity ſhall ſwallow vp al féeling of ſhame & griefe. For as we rede in y Apocalips, God ſhal wipe away all teares from their eies. He ſéemeth in mockage to call it Fruite, eſpecially of thoſe thinges, whereof they ſhould be aſhamed. For in ſuch thinges there is no fruite, but rather loſſe,

For the ende of them is death.] Whē he had demaunded of them what fruit they had, there could nothyng els be aunſwered, but that they had none. And he addeth a reaſon: bicauſe death is the ende of them. So Paul becauſe he would y more vehemently moue thē, addeth waight to his ſpeach, and to loſſe, he ioyneth ſhame. Some by this worde 〈 in non-Latin alphabet 〉 vnderſtand tribute or tole: as though it ſhould haueben ſayd: Vnto ſinne is recompenced nothing els but death. But if we will rather

Vnto ſinne to recompē ſed nothing but death

T o ſignifications of th •• worde end.

haue that worde 〈 in non-Latin alphabet 〉 to ſignifie an end, the ſame (as ye Philoſophers alſo affirme) may be taken two maner of wayes: Firſt, for the laſt ende or terme: and ſo death may be called the end of lyfe: Secondly, it may be taken for that for whoſe cauſe any thing is takē in hand, which thyng foraſmuch as of neceſſity it ought to be good cannot agrée with death. For there is no man y ſinneth with this purpoſe, y therfore he would dye. Wherfore, in the firſt ſignification, death is called the ende of ſinnes, bicauſe in it is the ende of ſinnes.

But now beyng freed from ſinne, and made the ſeruantes of God, ye haue your fruite in holines, and the ende eternall lyfe.] In theſe wordes he finiſheth the Antitheſis or contrariety, and againſt ſinne he ſetteth God, againſt ſhame holines,

Paul ſpeaketh in the paſſiue ſignification.

and againſt death eternall lyfe. Againe alſo in this place he vſeth verbes of the paſſiue ſignification, ſayeng:

Ye are freed from ſinne, and made ſeruauntes vnto God.] But before he ſayd when ye were ſeruaūtes of ſin, ye were free vnto righteouſnes. In theſe verbes there is no nede of the paſſiue ſignificatiō. For we are of our ſelues apte inough to ſinne: but ſo are we not to be deliuered from ſinnes, and to ſerue God. But in that Paul in this reddition or cōpariſon writeth not, that we are made ſeruants vnto righteouſnes, but vnto God, it is a matter of no greate waight. For God is only the cauſe of our righteouſnes. Ye haue fruite ſayth he, namely, holynes,

God the cauſe of all our righteouſnes.

and the end eternall life. Here Chriſoſtome noteth, that by this it appeareth that we poſſeſſe not all thinges by hope only, but that in very dede there is much geuē vnto vs And foraſmuch as we haue alreadye (ſayth he) attayned vnto iuſtification, our hope is excedingly confirmed for the obteynement of that thinge which is yet behind.

For the reward of ſinne is death, but the Grace of God, is eternall life thorough Chriſt Ieſus our Lord.] In theſe wordes he cloſeth vs his exhortation: and proueth that the end of filthy workes is death. For it (ſayth he) is the reward of ſin Which thinge, foraſmuch as it is well knowen of it ſelfe, he would not ſtand aboute to proue. For rede euery where in y holy ſcriptures, that God threatneth

Death is improperly called a rewarde.

Eternall life is not called a rewarde,

death vnto ſinners. Agayn he by the figure Catachreſis, calleth it a ſtipend. For no man committeth ſinne with this intent, that for a reward he would obteyne death. Here Paul inuerteth the Antitheſis or contrary poſition: for he ſayth not that eternall life is the reward of righteouſnes: but rather attributeth it vnto Grace, which thing he therefore doth to aſſigne and appointe the whole nature of merite in Chriſt only. And therfore he addeth, thorough Ieſus Chriſt our Lord. that no man ſhoulde imagine any other mediators, th •• deade ſaintes, or ells theyr owne workes. Farther Paul ſemeth of purpoſe 〈…〉 , a 〈…〉 ſtipēd to ſet Grace or a gifte: and by that meanes he excedinglye ſtirreth vs vp to the ſtudy of eternall life: ſithen it is a thing ſo excellent, that vnles it be geuen by God, it can not be gotten by any of our workes. He taketh this greke word 〈 in non-Latin alphabet 〉 for the ſtipēd or wages of a ſouldier: and he continueth ſtill in his metaphore of a king and of a Lord, which he a little before vſed For they vſe to geue ſtipendes vnto theyr

The maner of the elders towardes ſouldiers.

ſeruaūts. And the Greke word ſauoreth much of the maner of the elders where by they were wont to geue vnto theyr ſouldiers vittayles to eate when they were one warfare. And at Rome it was the maner a long time, that the ſouldiers with theyr owne meate, but afterward were vittayles geuen them of the common treaſory. And it well appeareth by the etimology of the word, that it was firſt inſtituted only for y releauing of neceſſity, and to ſignify ſome honour

Vnto laborers is geu n a rewarde. Vnto warriours is geuen a ſtipende.

not as though they ſemed ſtipendes of ſuch worthines for which men ſhould put theyr life in danger. Wherefore as to laborers was geuen a reward, ſo vnto warriors was geuen a ſtipend. But now let vs eſpecially conſider in what ſort grace and workes are as touching eternall life. And as much as may be gathered ether out of the holy ſcriptures, or out of thoſe thinges which Auguſtine hath left in writing as touching this matter, we will playnly declare ſo that it ſhall be made manifeſt how much our aduerſaries diſſagree from vs in thys poynt: As touching the firſt, if by Grace we vnderſtand the fauour and mercy of God then is it the only cauſe thoroughe Ieſus Chriſte, why we obteyne eternall life. For our workes can by no meanes be the cauſes of our felicity. Howbeit they are certayne meanes, by which God bringeth vs vnto felicity. As the way is not the cauſe of the end thereof, nor the runninge place the cauſe of the gole or

The difference betwen the cauſe and meanes.

marke: and yet by them men are led both vnto the end of the way, and vnto the marke. So God by good workes bringeth vs to eternall life: when as yet the only cauſe thereof is the election of God, as Paul moſt manifeſtly teacheth in thys epiſtle. Whome he hath predeſtinate ſayth he, thoſe alſo hath he called, whome he

Againſte merite.

hath called, thoſe alſo hath he iuſtefied: & whō he hath iuſtefied, thoſe alſo will he glorifie. Thys declareth that all theſe thinges do ſo come from the Grace of God, that they conſequently follow the one the other, and God which geueth the one, will alſo liberally and freely geue the other. Wherefore the whole conſideratiō, and nature of merite ought vtterly to be taken away. For that which properly meriteth

The nature of merite.

any thing, muſt of neceſſity haue in it a free geuing vp, nether ought it by any other meanes to be due. Wherefore foraſmuche as we owe of dewty vnto God all thinges that we haue, vndoubtedly whatſoeuer we do, it can merite nothing. Farther thoſe things by which we will merite any thing, ought to be our owne. But good workes are not our own, but are of God. Beſides this alſo, all imperfection and vncleanes muſt of neceſſity be remoued awaye: otherwiſe our workes are contaminated, nether can they be leueled to the rule which is preſcribed by God, wherefore we ought rather to craue pardon, then once to thinke vpon price or reward. Farther betwene merite and reward there ought to be ſome proportion. But there can be no proportion betwene our workes and eternall felicity. Wherefore they can not properly be called merites. Moreouer God will, that there ſhould be taken frō vs all matter of glorying: which thing were not poſſible, if by our workes we ſhould deſerue eternall life. And foraſmuch as Paul in this place deſcribeth eternall life by y name of grace vndoubtedly it can not be of workes. Let this ſuffice as touching the firſt. Now will I briefely declare what Auguſtine hath written as touching this place. In his Enchiridion to Laurentius the 107. chapter: A ſtipend, ſayth he, is payd in warfare as a debt, and not geuen as a gift, therefore Paul ſayth, the ſtipend of ſinne is death, to declare that death is rendred vnto ſinne not wythout deſert, but as due. But grace vnles it be free it

When eternall 〈…〉 is g •• en after 〈…〉 a it i grace for grace.

is not grace. Wherefore as touching the good workes of man, foraſmuch as they are the giftes of God, in that vnto them eternall life is rendred, grace is recompenſed for grace. The ſame Auguſt •• e in his booke De gratia & Libero arbitrio the ix. chapter. In the Goſpell of Iohn (ſayth he) it is written, that we all haue receaued of hys fulnes, and grace for grace, euery man as God hath deuided vnto him the meaſure of fayth. For euery man hath receaued a proper gift from God, one thus, and an other thus. Wherefore when eternall life is rendred, grace is rendred for grace. But ſo is it not of death: becauſe it is rendred, as due vnto the warfare of the deuill. Wherefore whereas the Apoſtle mought haue ſayd and that rightly, the ſtipend of righteouſnes is eternall life, he would rather ſay, But the grace of God is eternall life, that therby we myght vnderstand, that

The Apoſtle 〈◊〉 h •• e ſay and that iuſt 〈…〉 that eter 〈…〉 〈…〉 .

God bringeth vs vnto eternall life, not for our owne merites, but for hys mercy. Wherefore it is written in the 103. Pſalme. Which crowneth thee in mercy and compaſsions. Becauſe it is he which worketh in vs both to wyll and alſo to performe. The Apoſtle had ſayde before, worke your ſaluation wyth feare and trembling. Afterward, leaſt we ſhould attribute thys thyng vnto our ſelues, he ſayth, that God worketh theſe thy 〈◊〉 vs: and that not for our merites, but according to his good pleaſure. And in the ſame booke the 8. chapter he ſayth, that there is no ſmall ambiguity, how eternall life is •• ndred vnto good workes. For the ſcripture ſayth that euery man ſhall haue according to his works. And yet on the other ſide Paul calleth grace eternall life. But the propriety of grace is to he rēdred freely. Paul alſo ſayth, vnto hym which worketh not, the reward is not imputed according to debt, but accordyng to grace. And ſaith moreouer that grace, if it be of workes, is not grace: Alſo, that the renantes ſhall through the electiō of grace be ſaued: Agayne vnto the Epheſians: Grace hath made vs ſafe throughe fayth: and that not of our ſelues: Agayne, Not of workes, leaſt peraduenture any man ſhoulde glory. This doubt Auguſtine ſayth can not otherwiſe be diſſolued, vnles we gr unt

A 〈1 line〉 .

that an vpright and holy life is grace. For ſo ether ſentence may take place. For eternall life is rendred vnto workes. But becauſe workes are freely geuen vs of God, ther f re alſo is eternall lyfe called gracee. And in his booke De correctione & Gratia, the 13. chapter he ſayth, that Iames writeth, that iudgemente ſhalbe wythout mercy vnto hym, which ſheweth not mercy. By which wordes (ſaith he) appeareth that they which lyue well, ſhall in the laſt iudgement be iudged wyth mercy, and they which haue 〈◊〉 wickedly ſhalbe iudged wythout mercy. And if that in iudgement we haue nede of mercy, thē is it not now done for merites. And in the ſame ſence he alleageth the mother of the Machabees: who as it is written in the 2. booke and 7. chapter thus ſpeak 〈…〉 vnto her ſon: That in that mercy I may receaue the wyth thy breth rn. In which place ſhe calleth the day of iudgement, mercy. And vndoubtedly when we ſhall come before the iudgement ſeate of God, who ſhall boaſt that he hath a chaſt hart? Or who ſhall boaſt that he is cleane from ſinne? Wherefore there alſo mercy is nedefull, whereby he may be made bleſſed, vnto whome the Lord hath not imputed ſinne. The ſame father in hys 105. epiſtle to Siſtus. When the Apoſtle had ſayd. The stipend of ſinne is death, who

Paul might haue 〈◊〉 〈1 line〉 righteouſnes.

would not iudge, that he ſhould most aptly and conſequently haue added, but the ſtipend of righteouſnes is eternall lyfe? And it is true. Becauſe euen as vnto the merite of ſinne is death rendred as a ſtipend, ſo alſo vnto the merite of righteouſnes is eternall lyfe rendred as a stipend. But the bleſſed Apostle moſt vigylantly warryng agaynſt pride, when hee ad ſayde, that the stipend of ſinne is death, least humane ryghteouſnes ſhould extoll it ſ lfe ſayd not contrariwyſe, that the stipend of ryghteouſnes is eternall lyfe, but the grace of God (ſayth he) is eternall lyfe. But it is not ſufficient to thynke that theſ things are ſpo 〈…〉 for humility & moderation ſake. For the matter is ſo in very dede. For our work receaue not eternall life for a iuſt and deſerued ſtipend. And therefore he ſayth, that humane righteouſnes is pride, and which in name only is called righteouſnes. But that ought

Eternall 〈◊〉 a 〈◊〉 vnto 〈…〉 ouſne , but vnto 〈…〉 it is grac If righteouſnes were of our ſelues 〈…〉 ſhould haue eternall life as a 〈…〉 .

When God ſhall reward 〈…〉 be 〈…〉 it ſelfe.

to be a true righteouſnes vnto which eternall life is due, which righteouſnes if it be not of thy felfe, then is it from aboue, diſcending from the father of lightes. Wherefore O man, if thou ſhalt receaue eternall life, it is n dede the stipend of righteouſnes but vnto thee it is grace, vnto whome alſo euen righteouſnes is grace. For it ſhould be rendred vnto thee as a debt, if the righteouſnes vnto whome it is due were of thy ſelfe. By all theſe thinges is gathered that, with Auguſtine, eternall life is therefore called grace, becauſe the workes which go before it, are geuen fréely. Farther he confeſſeth, that in the laſt iudgement, when God ſhall reward them, we ſhall haue nede of mercy and compaſſion. And that alſo we haue alwayes néede of mercy, that our ſinnes ſhould not be imputed vnto vs. Laſtly that eternall life, although it may be the ſtipend of righteouſnes being taken by it ſelfe, yet vnto vs it is grace: partly becauſe it is not of our ſelues, and partly alſo becauſe it is vnperfite. Hil •• ius alſo writeth vpon the 50. Pſalme: My hope is in the mercy of God for euer, and euer, world without ende. For the workes of ryghteouſnes are not ſufficient vnto the merite of perfect bleſſednes,

Vnto vs it is g ace, becauſe good workes are not of our ſelues, and becauſe they are vnperfect.

That good workes are geuen by grace both we and our aduerſaries graunt, but with a difference.

vnles in thys wyll of ryghteouſnes the mercy of God impute not the faultes of humane changynges and motions. Alſo Ierome vpon Eſay the 46. chapter, If we ſhould conſider our owne merites, we ſhoulde diſpayre. Our aduerſaries and we contende not, whether by the grace of God good workes are geuen vnto the regenerate. Although neither herein alſo do we vtterly agrée with them. For they thinke, that it lieth in our power, to receaue good workes, when they are offred. But we ſay, that it is néedefull, that our will bée changed by the grace and ſpirit of God: otherwiſe as touching in this point alſo we abhorre from the giftes of God. But of this matter, we haue before ſufficiently ſpoken, when we entreated of grace. Wherfore I will now ſtand no longer about it. But there is an other thing, about which there is at this day a more waighty controuerſye. They which defend merites, do thinke, that the good workes which are geuen of God vnto men, are ſufficient

They whiche defend merites do ſay that good workes are ſufficient to attaine vnto eternall lif . which thinge we deny.

vnto eternall life. Which thinge we do vtterly deny. And this maketh very much on our ſide, which a litell before we alleged out of August. That in the laſt iudgemēt we ſhall nede the mercy of God: not only becauſe good works were geuen of hym freely, but alſo, becauſe, when the iust iudge ſhall ſit in hys throne, no man can boast that he hath a chaſt hart, or that he is cleane from ſinne. Wherefore it is nedefull, that ſinnes (as ſayth Dauid) be not imputed vnto hym, which ſhall come vnto felicity. Wherefore ſeyng we haue nede of mercy, it is manifest that our good workes are not ſufficient. The ſame Augustine writeth in an other place that the perfection of the ſayntes herein conſiſteth, to acknowledge, how much they want ſtill of perfection. And that ſentence of Paul, I haue fought a good battayle, I haue finiſhed my courſe, I haue kepte fayth, he ſo expoundeth: that he thinketh, that the Apoſtle ſayth not, that he is vtterly

Auguſtine ſaith not that Paul was without ſinne, but affirmeth the contrary. Note what Auguſtine thinketh of this place vnto the Phillipiās.

wythout ſinne, but that he, leaning vnto fayth, and vnto hope, did wholy appoynte wyth hymſelfe, that it ſhoulde come to paſſe in the laſte houre of hys death, whiche was euen then at hand, that whatſoeuer ſinne or wickednes had crept into hym, the ſame ſhould by the mercy of God through Christ be wholy forgeuen hym, euen as he had forgeuen vnto others theyr offences. And it is ſo farre of, that Auguſtine thought, that Paul was vtterly without ſinne, that he interpreteth this place vnto the Phillippians (Yea alſo I thynke all thynges to be but loſse for the excellent knowledge ſake of Ieſus Christ my Lord, for whome I haue counted all thynges looſſe, and iudge them to be dongue) of workes done after he came to Chriſtianity. For when as before, hauing made mencion of workes done when he was yet of the Iewiſhe religion he ſayd, But the thynges that were vantage, the ſame I counted loſſe for Chriſtes ſake, thoſe wordes which are afterward added, he addeth by the way of correction, ſhewing, that not only workes of Iewiſhe religion, but alſo all other were to bee counted for loſſes and thinges vncleane. For he conſidered that in all thinges is ſome fault and defect or want. And that ſinnes are mingled with our good works,

Sinne is mingled with our good works

the ſcriptures moſt manifeſtly teach, when they ſay, that no man can be iuſtified in the ſight of God. And the ſaintes do make interceſſion againſt that exact examination of righteouſnes. Enter not (ſay they) into iudgement wyth thy ſeruaunt O Lord. And Ihon ſayth, If any man ſay, he hath no ſinne, he deceaueth hymſelfe, and the truth is not in hym. And Salomon ſayth in the bookes of kinges, That there is not a man on earth ſo iuste, that he ſinneth not. Which wordes Auguſtine diligētly weighing, applieth them vnto the form of the preſent time: leaſt any man ſhould referre that ſentence of Salomon vnto thoſe thinges which we haue committed before regeneratiō. We ought all to pray, that our treſpaſſes may be forgeuē vs: as which in this life may rather thirſt after righteouſnes, then y we cā attaine vnto a perfect & abſolute righteouſnes. For, that precept of y lord, wherein we are cōman̄ded to loue God with all our hart, with all our ſoule, and with all our ſtrengths, ſhall then at the laſte be per ormed, when we ſhall come to that place where we ſhall ſo God face to face as he is: as Auguſtine writeth in his booke, de Spiritu & Litera, towardes y end. In which place alſo he demaundeth, why this commaundement was geuen, if it can not be performed in this life He anſwereth, that therefore God commaunded it, that we ſhould know, what by fayth we ought to deſire, whereunto our hope ſhoulde be leueled, and what we ought continuallye to go aboute in all our actions. And he thinketh him to haue much profited in this life, which can at the length ſe, how farre he is of from that, which is perfect. The ſame Auguſtine (in his ſeconde booke De peccatorū meritis, & remiſſione. chap. 16. 17. 18. writing many thinges as touching this matter) ſayth, that in the ſcriptures men are ſometimes called

Why the ſaintes are called perfect, notwithſtanding they obſerue not the commaundementes. God requireth at mē hands, that they ſhould be without ſinne. Why God gaue a laws which he knew could not be obſerued. No man is afflicted, which is without ſin

perfect, not bicauſe they are vtterly without ſinne, but bycauſe in innocency of life they haue much profited, and bycauſe that to obteine perfection they cōtinually bend theyr ſtudye and endeuour, & bycauſe alſo God forgeueth them theyr faultes, and that whiche they wāt of righteouſnes, he imputeth vnto thē of the fulnes of the righteouſnes of Chriſt. Nether denieth he but that God requireth of men, that they ſhoulde vtterly be without ſinne. For there could be no ſinne, vnles there were a law, which whē we ſinne we tranſgreſſe. Farther he demaundeth, why God gaue that Lawe, which he right well ſaw, could by no meanes be performed. And he aunſwereth, that he did it for this cauſe, that he mought worthely condemn thoſe which contemned it, & thorough cōtempt tranſgreſſed: & mought here theyr prayers, which applied thēſelues vnto it, and more and more helpe them dayly to accompliſhe the ſame. And to this purpoſe he bringeth that ſentence which is written: namely, that God correcteth and chaſtiſeth thoſe whome he loueth: but yet not with fury or auengment, but with a fatherly correction. But there is none chaſtiſed or afflicted which is without ſinne. For this thing only ſuffred our Sauiour: namely, wtout any fault committed of him ſelfe to ſuſteyne moſt bitter paynes. Wherfore ſeing all men whom God loueth are corrected with aduerſities, it followeth of neceſſity that they all are ſubiecte vnto ſinne. Which thing Paul vnto the Galathians moſt aſſuredly affirmeth of the ſaintes. For he ſayth, that in them the fleſh ſo repugneth againſt the ſpirite, that they can not doo thoſe thinges which they would. And in the next chapter he writeth, that he himſelfe did the euill which he hated. By all theſe things may eaſely be gathered, that a man though he be neuer ſo holy, yet ſo long as he here

They which are loued of god are not without ſin We haue euer in vs ſome what which nedeth forgeuenes.

Vnles we were miſerable before God he ſhould not vſe mercy towardes vs. What mercy is. How the regenerate are not vile before God. Note a certaine diſtinction.

liueth hath alwayes ſome what in him that hath nede to be forgeuen of GOD. Which thing Auguſtine alſo teſtefieth towardes the end of his booke De Spiritu & Litera. And hereby is moſt euidently gathered, that our good workes are not ſufficient vnto eternall life. But our aduerſaries crake and boaſt, that the regenerate are not vile in the ſight of God. But we ſay, that we before God are not with out miſerye. For vnles we were ſo, God could not vſe mercye toward vs: which mercy yet, Auguſtine writeth, that we haue altogether nede of, if we deſire to be crowned. For mercy is an effectiō wherewith we are moued towards them that are in miſery: wherefore, if eternall life be geuen vnto vs of mercye, then muſt we nedes be vtterly miſerable before God. But, if they vnderſtand, that the regenerate are not vile in the ſighte of God, bycauſe God beawtifieth them with many giftes and ornamentes, we graunt to that. Yet thoſe gyftes whatſoeuer or how great ſoeuer they be, ought not to ſeme of ſo great force, to be ſufficient vnto eternall life. And that commeth not thorough y defaults of the giftes, but thorough our default, which in all thinges obey them not. For we ſtill cary aboute in our fleſhe much of old Adam, and of naturall corruption. Farther, our aduerſaries put a difference betwene the good workes of men regenerate: for they ſay y thoſe are partly of our ſelues, and partly of God. Thoſe (ſay they) as they are of vs can merite nothing, but as they are o God, they doo merite, and are cauſes of eternall life. And by this diſtinction they thinke that y matter is made playne. But we graunte not ſo much vnto them. For if we diligently and thoroughly conſider any worke, we ſhall of 〈…〉 ty graunte that it commeth of the grace of God, and that we muſte no lea 〈…〉 our ſelues any prayſe thereof, though it be neuer ſo ſmal. But bycauſe God 〈…〉 th s to worke,

Why our workes are alwayes vnperfect.

who ſo long as we liue here are not fullye cleanſed, thereof it commeth that our workes are alwayes vnperfect. Moreouer, it they were th cauſes and merites of eternall life, we might with ſecurity put confidence in them. But that the holy ſcriptures playnely forbid. For Paule in thys epiſtle ſayth: I iudge, that the ſuffringes of thys time are not worthy the glory to come, which ſhall be reuealed in vs. In thys place Paul conſidereth good worke in that they are of God. For

We haue it not of our ſelues to ſuffer for Chriſte.

we haue not of our ſelues, to ſuffer aduerſities for Chriſtes ſake. For it is God which worketh in vs that ſuffring. And yet though it be neuer ſo greate, Paul ſayth that it is not be compared vnto the glory to come. But theſe men appoynt in a merite, as they vſe to ſpeake, de Condigno, that is, of worthines, Thirdly, the aduerſaries contend that good workes are the cauſe of eternall lyfe,

Workes ar not the cauſes of eternall lyfe, ſine qua non.

Good workes are a beginning of Eternall life. Howe good workes are ſaid to be meanes by which God lendeth hys vnto eternall life. This word merite vſed among the fathers. It is the ſafeſt way to abſtaine frō this worde merite. This word merite is not vſed in the holy ſcriptures. A place vnto the Hebrues. A place of Eccleſiaſtes:

ſine qua non, that is, without which it cannot be obteyned. Which ſentence how ridiculous it is, young infantes (whom we know are ſaued without workes) can teſtifie. For although they by reaſon of age can do nothing that is good, yet do they obteine eternall lyfe. Therfore this cauſe is not of ſo great waight, that without it no man can be ſaued. And in thoſe that are of full age, to ſpeake properlye, good workes can not haue the nature of a cauſe. For in them thoſe are nothing els, but a beginning of eternall lyfe. Wherfore ſeyng they are a certaine part of eternall life, they cannot be counted cauſes therof. Nether ment I any other thing els, whē before I ſaid, that good workes are meanes, and as it were certaine ſteps, by which God leadeth his vnto eternal lyfe. I graunt in dede, y among the fathers is oftentimes found y name of merite: which word I would to God they had more ſeldom & with greter conſideration vſed. For that word hath engendred moſt vile errors. Although the fathers themſelues in many places mitigate and leuiſte that worde by expoſitions: to the end we ſhould vnderſtand, that they ment not the iuſt and proper nature of merite. For they alwayes admoniſh, that eternall life is geuen fréelye, and that the ſaintes are crowned by the mercye and compaſſion of God: and that we oughte not to truſte vnto merites, bicauſe they canne not conſiſte before the iudgemente ſeate of God: and other ſuche like. Whiche ſentences if our aduerſaries would earneſtly weigh and ponder, they would not ſo malepertly and ſtubbernly defend thoſe merites which they call ex Condigno. But (as I haue ſaid) it is y ſafeſt way vtterly to abſtain frō this word, eſpecially ſeing it is neuer once vſed through out the whole Scriptures. But they vſe to obiect a place out of the 13. chap. of the epiſtle vnto the Hebrewes. Talibus hoſtis promeretur deus which after the Latine is thus engliſhed, with ſuch ſacrifices is God wonne as by merite. But in the Greke in the place of this word promeretur, that is, is wonne or merited, is written this word, 〈 in non-Latin alphabet 〉 , which ſignifieth, is delighted, or accepteth thē. They obiect alſo a place out of the 16. chap. of Eccleſiaſticus. Omnis miſericordia faciet locum vnicui que ſecundum meritum operum fuorú: whiche accordyng to the Latine is thus engliſhed. All mercy ſhall make place vnto euery one accordyng to the merite of his workes. But firſt, that booke is not in the Canon:

Of that that Auguſtine ſaid howe Paul might haue ſayde, eternall life is the ſtipend of righteouſnes. Argumēts ought to be taken of that which is written in the holye ſcriptures and not of that which mought haue bene written. Paul could not write otherwiſe then he wrote.

farther the place is not wel cited. For in Greke it is thus written: 〈 in non-Latin alphabet 〉 . That is, all mercy ſhall make place: euery one ſhal finde according to his dedes. In which wordes is n mētiō at all made of merite. Now let vs examine that which before we ſaid, Auguſtine writeth: namely, that the Apoſtle mought truely haue ſayd, eternall lyfe is the ſtipēd of righteouſnes, but he would not. Here firſt I ſay, that argumentes ought to be taken of that which we are faught in the holy ſcriptures: and not of that which mought otherwiſe be written in the ſcriptures. Wherfore it is a weake argumēt for a mā to ſay, y apoſtle mought haue ſaid, eternal life is y ſtipend of righteouſnes wherfore righteouſnes deſerueth eternal life. Bicauſe y argumēt ought to be takē of y words of Paul. For if it were lawful to reaſon after this maner, thē ſound arguments, which leane vnto the worde of GOD ſhould be weakened. For there mought be alwayes obiected, althoughe the Scripture ſo haue it, yet it: moughte haue ben ſpoken otherwiſe. And by that meanes we ſhould haue nothing certain. And although I haue declared what Auguſtine ment by theſe wordes, yet I can not therfore be eaſily perſuaded to thinke that the Apoſtle could haue writtē otherwiſe then he wrote. For if the other kinde of ſpeach ſhould haue geuen occaſion of hautines and pride, then could it not edeffe: it behoued him alſo to follow the ſayinges of the holy ghoſt. And although that ſentence mought peraduenture be ſpoken of righteouſnes taken by it ſelfe, yet can it by no meanes be ſpoken of vs, & of our righteouſnes. Wherfore ſeing that ſentence could neither edifie, nor make any thing to the purpoſe, I ſée not how Paul could ſo haue writen. Howbeit in this matter I will not contend more then is mete with Auguſtine.

The ſeuenth Chapter.

KNow ye not brethern (for I ſpeake to them that know the lawe) that the law hath dominion ouer a man ſo long as he liueth. For the woman which is in ſubiectiō vnto a man, is bound by the law to the man while he liueth: but if the man be dead, ſhe is deliuered from the law of the man. So then if while the man liueth, ſhe take an other man, ſhe ſhall be called an adultreſſe: but if the man be dead, ſhe is free from the law, ſo that ſhe is not an adultereſſe, though ſhe take an other man. Wherfore ye my bretherne are dead, alſo to the law by the body of Chriſt: that ye ſhould be vnto an other: namely, to him which roſe agayne from the dead, that we ſhould bryng forthe fruite vnto God. For when we were in the fleſhe, the affectes of ſinnes which were by the law, had force in our members, to bryng forth fruite vnto death. But now ye are deliuered from the law, beyng dead vnto it, where in ye were holden, that we ſhould ſerue in newnes of ſpirite, and not in the oldnes of the letter.

In this chapter the Apoſtle anſwereth vnto the other obiection of the aduerſaries,

Methode of this chapter.

namely, that he ſemed to deiect the lawe more then was mete. And he declareth, that he for this purpoſe did it, that they which had once taken vpon them the name of Chriſt, ſhould no more ſéeke to be vnder the lawe, when as by the benefit of Chriſt they are deliuered from it. And here he at large proſecuteth that which in the chapter before he had but briefely touched, when he ſayd, Ye are not vnder the law, but vnder grace: Wherfore firſt he ſetteth forth our liberty, wherby we are deliuered from the ſeruitude of the law. Secondly, that he ſhould not ſeme to haue abrogated it, for that it commaundeth things vile or vniuſt, he declareth that it is not ſinne, but only ſheweth and vttereth ſinne. Thirdly, after he had declared that by the prohibitions of the law, ſinne is both encreaſed, and more vehemently killeth, he defendeth the law it ſelf not to be that cauſe of our death, and that it cannot by any meanes be counted guilty therof. And after that he had taught, that all deſtruction, and the whole cauſe of euils is deriued of the corruption & prauity which is by nature in vs, at the laſt he addeth that it exerciſeth a very ſore and violent tiranny in men euen being regenerate, and wyth great affect crieth out & wyſheth that he might be out of hand deliuered from that violence. Now at the beginnyng he doth not abſolutely write, that we are deliuered from the ſeruitude of the law: but he addeth that as a reaſon to open vnto vs the way & meane wherby we come vnto ſuch a liberty: namely, the death of Chriſt. After that he declareth the ende, wherfore we are brought from the law vnto Chriſt: which is, that euen as before we brought forth fruit vnto death, ſo now we ſhould bring forth fruit vnto God. And bicauſe the Iewes which were now come vnto Chriſt, mought heue bane offended wyth thys ſentence of the deliuery from the law, therfore by a louyng and gentle name he calleth them brethern, and attributeth vnto them the knowledge

Why he calleth the brethern.

of the law, leſt he ſhould ſeme to be moued either of hatre or of contempt toward them, to abrogate the law wherin they ſo much gloried.

Know ye not brethren (for I ſpeake to them that know the lawe) that the law hath dominion ouer a man ſo long as he liueth. The proofe of that, that he ſaid, that we are deliuered from the law is taken of no other thing, but for that we are dead. For they which are dead are not bound vnto the law. And y we are dead,

We are ſayd to be deliuered from the law, for that we ar dead. It ſeemed filthy to the Iewes a thing vile to fall away from the law of God. We depart ot from the law againſt the will therof.

he declareth by the body of Chriſt: in which (he ſaith) we are mortefied vnto the law. And this argument the Apoſtle therfore ſo diligently handleth, for that vnto the Iewes (of whom in thoſe firſt tymes the greateſt part of the church conſiſted) it ſented a thing vile and filthy, ſodenly to fall away from the law, which they had receiued both of their elders, and alſo at the handes of God. Wherfore the Apoſtle now ſayth, that that ought not to be layd vnto vs for a fault, ſeing that we are exempted from the law, neither depart we from it againſt the will therof. For it alſo ſendeth vs away from it ſelf vnto Chriſt. But of what law Paul here ſpeketh, all men are not of one minde. Ambroſe thinketh, that thoſe things which are here ſpoken, pertaine to the commaundement of the Goſpell, and not vnto the law of Moſes. For in it is permitted diuorcement, neither is ſeparation alwayes waited for till the death of the huſband or wife, But (ſauing the authoritie of Ambroſe) a man ſhall not eaſely finde in the ſcriptures, that the Goſpel is plainly called a law. Farther it is very plaine, that Paul reaſoneth theſe thinges againſt y Iewes, who thought the obſeruation of the law neceſſary alſo in the Goſpell. Wherfore it was nedefull to confute them, not only by the Goſpell, but alſo by the authoritie of the law. In which law although diuorcement were permitted, yet the Apoſtle now ſpeaketh not therof. For he followeth the ordinary way vſed in matrimony rightly inſtituted, wherin ſeparation happeneth not but only by death. But that matrimony ſhould thorough diuorcement be loſed, happeneth not, as Chriſostome vpon this place noteth, but thorough ſome default. For therfore oftentimes in the olde

In the matrimony of vertuous and honeſte yoke fellowes diuorcemente had not place.

law were wiues put away of their huſbandes, for that they were infected wyth ſome great haynous ſinne: or, if they were vertuous and honeſt, for that their huſbandes were to much froward and malicious towardes them. But Paul would not aſcribe any ſuch things vnto the law. And foraſmuch as he had a certayne and neceſſary cauſe of ſeparation, as which came by the meanes of death, therfore he thought it not good to make mentiō of y other cauſe, which neither hapned alwais, nor was at any tyme vſed of the vertuous and honeſt. Wherfore by this place we cannot define, what and how much Paul permitteth as lawfull vnto Chriſtians in the caſe of diuorcement. For here he bringeth only a ſimilitude taken of matrimony.

By this place can not be gathered, whether diuorſement be lawfull for Chriſtians or no. Matrimony is two wayes looſed. We in thys compariſon occupie the rome of the wife. Wiues in the old law repudiated not their huſbandes.

But it is not of neceſſitie, that ſimilitudes ſhould vniuerſally & in al points be correſpondent: which thing Eraſmus alſo in this place noteth. And Paul therefore made no mention of that ſeparatiō which happeneth by repudiation, for that we depart not from the law by repudiation, but by mortification. Wherfore he thought it good to ſet forth that cauſe of ſeparatiō, which made beſt to his purpoſe. For, foraſmuch as there are two cauſes of ſeparation: namely, death, and diuorcement: Paul toucheth that only, wherby we are deliuered from the law. And that is death. Farther, foraſmuch as in this ſimilitude we occupie the roome of the wyfe, and the wife in the olde law, although ſhe mought be put away by diuorcement, yet could not ſhe repudiate her huſband, only it was lawful for her being put away to depart from her huſband, vnles her huſband had chance to haue died in y meane tyme: therfore I thinke with Chriſoſtome, that the Apoſtle ſpeaketh not of y Goſpell but of y law of Moſes. Wherunto alſo I am ſo much the rather moued, for ye Paul afterward expreſſedly maketh mencion of the commaundement of not luſtyng: which without all doubt is contained in the decaloge or tenne commaundementes. But in theſe wordes, The law beareth dominion ouer a man, ſo long as he lyueth, there is ſome ambiguitie, whether this word, liueth, ought to be referred vnto the mā, or vnto y law. Which thing I thinke y apoſtle did of purpoſe.

A profitable ābiguitye of ſpeach, whē it may in euery ſence be true.

For at th 〈…〉 ſt he con 〈…〉 th, that not only we are dead vnto the law, but alſo y the law it ſelfe is dead, a 〈…〉 〈…〉 oliſhed. And therfore to whether part ſo euer that word liueth, be referred, i 〈…〉 ée h very well with his purpoſe. Chriſoſtome thynketh, y this reaſon is concluded of an argument taken à minori, that is, of the leſſe. For if the death of the huſband deliuer the wyfe from the yoke of matrimony, then ſhall there happen much greater liberty, if the wyfe her ſelfe alſo die. Wheras there were two wayes of liberty, yet Paul it ſhould ſeme perſecuteth onely one of them. For he addeth.

VVherfore my brethern ye alſo are dead vnto the Lavv by the body of Chriſt. But he inferreth not, wherrefore the Law is dead. The Apoſtle did that for the infirmity of the Iewes: howbeit in the meane time he ſayth that which is al one as if he had ſayd, the Law is dead. But it is neceſſarye to conſider what Paul

What to be vnder the law is. What it is to be dead vnto the law.

meaneth by, to be vnder the Law. And that is nothing ells, but to be obnoxious vnto ſinne. For the Law thorough ſinne cōdemneth vs as guilty: but to be dead vnto the lawe is nothing ells, but to haue that extinguiſhed in vs, by which the law accuſeth and condemneth vs. And that is, the olde man, the fleſh, naturall luſt, and corruption of nature. When theſe thinges be once deade in vs, and that Chriſt liueth and raigneth in vs, we can by no meanes be cōdemned of the law. But foraſmuche as ſo long as we liue here, ſinne can not be plucked vp by the rootes out of our fleſh, therfore it is moſt likely that the Apoſtle had a reſpect vnto that, which we hope ſhall one day come to paſſe, althoughe he ſo write as though we had alredy obteyned it: howbeit in the meane time he ſetteth before

The ſcope of our 〈◊〉 . How much euery men is free from the law.

our eyes a marke, whereunto we ought to leuell in all our actions, namely, perpetually to repreſſe this luſt grafted in vs. Wherefore euery one ought ſo farforth to iudge himſelf deliuered frō ye law, how farforth he cā mortefy his luſts and alwayes more and more contend to go forward, that at the length he may attayne to that end whervnto we are predeſtinate, namely, to be made like vnto the image of the ſonne of God, being made pertakers of his death and of his reſurrection. And wheras there is ſet forth a double death, namely, of the law, and of vs, Paul expreſſedly proſecuteth our death only, whereof alſo followeth the death of the law. For the law prouoketh not, compelleth not, accuſeth not, nor condemneth them that are dead: nether can by any meanes be troubleſome or odious vnto them. And they which are dead and ioined together with Chriſt, do in no caſe wayte to be iuſtified by it: partly for that the law can not performe that, and partly for that they haue alredy by the grace of Chriſte obteyned true righteouſnes. And we are ſayd to be mortified by the body of Chriſte: ether for that being now made the members of the Lord we followe our hed: that as he was crucefied and died as touching this mortall and corruptible life: ſo we alſo muſt dye vnto ſinne: or ells for that the body of Chriſt was an oblation and ſacrifice, wherby God being now pacefied and merciful geueth vnto vs hys ſpirite,

The deliuē ry from the law is to be preached vnto thoſe onely that are dead vnto ſinne. The commaundements o the law pretaine not vnto the dead. The law was notable to do the office of a huſbande.

by whome the power of ſinne is weakened. And ſithen Paul preacheth not this liberty but vnto them that are dead vnto ſin, thereby we vnderſtand that there is no danger, leaſt men ſhould by reaſō of this liberty geue themſelues to vices: For they that are dead cā not be ſtirred vp to ſinne. Farther we ſhould be vnder the law, if we ſhould liue vnto ſinne, and vnto the fleſh. But being dead, we are not holden vnder it: vnles we will ſay that the commaundementes of the Law pertayn alſo vnto the dead. Foraſmuch as Paul in this place vſeth a metaphore taken of matrimony, we ought to marke, that it is the office of the huſband to gouern his wife. But when as the lawe had long time poſſeſſed the rome of the huſband, nether could execute his office, namely to gouern men, and to call thē backe from ſinne (for ſo is it afterward written, That it was vnpoſſible vnto the law, in as much as it was weakened thorough the fleſh) therefore the Apoſtle when he teacheth, that we are deliuered from the lawe, as from an infirme and weake maſter, teacheth alſo, that we are led vnto the ſpirite as vnto a better & mightier maſter: who alone hath that force to change a man and that that whiche letted the law from doing of this, came not thorough t 〈…〉 〈…〉 efault of 〈◊〉 law, but thoroughe our defaulte. Here is to be noted, howe gr 〈…〉 confor 〈…〉 ye there

In matrimony there is a great conformation betwen the man and the wife.

ought to be betwene the man and the wife in matrimony rightlye inſtituted. For the proprieties of the huſbād ought to be cōmunicated w th the wife. Wherfore euen as Chriſt died, ſo alſo ought we to dye vnto ſinne: And as Chriſt roſe againe to an incorruptible and immortall life, ſo alſo ought we to riſe agayne

The end of our new cō iunction with Chriſt. The law made not men fruitefull.

to beginne workes of eternall life. Wherefore Paul when he had made menciō of death, added,

That ye ſhould be vnto an other: namely, vnto him vvhich roſe agayne from the dead.] He ſetteth forth an example alſo of the reſurrectiō of Chriſt: in which wordes as ſayth Chriſoſtome he ment to ſtirre vs vp to the deſire of a new matrimonye, by reaſon of that excellent eſtate of Chriſte, vnto whome we ſhall be ioined. And the end of this new coniunction is expreſſedly put in thoſe wordes which follow

That vve ſhould bring forth fruite vnto God.] In the firſt matrimony we were baren: for the law of good workes can not make men fruitfull. But men being filled with the ſpirite of Chriſt, ſtreight way aboundātly bring forth fruit And this is it, whiche God promiſed by Eſay ſhoulde come to paſſe in hys. 53. chapter, If he ſhall geue his life for ſinne, he ſhall ſe his ſede for a long time. And the lord ſayth in Iohn: when I ſhall be lifted vp from the earth, I will draw all thinges vnto my ſelfe. This is it which Paul ſayth to bringe forth fruite vnto God. And this at the length is brought to paſſe, when not only we our ſelues doo good works, but alſo we bringe others vnto Chriſt. Theſe two ends are not ſeperated a ſonder For nether cā we winne others vnto Chriſt (if we conſider the matter as it moſt commonly hapeneth) vnles an example of an vpright life be correſpondent vnto our ſound doctrine. Nether is it raſhely done, that ye Apoſtle chaungeth the perſon. For before he vſed the ſecond perſon, when he thus wrote: ye are mortefied vnto the law by the body of Chriſt, that ye ſhould be vnto an other. And ſtraight way he addeth, That we ſhould bring forth fruite vnto God. When rather according to nature of the conſequente he ſhould haue ſayd, that ye ſhould fructifie vnto God.

There is none ſo holy but he hath nede of theſe fruites.

But he changed the perſon to declare that this is a generall ſentence: leaſt any mā ſhould thinke himſelfe to be ſo holy, that he now hath no nede of theſe fruites For that cauſe the Apoſtle putteth himſelfe alſo among thē. Chriſoſtome exellently well noteth, that it happeneth not in theſe thinges, as it commonly happeneth in ciuill matters. For there, the huſband being dead, the widow if ſhe wil, may abſteine from the ſecond matrimony. But we, when ſinne is dead thorough the holy ghoſt, muſt of neceſſity be brought vnto Chriſt as vnto a new bridgrome.

When we are dead vnto ſinne we cannot be without a new huſband.

For we are not now in our own power. For he hath redemed vs with a price, as Paul ſayth vnto the Corrinthians: and for that cauſe we are not our own. Wherefore we ought to glorifye and to beare Chriſt in our bodies. And in the latter to the Corr: One died for all: that they which liue, ſhould now not liue vnto thē ſelues, but vnto him which died & which roſe agayn. Wherfore ſeing we ar now maried vnto Chriſt, we ought to imitate vertuous wifes: which whatſoeuer they do, haue not a regard what may pleaſe thēſelues, but what may be acceptable

The office of an honeſt wife. Againſt workes preparatory.

vnto theyr huſbands. Agayne by theſe words is ouerthrowē that middle eſtate, wherein ſome are dreminglye imagined to be. Whiche are nether deade vnto ſinne, nor borne agayne in Chriſt, and yet worke certayne good workes, which are acceptable vnto God, and prepare them vnto iuſtification. Paul here manifeſtly teacheth, that they which are not grafted into Chriſt, are bound vnto the law, and doo liue vnder ſinne, and bringe forth fruites vnto death only: ſo that whatſoeuer they doo, the ſame is wholy vnto them deadly. But they which are maried vnto Chriſt: they I ſay bring forth fruite vnto God. For God by them, as by his members and inſtrumentes ſheweth forth his fruites and good works

For when vve vvere in the fleſh, the affects of ſinnes vvhich vvere by the Law had force in our members, to bring forth fruite vnto death.] In theſe wordes is

The diffe •• nce •• 〈…〉 wene the old matrimon and the new. What is to be obſerued o preachers.

ſet forth the Antitheſis betwene thys newe matrimony and that olde. And the ſence is: Now we ought to bring forth fruite vnto God. For hitherto we haue brought forth fruite vnto death. Our olde eſtate alſo is here deſcribed, namely, that we were in the fleſh. He doth not ſay, whē we were in ye law. For he would eſchew offence not neceſſary: which thing teachers and preachers ought alſo to imitate: y nether they kepe in ſilēce ye things y are neceſſary to be hard, nor alſo by ſpeaking out of ceaſon, alienate the myndes of the hearers. When we were (ſayth Paul) in the fleſhe, the affectes of ſinnes, which were by the law. &c. In theſe wordes he ſemeth ſo to ſpeake of ſinnes and of wicked affectes, as though before the lawe they were not in vs. But that we ſhoulde not erre from the meaning of Paul, we ought to know, that we all haue from our birth a corruption and luſt naturally grafted and planted in vs, which continually ſtirreth vp in vs wicked motions, and rages, and ſundry kindes of vices. And theſe motions and violences Paul calleth 〈 in non-Latin alphabet 〉 . For there is a difference betwene 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 are called moderate and laudable affections. But 〈 in non-Latin alphabet 〉 are more vehementer affectes, which are caried with a greater force. Theſe ſtrong affections are ſayd of the Apoſtle, 〈 in non-Latin alphabet 〉 , that is, by an inward force mightely to worke. And therefore there is ſayd to be in the ſede and likewiſe in the minde of man 〈 in non-Latin alphabet 〉 , that is, a certayne power, which although it be hidden, yet is it of moſt great efficacy. Now theſe 〈 in non-Latin alphabet 〉 , or vehement affectes are ſayd to be by the lawe, not that they were not before, but partlye becauſe by the lawe they are made open, and partlye for that when as the lawe withſtandeth them as a let in their waye, they are made much more vehement. And therefore Augustine in his queſtions vnto Simplicianus

Vehement affects why they are ſayd to be by the law.

the firſt queſtion. Sinne (ſayth he) is increaſed by the lawe, fyrſt, becauſe by it, it is knowen: ſecondly, becauſe by it, it is the more prouoked. For we contend to that that we are forbidden. And he addeth, that ſinne by the lawe is made more greeuous: for the lawe being once put we are made tranſgreſsors. When he ſayth, that theſe vehement motions are of efficacy in our members, by members he vnderſtandeth all the powers and faculty both of the ſoule and of the body. Neither yet ought we to thinke,

Paul accuſeth not the nat 〈…〉 cō ſtitution of the body.

that Paul accuſeth the naturall conſtitution of the body and of the members. Only he condemneth the wicked affectes, which range abroade through theſe partes. Chriſostome applieth this reprehēſiō to the thoughts. But this vice is ſpred abroad through out all the powers, both of the ſoule and of the body. The Marcionites, Valentinians, and Manichies which condemned the lawe as proceding from an euill God, tooke occaſion out of this ſentence of Paul and certaine other like places Vnto whome Auguſtine maketh anſwere in his 4. Sermon De verbis Apoſtoli. For he ſayth, That they beguile Chriſtians, not ſuch as are ſimple, but ſuch are negligent. For it is no hard matter (ſayth he) euen of theſe ſelfe ſame thynges, which the Apostle hath writtē in the ſelfe ſame chapter to refell the blaſphemies of theſe mē. Which ſentence of that holy man confirmeth that which we haue oftentimts ſayd, namely, that the holy ſcriptures touching theſe thinges which pertayne to ſaluation is

The holy ſcripture is ſufficient touchinge thoſe thinges whiche are neceſſary to ſaluation. Vnles we had bene in the fleſh the law had not hindered vs What is to be in the fleſh.

ſufficient, and may be of the faithfull vnderſtand: ſo that they be not ſluggiſhe and ſlouthfull, and neglect the reading of the holy ſcripture. Hereafter when we come vnto it we ſhall declare, in what maner, and with what moderation and wiſedome the Apoſtle defendeth the lawe. And as touching this ſentence, we ought to note that Paul therefore ſayth, that the wicked affectes of ſinnes by the lawe were of efficacy in our members, becauſe we were in the fleſhe. Vpon this is the blame to be layd, and not vpon the lawe. For vnles we had bene in the fleſhe, the lawe had nothing hindred vs. And to be in the fleſhe is nothing els, but to be ſtirred vp by our owne ſtrengthes, and to be moued and impelled of our vitiate and corrupt nature: for whatſoeuer is in vs beſides the ſpirite and grace, is called fleſhe. Wherfore in that in vs are encreaſed ſinnes and luſtes, that commeth hereof, for that we are in the fleſhe. Men vſe as much as lieth in them to eſchew a peſtilent and hurtfull ayre. So we alſo, if we will be ſaued muſt abhorre and flye this contagiouſnes of the fleſhe, and flye vp into heauen vnto Chriſt. And we can not depart from the fleſhe, but by death. And for that cauſe Paul exhorteth vs that by the body

The fleſh a ſlippery place.

of Chriſt we ſhould dye vnto ſinne. For the fleſhe is a ſlippery place. Wherefore ſo long as we abide in it, we muſt néedes oftentymes ſlide. Wherefore we muſt cleue faſt vnto Chriſt, which may ſo gouerne and vphold vs, that in this ſlippernes of the fleſhe we fall not into eternall deſtruction.

But now ye are deliuered from the lawe, being dead vnto it, wherein ye were holden. &c.] Now he returneth vnto that eſtate, wherein we are now placed by Chriſt. Now (ſayth he) are we deliuered from the lawe: he ſayth not from the fleſhe or from ſinne: for theſe two thinges he counteth for one and the ſame. Being dead vnto it, wherein we were holden. He ſayth not that either ſinne is dead, or that the lawe is dead. He ſayth only, that we are dead. By that wherein we were holden, he vnderſtandeth the lawe, and not ſinne. For in the Greke is redde 〈 in non-Latin alphabet 〉 , being the neuter gender. But 〈 in non-Latin alphabet 〉 , that is, ſinne, is the feminin gender. Howbeit it appeareth, that there were ſundry readinges amongſt the Grecians. For whereas we haue now 〈 in non-Latin alphabet 〉 , that is, being dead, ſome redde 〈 in non-Latin alphabet 〉 , that is, of death: ſo that the ſence ſhould be, But now ye are deliuered from the lawe of death, that is, from the lawe that bringeth death. Others rede 〈 in non-Latin alphabet 〉 , in the genetiue caſe: as thought Paul would ſay, that we are now deliuered from the lawe that is dead. Although that reading, which we firſt followed and interpretated is both more common and alſo more receaued. And the Apoſtle in ſuch ſort ſayth that we are deade vnto the lawe, as before he ſayd that we are mortefied by the body of Chriſt. And as Chriſoſtome ſayth, we are therefore ſayd to be deliuered

How we were holdē vnder the law. The law is abrogated not by it ſelfe, but by an other thing.

from the law, for that that bond is now broken, whereby the lawe held vs obnoxious. And that bonde was ſinne. And we were holden in the law, not as obſeruers thereof, but as men condemned and guilty. Now are we, which are made pertakers of the death of Chriſt, deliuered from it. By theſe things we vnderſtand, that the lawe is ſayd to be dead and to be abrogated, not through it ſelfe, but by reaſon of an other thing. For therefore it ceaſeth now to accuſe, to prouoke, to compell, to condemne and to be gréeuouſome, becauſe ſinne is dead. Wherefore the ende thereof was not to iuſtifie vs: for, that thing could it not performe, in as much as it was weakened through the fleſhe. The ceremonies alſo of the lawe were taken away by reaſon of an other thing: namely, becauſe Chriſt is now come. And ciuile commundementes are now abrogated, becauſe the common wealth of the Iſraelites is deſtroyed. And therefore Paul eſcheweth plainly to ſay that the lawe is dead, for that this thinge is not agréeable with it according to his owne nature. But he alwayes runneth vnto our fleſhe and vnto ſinne, and fréely pronounceth that they are dead. For by reaſon of their death, the lawe it ſelfe alſo ceaſeth and dieth. But this is to be marked, that we in the meane while ſo long as we liue

So long as we liue here we are not perfectly dead.

here are not perfectly dead. And therefore the lawe ſo long is not vnprofitable. For we are not endued with ſo plentifull a ſpirite, that we do all thinges by the impulſion thereof. Wherefore there are many thinges in vs, which the lawe may accuſe and reproue. Wherefore holy men ſo long as they liue here, ceaſe not to looke vpon the lawe, that flieng the comdemnation thereof, they may be more and more conuerted vnto Chriſt. For although we be by fayth grafted into Chriſt,

Our coniunction with Chriſt may euerye day be made greater and greater.

yet may that coniunction euery day encreaſe. For the life of the godly is ſayd to be a perpetuall mortification and repentance. Neither is this any let vnto our regeneration, that we ſay, that much of the olde Adam is ſtill remayning in vs. And therefore when we conſider the lawe, and ſée what is ſtill to be mortefied in vs, we are more and more driuen vnto Chriſt. And this is it which Paul writeth vnto the Galathyans: that he by the lawe is dead vnto the lawe. Wherefore euery Chriſtian ought thus to count with himſelfe, that ſo long as he ſéeth any thing in

What are the tokens of ſinne yet liuing.

his conſcience worthy to be reproued, or any prouokemente to ſinne, or any hatred or lothſomnes againſt the lawe of God, or that he is drawen againſt his will to do good, ſo long (I ſay) ſinne is not in him dead: and there is much remayning in him which may be reproued of the lawe.

That we ſhould ſerue in newnes of ſpirite, and not in the oldnes of the letter.] If thou demaunde whome we muſt ſerue, anſwere is to be made, we muſt ſerue God, to worſhip him as it is mete. The Apoſtle in this place vſeth this

The difference betwene Du 〈…〉 and Latria is not perpetuall.

Greke word 〈 in non-Latin alphabet 〉 , that is, to ſerue. Wherby it is manifeſt, that that difference which Auguſtin aſſigneth betwene 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 is not alwaies obſerued. For y Scriptures vſe either word indifferently to ſignifie y worſhippyng of God. Vnto the ſpirite is attributed newnes. For the ſpirite by regeneration, reneweth vs both in body and in ſoule: and moreouer in the beleuers it ſheweth forth new and

Why newnes is attributed vnto the ſpirite. What is to be vnderſtand by the name of letter.

vnaccuſtomed workes. The antitheſis alſo is to ye oldnes of our old eſtate, which y Apoſtle expreſſeth by the name of letter: in which word he comprehendeth whatſoeuer doctrine may be outwardly ſet forth vnto vs. For whatſoeuer is ſuch, procedeth from the ſtrengths of nature. And it is called old, bicauſe it commeth not frō a hart regenerate, and a will chaunged. In this alſo is a certaine kind of obediēce: but yet not ſuch an obedience as God requireth. And therfore it is called y oldnes of the letter, for that it is a certaine ſlender imitation of that doctrine which is ſet foorth vnto vs. Woorkes of this kinde, come not of the impreſſion of the lawe in the harts of men. For God in Ezechiell promiſeth to geue vnto his people a fleſhy hart. Thoſe thinges alſo, may after a ſort pertaine to outward diſcipline. But they neither pleaſe God, and moreouer to them that do them, they are ſinnes, and therfore Paul ſayth: that they pertaine to oldnes. Certaine of the fathers imagine many thinges touching the ſpirite, and the letter: but by the letter they vnderſtād

The difference receaued touching the ſpirite and the letter is refelled.

an hiſtoricall ſence, by the ſpirit they thinke are ſignified allegories. But the Apoſtle ment farre otherwyſe. But of this matter we haue ſpoken ſomwhat vpon the ſecond chap. of this epiſtle, vpon theſe wordes of Paul, the circumciſion of the hart is, which conſisteth of the ſpirite, and not of the letter. Neither ment Paul any thing els in the latter to the Corrinthiās, when he ſayth: That the law killeth, but the ſpirit quickeneth. For he calleth the law grauen in ſtones, the miniſtery of death: & ſayth that he is not appointed the miniſter of the letter, but of the ſpirite. Chriſoſtome thinketh, that this ſentence, that we ſhould ſerue in newnes of ſpirite, is therfore added of the Apoſtle, that we hearing mention made of liberty, ſhould not liue loſely through licentiouſnes of the fleſh: but ſhould vnderſtand, that we are bound to a certaine other kynd of ſeruitude, and that is, to ſerue God. Although, as we before

To obey God is not a ſeruitude. Not all the fathers of the olde teſtamente liued in ſinne

admoniſhed, it can not properly be called ſeruitude: for in it we follow not an other mans will, but our owne. Neither are theſe wordes of Paul ſo to be taken, as though all the fathers of the old Teſtament liued in ſinne, and in the oldnes of the letter. They pertaine vnto them only, which either in this tyme want Chriſt or in the old tyme liued without him: ſuch as were many of the Iſraelites, which waited for Chriſt according to the fleſh: as though Meſſias ſhould be onely a pure man, which ſhould come and bring nothyng vnto the Iewes but a carnall kingdome, pompe, riches, glory, and a large dominion. But the godly fathers as Abraham, Iacob, Dauid, Eſay, and many others of that race, wanted not the benefite of Chriſt: but beyng endewed with the ſpirite of God, had the fruicion of the liberty of the Goſpell, ſo much as the nature of the tyme then ſuffred. They in dede obſerued the ceremonies of their times, & ſuch other like precepts: but this they dyd of their owne accord, not being compelled, neither bare they any hatred againſt the law of God. And although at this day after y Chriſt hath appeared, y ſpirit of God be more largely poured abrode, and the myſteries of our ſaluation are more plainlier manifeſted, then they were in times paſt, yet dare I not affirme that thoſe holy patriarches had leſſe of the ſpirite of Chriſt, then haue many cold Chriſtians in our tyme. And I wonder at Chriſoſtome beyng ſo great a man, y when he wrote vpon this place, he would ſay: That the elders had a body heauy, and ſluggiſh, and vnapt vnto vertues: but our bodies after the commyng of Christ are made lighter, reddier,

The interpretacion of the law deliuered of Chriſt pertained alſo vnto the elders. Somwhat was graunted in the law whiche is denied vnto vs.

and cherefuller: and for that cauſe the preceptes of the Goſpell are more hard & higher then were the commaundementes of the law. For vnto them it was ſufficient not to kill: but vnto vs it is not lawfull ſo much as to be angry. Ʋnto thē i as ſufficient not to cō mit adultery, but vnto vs is alſo prohibited the luſtful loking vpō an other mās wife. And ſuch other things of y ſame ſort. I graunt in dede y certaine things wer permitted in y old law, which were reuoked by Chriſt. For it is not lawful for chriſtians as it was for y Iewes, for euery light cauſe to geue a boke of diuorcemet. But thoſe thinges which Chriſt admoniſhed of luſt & of anger pertained no leſſe vnto y Iewes in ye old time, thē they do to vs in this time. And wheras Chriſt ſaith: It was ſaid to thē in olde tyme, that is not to be referred vnto the ſentence of the law, but vnto y wicked

Chriſt retected the corrupte interpretations of the ſcribes and of the Phariſeis. An error of many of the fathers.

Sondry affectes ſtirred vp by the law.

interpretations of the Scribes and Phariſeys. For otherwiſe, when as in the ten commaundements it is ſayd, Thou ſhalt not lust, all maner of wicked luſt both of the fleſh, and of vengeaunce, and of other mens goods is vtterly forbidden. But not only Chriſoſtom, but alſo many other of the fathers erred in this matter. But to returne to our purpoſe, we ought to know that certaine men are by the lawe ſtirred vp only to certaine outward ceremonies, and certaine cold workes, which pertaine only a certaine diſcipline: but thoſe ſelfe ſame can in no wyſe attaine to the iuſt and perfect obſeruance of the will of God: but there are others, which whē they very diligently conſider the law, and behold the horror of ſin, and the vncleanes and weakenes of their ſtrengths, at the laſt vtterly diſpaire and begin to hate and abhorre God, and to blaſpheme him and his law, and to fall hedlong into all miſchiefe and wickednes, vntill they drowne themſelues in eternall deſtruction. But vnto godly men the conſideration of the lawe is profitable and healthfull: for when as in it, as in a glaſſe, they conſider their owne infirmity, they are compelled, to get them vnto Chriſt as vnto an hauen, of whome they may both obteyne forgeuenes of ſinnes, and alſo day by day greater inſtauration of ſtrengthes.

What ſhall we ſay then? is the law ſinne? God forbidde. But I knew not ſinne but by the law: for I had not knowen luſt, except the law had ſaide: Thou ſhalt not luſt. But ſin toke an occaſion by the commaundement, and wrought in me all manner of luſt. For without the law ſinne was dead. For I once was aliue wythout the law: but when the commaundement came, ſinne reuiued, but I was dead, and the ſame commaundement which was ordeyned vnto lyfe, was found to be vnto me vnto death. For ſinne tooke an occaſion by the commaundement, and deceaued me, and thereby ſlew me. Wherefore the lawe is holy, and the commaundement is holy, and iuſt, and good.

What ſhall we then ſay? Is the law ſinne? God forbid.] Here Paul beginneth after a ſort to defend the law. For before he ſayd, that we are deliuered from it. And he mought haue ſemed not very godly to haue eſtemed of the law, eſpecially when he ſayd: That the affectes of ſinnes, which are by the law, were of efficacy in our members, that we ſhould bryng forth fruite vnto death. For theſe and ſuch other lyke things which ſemed to be contumeliouſly ſpoken agaynſt the law, he was cōmonly ill thought of, of the apoſtles. Wherfore by preuention, he obiecteth vnto himſelf that, which he knew was by them layd to his charge. Is the law (ſayth he) ſinne? By the figure Metonymia he putteth ſinne, for the cauſe of ſinne, or for that doctrine whiche perſuadeth to ſinne. He ſpeaketh it by way of interrogation, as though he would put forth a queſtion to be debated. And to cleare himſelfe of all manner of ſuſpicion, and to declare how farre he was from this impietie, ſtraight way without

The law is not properly the efficient cauſe of ſinne.

In our ſelues is the true cauſe of ſinne.

any taryeng, he aunſwereth, God forbid. But to make that which followeth y eaſtlier and plainlier to be vnderſtand, this is to be noted, that Paul attributeth not vnto the law the workyng of ſinne. For ſinne commeth of it only per accidēs that is, by chaunce. For the true and proper cauſe of ſinne is in our ſelues. For, y luſt which is grafted & infixed in vs, when the law of God ſetteth it ſelf againſt it, waxeth more 〈…〉 ce, and is more vehemently kindled: not that the law bringeth occaſions to this infection. For it only ſheweth things which are euill, ſetting forth what things are to be done, & what to be eſchued. But when the corruption of nature perceyueth that thoſe thyngs which are ſet forth of the law, are agaynſt it, it gathereth together his ſtrengths, and ſtrengthneth it ſelfe to reſiſt as much as lyeth in it, and therfore it poureth out greater forces. As we ſée in the ſommer, whē

A ſimilitude.

cold cloudes hange ouer vs, then in theſe lower regions are much greater heates. And when as of the ſonne al things are inflamed and made whote, yet by Antiperiſtaſin, welles and places vnder the earth are more cold. For ſuch is the nature of

The nature of thinges contrary.

things contrary, that to repell the preſence of their contrary, they more vehemētly bend themſelues, and gather greater ſtrengthes.

But I knevv not ſinne but by the Lavv, For I had not knovven luſt, except the Lavv had ſayd, Thou ſhalt not luſt.] By theſe wordes the Apoſtle teacheth, that

How the law encreaſeth ſinne.

the Law encreaſeth not ſinne, but ſo farre forth as it ſetteth before our eyes the knowledge thereof. And he ſpeaketh of himſelfe, to geue vs to vnderſtand, that he ſpeaketh or declareth nothing, but that which he had learned by feling and experience. And by y ſame example he ſecretly exhorteth vs, wholy to diſcēd down into our ſelues, if we will together with him know the groūde of our ſaluation. If thou demaund it what time Paul ſayth, that he knew not ſinne, and was ignorant

At what time Paul knew not ſinne.

of luſt, many thinke y he meaneth this of his childhode: in which time by reaſon of age, he could not vnderſtand the commaundementes of the law. This anſwere although I meane not to diſproue, yet do I not thinke it to be ſufficiēt. For after that we are come to diſcretion, nether age nor naturall knowledge can of themſelues ſhew ſinne, vnles we moſt attentiuely conſider the Law of God. For if it be but lightly and ſclonderly looked vpon, it engēdreth not a true knowledge of ſinnes. Wherefore we may ſay, that ſinne is not knowen of men, both when they are letted by age, and when being come to age they neglect the Law of God, and alſo when they doo not attētiuely enough ether heare or rede it. This place manifeſtly teacheth, that Paul entreateth not only of ceremonies,

Both age and ſinne let vs from the knowledge of the law. Here is proued that Paul entreateth alſo of morall preceptes. The law of nature alſo ſhewed ſin. The law of nature was in a manner cleane blotted out.

The preſumption of hipocrites went about to, depraue many thinges in the law of God. An euident difference betwene the letter & the ſpirite.

but alſo comprehendeth the ten commaundementes. For out of thē he bringeth a confirmatiō of his ſentence, when he citeth this precept, Thou ſhalt not luſt. And euen this Law whereof he ſpeaketh, is it from which he pronounceth that we are deliuered. Which thing were not poſſible, if, as our aduerſaries affirm, we ſhould be iuſtified by the workes thereof. But thou wilt ſay, did not the Law of nature ſhew ſinne? why then doth Paul ſay, that he knew not ſinne, but by the law geuen of God by Moſes? Indede the law of nature ſhewed ſinne, but yet ſo long as it was ſoūd and whole. But it being in a maner clene blotted out, partly by the fall of the firſt parentes, and partly by many other corruptions, which it had now by long vſe and continuance contracted, could not performe his office ſo much, as ſhould be ſufficient vnto the ſaluation of men. Wherfore God gaue a law which ſhould reſtore all thinges, which our prauity had corrupted in the Law of nature. And yet could not the preſumption of men be ſo repreſſed, but it went aboute in the Law alſo geuen of God to depraue many things. For the Scribes and Phariſies with theyr interpretaciōs had corrupted the natiue and proper ſence of the Law. Wherefore Chriſt was compelled to bring it to perfection from theyr deprauation: and to ſhew that it is farre otherwiſe to be vnderſtand, then they in the olde time had interpretated it. And hereby we vnderſtand that there is no ſmall difference betwene the Law and the Spirite. The Law may be blotted and corrupted by euill interpretations. Farther alſo, although it be perfect, yet hath it not ſuche ſtrengths that it can ether extinguiſhe ſinne, or alienate the minde from ſinne. But the ſpirite can not be vitiated nor corrupted: and it breaketh ſinne, and chāgeth the minde. But we ought to know that the Law geuen by Moſes could not ſo much be corrupted, as the Law of nature. For although it were by interpretations corru ted, yet the Law written

The law geuen by Moſes could not be ſo corrupted as the lawe of nature was.

remayned alwayes one, which being righly examined was able alwayes to reproue the corrupters thereof. But the Law of nature fora 〈…〉 s it is ſi uate in the mindes of men, if it be there once corrupted, can neuer be made ſound agayne. But there are many which ſay that Paul vnderſtode theſe inges of the Law of nature, of which opinion Origen ſemeth to be. But Paul himſelfe confuteth them when he bringeth a teſtemony out of the Law of Moſes. Others thinke, that the Law of nature did indede ſhew ſinne, but taughte not the offēce of God, and as they ſay the guiltines whereby we are by reaſon of the ſinnes committed, condemned to puniſhmentes. But the Law geuē of God performed

The law of nature did not only ſhew ſinne, but alſo the offence of God and guiltines.

both. And foraſmuch as this guiltines and the offence of God are the principall thinges which are conſidered in the Law, therefore the Law geuen of God is ſayd to ſhew ſin. But this can not be attributed vnto y Law of nature, bicauſe it ſhewed not that thing, which in ſinne is the chiefeſt. But nether is this ſentēce ſufficient as I thinke. For vnles men had by the Lawe of nature vnderſtode, that God had bene offended, they woulde neuer haue endeuored themſelues by ſacrifices and oblations to ſatiſfie his wrath, or by vowes and purifications to redeme theyr murthers. Farther thoſe thinges whiche happened in the floude and in Sodome, and in many other places, may be a ſufficient argument, that God puniſheth ſinnes. This thing alſo the hiſtoriagraphers, poets, orators, and philoſophers, haue euery where in theyr writinges taught: and in the holy ſcriptures bothe Pharao and Abimelech teſtefied the ſame, as we haue before ſayd. Wherefore omitting all theſe opinions, we ſay, that Paul ſpeaketh theſe things of the Law geuen by Moſes. For of it aroſe the controuerſie. And although it be longe to all good lawes, to vtter and to ſhew ſinne, yet is there no law which ſo fully doth it as doth the Law geuen of God, ſo that it be rightly vnderſtand: & that euen for this cauſe chiefely, for that it is geuen of God. For other Lawes,

The lawes of men not ſuch efficacy as the law of Moles.

althoughe ſometimes they commaund thinges vpright, yet bycauſe they are thoughte to be onelye inuencions of wiſe men, doo not much mone the minde. Iudede the excellent ſentences of philoſophers, and poetes, delight the mind: but they doo not ſo vehemently reproue a minde hardened, as doth that Law which we are fully perſwaded to haue ben geuē of God. For in it we ſeme to hear God him ſelfe ſpeaking vnto vs. Farther it may at the firſte bront ſeme wonderfull, why the Apoſtle amongeſt all other preceptes, brought this only precept, Thou

Why the precept of not luſtinge is aboue other here brought. Luſt is here touched becauſe it is the heade of all euils.

ſhalt not luſt. But the Apoſtle did this, as he did alſo all other thinges, moſt warely. For he thought chiefely to take that kynde of prauity, which is moſt hidden from the iudgement of men, and is not ſet forth in other lawes. For the naturall luſt and corruption which impelleth vs to all euils, is in this place touched, and layd abrode, as the fountayne and hed of al euilles. Wherfore this is an excellent ſayinge of Auguſtine, that no ſinne is committed without luſte. Wherefore Paul woulde not ſpeake of the groſſer outward ſinnes, for that he ſaw that they pertained vnto diſcipline, and are not onlye ſet forth by the ciuill Lawes, but alſo puniſhed. Nether would he ſpeak of wicked affections and perturbations, for that he ſaw them condemned of the philoſophers in theyr Moral

The preceptes of God are diſtinguiſhed into precepts commaunding and prohibiting. The thinges that are commaunded ought to be done with al our ſtrength. The things that are forbiddē ought to be eſchewed without all maner of prones vnto them. Two principall commaundementes of the law.

diſcipline, and rules geuē by them, to bring them to a mediocrity: he wēt rather to the very roote of all ſinnes, and ſheweth that it being vnknowen and hidden, is manifeſted and brought to light by the law of God. And to expreſſe this thing more playnly, this is to be obſerued, that all the commaūdemētes of God ether commaund ſomething, or forbid ſomething. And they commaund not only that a thing ſhould be ſclenderly done: but alſo that it be done, withall the ſoule, with all the hart, and with all ſtrengths, and moſt exactly: ſo that there be vtterly nothing in vs, which is not obedient vnto the will of God. And that which they forbid, they doo not only ſo forbid it, that it it ſelf be not in vs, but alſo that there be not leaft in vs any affect or prones thereunto. And therefore God gaue this cō maundement, Thou ſhalt not luſt, that we ſhould both in minde, will, and wholy in al the partes both of the ſoule and of the body, abhore frō thoſe things which God hath prohibited. And in this maner anſwere together theſe two cōmaundmentes: Thou ſhalt loue the Lord thy God with all thy ſoule, and with all thy hart. &c: Whiche is to be repeted in all the preceptes that commaund any thinge to be done: and the laſte precept, Thou ſhalt not lust, which agayne is to be vnderſtand in all thinges that are forbidden. Wherefore in theſe two commaundementes is the pith, and if I may ſo ſpeake, the ſoule of the lawe, as without whiche the other commaundementes of GOD can not be full and perfect. And all men althoughe they be neuer ſo holye, yet are they accuſed, ouercome, and condemned of ether of theſe preceptes. For vnleſſe the grace of God throughe Chriſte ſhoulde

Theſe two precepts accuſe men though they be neuer ſo holy.

ſuccour vs, we haue nothing before our eyes but certayne deſtruction. For ſo long as we here liue, how frée we are from luſt, Auguſtine moſt plainely declareth in many places: and eſpecially in his 200. epiſtle to Aſellicus the biſhop. For thus he ſayth, That in mynde, he may do that which he loueth, and not conſent vnto the fleſh, which doth that which he hateth: that is, not that he ſhould not lust at all, but, that he ſhould not follow after his lustes. And ſtraight way: We ſhall one daye come to the ende thereof, when the luſt of ſinne ſhall not be reſtrayned or bridled, but ſhall not be at all. For this thyng hath the lawe ſet forth ſaying, thou ſhalt not luſt: not that we are here able to performe this, but as whereunto by going forward we bend our ſelues. And againſt Iulianus in his 6. booke and 5. chapter: but who doubteth, but that lust may in thys lyfe be diminiſhed, but yet not conſumed. What is the property of the lawe

Where the law ſhewerh ſinne. In the ſcriptures the lawe is not diſtinguiſhed from the Goſpell by bookes. The knowledge of ſin two fold.

Paul now declareth, namely, to ſhewe ſinne. And that alwayes it doth, whereſoeuer any commaundement of the lawe is, whether it be in the fiue bookes of Moſes, or in the prophetes, or in the bookes of the new teſtament. For the lawe is not diſtinguiſhed from the Goſpell by bookes, but in forme and maner of teaching. But this property of the law, when it is lightly weighed, appeareth not. For the knowledge of ſinne is two maner of wayes: the one is whereby we only beholde the nature thereof: the other is whereby by experience or ſome certayne byting, we haue a féeling thereof, in our ſelues. And this latter way is the fruite that commeth of the reading of the lawe: namely, not only to know ſinne, but alſo to be daunted at the féeling thereof when we vnderſtand that we are in a maner conſumed of the wrath of God. The Apoſtle warely ſayth, that he knew not ſinne, and was ignorant of luſt, vnles the lawe had ſayd, thou ſhalt not luſt. But he ſayth not, that he had not ſinne before the lawe. For there was euen then alſo ſin in him, but it was not acknowledged. And a litle afterward, how ſinne was in him then he declareth, ſaying, Sinne before the lawe was dead: but ſo ſoone as it came it reuiued agayne. Sinne in dede was before, but yet not ſo vehement: wherefore alſo it ſemed the les to be accuſed. And for that cauſe Chriſt ſaid, If I had not come, and ſpoken vnto them, they ſhould haue had no ſinne. By which wordes he ſignifieth, not that they ſhould vtterly haue bene without all ſinne, if he had not come, but that they ſhould not haue ſinned ſo greuouſly. But thou wilt ſay, ſeing the lawe

Why the law is ſayd to ſhew ſins and not vertues.

ſheweth not only ſinnes, but alſo good déedes, why doth the Apoſtle only ſay, that it ſheweth ſinne? I anſwere, as before I anſwered. For that the lawe was not able to ſhew vertues (which are known by experience and féeling) neither in men ſtrange from Chriſt, nor in the regenerate. For in men ſtrange from Chriſt, the lawe found nothing but ſinne. And in the regenerate it found rather certayne inchoations or beginnings, then perfect vertues. Farther by this place we vnderſtand,

The law is diligently to be learned.

that the lawe is with great diligence to be learned and to be peyſed in the minde: as without which both the force of ſinne is not knowen, and the grace and mercy of him that forgeueth is contemned. And becauſe this is very hurtful, therfore the holy ſcriptures alwayes inculcate into vs the knowledge of the lawe, and pronounce them bleſſed, which are occupied in it day and night. Which is true if therewith all be ioyned Chriſt the only ende of the lawe. And that the law might the eaſelyer be vnderſtand, God alwayes rayſed vp and inſpired holy prophetes to expound it vnto the people: when they ſharpely cried out agaynſt the ſinnes of their times. Chriſt alſo our Sauiour hath deliuered vnto vs a moſt exquiſite interpretacion of the lawe. Now they at the laſt are to be counted to rede the lawe of

Who are with fruite occupied in the contemplacion of the law.

the Lord with fruite, which ſo often as they lay away the booke, acknowledge in themſelues ſomewhat, which muſt be by the mercy of God forgeuen, and by his grace be amended. Agayne by theſe wordes of the Apoſtle, is the law defended from their ſclander, which crye out that it is euill, and proceded from an euill God. For they ſay, that the lawe is euill and ſinne, which thing Paul expreſſedly denieth. For he anſwereth, God forbid, Farther how can it be ill, which condemneth and forbiddeth luſt, which they are compelled to confeſſe to be ill? But wheras he ſaith by the law ſin entred in, that is ſpokē by a metaphore. For that blame which theſemē aſcribe vnto y law, ought to be trāſferred vnto corruptiō y naturally grafted in vs. And although the lawe in many ſeme to worke nothing els, but more and more to heape vp ſinnes, yet that commeth not therefore, for that it ſelfe is euill, but for that it can, of a corrupte nature bring foorth no other thing. But why the lawe is vnpleaſant and hatefull vnto vs, that hereof commeth (ſaith

Why the law is odious vnto vs.

Ambroſe) for that it alwayes ſheweth thinges euill, namely, ſinnes, and condemnation. But there is none which will gladly heare of thoſe thinges. Yet they, that be godly indede, although they are by it bitten, for it, doo geue thankes vnto God. For they féele, that by the preaching thereof they get incredible fruites. But before we paſſe ouer this place, there are a fewe thinges to be ſpoken of, whiche in my iudgement ſeme very neceſſary to the full vnderſtanding thereof. There

What is prohibited in this commaundemēt Thou ſhalt not luſte.

are ſome which thinke, that this commaundement, Thou ſhalt not luſt, forbiddeth not the prauity and corruption of nature, or the firſt motions, whereby we are affcted towardes thoſe things which God hath forbidden: But by that commaundement (ſay they) is only prohibited the conſent of the will and of the minde. And then at the length they confeſſe that we ſinne, whē we geue place vnto thoſe firſt motions, and ſuffer ſinne to raigne in vs. But thoſe thinges, whiche followe in this ſelfe ſame chapiter do moſt manifeſtly reproue them. For Paul ſheweth, that he entreateth of that luſt, which is irkeſome vnto a minde that ſerueth the lawe of God. And he addeth, that by it he doth that euill which he hateth. But theſe thinges haue no place, where the conſent of the minde is ioyned with all. And of this kinde of luſt he cryeth out: Ʋnhappy man that I am, who ſhall deliuer me frō the body of this death? And he addeth, that he is of it drawen captiue agaynſt his will, and reſiſting it. Wherefore ſeing this luſt is of this nature, there is no cauſe, why it ſhould be wreſted vnto the conſent of the minde. But herein our aduerſaries

That commaundemēt which can not be fulfilled is not in vaine geuen.

are excedingly deceaued, for that they thinke, that this precept is in vayne geuen, if it prohibite that which can not be auoyded in this life. And it is a thing ridiculous, ſay they, to commaunde any thing vnto the brute and fooliſhe fleſhe, and to the irrationall partes of the minde, whiche vnderſtand no ſuch thing, and are of neceſſity moued to do that whereunto they were inſtituted. But theſe men ought to haue remembred, that this precept was geuen vnto man endued with reaſon: and that not in vayne, nor without purpoſe. For God had created man to hys owne image and likenes. Wherefore it was requiſite, that he ſhould haue nothing in him, which ſhould not agrée with the will of God. Neither are the commaundementes, which can not be performed in this life, geuen in vayne to men, as theſe men fayne. For the lawe of God hath a farre other ende, then that it ſhould be abſolutely performed of vs, or that we ſhould by the obſeruation of it obtayne righteouſnes. Wherefore luſt is of two ſortes: the one is a manifeſt conſent of

Luſt of two ſortes.

the minde, which pertayneth to euery one of the commaundementes of God. For anger and hatred pertayne vnto this commaundemente, thou ſhalte not kill: Luſt and filthy deſire pertayne vnto this commaundement, thou ſhalt not committe adultery: the other is a generall luſt, which is a proneſſe againſt the will of God, and is, with all the motions thereof expreſſed in the laſt precept, thou ſhalt not luſt, but there is yet remayning a doubt, for Moſes ſetteth not foorth that precept, ſo ſimply and playnely as doth Paul: but ſayth he, Thou ſhalt not luſt after thy

Paul conciliated with Moſes.

neighbours houſe, hys field, hys ſeruaunt, hys mayde, hys oxe, or hys wyfe. The cauſe of this diuerſity is, for that whē as Moſes ſhould geue the lawe to men being rude, he would more openly and more plainely deſcribe luſt by the obiectes whereunto it is caried, that they mought the eaſilier vnderſtande it. But Paul which ſawe that he had to do with them that knew the law, thought it inough preciſely to ſay, thou ſhalt not luſt, ſuppoſing y it ſhould néede no farther declaration. Yea nether did

Moſes re o ed not all thinges w 〈…〉 unto our luſt is ca ed.

Moſes recken vp all things, whereunto we are by luſt led. He thought it ſufficient to recken a certaine fewe thinges which ſtraight way were perceaued of euery man, as groſſe and manifeſt. And ſo we ſée, that God in like maner vſed the figure Synecdoche in a maner in all the reſt of the commaundementes. Which thing Chriſt in Mathew hath plainly tought vs, when againſt the traditions of the

God in the commaundementes vſed the figure ſynecdoche.

Scribes and of the Phariſeyes, he defended the true meaning of the law. For he tought, that in that commaundement, thou ſhalt not kill, is not only prohibited the hand, but alſo contumely, hatred and wrath. And that in this commaundemēt, Thou ſhalte not commit adultery, is not only forbidden the vncleane action, but alſo the luſtfull looking and all maner of inflamatiō of the minde towards a woman not being thy wife. After the ſame maner we could eaſily declare that in all the reſt of the commaundemēts is vſed the figure Synecdoche. Farther in euery one

In all the commaundementes are commended the vertues cōtrary vnto that vice whiche is prohibited. The ten commaundementes like the ten predicamentes of Ariſtotle.

of the commaundementes are commended the vertues, which are contrary to that vice which is there prohibited. For when we are forbidden, to beare falſe witnes againſt our neighbour, therewithall alſo we are commaunded, to defend the truth, and erneſtly to ſuccour the good fame of our neighboure & when we are forbiddē to ſteale we are alſo cōmaūded to be liberal towards our neighbours & to communicate ſuch things as we haue to them y want. And to declare y which oftentimes commeth into my minde, the ten commaundementes of the lawe ſeme in my iudgement in all partes as touching honeſty, filthynes, vertue, and vice, to extend as farre as the ten predicamentes of Ariſtotle, For, as there can nothing be found in the nature of thinges, which pertayneth not to thoſe predicamentes, ſo is there no vertue, no vice, nothing honeſt, nothing filthy, which can not be referred to ſome of the ten commaundementes. And as all the generall wordes, and perticular kindes of the other predicamentes are reſolued into the predicamente of ſubſtance, ſo may all outward ſinnes be reſolued into luſt. And as the predicament of ſubſtance hath matter and forme, as the firſt and chiefe ground, ſo the whole conſent of our minde to ſinne, is reſolued into the prauity of our nature. Wherefore although in the lawe are ſet forth thinges knowen and groſſe, yet in them God requireth that, which is commaunded in the firſt and laſt commaundement, namely, that we ſhould haue the motions both of the body and of the

The commaundemēt againſt i ſt is not well deuided into two.

minde honeſt and clene, and that we ſhould abhorre from all thoſe thinges which God hath forbiddē vs. Farther this to be noted that Paul bringeth this as one only precept. Thou ſhalt not luſt. Wherefore I meruail at certayne amongſt whom alſo is Auguſtine, which of one commaundement do make two: as though in the one is prohibited adultery, when it is ſayd, thou ſhalt not luſt after the wife of thy neighbour: and in the other is forbidden, that we couet not an other mans land, houſe, oxe, ſeruaunt, and maide. But if the preceptes ſhoulde increaſe in number according to the number of the thinges that we luſt after, we ſhould of one commaundement make in a maner infinite commaundementes. For it is poſſible that we may couet our neighbours honors, dignityes, veſſels, money, garmentes and infinite other ſuch like thinges. But there are others, which to kepe the ful number of ten in the commaundements, haue left this commaundement: Thou ſhalt not luſt, vndeuided and haue deuided the firſt precept into two parts: ſo that in the firſt part they put this, thou ſhalt haue none other Goddes: and in the ſecond, thou ſhalt not make to thy ſelfe any grauen image &c. But I thinke that either

Whych is the firſt precepte.

of theſe partes pertayne to one and the ſame precept. And I ſuppoſe the firſt commaundement to be that, which is ſet before the reſt in ſtede of a proheme: I am the Lord thy God which hath brought thee out of the land of Egipt. For in thoſe wordes are we commaunded to count him for the true God. And that we ſhould not thinke that he is to be worſhipped together with other Goddes, ſtraight way is added the ſecond precept, wherein we are prohibited to worſhip ſtrange Gods,

In the fyrſt commaundement is offred vnto vs the Goſpell.

and grauen thinges and images. And if a man will more narrowlye conſider the thing he ſhall ſée that together with as it is his firſt commaundement is offred vnto vs the Goſpell. For God in it promiſeth that he will be our God. And in that which is mencioned of the deliuery out of Egipt, is contayned a promiſe touching Chriſt. But to returne from whence we are digreſſed, we ought certaynly to hold, that in this precept, Thou ſhalt not luſt, are prohibited our corrupt inclination and euill motions of the minde: which we ſhould not acknowledge to be ſinnes, vnles the lawe had ſhewed them vnto vs. Ariſtotle, Pigghius, and ſuch other like, for that they were ignorante of the lawe of God, contende that theſe are not preceptes.

But ſinne tooke an occaſion by the commaundement, and wrought in me all maner of luſt.] Hetherto Paul hath declared, that the lawe only ſheweth ſinne. Now he toucheth the true cauſe of all tranſgreſſions. Which cauſe he plainly calleth ſinne by which word he vnderſtandeth the corruption of nature & y remnants of original ſin. The law is as a ſcholemaſter: & therfore it only teacheth & inſtructeth. But of it ſelfe it bringeth not forth theſe euils. This place of Paul excellently ſetteth before our eyes, what maner ones we are by the tranſgreſſiō of our firſt parentes. When we are called vnto God, we flye away from him, when we are inuited to vprightnes and eternall life, we runne away hedlonge vnto ſinne and death. So that thing which ought to be vnto vs a remedy, increaſeth & aggrauateth the diſeaſe. Deſperate diſſeaſes, as a canker, and the leproſy, are of ſo great

Diſſeaſes paſt hope.

ſtubburnes, that by laying remedies vnto them they ware worſe and worſe, wherfore the phiſitions geue them ouer. Euen ſuch is our luſt. Who will abide ſuch an horſe, which how much the more he is pricked forward with ſpurres, ſo much the more goeth backward? Vndoubtedly that ſonne is of a very wicked nature, which as ſoone as he heareth the commaundemēt of his louing father, ſtraigthway with all his endeuor laboureth to the contrary. But we are fallen ſo farre, that certaine thinges therefore ſeme ſweete, for that they are forbidden vs. Therefore Salomon ſayth: waters ſtollen are the ſweeter. Auguſtine wiſely waighyng wyth

Certaine things ſeme ſweete euen therfore for that they ar forbidden.

hymſelfe thys prauity, in his booke of confeſſions accuſeth hymſelfe, for that when he was yet a childe, he wyth others ſtole away other mennes peares, not for that he was hungry, or for that he would eate them himſelfe, or geue them vnto others (for they were ſower, and he had much better at home) but only to do ill, and to committe thoſe thinges which were forbidden him. Paules whole

The ſcope of Paul.

ſcope is this, to tranſfer the fault which was layd vpon the Law, vnto our prauity. For the Law ought not to be accuſed, that it was an occaſion of ſinnes. For there is nothing ſo good, but that it may be an occaſion of greate euelles. Our ſauior ſaith of himſelf, If I had not come & ſpoken vnto thē, they had had no ſin. And in the 10. chapiter to the Hebrues: How much more greauouſer puniſhment ſemeth he worthy of, which hath troden vnder foote the ſonne of God? And Paul ſtraight way in the beginning of this epiſtle reproueth the wiſe men of the Gentles, for that when they knew God by the wonderfull order and beawty of thinges created, they yet glorified him not as God. Whereby it came to paſſe, that the knowledge of God, which they had gathered by nature, was vnto them an occaſion of

A ſimilitude.

greater damnation. If a phiſition ſhould forbid vnto one ſicke of an agew cold drinke, and he ſhould therefore begin more feruently to thirſt, that is not to be attributed vnto the phiſition. And euen as in this caſe, the corrupt affection of the ſicke party is the ground of this euill, ſo the corruption of our nature is the true and proper cauſe of ſinne. Wherfore we muſt continually pray vnto God, that it would pleaſe him to renew in vs our will. Farther we muſt put awaye

Infidelitie confirmeth & ſtrengthneth luſt.

infidelity, which excedingly ſtrēgthneth the luſt that is grafted in vs. For if we verily beleued, that thoſe thinges which are prohibited of God will certainlye bring vnto vs deſtruction, we would not vndoubtedly commit them. For when before our eies is ſet preſent death of the body, we all flye from it. But when we beleue, that that which is ſet before vs is not preſent death, or that we thinke we ſhall eſcape it by ſome meanes, we contemne the admonition: ſo if we beleued God when he threatneth death vnto ſinners, we woulde vndoubtedlye obey his commaundements But foraſmuche as there ſtill cleaueth vnto vs that poyſon of infidelity, which the deuill breathed into Adam, when he perſwaded him, that

The condition of our luſtes.

that thinge ſhould not come to paſſe, whiche God had threatned, our luſte thus ſubtelly reaſoneth with vs, that thoſe puniſhments which God hath threatned in the law, ſhall not be inflicted vpō the tranſgreſſors ſo roughly, as they are there ſet forth: and that it is poſſible that we may by ſome meanes eſcape them. More ouer by this place we ſee, that they are in miſerable and vnhappy caſe, which ar ſtraungers from Chriſt. For al thinges though they ſeeme neuer ſo good, turne

All thinges turne to euill to them that are ſtraungers frō Chriſt.

to them vnto euill, which thing Paul durſt affirme of the law, that is, of the word of God, how then can it be doubted of other things? And that which Paul ſayth, by the law is wrought in vs all maner of luſt, ſome ſo interpretate, as though before y Law there was no luſt in vs. But theſe mē ought to cōſider, that Paul wrote, that ſinne by the law wrought in vs all maner of luſt. And if ſinne wrought it, then muſt it nedes be, that it was in vs before. And when as ſuch ſinne is called luſt, it is not ſimply ſayd, that it wroughte luſte, but there is added this woorde All, which ſignifieth, whole, perfect, and abſolute luſt. Wherefore Auguſtine expounding this place, ſayth, luſt was before the law, but not full and abſolute. Nether diſagreth Chriſoſtome from this expoſition. Ambroſe alſo ſayth, when the Apoſtle ſayth, All maner of luſt, he thereby ſignifieth all maner of ſinnes. Wherefore it is very manifeſt, that Paul ment nothing ells, but that out of our contaminate and corrupt nature, when it was prouoked by the Law, ſprang all maner of ſinnes, or (as they vſe to ſay) actuall ſinnes. Nether wanteth this an Emphaſis, in me. For if theſe thinges happened in Paul, who, as he himſelfe writeth vnto the Galathi. had profited in the religion of the Iewes aboue all the men in his time, and as he ſayth vnto the Phillippians, Had walked without blame in the righteouſnes of the law, and as he writeth in the firſt to Timothe, Had from his elders ſerued God in a pure conſience, What is to be thoughte of vs, whiche are neyther ſtudious of the Lawe, nor

Whither the Apoſtle here tooke vpon him the perſon of an other man.

yet doo in any part performe the thinges which we doo know? I know there are ſome with think, that the Apoſtle here toke vpon him the perſon of an other mā, ſo that theſe thinges are not pertayning vnto him, but vnto men not yet regenerate, or ſtill wallowing in ſinnes. And Auguſtine ſemeth ſometimes to haue bene of that minde. But in his. 2. booke of Retractations the. 1. chap. he ſayth, that he was moued vpon moſt iuſt conſideration to reuoke that. For it is very playne by thoſe things which follow, that Paul entreateth of ſuch a man, as in mind ſerueth the Law of God, and delighteth himſelfe therein, which hateth euill, and is drawen agaynſt his will vnto the Law of ſinne. Wherefore he concludeth that theſe wordes ought to be vnderſtand both of Paul and of all the godly. And yet followeth it not of neceſſity that we ſhould ſay, y Paul by reaſon of natural luſt fell into al kindes of ſins. For here is not entreated of the outward actions, but of the affectes of the mind, and the firſt motions. Nether is here cōſidered what is done, but what may be done by our naturall prones vnto euill.

For vvithout the lavv ſinne vvas dead.] Then men are ſayd to be without the Law, when ether by reaſō of age they can not attayne to the vnderſtanding therof, or ells whē now being come to full age, they ether nothing at al peiſe it, or very ſclenderly. He ſayth that ſinne was dead, bycauſe, as it is written to the

How ſinne was deade.

Corrinthiās, The force of ſinne is the Law. And euē as that body is ſaid to be dead, which vtterly wanteth all maner of ſtrengths, ſo ſinne alſo was ſaid to be dead for that whē the Law was not, it was not of efficacy, & wāted his power. That which is dead moueth not it ſelfe. So ſin, whē it was not impelled by any law, nothing at all moued vs: but was ſluggiſh, & after a ſort dead, ſo y it was ether litle or in a maner nothing at al felt. But as ſone as y Lawe came, it receaued ſtrengths. Chriſoſtome interpretateth That ſinne was dead, for that it was not knowen. Vnto which opinion Auguſtine leneth, when he fayth that it was hidden. But al theſe things tend to one end. For the Law ſtirreth not vp ſin, but by knowledge. Ambroſe ſayth, that ſinne was dead, bycauſe men before the Law thought they mought ſinne freely without puniſhment. But this ſentence we haue before confuted. For we haue ſhewed, that men alſo by the Law of nature felt, that God was angry againſt ſinne, and greuouſly puniſhed it. Vnles paradueneure Ambroſe ment this, y that thing was thē more obſcurely knowne then it was afterward, when the Law was geuen. But he ſayth moreouer, that by ſinne may be vnderſtand the deuill. For he toke an occaſion by the Law, to worke in vs all maner of luſt:

The law ſheweth ſin and ſheweth not the deuill.

and he is ſayd of Paul, to haue bene dead before the Law, for that he not ſo carefully tempted men, as being ſure of them, as of his owne poſſeſſion. But as ſone as the Law was geuē, he ceaſſed of from that quietnes. But this interpretation is farre from the ſkope of the Apoſtle. For he entreateth of ſinne, which is ſhewed by the Lawe. And the Law ſheweth vices and wicked actes, and not the deuill. Which thing is proued by that which ſtreight way followeth.

For I knew not luſt, except the Lavv had ſayd, Thou ſhalt not luſt.] But it is wonderfull how Ambroſe entreating of this argument, ſhould ſay, that the deuill when the Law was geuen, loſt his dominion ouer men. For by the Law and ſinne, mē were made more obnoxions vnto the deuill. This benefite we ow vnto Chriſt, and not vnto the Law. Howbeit the Greke Scholies I knowe not by what meanes bend vnto this ſentence touchyng the Deuill. For they ſay, that it is poſſible, that as our ſauiour is ſayd to be the way, the truth, and righteouſnes: So the deuill may be called ſinne, a lye, and death. The commentaries which are aſcribed vnto Ierome, fauouring this ſentēce, bring a ſimilitude of an enuious mā, which is commonly ſo much the more moued againſt him whom he enuieth, how much the greatr the benefite is which he ſéeth is beſtowed vpō him. So the deuil when he ſaw the ſinguler gift of the law of God, geuen by God vnto man, began ſo much the more to rage againſt him, and by the commaundement of God, tooke an occaſion of raging. But whatſoeuer theſe fathers ſay, it is very plaine by the wordes of Paul, that he in this place ſpeaketh of that ſinne which is by the lawe brought to light, ſuch as is luſt. But they when they heard, that ſinne tooke an occaſion by the law, and ſeduced, and killed, thought that theſe things ought to be referred vnto ſome certaine perſon, which might be diſtinct from vs which are ſeduced and killed. But they ſaw not, y Paul by the figure Profopopoeia ſpeaketh euē

Paul vſeth the figure Proſopope •• . The commentaries aſcribed vn to Ierome make wyth the Pelagians.

of our ſinne and luſt. And they followed Origene as their author. But moſt of all, do thoſe commentaries erre, which beare the name of Ierome. For they in thys place vtterly make with the Pelagians touching originall ſinne. For thus in thē is it written. If when the law was not, ſinne was dead, they are out of their wits whiche auouch, that ſinne by traduction commeth from Adam vnto vs. Therfore here he ſayth ſinne was dead, for that it liueth not in infantes, which are without the law: that is, it is in them committed without puniſhment. For when the infante ſpeaketh ill vnto the parentes, it ſemeth to be ſinne, but yet ſinne not liuing, but dead. Although the child ſinne, yet ſinne is dead in hym: for he is not ſubiect vnto the law. Thus much in that place. But touching the ſinnes of infantes, and eſpecially of them that are not regenerate, Auguſtine, was of a farre other opinion, and eſpecially in his bookes of confeſſions. Neither do the Catholikes doubt, but y Original ſinne is traduced from Adam into his poſteritie, and that by it are condemned thoſe infantes which are

How ſinne in infantes is ſayd to e dead.

ſtraungers from Chriſt. Howbeit ſinne may be ſaid to be dead in them, for that it is not knowen of them, and for that they féele not themſelues moued therwith.

But when the commaundement came, ſinne reuiued: but I was dead, and the commaundement which was ordeyned vnto lyfe, was found to be vnto me vnto death.] When ſinne was dead, he ſaith that he liued, for y he was not troubled, neither was his conſcience made afeard. Yet did he not liue in dede: but as Auguſtine ſaith, he ſemed vnto himſelfe to liue. As, when a man thinketh that

A ſimilitude.

his enemy now ceaſeth, and is quiet, he beginneth to be ſecure. So Paul ſaith, that when he was without the law, he ſemed vnto himſelfe to liue: but when the commaundement came, things began a new courſe. Sinne (ſaith he) reuiued, and I was dead. So vndoubtedly ſcandeth the caſe. When ſinne is dead, then do we ſeme vnto our ſelues to liue. But whē it once reuiueth, we ſtraight way are dead. For we féele in our ſelues the wrath of God, and condemnation. And when the elect are ſo dead, Chriſt rayſeth them vp agayne, and killeth ſinne in them. For he pardoneth whatſoeuer is done amiſſe: and breaketh and diminiſheth whatſoeuer of the corrupt luſt is remayning. Wherfore the death of ſinne is two maner of wayes, the one is not a very death, but a counterfait death, for that y law is abſent. For ſinne

The death of ſinne two maner of wayes. All are not after one & the ſame manner killed of ſinne. Why ſinne is ſaid to reuiue.

without the law is neither knowen, nor any thing moueth vs. But the other deth of ſinne, is the true death, when as it is ſlayne of Chriſt, and crucified together wt him. But this is to be noted, that wheras ſinne reuiueth, and killeth mē, ſome are killed to ſaluation: as are thoſe which flye vnto Chriſt, and are by him reuiued: but others are killed to deſtruction: as Iudas, Cain, and ſuch other lyke, which when they knew their ſinne, diſpaired of ſaluatiō. Sinne is ſayd to haue reuiued, bicauſe it was in vs before: and as ſayth Augustine and other interpreters, bicauſe it had from the beginning, ſone after the fall of Adam, liued in the nature of man: but by little and little all the féelyng therof was cleane blotted out. But bicauſe theſe mē ſeme by the law to vnderſtand the commaundement geuen vnto the firſt parents in Paradiſe, which (as I before declared) is ſtrange from the purpoſe of Paul: therfore we muſt ſimply ſay, that ſinne reuiued, for that it now began to poure forth his ſtrengths, which before it did not, when it ſemed to be dead.

And the commaundement which was ordeyned to lyfe. &c.] He ſayth y

Howe the commaundement is ſayd to be inſtituted vnto life.

the commaundement was inſtituted to lyfe: not that it gaue lyfe, but for that it teacheth thoſe thinges which ſerue vnto lyfe, and ſeuerely requireth them, and vnles they be done threatneth deſtruction. He ſayth not, that the commaundement is death, but only turned to death: for otherwiſe the ſcope of the law is, to ſhew and aduance lyfe as much as lieth in it. But that it cannot performe it, it commeth through our default.

For ſinne toke an occaſion by the commaundement, and deceiued me, & by it ſlew me.] He repeteth that which he before ſayd, that ſinne tooke an occaſion by the commaundement, to encreaſe in vs tranſgreſſions. This repeticion (as the

The repeticion declareth the neceſſitye of the doctrin

Gréeke Scholies note) declareth that this doctrine is very neceſſary. For ſo great was the authority of the law amongſt the Iewes, that they could not be perſuaded that they were through Chriſt deliuered from it. But in this repeticion Paul addeth certayne thyngs, which before he ſpake not of. For before he wrote, that ſinne takyng an occaſion by the commaundement wrought in him all maner of luſt. Now he declareth alſo, how it wrought it: namely, by deceauyng. Farther alſo he addeth, what followed after al this luſt, beyng thus wrought. By it (ſayth he) it ſlew me. In ſumme he ſheweth thrée things, which ſinne (being ſtirred vp by y law) worketh in vs. Firſt, it deceaueth: Secondly, in them that are deceaued, it engendreth

The effects of ſinne irritated by the lawe,

What is the deceate of ſinne.

manifold kindes of ſinnes: which is to worke all manner of luſt: laſt of all it ſlayeth. But what this deceauyng is, all men are not of one opinion. Some which by ſinne will haue to be vnderſtand the deuill, referre theſe things to hys temptyng, wherby they ſay that he deceaueth vs, takyng an occaſion by the law. But ſéeyng this expoſition is not (as we haue ſayd) to be allowed, therfore we muſt of neceſſity ſéeke for an other. Auguſtine thinketh, that here is vnderſtand a double deceauyng: for firſt by the prohibition of the law is ſtirred vp our luſt, ſo that ſinnes forbidden vs, are more pleaſant vnto vs, & we take greater delight in them. Farther if there be any thyng done of vs rightly, ye ſame we wholy attribute vnto our own ſtrengths, and thynke that we haue fully ſatiſfied the law. Others ſay, that our corrupt and vitiate nature herein deceaueth vs, for that it fayneth it ſelfe gladly to admitte, and wyth great reioycing to allow the law. For we wyll all ſeme to be

We will al ſeme to be louers of vertue.

louers of the vertue. And hereof it commeth, that ſo many ſo ſoone as they heare ye Goſpell preached, wyth great reioycing receiue it: but when a life correſpondēt to the Goſpell is required at their handes, ſtraight way they ſtep backe frō it. So ſinne grafted in vs, although it fayn it ſelf to fauour the law of God: yet it continually draweth vs from it, ſo far is it of, that it truly conſenteth vnto it. Although all theſe things be true & worthy of noting, yet vnto me this ſemeth a more playner

What is the true deceate of ſin.

expoſition, to ſay, that ſinne therfore deceaueth vs, for that it perſuadeth vs, that thoſe things which are againſt the law, are profitable, and for that it turneth away our thought from the puniſhments which the law threatneth vnto vs, and biddeth vs to truſt that thoſe puniſhments may either be auoyded, or els ſhall not be ſo greuous as they are there ſet forth. And ſo in all ſinnes which we committe is mingled ſome ignoraunce, which is poured into vs by the deceate of our naturall luſt.

VVhe fore the Lavv is holy, & the commaundement is holy, & iuſt, & good.]

The concluſion of thys part. Paul followeth Dauid.

Here haue we the concluſion of this part. The Lawe is acqnited from all that ſuſpicion, whereby it was ſayd to be the cauſe of ſin. For it (ſayth he) is holy. The Apoſtle ſemeth to haue taken theſe properties of the Law, out of the 19. Pſalm, where the Law in the Hebrew is ſayd to be: Torah Iehouab Temimah meſchiuah nepheſch, that is, perfect, vpright, and pure. And when he had pronounced, that the Law is holy he addeth touching the commaundement, that it alſo is holy, iuſt, and good. He ſo ſayth as I thinke for no other cauſe, but for y he would commend the Law, and whatſoeuer is cōtayned in it. Chriſoſtome vpō this place proueth, that the Apoſtle ſpeaketh theſe thinges of no other Law, but of the law of Moſes, which thing ſeing we alſo before proued, there is no nede here to rehearſe again his reaſons. And although the Law by very good right, be ſetforth with theſe prayſes, yet ought we not therefore to thinke, that we are by it iuſtified. For Paul moſt manifeſtly ſayth, that it was ordeyned to life, but it turned vnto vs to death.

Was that then which is good made death vnto me? God forbid but ſinne that it might aypeare ſinne wrought death in me by that which is good, that ſinne might be out of meaſure ſinnefull by the commaundement. For we know that the Law is ſpirituall, but I am carnall being ſold vnder ſinne.

VVas that then vvhich is good, made death vnto me? God forbid: but ſin, that it might appeare ſinne, vvrought death in me, by that vvhich is good.] Hither to he hath cleared himſelfe of the ſclaunder which was rayſed vp agaynſt hym by his aduerſaries, as though he ſhould teach that the Lawe is the cauſe of ſinne. Now he diſchargeth himſelfe of an other crime wherof he was publiquely accuſed, as though he ſhould ſay, that the Law is the cauſe of death. For foraſmuch as death and ſinne are ſo ioyned together, that the one is alwayes engendred of the other, therefore Paul, when he had confuted the firſt obiection touching ſin, goeth to the other obiection concerning death. For before he denied, that the law was of it ſelfe the cauſe of ſinne: now he alſo denieth it to be the cauſe of death. And euen as before he defended the Law by tranſlation, when as he ſayd, that

As the law by it ſelfe is not the the cauſe of ſinne ſo alſo is it not the cauſe of death.

the luſt naturally grafted in vs is the true and proper cauſe of ſinne: So now alſo he vſeth the ſelfe ſame tranſlation, and aſcribeth death not vnto the Law, but vnto the vice grafted into vs by nature. If a man demaund what commodity hereof followeth, that our luſt beinge irritated by the Lawe, committeth more haynouſer wicked facts and bringeth death, he anſwereth, that we are thereby brought opēly to the knowledge of the malice of our naturall prauitye: which prauity herein chiefely conſiſteth, that it perniciouſly abuſeth the moſt excellent Law of God: ſo that y which was ordeyned to good, doth now bring vnto vs deſtructiō. And yet muſt we not ſticke & ſtay in this knowledge of our miſery. For the more we know, that we are in perdition, with ſo muche the greater endeuor

We muſt not ſtay in the knowledge of our miſery.

The ſcope of the whole ſcripture.

Why the law is not the cauſe of death.

ought we to flye vnto Chriſt: at whoſe hands alone we muſt looke for ſaluation, and who is the only remedy of our ſo greate miſery. And this is the ſkope of the whole ſcripture. For euery where in it is ether declared our prauity, or ells ſet forth the mercy of God thorough Chriſt. The reaſon whereby Paul proueth, that the Lawe is not the cauſe of death, is this: That whiche is ſpirituall and ordeyned vnto life, can not bring death: But the Law of God is ſpirituall and or deyned to life, wherefore it can not properlye be the cauſe of death. The Maior or firſt propoſitiō hath two parts: the firſt is, that the Law can not bring death, for that it was ordeined vnto life. This ſentēce is proued by the nature of things contrarye: For death and life, foraſmuche as they are thinges contrarye, can not at one time be found in one and the ſelfe ſame ſubiect. For it is not poſſible, that of one and the ſame Law, ſhould in the ſelfe ſame men together at one and the ſame time, be engendred both life and death. The ſecond part is, that the law is ſpirituall, and therefore can not bring death. And that is hereby proued, for that the nature of the ſpirite is, to quicken, and not to deſtroy.

VVas that then which vvas good, made death vnto me?] Thys he therefore

What is the nature of the ſpirite.

obiecteth vnto himſelf, for y before he ſemed to ſpeak things repugnant, namely, y the commaundemente was ordeyned vnto life, but yet turned to him to death. Theſe thinges ſeme at the firſt ſight not well to agree. It ſemeth that he ſhould rather thus haue ſayd: What then? Is the Law which bringeth life, made vnto me death? But Paul to ſet forth the obiection more vehemently, comprehendeth the Law vnder this word Good: or this pronowne which, is referred to y which was before ſpoken, namely, ordeyned to life. For before he had affirmed both: namely, that the Law is both good, and alſo ordeyned to life. Wherefore he now not without cauſe obiecteth vnto himſelfe: Was that then which was good, made vn to me death. God forbid. But Sinne (here vnderſtād) vvas made vnto me death. For ſo is the ſentence to be made perfect. Now he declareth what vtility the Lawe, which was geuen, broughte. For he ſayth that ſinne abuſed it and by it ſlewe vs: that (ſayth he) it mought be knowen and appeare that ſinne, by that which was good, wrought vnto me death. God would haue vs to vnderſtand, that our corruption is greate, that by the Law, that is, by a thing moſt good, it bringeth death. Paul ſpeaketh not here chiefely of the death of the body, althoughe it alſo

What death Paul here meaneth.

doo follow, but rather of that death, whereinto we incurre, when we erneſtlye fele our ſinne by the knowledge of the Law. For hereby we ſee that we are obnoxious vnto the wrath of God, & adiudged to hell fire. Which thinge when we

A taſte of ē ternall condemnation. A ſimilitude.

wt efficacy & ſeriouſly conſider we fele in our ſelues ſome taſt of eternall condē nation. By which meanes it commeth to paſſe that although in body we liue, yer we are ſayde to be ſlaine of ſinne by the Lawe. And as they which are kept in priſon, after that they know that ſentence of death is geuē vpon thē, although they are permitted to liue two or three dayes to take their leue of theyr frends, yet are they filled with incredible heauines and horror, and euery houre haue a taſt of theyr death, ſo that al that time they may ſeme rather to dye then to liue.

An other ſimilitude.

And euē as they which are ſure to be very ſhortly rewarded with a greate and looked for reward, although in the meane time they take greate paynes, yet do they nothing weighe that trouble, for that euen in theyr labors they ſeme to thē ſelues to haue after a ſort the fruition of theyr hoped for reward, and to haue it in a maner in theyr hands: So they which by the Lawe ſee & fele, that they are now condemned to eternall death, take no pleaſure at all in the delights of thys life, For euen now they fele in themſelues, that thoſe paynes are begon. But many maruell, that Paul ſhould ſay that this came to paſſe in himſelfe, and eſpecially when as he writeth vnto the Galathians, that he had profited in the religion of the Iewes aboue all the men in his time. And vnto the Phillippians, That he had

How Paul was decraned and ſlaine of ſin.

bene conuerſant in the righteouſnes of the Law, without blame: And vnto Timothe, That he had from his elders ſerued God with a pure conſcience. But Auguſtine in hys firſt booke agaynſt the two epiſtles of the Pelagians in the 8. and 9. chapiters diligently diſſolueth this doubt. He mought (ſayth he) be honeſtly conuerſant in outward workes, ſo that before men he mought without blame performe the righteouſnes of the Lawe. But before God, and as touchinge the affectes of the minde he wa not free frō ſinne. For it mought be that he thorough feare of men, or through feare of puniſhmentes, which God threatneth vnto tranſgreſſors was moued to liue vprightly: but as touching

Paul acknowledged himſelf obnoxious vnto the luſt grafted into him by nature.

luſtes and inward motions, agaynſt which, men would not that God had made any Law, he alſo was obnoxious vnto vice & ſinne. Nether was h by faith and charity as he ought to haue bene, ſtirred vp to the workes whiche he did. And that he erred, he hymſelfe teſtifieth of himſelf in many places. Vnto ye Eph. the. 2. cha. he ſayth, And you that wer dead in ſins, wherin in times paſt the walked according to the courſe of this world, & after the prince that ruleth in the ayre, euen the ſpirite that now worketh in the children of diſtruſt. Among whome we alſo had our conuerſation in times paſt, in the luſts of our fleſhe, in fulfilling the will of the fleſh, and of affections, and we were by nature the children of wrath as well as others. But GOD, which is rich in mercye, thorough hys greate loue, wherewith he loued vs, euen when we were dead by ſinnes, hath quickened vs together with Chriſt. And vnto Titus: For we alſo were once fooles, diſobedient, ſtraying out of the way, ſeruing the deſires, and pleaſures in maliciouſnes and enuy, one of vs hating an other. Such a one was Paul before he was conuerted vnto Chriſt, although he mought not vnworthely make great boaſt of his outward righteouſnes. And that thou ſhouldeſt not ſay, that he was changed and deliuered frō theſe ſinnes, when he began earneſtly to apply himſelfe vnto the doctrine of the lawe, wherein he ſo much profited, that he coulde now be neither accuſed nor ſlayne of it, he hymſelfe in the ſelfe ſame epiſtle to Titus auoutcheth, that he was

Paul affirmeth that he was iuſtified by Chriſt only.

by Chriſt only iuſtified, and by the benefite of the holy ghoſt acquited. Wherefore before he was come to Chriſte, the knowledge of the lawe coulde do nothing but kill him. For thus he ſayth, but when the bountifulnes and loue of God our Sauiour towardes man appeared, not by the workes of righteouſnes which we haue done, but according to his mercy he ſaued vs, by the waſhing of regeneration, and of the renuing of the holy ghoſt, which he ſhed on vs moſt aboundantly through Ieſus Chriſt our Sauiour, that being iuſtified by his grace, we might be made heyres according to the hope of eternall life. But vnto that which he writeth vnto Timothe, that he had from his elders ſerued God with a pure conſcience, anſwere may thus be made. That although he had not in him his conſcience accuſing him, yet this acquited him not from ſinne. For there are many and haue bene many Scribes and Phariſes, which being inſtructed with an ill conſcience, had an ill iudgement of the law of God:

They which are not well inſtructed in the lawe ar not ſometimes reproued of their conſcience.

whome yet Chriſt manifeſtly reproueth. Wherefore when as afterward came a more ſounder knowledge of the lawe, by it by reaſon of ſinne now known were they ſlayne. Farther we muſt ſee what it is that Paul goeth about in that place to perſwade vnto Timothe, he ſayth, that he geueth thankes vnto God, that without ceaſſing he maketh mencion of him in his prayers, and deſireth to ſee him. And that he ſhould not think that he ſpake this after any common maner, as though he did it only to flatter him, but ſpake not from the hart, he ſayth, that he had neuer bene accuſtomed to lye. And although his conſcience could not reproue hym of lying, yet were there a greater many other thinges, which the lawe being truely knowen mought reproue in him. And that he had not the perfect knowledge of the lawe, hereby it is manifeſt, for that he perſecuted Chriſt in hys

Paul before his cō uerſion knew not the law perfectly.

church, who is the ende of the lawe. In which thing he did nothing agaynſt his conſcience: for it was then in no other ſort enſtructed. And therfore he ſayth, be did it through ignorance and infidelity. Neither hath the law of God that power to kill, through ſinne, but when it is perfectly known. And theſe thinges are ſpoken of Paul when he was yet of the Iewiſhe religion. And how theſe thinges pertayned vnto him after he knew Chriſt, and how they pertayne to vs, ſhall afterward be declared. Howbeit in the meane time, theſe things ought to moue vs, to deteſt the naturall ſinne grafted in vs.

That ſinne might be out of meaſure ſinfull by the commaundement.] Here the Apoſtle declareth, that he entreateth not only of the knowledge of ſinne, which is perceaued by the lawe, but alſo of the comming of that wickednes which is wrought by taking an occaſion of the law. For by y figure Hyperbole

Why the Apoſtle vſeth the figure Proſopopeia.

he ſaith, that ſinne is made ſinfull aboue meaſure: And vnto ſinne by a figure he fayneth a perſon, which ſinneth, deceaueth, and ſlayeth. Which he therefore did, for that he conſidered, that we are ſlow and blockiſhe, and vnderſtand not the pernicious blot of our originall ſinne. But becauſe the lattin tranſlatiō hath aboue meaſure ſinfull. Ambroſe demaundeth whether paraduenture there be any meaſure of ſinne granted by the lawe. And he anſwereth, that there is none: for the lawe condemneth all ſinnes vniuerſally: although he confeſſe that there is

The law cōdemneth all ſinnes.

a certayne meaſure as touching the ſeuerity of God: aboue which meaſure God differreth not his puniſhements and vengeance. As it may be ſayd of the Chananites,

There is with God a certaine meaſure of ſinnes, aboue which they are not ſuffered to eſcape vnpuniſhed.

Sodoma, Gomorrha, and other nations, whome God ſuffered a longe while to eſcape vnpuniſhed: But afterward when they exceded that meaſure, whiche God coulde no longer ſuffer to excede, he vtterly ertinguiſhed and deſtroyed them. Although ſome ſay, that ſinne aboue meaſure encreaſed after the law was geuen, if it be compared with that tyme wherein the lawe was not. For then mought haue bene pretended ſome ignorance: but that ignorance, ſo ſoone as the lawe was geuen and publiſhed, was taken away: But I would rather expound this by the figure Hyperbole, that is, vnmeaſurably. For when luſt waxeth of force, we fall into all kindes of ſinnes. But the kindes of ſinnes can not be expreſſed. For euen as archers but one only way hit the marke, but yet infinite wayes myſſe it:

A ſimilitude.

ſo vertue conſiſting in the middeſt as a marke, we may infinite wayes erre from it, but there is but one only way to attaine vnto it. That which is in the Greke, 〈 in non-Latin alphabet 〉 may thus be turned in Lattin, Peccatum peccator, that is, ſinne a ſinner. But becauſe that ſoundeth not ſo well, it may be turned, ſinne out of meaſure vicious. Aristotle in his 3. of Ethikes ſayth, that of extreames the one is more vitious, and the other leſſe.

The lawe is ſpirituall, but I am carnall, being ſold vnder ſinne.] Here is rendred a reaſon why it is not to be imputed vnto the lawe, that of the knowledge thereof followeth death. For (ſaith he) the lawe is ſpirituall, but the propriety of the ſpirite is, to geue life. And this thing experience well teacheth vs. For we ſée, that bodyes do ſo long liue, how long there is in them ſpirite: and in nature, whatſoeuer

Why the law is ſayd to be ſpirituall.

is moued of it ſelfe, and hath in it by any meanes life, it hath it by the benefite of the ſpirite. Wherefore if the lawe ſhould of it ſelfe bring death, doubtles it ſhould do it againſt the nature of the ſpirite. And the lawe is called ſpirituall for two cauſes. Firſt becauſe it was not deuiſed of mans vnderſtanding, as ciuil laws are: but was written by the miniſtery of Moſes in mount Sina, God himſelfe by his ſpirite being the inditer thereof. Wherefore comming of the ſpirite being the author thereof, it is call ſpirituall. It is called alſo ſpirituall: for that not being content with outward actions, it perſeth euen to the will and to the minde, and to the inward motions, ſenſes, and ſpirites of a man, and commaundeth vs to obey it with all the ſoule, and with all the ſpirite. Wherefore they are fowly deceaued,

An error in diſtinguiſhinge the law from the Goſpel.

which ſo diſtinguiſhe the olde lawe from the new, that they thinke that the olde lawe only reſtrayneth the hand, but the new pertayneth alſo to the affectes of the minde. For they are not to be counted to ſatiſfy the olde lawe, which obſerue only an outward righteouſnes. And if they do not that which the lawe commaundeth, that which they do doubtles pleaſeth not God: yet rather it is to be counted ſinne. The lawe of God foraſmuch as it dealeth not with vs after a ciuill maner, is not

The law of God dealeth not with vs after a ciuill manner.

content only with an outward honeſty of maners. Wherefore nether Socrates, nor Ariſtides by their righteouſnes ſatiſfied the lawe, though they be neuer ſo much commended of writers. And when the Phariſey had geuen thankes vnto God, for that he was not as other men, but faſted twiſe in the weke, and did many other thinges which mought pleaſe men, Chriſt pronounced, that he went not to his houſe iuſtified. But without al doubt he ſhould haue obtayned righteouſnes, if by thoſe his workes which he made mencion of, he had ſatiſfied the meaning of the lawe. This excellency and perfection of the commaundementes of God, carnall men vnderſtand not, ſo that the Iſraelites when Moſes came downe from the mountayne, could not looke vpon the brightnes of the countenance of Moſes. neither could they abide it. And we alſo ſo long as we vſe this vayle of humane reaſon,

The law of God is not vnderſtand by the force of humane reaſon.

ſhall not be able to behold the ſpirituall light of the lawe. Origene thinketh that the lawe is therefore called ſpirituall, for that it is not to be expounded according to the letter, as commōly it is ſayd, but by allegoricall ſenſes. But ſeing Paul here entreateth of the ten commaundementes, as that precept which is of him rited, Thou ſhalt not luſt, plainly declareth, this interpretation ought vtterly to bee counted from the purpoſe. For in this part of the law we may not deale with allegories. Neither doth Paul therfore ſay, that he is carnal, for that he vnderſtood not

In the Decaloge allegories haue no place.

allegories, but for that he felt in himſelf affections ſtriuing againſt the law of God Now then foraſmuch as the law is ſpirituall, in that manner that we haue now declared, it followeth of neceſſitie, that it of his owne nature bringeth not death, but rather lyfe. For ſo Moſes in Deut. the 30. chap. ſayth: that he had ſet forth vnto

The law of it ſelfe bringeth life.

the Iſraelites life, and death: good, and euill: bleſſing, and curſing. For the perfect obſeruation of the law draweth with it, bleſſing, life, and good: and y violating therof bringeth curſing, euil, and death. And the law commaundeth not tranſgreſſion,

It lieth not in our will and choiſe. in as much as we are corrupt, to choſe life.

but obſeruation. But yet it lieth not in our choyce or will, of our own accorde to chuſe good, life, and bleſſing. For the commaundemēts of the law, are diſpleaſāt vnto vs, vntill the ſpirite of Chriſt come. And Chriſt ſayth: If thou wylte enter into lyfe, kepe the commaundements. And Dauid in the 19. Pſalme ſaith: That the law restoreth the mynde. Which teſtimonies if they be rightly vnderſtanded, teach this ſelfe ſame thing. But if a man demaund, whether theſe proprieties of the law, at any time attaine to their effect. We aunſwer, that they do: but yet euen then whē

The law ſheweth forth his effects in the regenerate.

the law is written not only in tables, but alſo in our hartes, and bowels. For thē, although the law be imperfectly expreſſed in our workes, yet are not the promiſes therof made fruſtrate, which in the elect of God are performed, not thorough merites, but thorough grace and mercy. After y the Apoſtle had in ſuch ſort cōmended the law, he rendreth a reaſon, why of it he drew not life, but death.

Bicauſe (ſaith he) I am carnall, ſold vnder ſinne.] Here the crime of ſlaying, & the increaſe of ſinne is tranſferred from the law to the corruption of our nature. And there is nothing more gratefull vnto God, then for vs to accuſe our ſelues, & with due prayſes to ſet forth his worde. It was not poſſible to deuiſe a more apte commendation of the law. For Paul doth not only ſet forth the ſinguler dignitye therof, but alſo ſpeaketh that, which he ſaith is well knowen and vnderſtande of all the godly.

We know (ſayth he) that the law is ſpirituall.] And to make this the more playne, he ſetteth againſt it our vncleannes.

I (ſayth he) am carnal, and ſold vnder ſinne.] The law is the maiſtreſſe of vertue, and enemy of all vices. I abhorre vertue, and folow vices euen againſt my will. When he ſayth that he is carnall, he meaneth that he was infected with

Why Paul ſaith that he is carnal

originall ſinne, and corruption. For, that euill is deriued from Adam by the fleſh, whiche yet containeth not it ſelfe in the fleſhe, but poſſeſſeth the whole man and all his ſtrengthes. And the better to declare what this worde carnall, ſignifieth, he

Why we are ſaid to be ſolde vnder ſinne.

addeth, ſold vnder ſinne. For euen as bondmen are oftentimes drawen and impelled of their maſters to that which they would not: ſo are we by originall ſinne drawen to many things which we allow not. Neither are we only vnder ye bonds of Originall ſinne, but alſo through our owne will we adde therunto a great hepe of ſinnes. Wherfore we are boūd with many kindes of ſnares. By this metaphore Paul notably ſetteth forth our captiuity. The Iewes were oppreſſed with greuous ſeruitude, when they were captiues in Egipt: neither were they any gentler delt with, in Babilon: but moſt cruelly of all were they handled vnder Antiochus. But there can no ſeruitude be compared with this, wherof Paul now ſpeaketh: for in

No captiui ye can be compared with ſeruitude of ſin.

thoſe ſeruitudes was only an outward enemy, and the caſe was only touching the life and goodes of the body. But here we haue an enemy in the inward partes, and in the very bowels: and our minde is ſubiect vnto ſinne, euen againſt our willes, and we reſiſting it. We were ſold, ſo ſoone as Adam had ſinned. For by one man ſin entred into the world, and in hym all men haue ſinned. We were ſolde gratis, that is, for nothyng: for there was no iuſt cauſe which draue our firſt parentes to ſinne.

why we are ſayd to be ſold gratis.

Farther alſo, foraſmuch as when we are borne, we draw ſinne with vs, neither take we it vpon vs of our owne will, therfore are we ſayd to be ſold gratis. Auguſtine vpon the booke of Iudges the 17. queſtiō, wondreth at this phraſe of ſpeach in the Scriptures, wherby men are ſaid to be ſold gratis, when as no price at al was

What to be ſolde gratis ſignifieth.

payd for them. And he ſaith, that by this phraſe is ſignified nothing els, but that y Iſraelites were deliuered of God into the power of their enemies, of whom they ſhould be afflicted no otherwiſe, then if they had bene bought bondmen. And he ſayth that this word gratis, which is red in the Pſalmes and in Eſay, is very aptly put: For that God when he in ſuch ſort deliuered the Iewes into the power of ſtraungers, got therby no honour or worſhipping at all, as a reward or price. For they were idolatrers. So we are ſayd to be deliuered gratis both vnto the deuill, & to y corruptiō naturally grafted in vs: for y by thē redoundeth vnto God, neither honour nor thanks. For they are enemies vnto God, & do cōtinually beare hatred againſt him. But as we are ſold gratis, ſo alſo are we redeemed gratis: not but y

We are redeemed gratis. Achab ſold him ſelfe to do euill.

Chriſt hath paid for vs both his lyfe & bloud: but for y we haue therunto geuē nothing of our own, neither ar we iuſtified by any our merite. The ſelf ſame phraſe of ſpeach is red in y 1. boke of Kings ye 21. cha. of Achab y wicked kyng: He was ſolde to do euill in the ſight of the Lord. But in the Hebrew phraſe this word, Hithmabo, ſignifieth, that he ſold himſelf: both for that he willingly, and of his owne accorde dyd thoſe things, wherunto by the luſt grafted in hym he was moued: and alſo for that thorough his owne will he had therunto added many kindes of ſinnes. Auguſtine in hys 41. treatiſe vpon Iohn, compareth this ſeruitude wherby we liue in vnder ſinne, with the ciuill and outward ſeruitude: and in that compariſon ſetteth before our eyes in how vnhappy eſtate they are, which are in ſuch ſort ſolde vnder ſinne, and made ſeruantes vnto the tiranny therof. A bondeman (ſayth he) is in

A compariſon betwen the ſeruitude of ſin, and ciuile ſeruitude.

ſome hope to chaunge hys lord or maister, if he chaunce to be ouer cruell and froward towardes hym. For by one meanes or other he practiſeth wyth ſome to buye hym of hys Lorde, and counteth it a great benefite, if he may leaue his cruell Lorde, and obteyne a gentler. But ſinne ſo cleaneth in vs, that there is no man whiche can hope for any ſuche change. They which are ſeruants as touchyng ciuile ſeruitude, are in good hope, that they ſhall at one tyme or other, find the meanes to runne away from theyr Lords. But as for vs, whether ſhall we go? wherſoeuer we ſhall be, we ſhall draw wyth vs the tyran ſin. Suppoſe that there were one which would redeme vs. Is it not of neceſsity, that he be free from the common Lord, whoſe ſeruantes we are, that is, from ſinne? I thynke verily it is. For other wyſe, whatſoeuer he ſhould buye, ſhould be bounde vnto ſinne, vnto whome he, though he were now a redemer, is alſo a ſeruaunt. But there can none be found free from ſinne, except only our Lord Ieſus Christ. Wherfore vnto hym let hym go, whoſoeuer wyll be deliuered from ſinne. But a man will obiect. But the Apoſtle ſayth, that we are now deliuered from ſinne: for thus he writeth: But now we beyng deliuered from ſinne, are made the ſeruantes of righteouſnes, Why then doth he nowe complayne, that he is ſold vnder ſinne? Here muſt we call to mynd that which we haue oftentimes ſaid: that we are in déede deliuered by Chriſt, but yet not with a full deliuery, but only

Our deliuery is not yet full and perfect.

with a deliuery begonne: which then at the laſt ſhall be perfect, when our laſt enemy death ſhall be deſtroyed: and when (as Paul ſayth) this mortall body, ſhall haue put on immortality: and this corruptible body ſhall be made incorruptible. But in the meane tyme we poſſeſſe not a full liberty, but a liberty hoped for. Now then ſeyng that we are ſtill carnall, and ſold vnder ſinne, it is our partes continually with faithfull prayers to cry vnto the lord: & not without good aduiſement to approue thoſe things which are pleaſant vnto vs: but rather let vs haue in ſuſpiciō all things y are ours: for that frō the bondſlaues of ſin can nothing lightly be looked for, which is in very dede good. And whē we are oppreſſed with any calamity, let vs in no wiſe complain of God, as though he afflicteth vs without any our defect. For it is not poſſible, but that of them whiche liue vnder ſinne ſhould be many

It is not poſſible but that we muſt nedes commit many thynges amiſſe.

thinges amiſſe committed. The thinges which Paul before ſpake in this chap. that he knew not ſinne, and was ignorant of luſt, when he wanted the lawe, and as ſoone as it came, ſinne excedingly encreaſed in him, and ſo increaſed, that of it through the commaundement he was ſlayne, and ſuch other like thinges, all theſe (I ſay) the Pelagians eaſely graunted mought be vnderſtand of Paul, both when he was yet an infant, and alſo whē he was of full age ſo long as he endeuoured not himſelfe to an vpright life. But here they ſomewhat ſtaggered, when they ſaw that he ſayd of himſelfe, and that in the preſent tempſe, The lawe is ſpirituall:

Here falleth away much from free will.

but I am carnall being ſold vnder ſinne. For here they felt that ſomewhat, but what do I ſay ſomewhat? yea rather, that very much falleth away from frée will. They ſaw moreouer, that he can not be iuſtified at his owne pleaſure, which is driuen to be the ſeruaunt of ſinne, and which after he is come vnto Chriſt, is ſayd yet notwithſtanding to be ſold vnder ſinne, ſo that he can not in all poyntes fulfill the lawe of God which is ſpirituall. Wherefore they went about to wreſt theſe wordes of the Apoſtle to an other ſenſe. For they ſayd, that he called himſelfe carnall, for that whileſt he here liued he had not yet put on the ſpirituall fleſhe, which we ſhall haue in the reſurrection: but ſtill caried it about with him, which in the meanetyme was obnoxious to many troubles. They added moreouer, that therefore he ſayth, he is ſold vnder ſinne, for that he was ſubiect vnto that death, which had through the ſinne of Adam crepte into the worlde. For to be ſolde vnder ſinne, after them, is to be ſubiecte vnto death, and vnto other iniuries, and troubles of this life, which haue by the meanes of ſinne crept into the world. And by this meanes, in Gods name, they thought, that they had excellently well interpretated Paul, although they make no mencion at all of the vice of nature, of the corruption of mans diſpocition, and of the prauity of all the partes both of the ſoule and of the body, traduced through Adam into all his poſterity. But Paul far

Againſt the Pelagians.

otherwiſe therefore ſaith, that he was ſold vnder ſinne, for that he did thoſe things which he would not: but thoſe thinges which moſt of all he would, he did not: and for that when as to will was preſēt with him, yet he found no ability to performe that which is good: and for that he fel into that infelicity which he lamented, ſo that he felt a lawe in his members, which ſharpely fought agaynſt the vnderſtanding of the minde. Theſe ſentences and cauſes being diligently conſidered, it is very manifeſt, that Paul bewayled not the death of the body, or the afflictions of this life, but his owne corruption, which he had (as wel as other men) drawen from Adam. Foraſmuch as there are certain things which Ambroſe noteth in this place, which are not to be contemned, it ſhall not be amiſſe here to write his iudgement. Firſt he acknowledgeth, that theſe thinges are to be vnderſtand of the lawe of Moſes. Farther, that the lawe is therefore called ſpirituall, for that it calleth vs backe from ſinne, and prohibiteth vs to geue vnto creatures that worſhipping, which is due vnto God only. Moreouer he teſtefieth, that we are faſt bound with a double bond: firſt by reaſon of Originall ſinne, which we haue drawen from Adam: ſecondly by reaſon of infinite other ſinnes, which we our ſelues haue added. He confeſſeth alſo that we are ſo bounde vnto ſinne that we can not vſe our owne power. By which wordes we may gather, that our frée will is not a little hindred.

Ambroſe confeſſeth that free will is not a little hind red. The deuill mingleth himſelfe with our thoughtes.

Farther he ſayth, that by reaſon of all theſe thinges it commeth to paſſe, that the deuill mingleth himſelfe with all our thoughts: which he could not do but through ſinne. Wherefore ſeing that we can not diſcerne our owne thoughtes from thoſe, which are of the deuill offred vnto our mindes, it is neceſſary, that we oftentimes looke vpon the lawe of God. Here we ought to note, that Ambroſe affirmeth that the deuill mingleth himſelfe with our thoughtes: which the Scholemen will not abſolutely graunt.

For, that which I do, I know not, For what I woulde, that do I not: but what I would not, that do I. If thē I do that which I would not, I conſent to the lawe that it is good.

For that which I do, I know not.] He now by reaſon he proueth, y he is ſold vnder ſinne, for that he doth not thoſe thinges which he would himſelfe, but is rather

He which of neceſſitye followeth the will of an other man is a ſeruant bought for mony.

violently drawn to thoſe things which he would not. But he y of neceſſity followeth the will of an other man, and doth not his owne will, vndoubtedly is in no better eſtate then a ſeruant bought for money. And this is to be vnder tiranny, to be led vnto thoſe thinges, which thou thy ſelfe in minde and in will alloweſt not. And when he ſayth, that he doth not thoſe thinges which he woulde, he meaneth that will, which is now by the benefite of Chriſt made comformable vnto the law of God: which nether willeth, nor not willeth any thing, but ſo farre forth as it ſéeth it ether allowed or diſſalowed of the lawe of God. Wherefore the Apoſtle rightly of this concludeth, that the lawe of God is good: becauſe the minde of men regenerate being now after a ſort amended ſo iudgeth of it. And whē as he ſaith, that he doth not thoſe thinges which he would, and imputeth not that let vnto the lawe, it remaineth, that that is to be aſcribed vnto our luſt, and naturall vice, which of his owne nature is euill. For beſides theſe three, there is no other thing, whereunto that can be imputed. And he ſayth that he doth not the thinges which he would, for that he is not led by his iudgemente as he is regenerate, but is reſiſting and againſt his will drawen backeward of luſt. Into this infelicity incurre we through ſinne, ſo that we ceaſſe to be Lords of our owne motions and workes. But we were not ſo at the firſt framed. This place declareth how broken and diminiſhed, our frée will is left vnto vs. For we fréely and of our owne accorde do

Free will broken and diminiſhed.

thoſe thinges, which in our owne iudgement we allow not. Neither are we the ſeruauntes of ſinne, only touching the inferior partes of the mynde, (as ſome hold) but all whole, whatſoeuer we are touching nature. For if there be any thing in vs which reſiſteth, that commeth of the ſpirite of Chriſt. Neither are we for any other cauſe ſayd not to will, or not to do that which we do, but for that being inſtructed by y ſpirite of God, we determin & appoint with our ſelues y that is not to be done which we do. Holy men are ſometimes angrye more then they would be, and ſpeake ſometymes many thinges, which they would afterward were vnſpoken.

An example

Dauid in his anger ſware, that he would kill Naball the Carmelite, with all his whole famelye. But beinge admoniſhed by the woordes of Abigail, he reuoked his dangerous othe. Our hart, ſayth Ambroſe (as it is cited of Auguſtine) is not in our owne power. We ſometymes appoynt with our ſelues, that we will with an attentiue hart pray vnto God: but for that many thinges offer themſelues vnto our thoughtes, we ſtraight way filthyly wander from our talke with God.

That which I do, I know not.] That which he afterward ſayth, he hateth, and would not, he now ſayth, that he knoweth not. But foraſmuch as knowledge is of two ſortes, the one ſimple, which iudgeth or determineth nothing of the thing

Knowledge of two ſorts

knowen: the other which ether alloweth or diſſaloweth it, Paul ſpeaketh of this latter knowledge: ſo that the ſenſe is, that which I do, I know not, that is, I allow not with the full aſſēt of my minde. Althoughe, as Chriſoſtome admoniſheth, out of theſe wordes may be picked an other ſenſe. So great a perturbation commeth of ye affects, that what we do we conſider not. For ye deceit of y entiſemēts of y luſt is ſubtle & great. Subtle men hauing ben long time practiſers of craftines, although

The entiſements of the luſt. A ſimilitude. D f rence betwene Paul and the Philoſophers.

we ſée what they do, yet oftentimes they ſo beguile our eies, ye we perceaue not what they do. Aristotle ſayth that in euery ſinne is mingled ſome kinde of ignorāce. Although betwéene y philoſophers & the ſēſe of Paul there is ſome differēce For they thinke this power to be grafted in the nature of the minde, reaſon and will, alwayes to deſire and to approue that which is good: but the confuſion beginneth only in the groſſer partes of the ſoule. But the apoſtle affirmeth, that al the partes of man both the inferior and the ſuperior, doo by reaſon of originall ſinne reſiſt the ſpirite of God. But ſeing that both from himſelfe and from the Law he remoueth away the cauſe of ſinne, it is manifeſt that it hath hys place only in luſt grafted in vs. And ſeing he ſayth, that he himſelf doth not the things which he would, and which are euil, much les vndoubtedly doth the Law them. For he by the Law vnderſtoode that theſe things are not to be done. Wherfore herehence haue we a commondation of the Lawe, and he doth not here (as heretikes faine, which frowardly peruerte the ſayings of Paul) blame the Law.

For that vvhich I vvould, I doo not, but that vvhich I hate that doo I.] Some thinke that this is to be referred only vnto the firſt motions But ſeing the ſcripture manifeſtly ſayth, that the iuſt alſo fall: and that we all in many thinges offend: I ſe no cauſe why we ſhould into ſo narrow a ſtreight contract this ſaying

Theſe thinges are not to be drawē onely to the firſt motiōs

of the Apoſtle. For I doubt not, but that euen holy men alſo haue not only ſome times euill luſts, but alſo ſometimes doo certayne thinges which ought not to be done. But they are ſtreight way ſorye, and they accuſe themſelues, and as much as lieth in them correct the ſinne. And yet I would not that any mā ſhould hereby thinke, that I affirme, that the iudgement of the ſpirite, and the purpoſe of the will renewed, abideth ſound, whē the godly fall into moſt heynous wicked

The iudgement of the ſpirite abideth not ſound in faultes that are very haynous.

factes: as when Dauid committed adultery, and murther. For theſe ſinnes are of that kind, whereof the Apoſtle ſayth, They which doo ſuche thinges, ſhall haue no portion in the kingdome of God. Wherfore Auguſtine made an excellent diſtinctiō, namely, that a crime is one thing, and ſinne an other thing. Wherefore ſeinge in this kinde of crime the right of regeneration is after a ſort loſt, it is not to be tought, that Paul thereof ſpeaketh in this place.

Now then it is no more I that doo it, but the ſinne that dwelleth in me. For I know that in me, that is, in my fleſh dwelleth no good thing: For to will is preſent with me, but I finde no ability to performe that which is good.

It is not I that doo it.] He affirmeth, that he doth it not, for that he all whole doth it not. For in reſpect that he is regenerate, he abhorreth from that whiche he doth. The luſt and vice whiche is by nature grafted and planted in vs, is it which wreſteth from vs many things. But they which are wiſe fly vnto Chriſt, that he may make that ſeruitude which they ſerue more milde: which thinge he not only doth, but alſo mercifully forgeueth the thinges that are committed amiſſe. Wherfore for theſe cauſes Paul denieth that he doth that thing, which he doth. And vndoubtedlye it is to be aſcribed vnto the ſingular gift of God, that we will not, and that thoſe thinges diſpleaſe vs, which we doo: and contrariwiſe that we wil, and wiſhe thoſe thinges, which we doo not. For thys propertye is not in all men. For it is in them only which are now grafted into Chriſt, and regenerate in him. In dede Iudas, Cain, and Eſau were diſpleaſed with their ſin, but yet not therefore, for that they allowed the Lawe of God: but for that they now began to fele their own diſcommodity, and calamity, and deſtruction. For

How ſins diſpleaſethē that are deſperate. Difference betweene the godly & the vngodlye.

they were not touched with any loue of the Law, and wil of God. So much difference is there betwene a godly man and an vngodly: The godly mā although he fall, yet he doth not from the hart violate the lawe of God. For he hath euer thys in hym, that continually he reſiſteth, and repugneth ſinne. But the vngodly man neuer doth good from the hart, or eſcheweth euill as the law commaundeth. For he alwayes hath a regard vnto gayne, commodity, fame, and ſuch other like thinges, and not vnto the will of God. Theſe declare that Paul ſpeaketh

Paul in this place ſpeaketh of himſelf and of the regenerate.

thoſe thinges, which are contayned in this chapiter, of himſelfe and of the ſayntes, which are now in Chriſt regenerate: For he ſayth that in mind he ſerued the Lawe of God: and to will was preſent with hym: but to performe that which is good he found no ability. And when he had cried out, vnhappy man that I am, who ſhall deliuer me from this body ſubiect vnto death, He added a geuinge of thankes, for that he knew that by Chriſt he ſhoulde attayne to it. Thys can not they •• which are ſtrangers from Chriſt, and vngodly, and voyd of y holy ghoſt.

Teſtimonies where by is proued that holy men haue ſinne.

They which deny thys, are thereunto by thys reaſon chiefely moued, for that they perſwade themſelues, that ſinne can haue no place in holy men: when yet the ſcripture teacheth farre otherwiſe. For Paul vnto the Galathians ſpeaking of the godly, writeth in a maner the ſelfe ſame thinges that he doth now in this place: walke ye (ſayth he) inſpirite, and performe not the deſires of the fleſh. He ſayth not, haue ye not the deſires of the fleſhe, but performe them not. And the fleſhe (ſayth he) luſteth agaynſt the ſpirite, and the ſpirite agaynſt the fleſh: ſo that whatſoeuer thinges ye would, ye doo not. This is it which he here ſayth, I doo not that which I would Dauid ſayth, Who vnderſtandeth his ſinnes? Cleuſe me from my hidden ſinnes. Enter not into iudgment with thy ſeruaunt, for in thy ſight ſhall no liuing creature be iuſtified. And Eſay ſayth, that our righteouſneſes are like a clothe ſtayned with the naturall diſſeaſe of a woman. And the Lord commaundeth vs to pray. Forgeue vs our treſpaſſes If we ſay we haue no ſinne (ſayth Iohn) we deceaue our ſelues and the truth is not in vs Iames ſaith, we all offende in many thinges. The Fathers alſo affirme, that Paul

Auguſtine proueth that Paul ſpeaketh of himſelf and of the regenerate. Ambroſe of the ſame iudgement.

in thys place ſpeaketh of himſelfe. And amongſte other, Auguſtine agaynſt the two epiſtles of the Pelagians the 10. chapiter. And the reaſons that moue him thereunto are thoſe, for that the Apoſtle ſayth. It is no more I that do it, I delight in the Law of God. Vnhapyy man that I am, who ſhall deliuer me frō the body of this death There is no condemnation to thoſe which are in Chriſt Ieſus. Agayne. We alſo grone which haue receaued the firſt fruites of the ſpirite. Ambroſe in his booke de Paradiſo, is of the ſame iudgemēt: And to the ſame purpoſe is he cited of Auguſtine in his. 6. booke agaynſt Iulianus: in his booke de philoſophia, or de Sacramento: which booke is not at this day extant.

But ſinne that dvvelleth in me.] This metaphore of dwelling, is very much

The Metaphore of dwelling.

vſed in y holy ſcriptures: nether ſignifieth it vnto vs any thing els, but a true & mighty preſēce. In this ſēce it is ſaid, The word was made fleſh: & dwelt amongſt vs. And in the old teſtament is oftentimes red, that God dwelt amōgſt the children of Iſraell. And Paul to the Corrinthians ſayth, That we are the temple of God, & that the holy ghoſt dwelleth in vs. But here we muſt beware of the error of y Maniches, which hold, that man conſiſteth of two natures, the one good, and the other euill: and y they are both mingled together: but thorough Chriſt it is come

An error of the Manichies.

to paſſe, that the euill is ſeperated from the good: and thruſt out, to the people of darkenes. For they ſaw not, that y euil was ye corruptiō of nature, which nature otherwiſe was good but they ſayd, that it doth by it ſelfe exiſt, & hath a certayne ſubſtaunce: and that it is ſeperated from the good by thruſtinge forth, and by flyinge away, and not that it ceaſſeth to be. But the truth teacheth, that Chriſte healeth ſinne and the effect or want, and ſo healeth thē, y they haue no more any being. The Apoſtle in thys place entreateth not of our cōmon euils: but of our chiefeſt euils whiche pertayne to the ſtrife betwene the ſpirite and the fleſh, and doo trouble and confound both whatſoeuer we haue inwardly or outwardlye. For whē we do any thing we not only not do ſo much as both we our ſelues deſire, & alſo is required of y law: but we haue alſo y fleſh by all maner of meanes raging fighting, and ſtriuing againſt the will of God. Neither do we y good which

What is the good which we would do & do not.

What is the euell which we would not do and yet do.

All our woorkes haue nede of forgeuenes. The fleſh & the members, the mind and the inwards man how they are to be taken.

we would, but that euill which we hate. If thou demaūd what that good is, which we would, we can aunſwer nothyng els, but y it is y which the law cōmaundeth vs. For it is the onely maiſtres of all that which is good. Hereby it is plaine, that we do not that which is commaunded in the law. Againe, the euill which we hate is nothing els, but that which by the law is prohibited. Wherfore we cannot deny, but that by our euill motions and wicked deſires, the law of God is violated. Neither ought we to denye, but that they are ſinnes: which yet our aduerſaries will not graunt. Moreouer hereby we gather, that in all the things which we do, we haue nede of forgeuenes: and that our workes are not of ſo great waight: that for them we ſhould be made acceptable vnto God, and merite the eternall kyngdome. In this place are vſed the names of the fleſh and of the members: and on ye the other ſide of the minde and of the inward man. Which are not to be diſtinguiſhed touching the partes of the body and of the mynde. But on the one ſide is ſignified the whole man, as he is not regenerate, neither hath yet perfectly and vniuerſally put of the prauity of nature. On the other ſide alſo is vnderſtande the whole man as he is now regenerate, and hath receiued at the leaſt ſome parte of ſpirituall regeneration. They are farre deceiued which thinke, that although we beleue not in Chriſt, yet the minde and will in vs is wholy perfect in nature. For they remember not what Paul writeth to the Corinthians: The naturall man vnderstandeth not the thynges which are of the ſpirite of God. For theſe wordes plainly declare, that our vnderſtanding hath in it much darkenes & corruption, whē as we are ſo vnapt to the vnderſtanding of thinges ſpiritual. And that thou ſhouldſt not thinke that theſe thinges pertaine vnto them only that are not regenerate, & which are yet ſtraungers from Chriſt, Augustine declareth, that they belong alſo vnto the beleuers, both by thoſe thinges which go before, and by thoſe alſo which follow. For, that Paul there entreateth of them that are baptiſed, is by that proued, which he before wrote. Are ye baptiſed in the name of Paul? It is proued alſo by that which followeth after: Know ye not that ye are the temple of God, and that his ſpirite dwelleth in you? And if they are pronounced to be ſuch, which are of the vnperfecter ſort amongſt the beleuers, what is to affirmed of thoſe which are vtterly ſtraungers from Chriſt? Doubtles ſeyng they haue receiued no part of iuſtification, there can dwell in them no good. Let them go now which bable, that before regeneration

Againſt workes preparatory.

may be done of vs ſome good workes, which may pleaſe God, & wherby we may (as they ſpeake) merite of congruity. Let them alſo conſider how wiſely they are wont to ſay, that if men do that which lieth in them, God will graunt vnto them his grace. For, if they do that which lieth in them, they ſhal do nothing

He which doth that which lieth in hym doth but euill.

but that which is euill. For, as Paul ſayth, there dwelleth in them no good. Wherfore, ſeyng they are moued only by the ground of their corrupt nature, doubtles they commit ſinne. And that the Apoſtle ſpeaketh not of the nature of y outward fleſh, and of the viſible body, it is hereby proued, for that when as in the epiſtle to the Corinthians he admoniſheth them to eſchew fornications, he ſayth, that our bodies are the temples of the holy ghoſt. Wherfore it ſhould be falſe, that in our fleſh dwelleth no good, if fleſh ſhould be taken in that ſignification. Wherfore, in thys place as we haue ſayd, fleſh is taken for the whole nature infected wyth ſinne. Of this Paul pronounceth that he knoweth, that in it dwelleth no good: Neither wanteth this an emphaſis, that he ſayth that he aſſuredly knoweth. For he ſaw, that others, and in a maner the moſt part of mē felt not this. And I would to God y we once thorough felt it.

For to will is preſent with me: but I finde no abilitie to do that whiche is good.] Neither doubtles had he this power to wil, but ſo farre forth as he had it of the ſpirite which renueth vs. This he proueth in the epiſtle to the Philippians.

We haue not of our ſelues to will any thing vprightly.

For when he had ſayd: Wyth feare and tremblyng worke your ſaluation, leſt any man ſhould thynke, that he can performe thys by his owne ſtrengthes, ſtraight way he addeth: For it is God which worketh in you both to wyll, and to performe: And that no man ſhould thinke, that he may through his holines deſerue this, he addeth, accordyng to hys good wyll.

To will is preſent with me.] Some thynke that by the nature of this worde Adiacere, which is engliſhed, to be preſent, is ſignified the weakenes of our wyll. But I do not thynke that Paul had hereunto a regard. For, that euill alſo of luſt, which is mighty & of force in vs, is a little afterward ſayd to be preſēt with vs by the ſame word. It is true in déede that theſe men ſay, that the vpright purpoſe in vs, beyng neuer ſo much regenerate, is yet weake. Which thyng although it can not ſufficiently be proued by thys worde Adiacet, yet is it proued by that which followeth. But to do good I finde no ability. For that muſt nedes be a weake wyll, which can not burſt forth into acte. For this verbe Adiacere ſignifieth to be

We are in the middeſt and are pricked forward both of the ſpirite and of the luſt. A ſentence of the Pelagians.

on euery ſide at hande, to be readye, and to pricke forwarde. We are in the myddeſt, and eche part is at hand. On the one ſide we are vrged wyth the pricke of the ſpirite, to wyll good thinges: on the other ſide euill is at hand, wherby the good wyll is letted. Augustine in hys booke de natura & gratia agaynſt the Pelagiās confuteth theyr error by thys place. For they ſayd, as it is there had in the 50. and 51. chapiters: If to ſinne be in vs, there muſt nedes be in our nature a poſſibility not to ſinne. And if it be in vs to ſée or to hear, there muſt néedes be in our nature a poſſibilitie of not ſeyng or not hearyng. And this poſſibility they will haue to be ſo fixed vnto nature, that it can not be ſeparated from it. Thys (ſayth Augustine, mought haue after a ſort ſome lykelihoode of truth, if our nature were perfect as it was instituted of God. But foraſmuch as it is now maymed and weake in vs, we can not be ſaid

In our corrupt nature we haue not the power not to ſinne.

to haue naturally any poſsibility not to ſinne. For he which is whole in hys legs and feete, as in hym it lyeth to walke vpryghte, ſo in hym is a poſsibilitye not to halte. But if thou ſuppoſe one that is now lame, in hys nature is no poſsibility of walking vpryght. Farther Auguſtine reproueth this ſentence, although it be vnderſtand of nature being perfect. For neyther was the poſſibility not to ſinne geuen vnto vs at the beginnyng

The power not to ſinne was ſeperable from mā

inſeparable from nature. For although it were in the firſt man, yet was it ſeparable both from hym and from hys poſterity through hys fall: euen as both we therof haue in very déede experience, and Paul alſo here bewayleth the loſſe therof. For he ſayth: That to wyll in dede was preſent wyth hym: but how to do good he found no ability. Where then is that poſſibility not to ſinne? Why doth not the Apoſtle vſe it? Verely of it was entreated in thys place. But Paul right well ſaith, y he found no ability how to do good. Auguſtine de nuptiis & concupiſcentia, in his 1. boke

Good is not perfectly done vnles wicked •• ſues e abſent.

the 29. and 30. chap. excellently well declareth thys place. That which is good (ſaith he) is not performed, vnleſse wycked deſires be abſent: which thyng is not had in this lyfe, neyther is thys fulfilled which is written: Thou ſhalt not lust. And yet is not thys precept vnprofitably ſet forth vnto vs to be beleued. For by it we vnderstand, that we ought to ſeeke a medicine, when as we ſee, that we are daungerouſly ſicke of thys diſeaſe. It is cō maunded alſo, that we mought know, wherunto we ought in thys mortall lyfe by profiting to endeuour our ſelues, and wherunto we ſhall attayne in that most bleſsed immortalitye. For vnles it ſhould one day be performed, it ſhoulde not haue ben commaunded at all. Wherfore godly men as they performe not that which is good, foraſmuch as they wante not euill deſires: ſo alſo performe they not that which is euill: for that although they oftentymes

We ſhould not be commaunded not to iuſte, vnles it might at the eaſte way be performed in an other life.

fall, yet the good and holy deſires ceaſe not in them: wherby they reſiſt ſinne, & are called agayne into the ryght way.

For I do not the good thing which I would: but the euil which I would not, that do I. Now if I do that which I would not, it is no more I that do it, but ſinne that dwelleth in me. I finde then a lawe vnto me, when I woulde do good, for that euill is preſent with me. For I delight in the lawe of God concerning the inner man. But I fele an other lawe in my members rebelling agaynſt the lawe of my mynde, and leading me captiue vnto the lawe of ſinne, which is in my members. O wretched man that I am, who ſhall deliuer me from the body of this death? I thanke God thorough Ieſus Chriſt our Lord. Then I my ſelfe in my mynde ſerue the lawe of God, but in my fleſhe the lawe of ſinne.

For I do not the good thing which I would, but the euill which I would not, that do I.] He before ſpake the ſelfe ſame ſentence, nowe only he addeth theſe two wordes, good and euill, which before he added not: although the lattin interpreter hath added them of his owne hed.

Now if I do that which I woulde not, it is no more I that do it, but ſin that dwelleth in me.] Here endeth he the reaſon, whereby he proued, that he was ſold vnder ſinne: for that he did not his owne will, but the will of it. And here in dede he mought haue made an end. Howbeit it ſemed good vnto the holy ghoſt, to vrge the thing more vehemently. And therefore Paul tarieth the longer in this matter, and more plainly openeth what he had had experience of in this ſtrife. He ſpeaketh with great affection, ſo that he contayneth not himſelfe from cryint out, wherby to bewaile y miſery of our conditiō. And he ſheweth ye there is but one only

There is but one way to liberty, & that is by Chriſt.

way of liberty, and ye ſame is through Chriſt. Wherfore for it he geueth thanks. This is the ſkope of the Apoſtle in this whole diſputation, to leade vs from the lawe (by which we coulde not be ſet at liberty) vnto Chriſt: and by that meanes to proue that which he at the beginning entended, namely, that we can not by the lawe be iuſtified. The thinges which are ſo often repeted, we ought to thinke to be very neceſſary, and alſo not very well knowen vnto vs. Farther theſe things

The things that are ſo often repeted, ar both neceſſary & alſo not very well knowne vnto vs.

are not repeted without ſome addition, whereby are not a little made plaine thoſe thinges which were ſpoken. Here the Apoſtle entended to declare two thinges: firſt that he would that which is good: and thereof he reaſoneth, that he felt in hys minde a delectation in the lawe. But thoſe thinges wherein we delight we deſire to be brought to paſſe. The ſecond is, that he declareth that he is plucked away and letted, ſo that he can not fulfill his owne will. And this he hereby proueth, for that he doth thoſe thinges from which he abhorred. But theſe thinges are to be vnderſtand in a diuers reſpect as they terme it. For as he was regenerate, he abhorred from thinges euill, and deſired better: but as hee was not regenerate, he was drawen vnto thoſe thinges whiche hee woulde not, and fell into worſe and worſe. The effecte of his exclamation is therefore expreſſed in this ſtrife, to geue vs to vnderſtand, that theſe thinges are not entreated of, lightlye or coldly, but with great féeling and with certayne experience. Now that I haue briefely declared the expoſition of this place. I will come to the knitting together of the wordes of the Apoſtle, and examine euery perticuler part of them.

I find a law vnto me when I would do good, for that euill is preſent with me.] This is doubtles an obſcure ſentence, and may haue diuers ſenſes. For if we take the lawe, (which we ſée is here put infinitly and without contraction) for the vice and corruption of nature, then may we thus interprete it, that it is a let vnto vs when he would do good. Of which ſaying is rendred a reaſon, for that euill is preſent with me. As if he ſhould haue ſayd, this is the cauſe why I am letted from doing good. But if this word lawe, be taken in good part, and do ſignifye the commaundementes of God, then muſt we of neceſſity adde a verbe whych ſignifieth not a let, but an exhortation and ſtirring vp. And ſo may be gathered thys ſenſe, when I would do good I finde the lawe of God, allowing, approuing, exhorting and inſtigating me. But if thou demaunde, why then do I not good? I anſwere: for that euill is preſent with me, therefore am I letted and called backe from the good purpoſe of my minde. Wherefore the obſcurenes commeth two maner of wayes. Firſte the lawe is put infinitelye, whiche maye be drawen ether vnto luſte or vnto the commaundemente of God. Secondly there is no word added, whereby is ſignified, ether let, or contrariwiſe impulſion or exhortation. Ambroſe thinketh, that here is ſignified the lawe of God, which he ſayth geueth a conſent. For, that can not be vnderſtand of our conſent, whereby we in minde ſerue the lawe of God. For, this we owe, not vnto the benefite of the law, but to the ſpirite of Chriſt only, that the will of God ſhoulde be pleaſant to our mynde. But after that by his helpe we come once to this poynt to will thinges good and vprighte then if we looke vpon the lawe, we ſhall finde that it (as Ambroſe ſayth) geueth a conſent vnto vs. Chriſoſtome confeſſeth that it is a hard place: howbeit he thinketh that by it is ſignified the lawe of God: and ſayth that it prayſeth and approueth all the good and iuſt thinges which we would do: but the euill which is preſent with vs is a let that we can not performe thoſe things. And hereby is manifeſt the infirmity of the lawe, which can in déede approue thinges right, & commendeth the will of hauing them: but can not remoue away the impedimentes and lettes, neither can bring to paſſe that we ſhould not ſinne, or not be condemned. But I, if I may herein declare my minde, do by the lawe vnderſtand that conditiō whereunto we ought to obey: and this I iudge to be the minde of the Apoſtle: I finde a condition and a decrée layd vpon me namely, by originall ſinne, and naturall luſt, that when I would do good, euil euer is preſent with me. This is the puniſhement of the lawe whereinto we al incurre by the tranſgreſſion of our firſt parentes. Ambroſe ſemeth to demaunde, where ſinne or euill is preſent with vs. And he aunſwereth, in the fleſhe: it lieth and watcheth as it were before the dores, and at the gate: ſo that the will after y it hath decréed any thing that is good, if it will come forth and performe the ſame, findeth a let euen at the very gate. A pleaſant inuentiō doubtles, and ſuch which ſemeth to expreſſe that which ſhall afterward be ſpoken of. That we in mynde ſerue the lawe of God, but in fleſhe the lawe of ſinne. If thou agayne demaunde, how it commeth to paſſe that ye euill is preſent with vs in the fleſh & not alſo in the mynde, he anſwereth, that it thereof commeth, for that y fleſh only is by traduction deriued from Adam. For therefore ſinne paſſeth through the fleſhe, and after a ſort dwelleth in it, in maner as in his houſe. Which otherwiſe ſhould rather be placed in the ſoule, as which ſhould rather ſinne then the fleſh, if it ſhould be by traduction. But ſeing it is not by traduction, thereof it commeth, that ſinne dwelleth not in it, but in the fleſh. That the ſoule is not by traduction, let vs for this tyme graunte: althoughe Auguſtine be ſomewhat in doubt touching that matter. Yet do I not ſée, why we

Sinne is preſente not onely in the fleſh but alſo in the ſoule.

ſhould deny but that ſinne is alſo in the minde. I graunt indede, that the firſt entrance of corruption is through the fleſh, and that originall ſinne is traduced from the parentes through the ſede and the body: but it ſtayeth not there. For from thence it ſtrayeth throughout all the partes of the ſoule and of the body. Howbeit this word Adiacere, which is engliſhed to be preſent, I vnderſtand no otherwiſe then I before interpretated it: namely, to be at hand, to be redy, to vrge, and to pricke forward.

I delight in the lawe of God concerning the inward man.] Two things he put forth, that his will was to do good, but euill was preſent with him, whereby his entent was made fruſtrate. Now he diligently explicateth ech part. If we ſhould follow Chriſoſtomes mynde, namely, that when we appointe to do any thing rightly, we finde the lawe allowing and approuing our purpoſe, then ſhould not this ſentence be amiſſe, that we on the other ſide, delight in the vnderſtanding of the lawe, as it ſemeth to delight in our purpoſe, and to conſent vnto it. But this is now to be of vs conſidered, with how great warines, Paul now encreaſeth and amplifieth that, which he before had ſimply ſpoken. He before ſayde, that he willed that whiche is good, that he conſented vnto the lawe that it is good: nowe he after a ſort goeth vp one ſteppe higher, which pertayneth only vnto the Godly. For theyr will towardes the lawe is not a colde will, but pleaſant, feruent, and

The will of the godly towardes the law is not cold. The vngodly are not kindled with a true loue to that whiche to good. The ſaints tooke great pleaſure of the law of God.

vehement. With great endeuor they contende, that they may indéede performe that which in minde they deſire. But the vngodly although by a naturall light which is not vtterly extinguiſhed in them, they haue ſome knowledge of iuſtice, and vertue, yet are they not kindled with a true loue of things good. Wherefore y Apoſtle writeth not theſe things vnto thē, but vnto ye godly, which euery moment ſtriue againſt y luſt which is grafted in thē by nature. But how great a pleſure y good mē take of y law of God, many places of y ſcripture teſtefie. Dauid in his 1 9. pſalme ſayth, Bleſſed are they which walk in the Law of the Lord, and which ſeke the teſtemonies thereof. And in his 1. pſalme. Bleſſed are they which meditate in his Law day and night. And in an other place, The Law of God (ſayth he) is more precious then gold and precious ſtones, and more ſwete then hony and the hony combe, And other infinite ſuch like teſtemonies. But there is very much difference betwene the godl and men ſtraungers from Chriſt. For the wiſe men amongſt the Ethnikes did

Difference betwene the Ethnikes and godly men.

put the greateſt part of theyr felicity herein, that they might alwayes remember the notable actes by them done. But they greatly reioyſed not of the knowledge of the true and perfect righteouſnes, bycauſe they perfectlye knew it not. But the ſayntes contrarywiſe alwayes caſt theyr eyes vpon the Law of God, and when in it they ſe before theyr eies drawen out the portrature of a iuſt man, and the perfect image of God, whereunto we are created, they can not but wonderfully reioyce. But afterward whē they turne aſide theyr eyes to their works they are excedingly ſory, for that they ſe them ſo much to fayle of the example ſet before them. So paynters, when they ſe an image excellently ſet forth, they

A ſimilitude.

take therein great pleaſure. But when as hauing enterpriſed to make ſuch an other, they ſe that they can not attayne to that liuelines and excellency, they begin to be ſory and to be angry. There is noted alſo in Pecockes the ſelfe ſame

An other ſimilitude.

kinde of affection: for when they haue erected vp theyr fethers, they delighting in the pleaſant variety of the colours, ſeme much to reioyce. But agayne, when they behold theyr deformed and blacke fete, ſtreight way theyr courage is deiected, and they let downe theyr fethers. So the godly delight in the Lawe of God, and are inflamed with great loue to his commaundementes: but contrariwiſe they lament and are ſory for the filthines, which they find to be in al their works.

Concerning the inward man.] Sithen Paul calleth the regenerate part of man by this name, it can not be doubted, but that he ſpeaketh of the whole man. For man conſiſteth not only of the body and of fleſh, but alſo of the ſoule, and of that part, whiche they commonlye call, rationall. And this whole man is called both inward & outward. He is called the Inward man, in that he is moued by

The whole man is called both inward and outward in diuerſe reſpectes.

the ſpirite, which worketh in our inwarde partes, and of ſtony hartes maketh fleſhy hartes. But he is called outward in that he is taken with the delights of this world, with riches, honors, goodly ſhewes, and ſuch like thinges. For all theſe are outward thinges. So the Apoſtle hath now proued the firſt part which he put forth, namely, That he would doo good, and that he delighted in the law of God concerning the inward man. Now he goeth to the other part: to declare, that he is agaynſt his will drawen to other thinges.

I fele an other Lavv in my members, reſiſting the Lavv of my mind, and leding me captiue into the Lavv of ſinne, vvhtch is in my members.] This Law which he deſcribeth is the force of ſinne, and of our naturall corruption. He calleth it the Law of members, for that before he called this whole euil the body of ſinne, but a body hath members. Farther members in this place ſignifieth (as I haue before admoniſhed) all the powers of the minde, and all the partes of the body now contaminate with ſinne. The Apoſtles minde was to declare, that this diſeaſe drawen from our birth ſtayeth not only in ſome one part of vs, but perſ th thorough out the whole man, and thoroughout-all his partes. Here we haue ſondry

Sondrye names of lawes.

What the law being a large taken ſignifieth.

names of Lawes: for hece is mencioned, The Lawe of God, The Lawe of the minde, The Law of ſinne, The Law of the members. And this hereof commeth, for that ye Law is largely taken for all that whiche gouerneth, & moderateth our actions. And bycauſe our actions procede not all from one greūd, thereof it commeth, that there are diuers names of Lawes. Although the Law of ye mind, and the Law of God, is one and the ſame. It is called the Law of God, bicauſe by it is expreſſed the will of God. And it is called the Law of the mind, for that it raigneth chiefely inwardly, and is moſt knowen in the minde. The Law of ſinne alſo, and the Law of the members is one and the ſame. It is called the Law of ſinne, bycauſe ſuch luſt is of it ſelfe ſinne, and of it ſelfe bringeth forth other ſinnes: and it is called the Lawe of the members, for that it vſeth all our

Why ſinne to adorned with the name of law.

partes, ſtrenths and faculties for inſtrumēts. Chriſoſtome warely admoniſheth, that ſinne is not for any his owne dignity adorned with the name of Lawe: for that commeth thorough our default, for that we obey ſinne as a Lawe. For ſo Chriſt called Mammon, Lord, and Paul called the bely, God.

Rebe ling, 〈 in non-Latin alphabet 〉 .] There is a greate conflict betwene theſe two Lawes, for the Law which is in my members, laboureth to lede me away captiue, and to make me a bondſclaue vnto the Law of ſinne. But if the Law of ſin and the Law of the memvers, be one and the ſame, how is the one ſayd to lede away a man captiue vnto the other? This is not without greate conſideration

Luſt grafted in vs impelleth vs to actual ſinnes.

ſayd: For ſo long as luſt grafted in vs, which is ſinne, reſiſteth the Law of God, by which Law the knowledge of the minde is enſtructed, it impelleth vs to many kindes of ſinnes. Thoſe are commonly called actuall ſinnes, whereunto our luſt and corrupt o ſpoſition incline vs. But this maketh vs ſubiect vnto the law of ſinne, that is, vnto death: for death (as we haue before hard) followeth ſinne, as the fruite and ſtipend thereof. And although that Law be placed in the members, yet ought no man therefore to ſurmiſe, y the nature of the body or of the fleſh is euill. Sinne paſſeth in dede through the fleſhe, but thereof it followeth

The conſtitution of the fleſhe is not euill.

not that the conſtitucion of the fleſh is euill and condemned: If a man ſhoulde mingle poyſon in a cuppe of gold, that drinke ſhould indede be venemous and euill: howbeit the gold notwithſtanding ſhould be gold, and rētayne ſtill his dignity.

An argumēt againſt the Maniches.

In this place Chriſoſtome reaſoneth agaynſt the Maniches. For they ſayd that both the Law of God & our fleſh are euill, for that other of them proceded from a certayne euill God. Here ſayth Chriſoſtome, If the fleſh be euill, as ye ſay, then muſt ye nedes confeſſe, that the Law is good, as that which reſiſteth the fleſh. Wherefore which way ſo euerye turne your ſelfes (ſayth he) ye are confuted: which thing commeth not to paſſe in doctrines of the Church. For it houldeth, that both the Law of God, and alſo the nature of our fleſh are good: but ſinne only is euill.

O vvretch that I am, who ſhall deliuer me from the body of this death?] Whē he felt himſelfe in a maner oppreſſed in the conflict of theſe two Lawes, he crieth out, and confeſſeth himſelfe to be miſerable: which he would not haue bone,

That whiche maketh miſerable, is ſin.

vnles he had felt himſelfe oppreſſed with ſome great & greuous euill. But there can nothing be more greuous then miſery and death. Theſe two Paul ioyneth together, and complayneth, that he is agaynſt hys will drawen vnto them. By the body of death he vnderſtandeth our vitiate and corrupt nature: the whole man (I ſay) as it is brought forth of the parentes. From thys body he deſireth to be deliuered. Vnto the Phillippians he ſayth, That death, if it ſhould happen vnto him, ſhould be vnto him greate gayne, not that he deſired to put of his life: but for that he wiſhed to put one a better life. And this expoſition is more agreable with the wordes of the Apoſtle, then that which Ambroſe hath, that by the body of ſin

This exclamation pertaineth to a godly man. An example of true repentance.

He wiſheth not for death but deliuerye from ſinne.

are to be vnderſtand all maner of ſinnes. And thys exclamatiō commeth nether from an vngodly man nor from one liuing in ſecurity: but from one conuerted vnto Chriſt, and ſtriuing agaynſt ſinne and deteſting it, which he feleth to be ſtil ſtrong in him. Here is ſet forth vnto vs an example of true repentance, which y life of a Chriſtian ought neuer to wāt. Paul in this place wiſheth not for death, but to be deliuered from prauity and corruption. And he vſeth an interrogatiō, to ſignifie that he can not be deliuered ether by the Law, or by a good conſciēce, or by the ſhewe of good workes: but deliuerye is to be hoped for at Chriſtes handes onely.

I geue thankes vnto God through Ieſus Chriſt our Lord.] He vſeth alſo an other exclamatiō, for that he felt that thing to be by faith & grace graunted vnto him, which by any other meanes he could not attaine vnto. Theſe affectes are

Contrarye affectes of the godly ſucceedinge the one the other.

contrary, and ſucceding the one the other in the mindes of the Saintes: that firſt they are excedingly ſorye for their miſery, and after that they excedingly reioyce for the redemption which they haue obteyned through Chriſt. And ſo vehement are theſe motions, that Paul by the figure Apoſiopeſis, leaueth the ſentence cut of and vnperfect. For, that is left vnſpoken, which ſhould finiſh vp the ſentence. For neither doth Paul aunſwer to the firſt interrogation, neither alſo doth he here expreſſe, wherfore he geueth thankes. And if a man rightly weigh theſe two affectes,

A due order of theſe affectes.

he ſhall finde that they are in moſt due order placed the one to the other. For in the firſt exclamation being oppreſſed of ſinne he imploreth aide. But in the ſecond, when as he felt that he was now heard, holpen, and deliuered, he geueth thankes: and that through Ieſus Chriſt our Lord: not through Mary, or through Iohn Baptiſt, or through his owne workes, or through any ſuch like kinde of thing: but thorow him only, which is alone and the only mediatour betwene God and man.

There is but one onely redemer and mediator. Paul confeſſeth himſelfe to be deuided.

Wherefore I my ſelfe in minde ſerue the law of God, but in my fleſhe the law of ſinne.] Paul in theſe wordes cōcludeth that which he from the beginning entended: namely, that he was deuided, and that in as much as he was regenerate in Chriſt he willed and deſired good thinges: but in as much as he was ſtill carnall, he was obnoxious vnto ſinne. He ſayth that he is a bond ſeruaunt, which is to be vnder Tirans, and ſayth not that he fréely aſſenteth thereunto. But ſtraight way in the next chapter he will declare, how it was no hurt vnto hym through Chriſt, that in fleſh he ſerued the lawe of ſinne: for that there is now no condemnation to them that are in Chriſt Ieſus. But here we muſt beware of the peſtilences of the libertines, and furies of our tymes: which by theſe words of the Apoſtle go about to excuſe their moſt haynous wicked factes. For they ſay, that they in fleſhe

In this place we muſt be ware of the Libertines.

only committe fornication, and dronkennes, and lyue vncleanely: but in mynde and in ſpirite are pure, and do ſerue the lawe of God. Of which matter, Auguſtine excellently well entreateth in his 45. Sermō, De tempore. The lyfe of man (ſaith he) is a warfare: but one day it ſhall come to paſse, that we ſhall attayne vnto a triumph. Wherefore the holy ſcripture vſeth the termes both of fighting & of triumphing. Here is ſet forth the deſcription of the battaile when as mention is made of the lawe that rebelleth, and leadeth away captiue: and he which is againſt his will led away captiue imploreth ayde. The ioy of the triumph is ſet forth vnto vs in the epiſtle vnto y Corrinthyans, where it is ſayd, death is ſwallowed vp in victory, death where is thy victory? death where is thy ſting? Theſe doubtles are the words of them that deride their enemyes, and which, when they haue gotten the victory, triumph. Wherfore there is no cauſe, why they ſhould aſcribe vnto themſelues theſe words which fight not, which reſiſt not, which ſtriue not: but fall now hedlōg into all maner

Theſe are the wordes of them that ſtriue and not of them that 〈…〉 dly in ſins. In this battaile we haue alwaies ſome hurt.

of ſinnes, boaſting y they haue in the meane tyme a cleane harte. Vnto this battayle cōmeth alſo luſt, & laboureth to wreſt ſomewhat from thée. But it is thy part not to geue place, but to reſiſt, to fight, and to continue ſtill in the battayle: wiſe yet in the meane tyme with Paul, to want this enemy. Becauſe in thys battaile although thou wholy yeld not thy ſelfe yet alwayes will thou or nill thou, thou ſhalt be ſomewhat hurt. It were a greate deale better for thée to performe that which the lawe commaundeth, thou ſhalt not lust, ſo that there mought be in vs no euill deſire. But this is a full righteouſnes: which foraſmuch as it can not here be had perfect, this only remayneth, that we follow not after luſtes. They will not follow thee if thou deſire thinges iuſt and ſound: why then ſhouldeſt thou conſent to follow after them. This is doubtles a thing vnſemely, ſeing they are thyne enemyes. For no man that is wiſe will follow his enemy. When Paul ſaith In mynde I ſerue the lawe of God, but in fleſhe the lawe of ſinne, ſhall we thinke that he or ſuch like as he was, would for euery light prouokement to wrath, haue hurt or killed his neighbour? or for euery impulſion of the fleſh, haue committed adultery or fornication? No doubtles. But he fought, he ſtroue, he ſuffred not ſinne to beare rule and to raigne in his mortal body. And Paul thus wrote of himſelfe, that

Why Paul wrote theſe thinges of himſelfe.

the godly mought by this place receaue ſome conſolation. For otherwiſe when they ſhould ſometymes feele themſelues moued and tikled with ſuch deſires, they mought thinke that they are vnacceptable vnto God and hated of hym, and that they pertayne not vnto Chriſt. But when they ſee that Paul writeth theſe things both of himſelf, and of other godly men, and of the regenerate, they beginne to plucke vp their ſpirites, and to haue a good hope of their ſaluation. Wherefore they which thinke, that Paul in this place tranſferred vpon himſelfe the perſon of an other man, let them conſider of how great a conſolatiō they depriue the church of Chriſt. Wherefore let theſe wordes ſo be taken, that they both bring conſolation vnto them that ſtriue, and alſo nothing helpe the outragious opinions of the libertines.

Foraſmuch as the Apoſtle hath in this chapter ſpoken many thinges of the

Offre wil.

infirmity of our ſtrengthes, and of that ſeruitude whereby we are obnoxious vnto ſinne, it ſhalbe good ſomewhat in this place to entreat of the liberty of our wil: that we may afterward teach, how the prouidence and predeſtination of God taketh not away will from men: which neither alſo is taken away by his power whereby he doth whatſoeuer thinges he will, nor by the appoynted order, or connexion of cauſes of thinges. Of which matters (as I hope) we ſhall more largely entreate in the 9. and 11. chapters. Wherefore at this preſent we will only enquire,

The queſtion to contracted to the 〈◊〉 co e b originall 〈…〉 e.

how much our naturall prauity whiche came by originall ſinne hath lefte vnto vs of fre wil: eſpecially, ſeing that whatſoeuer we do rightly, the ſame is ſaid to be attributed wholy vnto the grace of God. And although this word, frée wil, be not red in the holy ſcriptures, yet ought it not to ſeeme a thing ether fayned or inuented. The Grecians call it 〈 in non-Latin alphabet 〉 , which is, of his owne power, or of his

This word free will is not red in the ho y ſcriptures. What is free.

What choyſe is. When the will is free. Free choyſe conſiſting in the will hath his rootes in reaſon. In reaſon error two manner of wayes. Luſte foloweth the weaker argumentes. We deliberate not but touching things that are to be done. We deliberate not touching all things that are to be done.

owne right. Which ſelf thing the Lattines ſignify when they ſay, Arbitrij libertatem, that is, the liberty of the choyce or will. For that is frée, which followeth not the will of an other, but his owne will. But the choice ſéemeth herein to conſiſt, that we as it ſéemeth good vnto vs, follow thoſe thinges which are decréed by reaſon. But then is the will frée, when according to his luſt, it imbraceth theſe thinges which are approued of the vnderſtanding part of the minde. Wherefore the nature of frée choiſe, although it moſt of all conſiſteth in the will, yet hath it his groundes in reaſon. But they which wil rightly vſe this faculty or power, muſt chiefyly ſée vnto, that there be in reaſon no error. And that commonly commeth two maner of wayes. For other it is hidden from vs what is iuſt and vniuſt in the doyng of thinges: or if we ſée that, yet in iudgyng of the reaſons whiche are accuſtomed to be alledged on other ſide, we faile. For alwayes in a maner our luſt adioineth it ſelfe vnto the weaker argument. By whiche meanes it oftentimes commeth to paſſe, that the ſtronger and better reaſon is neglected and forſaken: which thing in diſputations, we ſee oftentimes happeneth. For they whiche will defend the weaker part, are accuſtomed with all maner of ornamentes & colours to pooliſhe it and to ſet it forth, that the hearers beyng allured by cloquence and counter feate ſhewe, ſhould not peaſe the ſtrēgth and waighte of the reaſon. Farther this is to be knowen, that men cōmonly deliberate not touching all maner of thinges: but onely touching thoſe whiche are called 〈 in non-Latin alphabet 〉 that is, which are to bee done of vs. Nether do all y thinges which we either folow or refuſe, nede deliberatiō. For there are certayne good things ſo manifeſt & ſure, that it is inoughe y they be once named. For ſtreight way they are ether choſen or refuſed. Such as are felicity, infelicity, life, death, and ſuch other like. But there are other thinges more obſcure, or meane, about which men are wont to deliberate. That God is to be worſhiped all men without any doubting cōfeſſe. But in what maner and with what rites or ceremonies he is to be worſhiped, there is greate doubt put. That it is profitable for men to inhabite in cities, and to maynteyne felowſhip together, all men knowe. But with what Lawes they are to be gouerned, or what kinde of common welth is beſt to be vſed, therof oftētimes great doubtes

In what things free will conſiſteth. Definition of free will. Fower differences of ſtates.

ariſe. In theſe and ſuche like thinges is free will occupied, and thus we may define it. Free will is a faculty or power, whereby we ether take or reiect, as it ſemeth good vnto vs, thinges iudged by reaſon. But whither there be any ſuch power or no in man, or how it is in him, can not with one anſwere be declared. Firſt, it is neceſſary, that we diſtinguiſh the ſtate and condition of man. Now, in man there are found at the leaſt fower differences of ſtates. For the ſtate of Adam when he was at the beginning created was far diuers from that ſtate after his fal: ſuch as is alſo now y ſtate of all his poſterity. Farther they which are regenerate in Chriſt are in a far better ſtate, then they which liue wtout Chriſt. But we ſhalbe in moſt happy & moſt free ſtate, when we ſhall haue put of this mortal body. Wherfore we will vnto y queſtiō make anſwer according to theſe fower conditions or ſtates. That Adam when he was firſt created had free will

Adam was free in his firſte eſtate. Thre kinds of workes.

all men beleue. Whiche thinge before I ſhall declare I will note three diſtinct kindes of workes whiche are in vs. Some workes pertayne to nature, as to be ſicke, to be in health, to be noriſhed, to concoct meate, and ſuch other like, where in although the firſt man was farre more happier, then we are at this preſent, yet was he ſubiect vnto ſome neceſſity: for it behoued him both to eate, and to be noriſhed, and to receaue meate. Howeit he was free from all calamities, which mought bring death. There are other workes, which after a ciuill or morall conſideration are ether iuſt or vniuſte. The third kinde is of thoſe workes, whiche pleaſe God, and are acceptable vnto him. As touching all theſe, man at the beginning was made free. For he was created vnto y image of God, vnto whō is nothing more agreable thē true and perfect liberty. And of him it is thus writtē God crowned him with glory and honour. Againe. Whē he was in honor he vnderſtode it not. But what honor can there be, where liberty wanteth? laſtly God made ſubiect vnto him all thinges which he had created: whiche doubles he could not truly and after a right maner haue gouerned, if he had ben created a ſeruaunt to affectes and luſts. But touching that ſtate in what ſort it was, foraſmuch as therin ſcripture fayleth vs, there can nothing certainely be affirmed. Auguſtine in his booke de Correptione & Gratia, The helpe (ſayth he) of the grace of God was geuen vnto Adam. Such an helpe it was, which he mought both forſake when he would, & wherin he mought abide if he would: not wherby, to wi . And as touching this, Auguſtine

The grace whiche we now haue is preferred before the grace of Adam.

is not a ford to preferre that grace which we now haue obteined thorough Chriſt, before that grace which Adam had in paradiſe. For now by the grace of Chriſt we doo not onely abide if we will: but alſo as Paul ſayth, by it we haue both to will and to performe. For the harte of the beleuers is changed, ſo that of not willing, they are made made willing. But this, To will, was in ye choiſe of ye firſt man, nether was it the grace of God which wrought this in him. But why

Why God when he created Adam gaue vnto him free will.

God gaue vnto Adam free will, when he was firſt created, Auguſtine bringeth this reaſon in his. 2. booke delibero Arbitrio, for that God had decreed to declare towards him, both his goodnes and his iuſtice. And would haue declared towards him hys goodnes, if he had done well: which vndoubtedly he could not haue done vnles he had ben free. But if he ſhould behaue himſelfe filthily and haue done ill, God would vſe towardes him the ſeuerity of his iuſtice. But he when he was free fell miſerably. And euen as Chriſt deſcribeth the man that went downe frō Ieruſalem to Iericho to haue fallen vpon thienes, & to haue ben ſore wounded of them: ſo he hauing not only his garment taken away, loſt al his ornaments, but alſo hauing receaued many woundes, was left for dead and paſt all hope. Wherefore we ſay, that as touching thys ſecond ſtate, when we are ſtrangers

Vnto them that are not regenerate is very little liberty left. What liberty they that are not regenerate haue.

from Chriſt, there is but a little liberty remayning vnto vs. For we are both ſubiect vnto the neceſſities of nature, and alſo will we or nill we, are afflicted wt diſeaſes, and laſt of all are killed by death, howbeit there is ſome liberty left as touching workes ciuill and morall. For they are both ſubiect vnto our naturall knowledge, and alſo paſſe not the ſtrengths of our will, although in them alſo men fele a greate difficulty: for that outragious luſts reſiſt morall honoſty. Entiſements and pleaſures alwayes beate our ſences: and theſe ar futhered by euil counſelers: Sathan alſo continually vrgeth, and impelleth vs: For he enueiyng the commodities of man, and perceauing that by ſuch workes is ſtill retayned ciuill diſcipline, coueteth by all maner of meanes to ouerthrowe them. But y mans power and ſtrengths may do much in theſe ciuill thinges, at the leaſt as touching iudgementes many good Lawes ſet forth by Licurgus, Solon, Numa and by others manifeſtly declare. And Paule to the Romanes: dooſt thou thinke (ſayth he) o man, that thou ſhalt eſcape the iudgement of God, when as thou dooſt the ſelf ſame thinges which thou iudgeſt? Moreouer in theſe thinges there are two poynts which are not to be ouerhiped. Firſt that God vſeth y wil of men to thoſe ends,

God vſeth the will of mē to ends by hym apappointed. The euētes of thinges are gouerned by the arbitriment of God and not by ours

whiche he himſelf hath appoynted The ſecond is, which dependeth alſo of y firſt, that thoſe euentes followe not, which they, which apply themſelues vnto theſe ciuill workes, appoynte. For oftentimes farre other thinges happen, then they could euer haue thought vpon. And therefore the Ethnikes were oftētimes very ſore troubled. Pompey, Cato, and Cicero thought to thēſelues, y they had takē very good counſels. But when they tooke not place, there remained nothinge to the authors of them, but deſperation. For they being fruſtrated of theyr counſels, aſcribed al things to fortune and chaunce. But that y ſucceſſe of things, & euent of counſels is in the hand of God, Ieremy declareth, ſaying, The waye of man is not in his owne power: nether lieth it in man to direct his owne ſteppes: whiche

God is the author of counſels and geueth ſucceſſe to thinges as pleaſeth him.

place the Hebrues expoūd of Nabucadnezar: who they ſay wēt forth of his houſe not to make warre agaynſt the Iewes, but agaynſte the Ammonites, as it is written in the 21 chapiter of Ezechiell. But when he came into awaye that had two turninges, he began to deliberate, and to aſke counſell of the inwardes of beaſtes, of idols, and of lottes, by the brightnes of a ſworde, and beinge by that meanes admoniſhed, turned to inuade Iewry, and leuing the Ammonities veſeged Ieruſalem. Theſe two thinges are not hidden from y godly: both that God is the author of all counſels, and alſo geueth vnto matters whatſoeuer ſucceſſe pleaſeth him. And therefore they appoynt nothing with thēſelues, but with thys

The godly alwayes appointe thinges with this condition, if God ſo wil.

condition added, If God ſo will: which thing Iames warned vs that we ſhould doo. And Paul in his epiſtle to the Romanes ſaith: that he deſired to haue a proſperous iorney vnto them, but yet by the will of God. Wherefore if thinges happen otherwiſe then they hoped for, they comfort themſelues, for that they know that God theyr moſt louing father prouideth better both for his kingdome and for theyr ſaluation, then they coulde haue prouided for themſelues. And they haue alwayes that in theyr mouth which Dauid ſang, Vnles the Lord builde the houſe, they labour in vaine which build it. Wherefore this is theyr care, to frame theyr counſels to the word of God. And the euent they committe vnto God. And ſo on euery parte they worke ſurely. But in thoſe workes which are acceptable

In tho workes which are acceptable vnto God, they 〈…〉 r ſtraungers from Chriſt haue no liberty at all.

and greatefull vnto God, men being ſtrangers from God haue no libertye at all. Hereof it came, that Auguſtine ſayth in his Enchiridion, That man vſing fr e will ill, loſt both himſelfe and free will. For, when in the battaile ſinne got the vpper hande, it broughte man into bondage. I knowe there are ſome, whiche thus interpretate thys ſentence of Auguſtine: that Adam loſt free will, as touchinge grace and glorye, wherewyth he was adorned, but not as touchynge nature. Verelye here I will not muche ſtriue, to denye that reaſon and will whiche pertayne vnto nature were left vnto man after the fall. But that the ſame nature

After ſinne nature remayned but et mayned and wounded.

is mayned & wounded, nether can they themſelues vndoubtedly deny. For thys thinge alſo affirmeth the Maſter of the Sentences in hys. 2. booke and xxv. diſtinction. For he ſayth, that man nowe after hys fall is in that ſtate that he maye ſinne: and that he is in ſuch condition that he can not, not ſinne. And although Auguſtine and others ſhould not ſo affirme, yet may moſt firme reaſon teach it. For holy workes depend of two groundes, namely, of knowledge and of appetite. Of knowledge Paul ſayth, The naturall man vnderſtandeth not

A reaſon why man can not, not ſinne.

the thinges which are of the ſpirite of God: yea neither vndoubtedly can he. For vnto him they are fooliſhenes. But now if we know not what is to be done, and what pleaſeth God, by what meanes then can we performe it in act And in what ſort our appetite and cogitacions are towardes thoſe holy workes, it is manifeſt by the ſixt chapter of Geneſis. My ſpirite (ſayth God) ſhall not ſtriue in man for euer, for he is fleſh. And ſtraight way: God ſaw that the malice of men was great: and all the imaginations of the thoughtes of his hart were only vnto euill continually. And in the 8. chapter: The imagination of mans hart is euilleuen from his infancy And theſe things ſpeaketh God himſelfe. And we ought touching our ſtrengthes to beleue none

Touchinge our ſtrengthes we muſt moſt of all beleue him that made vs.

more then our maker, when he geueth teſtemony of his owne worke. In Ieremy the 18. chapter, the people ſayd, we wyll go after our own thoughtes. Which place Ierome expounding thus writeth: Where then is the power of free wyll without the grace of God? and the iudgement of a mans owne wyll? When as it is a great offence to God for a man to follow his own thoughtes, and to do the will of his wicked hart? That we are obnoxious vnto ſeruitude, Chriſt declareth in Iohn ſaying, he which doth

Without grace we ar ſeruants.

ſinne, is the ſeruaunt of ſinne. Wherefore ſeing we ſinne in many thinges, and haue from our mothers wombe ſinne faſt cleuing vnto vs, we muſt of neceſſity confeſſe that we are ſeruanntes. But then ſhall we be in very deede frée, when the ſonne hath deliuered vs. Otherwiſe we ſerue a moſt bitter ſeruitude. Wherefore Paul ſayd, that he was ſold vnder ſinne, and ſo ſolde, that in his fleſhe he confeſſed to dwell nothing that is good: and that he did the thinges which he would not, and which he hated, and felt an other lawe in his members, reſiſting the lawe of hys minde, and leading him away captiue vnto the lawe of ſinne. And vnto the Galathyans he ſayth, that the fleſh fighteth agaynſt the ſpirite, and the ſpirite agaynſt the fleſhe, ſo that we do not the thynges which we would. Which thinges if they be true of ſo great an Apoſtle, and of holy men regenerate by Chriſt, what is to be thought of y vngodly which pertain nto vnto Chriſt. For they can not come vnto him vnles they be drawē. For Chriſt ſayth, No man can come vnto me, vnles my father draw hym. He which before would of his owne accord go, is not drawen, as ſayth Auguſtine

No man can come vnto Chriſt vnles he be drawen. Places prouing that we are not free before regeneratiō

but is led. Wherfore if we muſt be drawen vnto Chriſt, before we would not: which is a moſt gréeuous ſinne. And therefore we will not, becauſe the wiſedome of the fleſhe is enmity towardes God. For it is not ſubiect vnto the lawe of God, yea neither vndoubtedly can it. And as many as are not by Chriſt ſet at liberty, liue vnder the lawe, and as Paul a deth vnto the Galathyans, vnder the curſe: whiche ſhould not be true, if they could fulfill the lawe of God. For none incurre the curſe, but they which tranſgreſſe the lawe. Farther Paul expreſſedly ſayth, It is not of hym that willeth, nor of him that runneth, but of God that hath mercy. For our ſaluation is his worke, and not the worke of our ſtrengthes. For it is he which worketh in vs both to wyll and to performe. Before he bringeth that to paſſe, if he deale any thing with vs ether by the lawe, or by the doctrine of his worde, he dealeth with ſtones: for our hartes are ſtony, vnles Chriſt chaunge them into fleſhy. Which thing in Ezechiell he promiſeth that he will do, and will ſo worke, that we ſhall walke in his commaundemenntes. And doubtles if we coulde without grace liue iuſtly and vprightly, we ſhould be able alſo by our workes to be iuſtified: which ſentence is vtterly condemned both of Paul and of all the whole ſcripture. Ieremy

It is Gods worke and not ours to be conuerted vnto him.

ſayth, Conuert me Lord, and I ſhalbe conuerted. And Dauid ſayth, Creat in me O God a cleane hart. And that this commeth not to paſſe in all men, we playnly ſée by the 29. chapter of Deutromony, where it is thus written. The Lord hath not geuē vnto you eyes to ſee, nor an eare to heare, nor an hart to vnderstād. And in ye 30. cha. God promiſed to circumciſe their hartes, and the hartes of their ſéede, that they may walke in his preceptes. For he both beginneth and maketh perfect our ſaluation. For ſo Paul ſayth vnto the Phillippians, I hope that he which hath begon in you, wyll accompliſhe it euen vnto the day of Chriſt. This thing holy men right well vnderſtanding pray with Dauid, Incline myne hart to thy testimonyes: and wyth Solomon: The Lord incline our hartes, that we may walke in hys wayes: and wyth Paul to the Theſsalonians, The Lord direct your hartes in patience, and in the wayting for of Christ. And Solomon in his prouerbes ſayth, The hart of the kinge is in the hand of God, and to what end he wyll, he enclineth it. Theſe teſtemonyes ſufficiently declare that it is the worke of God, and not our worke, to be conuerted vnto hym, and to liue vprightly. Here ſome obiect vnto vs the commaundementes which are ſet forth vnto vs in the holy ſcriptures, for they ſéeme to ſignifie, that it lieth in our ſelues to performe the thinges which are commaunded. For Eſay ſayth, If ye will, and wyll harken vnto me, ye ſhall eate the good thynges of the earth. And the Lord oftentimes commaundeth vs, to conuert our ſelues vnto him: Be ye conuerted (ſayth he) vnto me. I wyll not the death of a ſinner. I had rather he ſhould be conuerted and lyue. And when he had publiſhed abroade the lawe, he ſayd, that the had ſet before them life, and death, bleſſing, and curſing. And infinite ſuch other like teſtemonies mought be brought. But here we ought to conſider, that theſe thinges in

Commaundements in deede are geuen. but we are not taught that is lieth in humane ſtrengthes to performe them. By the law of God we muſt meaſure our infirmity and not our ſtrengthes.

dede are commaunded vnto men, but we are no where tought that a man is able to performe them by his owne proper ſtrengthes. Neither is it mete, that by the preceptes of the lawe of God we ſhould gather the power of our ſtrengthes: as though we of our owne accord, are able to performe ſo much, as the lawe of God commaundeth. Yea rather hereby is to be meaſured our infirmity: that when we ſée that the excellency and dignity of the commaundementes of God infinitly paſſeth our ſtrenthes, we ſhould remember, that the law hath a certayne other end, then to be performed of vs. That ende Paul declareth to be ſondry and diuers. By the lawe (ſayth he) commeth the knowledge of ſinne, which lawe he ſayth, was therfore geuen, that the number of tranſgreſſions mought be increaſed. For by this meanes the lawe is made a ſcholemaſter, to leade men vnto Chriſt, that when they ſée themſelues oppreſſed with the waight of the commaundementes, and with the greatnes of ſinnes, they ſhould vnderſtand that their ſaluation lieth only in the mercy of God, & in the redemption of Chriſt. For when we perceaue our owne imbecillity and vnworthynes, ſtraight way we beginne to pray vnto God, that he would both forgeue our ſinnes through Chriſt, and alſo miniſter vnto vs the helpe of his ſpirite, that we may endeuor our ſelues vnto his will. Geue what thou commaundeſt (ſayth Auguſtine) and commaund what thou wylt. Farther an other end of the law is, that we ſhould ſée, whereunto we muſt apply our ſelues. It is poſſible alſo, that if by the grace of God there be geuen an obedience begon, men may frame thēſelues vnto y law. Laſtly, though in this life be not geuen vnto vs, to be able exactly to ſatiſfye the lawe, yet in an other life, when we haue caſte of all this corruption, we ſhall fully obtayne it. And yet ought not God therefore to be accuſed of iniuſtice: for it commeth not throughe his fault that his commaundements can not be obſerued. Neither can any of vs be excuſed: for y we willingly

Why God is not to be accuſed of iniuſtice.

& deſirouſly violate y law geuē vnto vs. The law was geuē, as a thing moſt agréeable vnto our nature, as it was firſt inſtituted. For y image of God could not otherwiſe more liuely & plainly be expreſſed. And although by reaſon of ſin we are not able to accōpliſh the law, yet this at y leaſt way we ſée, what maner ones we ought to be: And that ſentence which is commonly obiected, that nothing is to be counted for ſinne which dependeth not of election, ought to be vnderſtand, as Auguſtine interpreteth it, of that kind of ſinne which is not a puniſhement of ſinne. For otherwiſe originall ſinne is neither voluntary, nor receaued by election. But thou wilt ſay. Seing the matter goeth ſo, we ſhall ſéeme of neceſſity to ſticke faſt in ſinne. Which thing doubles I will not deny. Although ſuch is this neceſſity, that it hath not compulſion ioyned with it. God is of neceſſity good, neither can he by any meanes ſinne: and yet is he not violently compelled to be good: which thyng

The neceſſity of ſinning is without compulſion

Augustine in his 22. booke De ciuitate dei, and 30. chapter excellently well declareth. Shall we (ſayth he) for that God hymſelfe can not ſinne, therefore deny, that he hath free will? Ambroſe in his. 2. booke and third chapiter de Fide, to Gratian the emperor teſtefieth, that God is free: when as (ſayth he) one and the ſelfe ſame ſpirite worketh all thinges, diuiding vnto all as pleaſeth him, according to the choyſe of hys free will, and not for the dewty of neceſſity. In theſe ſentences of theſe fathers, free wil is ſo taken, that it is contrary vnto violence and compulſion: not that it is equally prone to ether part. Wherefore Ierome in his homely, of the prodigall ſonne, which he wrote vnto damaſus, for that he tooke free will in an other ſence, therefore wrote otherwiſe. For it is God only (ſayth he) on whome ſinne falleth not, nether can fall. But others, foraſmuch as they haue free will, may be bowed to ether part. Vnto bleſſed ſpirites alſo and angells, foraſmuch as theyr felicity is nowe confirmed this belongeth, that they can not ſinne. Wherefore Auguſtine in his. 22. booke de Ciuitate Dei, the. 30. chapiter: Euen as (ſayth he) the firſt immortalitye whiche Adam thorough ſin loſt, was, that he mought not die: ſo the firſt free wil was, that he mought not ſin: but the laſt free wil ſhall be, that he can not ſin. And yet notwithſtanding there is graunted a certayne kinde of libertye, not whereby, they can be bowed to ether part, but whereby, although that which they do is of neceſſity, yet are they not compelled or violentlye driuen. For euen as there are certayne true thinges ſo manifeſt, that the minde can not but aſſent vnto them, ſo the preſence of God

A ſimilitude. Why the bleſſed can not ſinne.

now reuealed and made manifeſt, is ſo greate a good thing, that the ſaintes can not fall away from it: So alſo, although we of neceſſity ſinne before we be regenerate in Chriſte, yet are not therefore the powers of the will violated: for whatſoeuer we do, we do it both willingly, and alſo being induced by ſome certayne hope. And yet are we not therefore to be counted nothinge to differ from brute beaſtes. For they although they be moued by ſome certayne iudgmēt, yet

They that are not regenerate differ from brute beaſtes.

is it not by a free iudgement. But in men although not yet regenerate, there is ſtill as we haue ſayd much liberty remayninge, as touchinge ciuill and morall workes. Farther euen amongſt the ſinnes, in which they are of neceſſity conuerſant, they haue yet a choyce to chuſe one, and to reiect an other: althoughe vnto thoſe thinges which pleaſe God they can not aſpire, which things brute beaſts haue not. For they are rather driuen by the force of nature, then that they can do any thing with any liberty. Men may be ſaid to be free ether as touching

Three kindes of liberty.

compulſion, or as touching ſinne, or as touching miſery. The firſt liberty from compulſion is geuen vnto all men. But vnto ſinne and miſery all men doubtles are ſubiecte, whiche are not yet come vnto Chriſte. But howe menne regenerate are ſubiecte either vnto ſinne, or vnto miſerye ſo longe as they liue here, we will afterward declare. In the meane time this we ought to be certayne of, that by this neceſſity which we put, the will is not compelled to ſinne: But the more playnly to declare all this whole matter, we muſt firſt be thoroughly ſetled, what theſe wordes ſignifie, Free, violent, and willinge: That we call free,

What is free, violēt, and of his own accord They that are not regenerate haue no liberty but ſuch a one as is very much contracted.

which hauing two or mo thinges ſet before it, can as it luſteth chuſe what it will. And therefore we deny, that the wil of man not regenerate is vniuerſallye free. For it can not chuſe thoſe thinges which pertayne vnto ſaluation. Violent is that, which is ſo moued of an outward beginning, that it of it ſelfe nothinge helpeth vnto that motion, but rather reſiſteth it. As whē a ſtone is caſt one high, That is ſayd to worke of his owne accord or willinglye, whiche hath an inward beginning enclining to that motion wherby it is impelled. By theſe thinges it is manifeſt that to do of his owne accord, & to do of neceſſity, are not contrary the one to the other. For they may be ioyned together, as it is playne in our wil, which of neceſſitye embraceth felicity, and yet it embraſeth it not agaynſt hys will, or by compulſion, but of his owne accord, and gladly Nether is it poſſible,

The will cannot be compelled.

that the will ſhould euer be compelled, to will that which it will not. Yea Auguſtine thinketh it to be ſo abſurd, that a man ſhoulde will that which he wil not, as if a man ſhould ſay, that any thing can be hote without heate. Howbeit that

The neceſſity of ſinning is not abſolute in the vngodlye. Auguſtine ſayth that it is in nature to be able to haue faith. The ſentence of Auguſtine compared with the ſentence of Pelagius. What is the power of nature towardes faith. How the will hath a reſpect vnto good & euell. Ariſtotles definition of felicity.

neceſſity whereby the vngodly are ſaid to ſinne, is not abſolute and perfect, that it can not be otherwiſe. For ſo ſone as the ſpirite and grace of Chriſt commeth, that neceſſity is ſtreight way loſed. Wherfore Auguſtine ſaith, that it is of nature to be able to haue faith, hope, and charity: but to haue them indede is vtterly of grace. For that power or ability burſteth not forth into acte, vnles grace be geuen vs of God. Herein Auguſtine agreed with y Pelagiās, y to be able is of nature. But this thing Auguſtine added, which Pelagius could not abide, that to will well, and to liue vprightly is to be attributed vnto grace only. But I thinke that as touchinge thys power of nature, is to be made a diſtinction. For if they meane thys, that our nature is ſo made of God, that nether fayth, nor hope, nor charity ſtriue agaynſt it, if they be geuen of God, but rather accommpliſhe it, make it perfect, and adorne it, I confeſſe that to be true which they ſay. But if they wil haue the power of nature to ſignifye any force that it hath, whereby it can clayme vnto it ſelfe theſe thinges, I will by no meanes graunt thereunto. For it is a wicked and damnable ſentence. Wherefore we ſaye, that the wil of man hath a reſpect both vnto good, and to euil, but yet in a diuerſe conſideratiō. For it of hys owne accorde maye embraſe euill: but it can not embraſe good, vnles it be reſtored by the grace of God. For, that we haue nede of a certayn deuine inſpiratiō to performe thoſe thinges which are in very dede good, euen the Ethnike writers alſo beinge forced by the trueth haue ſometimes declared. For Ariſtotle in hys firſt booke of Ethikes ſayth: If there be any gifte of God, we muſt verely thinke that felicity is it. And felicity he defineth to be nothing ells, but a moſt excellent actiō proceding from the principalleſt power of our minde, by a moſt notable vertue. Plato alſo in a certayne place confeſſeth, that vertues are ingenerated in men by the inſpiration of God. The Scholemen alſo (if there were any amongſt thē that were whom what ſunder thē the reſt) cōfeſſed, that vnto euery good work the grace of God is neceſſary, to ayde humane ſtrengths. Howbeit afterward, howſoeuer they forgat thēſelues, they affirm that a mā not regenerate may do ſome good workes, which may pleaſe God, and which may merite (as they vſe to ſpeake) of congruitye, the grace of Chriſte. Congruite they call that which we may call mete & good: which is whē ye rigor & ſharpenes of the law is remitted. But condignitie they cal y which is of right, due. But theſe mē which

Congruum Cōdignum

firſt deuiſed theſe terms, cōſidred not, y thoſe goodly ciuil works, though in ſhew they ſeme neuer ſo much vnto men good, yet before God they are ſinnes, as Auguſtine by moſte certayne reaſons proueth. And it hath bene before declared, neither wil we thinke it much agayne to repete the ſame, namelye, That before we be conuerted vnto God, we are by nature the children of wrath. And Iohn ſayth, He which beleueth not in the ſonne of God, hath not eternall life, but the wrath of God abideth vpon him. But what can there be offred vnto God of enemies and haters

That before regeneration can not be done of vs any good worke whiche pleaſe God.

of God, which may be acceptable vnto hym? Paul to the Epheſians ſayth, that before we came vnto Chriſt we were dead in our offences, and ſinnes. But dead mē as they fele nothing, ſo can they worke nothing, whereby to call themſelues to life agayne. Paul vnto the Phillipians counted all the things which he had done before he was conuerted vnto Chriſt, for loſſe, and for dong: ſo farre is it of that in them he did put anye merite. God in Eſaye the firſt chapiter teſtefieth, that he abhorred, deteſted, and counted for an abhomination thoſe oblations, which the Iewes offred without fayth & piety. The ſame prophet cōpareth all our righteouſnes wt a cloth ſtayned with y natural diſſeaſe of a womā. And our ſauiour ſaith, I am the vine and ye are the brāches. As the braūch cā not bring forth fruite vnles it abide in the vine: ſo ye cā not bring forth fruite vnles ye abide in me. And ſtrait way he addeth: Without me ye can do nothing. And in an other place he ſaith, that an euill tree can not bring forth good fruite. For firſt it behoueth y roote to be good, before there cā be hoped any good fruite to come frō it. But good trees we cā not be, before we be grafted into Chriſt. This grafting is in the holy ſcriptures called regeneration. And euen as no man can helpe anye thinge to the generation of himſelfe: ſo can no man any thing helpe to the regeneration of himſelfe. Paul alſo in this ſelfe ſame epiſtle ſayth, whatſoeuer is not of fayth, is ſinne. Wherefore ſeing the wicked want fayth, whatſoeuer they do, ought to be counted for ſinne. If thyne eye be ſingle, thy whole body ſhalbe lightſome. But if thy light be darkenes, how great ſhall that darknes be? Vnles fayth be preſent, we are conuerſant in darkenes, and of neceſſity ſticke faſt in ſinnes. Farther if we follow the opinion of theſe men, we ſhall vtterly ouerthrow the nature of grace. For grace if it ſhould be of works (as Paul ſaith) ſhould then ceaſe to be grace. Paul alſo addeth, that the Iſraelits following after the lawe of righteouſnes, attayned not vnto righteouſnes, for that they ſought it by workes, and not by fayth. Vnto the Colloſſians alſo he playnly teacheth what maner ones we be before we are iuſtified, Eſtranged (ſaith he) from God, enemies in mynd, conuerſant in euill workes. And in this epiſtle vnto the Romans, men not yet grafted into Chriſt, he calleth wild Oliue trées. And we know that wilde Oliue trees are barren, neither can they bring forth fruite. Farther workes can not be good, vnles they either ſatiſfy the lawe, or if they any thing ſtray from the lawe, the ſame be not imputed vnto thē through Chriſt. But men not regenerate can not ſatiſfy the lawe, for euen the regenerate can not do it. And foraſmuch as they are not by faith ioyned vnto Chriſt, they can not attaine vnto the benefite of Chriſt, whereby ſuch defectes or wants are made whole againe. And he whiche teacheth that a man canne without the grace of God do workes which are acceptable vnto God muſt of neceſſity alſo teach, that Chriſt is not the redemer of the whole man. For he aſcribeth vnto our nature no ſmall portion of ſaluation without Chriſt, which teacheth that we can without the grace of Chriſte woorke wel, and liue vprightly. Paul alſo in this place, when we were (ſayth he) the ſeruauntes of ſinne, we were free vnto righteouſnes. Which is nothing els, but that we had no conſideration at all vnto righteouſnes, or fellowſhip therewith. Moreouer he exhorteth vs, that euen as we haue ſerued ſinne, ſo we ſhould now ſerue righteouſnes. And he alſo teacheth, that we ſhould now altogether without any ſinnes ſerue righteouſnes. Wherefore it is certaine that before we ſerued ſinne, and were vtterly without all righteouſnes. Laſtly, he hath left no meanes at all betwéene the ſeruitude of ſinne and of righteouſnes. But theſe men contrariwiſe fayne certayne men (what they be I know not) which although they be not yet iuſtified, do yet notwithſtanding iuſt and good workes, which may be acceptable vnto God. All theſe thinges ſufficiently declare how abſurd and found theſe mens opinion is. Howbeit in the meane time they crye out, that we are blaſphemous, which auouch the whole nature of man to be euill. But as Augustine warely writeth, Vnder the prayſes of nature, lye hidden the enemyes of grace. They ought to haue conſidered vnto what

Vnder the prayſes of nature lie hidden the enemies of grace.

ground we referre that euill, whereof we complayne. For we aſcribe it not either to nature as it was created, or vnto God, but vnto ſinne, which through the firſt man had an entrance made open vnto it. For by al maner of meanes we diſagrée from the Manichies. For they dreamed, both that our nature is euill, and that it was created of an euill God. But we confeſſe and acknowledge that man was created frée. But that he hath now loſt that liberty, we make not God the author thereof, but his owne fault. They were called of the Church heretiques,

Why they are called heretikes which deny free will. Our aduerſaries ſome what drawnye vnto the manichies.

which denied frée will. But this is to be vnderſtand of the firſt creation of our nature. For otherwiſe there is none of the fathers, which if the truth be diligently examined, bewayleth not the calamity of man whereinto he fell through ſinne. Our aduerſaries rather approch vnto the Manichies, which contend that our corrupt affectes as they are now, were ſo created of God. For ſo they affirme that he created euill. But we, foraſmuch as we ſée that theſe troubleſome affections, want not ſinne, therefore deny, that they were ſo created of God: but through our own fault are become vnbrideled, and reſiſting the word of God. For it is certaine, that man was at the beginning made vnto the image of God. But nothing more beſemeth it, then liberty. But ſeing that image is in a maner blotted out in vs, ſo that it hath nede now to be reſtored through Chriſt, what meruayle is it if liberty alſo be for the moſt part taken away from it? when they reaſon that man is frée, it is all one, as if they ſhould ſay, that man is a two footed creature, and therefore muſt nedes go vpright. But if they ſhoulde ſo conclude of a lame man, it ſhoulde

A ſimilitude.

eaſely appeare, how much they are deceaued. For the proprieties of man which belong vnto his nature being perfect, agrée not when they are applied vnto his nature corrupted. Neither do the opinions of our aduerſaries much diſagrée from the Pelagyans, For they tought that nature being holpen by the grace of creation,

A cōpariſon b tweene our aduerſaries and the Pelag ans.

and by the doctrine of the lawe may liue vprightly: and theſe men ſay, that nature being holpen by grace preuenting and knocking, may do good workes which may pleaſe God. The catholike Church reſiſted ye Pelagyās. nether cōtēded it about the grace of creatiō, or of y law, nor alſo about grace preuenting, but tought y without ye grace of Chriſt, wherby we are iuſtified, no man can do any good workes. And with Augustine, who was a great fighter againſt theſe men, there is no difference

To be with out grace & without the faith of Chriſte, are all one with Auguſtine.

betwene, to do good works wtout grace, & to do good works wtout y faith of Chriſt. He vpon the 31. Pſalme to declare that there is no good worke without faith, thus writeth: A good entent maketh the worke good: but that entent doth fayth direct. Wherefore conſider not what a man doth, but what he hath a regard vnto whileſt he is in doyng. And whē as in all ye whole holy ſcripture, there is not one ſētēce which is againſt our doctrine, yet they continually obiect vnto vs the example of Cornelius

Of cornelius and his workes.

who being not yet (as they thinke) regenerate, neither beleued in Chriſt, did notwithſtanding works which pleaſed God. We indéede confeſſe that both the almes and prayers of Cornelius pleaſed God, for the Angell affirmed the ſame but theſe men adde of their owne, that Cornelius when he did theſe thinges was not yet iuſtified, neither beleued in Chriſt. But they conſider not that the ſcripture in

Cornelius beleued beleued before bap 〈…〉 e. If he beleued, what needed e to be inſtructed of.

that place calleth him religious and one that feared God: Wherefore Cornelius beleued, and beleued in the Meſsias, being inſtructed in the doctrine of the Iewes. But whether Ieſus of Nazareth were that Meſſias or no, he knew not certaynly. And therefore Peter was ſent to inſtruct him more fully. But here to blere our eyes, they ſay, that Paul in the 17. of the Actes, attributeth vnto them of Athens ſome piety, when yet they were idolatrers. For thus he ſayth, ye men of Athens I ſhew vnto you that God whō ye ignorātly worſhip. But euē as if a mā can handſomly draw ſome one letter, is not therefore ſtraight way called a good writer, neither he

Whether Paul attributed any piety vnto the Athenians being yet idolatrers. True piety cannot be ioyned with ignorance.

which can ſing a ſong or two, is therefore ſtraight way to be called a good ſinging man: for theſe names require conſideration and art: but it may happen by chance, that a man may draw well, or ſing well once or twiſe, and paraduenture the third time: ſo none is to be counted in very déede and plainly godly, which doth a worke or two, which hath ſome ſhewe of piety. And Paul called not the Athenians abſolutely, godly, but added certayne termes which diminiſh godlines: whom ye ignorantly (ſayth he) worſhip. But what piety can that be which is ioyned wyth the ignorance of the true God. Moreouer a little before he had called thē 〈 in non-Latin alphabet 〉 , that is, verye ſuperſticious. By theſe two words he much diminiſhed their piety. But Cornelius, Luke ſimply calleth religious, and addeth that he fered God:

How great the dignitye of the feare of God is. If he be bleſſed which feareth God, how is he not alſo iuſtified. A teſtimony of Cornelius iuſti 〈…〉 ation.

which addition is of ſo great force, that in the booke of Iob, a man fearing God, is turned of the 70. interpreters 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : that is, a true and religious man. And Dauid ſaith: Bleſsed is the man that feareth the Lord. And if he be bleſſed which feareth the Lord, how is not the ſame man alſo iuſtified? But beſides theſe things, which after a ſorte by the cauſes, proue the iuſtification of Cornelius, we haue an other teſtimony alſo of the effectes: for that he gaue almes, which were acceptable vnto God. But we haue already by many reaſons proued, that no man can do workes acceptable vnto God, but he which is iuſtified and regenerate. Farther he diſtributed theſe almes vpon the nation of the Iewes, that as of them he had bene inſtructed in the doctrine of pietie, ſo on the other ſide he would imparte vnto them ſome of his temporall good thinges. For it is méete (as Paul ſayth vnto the Galathians) That he which is enstructed, ſhould communicate vnto hym, which doth enstruct hym in all good thynges. Moreouer that ſouldiour which was ſent vnto Peter declared, that he had a good teſtimony of all the Iewes. All which thinges plainly declare, that although we read not that he was circumciſed, yet he ſo approched vnto the doctrine of the people of God, that all men commended his pietie. It is written alſo that he prayed, and that diligently. And if a man diligently peyſe

Cornelius prayed at the hour which was appointed for the prayers of the Iewes.

the whole hiſtory, he ſhall finde that he obſerued the ſame houre, which the Iewes had appointed them for their common prayers. For it ſaith, that at the ix. houre he ſaw an Aungell ſtanding by him, which ſignified vnto him, that his prayer was heard. But we are taught by the firſt chapiter of Eſay, and by the xv chapiter of ye Prouerbes, and by a great many other places, that wycked mē and ſinners ar not heard of God. Which yet is to be vnderſtand, ſo long as they will be ſinners, and retaine ſtill a will to ſinne. Neither maketh that againſt this ſentence which Auguſtine

How God heareth no ſinners.

Why the prayers of wicked miniſters are heard.

writeth againſt the Donatiſtes. that the prayers of wycked priests are heard of God. For the ſame father addeth. That that commeth to paſse becauſe of the deuotiō of the people. But Cornelius when he prayed, was holpen by hys own fayth, and not by the fayth of others that ſtoode by. And Auguſtine in his epiſtle to Sixtus ſaith: that God vſeth in iustifiyng of a man to geue vnto hym hys ſpirite, whereby he may praye for thoſe thynges which are profitable vnto ſaluation. And ſeing Cornelius prayed for thoſe things, it can not be doubted, but that he was iuſtified. Hereunto adde, that no mā can rightly pray vnto God, except he haue faith. And that we are iuſtified by faith it is now already ſufficiently teſtified and declared. Peter alſo before he began to preach vnto hym, ſaid: that he now ſaw verely, that God is not an accepter of perſons, but he is accepted of hym (of what nation ſo euer he bee) whiche worketh ryghteouſneſse. Which wordes plainly declare, that Cornelius was then accepted of God, before Peter came vnto him. And I maruell, that there are ſome which dare auouch, y he had not the faith of Chriſt, when as Chriſt himſelfe in the viij. chapiter of Iohn ſayth: That he knoweth not God, which beleueth not in the ſonne of God. And in the 4. chapter he admoniſheth his diſciples. If ye beleue in God, beleue alſo in me. And if ye beleued in Moſes, ye would alſo beleue me. Theſe thinges aſſure vs, that Cornelius beleued verily in God: and therfore alſo beleued in the Meſſias to come, as he was inſtructed of the Iewes, although he knew not that he was already come, and that Ieſus of Nazareth whome the Iewes had crucified, was the ſame Meſſias. He had

Cornelius had the fai h of the fathers of the old teſtament. An example of Nathaniel

that faith, wherby the fathers beleued in Chriſt to come. Wherfore, ſeyng they were iuſtified by that faith, why ſhould we take vppon vs to deny the ſame vnto Cornelius? Nathanaell which beleued in the Meſſias to come, and thought not y he was yet com, is pronounced of Chriſt a true Iſraelite, in whom was no guile, which two things cannot be applied vnto a mā not yet iuſtified. But Peter was therfore ſent to Cornelius, that he might more plainly & more expreſſedly know the thinges which he had before intricately beleued of Chriſt. Of this mynde was Gregory in his 19 homely vpon Ezechiell. For he ſayth: That faythe is the entry, wherby we come to good workes, but not contrariwyſe that by good workes we can come vnto fayth. And ſo he concludeth, that Cornelius firſt beleued, before he could bryng forth workes prayſe worthy. And he citeth that place to the Hebrues, VVythout fayth it is impoſſible to pleaſe God. Which ſentence, as it is very playne by that ſelfe place, cannot be vnderſtand, but of that faith which iuſtifieth. Bede declaryng the x. chap. of the Actes, is of the ſame mynd, and citeth y wordes of Gregory. Neither is the maiſter of the ſentences of any other iudgement in hys 2. booke, and 25. diſtinction. But our aduerſaries obiect vnto vs Auguſtine in hys 7. chap. De predeſtinatione ſanctorum, where he reaſoneth againſt thoſe, which taught that faith

Faith is not of our ſelues.

is of our ſelues, whē yet in the meane tyme they confeſſed, y the works which follow are of God, but yet are obteyned by fayth. Auguſtine in déede confeſſeth, that ye workes which follow fayth are of God, but he denieth that fayth is of our ſelues. For he ſaith, that Paul writeth vnto the Ephe. By grace ye are ſaued through fayth, and that not of your ſelues, for it is the gyft of God. But that is a harde ſaying which he addeth, that the prayers and almes of Cornelius were accepted of God, before he beleued in Chriſt. But we muſt here weigh the thinges which follow. For he addeth, And yet prayd he not, neyther gaue he almes wythout ſome fayth. For how dyd

Cornelius had faith in Chriſt, but not a diſtinct and plaine fayth.

he call vpon hym, in whome he beleued not? Theſe wordes plainly declare, that Augustine tooke not away from Cornelius all maner of faith in Chriſt, but only an expreſſed and diſtinct fayth. Which thing that place moſt of all argueth, which is cited out of the epiſtle to the Romanes. Howe ſhall they call vpon hym, in whome they haue not beleued? For thoſe wordes are written of the fayth, and inuocation of mē regenerate, as the next ſentence following, plainly declareth, Euery one whych calleth vpon the name of the Lord ſhall be ſaued. For we cannot attribute ſaluation, but

Peter came to Cornelius to edify him, & not to lay the foundation in hym.

vnto them that are iuſtified. But Peter was ſente vnto Cornelius to buylde vp, & not to lay the foundation. For the foundatiōs of fayth were before layde in hym. But thoſe things which Auguſtine addeth, ſéeme to bring greater difficulty. For he ſaith: But if he could without the faith, namely, of Christ be ſaued, that ſinguler work man the Apostle ſhould not haue ben ſent to edifie hym. But ſeyng he already before attributed vnto him fayth and inuocatiō, after which of neceſſity followeth ſaluation, wherof the Apoſtle ſpeaketh in this epiſtle, how can he take away from him ſaluation? vnles we peraduenture vnderſtand, that fayth and ſaluation is in men

The ſaluatiō which we haue in this life is not perfect.

iuſtified not perfect, ſo long as they liue here. For our ſaluation commeth not in this lyfe to that degrée, nor to that greatnes which Chriſt requireth in hys elect. For no man doubteth, but that we ſhal not attayne to perfect ſaluation before our reſurrection and eternall ſaluation, althoughe we now after a ſorte haue the fruition therof beyng begonne. Paul to the Epheſians affirmeth, that we are now ſaued by fayth, And yet Paul to the Philippians exhorteth vs, Wyth feare and wyth tremblyng to worke our owne ſaluation. Which places cannot be conciliated together, vnles

The ſaluatiō begonne by iuſtification is dayly to be made perfect.

we ſay that ſaluation begonne in vs thorow iuſtification, is daily to be made perfect in vs: For we are always more and more renued: and fayth is made more full, more expreſſed, and of more efficacy. Theſe wordes of Auguſtine vnles we thus interprete them, it muſt néedes be, that either they are none of hys wordes, or els that he is repugnaunt vnto himſelfe. But that that booke is Auguſtines, we can not deny. But that he is repugnaunt vnto himſelfe it is not very likely. But if thou ſay, that theſe things may well agrée together, if we graunt that Cornelius was not yet iuſtified, when as notwithſtanding he had done ſome woorkes gratefull and acceptable vnto God: I aunſwer, that this can by no meanes agrée with Auguſtines ſentence. For he in his 80. treatiſe vpon Iohn, and in his 4. boke and 3. chap. againſt Iulianus, and vpon the 31. pſalme, by moſt firme reaſons proueth, that all the workes which are done before we are iuſtified, are ſinnes. But that fayth is more expreſſedly ſet forth and made more perfect in them that are iuſtified, may eaſely be vnderſtand by y which Chriſt ſayd vnto hys Apoſtles, Many kings and prophets deſired to ſee the things that ye ſee, and ſaw thē not. And yet notwithſtanding were thoſe kinges and prophetes men godly and iuſtified: although they knew not all the myſteries of Chriſt ſo expreſſedly as dyd the Apoſtles. And Chriſt when he prayed, thus pronounced of hys Apoſtles: The wordes which thou gaueſt me, haue I geuen vnto them: thoſe haue they receaued, and haue knowen that I came forth from thee, and that thou haſt ſent me. Theſe thinges declare that the Apoſtles beleued in Chriſt, and therfore were iuſtified. And yet the very hiſtory of the Goſpell plainly declareth, that they were ignoraunt of many thinges. For oftentimes it is declared, that ether they had their eies cloſed, that they ſhould not ſée: or

Note the interpretation of the wordes of Auguſtine.

els that they vnderſtood not the thinges whiche were ſpoken. Wherfore Auguſtine denieth ſaluation vnto Cornelius, before Peter was ſent vnto him, not vniuerſally, but onely denieth that he had a perfect and abſolute ſaluation. But they obiect moreouer the ſame Auguſtine in his queſtiōs to Simplicianus, in the 2 booke and 2. Queſtion where he plainly teacheth, that faith goeth before good workes. After that he putteth a certaine meane betwene grace and the celebration of the Sacramentes. For he ſaith, that it is poſſible, that Catechumenus, that is, one newly

Catechumen wer ſuch which were rece ued into the church to be inſtruc ed before baptiſme

conuerted vnto Chriſtian Religion, and that he whiche is conuerſaunt among the Catechumeni, may beleue and haue grace: and yet the ſame man is not yet waſhed by Baptiſme. Moreouer he ſaith, that after the Sacramentes, is poured into vs a more fuller grace: by which wordes he ſignifieth, y it is one & the ſelfe ſame grace, but is afterward made more plentifull. And that thou mayſt know, that he entreateth of that faith which iuſtifieth, he citeth a place out of the Epiſtle to the Epheſians: By grace ye are ſaued through faith, and that not of your ſelues: for it is the gift of God. But our aduerſaries will ſay, that they alſo teach that ye grace of God goeth before good workes: and that of that grace is ſome faith geuen vnto men. But this at y beginning is ſo weake, that it can not haue ye power to iuſtifie how

Whether a weake grac an faith haue the power to iuſt fy. An hi •• ory of Pelagius.

beit there may ſome workes be done, whiche may be acceptable vnto God. But let vs remember what Auguſtine writeth of Pelagius in his 105. Epiſt to Innocentius the Biſhop of Rome, he ſaith, that Pelagius in the Counſell of Palestine, to the end he would not bee accurſed, accurſed all thoſe whiche ſhould ſay that they could lyue vpryghtly without grace. But he by grace vnderstoode nothyng els, but the giftes geuen vnto vs in our creation, as free choyſe, reaſon, wyll, and the doctrine of the law. The Byſhops of Paleſtine beyng beguyled by thys blynd ſhyft, abſolued and releaſed him. Auguſtine excuſeth them, for that they did it plainely and ſimplye. For when they heard Pelagius cōfeſſe ye grace of God: they could vnderſtand no other grace, but y which the holy Scriptures ſet forth: namely that, whereby we are regenerate and grafted into Chriſt, wherfore it is plaine that they whiche faine vnto them ſelues any

Auguſtine ca leth Catechumentes before baptiſme conceaued.

other grace, then that wherby we are iuſtified, and grafted into Chriſt, obtrude vnto vs an inuention of man, or rather Pelagius ſhift or ſtarting hole, whiche the holy Scriptures acknowledge not. Farther Augustine in that place, whiche we now ſpake of affirmeth, that the Catechumeni, and ſuch as beleue, although they be not Baptiſed, are yet notwithſtanding conceaued. But they whiche are now conceaued to be the ſonnes of God, can not be ſtraungers from him or enemies vnto

The grace which ſucceedeth is one & the ſame, bu it differeth in degree and quantity.

him. Wherefore it followeth that they are now iuſtified, although not ſo perfectly. Which is hereby manifeſt, for that Auguſtine calleth the grace which ſuccedeth, a more ful grace: as that which differeth not from the firſt, in kind and in nature, but only in degrée and in quantity. And ſeing it is of the ſelfe ſame kinde that the other is, it muſt nedes alſo iuſtifie. Which is hereby made playne, for that Cornelius is ſaid to haue done workes which pleaſed God, neither is that of any greate force, that Auguſtine addeth that that grace was not ſo great, that it could be ſufficient vnto Cornelius or vnto the Catechumeni for the obteyning of the kingdome

An other place of Auguſtine declared.

of heauen. For theſe wordes affirme not, that after this grace or fayth of the Catechumeni is to be looked for an other fayth which may iuſtifie, as though by that former fayth they were not iuſtified. This thing only he would declare, that the Catechumeni ought not to ſtay in this degrée of faith & of grace, but ought to receaue baptiſme, and to go forward, vntill the ſaluation and regeneration now begonne ſhoulde be made perfect. For if any man ſhould contemne the ſacrament of Baptiſme, he ſhould be excluded from the kingdome of heauen. For they which haue beleued, ought chiefely to ſée vnto, that they be by the ſacrament grafted into the Church. They which will not do this, or neglect it, ſufficiently declare, that they haue not ern ſtly beleued. Wherefore it is not abſurd, tha Cornelius and the Catechumeni, had that grace which iuſtifieth, which yet if they had contemned baptiſme, had not bene ſufficient to the obtaynment of the kingdome of heauen. And

The omiſſion or baptiſme is then a let vnto ſaluatiō when i ſpringeth of contempt.

that Augustine had hereunto a reſpect, hereby it is manifeſt, in that he addeth, that we ought not only to be conceaued, but alſo to be borne: which is ſo to be vnderderſtand, ſo that there be no lawfull impediment to let. For if a man beleue, and deſire baptiſme, and can not attayne vnto it, Augustine denieth not vnto ſuch a one, ſaluation. For he confeſſeth together with other of the fathers, that there is a baptiſme of the ſpirite, and that the power of the holy ghoſt worketh in our harts without outward ſignes. And this he teacheth vpon Leuiticus in his 84. queſtion. For he ſaith, that Moſes without the outward ordination of the prieſthode, and without viſible ſignes receaued the prieſtly grace: and that Iohn Baptiſt was without outward ſacramentes annoynted with the holy ghoſt in his mothers wombe: & that ye thiefe vpon ye croſſe was without any ſacramentes ſaued onely by the grace of God. Laſtly, when as he ſaith, that we are by the firſt grace of God conceaued, and by the latter borne, it is very plaine that he which is conceaued, & he which is borne, is of one and the ſame kinde. For a liuing creature, when it is conceaued, is not of any other nature, then of that that it is when it is brought forth into the world. This is ye onely difference, y the one is more perfect, the other

Grace is encreaſed in baptiſme.

more vnperfect. Wherefore he that is Catechumenus, when he is baptiſed, may by ye grace which he receaueth in baptiſm ſéeme more perfect thē he was before, when he only beleued: although thē alſo he was iuſtified through faith, wherby he embraſed the promiſes of god touching Chriſt. Now reſieth for vs to examine a place of Chriſoſtome in his homely De ſpiritu, Natura, & lege. Although if I ſhould therin ſpeake my iudgement, I thinke that that oration is not Chriſoſtomes. For it is both repugnant vnto it ſelfe, and alſo contayneth thinges not hanging together, which can by no meanes be conciliated: But whoſoeuers it be, this is certayne, that it maketh more on our ſide, then on our aduerſaries ſide. For firſt he ſayth, that men vſing mercy, haue by their almes no fruite at all before they haue faith: but ſo ſoone as a man is adorned with it, ſtraight way follow good and fruitfull

After Chriſoſtomes minde we are ſaued by faith onely.

workes: but before they are not had. And he addeth, that we are by fayth only ſaned: when as workes without faith coulde neuer ſaue them which worke them. And he citeth the thiefe: whom he affirmeth was ſaued by faith only without workes. And that we ſhould not doubt of what fayth he ſpeaketh, he ſpeaketh of that fayth, whereby we are made the citizens of heauen, and houſhold ſeruantes of God. But theſe thinges can be aſcribed only to that faith, which iuſtifieth. Farther

He ſaith alſo that with out faith there is nothing good. The ſoule is deade without faith.

he expreſſedly auoucheth, that without fayth there is nothing that is good, and of his ſaying he bringeth this reaſon, for that that ſoule is dead which wanteth fayth. And more plainly to declare himſelfe, he ſaith that thoſe which do excellent workes without faith, are like vnto dead carkaſes, and to the reliques of dead men: which although they be adorned with goodly and precious garmentes, yet haue they no feeling of thē, neither by them do they gather any heate, or be defended from corruption. So (ſaith he) Infidels, although they ſéeme ſometymes to liue vprightly, yet of their workes they receaue no commodity at all. He addeth moreouer: euen as it is neceſſary that a man firſt be, before he can receaue meate to be nouriſhed withall, ſo is it neceſſary that there be firſt fayth: & then, y afterward it be nouriſhed by good workes. Touching the workes of Cornelius, he ſaith

A ſimilitude.

that they were wonderfull, and pleaſed God, the chiefe rewarder of workes. All theſe thinges are ſpoken both truly and alſo agréeably vnto our doctrine. But afterward he addeth, that Cornelius whē he wrought thoſe works which ar prayſed, beleued not in Chriſt: which although it be hardly ſaid, yet may it by an interpretatiō be lenefied: to vnderſtād him, as we did Auguſt. namely, y Cornelius beleued not diſtinctly, & expreſſedly, whē yet he beleued in Chriſt after y ſelfe ſame maner as y elders did, of whō it is to be douted, but y they wer ſaued by ye ſauior, whō they loked ſhould come. And this kind of faith was ſufficiēt vnto ſaluatiō, vntil y goſple was publiſhed abroad. But afterward he addeth, y Cornelius could not haue obteined ſaluatiō, vnles faith had bene offred vnto him: which yet may after a ſort be admitted, ſo y that ſaying be taken of ye perfect ſaluatiō, whervnto Chriſtians are called, and ſhall one day come. But that which he addeth, can by no meanes ſtand, for he ſayth, that theſe workes of Cornelius were dead. Here now Chriſoſtome beginneth, not to be Chriſoſtome. For howe was it poſſible, that the

Chriſoſtome herin againſt himſelfe.

workes of Cornelius ſhould be wonderfull and pleaſe God the chiefe rewarder if they were dead? But if we will know the true opinion of Chriſoſtome hymſelf touching this matter, let vs ſe what he writeth vpō this hiſtory in the. 9. chapiter of the Actes. For there he playnly teſtefieth, that Cornelius beleued, and

Chriſoſtome vpon the Actes affirmeth that Cornelius be leued before the comming of Peter. Of the excellent workes of the Romanes.

was a godly man, and not being content with this, he addeth, that his life was honeſt, and that he had ſound groundes of doctrine. Here he affirmeth, that he had both fayth and alſo the fruites of fayth. Finally he addeth, that he had both fayth and righteouſnes, and all maner of vertue. And thus muche touchinge Chriſoſtome. But they obiect vnto this our ſentence, the excellent workes and notable enterpriſes of the Romanes, which God recompenſed with the reward of a moſt ample impery. And to that purpoſe they cite Auguſtine in his. 51. booke de Ciuitate Dei the. 15. chapiter. For there he ſayth, that God vnto them vnto whome he would not geue eternall life, gaue an earthly glory of a moſt excellēt empire: which thing vnles he had done, there ſhould not haue bene rēdred any reward to good arts, y is to vertues, wherby they endeuored thēſelues to attaine to ſo greate glory. But that we may the better vnderſtand thys compenſation

God gouerneth the world orderly without confuſion.

whereof Auguſtine ſpeaketh, we muſt remember, that God in the gouernment of the world, will haue all thinges done by a certayne order, and without confuſiō: that effects ſhould follow theyr cauſes, and properties ſhould be adioyned vnto thinges whereunto they belonge. Fruites are by the heate of the Sonne made ripe: witty men by induſtrye and ſtudy, attayne vnto good artes. After winter, commeth the ſpring, agayne after the ſpringe, commeth ſommer: and atter ſommer, commeth the autum. Plants bring forth, firſt leaues, afterward flowers, and then fruites. After this maner doth God prouide for the nature of thinges, and for rites and famelies. And for that, vnles common welthes floriſhinge in Lawes and vertues ſhoulde attayne vnto dominion, all humane

Vnto what vertues is naturally adioyned greate dominion.

thinges would ſone come to nought, therefore by the commaundement of God and by a naturall inſtitution, it followeth, that where floriſheth, diſcipline of warre, obedience towardes the mageſtrate, obſeruation of Lawes, ſeuere iuriſoiction, modeſty of princes, abſtinēce, fortitude, and loue of the coūr ey, there alſo followeth a greate empire. Whiche yet proueth not, that theſe thinges are not ſinnes, ſo far forth as they procede from men without fayth. For they are

Why the godly workes of the Ethnikes were ſinnes.

not directed vnto the glory of God, which ought to be the end of al mēs doings: wherefore thys glorye and largenes of dominion, for that by the inſtitution of God it followeth morall and ciuill vertues, is both taken of ciuill men as the end and fruite of theyr labors, and alſo is called a reward. And that theſe works

Auguſtine teacheth that thoſe workes were ſinnes.

of the Romanes were ſinnes, Auguſtine himſelfe affirmeth in y ſelfe ſame boke de Ciuitate Dei the 12. chapiter. For thus he writeth: Touching the Romanes, for that for honor, prayſe, and glory ſake, they ſtudied to preſerue theyr contrey, wherein they ſought glory, and doubted not to preferre the ſafety thereof before theyr owne ſafety, for thys one vice ſake, that is, for the loue of prayſe, and keping vnder the gredy deſire of money, and many other vices. Here the ambitiō of the Romanes he calleth vice. Who then can ſay, that God truly or properly rewardeth ſinnes? wherefore it remayneth,

God is not ſayd properly to reward ſinnes.

that this rewarding be taken in that ſence, that we before ſpake of: namely, that it followeth by the order of thinges appoynted of God: and that of them vpon whome it is beſtowed it is counted as a reward and fruite of theyr labors. For this kinde of ſpeach, the ſcripture alſo not ſeldome vſeth of the ſcribes and hipocrites: the Lord ſayd: Verily I ſay vnto you, they haue receaued theyr reward. And Paul touching them, which when they knewe God, worſhiped him not as God: but being deliuered vp vnto filthy deſires, polluted theyr bodies with ignominy and ſhame. They receaued in them ſelues (ſayth he) theyr reward, as it was meete. And Ezechiell in his. 29. chapiter ſayth, That God would geue a reward vnto Nabucadnezar, for that he had ſerued him in the ouerthrowing of Tire: and for a reward promiſed vnto him the ſpoyle and diſtruction of Egipt. And there is no doubt, but y the works of hipocrites, which couloured theyr faces, that they mought ſeme vnto men to faſt, and that the ſuperſtitious and deteſtable worſhippinges of idolaters, and thoſe cruell factes, which Nabucadnezar did, to ſatisfy his ambition, were ſins, and that greauous ſinnes. And yet we reade, that all theſe thinges had theyr reward. And, that God in appoyntinge of kingdomes had a reſpect vnto an other

Why God by his prouidēce ſo tranſferreth kingdomes from nation to nation.

end, then to pay vnto thoſe men a reward, euen Auguſtine playnly declareth in his. 5. hooke de Ciuitate Dei, the. 12. chapiter, which we before cited. For he ſayth, that when as the empire was firſt in the Eaſt, God would that at the length the kingdome of the Romanes ſhould be the chiefe to tame the wicked doinges of other nations. But many ſuſpect, that by this doctrine is opened a window vnto many vices. For if the doings of ciuil men, whileſt they ſeme to liue vertuouſly be ſinnes, they maye eaſely be pulled away from thoſe notable good workes. Hereunto I anſwere, that we teach not that ciuill diſcipline is to be neglected:

Ciuill diſcipline is not to be neglected of inſtde s.

for, it by the prouidence of God is as it were a certayne bond, wherby is preſerued all ciuill fellowſhip. God can ſuffer cities, and commonweales, ſo long as in them floriſheth integrity of maners, and vertue and honeſtye: but when thoſe things be vtterlye vitiated and corrupted, then is GOD ſo prouoked to wrath, that he will puniſhe thoſe thinges, whiche he before had long tyme wincked at. Men, ſo long as they are without Chriſt, ſinne, yea when they do notable

The Ethikes when they kept ciuill diſcipline ſinned leſſe then whē they contemned it. All ſinnes ar not like.

workes, but farre leſſe, then if caſting away al ciuill dueties, they vtterly abandone themſelues to all manner of ſinnes. For we are not Stoikes, to thynke that all ſinnes are lyke. Farther, if theſe men omitte to do thoſe workes, which by the very light of nature they know to be honeſt, they ſtriue againſt their own conſcience. And if we will more plainly ſee, whether ſentence, namely, ours or our aduerſaries, open a greater window vnto vices, let vs compare them together.

Our aduerſaries and not we, open a window vnto ſinnes.

Verily, they when they preache that wicked men may doe good workes able to pleaſe God, and by them to merite grace (as they ſpeake) of congruitye, what thing els do they, then foſter and nouriſhe poore miſers in their damnable eſtate? For they make thoſe men to delight in themſelues for ſuch workes I know not what, and to hope, that at the leſt at the ende of their lyfe they ſhal for thoſe workes ſake, obteine of God to be truly and earneſtly conuerted. But in y meane tyme they liue ſecurely, neither do they with a iuſt and true repentaunce turne away from their wicked factes. But we contrariwiſe when we daily admoniſhe them to come vnto Chriſt, and by true repentaunce to be reconciled (for otherwiſe good workes will nothing profite them, when as though they be neuer ſo godly to the ſhew, yet before God they are ſins) do we not vſe very ſharpe ſpurres, that leuing impietie, and their corrupt kind of life, they ſhould conuert themſelues vnto the righteouſnes of god. Theſe things if thou diligently weigh thou ſhalt eaſily perceiue, whether of vs, more make open the way vnto wicked luſtes. This doubtles, may all they iudge, which are touched with any affect of truth and pietie. For beſides that which we haue now ſaid, they ſhall eaſely ſee, that all the good workes which are attributed vnto men not regenerate, are a

The aduerſaries put a way much frō the grace of God.

derogacion and a robbery vnto the grace of God. For if without the grace of God, we maye performe many thyngs which are acceptable and grateful vnto hym, it followeth that we are not wholy redemed & renewed of him, which is ſo wicked, & ſo ſtrāge frō the catholike truth, y nothing can be deuiſed more impudēt, or more wicked. For what piety is there remaining, wher Chriſt is robbed of hys honour? Or what honor is left vnto Chriſt, if we teach y he hath not brought vnto vs all abilitie to liue vprightly? Some vaunt, that many things happen and are done before regeneration, which are as certaine meanes to the obteinement therof: and ſeyng oftentimes it commeth to paſſe, that by them we are iuſtified, they cannot be counted ſinnes. We graunt in déede, that theſe are ſometimes certayne meanes, wherby God bringeth vs to iuſtification: but therby is not proued

Goodly workes are ſometimes occaſions of deſtruction.

that vnto them that do them they are not ſinnes. And doubtles, as touchyng the nature of the workes themſelues, vnto ſome they are occaſiōs of greater deſtruction. For there are many, which by reaſon of ſuch their works, wonderfully puffe vp themſelues, and haue a pleſure in themſelues, and preferre themſelues before others, and beyng now full and ſatiſfied with the opinion of themſelues, although they be impelled and inuited, yet they refuſe to go any farther. In theſe men ſuch workes are preparations to eternall death. But as touching the elect, God gouerneth and temperateth their workes, and maketh them to worke together to ſaluation, although of their owne nature they are ſinnes, and ought to be counted vicious, as long as the light of iuſtification ſhineth vpon thē. Wherfore we confeſſe y workes are certain preparations vnto a healthfull conuerſiō, but yet to none, but

The workes which are done before regeneration are ſamtimes preparation vnto it, but yet onely in the predeſtinate.

vnto the predeſtinate, and vnto the elect, whom God ſometymes by theſe workes leadeth to iuſtification, not that they of their owne nature haue this ſtrength to prepare vnto iuſtification: for vnto the caſtawayes & reprobate, they ſerue vnto condemnation. But now let vs ſée, what thoſe workes be, which our aduerſaries ſo highly prayſe in men not regenerate. There is in them (ſay they) a certaine acknowledging of ſinne, therof ſpringeth a terrour, wherby they are vehemently ſmitten: after that is ſtirred vp a ſorrow for the loſſe of the kingdome of heauen: and then they are moued with a leſſe deſire to wicked actes, and they take leſſe pleaſure in ſinnes, and in the inticementes of the world. They ſéeme alſo with ſome zeale to heare the word of God. How can theſe thinges (ſay they) be counted ſins? Although they are not (ſay they) of ſuch efficacy, that a man can by them be conuerted, and forſake the olde ſtate of his corruption. Here I would demaund of theſe men what maner knowledge of ſinne that is, which is ſo had, that in the meane tyme we preferre it before the righteouſnes of God. Verely, ſeing that it wanteth his true and proper ende, it cannot be but ſinne. For to this end is that knowledge

That knowledge of ſinne which wanteth his proper end is ſinne.

The end of the knowledge of ſinne

appointed, that when we know ſinne, we ſhould forſake it, and embrace the righteouſnes of God. Which ende if it be away, the worke is corrupted and made ſinne. All morall writers confeſſe this, that that action is ſinne, which is depriued of hys dew ende. Farther, what maner feare of hel fire is that, when as they daily throw themſelues hedlong into it? And what ſorrow is that for the loſſe of the kingdome of heauen, when they continually refuſe it, beyng offred vnto thē by the holy ſcriptures, and by the preachers? If they be moued with leſſe deſire to ſinne, and if they take leſſe pleaſure in their ſinnes, yet take they ſo much in them, that they cannot be plucked away from them. If with any zeale they heare the woorde of God, yet when they haue heard it, they haue it in deriſion, when as they hope that thoſe things which are in it promiſed, ſhall happen vnto th m leading their lyfe in ſuch ſort. Wherfore we ſée that all theſe thinges ſtray from the marke and appoynted end. And ſeing that al theſe motions are of ſmall efficacy, and leaue men vnder the wrath of God, there can nothing that is ſound be hoped for at their handes. But let vs heare what Eſay in his 58. chapter pronounceth of this kinde of workes. They ſeeke me (ſayth he) dayly, and wyll know my wayes, as a nation that wrought righteouſnes, and had not forſaken the ſtatutes of theyr God. They aske me of the ordinaunces of iustice, and they wyll draw nere vnto God: Wherfore do we fast (ſay they) and thou ſeeſt it not, we haue afflicted our ſoules, and thou regardest it not? Behold in the day wherein ye fast, ye ſeeke that which ye deſire, and ye all ſeeke and require your debtes. Beholde ye fast to stryfe & to debate, & to ſmyte wyth the fist. Is this the fast that I haue choſē? Theſe wordes of the Prophet moſt plainly declare, that it is ſinne before God to enquire after his wayes, to faſt, & for a man to afflict himſelf, when as ſuch workes are done without the true worſhippyng of God, and without piety. It cannot be denied, but that theſe are in déede goodly workes and plauſible: howbeit God the iuſt iudge reiecteth them. Augustine in his bookes of confeſſions in himſelf ſetteth

God reiecteth works though they be neuer ſo goodly to the ſhew.

forth vnto vs a plaine example touching this matter. For he deſcribeth the motions which he ſuffred in his minde before he was conuerted vnto Chriſt. For thus he writeth in his 8. booke and 11. chapter. I liued in my bond vntill the whole was broken in ſonder, wherwyth although beyng very little I was holden, yet I was holden. Thou in my eyes (O Lord) dydst by thy ſeuere mercy double the ſcourges of feare & of ſhame. I ſayd wyth my ſelfe inwardly, Behold, now let it be done. Now in a maner I knew it and dyd it not. And wythin a very little I euen nowe touched it, and held it, and touched it not, neyther helde it. And the worſe, they beyng in custome, preuayled more in me, then the better thyng vnaccuſtomed. And that very moment of tyme, wherin I would become a new man, the nearer it approched, the greater horror it draue into me. I was holdē back by trifles of trifles, & by vanities of vanities, & by myne old wanton louers, whiche priuely whiſpered, doost thou now forſake vs? And ſhall we neuer any more after this tyme be wyth thee? And from this tyme forward wylt thou neuer vſe this or that? And I began now to harken vnto them a great deale leſse then halfe. Theſe things mencioneth

Auguſtine accuſeth the meane works that he did before his conuerſion as ſinnes.

Whatſoeer wanteth his perfection is ſinne. A ſimilitude.

Of the Publicane.

he, and accuſeth them before God as ſinnes: whiche yet are ſo highly commended of theſe men. Theſe were in dede meanes wherby God brought Augustine vnto ſaluation: howbeit they were ſtill in him ſinnes. For he obeyed them not, but corrupted them with many abuſes, ſo that he could not be with efficacy chaunged by them. But whatſoeuer wanteth his due perfection, is ſinne. But theſe Sophiſters are like ſerpents called Hydra: for one argument being as a hed cut of, there ariſeth to them an other. They obiect vnto vs the Publicane, which thus prayed in the temple, God be mercifull vnto me a ſinner. And he is ſaid to haue returned to his houſe iuſtified. Wherfore ſay they, he was a ſinner whē he prayed. For we read, yt he was afterward iuſtified. But his prayer pleaſed God. Wherfore, we may (ſay they) do workes acceptable vnto God, euen before we be regenerate. But theſe mē ſhould haue remembred that this Publicane prayed, which (as we haue declared of Cornelius) he could not haue done without faith. For how ſhall they call vpon hym in whō they haue not beleued? Wherfore he was iuſtified, euē then when he prayed. Nether maiſt thou ſo vnderſtād theſe words, as though he ſhould be then firſt iuſtified

When the publicane prayed he was iuſtified.

whē he had finiſhed his prayers. For although it be ſaid, to be afterward done, yet doth it not therof follow, that it was by no meanes done before. He obteyned a more perfecter iuſtification, a more ampler ſpirit, a more nerer féelyng of the mercy of God. He calleth himſelfe a ſinner, and that not vnworthely: partely for that

If he were iuſtified why then calleth he himſelfe a ſinner.

he ſtill felt in himſelfe that which he miſliked. For alwayes how iuſt ſo euer we be yet are we commaunded to pray, Forgeue vs our treſpaſses. And partly for that in minde he called to minde how greuous ſinnes he had committed before he was iuſtified. And holy men ought in their prayers chiefly to weigh and to conſider how great the burthen of their ſinne is. For when with their prayers they come vnto God, they are moued with a true repentaunce to ſay with Dauid: My bones are conſumed away in my crying out: continually day and night is thy hand made heauy vpon me: my iuyce is dryed vp, as the moystnes of the earth is dryed vp in the ſommer. Euils without number haue compaſſed me about. Myne iniquities haue cloſed me in on euery ſide, that I could not ſee: they are encreaſed more then the heares of my hed. My hart hath forſakē me, I acknowledge my wicked actes, & my ſinne is alwayes before me. Againſt thee, againſt thee haue I ſinned, & don euil before thee. And to yt end holy men ſhould afterward ye better beware of ſinnes, God ſtirreth vp in thē a moſt ſharp feling of his wrath, ye they may acknowlege, what they had deſerued, vnles God had holpē them by his ſonne. He openeth alſo theyr eyes, that they may ſe, what his fatherlye chaiſtiſemente is towardes them, and that the ſame maye be the better felt, he oftentimes differreth from them the taſt and fealing of his mercy. Therefore they crye, Make me to heare thy ioye, and gladnes, that my bones being humbled may reioyce: hide thy face from my ſinnes, and blot out all mine iniquities: A cleane harte create in me o God: and renew a right ſpirite in my bowells: caſt me not away from thy face: and take not away thine holy ſpirite from me. Wherefore they alſo that are

They that are iuſtified do ſtill pray for theyr ſinnes.

iuſtefied doo pray, that that infirmity which is ſtill remayning be not imputed vnto them: They call to minde the thinges wherin they haue before greauouſly ſinned: and they implore ſome taſt of the mercy of God, and of the righteouſnes which is beſtowed vpon them: And this is the very naturall meaninge of ſuch godly prayers. Nether muſt we thinke, that y publicane prayed any otherwiſe:

He did not in that ſenſe cal himſelfe a ſinner, for that he was minded to abide ſtill in ſinnes.

for he was not ſo minded, that he would ſtill retaine his old purpoſe to ſinne: but he was truly and from the hart cōuerted vnto God. But our aduerſaries faine that they whiche ſtill perſeuer in theyr ſinnes, nether haue in minde to change theyr life, do yet notwithſtanding ſome good which pleaſeth God. But we are taught by the holy ſcriptures, that he which beleueth in God hath eternal life, and therefore is iuſtified: but other things are nether good, nor yet pleaſe God. Wherefore ſeinge that the publicane prayed, and with fayth prayed, it is moſte certayne that he had eternall life, nether wanted he iuſtification. But to make

What thinges are required to workes which are acceptable vnto God.

al theſe things the more planly to be vnderſtād, it ſhal not be frō y purpoſe to declare what things are required vnto a good worke, to make it acceptable vnto God. Firſt he which doth a good dede, muſt nedes be moued by y ſpirit of God. for otherwiſe in vs, that is, in our fleſh, dwelleth nothing that is good, and they which are led by the ſpirite of God, are doubtles the ſonnes of God. Secondlye it behoueth, that fayth be preſent, whereby we may certaynly vnderſtand, that that worke which we take in hand is of thoſe kindes of things which God willeth, and by his law commaundeth to be done. For whatſoeuer is not of fayth is ſin. Nether ought we ſo to handle the matter, that our hart ſhould accuſe vs in that thing which we doo. Thirdly, whatſoeuer we doo, muſt wholy be directed vnto the glory of God: that hereunto we chiefly and aboue all things haue a regard, that the prayſe and glory of God be illuſtrated by our workes. Whither ye eate, or whither ye drinke, or what ſoeuer other thing ells ye do, doo all things to the glory of God, ſaith Paul. Fourthly foraſmuch as by reaſon of the infirmity which is grafted in vs, there alwayes wanteth ſomewhat in our workes, yea euen in thoſe which ſeme to be moſt vprightly done, it is neceſſary that ye grace and mercy of God thorough Chriſte be wyth vs, whereby that defect or want maye be compenſed. Wherefore Dauid ſayth, Bleſſed are they whoſe iniquities are forgeuen. Bleſſed is the man vnto whō the Lord imputeth not his ſin. And Paul ſayth, There is now cōdemnatiō to thoſe which are in Chriſt Ieſus. Again, That which was impoſſible vnto the Law, in aſmuch as it was made weake thorough the fleſh, God ſending his ſonne &c. Theſe teſtimonies playnly declare, that both our workes want of perfection, and of theyr dew end, and that alſo it commeth thorough Chriſt and the mercy of God, that that blame mingled with our workes is not imputed vnto vs. Laſtly thys alſo is required, that no man glory of that which he vprightly doth, but in God only, and that he acknowlege that that which he doth, he hath of his goodnes, and

Wherehēce the definition of a good worke is gathered. The vngodlye are farre diſtant from the conditiō of good workes.

not of hys owne ſtrengths. For who hath ſeperated thee? ſayth Paule to the Cor. What haſt thou, that thou haſt not receaued? But if thou haſte receaued it, why boaſteſt thou as though than haddeſt not receaued it? When all theſe thinges, whiche I haue reckoned, are obteyned, then the workes without all doubt ſhallbe good and acceptable vnto God. The diligent reder may here out of theſe c ditions of a good worke, gather the definition thereof. Contrariwiſe if we conſider the nature of a man not yet regenerate, we ſhal eaſely perceaue that thoſe conditions which we haue ſayd to be neceſſary vnto a good work, can not be found in thē For he is vtterly voyde of the ſpirite of God and of fayth: and is ſo infected with ſelfe loue, ſo y whatſoeuer he doth, he referreth it not vnto God, but vnto hys owne commodity. Farther foraſmuch as he is a ſtranger from Chriſt, it muſt nedes be that he is left vnder the Law. Wherfore whatſoeuer defect or fault is in his workes, which muſt nedes be much, the ſame can not by any meanes be compenſed. Finally if he haue done peraduenture any notable or goodly worke, he glorieth not in God, but in himſelfe, for he is ignoraunt both of Chriſte and of the grace of God. By theſe two deſcriptions of a good worke, and acceptable vnto God, and of a man that liueth without Chriſt, I thinke it is now manifeſt, that thoſe workes can not be good and acceptable vnto God, which procede from an infidel. But our aduerſaries contend to wreſt from vs two moſt ſtrong places, which we vſe for the confirmation of this matter. The firſt is, that we ſay that

A Metaphore of the good & •• ell tree.

an euil trée can not bring forth good fruite. The ſecond is, That whatſoeuer is not of fayth is ſinne. Of whiche ſentences we will in this place ſomewhat ſpeake. That metaphore of the euill trée which can not bring forth good fruite, Chriſt vſed not only in the. 7. chapiter of Mathevv, but alſo in the ſelfe ſame Mathevv the 12. chapiter. And thereof he inferred, Ye generation of vipers, howe can ye ſpeake good things, when as ye are euill? But before I make open this cauillation, I thinke it good to declare how Auguſtine agaynſt Iulianus the Pelagian in his 4. booke and 3. chapiter contended for this ſelfe ſame place. He ſetteth forth a godly worke of a man being an infidle, namely, to cloth a naked man: and demaundeth whether this worke may be called ſinne. Verely vnles this worke be

Without fayth to cloth a naked man is ſinne.

of that kinde that pleaſeth God, I ſe not what other workes infidells can doo, which can be acceptable vnto him. And Auguſtine contendeth and playnly proueth that it is ſinne. And that leſt he ſhould ſeeme to ſpeake this without reaſon, he ſayth, that it is therefore ſinne, for that he which doth that ſo godly a worke, glorieth of hys worke, for he doth not by fayth acknowledge ether God or Chriſt, nor thinketh that he hath receaued the ſame at his handes. Farther he ſayth, that to auoyd the nature of ſinne, it is not inoughe, that a good thinge be done, but alſo that it be well and vprightlye done. Shall we then ſay, that an infidell hath done a good worke, and wrought vprightly? If we graunt not this, then muſt we confeſſe that he ſinned: but if we graunt it, then muſt we confeſse the fruit to be good, notwithſtanding an infidell without Chriſt is an euill tre: So ſhall we graunt, that an euill tree can bring forth good fruite: which thing yet Chriſte expreſſedly denieth. Now then our aduerſaries are brought to y iſſue, y they now openly fight, not only agaynſt vs, but alſo agaynſt Chriſte: vnles peraduenture they will ſay that an infidel, and an aleant from God, is a good tree. But if they confeſſe this, how do they deny that he pleaſeth God? whē as vnto the good God, that which is good, can not be but acceptable. But he which pleaſeth God, muſt nedes without all doubt haue fayth. For vnto the Hebrues it is written, without fayth it is impoſſible to pleaſe God. But theſe men by this theyr hereſy, wil obtrude

If we conſider nature there is no ill tree at all. Natures are not to be weighed as they were made of God but by that condition which we haue added vnto them. Mercy ſhewed vnto our neighboure without faith is vnfaithful. Mercy is not of it ſelfe good. God diſſalowed many woorkes of mercy.

vnto vs that whiche in that epiſtle is pronounced to be impoſſible. But a man ſay they, in that he is a man, is not an euill tree. But Auguſtine ſayth, If thou conſider only nature, then ſhall there be no where any euill tree. For both angel and man wer created of God and receaued good natures. But theſe natures are not to be conſidered of vs, as they wer made of God, but according to that cōdition which came afterward vnto thē. A man hauing a good will, is called a good trée: and a man hauing an euill wil, is called an il trée. But after the fal of Adam, and the firſt ruine of our kind, we ſay that men are ſuch that they are not moued by a good will, but by an euill. But to returne to the almes of an infidell whereof we began to ſpeake, we may demaund, whither thys mercy, which is ſhewed, be done with fayth or faythles. And foraſmuch as it is done without faith, it muſt nedes be faithles. Wherfore it can not be without vice and ſinne. It is not inough for a man to be mercifull vnto his neighbour, vnles the ſame be alſo done faythfully and rightly. For mercy is not of it ſelfe good. For God hath diſſalowed many benefites beſtowed vp on our neighbours: as when the kinge of Iſraell ſpared the kinge of Siria, and Saul, Agag king of Amaleck. But fayth whiche worketh thoroughe loue is alwayes good, nether can at anye time be euill. But foraſmuch as mercy is not of y nature, therefore is it neceſſary y there be added an vprightnes wherby it may be done faithfully, that it may receaue commendation. They crye out that this naturall affection, to be mercifull, is good. Which thing peraduenture we will not deny. But they ought to haue conſidered, that men not regenerate abuſe

The vngodly abuſe natural affections.

this good thing, when as they direct it not vnto God, which is the only ende of all our actions. Neither doubtles doth he commit a light ſinne, which peruerſly abuſeth ſo great a gift of God. Farther the ſame Auguſtine affirmeth, that whatſoeuer good thing can be noted in the worke of an infidell, the ſame is wholy of God. Wherefore, that our neighbour is holpen, and ſome order of nature kept, and ciuill honeſty retained, it is not had by any other meanes, but at Gods hand only. But ſo farre forth as it commeth from an infidell and a man corrupt, it is ſinne, and diſpleaſeth God. By theſe and ſuch like reaſons was Pelagius

Pelagius putteth certain good men, but yet baren

brought to that point, that he confeſſed, that theſe men thus by nature liuing honeſtly, are in deede good men, but yet barrenly or vnfruitfully. Auguſtine here againe replieth againſt them, ſaying: Such is the nature of barren trees, that ether they bring forth no fruit at all, or els ill fruit. But Pelagius ſtill laboureth

They appoint good workes which conduce not to the obt inment of the kingdome.

to wind himſelfe out, and ſayth, that therfore theſe men are to be called barren: for that although thoſe thinges which they do, be good, yet helpe they nothing to the attainment of the kingdome of heauē. But in ſo ſaying he ſaith nothing, yea, he rather hindreth himſelfe. Doubtles the Scholemen of our time haue euen the like ſentence: againſt which yet Auguſtine all that he may reſiſteth. For he ſaith: By this meanes the Lord ſhall cut downe and caſt into the fire a good tree bringing forth (as ye ſay) good fruit. What maner of iuſtice of God is this, whiche ye euery where ſo ſeuerely defend? Of this your ſentence do follow many thinges fond and abſurd. Thus much hetherto out of Augustine. But our men boaſt, that they much differ

A certaine coloured opiniō of our aduerſaries.

from Pelagius. For we put (ſay they) a certaine grace preuenting and knocking, whereby may in the hartes of men be included ſome good treaſure, whereout they are able to worke ſome good thing. Wherefore they are not trees vtterly

A ſimilitude.

dead: for after a ſort they bring forth fruite. And although that which they bring forth, can not budde forth into flowers, and into good fruits, yet are they bowes and leaues whiche may come, and do come out of ſome ſappe of y grace of God, whereof no not euen the aleantes from Chriſte are vtterlye deſtitute. But this ſelfe thing Pelagius alſo confeſſed. For he abhorred not from the name of grace, when yet notwithſtanding by that name (as Auguſtine notably diſcouereth him) he vnderſtood what he liſted, rather then, what he ought, and a farre other thing, then that worde ſignifieth with the catholike writers in the Church of Chriſt, or in the holy ſcriptures. But theſe men in their ſimilitude

Againſt the ſimilitude brought.

haue very ſmall conſideration. For they remember not that the Lord in the Goſpell curſed the trée, which had only leaues without fruite, and commaunded it to be cut downe and to be caſt into the fire. But vnto the curſe and vnto eternall fire nothing is obnoxious, but only ſinne. But they haue yet another colour, whereby to auoyde this place. For they ſay, that theſe trees in dede are euill: but not vtterly dead: for in them is found ſome ſappe of grace. For they put in man a certaine grace, knocking and preuenting: whereby in the hartes of men not regenerate may be included ſome good treaſure, whereout may ſpring ſome bloſſomes frō a mā not repētant. For although they can not bring to perfection that which they bring forth, or produce ripe fruite, or alſo flowers, yet at the leaſt, they bring forth bowes and leaues: which verily are a ſigne of ſome hidden grace and life. It is wonderfull to ſee, how theſe men delight thē ſelues in this knocking and preuenting grace. Of which grace what is to be thought, we haue before declared. But they which ſpeak and hold theſe things, are to to much without conſideratiō. For they conſider not, that this their grace is nothing els, but a certayne inuiting vnto Chriſt, but yet not of efficacy: for men are left together with it vnder the wrath of God, neither are their hartes changed. What good treaſure then can there be in them, whereout may budde forth workes acceptable vnto God? But, becauſe we will not go from their ſimilitude, for as much as they ſay, that they are plants which bring forth bowes and leaues, although they haue no fruite, they ſhould haue remembred, that Chriſt (as we before ſaid) accurſed ſuch trées: and when in the figge trée he had ſought fruit, & found only leaues, he ſmote it with ſo a vehement curſe, that it withered away. We doo not denye, but that of men may be done ſome moral and ciuil good thing, which is brought forth by that power of God, whereby all thinges are preſerued. For, as the Ethnikes alſo confeſſe, In hym we lyue, are moued, and haue our being: But that power, wherby God gouerneth and moueth al thinges, nothing helpeth vnto eternall life men not regenerate. But the iſſue of our cauſe is, whether they which be aleants from Chriſt, can do any thing which is allowed and accepted of God. Which thing we deny, and they affirme. And how much the place which we haue brought of the euill trée which can bring forth no good fruite, maketh on our ſide, we haue ſufficiently declared. Now let vs examine the other place, which our aduerſaries go about to wreſt from vs: namely, whatſoeuer is not of fayth is ſinne. This place Augustine alwayes in a manner obiected vnto Pelagius.

Auguſtine obiected vnto •• lagius, that whatſoeuer is not of faith is ſinne.

Pelagius made aunſwere, that that is only a perticular reaſon, which was ſpoken only of meates: & for that cauſe ought not to be extended vnto other works, and eſpecially vnto the works of infidels. We confeſſe in déede, that that queſtion ſprang firſt by reaſon of meates. But after what maner that reaſon is alleadged, let vs conſider by the wordes of Paul. He whiche iudgeth (ſaith he) that is, whiche putteth doubt in ech part, and eateth, is condemned. This was to be proued. The reaſon which he gaue, was, for that it is not of faith. But becauſe this ſaying is but particular, neither could that which he had ſpoken haue bene reduced to a Silogiſmus, vnles there ſhoulde be added an vniuerſall propoſition, therefore he added,

We muſt be aſſured that that which we do is acceptable vnto God.

whatſoeuer is not of fayth is ſinne. By which ſentence Pauls meaning is, that ſo often as we attempt any thing, we ſhould be thoroughly aſſured, that the ſame is pleaſing vnto God, and is of him required by ſome commaundemēt of the law. Which certainty if it want, whatſoeuer we do (ſaith he) is ſinne. And Pauls firme argument may thus be knit together. Whatſoeuer is not of faith is ſinne: to eate meates prohibited in the lawe, with a doubtinge, whether the ſame be lawefull or no, is not of faith: wherefore it is ſinne. The Apoſtle although he proueth

Paul by an vniuerſall propoſition proueth a perticu er propoſition.

a perticular propoſition, yet he vſeth an vniuerſall reaſon. Which as it is applied vnto meates, ſo maye it alſo be applied vnto all other actions: ſo that all thoſe actions what ſo euer they be, which want this faith, are ſinnes. Wherefore nether we nor Auguſtine abuſe that ſentence, when we applie it vnto the workes of infidels. But now a dayes many cry out, that faith in this place ſignifieth a perſwaſion of the conſcience: and that Paul had not a reſpect vnto that faith, which we ſay iuſtifieth vs. But theſe men take too large a ſcope, which bring in a new ſignification of faith without any teſtimony of the holy ſcriptures. Wherefore we moughte wel denie vnto them this. But for that although we graunt vnto them that which they would haue, yet are they ſtill cōpelled to returne to our ſentence, therefore therein we will not much contende with them. Be it ſo, as they would haue it. Suppoſe that fayth be the conſcience. But how ought the conſcience to be perſwaded of woorkes, to vnderſtande whiche are good, and whiche are euill, Verelye if we bee godlye, we can haue no other rule, but the lawe of God. For,

The law of God is the rule of the cō ſcience.

it is the rule, wherebye good and euill oughte to be iudged. Therehence oughte to come the perſwaſion of our conſcience, that by faith it vnderſtand, that that worke which it taketh in hand is good, and contrariwiſe, that it is euill, if it be agaynſt the lawe of God. And this is nothing els but that which we before ſpake of faith. Wherefore let vs leue theſe men, which when as they will be ſene to ſpeake thinges differing from vs, do vnwares fall into one and the ſame ſentence with vs. But we are here tought, that whatſoeuer we take in hand, we oughte chiefely to ſée vnto, that we be aſſured of the will of God. And y ſame thing tought Paul when he ſaide, Let vs trye, what is the good will of God. And as the ſame Paul writeth vnto ye Epheſiās, let vs not walke as vnſkilful, which vnderſtād not what is ye will of God. And ye thou ſhouldeſt not thinke (gētle reader) y this interpretaciō is of our own deuiſing, looke vpō Origen, Primaſius y diſciple of Auguſtine, & thoſe commentaries which are aſcribed vnto Ierome. And thou ſhalt finde that they are

The commentaries aſcribed vnto Ierome.

of the ſame iudgement when they interprete that place which we haue now alleaged. For they acknowledge no other faith, then that faith which all men acknowledge. But when we ſhall come to that place, we will declare what the reſt of the fathers haue taught and held touching it. But now to come to the principal point of this controuerſie, we thinke that we haue aboundantly out of y holy ſcriptures confirmed, That all the workes of infidels are ſinnes. Of whiche ſentence is not only Auguſtine againſt Iulianus, but alſo Ambroſe in his booke de vocatione

Ambroſe ſaith that the workes of infidels are ſinnes. Baſilius of the ſame mind.

gentium, the 3. chap. For he ſaith: That wythout the worſhippyng of the true God, the thynges that ſeeme to be vertues are ſinnes. Baſilius in his 2. booke de baptiſmo, the 7. chap. of purpoſe moueth this queſtion, and maketh on our ſide. And he citeth places out of the ſcriptures. As out of Eſay, A ſinner when he ſacrificeth, it is all one, as if he ſhould offer vp a dogge: and when he offreth ſwete cakes, it is all one, as if he ſhould offer vp ſwines fleſh. And moreouer, He which doth commit ſinne, is the ſeruant of ſinne, and ſerueth it onely. Againe, No man can ſerue two lordes, God and Mammon. And againe, What fellowſhip hath lyght wyth darkenes? God wyth Beliall? Finally he citeth alſo that teſtimonye, whereof we before largely entreated, An euill tree can not bryng forth good fruites. Of all theſe teſtimonies he concludeth ye ſame thing which we teach. By theſe things I thinke it is now plaine, what is to be thought of the ſtate of men not yet regenerate. Firſt, they are free frō the ſeruitude of cōpulſion. Farther in morall and ciuill workes they are able to do many thinge by their free wil: Finally, euen amongſt ſinnes they haue ſome choyce, and ſomtymes imbrace this ſinne, and ſomtymes that ſinne, as their will ſerueth them. But yet are they not ſo frée, that they do thoſe things which pleaſe God. They are alſo will they or nill they obnoxious vnto the miſeries and calamities of this life. Now reſteth to

Of the liberty of men regenerate.

ſpeake of the libertie of men regenerate. Which beſides that it is not leſſe, then that which we haue ſayd is in wicked men, yet in this pointe it goeth beyond it, that it can attaine to good works which are acceptable vnto God. For who knoweth

The godlye may reach vnto thoſe workes which pleſe God.

not, but that that worke of Abraham wherin he was redy to ſacrifice his ſonne was moſt acceptable vnto God? For therfore was he highly commended euen by God himſelfe. Paul to the Phil. calleth their almes ſacrifices hauyng a good ſauor. And vnto the Hebrues we are taught that God wonderfully delighteth in ſuch ſacrifices. And hereof it commeth that Paul admoniſheth the Phil. with feare and with tremblyng to worke their owne ſaluation. But what nede we any other teſtimonies, when as the iudge himſelf in the laſt day ſhall reckē vp the good works

The regenerate haue liberty by the benefite of God and not by theyr owne merites. We are in the firſt impulſiō of the holy Ghoſt onely ſuffrers. After regeneration we worke together with the holy ghoſt. Definition of ſinne.

which godly men haue beſtowed vppon the members of Chriſt. Wherfore ſeing men regenerate are good trées, it is agreable, that they both can and do bring forth good fruites. Although they which are ſo regenerate, ought neuer to forget, y they haue not obteined this libertie by their owne merites, but by the benefite of God. For he hath made them a new, and in ſtede of a ſtony hart, hath geuen vnto them a fleſhy hart. Finally, it came not of themſelues, but of the heauenly father, that they ſhould be drawen vnto Chriſt. For vnles they had bene by God the heauenly father with great efficacy perſuaded inwardly in the minde, they would no leſſe haue fled from Chriſt, then other men. Wherfore, in that firſt change or impreſſion of the holy ghoſt our minde only ſuffreth, as they v e to ſpeake. B 〈…〉 after y we are once perſuaded & changed, we are ſo reſtored, ye we are able to worke together wt the holy ghoſt & grace. And in what ſorte this reſtoring of frée will is, is o be cō ſidered by two principall pointes out of which we at the beginning, when we deſcribed the nature of will, declared commeth whatſoeuer error, and whatſoeuer ſinne is in election or choice: namely, for that when we deliberate touchyng any matter, either we are vtterly ignoraunt what is iuſt and what is vniuſt: or els for that, though we ſée what is iuſt or vniuſt, yet luſt and perturbation entermingleth it ſelfe: which by their great force cauſe vs to preferre the weaker reaſons before ſure and firme reaſons. Wherfore, the knowledge of that which is vpright cannot take place. For the violence of the affections, and the whole bent of y minde is fixed vpon thoſe reaſons which ſerue for pleaſures and luſt. And the ſtrō ger and honeſter arguments are not conſidered: and therfore they burſt not forth

By the benefite of regeneration both the vnderſtanding and alſo the appetite is h lp n.

into effect. But by the benefite of regeneration both theſe diſcommodities are holpen. For, as touching the firſt, the light of fayth is preſent, which by adding y rule of the law of God, manifeſtly in y practiſing of things vnderſtandeth, what things are iuſt and vniuſt. Farther although all prauity or corruption of the affections be not vtterly taken away, yet by the power of the holy ghoſt is it ſo broken & weakned, that it is not able to hinder the vpright election or choiſe as it was before able. Howbeit for that this luſt, ſo long as we liue here, can not vtterly be cōſumed,

The libertye alſo of the godly is vnperfecte.

therof it cōmeth y this libertie to do ſuch things which pleaſe God, which is geuē vnto the godly, is not perfect or abſolute, but weake & mayned, & is in that ſort ſet forth in the holy ſcriptures. For holy men are by many wayes excedingly letted, y they can not as they would, and as the law requireth, exerciſe theſe works, which are acceptable vnto God. For alwayes they fele a law in their members, which reſiſteth the law of the minde, and will they, or nill they, they are led away captiues into the law of ſin. For as vnto the Galathians it is written: The fleſh ſo lusteth agaynst the ſpirite, that they do not the thinges which they would And we haue heard

We are not by the imper ection of our liberty lete but that we worke together with God. The regenerate are called the mē of God, and not ſimple or aremen,

Paul complain, that he did not that good which he earneſtly deſired, but rather that euill which he hated. Godly men in mind in dede ſerue the law of God, but in fleſh the law of ſinne. In whom yet this is a notable gift of God, that they excedingly bewaile and lament theſe impediments: ſo that although they doubt not but that they haue the firſt fruites of the ſpirit, yet they grone, and feruently deſire a perfect reſtoring. There happen moreouer vnto them daily falles, which admoniſh vs how weake this our liberty is. Wherfore Iohn ſaith: If we ſay we haue no ſinne, we deceiue our ſelues, and the truth is not in vs. Iames alſo ſaith: We all offende in manye thinges. And the Lord bath taught vs in our daily prayer to cry vnto the Father, Forgeue vnto vs our treſpaſses. Howbeit we are not by this imperfection of liberty letted, but that we woorke together with God, and frame our ſelues as apte inſtruments vnto the holy ghoſt. Wherfore Paul admoniſhed Timothie, to ſtirre vp the grace which he had in hym. And in the firſt epiſtle to the Corrinthians, he admoniſheth them to apply thēſelues to the frée gifts of God, and that to the more excellenter: as though their diligence were required, to be able to vſe rather this gyft of the ſpirite, then that. But thoſe which are ſayd to haue theſe things, are not ſimple and bare men: but foraſmuch as they haue the grace and ſpirite of God, they are now called the men of God. And bicauſe they are the men of God, they are alſo called perfect, and inſtructed vnto euery good worke. Wherfore we confeſſe that men regenerate in Chriſt, haue all that liberty which we graunt vnto the vngodly, and moreouer they are alſo able to do workes which are acceptable vnto God: although they be not frée neither from ſinne, nor frō the calamities and miſeries of thys lyfe. Now ſhould I alſo ſpeake of the fourth ſtate of man. But touching it

Of the liberty whiche we ſhal haue in our country.

we may in one word aunſwer: That foraſmuch as in heauen we ſhall haue moſt chiefe felicity, no kinde of liberty can there be wantyng: vnles a man will cal that a liberty, to be able to ſinne and to fall away from God, that is from the chief good thyng: but becauſe that that liberty which there we ſhall haue, is a moſt ſinguler liberty, therfore our hope is that in our countrey we ſhall be moſt frée. But now

Luſt and corrupt motions which r maine in the regenerate whether they be ſins

reſteth an other queſtion to be entreated of: namely, whether this luſt & thoſe corrupt motions which remaine in the regenerate, are ſins, & ought ſo to be called? Theſe things are called of Paul, the law of ſinne, & the law of the members. And that theſe remayne in holy men after regeneratiō, he teacheth vs by the exāple of himſelf. But whither they be ſinnes or no, cānot rightly be defined, vnles we firſt vnderſtand what ſinne is. Auguſtine ſaith: that ſinne is, whatſoeuer is ſpoken, done, or luſted againſt the law of God. But whither this definitiō belong vnto al ſins, or vnto thoſe only, which are cōmonly called actual, it is vncerten, by reaſō of y ambiguity

This word luſted in the definition how it may be taken.

of this word, luſted. For if it be referred vnto y ful aſſent of the will, wherby we aſſent vnto corrupt deſires, thē is ye definitiō contracted to actual ſins. But if this word Luſted, be ſo largely & amply takē, as is that laſt precept, Thou ſhalt not luſt, then may the definition be vniuerſall, and comprehend all maner of ſinnes. The maſter of the Sentences in his .2. booke and 35. diſtinction cited that definition, when he had now largely entreated of originall ſinne, and had begonne to ſerch out the nature of other ſinnes. Wherefore it ſemeth, that he thought, that that definition pertayneth only to actuall ſinnes. But howſoeuer it be touching thys matter we will not muche contend. Ambroſe in his booke de Paradiſo in the .8: chapiter, ſetteth forth doubtles a moſt large definition of ſinne. Sinne (ſayth h ) is nothing ells, but the tranſgreſſion of the Law of God, and diſobedience of the heauenly commaundementes. But leauing the ſentences of the fathers, the matter is to be called to the triall of the ſcripture, that out of them we maye certaynly knowe what ſinne is, Iohn in his firſt epiſtle and 3. chapiter. Sinne (ſaith he) is 〈 in non-Latin alphabet 〉 , that

Definition of ſi ne out of the word of God.

is iniquity. That Greke word is cōpoſed of the particle priuatiue & that is, with out, and of this worde 〈 in non-Latin alphabet 〉 , that is a Law. Here the nature of ſinne is excellently well declared. For it is ſayd to be a priuation, wherby is taken away from it the good thing which it ought to haue. If thou enquire, what that good thinge is, which by ſinne is taken away, this Greke word 〈 in non-Latin alphabet 〉 expreſſeth it. For, that

He calleth ſin the priuation of that good thing whiche the law of God preſcribeth.

good thing is taken away, which is preſcribed in the Law of God. Wherefore we may ſay that ſinne is, whatſoeuer is repugnaūt vnto the Law of God. Now let vs ſe, whither this definition taken out of the holy ſcriptures be agreable vnto that prauity which remaineth in the ſaintes after regeneratiō. Which thinge we affirm, but our aduerſaries deny: but the holy ſcripture is without al doubt one our ſide. For Paul expreſſedly ſayth, that the Law of the members warreth agaynſt the law of God, and of the minde: and that the wiſdōe of the fleſh is enmity againſt God, ſo that it is not ſubiect vnto the law of God, yea nether can be ſubiect. And it vtterly ſtr ueth agaynſt the fi ſt and the greteſt commaundement, Thou ſhalt loue the Lord thy God with all thy ſoule, with all thine hart, & with all thy ſtrength. For if all our ſtrēgths and powers, ſhould as it is mete, geue place vnto God: this luſt thē ſhould neuer haue any abiding in vs. Farther the ſelfe ſame luſt partly alſo ſtriueth agaynſt the laſt precept, Thou ſhalt not luſt. And Auguſtine as we haue before in mo places then one cited him, affirmeth, that theſe two commaundements can not ſo long as we liue here, be fully obſerued of vs. But why they were geuen, when as they can not be kept, he bringeth very firme reaſons which here to repete is not nedefull. We haue declared by the definition of ſinne, that this luſt whereof we ſpeake, is ſinne. Nowe let vs conſider other argumentes. One is taken of the inſtitucion of man. For man was made vnto the image and ſimilitude of God: And we are predeſtinate to be made like vnto the image of the ſonne of God. And we are commaunded to put one a new man. Which as Paul ſayth to the Coloſſians in the .3. chapiter, is renewed to the knowledge and image of hym, which created him, & which new mā (as it is written in the epiſtle vnto the Epheſians) conſiſteth in righteouſnes and in holines of truth. And the image of God

Wherein conſiſteth the image of God.

which we are commaunded to put one, herein conſiſteth (as Tertullian ſayth) that we haue one and the ſelfe ſame motions, and fealings with God. And Paul to the Phillippians exhorteth vs, to be of one and the ſame minde with Chriſt. But theſe motions and luſts doo moſte filthilye corrupt and blot the image of God in vs. Farther, that which we ought to crucefye, to mortefy, and to put of, muſt of neceſſity be ſin. For if they were good, the holygoſt would rather haue admoniſhed vs, to noriſhe and to maintayne them. And Paul to the Coloſſians ſayth, Mortefye your members which are vpon the earth. And to the Galathians, They which are of Chriſt, haue crucefied theyr fleſh with the luſts thereof. And in an other place, Put of (ſayth he) the old man. And if theſe motions do ſo diſpleaſe God, it cā not be for any other cauſe, but for that they are ſinnes. For God is ſo good, that nothing diſpleaſeth him but only ſinne. Laſt of al, vnto ſinne is death dew, as a reward. Wherefore death can haue no place, where no ſinne is. For thys preheminence had the Sonne of God only, to dye an innocent. For he died for our ſinnes. But we therefore dye, bycauſe we are not without ſinne. And if it be ſo, then let vs ſe what our aduerſaries can alledge, why infantes now regenerate in Chriſt doo dye. For they haue no actual ſinnes: and the guiltines of originall ſinne is taken away. Only there remayneth luſt, and corruption of nature, not wholy amended, and corrupt motions, which Auguſtine in his 11. booke of Confeſſions ſayth, are found in infantes: and he both confeſſeth and accuſeth them as ſinnes. And therefore for them, for that they are ſinnes, they are not vniuſtly ſubiect vnto death. Wherefore ſeing it is by moſt firme reaſons proued, that the wicked luſts which remayne in vs after baptiſme are ſinnes, now remayneth to ſe, to what kind or part of ſinnes they belong. Sinne may thus be

Luſte grafted in vs. & the firſt m tiōs, to what kind of ſinne they belong. Diſtinction of ſinne.

deuided, that there is ſome kind of ſinne which may be forgeuē, and other ſome, whiche can not. That tranſgreſſion agaynſt the Lawe of God which is neuer forgeuen, is ſinne againſt the holy ghoſt. But if the ſinne may be forgeuen, that maye be two manner of wayes. For, eyther it is ſo forgeuen, that we muſte of neceſſity vtterly depart from it, which we ſe to come to paſſe in fore and greauous ſinnes, which (Paul ſayth) ſeperate vs from the kingdome of God, and are commonly called deadly ſinnes. Or ells they are ſo forgeuē, that we depart not from them, partly by reaſon of the ignorance that is grafted in vs, and partly by reaſon of the infirmity wherwith we are infected. And theſe are called ſmal, and veniall ſinnes: without whiche no man can here lede hys life. Paul as we haue before declared hath betwene theſe ſinnes put a notable difference: when he exhorted vs, not to ſuffer ſinne to raigne in vs. And of this third kinde of ſins the ſame Apoſtle complayned, when he ſayd, Vnhappy man that I am, who ſhall de liuer me from the body of this death? And of theſe ſinnes doo we meane when we teach, that the workes of men thoughe they be neuer ſo holye are not without deadly ſinne: for that we doo nothing without this kinde of defects. And thoſe defects are called deadly, for that of theyr owne nature they deſerue death: For

Luſte & the firſt motions are of theyr owne nature dead lye.

the ſtipend of ſinne is death. Farther alſo, for that ſo long as we cary aboute with vs theſe ſpottes of corruption, we can not haue the fruition of eternall life. For ſo longe are we excluded from it, vntill by death wee haue putte of all corruption. Moreouer it is written, Curſed be euerye one whiche abideth not in all the thinges which are written in the wordes of this Law. And he whiche complayneth with Paul, that he doth not the good whiche he would, performeth not all the things which the Law requireth, nether is vtterly free from the curſe, although the ſame thorough the mercy of God be not imputed vnto him, vnto eternal deſtruction. And we doo ſo ſpeake of the good works of the ſayntes, not that we ether

Thorow the mercye of God they are not imputed to dā nation.

deny good workes, or that we thinke not that the good workes which are done of the regenerate are pleaſing vnto God, but to make vs to acknowledge our vncleanes, and vnpurenes, to the vnderſtanding whereof we are blockiſhe, and more then blinde. Wherefore putting apart ſinne agaynſt the holy ghoſt, other ſins are deuided into three degrees: Firſt, is y luſt which is grafted in vs: ſecondly, out of it ſpring continually the firſt motions and impulſions vnto ſundry kinde of wicked actes: Thirdly, commeth the conſēt of the will, and bruſteth forth into act. Paul did before ſet forth theſe thre degrees whē he ſayd, Let not ſin raigne in your mortall body, that we ſhould obey the luſts thereof. The ſinne whereunto we ought not to permitte the rule or dominion, is luſt grafted in vs, and prauity of nature. The firſt motions are the luſts which it bringeth forth, and we are admoniſhed not to obey them. Then addeth he thereunto obedience which conſummateth and maketh the ſinne perfect: which is commonly called actuall ſinne. It is not to be doubted but that the prauity of nature pertayneth to originall ſinne. Agayne that ſinne whereunto commeth the conſent or the will they call actuall. But there is a doubt touchinge thoſe firſt motions (by meanes of

Prauity of nature pertaineth to Originall ſinne. Sin where it raigneth is called actuall.

which yet thorough Chriſt we are not obnoxious vnto a new giltines and bond of the iudgement of GOD) whither they be to be referred vnto originall ſinne, or to actuall ſinne. Vndoubtedlye they are betwene both, and of eche part take ſomewhat. For ſo farre forth as we by them worke, couet or deſire anye thynge, they haue ſome conſideration of actuall ſinne. And Paul vſeth theſe wordes 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which without al doubt ſignify ſome action. On the other ſide for that we againſt our will ſuffer this kinde of motion, therefore therein they communicate with originall ſinne. For, that ſinne is not taken by election and of our owne accord. Ierome vpon the 7. chapter of Mathew maketh a diſtinction betwéene 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , he ſaith ſignifieth the firſt motiōs, after that the conſent of the will is now come vnto them. 〈 in non-Latin alphabet 〉 , is, when they firſt moue and ſtirre vp at the beginning. And he addeth, that although they be in faults, yet are they not counted for great faultes, and yet is the paſſion to be counted for a ſinne. Here is to be noted, that Ierome confeſſeth that the firſt motions haue the blame of ſinne, although they be not counted for crimes, that is, although by the benefite of Chriſt they are not imputed vnto the death: or els, although in mans iudgement they be not counted for a crime. And ſinne is againe deuided into that which is only ſinne, and alſo into that which is both ſinne, and alſo the paine of

An other diſtinction of ſinne.

ſinne. Of which diſtinction Auguſtine maketh mencion vpon the 5 . Pſalme. For he ſayth, that the firſt fallyng away from God is ſinne only: but thoſe ſinnes which follow

All ſinnes e cept the firſt ſinne are both ſinne and alſo puniſhments of ſinne.

are both ſinnes and alſo puniſhementes of ſinnes, vntill they draw vs vnto hell fire. Wherefore whatſoeuer euils are committed betwéene the firſt falling away, & hel fire, the ſame are both ſinnes, and alſo puniſhementes taken for other ſinnes. Which thing Paul to the Romanes hath very well declared. For firſt he ſaith, that the Ethnikes in déede knew God, but they glorified him not as God. And therefore he addeth, that they were deliuered vp into wicked deſires, being full of all malice, couetouſnes. &c. And at the laſt he maketh mencion of the condemnacion to hell fire, ſaying, but thou accordyng to thyne hardnes and vnrepentant harte heapeſt vp vnto thy ſelfe wrath in the day of wrath, and of the reuelatiō of the iuſt iudgment of God, wherein he ſhall render vnto euery man accordyng to hys workes. But there are many which thinke not that theſe ſinnes are puniſhementes, of ſinnes: for that men do of them take no ſmall pleaſure. But they, vnles they were blind, mought eaſely vnderſtand by the Apoſtle, that they are puniſhementes and ſuch in dede which are moſt gréeuous. For he ſaith that their hart was blinded, and that they were made fooles, although they boaſted that they were wiſe men: and y they were deliuered vp of God into a reprobate ſēce, to defile their bodyes with ignominy.

Sinnes may be called pun ſhme tes, although they be pleaſaunt.

What are all theſe but moſt gréeuous puniſhementes? If when a man hath committed theft, ſtraighway ether his handes ſhould fall away, or els hys eyes ſhould be plucked out, we would ſay that he is gréeuouſly puniſhed of God. Paul ſayth that theſe mē were depriued of their minde, that their hart was made fooliſhe, and that they moſt ignominiouſly contaminated their owne bodies: and ſhall not theſe ſéeme to be puniſhementes? How can we thinke that our minde can be ſafe, whole, and vncorrupt, if ſinne raigne in it? Salomon ſaith, Can a man nouriſhe fire in hys boſome, and not burne hys garmentes? Or can a man go vpon hot

Why ſinne is called a puniſhment.

burning coales, and not burne hys feete? And therfore ſinne is called a puniſhment, for that it hurteth and corrupteth nature. For, the prauity of originall ſinne hath ſo corrupted nature, that now it can ſkarſely ſéeme to be halfe on liue. And the corrupt motions, and violent rages, which ſpring out of that prauity do, vnleſſe they be kept vnder, and mortefled, make it more fierce. Finally if thou conſent vnto them, they are continually made of more & more force: ſo that nature alwayes becommeth worſe and worſe. All theſe thinges hereto tend to geue vs to vnderſtand, that luſt grafted in vs, and corrupt motions, which are ſtill remaining in our mindes, belong to this kinde of ſinnes: but yet in ſuch ſort, that they are puniſhmentes

As touchinge the hurting of nature the firſt ſinne alſo may be called a puniſhment.

of an other ſin going before: namely, of originall ſin, if it be not alſo a puniſhemēt of an other more gréeuous ſinne. Howbeit this yet is to be noted, that the firſt fall alſo is in ſuch ſort, that it is alſo a puniſhement. For as we haue ſaid, there is no ſinne, which doth not moſt gréeuouſly hurt the nature of man: and ſo at the leaſt it hath ioyned with it a puniſhement of it ſelfe. But not euery ſinne is

Not euery ſin is a puniſhment of a ſin going before.

a puniſhement of an other ſinne going before. But thoſe wherof we now entreat, we affirme to be puniſhementes of ſinnes going before: and we ſay alſo, that they are ſinnes. But vnto ſome it ſéemeth wonderfull, that theſe thinges are of neceſſity, how they can be ſinnes. But touching this matter, let vs heare what Auguſtine

Euen thoſe thinges whiche are done of neceſſity may be ſins.

ſaith in his 3. booke de libero Arbitrio, the 18. chapter. Some thinges alſo (ſaith he) done of neceſity, are not to be allowed: as when a man would do well and can not: For otherwyſe what ſhould moue theſe wordes: The good that I would, I do not, but the euill that I would not, that I do. And this, to will is preſent wyth me, but to performe the good, I find no ability. And thys: The fleſhe luſteth against the ſpirite, and the ſpirite agaynſt the fleſhe. For theſe thynges are repugnant the one to the other, ſo that ye do not the thyngs which ye would. But all theſe thyngs are pertayning to men and come of that damnation of death. For if they be not a puniſhment of man, but nature in man, then are they no ſins. For if men depart not from that ſtate wherein man was naturally made, ſo that he could not be better, then when he doth theſe thyngs he doth the things which he ought. But if man were good, it ſhould be otherwiſe, but now for that it is ſo, he is not good, neither lieth it in hys own power to be good: ether for that he ſeeth not what maner

Man hath not in his owne power to be good.

one he ought to be: or els for that, although he ſee, yet is he not able to be ſuch a one, as he ſeeth he ought to be. And that thys is a puniſhment, who can doubt? This much Augustine. In which wordes many thinges are worthy to be noted. Firſt, he confeſſeth that many thinges which happen of neceſſity, are not to be allowed. Secondly, he

The firſt motions are ſinnes for that by them we depart frō that ſtate whe •• nto we are made.

geueth a reaſō why they are called ſinnes: for that we depart frō that ſtate wherin we were naturally made. Thirdlye, he ſayth, that man is not good, neither hath in his owne power to be good. Fourthly, why he can not be good, he bringeth two reaſōs: ether for y he ſéeth not, what is to be done: or for y though he ſée it, yet by reaſon of his infirmity he is not able to performe it. Laſtly, this is to be noted,

Why man hath not in his owne power to be good.

that he vnderſtandeth theſe thinges of men regenerate. For he citeth the wordes of Paul to the Galathyans, and thoſe places, which we now haue alleaged, which we haue proued can not be vnderſtand but of the regenerate. But vnto this ſentence of Auguſtine, that ſéemeth to be repugnant, which Ierome writeth in his interpretaciō

Theſe things are ment alſo of the regenerate.

of faith: We ſay (ſaith he) that they er, which together wyth the Maniches ſay, that a man can not eſchew euill. But theſe thinges may without any difficulty be conciliated. For Ierome ſpeaketh of nature as it was inſtituted of God: for he writeth againſt the Maniches, which taught, that therefore we can not reſiſt ſin,

Ierome aga nſt the Manichies ſpeaketh of a whole and perfect nature.

for that we were by nature created euill of an euill, God. But there is none of vs which doubteth, but that man, when he was at the beginning created, was moſt frée. But, that Augustine ſpeaketh of nature after the fall, hereby it is manifeſt, in that he ſaith: All theſe thynges pertayne to men, and come from that damnation of death: moreouer he confeſſeth, that this is a puniſhement of man now fallen away.

Auguſtine ſpeketh of our nature after the fall.

Farther if theſe thinges be referred vnto the regenerate, we may ſay, that the ſentence of Ierome hath a reſpect only to the groſſer kindes of ſinnes, which ſeperate vs from the kingdome of God, from which we doubt not but that men regenerate

The regenerate may abſtaine from the groſſ •• kinde of ſins.

in Chriſt may abſtaine. But Augustine ſpeaketh moſt largely: and by ſins vnderſtādeth theſe things alſo, wherof we preſently ſpeake, & without which we can not here leade our life. And this latter ſolutiō is noted of ye maſter of ye ſē tēces in his 2. booke & 36. diſtinctiō. But they obiect vnto vs, that we do iniury vnto baptiſme, if we ſay that in it is not takē away ſinne. But we can not iuſtly be accuſed of this crime. For we affirme that by regeneration is takē away the guiltines of ſinnes. For although theſe vices remayne, both as the ſcripture teſtefieth, and alſo as experience teacheth, yet their bond and guiltines is taken away. Wherfore Augustine oftentymes ſaith, that lust in dede remayneth, but the guiltines therof is by Chriſt takē away. And he addeth, that ſomtimes it cōmeth to pas, that the act and worke of ſinne paſseth away, as we ſee it is in theft, and in adultery, but the guiltines notwithstandyng abideth: and ſometymes it commeth to paſse, that the guiltines is takē away, but the fault remayneth. Which is plaine to be ſene touching this luſt wherof we ſpeake. It remayneth in dede, but yet we cannot by it be as guilty condemned to eternall death. If thou demaund why it is called ſinne, when as the guiltines is taken away? I aunſwer, bicauſe in that it is not imputed vnto vs, it hath not that of his owne nature: for, as touching his owne nature, as we haue before taught, it deſerueth death and damnation: but this commeth by an other meanes: namely, of the mercy of God through Chriſt. But euery thing ought to be conſidered by it ſelfe, and of his own nature. Wherfore, ſeyng the proper nature of ſinne

Euery thinge ought to be conſidered by his owne nature.

is, to ſtriue againſt the law of God, and this thing we ſée to come to paſſe in this luſt, and in theſe firſt motions, therfore they ought to be called ſinnes. Neither by this our ſentence do we fall into that foliſhnes, which the Pelagians vpbrayded vnto Augustine and to other of the catholikes, as though they ſhould ſay, that by regeneration

The Pelagiā b •• ided vnto catholikes foliſhnes.

is not blotted out ſinne, but only raſed. For when heares are ſhauen, there remaine ſtill vnder the ſkinne the rootes of the heares, by which they grow vp againe. For although we affirme, that in men regenerate remaine ſtill luſt &

A ſimilitude.

corrupt motions, yet do we not deny, but that God is perfectly reconciled vnto vs. Wherfore, although of their owne nature they are ſinnes, yet by ye mercy of God they are ſo blotted out, that they now vtterly ceaſe to be imputed: wherfore, if we

As touchinge imputation ſinnes are vtterly taken is regeneration.

haue a reſpect vnto imputation, there remayneth nothing of them. Laſt of al they obiect vnto vs, that we do iniury vnto Augustine when we ſay that he affirmeth theſe to be ſinnes, when as he interpreteth himſelf, that they are called ſinnes improperly. For as a ſcripture or writing is called a hand, for that it is done with the hand, ſo that theſe called ſinnes, for that they come from original ſinne: and as cold

Why Auguſtine calleth theſe motiōs ſinnes.

is called ſlouthfull, for that it maketh vs ſlouthfull, ſo are theſe called ſinnes, for y they ſtirre vs vp to ſinnes: but yet properly they are not ſinnes. So (ſay they) Auguſtine by this meanes doth not only interpretate himſelfe, why he calleth theſe, ſinnes, but alſo hath geuen vnto vs a way how we ought to vnderſtand Paul, whē he calleth theſe, ſinnes. Hereunto we aunſwer: firſt, that if either Augustine or any other of the fathers do deny that theſe are ſinnes, that is to be vnderſtand by

When the fathers ſay that theſe motiōs ar not ſinnes, they vnderſtand that they are not actual ſinnes

way of compariſon, if they be compared with actuall ſinnes: but not that the nature of ſinne can wholy be taken away from them. Which thing Auguſtine in another place moſt plainly declareth. For againſt Iulianus in his 6. booke & 8. chap. For it is not (ſayth he) no iniquity when in one man, eyther the ſuperiour partes are after a vile maner ſeruantes vnto the inferiour partes, or the inferiour partes after a vile maner reſist the ſuperiour partes, although they be not ſuffred to get the maistry. Seyng that he calleth this ſinne iniquitie, he plainly declareth, that vnto it is agreable the nature of ſinne, which we before deſcribed. And in his 5. booke agaynſt the ſame Iulianus

He expreſſedly calleth theſe motiōs ſinnes and affirmeth th to be iniquities.

the third chapiter, he thus writeth: The luſte of the fleſhe, agaynst which the good ſpirite lusteth, is ſinne: for that in it is a diſobedience agaynſt the gouernment of the mind: and it is a puniſhement of ſinne, for that it is rendred vnto the merites of the diſobedient perſon, and it is a cauſe of ſinne thorough the falling away of hym that ſinneth. Here we ſée that luſt is of Auguſtine thrée maner of wayes called ſinne. Neither

Note theſe wordes of Auguſtine.

can it be ſayd, that he writeth theſe thinges of a man not regenerate: For he expreſſedly ſaith: Against which the good ſpirite lusteth. For in the wicked is not the ſpirite of God, which ſtriueth againſt luſtes. Wherfore we haue out of Auguſtine thrée places (one which we before cited out of his 5. booke de libero Arbitrio, and

Luſt remayning in vs is truly and properly ſinne.

two againſt Iulianus) wherin he expreſſedly confeſſeth that luſt is ſinne, and bringeth a reaſon why he ſo thinketh. Neither oughte our aduerſaries as touchynge the interpretacion of Paul, to runne vnto a figure, to ſay that this is not properly to be called ſinne. For, both out of Paul and out of other places of the ſcripture, is brought good reaſon, why luſt is truly and properly called ſinne. And it is to be wō dred at, that theſe men otherwiſe are euery where ſo prone to figures, when as in this one propoſition, This is my body, they ſo much abhorre from al kind of figures, when as yet notwithſtanding a figure is there moſt conuenient. And if thou deſire other teſtimonies of the fathers, wherby to proue that luſt is ſinne, we haue before cited Ierome vpon Mathew. And there are in Auguſtine againſt Iulianus found cited a great many other ſentences of the auncient fathers. All which make wholy on our ſide. But now let vs come to the expoſition of the 8. chapter.

The eight Chapter.

FOraſmuch as nowe there is no condemnation to them that are in Chriſt Ieſus, which walke not after ye fleſh, but after the ſpirite. For the lawe of the ſpirite of lyfe which is in Chriſt Ieſus, hath made me fre frō the law of ſinne and of death.

For as much as in this chapiter, are entreated many notable things, it ſhall

The Method of this chapt.

not be amiſſe to deuide the ſumme of them into the partes thereof. Firſte Paul remoueth away condemnation, which he ſayth is taken away by the Lawe of the ſpirite of life: which ſpirite we haue obteyned by the benefite of the death of Chriſt. And this liberty promiſeth he not indifferentlye vnto all men, but only vnto thoſe whiche are in Chriſte, and walke not accordinge vnto the fleſhe, but according to the ſpirite. For they which ſeperate them ſelues from Chriſt, can not be pertakers of his benefite. Thē he addeth, that we by this ſpirit are pertakers, not only of the death of the Lord, but of his reſurrectiō alſo: for foraſmuch as Chriſt was by it rayſed vp from the dead, as many as are endewed with the ſame ſpirite, ſhall likewiſe be rayſed vp from the dead. For that cauſe he exhorteth vs, by the ſpirite to mortefye the deades of the fleſh, that we may be made pertakers of euerlaſting life. Thirdly, he amplifieth and adorneth this ſtate and condition, which by the ſpirite of Chriſt we haue obteyned: namely, that now we are by adoption made the children of God, that we are moued by this ſpirit, and made ſtrong againſt aduerſities, & to ſuffer all afflictions. Which prayſes ſerue not a little to quicken our deſire, that we ſhould deſire to be dayly more aboundantly enriched with this ſpirite. Fourthly he confuteth thoſe, which obiected that ſtate to ſeme miſerable and vnhappy, in which the faythfull of Chriſt liue. For they are continually excerciſed with aduerſities, ſo that euen they alſo which haue the firſt fruites of the ſpirite are compelled to mourne. And he writeth that by this meanes theſe thinges come to paſſe, for that as yet we haue not obteyned an abſolute regeneration nor perfect ſaluatiō: for we haue it now but only in hope, which when time ſhall ſerue, that is, in the end of the worlde, ſhallbe made perfect. Fiftly, he teacheth, that notwithſtāding thoſe euills, which doo encloſe vs in on euerye ſide, yet our ſaluation is neuertheles ſure: for the prouidence of God, whereby we are predeſtin te to eternall felicity can nether be chaunged, nor yet in any poynte fayle. And by this prouidence, ſayth he, it commeth to paſſe, that vnto vs which loue God all thinges turne to good, and nothing can hurt vs, foraſmuch as God hath geuen vnto vs his ſonne and together with hym all thinges: wherefore ſeing the father iuſtifieth vs, and the ſonne maketh interceſſion for vs, there is nothing, which can make vs afrayd. Laſtly, he ſayth, that y loue of God towards vs is ſo greate, that by no creature it can be plucked from vs. Hereby it is manifeſt, of how greate force the ſpirite of adoption is, wherewith we are ſealed, ſo long as we wayte for the perfection of our felicity. And theſe thinges ſerue wonderfully to proue, that our iuſtification conſiſteth not of workes, but of fayth, and of the meare and free mercy of God. This is the ſumme of al that which is cōtained in the doctrine of this chap. As touching the firſt part, the Apoſtle alledgeth that condemnation is now takē away: which he proueth, bycauſe we are endewed with the ſpirite of Chriſte. But this deliuery he promiſeth vnto thoſe only, which are in Chriſt. Wherfore ſeing it is manifeſt what his propoſition or entent is, now let vs ſe, howe theſe thinges hange together with thoſe, which are alredy ſpoken. Toward the end of the former chap: Paul cried out twiſe: firſt, when he ſayd: Vnhappy man that I am, who ſhall deliuer me from the body of this death? And by the figure Apoſiopeſis he expreſſed not the deliuerer: but here he ſayth, that that deliuerer is, the Lawe

The law of the ſpirit and life deliuereth

of the ſpirite and of life. Farther in that place with greate affection he ſayd: I geue thankes vnto God through Ieſus Chriſte our lorde: nether declared he, wherfore he gaue thankes. But nowe he playnly expreſſeth the cauſe. For he ſayth, that now there remayneth no condemnation, and that we are deliuered from the

Thankes are to be geuen for that there remayneth in vs no cō mendation.

Law of ſinne and of death. This is it for which he gaue thāks. Laſtly he added, how that in minde he ſerued the law of God, but in fleſh the law of ſinne. Now he more playnly expreſſeth what that is: namely, to be in Chriſt, and not to walke according to the fleſh, but according to the ſpirite. Hereby it manifeſtly appeareth, how aptly theſe thinges are knit together with thoſe which are alredy ſpoken.

The Apoſtle ſeemeth thus to ſpeake: Althoughe ſinne and the corruption of nature, where wyth the godlye are vexed, be (as it is alredye ſayde) ſtyll remayninge in them, yet is there no daunger, that it ſhoulde brynge condemnation vnto men regenerate: for they are holpen by the ſpirite of Chriſte, wherewith they are now endewed. And euen as before he aboundantly entreated of the violence and tiranny of ſinne, which it vſeth againſt vs being vnwittinge

What thinges auayle to know our ſelues.

and vnwilling thereunto: ſo now on the other ſide he teacheth, what the ſpirite of Chriſt worketh in the Saintes. Wherefore ſeing not only the holy ſcriptures, but alſo the Ethnike writers do expreſſedly commaund, that euery man ſhoulde knowe himſelfe, peraduenture there is ſcarſe any other place, out of whiche the

A godly mā conſiſteth of two principles.

ſame may better be gathered, then out of theſe two chapiters. For a godly man conſiſteth of his owne corrupt and vitiate nature, and alſo of ye ſpirit of Chriſt: & becauſe we haue before learned, what y corruptiō of nature, that is, ſinne, woorketh in vs, and now is declared, what benefites of Chriſt we obtayne by his ſpirite: by this may euery man as touching ether part know himſelfe. Vndoubtedly wonderfull great is the wiſdome of the Apoſtle: who when he wrote of the force of ſin: expreſſed it chiefely in his owne perſon: to geue vs to vnderſtand, that there is no

Why Paul chaungeth the perſons in theſe two deſcriptiōs.

man ſo holy, which ſo long eas he liueth here, is cleane ridde from ſinne. But afterward when he entreateth of the helpe of the ſpirite of Chriſt, he bringeth in the perſon of other men, leaſt any man ſhould thinke with himſelfe, that not all manner of Chriſtians enioye this excellente helpe of God, but onelye certaine principall and excellent men, ſuch as were the Apoſtles. After theſe things which we haue before heard out of the ſeuenth chapter: a man mought haue ſayd, foraſmuch as we are ſo led away captiue of ſinne, and that by force and againſt our willes, what hope can there be of our ſaluation? Much, ſaith Paul.

Foraſmuch as now there is no condēnation to thē which are in Chriſt.] For by the ſpirite of Chriſt we are deliuered from the lawe of ſinne and of death. This reaſon is taken of the cauſe efficient, whereby is not only proued that which was propoſed, but alſo euen the very carnell and inward pithe of our iuſtification is touched. For although men being now iuſtified are ſo reſtored vnto the giftes of God, that they begin to liue holily, and do accompliſhe ſome certayne obedience begonne of the lawe, yet, becauſe in the iudgement of God they can not ſtay vpon them, foraſmuch as they are vnperfect, and are not without fault, of neceſſity it followeth, that our iuſtification ſhould herein conſiſt,

Wherein conſiſteth iuſtificatiō

namely, to haue our ſinnes forgeuen vs, that is, to be deliuered from the guiltines of them. And this is it which Paul here writeth:

He hath deliuered me from the right of ſinne and of death:] That is, from the guiltines, or bond, whereby we were bound vnto ſinne, and vnto eternall death. And when this bond is taken away, there then remaineth nothing, why we ſhould feare condemnation. But foraſmuch as that is ſaid to happē through the ſpirite of Chriſt, it manifeſtly appeareth, that men are not iuſtefied by workes. For workes follow the ſpirite, and are ſaide to be the fruites thereof. And this deliuery pertayneth only vnto them which are in Chriſt: that we may vnderſtand that all they are excluded, which boaſt of faith and of the Goſpell, & yet in the meane tyme do wallow in moſt groſſe ſinnes, and are ſtraungers from Chriſt: and whereas they committe many thinges againſt their conſcience, yet are they not touched with any repentaunce. This which is added, which walke not according to the fleſhe, but according to the ſpirit, expoundeth y which was before ſaide, To be in Chriſt. And that we may the better vnderſtād that it is all one, we muſt repeate that whiche the Apoſtle a litle before wrote, Let not ſinne raigne in your mortall body: that this, although ye be ſtirred vp by theſe luſtes, yet ye ought not to permitte vnto thē the dominion of your minde. And that which the Apoſtle in this place declareth, bringeth with it a great conſolation. They which are ſhut vp faſt in priſon, and do know themſelues to be

A ſimilitude.

guilty, do looke for nothing els but ſentence of death, now if to them pardon and forgeuenes ſhould be offred they not looking for it, they can not but excedingly be glade and reioyce. So we, when we ſee that damnation is dewe vnto vs for our ſinnes, can not but excedingly reioyce at theſe tidinges, when we heare out of the holy ſcriptures, that all thinges are freely forgeuen vs for Chriſtes ſake. Wherefore if we deſire to haue the fruition of this ſo great a benefite, it is neceſſary, that we beleue the pardon which is offred vnto vs. For thys liberalitye of God wyll nothynge profite vs without faythe. Althoughe by that whiche we haue nowe ſpoken, I doubte not, but that men maye vnderſtande, what the meaninge of Paul is, yet are there ſower thynges,

Foure thinges put forth to be examined.

whiche ſhall not be vnprofytable more dilygentlye to examyne. Fyrſte: what that is wherby we are deliuered. Secondly from what kind of euill we are deliuered. Thirdly, what maner of thing this deliuery is. Laſtly, vnto whome it pertaineth. As touching the firſt, the Apoſtle ſaith, that condemnation is taken away by the law of the ſpirit of lyfe: wherby we vnderſtand the holy ghoſt, which gouerneth our mindes, and ruleth them by his inward motions. With which expoſition agréeth Chriſoſtome. For euen as (ſaith he) the law of ſinne is ſinne: ſo the lawe of the ſpirite, is the ſpirite. But in that this worde, of lyfe, is added, ſome do thus vnderſtand it, as though that worde ſhould be ioyned with the worde law: ſo that the law ſhould be called the law of the ſpirite, and the law of life. But the nature of y Greke tong ſemeth to vrge, that that worde ſhould be an epitheton or proprietie of the ſpirite. For thus it is written, 〈 in non-Latin alphabet 〉 : That is, of the ſpirit of lyfe. Here the article 〈 in non-Latin alphabet 〉 coupleth this word 〈 in non-Latin alphabet 〉 , that is, of lyfe, with the ſpirit, and not with the law. Wherfore the ſence is, that we are deliuered by the ſpirite, the author of life, and not by euery ſpirite which is cold, and wanteth lyfe. Ambroſe by the law of y ſpirite vnderſtoode faith: which law he putteth as a meane betwene y two other lawes, betwene the law of Moſes I ſay, and the law of the fleſh. Faith driueth not, nor forceth vnto vices, as before Paul taught that the law of the members and of the fleſh doth. Neither is faith as the law of Moſes, which only admoniſheth what ought to be done, but geueth not ſtrengths to do it, neither forgeueth, whē any thing is committed againſt it. For faith both teacheth what is to be don. and alſo bringeth ſtrengths to do the ſame, and when any fault is committed, it obteyneth pardon for the ſame. Hereby we ſée what is to be vnderſtand by the law of the ſpirite of life, namely ye holy ghoſt, or els fayth. For either is true: for in very deede y author of our deliuery is y ſpirit of Chriſt. And y inſtrument which he vſeth

The efficicient cauſe and 〈◊〉 of our ſaluation.

to ſaue vs by, is faith. For it is the firſt gift, wherwith God adorneth and decketh men that are to be iuſtified, by it to embrace the promiſes ſet forth vnto thē. Now to vnderſtand the ſecond part: namely, fro what we are deliuered, We are deliuered from the law of ſinne and death. By theſe wordes is not ſignified the law of Moſes, although by faith in Chriſt we ar deliuered from it alſo But the Apoſtle entreateth not therof at this preſent, neither is the law of Moſes called in y

The law of Moſes is no called the law of ſinne.

holy ſcriptures the law of ſinne. For although thorough it ſinne be encreaſed, yet doth it not commaund ſinne, neither was ſinne the author of it, yea rather the law of Moſes is called ſpiritual, partly becauſe the holy ghoſt was the author of it, who gaue it in Mount Sina, and partly becauſe all thoſe things which it commaundeth are ſpirituall, neither are they agreable vnto luſt, nor vnto our fleſh. It may

It is called the law of death, but yet per accidens, that is, by chaunce.

in dede after a ſort be called the law of death, for in the latter epiſtle to the Corrinthians, it is called the miniſtery of death, but theſe thinges are not to be applyed vnto it, but thorough our default. For otherwiſe of it ſelfe it ſetteth forth thoſe things which ſhould be profitable vnto lyfe. But it lighteth vpon the peruerſenes of our nature, and therof it commeth that death followeth it. Which reaſon if we ſhould follow, the Goſpell alſo might be called the inſtrument of death. For Paul

The Gopell is per accidens the inſtrument of death.

in his latter epiſtle to the Cor. thus writeth: Ʋnto ſome we are the ſauour of lyfe vnto lyfe, but vnto other ſome the ſauor of death vnto death. Wherfore there is great cō ſideration to be had, with what maner of ſauor, we ſauor the Goſpell. For it is not to be meruailed at, that of one and the ſelfe ſame thing do follow contrary effectes For we ſée daily, that one and the ſelf ſame ſonne, both drieth vp clay, and alſo melteth waxe. But ſeing it is ſo, a man may meruaile, why the Goſpell is not in the holy ſcriptures called the miniſtery of death, as the law of Moſes is? Ambroſe anſwereth, Becauſe the Goſpell of hys owne nature condemneth not? but thoſe which beleue not, it leaueth vnder the law. And that is it which condemneth and killeth. For it vnder the payne of damnation commaundeth that we ſhould beleue in Christ. Wherefore, they which beleue not, by the condemnation of the law do periſhe. But the propriety of the Goſpell is only to make ſafe. It mought alſo be ſomewhat more plainly aunſwered:

The Goſpell as it onely outwardly maketh a ſoūd differreth little from the law.

that the Goſpell, ſo long as it doth but outwardly only make a ſound, neither is the holy ghoſt inwardly in the hartes of the hearers, to moue and bowe them to beleue, ſo long (I ſay) the Goſpell hath the nature of the killyng letter, neyther differeth it any thyng from the Lawe, as touchyng efficacye vnto ſaluation. For althoughe it conteyne other thynges then the Lawe dothe, yet it canne neyther geue Grace, nor remiſſion of ſynnes vnto the hearers. But after that the holy ghoſt hath once moued y har s of the hearers to beleue, then at the length the Goſpell obtayneth his power to make ſafe. Wherefore the lawe of ſinne and of death, from which we are deliuered, is it, whereof before it was ſayd, that it leadeth vs capti •• s, and rebelleth againſt the lawe of the minde. In this fight (ſaith Chriſoſtome) the holy ghoſt is preſent with vs, and helpeth and deliuereth vs, that we runne not into dammation. He cr wneth vs (ſaith he) and furniſhing vs on euery ſide with ſtayes and elpes bringeth vs into the battayle. Which I thus vnderſtand, that we are counted crowned through the forgeuenes of our ſinnes: and holpen with ſuccors, when we are ſo holpen with free and gracious giftes, and with the ſtrength of the ſpirite, and inſtrumente of heauenly giftes that we ſuffer not this lawe of naturall corruption to raigne in vs. And let this ſuffice as touching that euill, from which we are by the ſpirite of Chriſt deliuered. Now let vs declare, what is the nature of this deliuery. This deliuery may indede be compared with that deliuery, whereby the children

Our deliuery is compared with that deliuery whereby the Iſraelites eſcaped out of Egipt.

of Iſraell were deliuered out of Egipt. But they were not 〈…〉 at liberty but y they were with greeuous perils & greate tēptacions excerciſed in the deſert: and when they were come to the land of Canaan, they had alwayes remnants of the Amoritres, Chittits, Heuites, and Cetites, with whome they had continuall ſtrife. We alſo are ſo deliuered from death and ſinne, that yet there ſtill remayneth no ſmall portion of theſe euils. But yet as Paul ſaith, they can not hurt vs. For although it be ſinne, yet is it not imputed. But by death our body ſhall ſo be loſed, and the ſoule ſhall ſo be ſeperated from it, that by meanes of the holy reſurrection it ſhall neuertheles returne againe vnto life. And for that cauſe Paul ſaid not ſimply, that we are deliuered from ſinne and from death, but from the lawe and power of them. Auguſtine alſo in his firſt booke and 32. chapter: De Nuptijs & concupiſcēntia, ſaith, that this deliuery conſiſteth of the forgeuenes of ſinnes: which thing alſo we ſee happeneth in ciuill affaires. For if a man, being

A ſimilitude.

caſt into priſon, & knowing himſelfe to be guilty, doth waite for nothing but for y ſentence of death, and yet through the liberallity and mercy of the king he is not only deliuered from puniſhment, but alſo the king geueth vnto him greate landes and aboundance of riches and honors: if we ſhould conſider in him the principall ground and cauſe of his deliuery, we ſhall finde that it conſiſteth in the forgeuenes of his crime and offence. For what had it profited him ſo to be enriched, if he ſhould ſtraight way haue bene put to death? So although by the benefite of the ſpirite we haue our ſtrengthes renewed, and the power or faculty to beginne an obedience, foraſmuch as by all theſe thinges the lawe of God can not be ſatiſfied, we could neuer be iuſtified, vnles we had firſt remiſſion of our ſinnes. For we ſhould ſtill be vnder condemnation, and ſhould be vnder the power of ſinne and of death. And when Paul vſeth this word law, he ſpeaketh metaphorically. For by the lawe he vnderſtandeth force, and efficacy. And he attributeth it vnto ſundry

This word law is here taken Metaphoricallye.

thinges, vnto ſinne, vnto death, and vnto the ſpirite: and if there be any other thing which hath the authority of ruling and gouerning, the ſame may be called the lawe of him, whome it gouerneth and ruleth. But (as we haue already ſufficiently tought) when we heare of this word lawe, no man ought to thinke, that here is ſpoken of the lawe of Moſes. And thus much as touching the maner of this deliuery. But in this place therecommeth to my remembrance a ſentence of Chriſoſtome in his homely de ſancto & adorando ſpiritu: wherein he admoniſheth, that this is an apt place to proue the deuinity of the holy ghoſt. For if the holy ghoſt be the author of our liberty, then it behoueth him to be moſt frée. And that

A place to proue the diuinitye of the holy Ghoſt.

he is the author of our liberty, not only this place declareth, but alſo that place wherein it is written, Where the ſpirite of the Lord is, there is liberty. But Arrius, Eunomius, and other ſuch like peſtiferous men, would haue the holy ghoſt to be a ſeruaunt. For they in the holy Trinity put a greate difference of perſones: for the ſonne they ſayde was a creature, and for that cauſe farre inferior vnto the father: but the holye Ghoſte they affirmed to bée the miniſter and ſeruaunte of the ſonne. But if he bée a ſeruaunte, howe then can hée bée vnto others, the author of libertye? He hath indéede other argumentes out of the holy ſcriptures, whereby he confuteth the Arryans: but it ſufficeth me to haue rehearſed thys one argumente onely: becauſe it ſerueth ſomewhat for this place: Now let vs ſe who they be that are partakers of this deliuery. For Paul doth not ſuperfluouſly entreate thereof. For when he had taught, that this libertye commeth of the ſpirite of Chriſte, althoughe it be the true and principall cauſe, yet bycauſe it is oftentimes hid, nether can it be ſeene of other men, therefore Paul turneth himſelfe vnto the effects, as vnto thinges more euident. For there are many oftentimes which boaſt of the ſpirite and of faith, which yet are moſt farre from them, and remayne vnder damnation. This ſelfe ſame maner ſhall Chriſt obſerue in the laſt iudgement. He ſhall firſt ſay, Come ye bleſſed of my Father, receaue ye the kingdome prepared for you frō the beginning of the world. By theſe wordes is expreſſed the chiefe and principall cauſe of our ſaluatiō, namely, y we are elected of God & predeſtinate. But bycauſe this cauſe is hiddē from the eyes

The proue by the effectes declareth who are the elect of God

of men, to the end they might ſeme true heyres of the kingdome of heauen, he ſtreight way declareth that thing by the effectes: I was hungry (ſayth he) and ye fed me: I was thurſty, and ye gaue me drinke: I was in priſon, and ye viſited me &c? So Paul in this place expreſſeth ye true cauſe of our deliuery, namely, the ſpirite of Chriſt Now to know who they are, that be partakers therof, he ſetteth forth y effectes of this deliuery: ſaying .

Vnto thoſe vvhich are in Chriſt Ieſus, vvhich walke not according to the fleſh but according to the ſpirite.] That which is added, namely, to walke according to the ſpirite, and not according to the fleſhe, bycauſe it is afterward repeated, ſhall in that place be expounded. Let vs ſe therefore, what it is to be in Chriſte Firſt commeth that which is common vnto all men. For the ſonne of God, bycauſe

What is the coniunction which we haue with Chriſt

he tooke vpon him the nature of man, is ioyned and made one with al mē. For ſithen they haue fellowſhip with fleſh and bloud (as witneſſeth the epiſtle vnto the Hebrues) he alſo was made pertaker of fleſh and bloud. But this coniunction is generall, and weake, and onely (if I may ſo call it) according to the matter. For the nature of men is farre diuers from that nature which Chriſte tooke vpon him. For the nature of man in Chriſt, is both immortall, and alſo exempted from ſinne, and adorned with all purenes: but our nature is vnpure, corruptible, and miſerablye contaminated with ſinne. But if it be endewed with the ſpirite of Chriſt, it is ſo repayred, that it differeth not much from the nature of Chriſt. Yea ſo greate is that affinity, that Paul in his epiſtle to the Epheſiās ſayth, That we are fleſh of his fleſh, and bones of his bones. Which forme of ſpeaking

An Ebrue phraſe, our bone, and our fleſh.

ſemeth to be taken out of the writinges of y old Teſtamēt. For there bretherne and kinſefolkes doo thus ſpeake of themſelues one to an other: He is my bone and my fleſh. For they ſeme to acknowledge vnto them, one common matter by reaſon of one and the ſelfe ſame ſéede of the father, and one & the ſelfe ſame wombe of the mother. Whereunto this alſo is a helpe, for that children doo draw of theyr parentes not only a carnall and corpulent ſubſtance, but alſo witte, affections and diſpoſition. This ſelfe ſame thing commeth to paſſe in vs, when we are endewed with the ſpirite of Chriſt. For beſides our nature which we haue commō with him, we haue alſo his mind (as Paul admoniſheth in the firſt to the Cor.) and the ſelfe ſame ſence, as he requireth vnto the Phillippians: ſaying: Let the ſelfe ſame ſence be in you, which was alſo in Chriſt Ieſus. Thys our coniunction with Chriſt, Paul expreſſed in this ſelfe ſame epiſtle by graftinge: wherein are verye well perceaued or ſene thoſe two things which we haue now made mencion of. For the grafte, whiche is grafted, and the ſtocke whereinto it is grafted, are

A ſimilitude.

made one thing: nether only are y matters which were diuerſe, ioyned together, but alſo they are nouriſhed together with one and the ſelfe ſame iuyce, ſpirite, and life. This ſelfe ſame thing the Apoſtle teſtefieth is done in vs, when he ſayth that we are grafted into Chriſt. The ſame thing alſo Chriſt teacheth in the Goſpel of Iohn, whē he calleth himſelf y vine, & vs y braunches, for y braunches haue y ſelfe ſame life common with the vine trée: they burgen forth by y ſame ſpirite and bring forth one and the ſelfe ſame fruite. Paul alſo in his epiſtle to the Epheſians

Our coniunction with Chriſt is compared with matrimony

compareth our coniunction with Chriſt, with matrimony. For he ſaith that it is a greate ſacrament betwene Chriſt and the Churche For euen as in matrimony not only bodyes are made common, but alſo affections and wills are ioyned together, ſo commeth it to paſſe by a ſure and firme groūd betwene Chriſte and the Churche. Wherefore the Apoſtle pronounceth them frée from ſinne, which abyde in Chriſte, and be in hym after that maner which we haue now expreſſed, to the end they ſhould liue his life, and haue one and the ſelf ſame ſence with him, and bring forth fruites of workes not diſagreing frō his frutes, and they whiche are ſuche, can not feare condemnation or iudgement. For the Lorde Ieſus is ſaluation it ſelfe, as hys name ſuffycyentlye declareth. Wherfore they which are in him, are in no daunger to be condemned. Hereunto

Who are in Chriſt.

we adde, that they alſo are in Chriſt, which in all their things depend of hym, and which whatſoeuer they take in hand, or do, are moued by his ſpirite. For to depēd of him, is nothing els, then in all thinges that we go about, to haue a regard vnto him, and to ſéeke onely his glory: but they which are moued by his ſpirit do not follow the affections and inſtigations of luſtes. Hereby it is manifeſt, how faithfull and godly men are in Chriſt, and that by all kindes of cauſes or we haue one & the ſelfe ſame matter, alſo the ſelfe ſame firſt groundes of forme: for we are endued with the ſelf ſame notes, proprieties, and conditions which he had. The efficient

It is proued that we are in Chriſt by all kindes of cauſes.

cauſe wherby we are moued to worke, is the ſame ſpirit wherwith he was moued. Laſtly, the ende is all one, namely, ye the glory of God ſhould be aduanced.

But that which was vnpoſſible vnto the law, in as much as it was weake becauſe of the fleſh, God ſendyng his own ſonne in the ſimilitude of the fleſh of ſinne, and by ſinne condemned ſinne in the fleſh. That the righteouſnes of the Lawe might be fulfilled in vs, which walke not after the fleſh, but after the ſpirit. For they which are accordyng to the fleſhe, ſauour the thinges that are of the fleſh, but they that are accordyng to the ſpirite, ſauour the thinges that are of the ſpirite. For the wiſedome of the fleſhe is death: but the wiſedome of the ſpirite is lyfe and peace. Becauſe the wiſedome of the fleſh is enmity againſt God: for it is not ſubiect vnto the lawe of God, neyther in deede can be. So then they that are in the fleſhe cannot pleaſe God.

But that which was impoſſible vnto the law, in as much as it was weakened by the fleſh, God ſending his ſonne.] Here is brought a reaſon, wherby is ſhewed that this ſpirite of God is geuen vnto vs for a deliuerer, to the ende we might be made the more certaine therof. For when we heare, that of neceſſity we muſt haue the ſpirite of Chriſt, ſtreight way we thinke with our ſelues, that by reaſon of our vncleane affections, and corrupt maners, we are vnworthy of the receauing of it. This doubt Paul taketh away, & ſaith: that y benefite commeth vnto vs by the death of Chriſt. For this was the ende, for which Chriſt would dye: namely, that by his ſpirite the iuſtification of the law might be fulfilled in the elect. Neither did he for any other cauſe take fleſh vpon him, but to helpe and ſuccor the infirmity of our fleſh. Of this purpoſe and councell of God the Apoſtle here entreateth. By this place it manifeſtly appeareth, how one and the ſelfe ſame worke

One and the ſelfe ſame worke is both ſin, and vetue as it commeth either from vs, or from God.

as it commeth from men is ſinne, and as it commeth frō God is good. The Iewes ſought nothing els in the death of Chriſt, but to exatiate and fulfill their hatred, & to reiect the worde of God, and to repell and put away the chaſtiſements and corrections of the Lord, and alſo to kepe ſtill their dignities and honors. Theſe endes foraſmuch as they are very wicked, the action alſo could not but be very wycked. But God foraſmuch as he had a regard to the ſetting forth of his goodnes, and procured the health of mankinde, in that he deliuered his ſonne vnto the death, accompliſhed a worke of moſt ſinguler charity. Wherfore, if we will ſpeake properly,

God if we ſpeake properly ought not to be counted the cauſe of ſin.

God can not be called the cauſe of ſinne: although it cannot be denied, but that he is the cauſe of that thing which in vs is ſinne: for that which in him is praiſe worthy, and procedeth of vertue, is oftentimes by vs defiled, for that we our ſelues ar vncleane. In that he ſaith: That which was impoſsible vnto the law, he teacheth both that the law is weake, and by the contrary that the ſpirite and faith are ſtrong. But that infirmity of the law appeareth not, vnles the weakenes of our frée will be throughly known. For therof commeth it that the law is weak, becauſe it lighteth vpon a corrupt nature. For otherwiſe the law it ſelfe, ſo far forth as it is written, is nether weake nor ſtrong. But man is iudged weak, ſo long as he is left vnder the Law, and is not holpen by the ſpirite of grace. This place moſt ſtrongly

An argument of iuſtification, that it is not had by workes.

proueth, that iuſtification is not of workes, and that there are no workes preparatory: for works which go before iuſtification, either do agrée with the law of God, or els they defect or want of it. If they agrée with the law, thē of neceſſity we muſt graunt, that the law is not weak, as that which without the ſpirit and grace may be performed. Paul in this place affirmeth that thing to be vnpoſſible. But if ſuch workes faile of the rule of the law (which can not be denied) then muſt we nedes graunt, that they are ſinnes. But by ſinnes no man can be iuſtified. Here alſo are reproued the Pelagians, which tooke vpon them to ſay and teach, that a man by

The Pelagians are in this place ou r hrown

the ſtrengthes of nature is able to fulfill the commaundements of the Law. For Paul teacheth contrariwiſe, that ye law was ſo weakened by the fleſh, that it behoued vs to be deliuered by an other helpe. But where as he ſayth, y the law was weakened by y fleſh, no man ought therfore falſely to ſuppoſe y here is condēned y ſubſtance of the fleſh, or nature of y body: for theſe things God created good. But by fleſh he vnderſtādeth y naughtines & corruption, which by reaſon of the fall of Adā paſſed through all mankind. Which corruption foraſmuch as it is ſtill remayning euen in men regenerate, they can not vndoubtedly perfectly and fully accompliſh the lawe of God, vntill they haue vtterly put of this fleſhe. And as Chriſoſtome noteth, the lawe of God is not by theſe wordes condemned, but rather commended, becauſe it commaundeth right and iuſt thinges, but it can not bring them to the ende. Wherefore the comming (ſaith he) of Chriſt was neceſſary, which might miniſter helpe and ſuccour vnto the lawe: for the lawe in dede taught vprightly

There are two things which the law cannot performe.

what ought to be done, and what ought to be auoyded. But beſides this there were two other thinges neceſſary which the lawe could not geue: firſt that thoſe thinges might be forgeuen, which are committed againſt the commaundements thereof: an other is, that the ſtrengthes of man might be corroborated, whereby to performe the commaundementes of the lawe. Without theſe two thinges, whatſoeuer the lawe teacheth touching the doing or eſchewing of thinges, it can not profite, but rather ſerueth to condemnation. For he which knoweth the will of his Lord and doth it not, is gréeuouſlyer puniſhed, then he which knoweth not the will of his Lord. Thoſe commentaryes which are aſcribed vnto Ierome, do vpon this place expreſſedly affirme, that the Apoſtle here ſpeaketh not of the lawe of ceremonies: for he ſpeaketh here of that lawe, whereof is written in the 7. chapter of Mathew: The thinges which ye wyll that men ſhould do vnto you, the ſame do ye vnto them: of which lawe it is ſtraight way ſayde, Thys is the lawe and the prophetes. Wherefore there is no cauſe why any man ſhoulde cauell that that whiche Paul ſaith, It was poſſible vnto the lawe, is not to be referred vnto the morall lawe,

Three thinges are here enquired for.

but vnto ceremonyes. But there are in this place thrée thinges to be obſerued: firſt what moued God to geue his ſonne: ſecondly, what Chriſt being geuen vnto vs did for vs. Laſtly, what fruite we obtayne by his worke. As touching the firſt, the Apoſtle ſaith, that this was the purpoſe of God, when he gaue his ſonne, that the infirmity of the lawe ſhould not be a let to our ſaluation. For he ſawe that it was

God gaue his ſonne that the infirmity of the law ſhould not be a let to our ſaluation.

ſo weake, by reaſon of the infirmity of our fleſhe, that by the miniſtery thereof we could not attaine vnto ſaluation which he had appointed for vs. Which ſentence if our aduerſaries would conſider, they ſhould ſée, that they can neither maynetaine workes of preparation, nor yet iuſtification by workes, vnles paraduenture they thinke that this counſell or purpoſe of God was not neceſſary. And theſe men vndoubtedly do as much as lieth in thē, to diminiſhe the benefite of Chriſt, neither acknowledge they the perfect and full loue of the father towardes vs. Paul ſaith, that the lawe without Chriſt is weake: theſe men ſay, that before we are made pertakers of Chriſt, we be able to worke good workes, and to obey the lawe of God. And although Paul here teacheth the impoſſibility of the lawe, yet the fathers haue ſometimes accurſed ſuch as dare ſay, that God hath commaunded

Whether God haue commaunded thinges vnpoſſible.

thinges vnpoſſible. Although if a man rightly vnderſtand our doctrine, he ſhall eaſely ſée, that we teach not, that the commaundementes of God are vtterly vnpoſſible, but only as touching thoſe which are ſtrangers from Chriſt, For men now regenerate, haue a beginning and an endeuour of obedience, and forgeuenes of defectes which they committe: the righteouſnes alſo of Chriſt whereby the law is fulfilled, is now made their righteouſnes, and is of God imputed vnto them. For the ſtrengthes of the head do paſſe into the members. Laſtly by hope we are made ſafe, and the accompliſhment of the lawe, which wanteth in their workes, ſo long as they liue here, they ſhal attaine perfectly & by all meanes ful, whē they ſhalbe ioyned together with Chriſt in an other life And therefore woulde God prouide a remedy for the weakenes of the lawe which ſpringeth of our weaknes. Let vs ſée therefore what God hath done.

He hath ſent his ſonne in the ſimilitude of the fleſhe of ſinne, and by ſin hath condemned ſinne in the fleſhe.] By theſe woordes is manifeſte the number and diſtinction of the diuine perſons in the holy Trinity. For if the ſonne be ſent of the father, then muſt one of neceſſity be diſtinct from the other, which is

The diſtinction of perſons in the Trinity.

contrary to the hereſye of Photinus, Sabellias the Patripaſſianites, and other ſuche peſtiferous men, which taught that the ſonne and the holy ghoſt are diſtincted both from the father, and alſo betwéene themſelues onely as touchinge the names. But what order Paul hath put in the perſons, we may eaſely ſée. Firſte he ſaith, that the holy ghoſt is he which deliuereth: ſecondlye, that that ſpirite is geuen by Chriſt: laſtly, that the ſonne is ſent of the father. And ſo he reſolueth the laſt effect of our ſaluation into the firſt cauſe.

In the ſimilitude of the fleſh of ſinne.] Auguſtine admoniſheth, that theſe

This word ſimilitude taketh not away the veritie of the fleſh.

things are to be red ioyntly together, ſo that this word ſimilitude, is not referred vnto the fleſhe, but vnto ſinne. For the humane nature which Chriſt tooke vpon him had the ſhew or forme of ſinne: but yet in very dede it could not be polluted with ſinne. Paul alſo vnto the Phillippians writeth, that Chriſt was in the ſimilitude of men: not that he was not a man in very dede: but that bycauſe he ſo abaſed himſelfe, that he nothing departed from the common cuſtome of men, nether confounded he the nature of man with the nature of the word of God: but left it ſo perfect, that euen the forme and ſimilitude of other men might be ſhewed in Chriſt. And therefore the Apoſtle vſeth this word ſimilitude, that we might vnderſtand y the Lord was not a pure man only, as other men were: althoughe he ſemed ſuch a one. For in him was the diuine nature hiddē. Wherefore there is no cauſe, why the Marcionites, or other ſuch like heretikes, ſhoulde by theſe places deny that Chriſt had true fleſh. For he tooke vpon him the nature of man (as the Greke Schiolies haue noted) with the affections thereof: not vndoubtedly with thoſe affections, which ſpring of malice: but with thoſe, which ſpring of nature inſtituted of God. In ſumme, to haue taken the fleſh of ſinne, is nothing els then that Chriſt was ſo made man, that he was ſubiect vnto heate, cold, hunger, thirſt, contumelies and death: for theſe are the effects of ſinne. And therefore the the fleſh of Chriſt mought well be called the fleſh of ſinne. Auguſtine in his 14. booke agaynſt Fauſtus, hath to doo agaynſt an heretike, which refuſed Moſes: as though he were con umelious againſt Chriſt, when he wrote, Curſed be euery one that hangeth one a tree. Vnto whome Auguſtine anſwereth, If by this meanes thou condemneſt Moſes, thou ſhalt alſo reiect Paul. For he vnto the Galathians writeth, that Chriſt was made accurſed for vs. And the ſame Paul in his latter epiſtle to the Corrinthians, ſayth, that he which knew not ſinne, was for our ſakes made ſinne. Then he citeth this place whereof we now intreate, that God ſent his ſonne in the ſimilitude of the fleſh of ſinne, and by ſinne condemned ſinne. He bringeth alſo a reaſon

Why the fleſh of Chriſt is called ſinne.

why the fleſh of Chriſt is called ſinne: namely, bycauſe it was mortall, and taſted of death, which of neceſſity followeth ſinne. And he affirmeth this to be a figuratiue kinde of ſpeach, wherein by that which goeth before is expreſſed that which followeth. But beſides this interpretation of Auguſtine, I remember an other alſo, which the ſame Auguſtine treatinge vpon this place followeth, which alſo he ſemeth to haue lerned of Origene. And that interpretation is taken out of Leuiticus: where when as there are diuerſe kinds of ſacrifices inſtituted mencion is made of an oblation for ſinne: which ſelfe ſame oblation is euerye

The oblacion for ſinne is called ſin Sacramēts haue the names of the thinges ſignified.

where called ſinne. But vnto that word is oftentimes added a prepoſition, and in the Hebrue it is written Lechatteoth and Leaſchrah, that is, for ſinne, and for treſpas: ſo that hereby we may ſe, that the ſacramentes (as we haue often ſayd) haue the names of thoſe thinges which they ſignifie. And other tonges alſo both the Lattine and the Greke, ſeme to haue imitated this forme of ſpeaking. For the Lattines cal that piaculum, or, piacularem hoſtiam, whiche is offred to turne away the wrath of God. The ſame thing the Grecians call 〈 in non-Latin alphabet 〉 of making cleane? and 〈 in non-Latin alphabet 〉 . And this is it which Paul ſometimes calleth ſinne and accurſed. This therefore is the meaning: that Chriſte condemned ſinne whiche was in our fleſh, by ſinne, that is, by that oblation, which was for ſinne, that is by his fleſh which is here called, 〈 in non-Latin alphabet 〉 : which is (after the Hebrue maner of ſpeakinge) the ſacrifice for ſinne. But to condemne, ſignifieth in this place, to take away, and to diſcharge thoſe thinges, which vſe to follow them that are condemned. And that we may the eaſelier vnderſtand, how Chriſt by his death

How Chriſt by death hath condemned ſinne.

condemned ſinne, we ought by fayth to be aſſured, that he hath obteyned for vs the holyghoſt, whereby our ſinnes are forgeuen, whereby alſo luſt, which is the roote of all ſinnes, is repreſſed in vs. But there are others, which interpretate this place otherwiſe, as though Chriſt condemned ſinne in his fleſh, that is, he would haue himſelfe to be puniſhed and offred vp for ſinne, namely, for our ſin. Which interpretation doth not ſo much differ from the firſt. But that interpretacion which Chriſoſtome and Ambroſe haue, is farre more ſtraunge: for they thynke that ſinne it ſelfe was condemned of Chriſte for ſinne, that is, for that cauſe, namely, bycauſe it had done vniuſtly and ſinned greuouſly: For ſinne of his owne right ſemed to rage againſt mē, which were euē from y beginning obno ius vnto it: but in y it was ſo bold to lay hāds vpon Chriſt being moſt innocent, it deſerued cōdēnatiō. But Ambroſe ſemeth to ſignifie, that ſin is here takē for the deuill, who in y he killed Chriſt, tempted him more thē it was lawful for him to do: wherfore he thinketh he loſt his power, which before he had uer men. But this interpretation, although it conteine nothing that is vngodly, yet in no wyſe agréeth with the meaning of the Apoſtle. For Paul geueth a reaſon how we are deliuered by Chriſt from the luſtes and motions, of which he complaineth towards the ende of the vij. chapter. And foraſmuch as the death of Chriſt is put for the cauſe of this deliuery, that expoſition which we brought of the ſacrifice for ſin, both is agreable with reaſon, and alſo is proued by other teſtimonies of the Scriptures. For Eſay in his 53. chapter writynge of Chriſt, ſayth: If he ſhall put his ſoule (Ameth ſchaim aſham nepheſch) ſinne, that is to ſay, for ſinne: Paul alſo as we haue before cited him, ſaith: That he which knew no ſinne, was for vs made ſinne. And in the firſt epiſtle to the Corrinthians: Christ our paſchall is offered vp. And in the epiſtle vnto the Hebreues: Christ is ſet forth to be that ſacrifice for ſinne, whiche was ſene to be offered without the hostes. Iohn alſo ſayth: Beholde the lambe of God whiche taketh away the ſinnes of the worlde, in which wordes he calleth him a lambe, for y

What the killinge of ſacrifices ſignified in the old time

he ſhould be a ſacrifice for ſinne. And that ſlaughter of ſacrifices ſhadowed nothing els vnto the elders, but damnation and death. For there they which offred them, acknowledged, that the ſinnes for which they ought to haue bene puniſhed, ſhould be tranſferred and layd vpon the Meſſias, that euen as the ſacrifice was killed, ſo ſhould Chriſt in tyme to come, dye for the ſinne of the people. Which thing peraduenture they declared by an outward ſimbole or ſigne: namely, by laying on of

Why the Gentils ſometimes ſacrificed men.

their handes. And many thinke that this ſignification of the offring vp of the Meſſias for ſinne was of ſo great force, that for the figuracion therof, men were among certaine nations offred vp. For that which they had heard of the holy patriarches ſhould one day come to paſſe, the ſame they ſought to expreſſe by a ſacrifice moſt nyeſt (as they thought) vnto the truth. Which yet foraſmuch as it wanted y word of God, and was by them only inuented, was nothing els then an vngodly cruelty. Of this thing Origene againſt Celſus maketh mencion. Neither can it be but

Why the killinges of ſacrifices a at this day out of vſe.

wonderful, that at this day throughout the whole world, there are no immolatiōs of ſacrifices: which ſeme by the prouidence of god therfore to haue vaniſhed away, bicauſe that noble, and ſo long looked for ſacrifice of the deth of Chriſt, which was by all thoſe ſacrifices after a ſorte ſhadowed, is now performed. For God hath geuen one only oblacion, wherby as we haue ſaid ſinne is condemned. By which ſo great liberality of God towardes vs, both feare and alſo faith ought to be ſtirred vp in vs. For if God to the ende he would aboliſhe ſinne, ſpared not his owne proper ſonne, what ſhall become of vs, if we deſpiſe ſo great a ſacrifice, and tread vnder foote the bloud of the ſonne of God? On the other ſide who will not put his confidence in God, whom he ſéeth for our ſinnes to haue geuen his ſonne vnto ye deth? Wherfore we ought with a moſt ſtrong faith to embrace this ſacrifice. Neyther ought we here to regard the ſacrificing prieſtes, which boaſt that they can by their

The ſacrifyce of Chriſt is not applied vnto vs by Maſſes.

maſſes, and ſuperſtitions, and vngodly whiſperinges apply this ſacrifice vnto vs. In dede the holy ſcriptures teache, that one ought to pray for an other. But that y communicating of one man is ſufficient for an other, or that it applieth the death of Chriſt vnto an other, that thing the holy ghoſt neuer taught. And ſithen the ſacramentes are 〈 in non-Latin alphabet 〉 , That is, ſeales of promiſes, they can profite them onely (if we ſpeake of thē which are of full age) which embrace thē by fayth. Wherfore, euē as it is not cōuenient, y one ſhould be baptiſed for an other, ſo doth it nothing profite, if one man receiue the Euchariſt or ſupper of the Lord for an other. For this were all one, as if a man ſhould take ſeales, by which promiſes are confirmed and tranſferre thē vnto a blanke paper, which hath neither promiſe, nor any thing written in it, we may in déede when we communicate geue thankes vnto God, for that he hath holpen our neighbours and brethren, and we may pray for them, that they may be confirmed. But to eate the ſacrifice or Euchariſt, or to offer vp Chriſt for other men, it is vtterly a fained inuention. And although we ſhoulde graunte thē thys, yet ſhould they not haue y which they ſo much ſéeke for. For thys is not peculiar vnto prieſtes, but is cōmō vnto al thē which celebrate y ſupper of y lord. Away therfore with theſe fained lies, & let euery mā labor by his own proper faith, to take hold for himſelfe of this benefite of Chriſt, & to apply it vnto himſelf, Augustine in his expoſition begon vpon the epiſtle vnto the Romanes, ſaith, that euery one of vs applieth vnto himſelfe the ſacrifice of the death of Chriſt: For he ſaith, Touching the ſacrifice, of which the Apoſtle then ſpake, that is, of the burnt offring of the Lordes paſſion: that euery man offreth for hys owne ſinnes, then when he is dedicated vnto the paſſion of Chriſt through faith, and when by baptiſme be is noted by the name of faithfull Chriſtians. Now let vs ſpeake of the third thing, namely to ſée what is the fruite of the death of Chriſt.

That the righteouſnes of God might be fulfilled in vs, which walke not according to the fleſhe, but according to the ſpirite.] That which we haue turned, Righteouſnes, and others, Iuſtification, in Greke it is 〈 in non-Latin alphabet 〉 which word ſignifieth that honeſty and vprightnes which is commaunded in the lawe: which although it be ſo called, yet are we not therby iuſtified: for the fulfilling thereof can be in no man, but only in him which is iuſtified. It is true in dede that

We ſhalbe iudged according to our works, we ſhall not be iuſtified by them.

we ſhalbe iudged accordinge vnto thoſe woorkes: for God wyll render vnto euerye manne accordynge to hys woorkes. For accordinge to the condition of the workes, the forme of the ſentence ſhalbe pronoūced. Yet are not good works the cauſes of that felicity which we looke for. For if they were cauſes, then ſhoulde they either be equall with the reward, or els they ſhould be greater then it. For this is the nature of cauſes, ether to excell the affectes, or at the leaſt wayes to be

The dignity of cauſes either excelleth or els is equall with the effec es. How the preceptes of the law are fulfilled in vs by Chriſt.

equall with them: which thing that it can not be aſcribed vnto workes, Paul ſufficiently declareth, when he ſaith, that the afflictions of thys lyfe are not woorthye the glorye to come, whiche ſhalbe reueled in vs: But howe the preceptes of the lawe are fulfilled in vs by the communion which we haue with Chriſt, which died for vs, thus may be declared: bicauſe vnto them which beleue in him is geuen the holy ghoſt, whereby their ſtrengthes are renued, that they may be able to performe the obedience of the lawe, not in deede a perfect and abſolute obedience: for that is not had ſo long as we liue here. Wherefore the accompliſhement of the lawe herein conſiſteth, that the ſinnes which we haue committed be forgeuen vs by Chriſt: and the righteouſnes which he hath performed be imputed vnto vs: for that he is our head, and we on the other ſide his members. Laſtly this is to be looked for, that when we ſhall come vnto the long deſired ende of chiefe felicity, there

How Chriſt is called the ende of the law.

ſhall then be nothing in vs, which ſhall be repugnant vnto the lawe of God. After this maner Chriſt is called the ende of the lawe: as one that hath not broken it, but fulfilled it: not only in that by his doctrine he deliuered it from the corrupt interpretacions of the Scribes and Phariſeis, but alſo becauſe he hath in ſuch maner as we haue now declared, accōpliſhed both it in himſelfe & in vs. Wherefore as many as are without Chriſt, and are not pertakers of his death, and haue not forgeuenes of their ſinnes, and are voyde of the righteouſnes of Chriſt, and haue no deſire to fulfill the lawe, all theſe I ſays ſhall not attayne that felicity, wherein they ſhall haue nothing which is repugnant vnto the law of God. Wherfore the iuſtification of the lawe can in them by no meanes be fulfilled. But who they be, in whome the righteouſnes of the lawe ſhall beginne to be accompliſhed, for that it hath alredy by the cauſe thereof bene declared, namely for that the faithfull are pertakers of the death and ſpirite of Chriſt, now alſo the ſame declareth he by the fruite.

Which walke not according to the fleſhe, but according to the ſpirit.]

The regenerate walke according to the ſpirite

This is a notable marke and condition, whiche followeth them. They walke accordinge to the ſpirite, in whome the ſpirite gouerneth, raigneth and beareth dominion. And contrarywyſe, they walke accordynge to the fleſhe, in whome the fleſhe beareth dominion. Theſe thynges ſtriue one againſte the other. But in this fighte the godlye onelye are excerciſed by ſtriuinge. For they which are ſtraungers from Chriſt do without any reſiſtance or fighting follow the fleſh:

Faith which iuſtifieth doth after a ſort put of our fleſh.

but they that are ſpirituall do geue chefe place vnto the ſpirite. And hereby we ſée, that this is the nature of that fayth which iuſtifieth, to make a man in that plight, that his fleſhe being after a ſort put of, he liueth according vnto the ſpirite. But thoſe which liue not ſo, the apoſtle proueth, nether to be deliuered from ſin, nor to be pertakers of the death of Chriſt, neither alſo to be obſeruers of the lawes of God. For he ſayth:

For they vvhich are according to the fleſh do minde thoſe thinges vvhich are of the fleſh, but they vvhich are according to the ſpirite, doo ſauour thoſe things vvhich are of the ſpirite.] They which liue according to the affection of the fleſh doo follow thinges hurtefull: and therefore they fall into death, and practiſe enmities agaynſt God. Whereby followeth, that they are nether pertakers of the ſpirite of Chriſt, nor yet of his death. But if a man ſhoulde ſaye that by the ſence of the fleſh men deſire meate, drinke, apparell, matrimony, & other things which pertayne vnto this life, and theſe thinges are not damnable, nor hurtful: I would anſweare, that theſe thinges in dede of theyr own nature are not euil, but the meanes, whereby the vngodly deſire them, is both hurtfull and damnable.

Why naturall appetites are ſinnes vnto the vngodly

For they ſeke them for theyr owne ſakes, and direct them not vnto the glory of God, neyther are they ſtirred vp vnto theſe deſires by fayth, or by the worde of God or by the ſpirite. Wherefore vnto them they are ſinnes. And foraſmuch as all men before they are iuſtifyed, are indued by the affection of the fleſh, it followeth, that whatſoeuer they doo, is ſinne, and highly diſpleaſeth God. Wherefore by thoſe deedes, they can nether be iuſtified, nor prepare themſelues vnto

What the affection of the fleſh is.

iuſtification. The woordes of the Apoſtle teach, that two kindes of affections are contrary and oppoſite whiche that we may the better vnderſtand, let thys be for certayne that the affection of the fleſh is nothing ells, then the vſe of humane ſtrengths ſetting a part the grace and ſpirite of Chriſt. And the nature of man is to be taken, not as it was firſt created of God, but, as it is now, vitiate

The affection of the ſpirite.

and corrupt. But the affection of the ſpirite is the impulſion of the inſpiration of God, and vſe of the grace of Chriſt. Nowe let vs ſe, what thoſe thynges are wherevnto the affectiō of ye fleſh carie vs. They muſt of neceſſity be good things For we deſire nothing but that which is good and that good is ether honeſt, profitable

Three kindes of good things The affection of the fleſhe is deceaued two maner of •• yes.

or pleaſaunt. In theſe thinges the affection of the fleſh is two maner of wayes deceaued. For ſometimes it is ca led vnto theſe thinges which ſeme honeſt and are not: and which ſeme profitable and pleaſant, but in very dede are vn profitable & irkſome. An other error is, when it deſireth thoſe thinges, which in very dede: ſhould behoneſt, profitable & pleaſant, if they were deſired with right reaſon as it was inſtituted of God: ſuch as are theſe good workes which commonly are called ciuill or morall. Euermore the affection of the fleſh erreth in one of theſe two wayes. Wherfore all y works therof, ſeing they fa le frō right reaſon, are ſinnes. Wherefore hereby is concluded, that a Chriſtian life herein

A Chriſtiā life wherin it conſiſteth

conſiſteth, to haue a care vnto thoſe thinges which are of the ſpirite, and to forſake thoſe thinges which belong vnto the fleſh: that both we may ſeke for perfect good thinges, and alſo y we fayle not in the maner of deſiring them. But what are the effectes both of the fleſh and alſo of the ſpirite, Paul hath in manye places taught: and eſpecially in his epiſtle vnto y Galathiās, wher he thus writeth: The workes of the fleſh are, adulteries, fornications, vnclenes, wantones, idolatry, witchcrafts, enmities, ſtryfes, emulations, brawlings, contencions, e uies, murthers, dronkenes, bancketting, and ſuch other like: of which the Apoſtle ſaith, They which do theſe things ſhall not poſſeſſe the kingdome of God. But the fruites of the ſpirite (ſayth he) are, charity ioye, peace, lenity, goodnes, gentilenes, fayth, meke et, and temperance. And Paul more playnely to declare the fight betwene theſe two affections, hath ſignified it, not only by the name of fleſh and ſpirite, but alſo hath added other epithetes or proprieties: namely, that the affection of the fleſh is death, and enmity againſt God: but the ſence of the ſpirite is life and peace. Now there is none which knoweth

What life is.

not but that death is contrarye vnto life, and enmitie, vnto peace. By life he vnderſtandeth the motion of the wil of man, and of the whole man towards God.

What peace is.

But peace is the tranquillitye of conſcience and reconciliation wyth God. Paul in that he ſo amplifieth theſe thinges, playnly declareth, how neceſſary a thing regeneration is for vs. And thereby alſo he exhorteth vs to follow the better affection, namely, the affection of the ſpirite and of grace: for that the affectiō of the fleſh is called death. Which thing Ambroſe ſayth commeth to paſſe by reaſon of ſinne: for where ſinne is, there death of neceſſity followeth. But he meruayleth

Why the affection of the fleſh is called wiſedome.

why this affection is after the 〈…〉 in tranſlation called wiſedome. And he anſwereth, that it is ſo called, bycauſe vnto ſuch men it ſemeth wiſedom: for here vnto they apply all theyr induſtry, craft, and ſubtility, namely, to ſinne: and they are wiſe to doo euill. Many alſo herein thinke themſelues learned and wiſe, bycauſe they will not beleue thoſe thinges, which paſſe the capacity of reaſon: as for example, the creation of the world, the reſurrection of the fleſh, the cōception of the virgē, and ſuch like. Theſe words declare that Ambroſe vnderſtode the affection of the fleſh, as it extendeth it ſelfe vnto infidelity or vnto the minde. And vndoubtedly Paul in this place vnder affection cōprehendeth 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , y is, the power of vnderſtāding, & the power of deſiring. With which ſentence Auguſtine agréeth, when he ſaith, that wiſedome chiefly conſiſteth in chuſing and refuſing. But it is manifeſt, that vnto election are adioyned two powers, the power of knowledge, & y power of will. He addeth moreouer, y this affection is enmity againſt God: for they which are ſo affected, do fight againſt him. An horrible ſentence vndoubtedly. But it is moſt truly ſaid, that the fight of the fleſhe againſt the ſpirite, is a fight againſt God. Enmity, ſaith he, but

The fleſh fightings againſt the ſpirite fighteth againſt God.

the latine text hath, enemy. But this ſemeth to be but a ſmall fault, foraſmuch as 〈 in non-Latin alphabet 〉 with an acute accent in the firſt ſillable, ſignifieth enmity but 〈 in non-Latin alphabet 〉 with an accent in the laſt, ſignifieth, an enemy. And howſoeuer it be, it may be aſcribed ether vnto the writers, or to the variety of bookes: for the accent is eaſely tranſfered from one place to an other. But we ought to conſider, that if we rede 〈 in non-Latin alphabet 〉 , that is, enemy, it is a noune adie tiue whoſe ſubſtantiue can be none other but this woord , 〈 in non-Latin alphabet 〉 whiche is engliſh •• wiſdome, whiche we ſée is of the ne ter gender. And th •• ſhould it not to be 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . We ought therefore of

This hraſe of the Apoſtle maketh the thyng more vehement.

neceſſity to rede 〈 in non-Latin alphabet 〉 which ſignifieth, enmity: and that agréeth beſt with the ſcope of the Apoſtle. For he exaggerateth how great a deſtruction or hurt the affection of the fleſh is. And this is a vehementer kind of ſpech to call a wicked man wickednes, then to call him wicked. But how the ſence of the fleſhe is enmity againſt God the Apoſtle thus proueth:

Becauſe (ſaith he) it is not ſubiect vnto the lawe of God, yea neither indede can it.] Whoſoeuer reſiſteth the wil of an other man, and ſo worketh continually y he can not diſagre in any wiſe with him, is his enemy. Such is the affection

What an enemy is.

of our fleſhe. Wherefore it is an enemy vnto God, or rather it is euen very enmity it ſelfe againſt God. That booke vpon Mathew (which is aſcribed vnto Chriſoſtome and is called an vnperfect worke) vpon theſe wordes of the Lord, He which ſeeth a woman to luſt after her, hath alredy committed fornication in hys hart, that booke (I ſay) ſaith, That the Lord may ſeeme to ſome to haue taken occaſion to condemne vs: for ſuch affections haue we by nature, that euen at the firſt brunt we are in ſuch maner moued to luſt. And foraſmuch s we are not able to prohibite theſe affections from riſing vp, therefore ſtreight way will we or nill we, we are made guilty of thys

An vnapt diſtinction of affectes.

precept. But it maketh a diſtinction of luſt: For there is one luſt (ſaith it) of the mind and an other of the fleſhe: and there is alſo one anger of the mynde, and an other of the fleſhe. Farther it addeth, that that ſentence of Chriſt is to be vnderſtand of the luſte of the mynde, and not of the luſte of the fleſhe: and that thys place of Paul may haue the ſelfe ſame ſence, namely, to vnderſtand that the wiſedome not of the mynde, but of the fleſhe can not be ſubiect vnto the lawe of God. And ſo by this diſtinction taken out of the philoſophers, they thinke that they haue very well knit vp the matter. But with Paul the affection of the fleſhe is not the inferior part of the minde, nether is the ſpirite the mynde which poſſeſſeth the more nobler part of the ſoule: as we ſhall afterward more manifeſtly declare. But of how great credite that booke is, Eraſmus hath moſt plainely declared, who doubtles in iudging the writinges of the elders was a man of great diligence. And that that booke is none of Chryſoſtomes, he proueth by many argumentes. And Chriſoſtome himſelfe, when he interpreteth this place, ſaith, that by the affection of the fleſhe is vnderſtand the interpretation of the mynde, but yet the more groſſer part, ſo that it taketh hys name of the worſer part. For ſo ſometymes the whole man is called fleſhe, although he want not a ſoule. So he extendeth the name of the fleſhe euen vnto the mynde. But he obiecteth: If a man neither is, nor can be ſubiect vnto the lawe of God, what hope then ſhall there be of ſaluation? Much (faith he) for we ſee that, the thiefe, Paul, the ſinfull woman,

Although our mind can not be ſubiect vnto the law of God, yet is there hope of ſaluation The chaunging of the minde is of the ſpirite, and grace, and not of our owne ſtrengthes. Paul ſpeaketh not of action or doing, but of the affectes

Chriſt by the good or euell tree, vnderſtoode eyther good or euil men. Chriſoſtom thinketh tares may be made wheate, which is not red in the Goſple.

Dauid, Manaſſes, and Peter repented. So long (ſaith he) as thys affection ſhall ſo remayne, it can not be ſubiect vnto the lawe of God: but foraſmuch as it may be changed, all hope is not to be caſt away. In writing thus, he teacheth nothing but that which is ſound. But this is to be noted, that this chaunge conſiſteth not in our ſtrengthes. For it is altogether of the ſpirite of Chriſt, and of grace. For as longe as we be as we were before, we our ſelues cā neuer change our ſelues. But afterward Chriſostome addeth, that peraduenture this affection of the fleſhe ſignifieth a wicked action: and that Paul ment nothyng els, but that an euill worke can neuer be good: And in the ſame ſence thinketh he is to be taken this ſentence of the Goſpell, where it is ſayde, That an euill tree can not brynge forth good fruytes. This interpretation I can in no wiſe allow, for that I ſée that Paul here ſpeaketh not of any action or worke, but ſpeaketh of the affect, féeling, and corruption of nature. Neither can I be perſwaded, that the Romanes were ſo blockiſh, that they neded to be taught that an euill action could not be good. But that Chriſt by the euill trée vnderſtoode not workes, but man, thoſe thinges doo manifeſtly declare, which are in that place by Mathew reherſed: For he had warned them to beware of falſe prophets, which come in ſhepes clothing, but within are rauening wolues. By their fruites (ſaith he) ye ſhall knowe them. Doe men of thornes gather grapes, or of briers, figges? Either make the tree good, &c. And farther that we may be chaunged (which thing we deny not) he goeth about to proue by the parable •• tares. Tares (ſaith he) are made wheate, and chaunged into it. And therefore the goodman of the houſe would not haue them weeded out. But we finde not in the Goſpell, that tares ar chaunged into wheat. Only ye lord would not haue ye tares plucked vp, leſt perhaps y wheat being mixed with thē, bicauſe peraduēture y rootes of y wheat and of y tares being intricated together, ſhould be together plucked vp. But herein as we haue ſaid cōſiſteth not the cōtrouerſy. For we know y ſuch affects may be changed and broken. But he afterward ſayth: that that is done by the ſpirite and grace of God: which thing is both moſt true, & we alſo haue oftentimes affirmed ye ſame. Howbeit (as Chriſoſtome is alwaies to much prone to defend frée wil, & humane ſtrēgth) he addeth: That this lyeth in our power, to receaue the ſpirite and grace: ſo that euerye

Chriſoſtom thinketh that euery one of vs can do what he will him ſelfe, and that it lieth in our power to haue the ſpirite & grace. An other hard place of Chriſoſtome. Motions contrary vnto the law are in the regenerate dayly made more remiſſe.

man may do what he will. Which thing we vtterly deny. For if a mā can of himſelf receiue the grace of God, when it is offred, vndoubtedly ſuch a worke ſhould b both good and alſo could not but pleaſe God: which yet ſhould be done of a man not yet regenerate, and ſo a trée being yet euill, ſhould bring forth good fruites: which according to the ſentence of the Lord is not poſſible. For vnles our ſtony hart be taken from vs, and in ſtede therof a fleſhy hart be geuen vs, we ſhall continually abide the ſelfe ſame, that before we were. Farther he addeth, that the law of the members doth no more rebell against the law of the mynde, neither doth it leade vs captiues vnto the law of ſinne. And that this is not ſo, I doubt not, but that euery man hathe experience in himſelfe. And we haue before by moſt manifeſt reaſons declared, y thoſe thinges which Paul writeth in the 7. chap. of this epiſtle, doo pertaine vnto men regenerate. Vnles peraduenture this be Chriſoſtomes meaning, that theſe motions in the regenerate ar daily made more remiſſe. But he vndoubtedly hereunto had not a regard, as thoſe thinges which follow do plainly declare. And it ſéemeth that he ſpake generally of this our tyme, which is ſince Chriſt offred himſelf vnto the father, and ſuffred death. Auguſtine hath of this place a ſound interpretation. One and the ſelfe ſame ſoule (ſaith he) may be ſubiecte both vnto the affecte of the fleſhe, and alſo vnto the affecte of the ſpirite: as one and the ſelfe ſame water is bothe made warm and is alſo by cold congeled, and made iſe. So that then if thou wilt ſay, that iſe is not whote, thou ſaist truly: and if thou wilt ſay moreouer, that iſe can not be whote, this alſo is true: for iſe ſo long as it is iſe can not be whote. But it is poſsible, that heat may be put to it, & the iſe may be reſolued & made whote. But that iſe, ſhould both keepe ſtill his own nature, & yet in the mean tyme be whote, it is vtterly vnpoſsible. After this maner the affect of the fleſh may either be taken away, or be broken, and a ſpirituall affecte ſuccede in his place. But that a carnall affect ſhould be made ſpirituall, it is by no meanes poſsible. If thou demaund, whither ſpirituall obſeruings of the commaundements of God ar vnpoſſible or no? I aunſwer, that in the oldenes of the fleſh they are vnpoſſible: but if the ſpirite and regeneration be added, they are not vtterly vnpoſſible, although the law of God cannot in this life be performed, no not euē of ye moſt holieſt. For it pertaineth to the ſpirite of Chriſt, to tame the frowardnes of y fleſh, and when we are once come to death, vtterly to extinguiſh it. Now y theſe things are thus expounded, there remaine two errors to confute: wherof one is of the Maniches,

An error of the Manichies.

which therfore thought the fleſh to be called enmity againſt God, bicauſe it was created of an euill God, which continually reſiſteth the true and good God. But the matter is farre otherwiſe. For here is not entreated of the hypoſtaſis or ſubſtāce of the fleſh, but of the fault or corruptiō, which by reaſon of the fal of ye firſt man is alwaies ioyned wt it. An other error is of y Pelagiās, which wer not aſhamed

An error of the Pelagians.

to ſay, y man by y ſtrēgths of nature is able to kepe y cōmaundemēts of God. From whome the ſcholemen at this day differ not much. For they affirme that a man without the grace of Chriſt is able to kepe the Law of God, as touching the ſubſtance of workes: although not according to the meaning of the Law: for they which are of that ſort, whatſoeuer they worke, it cā not be done of charity. And ſo they are not afrayd to ſay, that a man cā loue God aboue all things though he want the grace of God. Nether in the meane time marke they, that the Apoſtle here ſayth, that the wiſedome of the fleſh is enmity agaynſt God. If an Ethnike ſhould at any time ſay that he loueth God aboue all thinges, when we haue diligently conſidered the matter we ſhall playnly finde, that vnder that diſſembled loue lieth hidden in his hart a moſt greate hatred of God. And where as the Apoſtle ſayth, that the affecte of the fleſh is not ſubiecte vnto the Law of God, he hath not a reſpect vnto works moral or ciuill: but only (as I haue ſayd) to our corrupt and vitiate nature. And herein chiefely is the firſt table to be conſidered,

The firſt table contayneth the force and vigour of the latter table.

which requireth a perfect fayth, loue, worſhipping, and feare of God: in which things cōſiſteth the force, vigour, and as it were the ſoule of the obediēce of the reſt of the commaundementes. Of thoſe thinges which haue hitherto ben ſpoken, the Apoſtle inferreth this concluſion, that they which are in the fleſh, cā not pleaſe God: and therfore they are nether deliuered nor recōciled vnto God:

They whiche are in the fleſh are euill trees. If the mē them ſelues can not pleaſe God. theyr workes can not be acceptable vnto God. We muſt deſire a more aboundaunt ſpirite, that we may the more pleaſe God.

So that this is a certaine token whereby we may know by the effect, and apoſteriori, as they call it, who they are that are deliuered from ſinne, and made pertakers of the benefite of the death of Chriſt. And if they which are in the fleſhe, can not pleaſe God, then it followeth that they are euill trées, which bringe not forth good fruite. Where are then merites of congruity, and of works (as they call them) preparatory? For if the men themſelues can not pleaſe God, vndoubtedly theyr workes can not be acceptable vnto God. Wherefore miſerable is the eſtate of the wicked, which in no wiſe can pleaſe God. But it is our partes continually to pray for a more aboundant ſpirite of Chriſt, that we may more and more pleaſe him.

But ye are not in the fleſh, but in the ſpirite: bycauſe the ſpirite of God dwelleth in you. But if any man haue not the ſpirit of Chriſt, the ſame is not his. And if Chriſt be in you, the body is dead bicauſe of ſinne, but the Spirite is life bycauſe of righteouſnes. And if the Spirite of hym that rayſed vp Ieſus from the dead, dwell in you, he that rayſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodyes, bycauſe that his ſpirite dwelleth in you.

Ye are not in the fleſhe.] That which he before ſpake generally, he now perticularly applieth vnto the Romanes, and after his accuſtomed maner diſcendeth from a generall theme to a perticular. Here is agayne in this place a ſentence which can not but figuratiuely be interpreted: for if we ſhould vnderſtād

Chriſoſtom ſaith that figures are neceſſary in the ſcriptures. Of theſe wordes of the Lord, this is my body.

ſimply, that we are not in the fleſh, the truth would ſhew the contrary. Wherefore Chriſoſtome vpon this place ſayth, that it is a thing very daungerous alwayes to vnderſtand the ſcriptures according to the proper ſignifications of the words. I meruaile therefore, what our aduerſaries meane ſo much to iangle and to make ſuch an adoo, when we ſay that theſe wordes of the Lord, This is my body, are ſpoken figuratiuely? and that we vnderſtād them not, as though the body of Chriſt were carnally, really, and ſubſtantially in the bread. But that which is ſhewed forth, we teach to be the ſacrament of the body of Chriſt, whereby is ſignifyed, that hys body was faſtened vnto the Croſſe, and his bloud ſhed for vs. And this vndoubtedly is done with greate vtility, if we both beleue thoſe things which are ſet forth, and alſo receaue the ſacramēt with ſuch a faith as behoueth. But they ſay that Chriſt did not ſo ſpeake. I graunt he did not. But if it be ſufficient ſo to anſwere, why doo they not here alſo ſay, that Paul ſpake ſimply and appertly. Ye are not in the fleſh, for other interpretations hath he added none? If they ſay that that may be gathered by thoſe thinges, which he before ſpake, ſo alſo will we ſay that this may be gathered, as well by the nature of the ſacraments (whoſe nature is, to ſignify the thinges, whereof they are ſignes) and alſo by y which is there written, namely, that theſe thinges ought to be done in remembraunce of the Lord, and that they ſhould ſhew forth his death: and alſo by many other thinges, which are written in the 6. chap of Iohn. Farther Chriſoſtome vpon this place ſayth, That Paul, whē he thus writeth, doth in no wiſe deny the nature of the fleſhe, but exalteth it to a more higher dignity, namely, that it ſhould rather obey the impulſion of the ſpirite, then luſt. So we ſay that when the fathers ſeme to deny that the nature of the bread abideth in the enchariſt, they deny not the nature of the bread, but declare y it is exalted to a higher dignity: namely to be a ſacramēt

Againſt tranſubſtā tiation. How foliſh they are which by theſe words ſpeake againſt matrimony of miniſters.

of the body of Chriſt, and now to ſerue to a ſpiritual purpoſe, and vſe. But they yet dote a gre t deale more, which thinke that this place maketh agaynſt the matrimony of miniſters of the Church. For if it were ſo, he ſhould conclude vniuerſally, that all Chriſtians ought to liue without wyues. For there is no Chriſtian, after that he hath beleued in Chriſt, is any more in the fleſhe. We haue in dede a body, fleſhe, and members, meate, drinke, and matrimonies: all which thinges ſéeme to pertayne vnto y fleſh: but we haue thē in God, to vſe thē according to the ſpirite, & not according to ye fleſh. Neither doth Paul in this place meane any other thing, thē did y Lord in y Goſpell, whē he ſayd vnto hys diſciples: Ye are not of thys world. Wherfore Ambroſe ſaith, that we haue ſuch a nature framed vnto vs, as we fel it to be: & he addeth moreouer, That the wiſe men of the world are in the fleſh, becauſe they reſiſt fayth, and wyll beleue thoſe thynges only, which are agreeable to reaſon. This place againe teacheth vs, that Ambroſe by the name of fleſhe vnderſtoode reaſon,

Ambroſe by the name of fleſh vnderſtandeth reaſon alſo. What it is to be in the fleſh.

and the higher partes of the ſoule. We ſay therefore, that to be in the fleſhe, according to the Apoſtles meaning, ſignifieth nothing els, then in all our actions to be ruled and gouerned by the ſence and affecte of nature, not yet regenerate in Chriſt. Now by this it appeareth, that it is proper vnto a Chriſtian to follow thoſe thinges which are of the ſpirite, and to auoyde thoſe thynges which are of the fleſhe. And this propriety of a Chriſtian lyfe partly moueth vs, not to forſake it: and is partly a note by which we may be made more certayne of our iuſtification

By what note or ma ke we are aſſured of iuſtification.

and deliuery from ſinnes. And as it is the part of a man to be gouerned by the mynde and humane reaſon, and the part of a philoſopher to be ordred by the preceptes of doctrine, and diſcipline of wyſedome, and the part of a ſouldier to frame all hys doinges by the arte of warrefare, ſo is it the part of a Chriſtian to be moued by the ſpirite and ſence of Chriſt. And although euery man hath hys proper vocation, and ought to follow ſuch offices and duties as are méete and conuenient for hym, yet as many of vs as are of Chriſt, ought to meaſure our ſelues by this

A propriety common to a l Chriſtians.

propriety and certayne rule, continually to haue a regard how much we haue profited in the obedience of the ſpirite.

Foraſmuch as the ſpirite of Chriſt dwelleth in you. For he which hath not the ſpirite of God, the ſame is none of his.] That which he before ſpake, he now proueth by a ſtronge reaſon, & that they are not in the fleſhe, hereby he gathereth, becauſe the ſpirite of Chriſt dwelleth in them: whereas he ſaith, Foraſmuch as the ſpirite of God dwelleth in you, he maketh no doubt (ſayth Chriſoſtome) that the ſpirite of God dwelled in them: for this word, foraſmuch as, in this place is all one, as if he had ſayde, becauſe, ſo that the Greeke woorde 〈 in non-Latin alphabet 〉 , is a particle cauſall. Ambroſe thinketh that Paul in this place ſpeaketh ſomewhat ſtaggeringly: for that the Romanes ſéemed ſomwhat to haue erred, and to attribute more vnto the lawe, then was méete. Here are two thynges to be diligenly

The ſpirite of God and the ſpirite of Chriſt is all one. By the ſpirite is not here vnderſtand any part of our ſoule. A metaphor of dwelling An argument taken of cōtraries The fleſh & the ſpirite are not ſo repugnante the one againſt the other, but that they may be both together in one and the ſelfe ſame man.

marked: firſt, that the ſpirite of God and the ſpirite of Chriſt is one and the ſelfe ſame ſpirite: whereby appeareth that Chriſt is God. Secondly, that Paul by the ſpirite vnderſtoode not the excellenter parte of our mynde, as many dreame he doth. For he ſayth, that that ſpirite whereof he ſpeaketh, is the ſpirite of God and of Chriſt: which ſpirite (he ſaith) dwelleth in the faythfull Romanes, and in thoſe which are of Chriſt. The metaphore of dwelling is hereof taken, for that they which dwell in a houſe, do not only poſſeſſe it, but alſo do commaunde in it, and at their pleaſure gouern all thinges. So the ſpirite filleth the harts of the ſaints, & beareth rule in them. And the Apoſtle ſeemeth to take his argument of contraries: Therefore ye are not in the fleſhe, neither walke ye according to it, becauſe the ſpirite of God dwelleth in you. Not that theſe two thinges are ſo repugnant one againſt the other, that they can not be both together in one and the ſelfe ſame man, but theſe being compared together, are as contrary qualities: which when they are in the vttermoſt degrée, the one can not ſuffer the other. For it is not poſſible that with a moſt feruent colde, ſhoulde any heate be mingled. But if the cold be ſomewhat remiſſe, then may ſome of the contrary quality ſuccéede. Wherfore foraſmuch as in this life we haue not the ſpirite in the higheſt degrée, thereof it commeth, that there remayneth in vs ſomewhat (I wyll not ſay much) of the fleſh, and of corruption, though the ſpirit in ye meane time haue the vpper hād. For otherwiſe we ſhould be in the fleſh, neither ſhould the ſpirite (as Paul ſaith) dwell in vs. For by this metaphore (as we haue ſayde) is ſignified, that the ſpirite poſſeſſeth our myndes, and beareth dominion in them. But if the nobler partes of the mynde be geuen vnto the fleſhe, the ſpirite departeth awaye:

The ſp 〈…〉 ſuffereth not th ru •• of the fleſh.

for it canne not abyde the dominion of the fleſhe. Wherefore Dauyd, when he had fallen into gréeuous ſinnes, was for that tyme deſtitute of the motion of the ſpirite of God, and therfore he cryeth: Restore vnto me the ioy of thy ſaluation, and establiſh me with thy principall ſpirite Although in very dede he neuer fell away from election or predeſtination. And when the Apoſtle ſaith: He whiche hath

By the ſpirite we are coupled with Chriſt

not the ſpirite of Christ, the ſame is none of his: He therfore by the ſpirite iudgeth our coniunction with Chriſt, bicauſe by it we are coupled with hym, and by it we are regenerate. Wherfore Chriſt in Iohn ſayth: Ʋnleſse a man be borne agayne of water and the ſpirite, &c. Wherby is ſignified, y that by which we are chiefly regenerate, is the holy ghoſt: but y water doth in y ſacrament of baptiſme repreſent the ſame as an outward ſigne. Water waſheth, watreth, maketh fertile, and hath in it many

Effectes of the ſpirite.

other qualities, by which the nature of the ſpirite is declared: which ſpirit, whē it is come vnto our mynde, the diſpoſition, propriety, towardnes, ſence, and motions of Chriſt are grafted into vs: ſo that he which hath obteyned it, may ſay with Paul: I lyue, but not I nowe, but Christ liueth in me. And they which haue the ſpirite of Chriſt, are ſaid to be his, not after the common maner, wherby all creatures are called the children of God: For Chriſt ſaith in the Goſpel, All things are deliuered

We belong vnto Chriſt after a certayne peculier manner

vnto me of my father: But they are made his peculiar poſſeſſion, foraſmuch as now they are both called, and alſo are in dede his members, and are grafted into him, & ar moſt perfectly knit vnto him, receiuing nouriſhmēt of him. Here we ſée, how foliſhly ſome anſwer, which whē they are reproued & admoniſhed of their duty, ſay, y they are not ſpirituall: for they cōſider not y by this anſwer they deny thē ſelues

They whiche are truely Chriſtians, mu •• needes be ſpirituall. The words of the ſcripture are not to be prohibited to the lay men. Chriſtians ought not to doubt whethe they haue the ſpirite of Chriſt. The ſpirite departeth from vs for two cauſes.

to be Chriſtians: for if they be of Chriſt, they both haue his ſpirit, and alſo muſt of neceſſity be ſpiritual. They alſo are of an euil iudgemēt which take away y bokes of the holy ſcriptures out of the handes of the lay men, bicauſe they thinke y they haue not the ſpirit. For when they ſo ſay, they ſay they are no chriſtiās. For if they be chriſtians, they haue not only the ſpirit of Chriſt, but alſo the wordes of the holy ſcripture, which are the aſſured ſayings of the ſpirite, and are moſt conuenient for them. Laſtly, who ſéeth not, that they excedingly are deceiued, which commaūd vs continually to doubt, whither we haue the ſpirite of God, or no. For vndoubtedly, if we oughte not to doubte whither we be Chriſtians, we oughte not to be in doubt whither the ſpirite of Chriſt do dwell in vs or no. Ambroſe vpon this place noteth, that the ſpirite of God departeth from vs for two maner of cauſes: eyther bicauſe of the vnderſtanding of the fleſh, or els bicauſe of the actes therof: That is, either for falſe doctrine, or els for corrupt maners.

But if Chriſt be in you, the body in dede is dead, becauſe of ſinne.] Hitherto pertaineth the firſt part of this chapter, wherin hath bene declared, that although in the ſaintes there ſtill remayneth ſinne, yet therof followeth not condemnation: for it is taken away by ye law of the ſpirit. But frō whence this ſpirit is deriued into vs, hath ben ſet forth: namely, frō the death, which ye ſon of God ſuffered for vs. Farther, it hath 〈◊〉 declared, what they are vnto whome ſo great a benefite is come: namely, 〈◊〉 which walke according to the ſpirite, and not according to the fleſh. Now he entreth into the ſecond part, wherin he teacheth, that we by the ſame ſpirite haue obteined participation both of the death and of the reſurrection of the Lord. And he exhorteth vs, according as our duety is, to mortify ye dedes of the fleſh, and to addict our ſelues wholy vnto the ſpirit, by whom we haue obteyned ſo great benefites. And to knit together thoſe things which are to be ſpoken, with thoſe which are already ſpoken, the Apoſtle ſaith, But if Chriſt be in you. In that he thus ſaith, that Chriſt is in vs, he ſheweth that it counteth it al one, for the ſpirite of God or of Chriſt to dwell in vs, and Chriſt himſelfe to be in vs: not that he meaneth, that the holy ghoſt and Chriſt, that is the ſonne of God are one & the ſelfe ſame hypoſtaſis or perſon. But as Chriſoſtome hath taught, this is the nature of the thrée perſons, that whereſoeuer the one is, there alſo the other are together preſent. Wherfore foraſmuch as ye holy ghoſt is in vs, it followeth of neceſſity that the ſonne of God which is Chriſt together with the father is in vs. Which thing Paul hath expreſſedly pronounced vnto the Epheſians when he ſayd: That Christ

Not where ſoeuer Chriſt is accordinge to his diuine nature, he is there alſo according to his humane nature.

by fayth dwelleth in our hartes. And yet it followeth not, that wherſoeuer Chriſt is according to his diuine nature, he is there alſo accordyng to his humaine nature. For his humaine nature, whether we haue a regard vnto the ſoule or vnto the body, is finite, neither can ſo be poured abroade infinitely, that it ſhoulde poſſeſſe and fill all things, as doth his diuine nature. Wherfore we graunt that the ſonne and the father are whereſoeuer the holy ghoſt is: and wherſoeuer we confeſſe the ſon of God to be, there alſo will we cōfeſſe Chriſt to be, but yet not alwaies according to his humane nature. For y is not poſſible. Paul ſaith in his . epiſtle vnto the Cor. that the elders dranke of the ſpiritual rock which followed thē, & that rocke was Chriſt.

Of the rocke which was Chriſt.

By which wordes are •• . things to be vnderſtād: firſt y Chriſt was ſignified in that rocke, ſecondly, y he was in very dede preſent wt the people when they dranke, as the holy hiſtory declareth. For it telleth, y God promiſed, that he would be preſet with his people at the rocke Oreb. And the ſame God was y ſonne, which could not then be preſent according to fleſh and humane nature, when as he had not yet put it on. And yet is he of Paul called Chriſte. And in the ſelfe ſame epiſtle, the fathers are ſayd to haue tempted Chriſt in the deſert: which can not be vnderſtand according to the humane nature: for as much as it was not then extāt

The fathers •• the wildernes tempted Chriſt. How it is to be vnderſtande, Chriſt to dwel in vs.

So when Chriſt is ſayd to dwell in vs by fayth or the ſpirite, it doth not thereof follow, that ether his body or his ſoule dwelleth in our hartes really, as I may call it, and ſubſtancially. It is inough that Chriſt be ſayd to be in vs by hys deuine preſence, and that he is by his ſpirite, grace, and giftes preſent with vs. Nether is this (as ſome make exclamation) to go aboute to ſeperate the diuine nature from the humane. For we holde that the natures in Chriſt are ioyned together, and inſ perable. And yet that coniunction maketh not, that the humane nature extendeth it ſelfe ſo farre a doth the diuine nature. Which thing Auguſtine hath moſt manifeſtly teſtefied vnto Dardanus Although I knowe there are ſome which go aboute by certayne wordes of his out his 96. treatiſe vpō Iohn to cauill, that he ment that Chriſt alſo according to hys humane nature is ſtill with vs, although he be not ſene. For Auguſtine whē he interpreteth theſe words

A place of Auguſtine expounded.

of the Lord, I go to prepare you a place, ſayth, that thoſe places and māſions are nothing ells, then we our ſelues which beleue: which are as certayne dwelling places, vnto which the father and the ſonne come, and abide in. But we muſt by the holy ghoſt be prepared, to be made mete dwelling places. Whē he thus expoūdeth theſe wordes he demaūdeth Why then ſayth Chriſt, that he goeth away, if we muſt be prepared? For he ought rather to be preſent. For if he depart away, we ſhall not e prepared. Afterward when he ſolueth the queſtion, he thus writeth: If I doo well vnderſtande the, thou departeſt neyther from whence thou cameſt, nether from the place whither thou goeſt. Thou departeſt in hiding thy ſelfe, th u commeſt in manifeſting thy ſelfe. But vnles thou abide in gouerning vs, and we go froward 〈…〉 ning well, how ſhall a place be prepared for vs? Behold (ſay they) by theſe wordes it is moſt manifeſte, that Chriſte hath not departed from vs, but is preſent, although he lye hiddē. But theſe men conſider not, that theſe thinges are ſpokē of the diuine nature. For that is it which is ſaid to haue come from heauen, and out of the boſome of the Father. He came indede, not that he departed thence from whence he came, but bycauſe he appeared vnto vs vnder humane nature. Agayne he is ſayd to haue gone from hence, when he aſcended according to hys humane nature: not that he hath vtterly departed frō vs, but for that the humane nature in which he appeared vnto vs being taken vp vnto heauen, the preſence of his diuine nature lieth hidden with vs, nether can it be ſene of vs. And that this is the meaning of Auguſtine, may be proued by two argumentes. Firſt bycauſe he entreateth of our preparation, which belongeth vnto Chriſt according to his diuine nature: for it worketh and inſinuateth it ſelfe in our hartes and mindes. Farther that place which he citeth out of the epiſtle vnto the Corrinthians, whereas he proueth, that we are the dwelling places of God, teacheth the ſelfe ſame thing. Paul ſayth, that we are the temple of God, and the temple of the holy ghoſt, and that God himſelfe dwelleth in vs: which vndoubtedly can not be referred vnto the humane nature of Chriſt, but only vnto the deuine. But the better to vnderſtād Auguſtines iudgement as touching

Auguſtine eclareth how Chriſt is with vs and how he is abſente from vs.

this matter, let vs heare what he ſayth in his 50. treatiſe vpon ye ſelfe ſame Goſple of Iohn, where he expoundeth theſe words, The poore ye ſhall haue alwayes with you, but me ye ſhall not haue alwayes. For he ſpake (ſaith he) of the preſēce of his bodye: For according to his maieſty, according to his prouidēce, according to his vnſpeakeable & inuiſible grace is fullfilled that which he ſpake, Behold I am with you euē vnto the end of the world. But according to the nature which the world tooke, according to that that he was borne of the virgen, according to that that he was apprehended of the Iewes; that he was faſtened vnto the woode, that he was taken down from the croſſe, that he was wrapped in linnen, that he was layde in the ſepulcher, that he was made manifeſte in the reſurrection, ye ſhall not haue me alwayes with you. Wherefore? Bycauſe, according to the preſence of his body he was 40. dayes conuerſaunt with his diſciples: and when he had brought them forth, they ſeing him and not following him, he aſcended vp into heauen. He is not here, for he is there, and ſitteth at the right hand of the Father. And he is here, for he hath not departed hence touching the preſence of his maieſty. According to the preſence of hys maieſty, we haue Chriſt alwayes: according to the preſence of the fleſh, it was rightly ayd vnto the diſciples: Me ye ſhall not haue alwayes. For the Church had him a few dayes according to the preſēce of the fleſh: now it holdeth him by fayth, and ſeeth him not with the eyes. There ar alſo very many other places in which Auguſtine moſt manifeſtly declareth, that he was of this ſelfe ſame iudgmēt, Wherefore y this which Paul now ſayth, If Chriſt be in you, is not to be vnderſtād of his humane nature or body, thoſe things plainly declare which haue bene ſpokē of the ſpirit.

How we receaue Chriſt and are ioyned vnto him in the Euchariſte.

By this place of Paul we are plainly tought how we receaue Chriſt in ye euchariſt, & in what maner we are in it ioyned wt him. For we haue hard, y by y deat of Chriſt we haue obtayned his ſpirite. But in the ſupper of the Lord is celebrated the commemoration of the death of Chriſt, and of his body done vpō the croſſe, and of his bloud ſhed for vs: and this not only in wordes, but alſo in the ſimbols of the bread and wyne, which repreſent the body and bloud of Chriſt. Wherefore if by faith we embrace thoſe thinges, which we are put in mynde of, we then obtayne the ſpirite of Chriſt, and Chriſt himſelfe is in vs, as Paul in this place teſtifieth. But there is no néede to require the body and fleſhe of Chriſt according to hys naturall and real preſence, which yet we haue ſufficently ſpiritually preſent, when we apprehend them by fayth. Chriſoſtome out of this place gathereth very many and gréeuous diſcommodities, which men, that are deſtitute of the ſpirite

The diſcommodities which hap ē vnto thē which are eſtitute of the ſpirite of Chriſt.

of Chriſt, fall into: for they are holden in death and in ſinne, they excerciſe enmities agaynſt God, they can not obſerue his lawe, and though they ſéeme to be of Chriſt, yet are they not. For Paul will declare, that they are not pertakers of the death and of the reſurrection of the Lord. For he ſaith:

And if Chriſt be in you, the body in dede is deade becauſe of ſinne, but the ſpirite is life becauſe of righteouſnes.] The Apoſtle in this place as we haue before taught, declareth, that by the benefite of the ſpirite we are endued with the cōmunion of the death and of the reſurrection of Chriſt. And althoughe all interpreters conſent, that in the latter part of this ſentence is entreated of the true reſurrection of the bodyes, yet touching the firſt parte all men are not of one mynde. For ſome thus vnderſtand, that the body is dead, as if it ſhould haue bene ſayd, that the luſt and prauity which cleaue vnto vs, are by the benefite of the ſpirite mortified, and become as it were dead. So that after theſe interpreters, this word Body, ſignifieth the naturall lyfe of men, not as it was inſtituted of God, but as it is now corrupted through ſinne: Thys life (ſay they) ought to be deade: becauſe it is ſinne.

But the ſpirite is life, becauſe of righteouſnes.] By the ſpirite he here vndoubtedly vnderſtandeth the ſpirite of God: and not any part of our mynde: as it is manifeſt both by thoſe thinges which ſhalbe ſpoken, and by thoſe thinges which haue already bene ſpoken. Here Paul changeth the Antitheſis: For he ſaith not, the ſpirite liueth, as he had before ſayde of the body, that it is deade: but he

The antitheſis is chaunged. The ſ irite of God doth not onely lyue but alſo communicateth life vnto others

ſayth, The ſpirite is lyfe: Which thing is moſt agréeable vnto the ſpirite of God. For, that ſpirite doth not only liue it ſelfe, but alſo communicateth life vnto others, and continually breatheth into the beleuers a new and holy life. Farther foraſmuch as Paul ment in this place highly to commend the dignity of the ſpirite, this abſtract nowne, vita, that is, lyfe, ſerued better for his purpoſe, then the verbe viuit, that is, lyueth.

Becauſe of righteouſnes,] In Greke it is written, 〈 in non-Latin alphabet 〉 , and it fitteth very well. For righteouſnes is both an antitheſis vnto ſinne, and alſo is the life of God. For ſo long as a man worketh iuſtly, and liueth holily, he leadeth the life of God. Although the Latten interpreter hath, Propter iuſtificationē, that is, by reaſon of iuſtification, as if he had red in the Greke, 〈 in non-Latin alphabet 〉 , Which reading Chriſostome followed, and bringeth this reaſon thereof, for that we haue an experience of life by reaſon of iuſtification, for by it ſinne being taken away, ſucceded life. For theſe two are ſo repugnant one to the other, that when the one geueth place, the other muſt nedes ſuccede. The ſame father addeth, That the body is thē at the laſt dead, when we are no more affected with the motions thereof, thē we are moued by our karkaſes being now buried and hid vnder grounde. And thys he ſaith, is the communion with the death of Chriſt, becauſe Chriſt dyed, to diſſolue the body of ſinne.

And if his ſpirite which rayſed vp Chriſt from the dead dwell in you, he that rayſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodies, becauſe of his ſpirite that dwelleth in you.] This declareth howe we are pertakers of the reſurrection: namely, when by mortification we are

Howe we are pertakers of the reſurrection The ſpirite of God will do the ſelfe ſame thinge in vs that it hath done in Chriſt.

made like vnto his death. The reaſon of Paul, leueth vnto this foundation, that the ſpirite of God will worke the ſelfe ſame effecte in vs, that it did in Chriſt. For of one & the ſelfe ſame cauſe, are to be looked for y ſelfe ſame effectes. And God foraſmuch as he is euery where like vnto himſelfe, by the ſelfe ſame meanes bringeth forth the ſelfe ſame workes. Wherefore the conſequence followeth well. And ſeing, when Chriſt was rayſed from the dead ther was rendred vnto him a pure, eternall, and diuine life, ſuch a life alſo ſhall one day be rendred vnto vs: which life we wayte for in the bleſſed reſurrection when our bodyes ſhalbe rayſed vp being perfectly renued: and now alſo we beginne the ſame, when as by new motions

Our reſurrection is now begon.

of the ſpirite we are ſtirred vp to good workes. Wherefore by theſe wordes are we admoniſhed to mortefie the affectes of the fleſh: as Paul in an other place ſaide, They which are of Chriſt, haue crucified their fleſhe with all the luſtes thereof. And vnto the Coloſſians: Mortefie, ſaith he, your members which are vpon the earth and thys is, the body to be deade. Neither is it to be meruailed at, that by the name of the body, is vnderſtand ſine: for ſinne is named of that part, whereby it had entrance into vs. For the ſoule (ſaith Ambroſe) is not traduced from the parentes: but only the body. Now to dye vnto the body or vnto ſinne, is nothing els, then to do nothing at the commaundement of luſtes. This is all one with that which we had

What to dy vnto the body or vnto ſinne ſignifieth.

before in the 6. chapter, That we are now in baptiſme dead with Christ, and are buried together wyth hym. And the Apoſtle commonly when he writeth of mortification and newnes of life taketh argumentes of the reſurrection of the Lord: by which Chriſt layd away mortality, and did put on eternall life: Which ſelfe thing ſhall alſo come to paſſe in our reſurrection. For in it ſhall we lay a ſide all oldenes of error and of corruption. Which, although before that tyme we ſhall not perfectly haue, yet nowe alſo in this life we beginne to poſſeſſe in ſome ſorte alreadye Wherefore Paul ſaith in the 2. epiſtle to the Corrinthyans. Euen as our olde man is dayly destroyed, ſo on the other ſide is our new man dayly renewed. And vnto the Colloſſians, If ye haue riſen together whith Christ, ſeeke the thynges that are aboue. And vnto the Phillippians Paul ſaith, That he alwayes endeuoreth himſelfe to the thinges that are before, neglecting, and ſetting aſide thoſe thynges which are behynde, that he mought by any meanes attayne vnto the reſurrection of the Lord, beyng already made pertaker of hys ſuffrynges. And thus much as touching the firſt interpretaciō, which Chriſostome followeth, which if we more narrowly conſider we ſhall ſée that it containeth, that which we a litle before ſpake, namely, that it is ye proper duty of Chriſtians, not to liue according to the fleſhe, but according to the ſpirite. For what other thinge is this, but to mortify ye body of ſinne, and to riſe againe vnto a new life wt Chriſt? as though euē now beginneth to ſhine forth in vs ye reſurrectiō which we hope ſhall in the laſt time be made perfect. The ſecond interpretation which Augustine foloweth, is to vnderſtand the body properly, that is, for this our outward ſubſtaunce. And this body (he ſaith) is through ſinne dead, for that vppon it by reaſon of ſinne was ſentence long ſince geuen. And he teacheth that by Chriſt

By Chriſt we haue recouered a better nature then we l ſt hy by Adam.

we haue recouered a better nature, then we loſt by Adam. For he had a body not obnoxious vnto the neceſſity of death, howbeit mortall, for if he ſinned, he ſhoulde die. But we by the reſurrection of Chriſt ſhall receiue a body ſo frée from the neceſſitie of dying, that it can not any more dye. So according to this interpretatiō Paul declareth, that we beſides the benefite of the death of Chriſt, haue an other benefit alſo of the ſpirite of Chriſt, ſo that we are now by him pertakers of immortality. Wherfore as touching the reſurrection of the bodies, eche interpretation is agreable. But about this particle The body is dead, they agrée not: for Auguſtine taketh the body properly: but Chriſoſtome by it vnderſtandeth the vice and corruption of nature. Wherfore according to this ſecond interpretation Paul ſemeth to aunſwer vnto a priuy obiection. For againſt thoſe thinges which haue hitherto bene ſpoken, mought ſome man make this obiection. This ſpirit whome thou ſo highly commendeſt, as though it deliuereth vs from ſinne and frō death, doth yet ſtil leue vs in death and obnoxious vnto many aduerſities, diſeaſes, and calamities. Paul aunſwereth that this is true only as touching the body by reaſon of ſinne, which is ſtill left in it. For there hence come thoſe euils. Howbeit he willeth vs to be of good cheare: for, that ſpirite of God which is in vs, hath now taken away condemnatiō that ſinne which is remainyng in vs, ſhould not be imputed vnto vs vnto eternal death: and will alſo bring to paſſe, that euen as Chriſt which was dead, was by him raiſed vp againe from the dead, ſo alſo our bodies which are yet mortall, ſhall be repayred vnto true immortalitie. This ſence is eaſy and plain, and very wel agreing with thoſe things which haue bene ſpoken: & therfore I allow it, although in y other expoſition I know there is no abſurditie or diſcōmoditie. Here are two things to be noted: firſt, that y luſt which is remayning in vs, is of Paul called ſinne, and ſuch a ſinne alſo, that after it followeth death. Which cannot be denied,

The luſte which remayneth in vs is ſinne, after which followeth death. Why God ſendeth aduerſities vpon his elect.

in infants that are baptiſed, and yet die: for if in them ſinne were vtterly taken away, death could haue no place. Although in the elect, which are nowe reconciled vnto God, death and ſuch other afflictions, are not inflicted as paines, but rather as a croſſe ſanctified of God: and that by a fatherly chaſtiſement we ſhould vnderſtād how highly God is diſpleaſed with ſinne, and ſhould be more and more called back vnto repentaunce: and that death mought be in vs a way, wherby ſhould be extinguiſhed whatſoeuer ſinne is remainyng in vs. Wherfore although by reaſon of ſinne death be ſaid to haue place in vs, for vnles it were, death could by no meanes be, yet followeth it not, that it is inflicted vpon the godly and elect as a payne. And

God retayneth not anger againſte thoſe, whō he receiueth into fauour. An example of Dauid. It lieth not in the ſacrifiſinge prieſtes to moderate the paines inflicted of God.

althoughe the bodye be ſayde to be deade bicauſe of ſinne, yet ought we not therfore to thinke that God retayneth hatred or anger againſt his, whoſe ſins he hath forgeuē. For death and aduerſities which afflict the godly, ought not to be counted amongeſt paynes or puniſhments. God is wont in déede to exerciſe the faythfull with aduerſities, as we rede of Dauid, who although he heard, that his ſinne was forgeuen hym, yet he both loſt hys ſonne, and alſo in his family ſuffred wonderfull hard chaunces. Wherefore the ſacrifiſing prieſtes ought not hereof to conclude, that it is lawfull for them at their pleaſures to impoſe paynes and ſatiſfactions vpon them, whome they haue abſolued from ſinnes. For only Chriſt, when he died vpon the croſſe, hath aboundantly made ſatiſfaction for vs all. Neither did Chriſt impoſe any paynes ether vnto the thiefe, or to the ſinfull woman, or vnto the man ſicke of the palſey, vnto whome he ſayd, Sonne, thy ſinnes are forgeuen thee. Neither haue theſe men one word in the holy ſcripturs of their ſatiſfactions. Howbeit we both may and ought to exhort as many as returne vnto Chriſt, and do repent, by good workes to approue themſelues, to ſhew worthy fruites of repentance, and whome they haue before by their euil workes offended, him now to reconcile and edefie by their maners being changed. Although theſe men ought not

The kayes of the churche can not moderate the ſcourges of God.

vnder this pretence to clayme or chalenge vnto thēſelues their kayes, as though they could at their pleaſure moderate the ſcourges of God: whether they are to be ſuffred in this life, or (as they fayne) in an other. For it lieth in Gods hand only ether to ſend or to releaſe warres, diſſeaſes, hunger, perſecutions, and ſuch other like kinde of calamities. Neither hath God when he afflicteth the Saints, alwayes a regard vnto this, by a fatherly chaſtiſement to correct their ſinnes. For oftentimes

An other end of the ſcourges of God.

it commeth to paſſe, that he will haue his Saintes geue a teſtemony of his doctrine, and make manifeſt vnto the worlde, how much his mighty and ſtrong power is of efficacy in them. So was Iohn Baptiſt behedded: ſo were Eſay, Ieremy, and al the Martyrs ſlayn. This matter is clearely entreated of in the booke of Iobe. Howbeit it is profitable, that the godly be oftentimes admoniſhed of repentance,

The ſpirite of Chriſt is the ground of our reſurrection. The fleſh of Chriſt really eaten is not the cauſe of our reſurrectiō.

and of good workes: that God may lenefye and mitigate thoſe ſcourges and calamities, which he vſeth to inflict vpon ſinners. Wherefore this place ſeemeth nothing to confirme either purgatory or ſatiſfactions. Howbeit, by theſe wordes we are manifeſtly taught, what is the ground or beginning of our reſurrection: namely, the ſpirit of Chriſt which firſt dwelt in him, and afterward alſo dwelleth in vs. Wherfore they are deceiued which thinke that vnto our reſurrection is neceſſary, either tranſubſtantiation, or the preſence of Chriſt in the Euchariſt, as though out of his fleſh, which they will haue to be eaten of vs really, we ſhal draw eternall life, as out of a true fountaine and a certaine ground. For here they make a falſe argument from that which is not the cauſe, as the cauſe. Here Paul writeth, that the beginning of a new life is, that we haue the ſelfe ſame ſpirite which was in Chriſt, which is the whole and perfect cauſe of our reſurrection. But how the ſpirit of Chriſt can haue place in the ſupper of the Lord, we may eaſely vnderſtand:

In the holy ſupper we are indued with the ſpirite of Chriſt. How the fleſhe and bloud of Chriſt, are a helpe vnto the rereſurrectiō. Wherefore the fathers ſometimes attribute this thing vnto the ſacraments A place of Iohn in the vi. chapt.

for there we renue the memorye of the death of Chriſt, of which, if by faith we take hold in the communion, we are more plentifully endued with the ſpirite of Chriſt, wherby not only the minde is quickned, but alſo the bodye is ſo renued, that it is made pertaker of the bleſſed reſurrection. Hereby it is manifeſt how the fleſh and bloud of Chriſt conduce to the bringing forth of the reſurrectiō in vs. For by faith we take hold that they were deliuered for vs vnto the death: & by this faith we obteine the ſpirite to be made both in minde and in body pertakers of eternall lyfe. And if the fathers at any time ſeme to attribute this vnto the ſacramentes, y hereof commeth, for that they aſcribe vnto the ſignes the thinges which are proper vnto the thinges ſignified. This may we perceiue by the 6. chapiter of Iohn: for there Chriſt promiſeth life vnto them that eate his fleſh and drinke his bloud. And it is not harde for any man to ſée, that in that place is ſpoken of the ſpirituall eatinge, whyche conſiſteth of fayth and the ſpirite: For the ſignes were not as yet geuen of Chriſte. And whereas hee ſayth, The breade whiche I will geue is my fleſhe, whiche I will geue for the life of the worlde, is to bee vnderſtande of the fleſhe of Chriſte faſtened vpon the croſſe, whiche beinge by faith comprehended of vs ſhall ſo ſtrengthen and confirme vs, as if it were our bread and our meate. And that Chriſt ſayd in the future tempſe: I vvil geue, it is not to be meruayled at: for he was not yet dead. But hys death which afterward followed brought to paſſe, that y body of Chriſt was offred vnto vs, not only in words but alſo in outward ſignes in that laſt time, when he was at the poynt to be deliuered. Auguſtine in his 26. treatiſe vpon Iohn defendeth this doctrine, For he ſayth, To beleue, is, To eate. And he ſayth moreouer, That the old Fathers vnder the law did eate the ſelfe ſame thing that we doo: For theyr ſacraments and ours were all one: and though their ſignes were diuers, yet the things ſignified are one and the ſelfe ſame And in his epiſtle vnto Marcellinus he ſayth, That the ſacramentes of the elders and ours were herein diuers for that they beleued in Christ to come, and we beleue in him being now alredy come. And Leo biſhoppe of Rome in his epiſtle vnto them of Conſtantinoble, ſayth, that we receauing the vertue or power of the heauēly meate do paſſe into the fleſh of Chriſt, which is made ours. Ireneus oftentimes ſayth, that our fleſh and our bodies are noriſhed with the fleſh and bloud of Chriſt: which (ſo it be rightly vnderſtand) we deny not. For euen as by naturall meates is made bloud, whereby we are naturally fed, ſo by the fleſh and bloud of Chriſt being taken holde of by fayth, we draw vnto vs the ſpirite, whereby the ſoule is noriſhed, and the body made pertakers of eternall life, which we ſhall haue in the reſurrectiō. Farther we doubt not but that our fleſh and body doo eate the ſignes of this ſacrament, which ſignes are called by the name of the things ſignified. And when we heare the fathers ſpeake of the true fleſh and body and bloud of Chriſt which we eate in the Euchariſt, if we looke vpon theyr natural and proper ſence we ſhall ſe that they had to do agaynſt thoſe heretickes, which denyed that Chriſt verely tooke humane fleſh: and affirmed that he ſemed to be a man onelye by a phantaſye and certayne outward appearance. And if it were ſo, then as thoſe Fathers very well ſayd, our ſacramentes ſhould be in vaine. For the bodye and bloude of Chriſt ſhould be falſely ſignified vnto vs, if they had neuer beinge in Chriſte. Wherefore throughe our ſpirite, whereby our minde eateth, when we communicate, our body alſo is renued, to be an apte inſtrument of the holyghoſt, wherby vnto it, by the promiſe of God is due eternall life. And euen as the vine tree being planted into the earth, when his time cōmeth waxeth grene, and buddeth forth, ſo our dead karkaſes being buried in the ground ſhal at the hour appoynted

A ſimilitude.

by Chriſt be rayſed vp to glory. And if in caſe the abſolute, whole, and neceſſary cauſe of our reſurrection, ſhould, as theſe men would haue it, be that eatinge

It is proued that the reall eating of the fleſhe of Chriſt is not the cauſe of the reſurrectiō.

of the fleſh of Chriſt, which they fayne is in the Euchariſt really and corporally receaued of vs, what ſhould then become of the Fathers of the old Teſtament, which could not eate it after that maner, when as Chriſt had not yet put on humane nature. But peraduenture they wil ſay, that they ſpeake not of them, but of vs only: For we can not riſe agayne vnles we eate the fleſh of the Lord: for Chriſt inſtituted thys ſacrament for vs, and not for then. But doo not theſe men perceaue, that in this theyr ſo ſaying, they now alter the cauſe of the reſurrectiō? But by what authority, or by whoſe permiſſion or commaundement they doo y, let thē conſider. For y which is vnto one people the cauſe of reſurrection, how

What ſhall become of our infāts?

ſhould not the ſame be ſo alſo vnto an other. But to graunt them this, what (in Gods name) will they ſay touchinge infantes, which dye in theyr infancy, before they receaue the ſacrament of the Euchariſt? Seing they confeſſe that they ſhall be rayſed vp to glory, euen hereby at the leaſt way they may vnderſtand, that the corporall eating of the fleſh of Chriſt is not ſo neceſſary vnto the reſurrection: but the ſpirituall eating is altogether neceſſary, as without whiche no man can ariſe agayne to ſaluation. For Chriſt expreſſedly ſaith, Vnles ye eate the fleſh of the ſonne of man, and drinke his bloud ye ſhall not haue life in you.

Shall alſo quicken your mortall bodies.] This he therefore ſpeaketh, for that through the ſpirite that dwelleth in vs, we are now made y members of Chriſt. But it is not a thing ſemely, that the hed ſhould liue, and the members be dead. He ſayth, mortall bodies: bycauſe ſo long as we liue here, we cary about death together with vs: but then ſhall God change the nature of our bodies. But ſo often as we heare y our bodies are called mortall, let vs call to mind, ſinne: for by it are we made obnoxious vnto death. Chriſoſtome hath very warely admoniſhed vs, that we ſhould not by reaſon of theſe wordes of Paul imagine, that the

Here is not ſpoken of euery reſurrectiō from the dead but onely of the

wicked, for y they want the ſpirite of Chriſt, ſhall not be rayſed vp frō the dead. For here is not entreated of euery reſurrection, but onely of the healthfull and bleſſed reſurrection. For the life of the damned ſhall be euerlaſting miſery: wherfore it is rather to be called death then lyfe. For theyr worme ſhall not dye: and

healthfull reſurrectiō.

theyr fyre ſhall not be quenched.

Therefore brethern we are debters not to the fleſh, to liue after the fleſh: For if ye liue after the fleſh ye ſhall dye: but if ye mortefye the deedes of the fleſh by the Spirite, ye ſhall liue. For as many as are led by the Spirite of God, are the ſonnes of God. For ye haue not receaued the ſpirite of bondage to feare agayne: But ye haue receaued the ſpirite of adoption, whereby we cry Abba father.

VVe are debters, not vnto the fleſh, to liue according to the fleſh.] Here he ſetteth forth a moſt ſwete exhortation to moue vs to liue according to the ſpirite and not according to the fleſh. And to declare, that we are vtterly bound ſo to

Wherof our bo d to liue vprightly ſpringeth.

doo, he taketh a reaſō from that which is iuſt and honeſt. Seing we are debters it behoueth that we faythfully pay our debts. And this debt ſpringeth of thoſe benefites which God hath beſtowed vpon vs, which we haue before made mencion of: namely, for that Chriſt hath dyed for vs, for y he hath geuen vnto vs his ſpirite, whereby we are deliuered from condemnation, from the Law of ſinne and of death, and whereby the righteouſnes of the Law is fullfilled in vs, and we are made pertakers both of the death of Chriſt and of the bleſſed reſurrectiō Herefore it is that we are bound not to liue any more according to the fleſh. To haue made this ſentence perfect, Paul ſhould haue added, but according to the ſpirite. But he ſuppreſſed thys part of the Antitheſis, for that it is by the other part ſufficiently vnderſtand. For theſe are of the nature of thoſe kindes of oppoſites or contraries, that the one geuing place, the other ſtreight way ſuccedeth Here Chriſoſtome noteth, that God freelye and of his owne accord geueth vnto vs all thoſe good thynges, which he beſtoweth vpon vs but we contrarywyſe, whatſoeuer we doo vnto God, we do the ſame of dewty. For we are boūd to doo it. And if y caſe be ſo, as is in very dede, where are thē become works of ſupererogatiō. For let y aduerſaries

Againſt workes of ſupererogation. We owe much vnto the nature or ſubſtance of the fleſh. Here is not ſpoken of the ſubſtāce of the fleſh, but of the corruption of nature. The neceſſity of good woorkes.

anſwere me, whether thoſe workes be according to y fleſh or according to y ſpirite: If according to the fleſh then are they ſins: but if according to y ſpirite we owe thē of duety. Neither doth Paul here mean, that we owe nothing vnto the fleſhe: for we ought vndoubtedly to féede it, and to cloth it: and that not only as touching our ſelues, but alſo as touching our neighbours, if they haue nede. But here is not entreated of the ſubſtance of the fleſhe, but only of the corruption, whereby we are drawen vnto ſinne. For vnto it we in ſuch ſort owe nothing, but mortification, as Paul will ſtraight way declare. And when he ſaith, that we are not debters dnto the fleſhe, he playnly declareth, how neceſſary good workes are. And he ſtoppeth their mouthes which ſpake ill of his doctrine, as which opened a window vnto vices. For he threateneth death, and that eternall death vnto thē, which liue according to the fleſhe. They which draw the wordes of the Apoſtle vnto the liberty of the fleſhe, vnderſtand not, that he teacheth that men iuſtified are abſolued from the condemnation of the lawe, and not from the obedience therof. For that obedience laſteth in the Saintes for euer.

For if ye liue after the fleſh ye ſhall dye, but if by the ſpirite ye mortefie the deedes of the fleſhe, ye ſhall liue.] He here, by an other reaſon proueth,

A reaſon from that which is profitable & vnprofitable.

y we ought to liue holily, which reaſon is taken frō that which is profitable, and vnprofitable. Two thinges he ſetteth forth, namely, life, and death: neither entreateth he here of temporall thinges, but of eternall. It is true in déede, that it is not comely, that we ſhould follow as captaines of our life the prauity and corruption of nature, which is ſignified by the name of fleſhe: neither do the debts which we owe vnto God by reaſon of his benefites beſtowed vpon vs, ſuffer vs ſo to do. But yet fewe are moued with this comlynes: and the nature of man is by reaſon of ſinne to much blockiſh to heauenly thinges. Wherefore it muſt haue the ſtronger ſpurres to pricke it forwarde. And therefore Paul added this reaſon of lyfe and death.

If by the ſpirite ye mortefy the deedes of the fleſhe ye ſhall liue.] Hereof two thinges we gather: Firſt, that there are ſtill déedes of the fleſhe in the godly. And who doubteth but that they are ſinnes, eſpecially ſeing they ought to be mortefied? The ſecond is, that theſe déedes are mortefied by the ſpirite, for mans inuentions will nothing helpe thereunto. For whatſoeuer is done by vertues deſcribed of the philoſophers, is ſinne: which can not through Chriſt be forgeuen them. Wherefore the true and perfect cauſe of mortification is to be ſought for at the handes of the ſpirite. And to mortefy is nothing els, but for a man to be violent againſt himſelfe, and to withſtand and reſiſt wicked luſtes. Here agayne alſo the Apoſtle ſéemeth to touch the difference betwéene deadly ſinne, and veniall

What is to mort fy.

ſinne: not that all ſinnes are not of their owne nature deadly: but for that through the death and ſpirite of Chriſt they are forgeuen, therefore they are called veniall. Thoſe are called deadly ſinnes, which are not mortified in vs, when we geue our ſelues to luſtes and liue without repentance, and ſinne againſt our conſcience, neither reſi •• luſtes, but follow on our trade of liuing wickedly, neither in the meane tyme regard we the ſpirit or death of Chriſt. Theſe are thoſe ſinnes which Paul writeth, They which do ſuch thinges ſhall not obtayne the kingdome of God and for which (as it is written vnto the Epheſians) The wrath of God commeth vpon the children of distrust.

For as many as are led by the ſpirite of God, are the ſonnes of God.] By two reaſons it hath bene proued that men godly & regenerate ought not to liue after the fleſhe, either bicauſe they are now debters ſo to do, or els bicauſe the ſame ſhall turne them to great commodity: namely, for that they ſhall liue for euer. Here is added the third reaſon, for that they are now adopted into the children of God. In which place we are taught two things at once: the one is, that they ought

We muſt liue vprightly for that we are adopted into children. Three maner of wayes it is ſhewed that we are the ſonnes of God.

fréely and of their owne accord to worke, as which are endued with the ſpirit, not of bondmen, but of children: the other is, that they which ſo leade their life, ſhall liue for euer: namely, for that they are the ſonnes of God. For he is eternall & immortall. And that they are the children of God, he proueth thrée manner of wayes: Firſt, for that they are led by the ſpirite of God: Secondly, for that they call vpon him by the name of father: & laſtly, for that the ſpirite ſo teſtifieth vnto thē. Wherfore the reaſon may thus be knit together. As many as are the ſonnes of God, liue not after the fleſh, for they are led by the ſpirite of God, and they call God their father, and they haue the holy ghoſt in their hartes a witnes of the adoption whiche they haue obteined. Such ones are all we which beleue in Chriſt, wherefore we ought not to liue after the fleſh. When they are ſaid to be the ſonnes of God, which

The beginning of our adoption is th ſpirit of God.

are led by the ſpirite of God, therby is ſignified, that the beginning of our adoptiō cōmeth only through the ſprite of God: by which the faithfull are ſo drawen, that they are ſayd of Paul to be led, that is, without violence and any coaction bowed. They which want the ſpirite, are holden with ignorance, and are toſſed by the impulſion of luſtes. But the ſpirite of God ſo leadeth, that it both teacheth what is to be done, and alſo miniſtreth a will, minde, and ſtrengthes to performe the ſame. It is not inough to know what we ought to do, vnles we haue alſo ſtrengthes geuen vs to do it: and ſtrengthes ſhould be in vaine geuen vs, if there ſhould want knowledge. Theſe two thinges bringeth the ſpirite of God with it, and by that

Two thinges the ſpirite of God bringeth with it.

meanes leadeth the elect with pleaſure. After we are once ſealed with this ſpirite, we haue obteyned the earneſt peny of eternall life, and the adoption of the ſonnes of God. And foraſmuch as we are not compelled to do any thing againſt our wils, we enioy moſt excellent fréedome. For we are ſtirred vp vnto thoſe thinges which we excedingly deſire.

For ye haue not receiued the ſpirite of bondage vnto feare: But ye haue

What is the ſpirite of feare, and what of adoption.

receiued the ſpirite of adoption, wherby we cry Abba father.] The apoſtle by a certaine diſtinction expreſſeth, what that ſpirite is, wherby the ſonnes of God are led. For he maketh one the ſpirite of feare, & an other the ſpirite of adoption: which is no otherwiſe to be vnderſtand, but that one and the ſelfe ſame ſpirite of God, bringeth forth two effectes, which are by a certaine order knit together. For firſt by the law and by threatninges it maketh afeard thoſe men, that are to be iuſtified, and breaketh and vexeth them with ſcourges and ſtripes of the conſcience, that vtterly diſpairing of themſelues they may flye vnto Chriſt: vnto whom whē they are come, and that they embrace him by faith, they are not onely iuſtified, but alſo are fréely & of their owne accorde ſtirred vp to iuſt, vpright, and holy workes. Wherfore Paul admoniſheth y Romanes, that they are now come vnto this latter ſtep or degrée, as though he would therof inferre, that therfore they muſt nedes cherefully and redily endeuour themſelues vnto a righteous life. But bicauſe here ſéemeth to be ſignified a difference of the old and new Teſtament, it ſhall not be amiſſe to ſée with what ſpirite we are now led in the Goſpell, and farther wt what ſpirit the fathers were ledde in the law. Vndoubtedly Chriſostome vpon this place writeth of that matter diuers things, wherunto I do not fully aſſent. For firſt he affirmeth that the Iewes in old tyme had not the holy ghoſt. But bicauſe he ſéeth y the Apoſtle in this place expreſſedly maketh mēcion of y ſpirit, this he ſaith he therfore doth, for that the law of y elders: foraſmuch as it was geuen by the ſpirite of God, was therefore called ſpirituall: and bicauſe thoſe men were inſtructed by that Law, therefore is here mencion made of the ſpirite. And although in the 10 chapiter of the firſt to the Corrinthians, thoſe Fathers are ſayd to haue eaten one and the ſelfe ſame ſpirituall meate, and to haue dronke one and the ſelfe ſame drinke of the ſpirituall rocke, yet will not Chriſoſtome graunt, that they were pertakers of the ſpirite, but he ſayth, that therefore thoſe thinges were called ſpiritual, for that they were geuen not by humane ſtrēgths, or the ſtrengths of nature, but by the power of God. And it is to be wondred at, that this Father ſhould thinke, that the people in the old time were excluded from the ſpirite of

It is proued that the elders wanted not the ſpirite of God.

God: whē as in Exodus the 31. chapiter we rede, that Bezeleel, and Aholiam were repleniſhed with the holy ghoſt, and alſo with wiſedome and vnderſtanding, to make all ſuch thinges that God had commaunded to be made in the worke of the tabernacle: and we rede that the 70. elders which were geuen to be helpers vnto Moſes were in ſuch ſorte made pertakers of his ſpirite, that they alſo prophefied: and that Ioſua was endewed with the holy ghoſt: & that Gedeon had geuen vnto hym the ſame ſpirite: and that the ſame holye ſpirite departed from Saul: which could not be vnles he had had it before. And what meaneth this, that Dauid ſayth in the Pſalme, Take not away thy ſpirite from me: Agayne, thy ſpirite ſhall leade me: Agayne, Confirme me with a principall ſpirite? Nether can we deny but that Elias, and Elizeus had the ſpirite of God, when as the one deſired that he mought haue dooble the ſpirite of the other geuen vnto him. We rede alſo y Daniell had the ſpirite of the ſaints. But vnto theſe ſo many oracles, we wil adde alſo a firme reaſon. That the Fathers were iuſtified we doubt not: But they could not be iuſtified without fayth in Chriſt: But fayth can nether be had nor retained without the holy ghoſt. But whereas Chriſoſtome ſayth that the Apoſtle therefore maketh mencion of the ſpirite, for that they were gouerned by the Law which was geuen of the ſpirite, it is friuolous: for the Law can not execute

The law cannot do his office vnles it be holpen by the ſpirite.

hys office, to bring vnto Chriſt men being now by it made afraid, vnleſſe the power therof be holpen by y ſpirite. For how many Epicures & godles men are there, which when they heare the Law, are nether brought to Chriſt, not yet once touched for the wicked crimes which they haue committed? And that place in the x chapiter of the firſt epiſtle vnto the Corrinthians, is not ſo to be vnderſtand as he thinketh For Paul ſayth that the ſacramētes of the elders were the

A place to the Corrin. declared.

ſelfe ſame with ours. For vnles it were ſo, the reaſon of Paul mought eaſelye haue bene anſwered vnto. For the Corrinthians mought haue thought that vpon the Iewes were therefore ſo manye puniſhementes inflicted, for that their ſacramētes were not like vnto ours: and contrariwiſe, that they although they ſinned ſhould not be chaſtifed, for that theyr ſacramentes were more perfect, which could pacefy God, though he were neuer ſo much angry, and could driue away all aduerſities, which honge ouer theyr heddes. But when as Paul ſayth that theyr ſacramentes were one and the ſelfe ſame with ours, thys place of refuge he vtterly taketh away from them: And that Paul had herunto a regard, it is therefore without all doubt to be thought, for that he maketh mencion only of thoſe ſacramentes of the old Teſtament, which anſwere vnto our two ſacramentes, omittinge all the reſte, whiche were innumerable. For he affirmeth, that they were baptiſed as we are baptiſed: and ſayth moreouer, that they receaued one and the ſelf ſame ſpirituall meate and drinke, which we at this day receiue, ſignifieng therby our Euchariſt, or ſupper of the Lord. If thou take away thys cauſe, thou ſhalt finde n ne other cauſe, why he made mencion of theſe two ſacramentes only. Farther what haue we in our ſacramentes, which we receaue as the chiefe and principall thing? Is it not Chriſt? But the Apoſtle teſtefieth, that the elders receaued hym in theyr ſacramentes. For he ſayth, That they dranke of the ſpirituall rocke whiche followed them. And that rocke was Chriſte.

We can not drinke Chriſt without his ſpirite.

But we can by no meanes drinke Chriſt, vnles together therewythall alſo we draw in his ſpirite. Wherefore we ought not to thinke, that the elders had not the ſpirite of God: but thou wilt ſay peraduenture, they had rewards and chaſtiſements, as though we haue not ſo alſo. For is it not ſo? Doth not Paul greauouſly threaten the Corrinthians, if they ſhould follow thoſe ſinnes, which the elders had committed in the deſert? doth he not ſay, that many are weake, and many fallen one ſlepe, for that they had after a filthy maner abuſed the Euchariſt? And doth he not ſay: When we are iudged, we are corrected of the Lorde, leſte we ſhould be condemned with this world? Moreouer in the New Teſtament alſo there want not rewardes promiſed vnto godly men? For if we geue any thing in the name of a prophet, we ſhall receaue the reward of a prophet. And he which forſaketh that which is hys for Chriſts ſake, ſhall receaue an hundreth fold euen in thys world alſo. But Chriſoſtome addeth, that vnto them was promiſed a land flowing with milke and hony: but vnto vs is promiſed the kingdom of heauen.

Vnto the elders was promiſed not onely temporall things, but alſo eternal life.

I graunt in dede that the elders had many temporall promiſes: but yet not in ſuche ſort, that vnto them was no mencion made of eternall life. For Chriſte bringeth a teſtemony of the reſurrection out of the Law. I am the God of Abrahā, the God of Iſaak, & the God of Iacob. And god ſayth vnto Abrahā, I am thy protector, and thy moſt ample reward. And Daniell ſayth, That they ſhall riſe agayne, which haue ſlept in the duſte of the earth: ſome to eternall life, and ſome to euerlaſtinge damnation. And Eſay ſayth of the damn d: Theyr fire ſhall not be quenched, and theyr worme ſhal not dye. And to omitte all other teſtemonies which are infinite, Chriſt himſelfe is promiſed in the Law. For he himſelfe ſayth, that Moſes wrote of him, & Paul ſayth that he was the end of the Law. Farther there are many ſuch other teſtemonies both in the Goſples and in the Epiſtles of Paul: whiche are all taken out of the old teſtament. Chriſoſtom ſayth moreouer, That the elders vſed outward purifications. Nether doo we deny but that they were bound to a greate many more and greauouſer ceremonies, then we are: and yet are not we altogether

The elders were boun to more ceremonies thē we are. Circumciſion the ſacrament of regeneration, as is baptiſme. Chriſoſtom herein erred for that he thoughte that the elders were forbidden onely the outwarde woorke. As we are not vtterly without feare. ſo wer not the elders altogether without loue.

without outward ſignes. For we alſo haue bread, wyne, and water as elementes of our ſacramentes: but one and the ſelfe ſame Chriſte was common both vnto our ſacramentes and vnto theyrs. For no man can denye, but that circumſion was the ſacramente of regeneration, euen as is alſo our Baptyſme. Yea alſo the verye Schoolemen confeſſe, that orygynall ſinne was forgeuen the elders in Circumciſion. Wherefore ſentence oughte not ſo lightly to haue bene geuē, that they had only outward purifycatiōs. But this is a great deale more ſorer, that he addeth, That they reſtrained their hāds frō euill works, but we reſtrayne both y minde and cōſcience. Chriſoſtome ſemeth alwayes to be of this minde, that the law prohibited onely the outwarde worke: and that the Goſpell afterward prohibited anger, hatred, and luſt of the mind: and conſidered not, that the elders had alſo this commaundement, Thou ſhalte not luſt: and that the Prophets euery where required Circumciſion of the hart: and that in the firſt commaundement are comprehended faith, hope, charity, and whatſoeuer pertayneth to the ſpirituall motions of the minde. But whereas he ſaith, that they were impelled by feare, and we by loue, it is true in dede after a ſorte: but yet not ſo, that they were vtterly without loue, and we vtterly without feare. But of this matter we wil ſpeake more at large afterward. But that is moſt vntrue of all, that he ſaith, that they performed the lawe, but we farre paſſe thoſe thinges which are commaunded in the lawe. For, as we haue els where proued, not euen the regenerate can ſo frame their workes, that they can in all pointes ſatiſfye the lawe of God. He addeth moreouer, that they could not be corrected and amended, but by ſtoning, mayning, burning, and other ſuch like kinde of puniſhementes: but we are only excommunicated, when we deſerue to ſuffer the extreameſt puniſhement that the Church can lay vpon vs. But he ſhould haue remembred, that thoſe puniſhementes which he maketh mencion of, were ciuill puniſhementes, which our Chriſtian mageſtrates alſo inflict vpon malefactors. But they, ſaith he, had only in name the honour of adoption and of children: but we haue it in very deede. Vndoubtedly it can not be denied, but that God was in the olde Teſtament called the father of his people. For of thē he ſayth, that he had called his firſt be gotten ſonne out of Egipt.

The elders alſo were the ſonnes of God by adoption.

And Moſes ſaith in Deutronomy, Thou haſt forſaken God which begat thee. And Malachi in his 2 chapter. There is one God and father of vs all. And Eſay, I haue nouriſhed and brought vp children, and they haue deſpiſed me. And doth not Paul ſay, Vnto whome pertaine the teſtamentes and adoption? He ſpake then of the fathers of the Iſraelites, of whome was Chriſt according to the fleſhe. And moreouer. I ſaid, ye were Goddes, and all the children of the higheſt. They alſo called God their father when they ſayd in Eſay, Thou art our father: for Abraham was ignorant of vs, and Iſraell hath not knowen vs. And ſo great an affection did God the father beare towards them, that he ſaith, Can a mother forget her child? But although ſhe can, yet will not I forget thee. And as Chriſoſtome hath thus written in this place, ſo hath he in other places alſo many thinges like vnto the ſame, which as I ſayd are warely and with iudgemēt to be red. Auguſtine entreating vpō this place ſaith, that here is put a differēce of the olde & new Teſtamēt: of which the one is ſet in feare, & the other in loue. He addeth moreouer, that it is without controuerſye, that the ſpirit of adoption it the holy ghoſt. But the ſpirit of bondage he thinketh to be that, which hath the power of death, that is, Sathan. For, ſo many are held vnder the euill ſpirite, as are deſtitute of grace, and being not regenerate liue vnder the lawe. For they are addicted vnto temporall thinges, and obey theyr luſtes: no in dede through the default of the lawe, but for that they themſelues are ſtrangers from Chriſt, and from God. For they can not obſerue the lawe of God. And therefore they are both wrapped in ſinnes, and alſo toſſed with continuall furies. He alſo ſignifieth that of this place there is an other interpretacion, as though the ſpirite here ſhould ſignifie our minde, which is ſometimes the ſeruaunt of luſtes, and ſometimes liueth vnder the liberty of the ſonnes of God. But this opinion (he ſaith) can not ſtand, for that the ſpirite of adoption is a litle

The ſpirite of adoption is not our mind. but a breathing from God.

afterward plainly ſayd to be externe and accidentary, namely being breathed in vs by god. For ſo Paul writeth: It is the ſpirit, which bereth witnes vnto our ſpirite that we are the ſonnes of God. Which wordes plainly declare, that there is to be put a difference betwene that ſpirite which perſwadeth, and that ſpirite which is perſwaded. And if this be true of the ſpirite of adoption, the ſame opinion alſo muſt we haue of the ſpirite of bondage. Wherefore herein Auguſtine agreeth with Chriſoſtome, that they whome he thinketh to be vnder the ſpirite of bondage, are quite voyde of the ſpirite of God. For thoſe kinde of men he affirmeth not to be regenerate, and that they are alſo ſtraungers from God, yea rather addicted vnto the ſpirit of Sathan: of whome we can not vnderſtand Chriſostome to ſpeake. For out of the lawe and the ſacramentes bringeth he a reaſon, why the elders wanted the ſpirite. But Auguſtine denieth, that this came to paſſe thorough the default of the lawe. Wherefore his ſentence is more probable then Chriſoſtomes. Howbeit herein I agrée not with Auguſtine, to thinke that by the ſpirite of bondage is to be vnderſtand Sathan. For here (as I ſaid) are to be vnderſtand two effectes of the holy ghoſt. The firſt is, when we are touched with the

The ſpirite of adoption and the ſpirite of feare is the ſpirit of God.

knowledge of the lawe, and conſcience of our ſinnes, we ſtraight way deſpayring of ſaluation, except we come vnto Chriſt, perceaue that we are vtterly vndone. Wherefore the ſelfe ſame ſpirite being our guide, we come vnto Chriſt, and by faith embrace him, and the promiſe of the mercy of God: by which meanes our ſinnes are forgeuen vs, and we are receaued into the adoptiō of the ſonnes of God. Wherefore Paules meaning was to declare vnto the Romanes, that they being now paſt that firſt ſteppe, & being regenerate in Chriſt haue obtayned adoption, and therefore it behoued them not only to liue holily, but alſo fréely and of theyr owne accorde to worke vprightly. Vnto this our interpretacion Ambroſe ſubſcribeth:

Two degrees of cenuerſion.

for he ſayth, That the Apoſtle here teacheth the Romanes, that they are no more vnder the lawe, but do now liue vnder fayth. Wherefore I thinke with hym, that in theſe wordes is ſet forth two ſteppes of conuerſion. And if a man demaund touching the people in the olde tyme, how they had the ſpirite of Chriſt, I thinke y may thus be anſwered, by deuiding y Iewes into th e partes. For ſome of them

Three kindes of peop e amongſt the Iewes.

wer vtterly wicked & vngodly, which beſides name, habitatiō, & outward Circumciſion had nothing cōmon with y people of God: & theſe mē I graunt were vtterly voyd of ye ſpirit of Chriſt, yea rather they liued vnder ye ſpirit of Sathā. On ye other ſide, there were ſome excellent & holy men, as Dauid, Ezechias, Ioſias, Elias, Daniel, & many ſuch other like, whom we can by no meanes deny, but ye they had ye ſpirite of the Goſpell: although as the time required they were compelled to obſerue many ceremonies and rites pertayning vnto the lawe. Agayne there were ſome others which were weake, which although they can not be compared with theſe whome we ha e mencioned, yet foraſmuch as they being godly beleued in the Meſſias to come, and were by that fayth iuſtified, we ought not to thinke that they were ſtrangers from the ſpirit of Chriſt: although by reaſon of their imperfection, the lawe chalenged greate power ouer them, and they were with others, as thoſe tymes required, compelled to be ſubiect vnto infinite ceremonies. And this is the reaſon why the elders are ſaid to haue liued vnder the law, and vnder the ſpirite of bondage. They had not the Sacramentes o their ſaluation ſo perſpicuous and cleare, as ours nowe are, neither had they the miſteries of Chriſte ſo commōly reueled, as we now haue in the Goſpell. Wherfore although amongs vs are many wicked mē, & a great nūber of weake ones, yet are we ſaid to be deliuered frō ye law, both becauſe we are deliuered frō ceremonies, & for ye we haue ye ſacramēts & miſteries of ſaluatiō obtained through Chriſt, made more clere, & more manifeſt thē theirs commōly were. Paul alſo calleth ye elders little ones, for ye they

The holy men of the elders we ſeruants. but yet profitable ſeruauntes.

liued vnder tutors and gouernours, and were inſtructed of the law, as of a ſcholemaiſter. And when they are called ſeruaunts, we ought to vnderſtand, ye they wer profitable ſeruantes. For ſuch ſeruauntes beare great good will & loue vnto their maiſters: and are perſuaded that that which is to the honour of their maiſter, ſhal alſo turne to their honour. But lewd ſeruantes neuer refraine from vices, nether do they any thing well, vnles they be by ſtripes compelled. Theſe their two titles which I haue mencioned, Paul ioyneth together in ye epiſtle vnto the Galathians. For thus he ſayth: The heyre ſo long as he is a little one, liueth vnder tutors and gouernours, and differeth nothing frō a ſeruant, whē as yet he is Lord of all. By which words he declareth, that the elect of God amongſt the elders, were in very dede heyres, although according to the conſideration of the tyme they were as little ones vnder the forme of ſeruauntes kept vnder the ſcholing of the law, and elementes of this world, This thinke I is to be thought of ye elders. Now will I returne vnto Paul. He declareth that the Romanes are now iuſtified, ſo that they are no more vnder the law and condemnation, but are now thorow faith and the ſpirite adopted into childrē. Wherfore it is mete, that they which are come to this eſtate, ſhould reſemble the nature of their father, that the thinges which are allowed of him, they alſo ſhould allow: and the thinges that he condemneth and eſcheweth, they alſo ſhould abhorre and deteſt. Although this ſpirit of adoptiō can not ſo long as we liue here,

The ſpirite of adoption is not yet perfect and abſolute in vs.

be perfect and abſolute in vs. For there is remaining in vs a perpetual ſtrife of the fleſh againſt the ſpirit. This alſo is to be obſerued, that Paul here changed the Antitheſis: for when he had made mencion of the ſpirite of bondage, the order of ſpech ſemed to require, that he ſhould haue ſaid, that they had receiued the ſpirit of liberty, but in ſtede of liberty he did put adoption, to make the thing whiche he had in hand the more notable: For it is a farre greater matter, to be adopted of God to be

It is a greater matter to be adopted, then to be ſet at liberty. Definition of adoption Arrogation what it differeth from adoption.

his ſonne, then to be ſet at liberty. But bicauſe here is mencion made of the adoption of the children of God, this place ſemeth to require to ſpeake ſomwhat of it alſo. The Lawyers, as it is had in the inſtitutions, define adoption to be a legitimate acte, imitating nature, found out for their ſolace or comfort, which haue no childrē. Farther they make a diſtinction betwene adoption, and arrogation. For arrogation they ſay is, whē he which is his own man, & at liberty, is receiued in ye ſteade of a ſon: but adoptiō is when he which is receiued, is vnder an other mans power. Howbeit the lawes forbid, that the elder ſhould be adopted of the yonger: for it ſemeth a thing monſtrous, that the ſonne ſhoulde excéede the father in yeares. And therfore Cicero oftentimes vehemētly inueigheth againſt that adoption of Clodius. Now God adopteth vnto himſelfe his elect, not for that he had not an other ſonne: (for he had his only begotten ſonne Chriſt, in whom he was well pleaſed) but for

God adopted vs whē as yet he had a ſonne.

that in al the nature of man he had as yet no children. For through Adam we wer all made ſtraungers from him. Wherfore God for this cauſe ſent his naturall and legitimate ſonne into the world, that by him he might adopt vnto himſelfe many children out of our kinde. And this is not wont commonly to be in vre. For they which haue one onely ſonne, ſeke not to get any other ſonnes: yea rather they reioyce, that that their ſonne ſhall not be compelled to parte the inheritaunce with his bretherne. But ſo great was the loue of God and of Chriſt towardes vs, that it would exalt vs to ſo great dignity, although vndeſerued on our behalfes. Neyther is that heauenly inheritaunce of that condition, that when it is communicated vnto many, it is therfore diminiſhed. Now let vs ſée how we attaine to his adoption. Paul ſemeth to ſay, that it is cōmunicated vnto vs by the ſpirit of Chriſt.

By the ſpirite & faith are we adopted into children.

For of it haue we faith, wherby we embrace Chriſt which died for vs, and the promiſes of God, and by that meanes are we adopted of God into children. This doth Iohn excellently well declare vnto vs in the beginning of his Goſpell, where he thus writeth, as many as receiued him, vnto them he gaue power to be made the ſonnes of God. By theſe wordes we plainly ſée, that we then are made the ſonnes of God, when we receiue Chriſt. And this is not done either by Circumciſion, or by any other ceremonies of the law, or by good morall workes, but only by faith. And therfore Iohn added, Ʋnto thoſe which haue beleued in his name. And when it is ſayde

A place of Iohn declared.

that power is geuen vnto thē, to be made the ſonnes of God, we muſt not thinke, as many Sophiſters would haue vs, that we firſt beleue, and then afterward receiue power, to be counted in the number of the ſonnes of God. For power in that

Againſt the Sophiſters.

place is nothing els, but a right and a prerogatiue: As if he ſhould haue ſaid, ye they whiche haue receiued the Lorde, and beleued in his name, haue a righte and prerogatiue to come into the adoption of the ſonnes of God. But Iohn addeth, Which are borne, not of bloude, nor of the will of the fleſhe, nor of the will of manne, but of Gad. Firſt when he ſayth, Not of bloud, he ſignifieth, that this adoption commeth not by the order of nature, that in this generation ſhould be mingled together the ſéedes of man and woman. Which ſentence he more plainly expreſſeth in the next

By this word fleſh is ſometimes ſignified the woman.

words following. For he ſaith: Not of the will of the fleſh, nor of the will of mā. For, that by the fleſh he meaneth the woman, may by two places be proued. For Adam ſaid of his wife which was deliuered vnto him of God: This is now bone of my bones and fleſh of my fleſh. And Paul vnto the Epheſians ſaith: He whiche loueth his wyfe, loueth himſelfe. No man at any tyme hated his own fleſh. And this interpretation followeth Auguſtine. Although I ſée that this place may otherwiſe be expounded, that when it is ſayd: Not of bloud, we vnderſtand, that this adoption commeth not by anye force of ſtocke or kinred. For the Hebrues perſwaded themſelues it did. For they alwayes vndiſcretely cried, that they were the ſéede of Abraham. Neither attayne we vnto this adoption by the will of the fleſh. For to the attainement of it, we are not holpen by thoſe good thinges which the fleſhe vſeth to couete, by riches (I ſay) power, ſtrength of the body, beauty, and ſuch other like things. Neither by the will of man: namely, by thoſe good thinges which are counted more excellent, and are thought moſt comely for men, as are wiſedome, prudence, and workes pertaining vnto morall vertues. For none of all theſe thinges can make vs to be the ſonnes of God. But are borne (ſaith he) of God. All this haue we onely of the goodnes of God, and of his mere mercy. And therfore Paul ſaith to the Epheſians, who hath

Our adoption dependeth of predeſtination.

predestinate vs into the adoption of the ſons of God. Wherfore the whole conſideratiō of our adoption dependeth of his election and predeſtination. But of his diuine wil can no reaſon be of vs, either vnderſtanded or geuē. And therof cōmeth it y Chriſt ſaith in Iohn, y we ought to be borne 〈 in non-Latin alphabet 〉 , y is, by the inſpiration of God, & frō aboue. And Chriſt cōpareth this regeneratiō wt the wind, thou heareſt (ſaith he) the ſpirit, neither knowst thou frō whēce it cōmeth, nor whither it goeth, wherfore God by Chriſt frely geueth vnto vs his ſpirit. And he vſeth y word, as an inſtrumēt, and

By what degrees we attayne vnto the adoption of ſonnes. The adoption which we haue now is not perfect.

y is called y ſéede, wherby we are regenerate. He geueth alſo fayth, wherby we receaue the promiſe of the word ſet forth vnto vs. And by that means we are iuſtified & obteine the adoptiō of the ſons of god: which yet ſo long as we liue here can not be perfect. Wherefore Paul a little afterward ſayth, that we wayte for the adoption of the ſonnes, and the redemption of the body, which we ſhall not attayne vnto, but in that bleſſed reſurrection. Euen the ſelfe ſame thinges writeth Paul to the Galathians. And when (ſayth he) thr fullnes of time came, God ſent hys ſonne made of a woman, and made vnder lhe Law, to deliuer thoſe which are vnder the Law, that we might receaue the adoption of ſonnes. And bycauſe we are ſonnes, God ſent the ſpirite of his ſonne into our harts, in whome we cry Abba father. Theſe words declare that there was before the fulnes of time a certayn bondage vnder the Law: afterward was geuen the ſonne, by whom we, which are appointed and deſtinied to be made the ſonnes of God, might more fully receaue the ſpirite and adoptiō. This adoption Chriſt ſemeth as it were by a certayne ſacrament to haue confirmed in his genealogy. For when as in Luke, and in Mathevv the names of his progenitors doo vary, in them is mingled adoption, ſo that oftentimes one and the ſelfe ſame man had one father by nature, and an other by adoption. Alſo in

In the old teſtament adoption much vſed. Euen vnto the dead 〈◊〉 children adopted.

the old teſtament adoption was much vſed. For both Iacob adopted vnto hymſelfe hys neuiewes Ephraim and Maneſſes, to be vnto hym in ſteade of other ſons and alſo that maner was of ſuch force at that time, that vnto dead men alſo were children adopted. For whē one brother was dead, the brother that remayned a liue of his wife begat children, and rayſed vp ſéede in Iſraell. Thys as a certayne ſhadow, figured our adoption into the ſonnes of God. The common tranſlation hath, The adoption of the ſonnes of God. When as in the Greke is not red this word, of God. For there is only this word 〈 in non-Latin alphabet 〉 , that is adoption. But this is dilligently to be conſidered, both from whence we are by this adoption brought, and whither we are tranſferred. We were before the children

In this adoption is to be conſidered from whence and whether we are tranſferred.

of the deuill, of wrath, of incredulity, of diſtruſt, of this world, of perdition, of night, and of darknes. And we are tranſferred hitherto, that we both are called, and are in very dede the ſons of God, pertakers of the diuine nature, brethern of Chriſt, and childrē of light, and that we alſo ſinne not (for he which is borne of God ſinneth not) and that we loue our neighbors and our enemies, that we may reſemble our heauenly father, who maketh hys ſonne to ſhyne vpon the good & the euil, & ſendeth raine vpon the iuſt & the vniuſt. And finally that we be peacemakers: for they ſhall be called the ſonnes of God. But our adoption is not ſuch that we ſhould thinke that we are borne of the ſubſtance of God. For

We are not the ſonnes of God as begotten of hys ſubſtaunce.

that is proper to Ieſus Chriſt only. For the word of God is by nature borne of the father: which thing yet the Arrians denied. For, foraſmuch as they made the ſonne of God a creature, they muſt nedes ſay, that he was not the ſonne of God by nature, but by adoption. Greate vndoubtedlye is our dignitye: For we are ſo highlye exalted, that we be not onely called, and are the ſonnes of

Chriſt called his Apoſtles bretherne.

God, but alſo haue Chriſte to our brother: Wherefore Chriſte when hee was riſen agayne, ſayde vnto the women, Goe and tell my brethren. And althoughe the elders were not quite voyde of this dignitye, yet had they it not ſo publiquely declared. But this was no let at all, that many amongeſt thē were weake. For we alſo in the Goſpel haue many weake ones. For Paul ſaith vnto the Corrinthians, that he could not ſpeake vnto them, as vnto men ſpirituall, for that they were carnall, and therefore he was fayne to féede them with milke. Which ſelfe thing is written vnto the Hebrues. And contrariwiſe they had men ſtrong in fayth, of whome we cā not doubt, but that they were in thys

The fathers in the olde time attained to the adoption of childrē.

adoptiō moſt excellent. And that ſo it was at that time alſo, the Apoſtle teſtifieth in thys epiſtle the 9. chapiter, for he ſayth: Vnto whome pertayueth the adoption, and the glory, and the teſtament, and the geuing of the Law, and the worſhipping, and the promiſes, and vnto whome pertayne the Fathers. Here we ſe, that adoption pertayned vnto them alſo. Ambroſe vpon this place teacheth, that of thys adoption ſpringeth vnto godly men greate ſecurity. And doubtles, foraſmuch as this commeth

We are more certaine of this adoption then we are of our carnal fathers. Alexander the greate.

vnto vs thorough the ſpirite, whereby we are inwardly moued, we ought to be farre more certayne, that we are the ſonnes of God, then the ſonnes of thys worlde are certayne that they are the ſonnes of them whome they call fathers. For oftentimes the mothers deceaue both the huſbandes and the children. But the ſpirite of God deceaueth no man. Long ſince flatterers went about to perſwade Alexander, that he was not the ſonne of king Phillip, but of Iupiter. Afterward when he ſaw, that there came bloud out of a wound, which he had geuen him, he lawghing ſayd, that that ſemed vnto him 〈 in non-Latin alphabet 〉 , that is, common bloud, and not 〈 in non-Latin alphabet 〉 , y is, the bloud Gods. But we, though we ſuffer many things, yea & looſe our life for Chriſtes ſake, yet notwithſtanding ought to be fully perſwaded y we are the ſonnes of God. For to the end we ſhould not any thing doubt of that matter, we haue not only a teſtimony of the ſpirite, but alſo euen the ſonne

Chriſt hath taught vs to call God father.

of God hath taught vs to call God Father, and to inuocate him by that name. And this forme of prayers ought to call vs backe from all kinde of wickednes, and from all maner of filthy works, and alſo to put vs in minde, not to degenerate from the nobility of ſo greate a father, and that we in no caſe diſhonour hym. For it is taken to be a greate reproch vnto fathers, to haue wicked childrē. And foraſmuch as we can not (as we haue ſayd) attayne vnto this adoption, but thorough Chriſt, and his ſpirite, nether the Iewes nor the Turkes, nor men ſtrā gers from Chriſt, can call vpon God, as vpon theyr father.

By vvhome vve cry, Abba father.] This ſelfe ſame maner of ſpeach the Apoſtle vſed vnto the Galath. For thus he writeth: Bycauſe ye are ſonnes, God hath ſent the ſpirite of his ſonne, in which we cry Abba father. After this ſelfe ſame maner Chriſt our firſt begotten brother prayed vnto the father in the garden, ſayinge: Abba father, let this cuppe paſse away from me. Nether is it to be meruayled at, that the Apoſtle ioyned a Greke word and a Syrian word together, whiche tounge

What is ment by the ioynyng together and repeticion of two tonges

was then commonly vſed of the Iewes. For firſt this repeticion ſerueth to vehemency of ſpeach. Farther, the Apoſtle ſemeth by a certayne miſtery to teach, that as well the Gentiles as the Iewes ſhoulde be indifferentlye pertakers of thys adoption: in both whiche tounges God ſhould be called vpon by the name of father. In the primitiue Church were kept ſtill of the interpreters ſome Sirian words, which were then in vſe: which we rede ſometimes in y holy ſcriptures as Meſsias, Cephas, Talitha, Cumy, Maranatha, Rabby, Oſianna, Alleluia, and Amen. For thoſe words were thē moſt perfectly knowē, eſpecially whē as betwene the Ethnikes & the Iewes y were cōuerted vnto Chriſt was a moſt ſtraight bond of loue & in a maner a perpetual familiarity. But we muſt not thereof gather y in y

We muſt not v e ſtrange tounge in the church. The inuocation of the godly is the worke of the holy Ghoſt. How vnto prayers to aſcribed our ſaluation.

ſeruice of God ſhould be vſed a ſtrāge tounge. For, y the holy ghoſt hath manifeſtly forbidden vs. Paul in this place whē he maketh mencion of inuocation, declareth the worke of the holy ghoſt, which it ſtraight way ſheweth forth vpon the children that are adopted and now regenerate. And of ſo greate waight and force is this work, that the Apoſtle doubteth not by the teſtemony of the Prophet to attribute vnto it ſaluation. For he ſaith, as afterward ſhalbe declared, Euery one which calleth vpon the name of the Lord ſhalbe ſaued. Not that our prayers can merite ſalution: for, that is apprehended by faith only. And therefore, that we ſhould not be deceaued, he ſtraight way expreſſeth, in what maner he aſcribeth ſaluation vnto them. For he ſaith, How ſhall they call vpon him, in whome they haue not beleued? Which wordes plainly teach vs, that that which is written of prayers, is to be attributed vnto faith, as vnto their roote. But becauſe in this place is mencion

Whether the adopted be free from all feare of God. D finition of feare.

made of feare (for the Apoſtle thus writeth: Ye haue not receaued the ſpirite of bondage agayne vnto feare) it ſhall not be from the purpoſe briefely to ſée, whether Paul meaneth that we are deliuered from all kinde of feare or no: Firſt thys is certaine, that feare is nothing els, but a certaine affect of the mynde, whereby we are ſtriken by reaſon of ſome great and hurtfull euill which is at hand. We are not commōly moued by ſuch dangers which are farre from vs, but by thoſe which ſéeme to be euen now at hand. Neither do thinges light and of ſmall waight make vs aferd. Wherefore feare, as a diuine ſpeaketh of feare, hath a reſpect vnto ſinne, vnto the wrath of God, vnto chaſtiſmentes, and ſcourges, and finally vnto hell fire. But there are noted two kindes of feare: of which the one is commonly called filial, that is, pertaining to a naturall childe, & the other ſeruile, that is, pertayning

Two kinds of feare.

to a bondman. And that is called a ſeruile feare, which only by the feare of paines, and of hell fire, ether draweth vs backe from doing ill, or impelleth vs to do well. Euen ſo ſignified an Ethnike Poet, when he wrot, Oderunt peccare

Horace.

mali formidine paenae, that is, the wicked hate to ſinne, for feare of puniſhment. But the filial feare is, whereby men liue vprightly, and fly wickednes, for that they deſire to ſet forth the glory of God, and for that they allow righteouſnes euen for his owne ſake Wherefore the ſame Poet ſaith, Oderunt peccare boni virtutis amore. that is, the good hate to ſinne for the loue of vertue. Of theſe two kindes of feare are many thinges ſpoken oftentimes of Augustine in many places, and eſpecially in his 9. treatiſe vpon the epiſtle of Iohn: and it is red in the maiſter of the ſentences in the 3. booke, and in the 36. diſtinction, where Augustine alledgeth two places out of the holy ſcriptures which ſeme to be repugnant one to the other. The one is out of Iohn, Perfect loue driueth forth feare. The other is taken out of the 19. Pſalme, The feare of the Lord abideth for euer. To abide, and to be driuen forth, agrée not together. This contrariety he thus conciliateth:

How feare is caſt out and yet abideth for euer. A ſimilitude.

and ſaith that they in very déede diſagrée not. For euen as two pipes being blown with one, and the ſelf ſame breath diſcord not: ſo (ſayth he) two hartes, namely, the hart of Dauid, and the hart of Iohn being ſtirred with one and the ſelfe ſame ſpirite can not diſagree the one from the other: but yet do require an indifferent and an attentiue hearer. For Iohn ſpeaketh of the ſeruile feare and of perfect loue. But Dauid ſpeaketh of the filiall feare. And therfore he ſayth: The feare of the Lord is chast or cleane (for in Hebrew it is written, Iireth Iehouah Iehoudah) and abideth for euer. In this maner thinketh, he may be holpen the appearaunce of contradiction, which ſéemeth to be in theſe two places. And he vſeth for eche feare this ſimilitude. Let vs ſuppoſe (ſaith he) that there are two women: the one chast, the other vnchast, and an adultreſse. Ether

A ſimilitude.

of theſe women doubtles feareth her huſbande. The adultereſse feareth him when he is abſent, least he ſhould returne againe, and when he is preſent, least he ſhoulde vnderstande of her naughty behauiour. But the chaste wyfe is afeard of her huſband when he is preſent, lest he ſhould depart from her, or ſhould not loue her ſo well, or ſhoulde by ſome offence be alienated from her. By thys ſimilitude Augustine thinketh may be diſtinctlye perceiued eche kinde of theſe feares. Others ſay moreouer, that

Whether the ſeruile feare be profitable.

this ſeruile feare is not vtterly vnprofitable: for it prepareth a way vnto loue. For firſt (ſay they) it ſtriketh the mind, and fereth away men from ſinnes, and ſtirreth them vp to righteouſnes thorough feare of paynes. And an vpright life by little & little paſſeth into an vſe, and is by cuſtome made pleaſaunt. And ſo at the length men beginne to referre their workes vnto God, and to eſteme righteouſnes for hys owne ſake. For euen as a nedle, when any thing is to be ſowed, firſt entreth in, and draweth with it the threde that is annexed vnto it, but it ſelfe abideth not in that which is ſowed: So ſay they créepeth into vs a ſeruile feare, which is afterward excluded, when charity and a chaſt feare do once take place. But, what is to be thought of thoſe terrors, which in our minds go before faith, we haue els where admoniſhed: namely, that they are ſinnes before the Lord, but if any vtility or commoditie follow them, the ſame is to be attributed not vnto their nature, but vnto the goodnes of the holy ghoſt: for be vnto our iuſtification vſeth thoſe as meanes. The maiſter of the ſentences, in ſtede of the two kindes of feare, which Auguſtine

The maſter of the ſentences maketh foure kindes of feares.

maketh mencion of, putteth fower. The firſt is a worldly feare, wherby men rather then they will loſe riches, pleaſures, and honours, fall away from Chriſt. And this is a feare moſt pernicious, & moſt farre from all pietie. The ſecond is a ſeruile feare, which we before haue deſcribed. The third is an initiall feare, that is a feare that ſerueth at beginning, wherby men are ſo moued wt the feare of paynes, that together therwithall alſo they haue a regard vnto God, and are taken with a certaine loue of his righteouſnes and will: This feare by his ſentence is mingled both with a ſeruile, and alſo a filiall feare. Laſt of all, he ioyneth that pure filiall

The ſcholemen haue added the fifte feare.

feare with perfect charitie. But the ſcholemen which followed the maiſter of the ſentences, that they alſo mought ſomewhat adde of their owne, haue brought forth an other feare, which they cal naturall, wherby euen by the impulſion of nature it ſelfe we fly from thoſe thinges which are againſt the conſtitution of nature. Now that I haue briefly and faithfully declared theſe thinges out of Auguſtine, out of the maiſter of the ſentences, and out of the ſcholemen, I will in fewe wordes ſet forth what is to be thoughte touchyng them. Firſt I confeſſe, that there is more then one kinde of feare: for I knowe that Peter feared otherwyſe then dyd Iudas.

Peter and Iudas feared diuerſly A true diſtinction of ſeruile and filiall feare. In godly men feare is neuer ſeperated frō faith. As the law is ioyned with the Goſple, ſo is feare with fayth.

For Iudas in déede ſo feared, that he diſpayred: but Peter ſo feared that he got him againe vnto Chriſt, whome before by denying he had forſaken. Wherfore we ſay, that a ſeruile feare is, whereby we ſo abhorre God being angry and flye from him, that we are vtterly voyde of faith. But a filial feare is, whereby in the middeſt of terrors, we are lifted vp through faith neither ſuffer we our ſelues to be ſwallowed vp with feare. Wherfore in godly men feare is neuer ſeioyned from faith. For theſe two thinges are ſo to be knit together, that faith alwayes gouerneth feare: for if it ſhould not, deſperation would eaſely ſuccede. For euen as the lawe ought alwayes to be ioyned with the Goſpell, ſo alſo ought feare to be euer ioyned with faith. We do not ſo embrace the Goſpel but that we alwayes thinke vpon the obedience of the commaundementes of God. And when we ſee how often, and how greeuouſly we fall, we call our ſelues backe agayne to repentance. And contrariwiſe the lawe is not to be receaued without the Goſpell, for if it ſhould, we could neither obey it without Chriſt, nor alſo obtayne pardon for the offences which we haue committed againſt

Paul calleth vs back from that feare which wanteth faith. The propriety of the giftes of the holy ghoſt. How many the giftes of the holy ghoſt are.

it. Wherefore Paul calleth vs not backe vtterly from all feare of God: but from that feare only which wanteth faith, and which flieth from God, as from an enemy, and from a cruell tyranne. But that feare which hath faith to moderate it, can not be reproued. For it is the gift of the holy ghoſt, as we rede in the xi. chapter of Eſay. And the property of the giftes of the holy ghoſt is, that by them we remitte all our vertues and affectes to the moderation of faith, and make them to ſerue God truly and ſincerely. And theſe giftes are commonly counted to be ſeuen. And if a man demaunde how they proue that, ſtraight way they cite the 11. chapter of Eſay. But if we examine that place by the Hebrew verity, we ſhall finde there only ſixe giftes: namely, the ſpirite of wiſdom, of vnderſtanding, of counſell, of fortitude, of knowledge, and of the feare of the Lord. But theſe men were deceaued by the lattine tranſlation: which followed not the Hebrew verity, but the 70. interpreters. For they betweene the ſpirite of knowledge and of feare, haue put the ſpirite of piety, 〈 in non-Latin alphabet 〉 , that is, pertaining to the obedience of God. Whereby it ſeemeth that they ment to interpretate, what y feare of God ſhould be, which ſhould light vpon the Meſſias, of whome is in that place mencion made. For, that feare was neither ſeruile

What manner of feare was in Chriſt.

nor filial, but only an obedience, piety, and reuerence towardes God his father. Neither haue the 70. only once ſo interpreted the feare of God. For in the booke of Iob where we rede, Fearinge God, they haue turned it, 〈 in non-Latin alphabet 〉 . that is, Obeying God. Howbeit vndoubtedly we ought not to contract into ſo narrow a number, the giftes of the holy ghoſt, to thinke them to be only ſixe, or ſeuen.

The nomber of the giftes of the holy Ghoſt is great.

For beſides all thoſe which are reckoned in that chapter, the ſame, Eſay in an other place reckoneth the ſpirite of iudgement and of zeale: and Zachary maketh mencion of the ſpirit of righteouſnes, and Paul here, of the ſpirite of ſanctification: and Iohn, of the ſpirite of truth: & Paul againe in an other place, of the ſpirite of adoption: and to the Epheſians, of the ſpirite of promiſe, and a greate many other like giftes. And this ſo being, let vs now ſee, how both in this life and in the other life feare may haue place. The Saintes when they are in heauen,

What manner of feare can be in thoſe which are deade.

(for that they ſhal then haue perfect charity, properly to ſpeake of feare, as it is a motion ſtirred vp by reaſon of ſome greeuous euil that hangeth ouer vs) ſhall haue no feare. This doth Auguſtine confeſſe vpon the 5. Pſalme vpon theſe wordes, I will worſhip towardes thyne holy temple in thy feare. But in them can only be that 〈 in non-Latin alphabet 〉 , y is, obedience, reuerence, worſhipping, & piety towards God: as the 70. haue expounded, the ſpirite of the feare of the Lord. And ſo ſuch a gift mought be found in Chriſt, who otherwiſe, coulde neither feare ſinne, nor hell fyre, nor fatherly chaſtiſmentes of God. And if a man would ſay that

How Chriſt feared death.

he feared death, that ought to be vnderſtand of naturall feare, of which we entreate not at this preſent. And in this maner is Ambroſe, to be taken, when in his booke of the holy ghoſt he affirmeth, that the giftes of the holy ghoſt are in the Angels. Out of which wordes the Scholemen gather that in them is the feare of God. For doubtles ſeing they are in bleſſed ſtate, that can no otherwiſe be vnderſtand, but after that maner that I haue now ſpoken of. But touching

The ſaints ſo long as they liue here can not want the filiall feare.

the godly in this life, we muſt thus be perſwaded, to thinke that they can not want the filial feare, ſo that that feare be as I haue before tought in ſuch ſort vnderſtand, that they do not only flye from offending of God, and are aferd of falles againſt his will, but alſo are moued with the feare of hell fire, and of the wrath of God and of puniſhmentes: vnto which feare yet a quiet faith and confidence

Threatninges in the law are not vaine but profite the ſaintes alſo.

in the mercy of God are as a preſent comfort. For we ought not to thinke, that the threatninges in the holy ſcriptures are vayne, for they are profitable alſo vnto the godly: eſpecially when they haue not as yet obtayned perfect charity, and abſolute regeneration. Chriſt ſaith vnto the Apoſtles: I wyll ſhewe you whome ye ſhall feare: namely, him which when he hath killed the body, can alſo ſend the ſoule into hell fire. And Paul to the Corrinthyans bringeth forth examples of the Hebrewes in the olde tyme, whereby he declareth that they, for abuſing the ſacramentes of God, were deſtroyed in the deſert: by which examples he ment to admoniſhe the Corrinthyans, to beware of the like vengeance. Many (ſaith he) are weake, and many ſlepe. And if we would iudge our ſelues, we ſhould not vndoubtedly be iudged. But now foraſmuch as we are iudged, we are corrected of the Lord, that we ſhould not be condemned with this world. And vnto the Phillippians, With feare and with trembling worke your ſaluation. And vnto the Romanes, Be not ouer wiſe, but feare. Hereby we ſee that godly men liue not vpō the earth without the feare of God. And here feare hath a reſpect vnto many kindes of euils. For the godly are afeard of ſinne, of often fallinges, of the wrath of God: of fatherly chaſtiſmentes, of ſcourges, which God inflicteth alſo vpō his, whē they ſinne, and finally of hell fire, which they ſée they haue deſerued, vnles God by his mercy, and Chriſt by his ſacrifice which he offred vpon the Croſſe ſhould helpe and ſuccour vs. But what meaneth it that Iohn ſaith, Perfect charity caſteth out feare

A place of Iohn declared.

I know there are ſome which interpretate thoſe wordes in this ſence: That they which loue God truly, are not afeard for piety ſake to put themſelues in al maner of dangers, neither do they ſhonne perſecutions, but valiantly ſtand faſt in all maner of dangers. Which ſelfe thing Paul in the latter to Timothe wrote in other wordes, ſaying, We haue not receaued the ſpirite of fearefulnes, but of might, and of loue. Wherefore he exhorteth Timothe not to be aſhamed of the teſtemony of the Lord, nor of him being in bondes for the Lordes ſake, but couragiouſly to indure labors for y Goſpell ſake. Although theſe thinges are true, yet this is not it which this place of Iohn teacheth. For it there maketh mencion of the iudgement of the Lord: of which he willeth the Godly which loue God not to be aferd. And he rendreth a reaſon, for that feare hath vexation ioyned with it. Wherefore I gladly aſſent vnto Auguſtine which ſaith, that Iohn ſpeaketh of perfect charity. Which foraſmuch as it can not be had in this life, we may not looke to haue it without feare. Farther we mought in this place vnderſtand that feare which is ſeioyned from confidence: and therefore driueth men to deſperation. For they which beleue and loue God truly, vphold their feare with a liuely fayth.

The ſame ſpirite beareth witnes with our ſpirite, that we are the children of God. And if we be chyldren, we are alſo heyres, euen the heyres of God, and fellow heyres of Chriſt, if ſo be that we ſuffer with hym, that we maye alſo be gloryfyed wyth hym. For I count that the afflictions of thys preſent tyme are not worthy the glory which ſhall be reuealed in vs.

The ſame ſpirite beareth witnes with our ſpirite, that we are the children of God.] He ſheweth that by thoſe praiers wherby we call vpon God, we are made more certayne of the adoption, whereof he before made mencion. For foraſmuch as in our prayers we are ſtirred vp by the holy Ghoſt, to cal God father, we ought fully to be perſwaded that it is ſo: for that we know, that the ſpirite of God can not lye. Paul in the firſt to the Corrinthians: ſayth, That no man can ſay the Lord Ieſus, but in the holy ghoſt. Here he ſayth that no man can in ſuch ſort pray, to call

It is the ſpirit which putteth vs in mind to call vpon God as vpon a father.

God his father, vnles the ſame be geuen him of the ſpirit of God. Hereby we ſee that thoſe thinges which are ſet forth vnto vs to be beleued, and which the lord himſelfe hath taught, can not be receaued of vs, vnleſſe the holy ghoſt doo firſte throughly moue our hartes. Chriſoſtome to confirme this teſtimony of the ſpirite of God, ſayth, If ether any man, or Angell, or Archangell or any creature ſhould preache vnto vs this adoption, we mought peraduenture be in doubt of it. But ſeing the holy ghoſt who is lord of all, teſtefieth of the ſame, what place can there be leſt of doubting? If a king

A ſimilitude.

or a Monarche ſhould out of his regall ſe te approue and commend any man, what one of his ſubiects would preſume by any meanes to ſpeake againſt him, or to ſet himſelfe againſt his iudgement? Where the Apoſtle ſayth, 〈 in non-Latin alphabet 〉 , that is, beareth witnes together,

Two teſtimonies of adoption.

he ſignifieth after a ſort, that there are two teſtemonies of thys adoptiō, the one is our ſprite, and the other the ſpirite of God. For it is no ſmall or light ſigne of thys adoption, that we haue a quiet conſcience, and that we doo beleue, that we are now reconciled vnto God, and doo now fele that we are refreſhed and recreated with many other good gifts. Although theſe things are not ſufficient for our incredulity and infirmity. For there is none of vs which hath our conſcience ſo quiet, as we ought to haue: and which putteth ſo much confidence in God, as he ought to doo. Wherfore ſeing the teſtimony of our ſpirite is weake and infirme, God would put to a confirmation of his ſpirite. For he it is which teſtefieth together with our ſpirit, that we are the ſonnes of God. Hereby ought we to gather of how greate force are prayers, as well publique, as priuate, as

Of greate force are prayers aſwell publike as priuate.

well with ceremonies, as without ceremonies. For in them is confirmed our fayth, y we are by Chriſt adopted into the children of God. Howbeit let euery man beware, that when he calleth God father, he alſo truly in the hart fele that which he pronounceth in wordes: that he doo it not only of cuſtome, or of hipocriſy: or call God father with the tounge, and in y hart doo an other thing, or thinke otherwiſe. But here maye be demaunded howe that feare, whereof we haue

Security and feare how they may agree together

before ſo much ſpoken, is not repugnaunt vnto thys ſecurity and confidence of our adoption? I anſwere that theſe two thinges can not agree together, if they be taken in reſpecte of one and the ſelfe ſame thinge. But foraſmuche as they happen by ſundry meanes and of ſondry cauſes, they are nothing repugnaunt one to the other. For therefore the ſayntes feare, for that they ſe they oftentimes fall, and liue contrary to the preſcript of the Law of God. For they vnderſtand that ſinnes of theyr owne nature deſerue the wrath of God, ſcourges, and hell fire. When they diligently conſider theſe thinges, into thē is ſmittē a feare. But on the other ſide, when with fayth they looke vpon the promiſes and mercye of God, they are deliuered from that feare, and made certayne of theyr ſaluation. There is nothing to the contrary, but that diuers cauſes may in our mindes bring forth diuers effectes. Which thing may by a very apt ſimilitude be declared. He which out of a high tower looketh downe vnto the ground, if he thinke

A ſimilitude.

that he ſhall ſtagger and fall, ſtraighte waye, will he or nill he, he is wonderfully aferd, and al his body ſhaketh for horror: But agayne, when he thinketh with hymſelfe, that he is ſo cloſed in with a wall, that he can not fall, he plucketh vp hys ſpirites, and beginneth to be ſecure of his ſafety. So godly men when they conſider theyr ſinnes, they feare puniſhement: but when by fayth they looke vpon the mercy of God, they are ſecure of theyr ſaluation.

And if vve be childrē, vve are alſo heires, euē the heyers of God, & fellow heires of Chriſt.] Here ye Apoſtle ſheweth, what we get by this adoptiō: namely this, to be ye heires of God. Which vndoubtedly can not be a ſmall matter. For not al they which are y childrē of any man ar ſtreightway alſo his heires. For only

All children are not hepres.

the firſt begotten haue that preheminence: as we ſe the maner is at this day in many realnes: and in y holy ſcriptures it is manifeſt, that Eſau and Iſmaell were not heyres. Wherfore we are heyres, and that not of any poore man, or of ſmal matters: For we haue obteyned the inheritaune of God, and we are made the fellow heyres of Chriſt, we haue the inheritaunce of the Father common with Chriſt: and we be ſo wholy grafted into him, and altogether knitte with hym, that by hys ſpirite we liue. But then ſhall we come vnto thys inheritaunce, when it ſhall be ſayd vnto vs, Come ye bleſſed of my father, receaue the kingdome prepared for you from the beginning of the world. And we ar the fellow heires of Chriſt, bycauſe (as Iohn ſayth) when he ſhall appeare, we ſhall be like vnto hym. And Paul ſayth to the Colloſs. Ye are dead your life is hidden with Chriſt in God. But when Chriſt

What inheritance is.

your life ſhall appeare, then ſhall ye alſo appeare together with him in glory. Inheritaūce (as it is defined of the Lawiers) is a ſucceſſion into the whole right of the dead perſon. Can this ſeme a ſmall matter to any man, to be made pertaker of the whole right of God? Doubtles Peter ſayth, we are made pertakers of the nature of God. Here Ambroſe noteth, that it is not in thys matter as we ſe it commeth to paſſe commonly in the world. For the teſtator muſt firſt dye, before the ſucceſſor can come vnto the inheritaunce. But God dieth not. Yea rather we which are appointed hys heyres do firſt die before that poſſeſſion can be deliuered vnto vs. Chriſt alſo firſt died, before he came vnto the glory which was appoynted for hym. Farther, as touching ciuill Lawes, the heyre is counted one and the ſelfe ſame perſon with him that maketh him heyre. So we are by Chriſt ſo ſtreightly knitte together with God, that we are nowe one with him, as Chriſte prayed, That they may be one, as thou and I are one. For all thinges are ours: and we are Chriſtes, and Chriſt is Gods. This inheritaunce obteyne we freely by the ſpirite of Chriſt. Wherefore the biſhoppes of Rome, and theyr champions the Cardinalls, and falſe Biſhoppes doo wickedlye whiche haue encloſede thys inheritaunce of

This inheritaunce we obteyne freely.

remisſion of ſinnes, and of comminge vnto the kingdome of God vnder theyr counterfete kayes, ſo that they can at theyr pleaſure ſell it, and ether thruſte downe to hell, or ſend vp to heauen whome they will. Here agayne we haue ſomewhat to ſaye of Chriſoſtome, For he, as before he wrote, that the Iewes beynge vnder the Lawe were excluded from the adoptyon of the ſonnes of God, ſo here denieth that they were the heyres of God. And he citeth to confirme this ſentence that place of Mathew, He ſhall deſtroy to nought the wicked. Many ſhall come from the East and from the West, and ſhall rest with Abraham, Iſaac, and Iacob, but the children of the kingdome ſhall be cast forth a dores: Againe, The kingdome of God ſhall be taken from you. By theſe places thinketh he it is manifeſt, that this inheritaunce pertained not vnto the Iewes. But we herein alſo can not aſſent vnto him. For God ſaid vnto Abraham. I am thy most ample reward. And in y

The fathers alſo in the old teſtamente were heires

parable, or rather the hiſtory of the Goſpell, the poore man Lazarus was ſene in the boſome of Abraham. Which what other thing was it, but that he had obteined the inheritaunce of God and of Chriſte? Paul to the Galathians ſayth: An heyre ſo longe as he is a childe, nothinge differeth from a ſeruaunt, when as yet he is Lord of all, but is vnder tutours and gouernours, euen vnto the tyme appointed of his father. Which wordes plainly declare, that the elders, although by reaſon of the law and of ceremonies, they liued after a certain ſeruile manner, yet were in dede heyres, although they were but children. And that eſtate endured vntill the commyng of of Chriſt. But that which Chriſoſtome bringeth out of Mathew, is not ſpoken of y

Many falſe Chriſtians alſo which ſhall not poſſeſſe the kingdome of God.

good and godly Iewes, but of the wicked and noughty huſbandmen, which ſlew the heyre. Wherfore by ſuch ſentences we ought not to condemne all the Iewes in the olde tyme, or to exclude them from the inheritaunce of God: yea rather we ought to thinke that the vngodly Chriſtians ſhal not be delt with one whit better then they were delt with. For there are amongſt vs many hypocrites and vngodly perſons, which as Paul ſayth: ſhall not poſſeſſe ye kingdome of God. And at this day if a man ſhould looke for the church of Smyrna, and y church of Philadelphus, and many other churches, which were in tymes paſt of great fame in Aſia and in Siria, he ſhall finde them either vtterly ouerthrowen, or els miſerably intreated vnder the tyranny of the Turke, and no leſſe afflicted then the Iewes are at this day, which liue captiues vnder the Chriſtians or vnder the Turkes.

If ſo be that we ſuffer with him, that we may alſo be glorified wyth hym.] Euen as before he taught, that we are made certaine of our adoption by inuocation or prayer, wherin the holy ghoſt beareth witnes together with our ſpirite, y we are y ſons of God: ſo here he ſheweth a teſtimonye, whereby we may be made more certain of attainyng vnto this inheritance which he hath ſpoken of. Ye ſhal

Croſſes & aduerſities are tokens that we ſhal obteyne the inheritance.

without all doubt (ſaith he) obtein it. For ye ſhall raign with Chriſt, foraſmuch as ye haue already attained to ſuffer with him. Wherfore tribulations & croſſes are tokens and arguments, wherby we may gather that we ſhall be ye heyres of God. Paul ſayth vnto the Philippians. That vnto them it is geuen, for Christes ſake not only to beleue in him, but alſo to ſuffer for hym. This firſt gift which we ſe we haue now obteined, maketh vs certaine of the latter, y we ſhall at the length not be defranded of it. For, no ſmall or light power of God is declared in thē, which valiantlye & for paciently piety ſake ſuffer aduerſities & perſecutions. I know there are ſome,

The condition or eſtate b which we muſt paſſe vnto the eternall inheritance.

which interpretate theſe wordes otherwiſe, that Paul ſhould ſeme to aſcribe a certaine condition or eſtate, by which we ſhall paſſe vnto the eternall inheritaunce: namely, if we haue firſt ſuffred many thinges. And doubtles the Gréeke particle 〈 in non-Latin alphabet 〉 which is turned, if ſo be, may be drawen to either ſentence. This is certaine, that Paul here maketh a certaine digreſſion, although it be ſoft and hidden, to comforte theſe men for the afflictions which they ſuffred. But yet departeth he not frō that purpoſe which he had in hande: but with one and the ſelfe ſame labour both proſecuteth that which he began, and alſo comforteth thē. And it is all one as if he ſhould haue ſaid: ye ſhall in dede be heyres, but yet vpon this conditiō, that ye muſt firſt ſuffer many thinges. Chriſt requireth nothing at your hands, which he him ſelfe hath not firſt performed: he leadeth you no other way then that whereby he

We ſhall haue the inheritance, but we muſt firſt in this ſort ſuffer.

hath gone himſelfe: he will not offer you to drinke of any other cup, but of y wherof he hath himſelfe drunke. Howbeit this ſhall be a great comfort vnto vs, for that thoſe thinges which we ſhall ſuffer, ſhall not be comparable with the glory which ſhall be reueled in vs. Ambroſe followeth this interpretation. Howbeit, I thinke that this place is ſo to be vnderſtand, as though it were a proofe of that which followeth by that which goeth before: Ye ſhall haue the eternal inheritance: becauſe ye ſuffer together with Chriſt: which ſelfe ſentence he vſeth in the latter to Tim. If we dye together wyth hym, we ſhall raigne together with hym. Chriſostome vpon this place writeth, That this is an argument taken a maiori, that is, from the greater. God (ſayth he) hath freely geuen vnto vs many thinges. For when we had done nothyng, he adopted vs into children: he graunted vnto vs to call hym father: wherof followed an aſſured and constant fayth, that we are the ſonnes of God. And how now ſhal he not geue the inheritaunce which is behynde? eſpecially ſeyng in the meane tyme we haue ſuffered most greuous calamities? Ʋndoubtedly he wyll not after ſuch and ſo many trauailes deny it, which hath freely and without any our helpe bestowed vpon the beleuers ſuch most excellent giftes. And after this ſort he declareth that God hath excellently well prouided for men, which to the ende they ſhould not boaſt of their trauaile or induſtry, hath geuen vnto them many thinges fréely: and againe, that they ſhould not be aſhamed, that they had obteyned ſo many great giftes without trauaile, he would not haue thē to come vnto this ſinguler inheritaunce, without wonderfull great fortitude, ſuffring, contencion, vexation, and affliction. Theſe thinges auoucheth he, and that not amiſſe, nor vnprofitably, ſo that they be of vs rightly vnderſtande in ſuch ſorte, that we confound not the promiſes of the lawe with the promiſes of the Goſpell. And that we ſhould not ſo do, it ſhall not be out of the way, to make plaine, what difference there is betwene eche promiſes. They do not herein, differ

What difference betwene the promiſes of the law & the promſes f the Goſpell.

as ſome thinke, y the promiſes of the Goſpell haue no conditions ioyned vnto thē: but the promiſes of the law are neuer offred without conditiōs. For euen as it is ſayd: Honour thy father and thy mother, that thou maist lyue long vpon the earth, Againe, If ye wyll, and ſhall harken vnto me, ye ſhall eate the good thynges of the earth. Euen ſo in the Goſpell alſo we rede, Forgeue and it ſhall be forgeuen you: Geue and it ſhall bee geuen you. Againe, He whiche forſaketh father or mother, or wyfe, or houſe, or landes for my ſake, ſhall receiue an hundreth folde, and poſseſse eternall lyfe: and in this place, If ſo be we ſuffer together wyth hym, we ſhall be glorified together with hym: And

Ech promiſes haue cō ditions annexed vnto them.

vnto Timo If we die together with hym, we ſhall alſo raign together wyth hym. Wherfore ſeyng that this can be no ſufficient differēce, we muſt ſeke an other. The conditions which are anexed vnto the promiſes of the law are cōmaundemēts, which the law commaundeth to be fulfilled euen to ye vttermoſt, neither will it otherwiſe render the things promiſed, vnles the conditions be abſolutely performed. Wherfore

The conditions of the law are put as cauſes of the obteynemente of the promiſes.

it is manifeſt to him y diligently conſidereth the matter, y the conditiōs of the law may be cauſes of the obteynement of the rewardes whiche were promiſed. For if they mought haue bene ſo fully performed and accompliſhed, as they were commaunded in the lawe, they mought haue bene compared euen with the rewardes, and ſhould haue had the nature of merite. But for that they coulde not of men be performed, God of his mercy in their place ſubſtituded promiſes of the Goſpell: which although they haue conditions adioyned vnto them, yet are they offred fréely. For y things that are by them commaunded vnto vs, are in déede neceſſary, if we haue power, time, place, and occaſion geuen vs to do them. This I ſpeake becauſe of infantes, and of thoſe, which in the laſt time of their life being at the point of death, come vnto Chriſt. For eternall life dependeth not of thoſe conditions, as of cauſes. For, as we haue now ſayd, it may both of infantes and of thoſe which in the laſt moment of their life are conuerted vnto Chriſt, be without

The promiſe of the Goſple may conſiſt without conditions.

thoſe conditions obtayned. And becauſe the promiſe, if it ſhould depend of thoſe conditions as of lawfull cauſes, could not be firme, when as there is no man which can fulfill thoſe conditions as they are commaunded, euen for that cauſe alſo may the promiſe of the Goſpell conſiſt without thoſe conditions. This alſo maketh herewith, that Paul ſaith, y they can not be compared with y thing which is promiſed:

Three things here to be conſidered.

which can not be true in iuſt and lawfull cauſes, if they be compared with their effectes. Wherefore, if thou ioyne theſe thrée thinges together, namely, that the rewardes of the Goſpell are promiſed fréely, that the conditions can not be made equall with them, and that the promiſes ought to be moſt firme, thou ſhalt both take away the conſideration of merite, and alſo ſhalt eaſely perceaue wherein they differ frō the promiſes of y lawe. If thou wilt thē demaund, whether y promiſes of the lawe were geuen in vayne, ſeing there was neuer any man found, which could performe thoſe conditions: I will anſwere, that nothing was here done in vaine or raſhly. For therefore were ſuch impoſſible conditions annexed

The conditions of the Law not put in vain.

vnto it, that men ſhould be put in minde of their infirmity, & that they throughly vnderſtanding it, ſhould high them vnto Chriſt, of whome being receaued into fauor, and hauing now obtained iuſtification, they may obtaine the ſelfe ſame promiſes. For as touching towardes them, the promiſes are now, of promiſes of the lawe made promiſes of the Goſpell: for that they which beleued in Chriſt to come were exerciſed in the obedience of the law: which obedience although it were but only begonne, and not to the vttermoſt perfect, yet was it allowed of God. And therefore mought they haue the fruition of the promiſes offred vnto them. Chriſostome vpon this place wondreth at the wiſedome of the Apoſtle, for that he intending to ſet forth the goodnes and mercy of God comprehended his ſeuerity and iuſtice in one word only. For he before as briefely as might be ſayd, If ye liue accordyng to the fleſhe, ye ſhall dye. But here in reckening vp the benefites, he is ſo diligent, that he doth not only ſet forth all thinges, but alſo illuſtrateth them with moſt excellent amplifications. Which thing Paul doth not without great cauſe.

The amplification of the giftes of God perſwadeth vs to fortitude

For theſe ornamentes whereby are ſet forth the giftes of God, are of much force to perſwade vs to fortitude, and to the bearing of calamities: which thinge (ſaith he) the Apoſtle chiefely in this place entended. He had before exhorted to mortification: now in perſecutions he exhorteth to conſtancy. For it is not inough for vs to beate backe wicked affectes, vnles alſo we permitte our ſelues to be crucified to the world, the fleſhe, the deuill, and to wicked men. Now how aptly and warely Paul commeth to the handling of theſe thinges, the gradation, which he vſ th, plainly declareth. Bicauſe ye are adopted (ſaith he) ye cal God Father: and ſeing it is ſo, ye ſhalbe alſo heyres: and not that only, but alſo fellow heyres with Chriſt, with whom ye now ſuffer many and gréeuous thinges. What it is to ſuffer with

What it is to ſuffer with Chriſt. Two c uſes why Chriſt offred himſelf vnto the death.

Chriſt, may thus eaſely be expreſſed, if we declare, what cauſes moued Chriſt to ſuffer ſo bitter a death vpon the croſſe. And there were two cauſes: the firſt was, to be obedient (as he himſelfe ſaid) vnto his good father: the ſecond, to vanquiſhe and to condemne our ſinne. They which when they ſuffer aduerſities embrace theſe two in their hart, do ſuffer with Chriſte. Whatſoeuer ſorrowes or aduerſities happen vnto them, let them reckon with themſelues, y they happen vnto thē by the prouidence of God: and let them beare whatſoeuer burthen is laid vpon thē to this ende, willingly to obey God the author of that affliction: let them conſider moreouer that by theſe calamities the olde man is tamed, ſinne is broken, and that ſpot throughly grafted and by nature rooted in vs, is diſſolued. But why God

Two cauſes alſo whych perſ ade vs to p cience in aduerſities. Why God ſuffreth his to be ſo vexed.

ſuffreth thoſe whom he hath adopted vnto himſelfe to be ſo toſſed, it is not hard to ſée. For firſt, as we haue alredy ſaid, his will is that ſinne ſhould be diminiſhed and weakened in vs. Wherefore whatſoeuer aduerſity we ſuffer, the ſame wholy turneth vs to good, ſo that we loue God the father. Farther whē we are in ſuch ſort afflicted, we are driuen to call vpon God: of whom otherwiſe it is vncredible how vnmindfull we are. Moreouer by this meanes we are called backe through our moſt louing father from the affection of the world, and from the entiſements of the fleſh: from which louing father oftentymes we fall away both to our own, & alſo to his great diſhonor. I omitte that which ſhoulde chiefely haue bene ſayde, that the might and power of God is moſt of all ſet forth in holy men, when with an inuincible and chearefull minde they ſuffer afflictions & calamities. I could bring alſo a great many other cauſes: but theſe fewe ſhall for this tyme ſuffice. But why the world, wicked men, and the deuill, after a man is conuerted vnto Chriſt beginne ſtraight wayes by all maner of moſt cruell meanes 〈…〉 rage againſt him, I thinke it is not ſo hard a matter to perceaue. For men ſo ſoone as they truly and from the hart come vnto Chriſt, ſtraight way beginne to make warre with impiety. Hereby are hatredes inflamed againſt the godly,

Vnto men conuerted vnto Chriſt ſtraightway happē aduerſities.

and perſecutions ſtirred vp againſt them. By two reaſons the Apoſtle comforteth vs touching the bearing of aduerſities. Of which the one is taken of the ende, after this maner. Theſe euils of godly men ſhall obtayne a bleſſed ende, and happye departure: wherefore they are to be ſuffred with a cherefull and valiant mynde. The other is, for that thoſe thinges which we ſuffer, although they ſeeme trobleſome and greeuous, yet can they not in any wiſe be compared with the rewardes which ſhalbe rendred vnto vs in an other life. By thys vnequall proportion it is manifeſt if we will ſpeake properly, that thys worde merite is not to be attributed vnto our good workes. Chriſoſtome vpon thys place not vnprofitably noteth, that Paul, before he came to the exhortation of patience in aduerſities, wonderfully amplified the honour and dignity of the ſonnes of God: which he did not with ſo great a diligence before when he entreated of the reſtrayning of the affectes of the fleſhe. For as we haue before ſayde, there are two kindes of

Two kindes of mortification.

mortification: of which the one herein conſiſteth, to cepreſſe the deedes of the fleſh: the other is valiantly for Chriſtes ſake to ſuffer perils, croſſes, and all maner of tormentes when nede ſhall require: which two thinges if they be compared

The ſuffering of aduerſitie is harder th n then the battaile with euill affectes.

together, we ſhall perceaue that the ſuſtring of aduerſities is as far harder matter then is the battaile with the wicked luſtes of the minde. Ariſtotle in his Ethikes, as he with wiſedome ſaw many other things, ſaith, that fortitude is to be preferred before y vertue of tēperance, which otherwiſe is moſt worthy of praiſe. Of this thing doubtles was not y deuill ignorant: for whē he reaſoned with God touching bleſſed Iobe, A man (ſaid he) will for his ſoule geue ſkinne for ſkinne, and all that he hath. Wherefore extend forth thy hand a little vpon him, and then ſhalt thou ſe whether he will bleſſe the to thy face or no. For by natural ſharpenes of witte, wherein he much excelleth, he eaſely ſaw, that this of all temptations is the greateſt, when the life it ſelfe is to be endangered, then which is nothinge more ſwete. The fruite which they ſhall receaue, which valiantlye ſhall labor is alwayes, as Paul admoniſheth vs, to be ſet before our eyes. For ſo ſhall we ſe, that when we ſuffer for Chriſtes ſake, we ſhall bring ſingular commoditye not vnto him, but vnto our ſelues. That which the Latine interpreters haue turned, Exiſlimo, that is, I thinke, or count, is in Greke written 〈 in non-Latin alphabet 〉 . Whiche word can not be referred vnto an opiniō which is doubfull and vncertayne. For y word is chiefly vſed of ſuch as make reckonings which bring theyr accompts into a ſomme both knowen and ſure. Wherefore the meaning is, as if he ſhould haue ſayd: Thys I hold for certayne, that thoſe euills which we ſuffer are not to be compared with that glory which we wayte for: The afflictions in dede of

Afflictions otherwiſe greeuous are by compariſon extenuated.

the godly are not of theyr owne nature ſo light: but Paul extenuateth them only by a cōpariſon. Wherfore this place conteyneth an amplificatiō of that felicity which God promiſeth vnto vs: which is hereby made the more notable, for that it farre excelleth all the trauayles of thys life. Of which thing godly men are ſo perſwaded, that they reioyce euen in the middeſt of their tribulations. Thys ſelfe ſame compariſon Paul vſeth in the latter to the Corrinthians the 4. chap. For he ſayth, That our light affliction which is in vs but for a tyme cauſeth vnto vs a farre moſt excellent, and an eternall wright of glory. In theſe words is declared

By what meanes eternall life far paſſeth all our afflictions.

wherfore eternall life paſſeth al the trauailes of this life: namely, bycauſe of the waight, diuturnity and greatenes. For whatſoeuer thinges we ſuffer here, are called of Paul 〈 in non-Latin alphabet 〉 , that is momentary or during but for a time. He addeth alſo 〈 in non-Latin alphabet 〉 , by which wordes is ſhewed theyr lightnes. But contrariwiſe vnto glory is attributed both eternity, and alſo a wonderfull greate waight which excedeth all meaſure.

VVhich ſhall be reuealed tovvards vs.] He ſaith y this glory ſhal be reuealed,

Euen now we haue the fr icion of a great part of our glory although hidden. Glory ſignifieth here our whole felicity.

that we ſhould not thinke, that preſently we are quite voyde of it: for we alredy poſſeſſe a greate part thereof: although it be not as yet perfect, nor manifeſt vnto the world. So Paul ſpeaketh to the Coloſſians: Ye are dead with Chriſt, and your life is hidden with Chriſte in God: But when Chriſte your life ſhal appeare then alſo ſhall ye appeare together with hym in glorye. And this is to be noted, y Paul in thys only word glory, comprehēdeth our whole felicity, which we wayt for, And there in he followeth ye iudgement of men, which ar wont to eſteme glory as ye chiefe good thing. Wherof alſo ye philiſophers thus affirm: y as y ſhadow followeth y body, ſo doth glory follow true & perfect vertue. Wherefore glory comprehēdeth

Glory followeth vertue. Glory comprehendeth two things.

Why bleſſednes is nor reuealed in this life. Similitudes. Difference betwene the ſeruāts of Chriſt & the ſeruāts of the world.

two things, which ar excedingly to be deſired: firſt, that a man be adorned with vertues: ſecondly, y he get the good fame of the people. But why the bleſſednes which we wayte for, is not reueled in this life, Chriſoſtome thinketh this to be the cauſe: for that it farre paſſeth the ſtate of thys life. And Paul therefore the longer tarieth in the amplification thereof, thereby the more to ſtirre vppe the Romanes to the ſuffring of afflictions. For a ſouldier is excedingly ſtrengthned to ſuffer perilles; if he hope the victory ſhall be fruitefull and profitable. And a marchaunt is not broken with any labours of ſailing or traueling, if he hope he ſhall thereby haue greate gayne. Farther we ought to conſider, that the lot of the citeſines of this world is farre diuers from y lot of holy men, which ſerue Chriſt. For they with the greatnes of theyr labors go beyond thoſe good things which they contend to attayne: but we, though we behaue our ſelues ſtoutelye, and valiantly, as Paul ſayth, yet are not our workes to be compared with that end, which we ſet before vs. The examples of the Romanes will eaſely teach vs to vnderſtand thys difference. Brutus for the preſeruation of the liberty of hys countrey, did not ſticke to ſlay hys owne children. In which thing hereunto alſo

Examples of the Ethnikes.

had he regard, to attayne the prayſe of a good citezen. For thus writeth the Poete Virgill of hym: Vicit amor patriae, laudum que immenſa cupido, that is, He was ouercome with the loue of his countrey and vnmeſurable deſire of prayſe. Thoſe were the endes of the Ethnikes, which were vndoubtedly very ſmall and

The endes that the Ethnikes ſet before them were ſmall and ſlender. Huma ne prayſe vnconſtant & not true.

ſ lender. For the liberty which they had a regard vnto, was not ſuch as is ours, whereby we are deliuered from ſinne, from Sathan, from death, and from the wrath of God. They ſought humane prayſe, a thing doubties vnconſtant and of ſmall force. But our end is to approue our ſelues vnto God, whoſe iudgment can not be deceaued. Torquatus alſo ſlew his owne ſonne, for that in fightinge agaynſt the enemy he had violated the Law of warre. Then we alſo, to kepe the Law of God, ought not to doubt, whē nede ſhall require, to ſuffer all maner of moſt greauous tormentes. For the Lawes of God are not to be compared with the Lawes of warre. Camillus being baniſhed out of his countrey, valiantly afterward reſtored it being oppreſſed of y Galles: for that he thought he could not liue with more glory in any other place. But a Chriſtian counteth it not ſo wonderfull a fact, which being hurt of any in the Church, laying aſide deſire to auenge, ſeketh by his endeuour to helpe his brother of whom he was hurt, and to adorne the Church: for out of it no man can liue holily, nor attayne vnto eternall felicity. Q Mutius Sceuola of hys owne accord thruſt hys right hand into the fire, for that it miſſed when it ſhould haue ſmitten Porſena. What meruayle is it then, if a man to obteyne the kyngdome of heauen wyll offer vnto the fire, not onely one of his hands, but alſo his whole body to be burnt? Curtius being armed at all poyntes, and mounted vpon a horſe threw himſelfe of his owne accord into a gulfe of the earth, that the citye of Rome might be deliuered from the peſtilence: For ſo had the oracle geuen anſwere, that the wrath of the Godds would ceaſe, if that that which the Romanes eſtemed beſt, were throwen into that gulfe. We haue an oracle farre more certayne, that they are not to be feared which kill the body, but can not kill the ſoule. The Decians vowed themſelues to the death, that theyr legions of ſouldiers might be preſerued, and get the victory. Our Martirs alſo when they doo ſhed theyr bloud, rather then they will be plucked away from the religion of Chriſt, can not boaſt, that they take in hand an enterpriſe not hard of before. M. Puluillus, when he ſhould cōſecrate a temple vnto Iupiter, and in the meane time worde was brought hym by enuious perſons of the death of hys ſonne, was not one white abaſhed in mynde, neyther ceaſed he of from that which he had begonne, but commaunded that hys ſonne beyng deade ſhoulde be caryed out and buryed. What mynde then ought a Chriſtian to haue, when as he heareth the Lorde ſaye, Suffer the dead to bury theyr dead? Regulus, when as he had ſworne that he woulde returne vnto Carthage, althoughe he knewe he ſhoulde be put to moſte greauous tormentes, yet woulde he not committe ſo foule a fact, as to violate hys fayth. Wherefore we alſo, ſeing in Baptiſme we haue publikely geuen our faith vnto Chriſt, although for y keping of it we ſhould ſuffer all maner of euils, yet ought we not to violate it. Some will boaſt they haue contemned riches, and haue for Chriſtes ſake taken vppon them a voluntary pouerly: but theſe men thus boaſting ſhould call to mind Cincinnatus, who after he had behaued himſelf honourably and done notable actes in his Dictatorſhip, of his owne accord returned againe to till and plough his fower acres of ground. Let them remember that Ʋalerius Publicola after he had excellently executed his cōſulſhip, died ſo poore, that he left not wherwithall to bury himſelfe, but was buried at the common charge of the citie. And Fabritius ſo little repented him of his pouertie, that he deſpiſed the gold of Pyrrhus the king. Theſe ſo great and notable actes did th ſe men, only as I ſaid, to get the praiſes of men, and to preſerue that erthly publike welth. But we, if we thruſt our ſelues into any dangers, haue God himſelfe our inheritance, and our reward, and ſhal be fellow heires wt Chriſt. Before vs as a price or reward, is ſet the kingdome of heauen, & eternal fellowſhip with the aungels, Wherfore it is manifeſt, that their notable factes farre paſſed y endes and rewardes which were ſet before them: but the reward which is ſet before vs infinitely excelleth our workes. I graunt in déede their factes are not to be numbred amongſt true vertues: (for they were rather ſhadowes and images of

The Ethnikes were not endued with true vertu s. Before God they were glorious ſinnes.

vertues) and their workes although they were excellent, if we conſider them after a ciuile manner, yet before God they were nothing els but glorious and ſhinyng ſinnes: for they were not either by faith, or by the loue of God moued to worke, neither alſo directed they their workes to a iuſt ende. Wherfore Auguſtine in hys 5. boke de ciuitate Dei, and 18. chapter, when he had made mencion of theſe and of other ſuch lyke thinges, wiſely added, Eyther we perceyue theſe thynges to be in vs, or els we feele our ſelues to be voyde of thē. If at any tyme we do the ſelfe ſame thynges, there is no cauſe why we ſhould be puffed vp, for they for leſser rewards haue done the lyke. But if we know our ſelues to be ſo weake and infirme, that we dare not enterpriſe anye ſuche thynges, our myndes ought excedingly to be moued and touched, eſpecially ſeyng we are

God regardeth not the greatenes & heape of workes. What God chiefly regardeth. God hath made our lot far better then the Ethnikes.

found weaker then were euen the Ethnikes. Farther thoſe compariſons declare, that God hath not a regard vnto the greatnes or heap of works: for otherwiſe he ſhould render vnto them the rewardes which he promiſeth vnto vs. But this thing God chiefly regardeth, whether we are by faith ioyned together with Chriſt, and whether whatſoeuer we do, we direct it to the prayſe and glory of his name. But the power and facultye to do excellente factes, he of his mercye when he iudgeth it opportune, aboundantlye miniſtreth vnto vs. Let vs in the meane tyme geue hym thankes, for that he hath made our lot farre better then theyrs.

For the feruent deſire of the creature wayteth for the reuelation of the ſonnes of God: bicauſe the creature is ſubiect vnto vanitie, not of hys owne wyll, but by reaſon of hym which hath ſubdued it vnder hope.

For the feruent deſire, &c.] The excellency of the bleſſednes to come he hereby cōfirmeth: for that it is wayted for of euery creature, and that not after any cō mon ſort, but with great anxiety & care. For ſo ſignifieth this worde, 〈 in non-Latin alphabet 〉 ye etimology wherof hereof cōmeth, for that when we earneſtly looke for any thing we vſe to thruſt forth the head, and to looke about, to ſée and if we can eſpy it comming. Chriſostome ſayth: that that worde ſignifieth a vehement wayting for. Ambroſe interpretateth it a continuall and often wayting for. This reaſon is grounded vpon the definitiō of that which is called Summum bonum, that is, ye chiefeſt goodnes. For if that good thing be it (as Ariſtotle hath defined it) which all thinges

Definition of the chiefe good thing. Euery creature wayteth for the reuelation of our glory. The creatures for our ſake trauaile euē to the time of our full redemptiō.

deſire, that vndoubtedly which is of all creatures earneſtly waited for, muſt of neceſſity be the chiefeſt goodnes. And the cauſe why of all creatures our reuelation is wayted for, is for that ſo long as it is differred, euery creature is ſubiect vnto vanitie. This place in dede is ſome what hard, howbeit I thinke this ſence to be plaine inough. That euery creature is in a greuous eſtate, and vntill the time of our full redemptiō, is with troubleſome labours ouerweried. For the earth is for our ſake ſubiect vnto the curſe & bringeth forth briers & thornes, & to nouriſh vs oftētimes bringeth forth fruites which ſtill decay, and is compelled for our ſins to ſuffer deſtructions and ruines The a •• e is made peſtilent, ſometimes it is froſen wt cold, ſometimes enflamed with heate, ſometymes couered ouer with cloudes, and ſometymes with rayne. All kinde of liuing creatures are brought forth and dye, to our helpe and comfort: the celeſtiall orbes are continually moued, they go downe, they ariſe, they ſuffer Ecclipſes: the Moone waneth & increaſeth, in the death of Chriſte the light of the ſunne was darkened: and when Chriſt ſhall come to iudge, as the Euangeliſtes declare, the powers of heauen ſhall trauaile. Farther, all creatures are compelled to ſerue the wicked, and to be ſubiect vnto their abuſes: which thing Oſe the prophet in his 2. chap. declareth. The Iſraelites aſcribed the good thinges of this world in which they abounded, not vnto the true God, as they ſhould haue done, but vnto Baal, vnto him gaue they thankes, and vpon him only did they cal. Wherfore God being angry, ſaid: I wyll take away my corne, my wyne, and my oyle: and wyll ſet at liberty my wooll and my linnen, that they ſhould not couer thy ſhame. By which wordes the prophet declareth, that when creatures are takē away from the vngodly, they are ſet at liberty, that they ſhuld not be compelled any more to ſerue the wicked. Augustine in his 83. booke of Queſtions, and 67. Queſtion, interpretateth this place ſomewhat otherwiſe. For by euery creature he vnderſtandeth men, euen as it is alſo taken in the Goſpell. For ſo Chriſt ſayth: Preach the Goſpell to euery creature. And this therfore ſéemeth moſt conuenient vnto man, for that in

In man are comprehended all kindes of thinges. We muſte not thinke that the Moone, Sunne, & Aungels do properly ſighe. The aungels are neyther ſubiect vnto vanity nor vnto corruption. The Maniches vngodly and vnaptly fained many thynges touchinge the mourning of creatures. Two kindes of men.

him, as in a certaine little world are comprehended all kinde of thinges. Although the ſame Auguſtine denieth not, but that theſe wordes may alſo be expounded otherwiſe. But here of this thing he warneth vs to beware, that we foliſhly thinke not, that the Sunne, Moone, and Starres, and the aungels that are on high, do ſigh & grone, which thing ſome were not aſhamed to affirme. We muſt confeſse (ſaith he) that the holy Aungels doo ſeruice vnto vs at the commaundement of God. But foraſmuch as they are now in bleſsed ſtate, and do beholde the face of the father, it can not be doubtles that they ſhould for our ſakes mourne and lament vnles peraduenture they ſeme to be in woorſer eſtate, then was Lazarus in the boſome of Abrahā. And moreouer Paul ſayth, that euery creature is ſubiect vnto vanity, & doth not only ſigh & grone, but alſo ſhalbe deliuered frō the bondage of corruptiō: all which things can not fall vpō the nature of Angels. But, ſaith Auguſtine nothing is raſhely to be pronounced: it is inough, ſo that we beware of the abſurd and fond opinions of heretiques, which touching the groning and mourning of creatures, haue fondly and vndiſcreatly ſet forth many thinges. In which wordes I thinke amongſt others are noted the Maniches. But now to ſpeake ſomewhat of the ſentence of Auguſtine, whereby he thought that by euery creature are to be vnderſtand men: This is certaine that all mankind is to be deuided into two partes: for ſome men are godly, and ſome vngodly. Thē is it to be demaunded, whether of theſe with ſo feruent a deſire waight for ye reuelation of the ſonnes of God. I thinke no man wil ſay, y the vngodly do waite for it: for they haue no care at all, what ſhall happen in an other world. Wherefore there remaine only the godly: who foraſmuch as they are ſuch, they are

The vngodly are not carefull for the glory to come. Onely the godly and the ſonnes of God deſire the glory to come.

without all doubt to be called the ſonnes of God. Wherefore it followeth that only the ſonnes of God be they whiche waite for the reuelation of the ſonnes of God: and ſo they ſhalbe one and the ſelfe ſame, which both deſire and alſo are deſired. But it ſemeth, that Auguſtine was not hereof ignorant. For he ſayth, that the ſonnes of God, foraſmuch as they are now oppreſſed with ſondry cares and troubles, do deſire a better eſtate which they hope ſhall one day be reuealed. And this oftentimes happeneth, that they which are in a carefull and hard eſtate, do erneſtly deſire that they may once at the length attayne to a quieter condition. But if we conſider thoſe thinges which Paul ſtraight way addeth, And not only it, but we alſo which haue the firſt fruites of the ſpirite. &c. We ſhall ſee that godly men and ſuch as are endued with the ſpirite of God are diſtinguiſhed from the multitude of other creatures. For ſo meaneth this particle, Not only. Although I know that there are ſome, which by thoſe which are ſaide to haue the firſt fruites of the ſpirite, vnderſtand not all Chriſtians vniuerſally, but only thoſe, which at that tyme had great plenty of the ſpirite, ſuch as were the Apoſtles, and Paul himſelfe, & a few certaine others which were endued with ye ſpirite of the Apoſtles, as if it ſhould haue bene ſayde: The reuelation of the glory of the ſonnes of God is waited for, not only of all the godly: but alſo of vs likewiſe which are endued moſt aboundantly with the ſpirite of Chriſt: ſo that the argument is taken

An argument taken of the iudgement of the excellenteſt men.

of the iudgemente of the exellenteſt and wiſeſt men, which is of great force other to confirme or to amplify a thing. But the Apoſtle ſeemeth not in thys place to vſe that diſtinction. For before he pronounced vniuerſally, that we which are of Chriſt haue his ſpirite dwelling in vs. Neither in that he maketh mencion of the firſt fruites of the ſpirite, meaneth he to put a difference betwene the common ſort of Chriſtians and the Apoſtles: but he calleth the firſt fruites

The firſt fruites of the ſpirite.

of the ſpirite, that ſpirite which we haue now: for that in an other life we ſhall haue the full fruites and plentifull profites thereof. And Ambroſe when he interpreteth that place, Not only it, but alſo we which haue the firſt fruites of the ſpirite, ſtraight way addeth: when as he had already ſpoken of euery creature, now he ſpeaketh of men. The argumentes alſo which moued Auguſtine to fly the common interpretacion, are not ſo waightie and firme, that we ſhoulde attribute much vnto them. For in that Paul maketh thinges inſenſible to deſire our ſaluation, and for that cauſe to grone and trauaile, he therein vſeth the figure * Proſopopaeia, or Anthropopatheia, They which are of this opinion are not

Proſopopo i is a faining of perſons.

farre out of the way to be found with heritiques, and to beleue thinges abſurd of the Sunne, moone and the ſtarres. Here we are in doubt betwene two figures: for Auguſtine followeth this figure, to thinke that euerye creature ſignifieth man. We thinke it rather to be the figure Proſopopaeia. The controuerſy

That figure is rather to be vſed whiche maketh the argument of more wa ghte, and moſt agre th with the words of the Apoſtle.

is which of theſe two figures is here to be vſed. In mine opinion that figure is to be admitted, which beſt agreeth with the wordes of the Apoſtle, and which maketh his reaſon of more waight, and of more vehemency. And foraſmuch as our ſence bringeth to paſſe ether, I thinke it rather is to be admitted. Firſt the Apoſtle, as we noted, ſayth, Not only it, but alſo we which haue the firſt fruites of the ſpirite &c. Which wordes ſufficiently declare, that he before entreated not of men but of other creatures. Farther this reaſon is of great force to the amplification of our redemption, which we waite for, when we ſee that it is wayted for of all kind of creatures. Touching the Angels only this expoſition ſeemeth not to be ſo playne, for that they mought ſeeme pertakers of miſery, if they ſhould for our ſake ether grone or frauaile: whome yet we muſt beleue to be

The aungels although they be bleſſed are not to be ſpoyled of all manner of affectes.

holy and in bleſſed eſtate. But their felicity is no let, but that they may be touched with ſome kinde of affections. Peter in his firſt epiſtle and 1. chapter ſayth, that they deſire to looke vpon the promiſes of the Prophetes, which pertayne vnto the Goſpell. For that place is not ſo to be red as our interpreter hath turned it. In quē deſiderant Angeli proſpicere, that is, Vpon whome the Angels deſire to looke, but in quae, 〈 in non-Latin alphabet 〉 , that is, vpon which the Angels deſire to looke. Wherefore they

In quae, in the plurall nomber.

haue in them a deſire to ſée theſe promiſes performed. In Zachary we rede, that they amongſt the Mirtle trées like a troupe of horſemen with feruent deſire prayed for the holy city, that it might be builte againe. I will not ſpeake how in the Goſpell we reade, that they haue great ioy, when they ſée ſinners conuerted to repentance. Wherefore it followeth by an argument of the contrary, y of neceſſity, they are gréeued at the ſtubbernes and obſtinatenes of the wicked. Touching the ſoules of the godly, which are now departed this life, there is no man that doubteth, but that they are in moſt bleſſed eſtate. And yet we reade in the Apocalipſe

The ſoules alſo of the ſaintes although they be bleſſed deſire many thinges.

that they crye and pray vnto God, to auenge the bloud which hath beneſhed: and with great feruētnes, deſire that the ſtole of their body being now corrupted may at the length be reſtored vnto them. Wherefore both vnto angels and vnto bleſſed ſoules is ſuch a felicity to be aſcribed, which excludeth not theſe kindes of affectiōs, which the ſcripture ſignifieth to appartaine vnto them. Which ought ſo much the les to be meruailed at, when as we read in the ſcriptures, that God himſelfe the fountaine and beginning of all felicity, is touched with repentaunce, chaungeth his ſentence, and ſuffreth many other thinges, which ſéeme not to be agréeable with his diuine nature. But how thoſe thinges are to be vnderſtand, neither entende we now to declare, neither doth this place here require any ſuch thing at our hands. But it ſhalbe ſufficiēt, briefely to ſay, that vpon y Angels alſo may lyght ſuch an effect, as Paul here mencioneth in this place. And although we as yet can not vnderſtand how this ſhould be no let vnto their felicitie, yet is there no cauſe why we ſhould deny, but that it may be ſo. But then at the length ſhall it be playne vnto vs, when we our ſelues ſhal attayne vnto the ſelfe ſame felicitie. In the meane tyme let vs beleue the holy Scriptures, whiche teſtifie that the holy aungels haue in them ſuch affections. But how ſhall we vnderſtād that

How the Angels may be ſayd to be ſubiect vnto vanity.

they are ſubiect vnto vanitie? Eaſely ynough: not in dede accordyng to the ſubſtaunce (as they ſay) of theyr owne nature, but as touchyng thoſe workes which God hath appoynted to be done by thē. They are ſet ouer Cities, kyngdomes, & prouinces, as Daniell expreſſedly writeth: yea alſo they are ſet ouer euery priuate man. For Chriſt ſayth, Theyr Aungels alwayes ſee the face of my father. And the Diſciples in the Actes of the Apoſtles aunſwered of Peter when he knocked at the doore, It is his Aungell, although ſome interpretate this place of the meſſenger of Peter. And in Geneſis the 48. chapter, His aungell hath deliuered me from all euill. Theſe thinges proue that Aungels at the commaundement of God do ſeruice

What is the ende whych the angels ſet before them in their gouernments.

alſo vnto priuate men. But if we wil enquyre to what end the aungels gouerne kyngdomes, prouinces, cities and euery particular man, and what they meane by their ſo great care and diligence, we ſhall finde, that theyr entent is nothyng els, but that all men ſhould obey their God and kyng, and acknowledge, worſhip and reuerēce him as their God. Which thyng not takyng place and many forſakyng the true worſhippyng of God and giuyng them ſelues to ſuperſtition and idolatry, and contaminatyng them ſelues with ſundry wicked factes, the labour and diligence of the Angels is depriued of his end at the leaſt way the ſecondary

The endeuor or labor of the Angels is truſtrated of his ſecondarye ende. How the Aungels ar ſayd to be deliuered from corruption. The benefite of Chriſt after a ſort pertaineth vnto the angels.

end: and ſo they are after a ſorte ſubiect vnto vanitie. Whiche yet ſhall thē haue an ende, when they ſhall be diſcharged of their gouernmentes. But now let vs ſée how the Aungels at that tyme ſhalbe deliuered from the ſeruitude of corruption. Althoughe their nature, or (as they vſe to ſpeake) theyr ſubſtaunce be incorruptible and immortall, yet haue they continually to do in matters tranſitory and mortall: thoſe thinges do they euermore renew and vphold, or by the cōmaundement of God cauſe thē to be taken away and to be deſtroyed. Farther y the benefite of Chriſt pertaineth alſo vnto the Angels, Paul declareth vnto the Epheſiās and vnto the Coloſſ. Vnto the Epheſians the. 1. chapter he ſayth. Accordyng to the good pleaſure, whiche he had purpoſed in hym ſelfe euen vnto the diſpenſation of the fulnes of tymes, through Christ to make new agayne all thynges both whiche are in heauen and whiche are in earth. And to the Coloſſians the. 1. chap. It hath well pleaſed the father, that in hym ſhould dwell all fulnes, and by hym to reconcile all thinges to himſelfe. and to ſet at peace through the bloud of hys croſſe, both the thynges in heauen, and the thynges in earth. Chriſoſtome interpretatyng theſe wordes ſayth, That without Christ the Angels were offended with vs: ſo that theſe two natures namely of Angels and of men were ſeioyned and alienated the one from the other. For the celeſtiall ſpirites could not but hate the enemyes of theyr God. But when Christ came as a mediatour, men were now agayne gathered together, ſo that they had one, and the ſelfe ſame head with the Aungels, and were made the members of one and the ſelf ſame body with them. Wherfore Chriſt is rightly ſayd to be he, by whō is made 〈 in non-Latin alphabet 〉 , that is, our recapitulation, or renewyng. Farther it is poſſible, that other commodities alſo haue by the death of Chriſt come vnto y Angels, whiche yet we eaſely perceaue not by the Scriptures, neither entende we here to ſearche them out. Wherfore we ſay y Paul with great wayght and vehemency of ſpeach applieth

Paul with great vehemency of ſpeach applieth ſeuce or feeling vnto creatures.

ſenſe and féelyng vnto all creatures: as if they felt grief and ſorrow, for that they are in ſuch ſorte obnoxious vnto the abuſes of vngodly men. For the cōfuſion of thyngs in thys eſtate is not ſo darke. For the godly are euery wher in euill caſe, and vnworthely entreated: But the vngodly aboūd in all maner of proſperitye, and all thinges frame vnto them as they would them ſelues. In this great confuſion godly men ought to be of a valiaunt courage, and patiently to wayte for the end of theſe matters. The Epycures and Atheiſtes, when they ſée all things done

The opinion of the Atheiſts touching God.

ſo cōfuſedly, ſtraight way reaſon, that God hath no care at all of mortal affaires, as whiche is neither moued with fauour nor with hatred, and doth to no man either good or euill. But contrarywiſe the godly thus recken with them ſelues, that for aſmuch as God by his prouidence gouerneth & moderateth all thinges, it will one day come to paſſe, that thinges ſhall come to a better ſtay: & the world as it was inſtituted to the honour of God, ſhall after a better maner be corrected,

Contrary opinion of the godly.

and brought to that forme, wherby God ſhall be more and more illuſtrated. And hereof ſpringeth an incredible conſolation: that for aſmuch as we ſée all the creatures of God ſubiect to ſo many diſcommodities, we alſo after their example confirme

In aduerſities the godly are comforted by the example of creatures. For foure cauſes creatures are ſaide to morne.

our ſelues vnto patience. Sithen the whole world is vexed with ſo many calamities, it is mete alſo that we with a quyet minde beare afflictions, when they light vpon vs. And there may be foure reaſons geuen, why we thinke creatures to be vexed and to morne. The firſt is, for that they are wearied with continuall labours, to ſerue our dayly vſes. Hereof it oftentimes commeth to paſſe, that when as we (whiche thyng many tymes happeneth) greuouſly ſinne, they ſuffer puniſhementes together with vs: whiche is not hard to ſée in the flood, in Sodom, and in the plages of Egypt. Farther there is a certaine Sympathia, that is, a cōpaſſion or féelyng together, betwene all creatures and man, by meanes wherof in aduerſitie they ſigh and morne together with him. Laſt of all there is great iniury done vnto them, in that they are compelled to ſerue vncleane and wicked men: Vnto whiche thyng Oſe the Prophet had a regard (as we before declared) whē in the perſon of God he ſayd: I will take away my wheate, my wyne, and myne oyle, & will ſet at libertie my wooll, & my thred, that they may not couer thy filthynes. Ambroſe in many places maketh on this ſide: In his Epiſtle to Horantianus, entreatyng of this place of Paul, by an induction he ſheweth, that euery creature

By a large induction •• ſhewed that creatures mourne fo our ſakes.

mourneth, & wayteth for the reuelation of the ſonnes of God. And he begynneth at the ſoule. The ſoule (ſaith he) cā not but be afflicted & mourne, when it ſeeth it ſelfe cloſed vp in the body as in a certayn vile cotage, and that not with his will, but by reaſon of hym which hath made it ſubiect. For the purpoſe of God was, that it ſhould be ioyned together with the body, that by the vſe of it, it might one day attayne ſome fruites worthy the trauailing for. For Paul in the latter to the Corrinth. ſayth, That we ſhall all be ſet before the iudgemēt ſeat of, Chriſt, that euery mā may cary away thoſe thinges which he hath done thorough the body whither it be good or euill. He ſaith alſo in y ſelf ſame Epiſtle. That we ſigh ſo lōg as we are in this earthly habitacle, not for that we would be cleane ſpoyſed of it, but rather to haue it ouer clothed. And Ambroſe citeth out of the Pſalmes. That mā is made like vnto vanity: and that man is whole vanity. Wherunto I thinke is thys added, y we mighte vnderſtād y thys waight of ye body, & theſe grieues, which Dauid cōplayneth to come vnto the ſoule by reaſon of the body, came not by the inſtitutiō of God, but rather crept in by reaſon of ſinne. For otherwiſe the body was not geuen vnto the ſoule as a graue or priſon, (as ſome fayne) but as an inſtrument moſt apt to the accompliſhing of moſt excellent

The body was not at the beginning geuen vnto man as a priſon.

actes, & moſte notable enterpriſes. Ambroſe goeth on, & in his inductiō ſayth that the Sunne Moone and the reſt of the ſtarres are wearied with theyr continual courſe and the inferior creatures alſo for our ſakes labour. But he ſayth, that thys they doo, not with an vnwilling mynde, for that they vnderſtand that the ſonne of God for our ſakes toke vpon hym the forme of a ſeruant, and by hys death procured theyr life and ſauegard. Farther he ſayth that for this cauſe they comfort themſelues, for that one day they ſhall be deliuered, and theyr labors ſhall one day haue an end. Wherfore if I may declare my iudgement touching theſe matters, I ſomewhat doubt, firſt, whether the ſonne and Moone and reſt of the ſtarres labor in theyr courſes. Farther I thinke Ambroſe

Ambroſe ſpeaketh figuratiuelye.

ſpake figuratiuely that all creatures with a quiet mynde beare thoſe their griefes, for that they know that Chriſt the ſonne of God for our ſaluation hath ſuffred the ignominye of the croſſe and death. Nether ſuppoſe I this to be without a figure, in that he ſayth, that they by thys meanes comfort themſelues, for that they vnderſtand, that theyr labours ſhall one day be finiſhed, and that they ſhall be repayred and renewed. Laſt of all he maketh mencion of the Angelles, and ſayth, that they are not glad in puniſhing of wicked men, for that they are touched with mercy, & had rather to adorne with benefites, then to afflicte with puniſhemēts: eſpecially ſeing as Christ in Luke ſayth, that the Angelles excedingly reioyce ouer one ſinner that repenteth. The ſame Ambroſe expounding thys place ſayth, that the anxietye of creatures ſhall ſo long laſt vntill the nomber of them be full, which ſhall be ſaued. And, to be ſubiect vnto vanity, he interpretateth, to be mortal and tranſitory. Wherefore

How long this mourning of creatures ſhall laſt.

vanity is in that place after hys mind that mortality, wherby all creatures in ſuch ſort labor and therefore with it are compelled continually to wraſtle, ſo Salomon not without iuſte cauſe ſayde, Vanity of vanities and all things are vanity. The commentaries which are aſcribed vnto Ierome ſeme not much to diſagree from the ſentence of Auguſtine: but that they by euery creature vnderſtād the whole nomber of the iuſt, euen from Adams time. Which nomber of ſaints together with our firſt parent they ſay doo earneſtly wayte for the reuelation of the ſonnes of God, that they alſo (as the epiſtle to the Hebrues declareth may be made perfect with vs, Origen mencioneth certayne thinges touching the minde, which is the chiefeſt parte of our ſoule, whiche (he ſayth) ſigheth, and wyth greate payne ſorroweth, for that it is compelled continually to abaſe it ſelfe, to ſerue the manifold and ſundry neceſſities of the body. But Chriſoſtome playnlye maketh on our ſide: and confeſſeth that Paul here vſeth the figure Proſopopaeia: which figure is very much vſed in the holy ſcriptures. For the prophetes and

The prophets and Pſalmes very oftentimes attribute ſence vnto things inſenſible.

Pſalmes ſomtimes commaund the floods and wods to clap with theyr hands, ſometimes they bring in the hilles daunſing and the mountaines leaping for ioye: not that in very dede they aſcribe motion and ſence vnto thinges inſenſible: but to ſignify, that that good thinge which they commend is ſo great, that it ought to pertayne alſo to creatures vtterlye without ſence and ealinge. The prophetes alſo are wont ſometimes to bring in woodes, vine trées, the earth it ſelfe, and other of the elementes mourning and howling, alſo the roufes of houſes and of temples cryeng, the more vehemently to aggrauate that euill which they deſcribe. Nether ought it to ſeme ſtraunge, if Paul follow theſe phraſes of the Prophets, eſpecially ſeing that in both of them was one and the ſelfe ſame ſpirite of God. Nether is it hard to ſhewe, how our miſeries redound alſo vnto creatures. For when mā was adiudged vnto the curſe, the earth alſo was condemned, to be accurſed, and to be compelled to bring forth thornes and bryars. And how it is by reaſon of ſinne made deſert, and vnfruitefull, both the ſcriptures euery where reach vs, and experience (if we would conſider it) would ſufficiently declare vnto vs. Eſay ſayth in hys 24. chapiter, The Sunne ſhallbe confounded, & the Moone ſhallbe aſhamed. And in the ouerthrow of Babilon the ſame prophet writeth, that the Moone and Starres ſhall not geue light: and that the Sunne ſhall be couered with darkenes. Of the heauens Dauid pronounceth, From the beginninge the heauens are the workes of thyne handes: they ſhall periſh, but thou abideſt: As a garment ſhalt thou chaunge them, and they ſhallbe chaunged. Moſes ſayth in the Lawe: I will geue an heauen of braſſe, and an earth of yron. Which thing we knowe came to paſſe in the time of Elias, wherein the heauen was ſo ſhut vp, that for the ſpace of thrée yeares and an halfe it gaue no rayne, Wherefore that is a goodly wiſe ſaying, which Oſe ye prophet hath on the contrary part whē he ſayth, I will heare heauen, and heauen ſhall heare the earth, and the earth ſhalt heare the wheate, wyne, and oyle, and they ſhall heare Iſraell. Finallye how euery creature ſerueth the godlye, the ſcripture euery where declareth. The ſea gaue place vnto the Iſraelites:

All creatures ſerue the godly

the rocke powred out water, the heauen gaue a cloud and Manna: the Sonne ſtode ſtill at Ioſuas commaundement: at Ezechias commaundement it went backe. All which thinges are plaine to ſe in Chriſt onely, in whom al things are

All creatures ſerue Chriſt.

after a wonderful maner renewede: When he was borne the heauen made ioye and ſhone by night: the Angelles were preſente and ſange: the ſtarre lead the wiſe mē: whē he died the Sunne was obſcured, & al things wrapped in darknes, the ſtons were knockt together: the vayle was rent a ſonder, y graues were opened: whē he aroſe the earth trēbled, the Aungels were preſent at hand, when he aſcended vp into heauen, a cloud embraced him. And whē he ſhall returne againe, y whole worlde ſhalbe ſhaken, & the powers of heauen ſhall be moued. And againe after y reſurrectiō, there ſhall be ſo great an innouation of things, y Eſay in his 30. chapter ſayth: That the Moone ſhall ſhyne lyke the Sunne, and the lyght of the Sunne

After the iudgemente a great innouation of creatures.

ſhall be ſeuen folde greater, if it be compared vnto thys preſent lyght But is there any iniury done vnto creatures, when without any their fault they are ſo vexed by reaſō of the ſinnes of men? Chriſoſtome aunſwereth, that they haue no iniury done vnto th For if (ſaith he) they were made for my ſake, there is no iniustice committed, if for my

Vnto creatures is done no iniury in that they are vexed for mans ſake.

ſake they ſuff r. Farther he addeth, That the conſideratiō of ryght & wrong is not to be tranſferred vnto thinges inſenſible, and wantyng reaſon. Last of all, if for our ſake they be afflicted, when our felicity ſhall appeare, they ſhall alſo together wyth vs be renewed. The ſame Chriſostome in his 22. homely vpon Geneſis manifeſtly declareth, that it is neither vniuſt nor abſurd, if the creature be for mans ſake compelled to ſuffer ſome calamaties. For if a man (ſaith he) peraduenture incurre the diſpleaſure of a king, not onely he himſelfe is puniſhed, but alſo all hys family is oppreſsed. Man by reaſon of

A ſimilitude. All creatures are after a ſorte the fam ly of man.

ſinne is become obnoxious vnto the curſe, and vnto the wrath of God: wherfore it is no maruayl, if all creatures, which are the family of man, do grone and ſorrow together wyth hym. Farther he bringeth out of the ſcriptures, that euery creature was drowned in the floud: that in Sodome together with thoſe moſt deteſtable men all thinges were burnt and conſumed: that in Egipt by reaſon of the obſtinacy of Pharao all creatures were deſtroyed. And in his booke de reparandis lapſis ad Theodorum he declareth, That after the day of iudgement all thyngs ſhall bee renewed, for that the glory of the Lord ſhall be made manifest, as which ſhall fill and occupy all thynges. The Gréeke Scholies acknowledge here as we do the figure Proſopopoeia, & affirme, that therfore the creature ſhall be deliuered from corruption, for that for our ſake it was made obnoxious vnto corruption. And they declare that the adoption of the ſonnes of God ſhalbe reuealed, for that now the ſonnes of God are conuerſant together with the ſonnes of the deuil, neither can they eaſely be diſcerned from thē. Hereunto may be added, that we are oppreſſed with afflictions, cloſed about with infirmity, and made vncleane by reaſon of many falles. All theſe thinges, although they make not voyde the adoption, which we haue thorough faith, yet they ſo obfuſcate it, that it can not be known, but by ye inwarde teſtimony of the ſpirit. But our glory ſhal be reueled whē tyme cōmeth, and ſhal not only appeare, but alſo be geuen vs. For we haue it now preſently, but not as yet full and perfect. But then ſhall it be wholy made perfecte, and ſhal obtaine whatſoeuer is now wantyng.

Not of his owne will, but by reaſon of him which hath ſubdued it vnder hope.] Theſe words as Chriſoſtome noteth, attribute not vnto the creature either will or faculty of hoping, but only declare the might of God, which hath made the creatures ſubiect vnto vs, to be broken and ſlayne for our commodity. To be ſubdued againſt the wyll, is, agaynſt the prones and redines, which is by nature planted in thē. For we ſée, y euery creature erneſtly deſireth to be preſerued, & by

Euery creature deſireth his owne ſauegard. Appetite grafted by nature is not perpetually voide.

al maner of meanes y it can, withſtandeth his own corruptiō: howbeit it obeyeth of neceſſity, & to ye hurt of it ſelfe, it ſerueth the neceſſity of men. In that it is ſubdued, conſider the power of God: in that it reſiſteth, conſider the appetite which is grafted into it by nature, which can not be perpetually fruſtrated. And hope ſignifieth here nothing els, but the diſpoſition or order of God, which is ſuch, that the creature ſhall one day be deliuered, and this ſeruitude, wherwith it is oppreſſed ſhal one day haue an end. Here againe Ambroſe maketh mencion of many things touching the labours of the Sunne, of the Moone, and of the ſtarres. And he addeth that euen the drawing beaſtes alſo do vndoubtedly for our ſakes ſigh and grone: and foraſmuch as euery day ariſeth vnto them new labour and afflictiōs, they earneſtly deſire, to be one day at the length at reſt. But this can they not attaine, before

Opinion of the Philoſophers.

our eſtate ſhall be renued. I know y philoſophers deride theſe thinges, which both dreame that the world hath bene from without beginning, and thinke that the orbes of heauen are moued with an equall and perpetuall courſe. And when they heare vs preach out of y holy ſcriptures ye euerſion of all things, they compare vs with rude & vnlearned men, which are afraid leſt heauen ſhould at the length fall. But theſe men geue not vnto God his due honour. For Plato ſaw muche more wittilye then theſe men, for in the perſon of God ſpeaking vnto the ſtarres thus he writeth. By nature in dede ye are diſsoluble: although by my wyll ye abide eternall. For the wil of God is y Atlas which with his ſhoulders beareth vp the waight of the whole heauen: which ſhoulders if he ſhould at any time neuer ſo little withdraw, ſtreight way all things would fall, and be diſſolued. And ſithen the continuaunce of things dependeth of the mere will of God, and the holy ſcriptures which are his tiding bringers vnto vs, do manifeſtly teach, that the creature ſhal one day be at reſt, we geue honour vnto God, which beleue that this thing ſhall ſo at the length come to paſſe. And for that we are vncertaine of the moment of the tyme, we alwayes wayte for this ende of thinges: howbeit in the meane tyme we conſider, that the creatures are by reaſon of our ſinnes ſometymes well, and ſometymes ill entreated. For euen as the Eaſt north eaſtwynde draweth cloudes, ſo we with the condition of our doyngs, draw the eſtate of all creatures: ſo that they are ſo long tyme in good or ill caſe, how long we our ſelues are either good or euill.

Bicauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the liberty of the glory of the ſonnes of God. For we know that euery creature groneth with vs alſo, and trauaileth in payne together vnto this preſent. And not onely it, but we alſo, which haue the firſt fruites of the ſpirite, euen we doo ſighe in our ſelues, waityng for the adoption, euen the redemption of our body.

Becauſe the creature alſo, &c.] Theſe two ſentences certainly declare, that theſe wordes are not to be vnderſtand of mē, but of the creature. For if it ſhalbe deliuered from the ſeruitude of corruption into the liberty of the glory of the ſonnes

Here is declared what Paul meaneth by this word creature.

of God, it muſt of neceſſity be diuers frō the ſonnes of God. Augustine by creatur vnderſtādeth y nature of men, which are yet conuerſant in ſinnes & in infidelitie, when as yet notwithſtanding they are predeſtinate, & ſhall at the length be ſaued. As if Paul ſhould thus ſay: Although they as yet ſeme ſtraungers, yet ſhall they alſo be deliuered into the libertie of y glory of the ſonnes of God. But we ought to marke, that Paul of thoſe ſelfe ſame addeth, They grone, they ſorrow, they trauayle in payne: which things can not be applyed vnto the wicked. For they haue no deſire at al of our felicitie. And in Gréeke it is, 〈 in non-Latin alphabet 〉 , y is congemiſcere. Which worde ſignifieth that the creature groneth together: But together with whom? Vndoubtedly with vs: with whome it mourneth together, & after a ſort trauaileth. But if by this word creature we vnderſtand ſubſtances inſencible and without life, how can it be ſaid not to be ſubiect of his owne will, but by reaſon of hym which hath ſubdued it vnder hope? Vndoubtedly we ſée that all thinges are ſo created of God, that they haue a wonderfull deſire to preſerue themſelues. Wherfore plantes, liuing creatures, ſtones, and mettals, withſtand and reſiſt euery one for it ſelfe, that they be not deſtroyed and ceaſe to be: howbeit they geue place vnto the vſe of men, not of their owne will, that is, of a naturall power and prones (for they tend to the contrary, namely, to preſerue and defend themſelues) but geue place rather vnto the prouidence and commaundement of God. In that they are ſubdued contrary to the order of their nature, let vs acknowledge the power of God, which compelleth them to ſerue our vſes. And whē we ſée that they ſtrougle and ſtriue to the ende they would not be deſtroyed and periſhe, let vs call to mynde, what maner of appetite is grafted in them: for that is theyr naturall appetite, and therefore can not wholy be fruſtrated. And vpon this conſideration was this name of hope put in, not that thoſe thinges properly hope: but becauſe this ſubiection ſhall at the length haue this end. Auguſtine vnderſtandeth this of men: which application is eaſy. For men haue not of their owne will and accord called vnto themſelues the troubles of this life, but were by God caſte into them by reaſon of ſinne, who yet hath geuen hope, that they ſhall one day be deliuered out of them. But becauſe (as we haue ſayd) this expoſition agréeth not, therefore may the wordes of Paul be more aptly expounded after that maner which we haue before declared. Chriſoſtome ſaith, that not only we ſhalbe repayred, but alſo that creature which lyeth vnder vs: for it alſo ſhalbe exalted vnto glory mete for our glorified body. It was for our ſakes (ſaith he) made corruptible: and for our ſakes alſo ſhall it be

A ſimilitude.

endued wyth immortality. And he addeth a very apt ſimilitude. A nurſe (ſaith he) laboureth long in nurſing of an infant: but when he ſhall come to age and ſhall obtayne a kingdome or dominion, ſhe alſo ſhalbe exalted to great honor. The creature (ſaith he) ſuffreth for thy ſake: but thou for thyne owne ſake. It is vnder hope ſubdued vnto preſent euils: take thou heede that thou caſte not awaye hope: otherwyſe thou ſhalte be in worſer eſtate then the inſenſible creature. In this doctrine of Paul we ought to wonder at the incredible goodnes and wiſedome of God, which hath knit creatures together with a moſt ſtraight bond, and hath ioyned them vnto man with a wonderfull

The connexion and ſympathia or ſuffring together of creatures.

ſympathia or ſuffring together, ſo that if he be in euill caſe, they alſo are in euill caſe, and grone: and when he ſhalbe reſtored, they alſo ſhalbe reſtored. This word, we know, is in Greke 〈 in non-Latin alphabet 〉 : by which word the Apoſtle declareth y he ſpeaketh not of things vncertayne and doubtfull: but thoroughly vnderſtanded and knowen. For vnles theſe thinges had bene commonly and publiquely receaued amongſt the godly, he could not haue vſed this forme of ſpeaking. And he thought it not inough to haue ſayd, that the creature groneth, but addeth alſo, that it ſorroweth together, & y with that kind of ſorrow, which is of al ſorrowes ye moſt vehementeſt: he ſayth 〈 in non-Latin alphabet 〉 : which is, to be peyned after the maner of women in trauaile.

And not only it.] This pronoune, It, is not had in the Greke. For there it is written, 〈 in non-Latin alphabet 〉 : but this word, It, is to be vnderſtand. But what is ment when it is ſayde, Not only, we haue before at large declared: namely, that thereby is ment no common or ſimple men, but this whole workemanſhippe of thinges created.

Which haue the firſt fruites of the ſpirite.] By this phraſe of ſpeach he ſignifieth ether aboundance, or els only a certain ſmacke or taſt before. For ſo may thoſe good thinges be called, which we now haue fruicion of, if they be compared vnto thoſe good thinges, which we waite for. Wherefore from creatures, Paul paſſeth vnto men, which are endued with, faith and with the ſpirite of Chriſt. Thoſe alſo he ſaith do grone, and with erneſt deſire waite for, that our adoption, and the redemption of our body may at length be made perfect. Wherefore it is manifeſt, that they go fooliſhly to worke (as Chriſoſtome noted) which being led by entiſementes of pleaſures, deſire to abide here perpetually: and thinke not vpon their departing hence without great griefe. For what a great infelicity is this, that we ſhould reioyce euen of our miſery? Ambroſe commendeth the excellently approued olde man Simeon, which with greate cherefulnes prayed after this maner: Lord now letteſt thou thy ſeruant depart in peace.

Waiting for the adoption.] What meaneth thys (ſaith Chriſoſtome) that thou ſo often to and froo toſſest thys adoption, as though we had now alredy gotten it, ſeyng that thou calledst vs beleuers, the ſonnes and heyres of God, and fellow heyres of Chriſt? But now thou ſemest to make vs frustrate of it, for that thou writest, that we, although we haue the first fruites of the ſpirite, do yet ſtyll wayte for that adoption. He anſwereth vnto this and ſaith, that the Apoſtle in thys place is to be vnderſtand of the perfect and abſolute adoption. For euen ſo that ſemeth he to ſignifie when he addeth.

The redemption of our body.] Theſe wordes I take not in that ſence, as though we are now redemed in ſpirite, but the body remayneth, which ſhall afterwarde be renewed. For there is ſome what ſtill in the ſoule whiche hath neede of inſtauration. For we féele that we haue in vs man e corrupte motions, yea euen againſt our willes: there are alſo ſtill remayning ſinnes not

As touching the ſoule alſo we are not perfectly ren 〈…〉 . Our body and fleſh is in ſome part renued Why Paul maketh mē 〈◊〉 rather of the body: th •• o the ſoule when he entreateth of the redemption which we waite or.

Of the chaunge of thinges in the end of the world.

in all pointes healed: the body alſo that we haue now, is not without ſome inch ation or beginning of redemption: for it is now made the temple of God, and the holy ghoſt dwelleth therin. Paul to the Epheſians calleth vs fleſhe of his fleſh, and o e of hys bones. Which could not vndoubtedly e ſayd, vnles both our fleſh and the body it ſelfe were in ſome parte alredy renewed. But ſithen we wayte that ſomewhat ſhould be reſtored both in ſpirite and in body, why doth Paul make mencion rather of the body then of the ſoule? I will tell you: Bycauſe he had a reſpect vnto the fountayne of euills, which are traduced from Adam thorough ſéede from the body. For herehence began our contamination, nether can it euer be weded vp by the rootes, vnles the body be firſt extinguiſhed by death, or doo put on glory by the laſt changing whiche is to come. Hereto tendeth the courſe of the Apoſtle, when he ſo often maketh mencion of our body, which ſhall in the laſt time be redemed. For vnto the Corrinthians he ſayth, When this corruptible ſhall put on vncorruption. And vnto the Phillippians, He ſhall conforme the body of our humi ity, to the bodye of hys glory. Theſe thinges being thus declared, the place it ſelfe ſemeth to require, to ſpeake ſomewhat of the chaunge of thinges which ſhalbe in the end of the worlde. Firſt, I thinke it good to declare thoſe thinges which the Maſter of the ſentences writeth of thys matter in hys 4. booke of ſentences, the. 48. diſtinction. Whē the lord ſhall come to iudge, the Sunne and Moone ſhall be darkened, not (ſa th he) that theyr light ſhalbe taken from them, but by the preſence of a more plentifuller light: For Chriſt ſhalbe preſent the moſte bright Sunne: therefore the ſlarres of heauen ſhalbe darkened as candells are at the riſing of the Sunne. The vertues of the heauens ſhalbe moued: which may be vnderstand of the powers or (as ſome ſpeake) of the influences, whereby the celeſtiall bodies gouerne thinges inferior. Which ſhall then forſake theyr right and accuſtomed order. Or by thoſe vertues we may vnderſtand the Angelles, which by their continuall turning about moue the orbe of the heauens. Peraduenture then they ſh ll ether ceaſe from theyr accuſtomed worke, or els they ſh l execute it after ſome newe maner. After he had gathered theſe thing out of Mathevv and Luke, he addeth out of Ioell, that there ſhallbe eclipſes f the Sunne and of the Moone. The Sun (ſayth he) ſhalbe darkened, and the Moone ſhalbe turned into bloud, before that greate and horrible day of the Lord come. And out of the 65. chapter of Eſay, Behold create a new heauen and a new earth. And ſtreight waye, The moone ſhall ſhine as the Sunne: and the light of the Sunne ſhall be ſeuenfold, that is, enduring ſeuen dayes. And out of the Apoca ps, There ſhalbe a new heauen, and a new earth. Although there be no mencion made of the am lifieng ether of the light of the Sunne or of the Moone. Ierome interpretateth that place, that the light of the Sunne ſhalbe as it was in thoſe firſt ſeuen dayes wherein the world was created. For by reaſon of the ſinne of the firſt parentes, the light (ſayth he) both of the Sunne & of the Moone was diminiſhed. Which ſaying ſome of the Scholemen vnderſtand not of the very ſubſtaunce of the light, but bycauſe both the world and men haue receaued leſſe fruites of theſe lights after the fall, then they had before. But all theſe thinges are obſcure and vncertayne. Whereunto I adde, that ſome of the Rabbines thinke, that theſe are figuratiue ſpeaches. For there ſhall be no chaunge in the ſtarres: but they ſay, that vnto men being in heauines and bewaylinge the vnluckye ſtate of theyr caſes, ſhall come ſo ſmall fruite of the light of the Sunne and Moone, that vnto them thoſe ſtarres may ſeme to be darckened, and vtterly out of ſight. But contrariwiſe, when they begin to be in more felicity, and to liue according to theyr deſire, then at the laſt the light of the Sunne and of the Moone ſhall ſeme vnto them to be doubled, and a greate deale more brighter then it ſemed before. Which expoſition as I deny not, ſo alſo I confeſſe, that at the end of the world ſhalbe a great change of thoſe things. Wherfore I graunt either to be true, both that in thys life oftentimes happen thinges ſo dolefull, that dayes being otherwiſe moſt bright, ſeme vnto vs moſte darke, and alſo that when all thinges ſhall haue an end, the ſtate of the worlde ſhall be troubled. Yea alſo whileſt we liue here ſometymes it happeneth, that thoſe lights of heauē are remoued from their natural order: as we reade it came to paſſe when Ioſua fought, and when Chriſt died. Ierome in hys interpretaciō of that place addeth, that the Sunne ſhal receaue the reward of his labor, namely, greate augmentations of his lighte. Zachary alſo teſtifieth, that there ſhall then be one perpetuall daye: For the light ſhalbe ſo greate, that there ſhall be no difference betwene day and night. If theſe thinges be true, then may we playnly ſée in what ſtate the glorious bodies of the ſayntes ſhalbe after the reſurrection: of whom Chriſte ſayth: The iuſt ſhall ſhine like the Sunne. They ſhall then haue

A ſimilitude.

a light ſeuē old greater, thē the light of y Sunne which we haue now fruitiō of. Neither is it any meruayle (ſaith Chriſoſtome) if the creatures ſhall at that time be illuſtrated with ſo greate brightnes. For kinges, that day that they will haue theyr ſonnes to be ſetled in theyr kingdome, are accuſtomed to haue a care, not only that theyr ſonnes be ſet out with woorthye apparell, and glorious ſhewe, but alſo that their ſeruauntes maye be decked and appareled with gorgeous and ſumpteous aray. Wherefore when as Chryſt ſhall then ſit with glory in hys throne, and the iuſt whiche are the ſonne of God, ſhall come vnto the kingdom and inheritaunce of theyr father, God ſhall ſo worke, that all creatures ſhall be illuſtrated and decked with wonderfull ornamentes, and excellent glory. Although Eſaye ſayth, that it ſhall come to paſſe, that the Moone and Sunne ſhall ſhine no more, but the Lord him ſelfe ſhalbe an euerlaſting light. By which words he ſignifieth not that thoſe ſlarres ſhal periſh, but only that theyr light ſhal not be neceſſary vnto the ſaintes: For paraduenture they ſhal then no more riſe and goe downe as they do nowe. But if thou aſke of him what vſe they ſhal haue after the iudgement, he plainly confeſſeth that he is ignorāt: for that he in this matter is deſtitute of ſcrtipures.

Fower thinges to be conſidered in this queſtion.

All theſe thinges in a maner haue we out of the Maſter of the Sentences. Now there are as I ſuppoſe foure thinges to be conſidered. Firſte, what vſe we ſhal haue of the creatures, when we ſhall be adorned with that glorye: Secondlye whither theyr workes ſhall continew: afterward, whither the nature and ſubſtaunce of creatures ſhall be preſerued, and in what ſort it ſhall be. Laſt of all whether all the partes of the world, or whether ſome only ſhalbe repayred and made new. As touching the firſt, ſuch as haue ben diligent to ſerche out what commodity ſhal come vnto the ſaintes in the other life, of the creatures renewed, haue taught vs, that whileſt we are here, we are by thē holpen two maner of wayes: For firſt ye nature of the body, & the life which we preſently liue, is by them

Two manner of wayes are we holpen by creatures.

nouriſhed and ſuſteyned. Secondly alſo the minde is holpen, by theſe viſible creatures to ariſe vnto the contemplation of God, as Paul teacheth in the firſt chapter of the epiſtle vnto the Romanes. But when we ſhall be once in bleſſed eſtate, we ſhall no more haue any néede of ſuch helpes of creatures. For we ſhall then enioy immortality, neither ſhall we be any more vexed with hunger, or thirſt, or colde, or any ſuch diſcommodities. And as touching the knowledge of God, we ſhall ſée

The bodely eye perſeth not to the ſight of the diuine eſſence.

him face to face. But (ſay they) becauſe the bodely eye can not perſe vnto the diuine eſſence (as Auguſtine excellētly well teacheth in h •• oke de Videndo Deo) therefore that the eye ſhould not want a conuenient delectation, vnto it ſhall then be offred a wonderfull adorning of the heauens, and beauty of thinges now renued: that it may haue not only wherewith to delight it ſelfe and to reioyce, but alſo occaſion to wonder at the power and infinite wiſedome of God. Theſe thinges in déede I confeſſe are probable, but they are not confirmed by the holy ſcriptures. Neither is it very playne, that ſithen the body of Chriſt, and infinite bodies of the iuſt ſhal to y eyes of y bleſſed appeare more bright thē y Sunne, what more delectation can the beholding of creatures renued bring. Wherefore the plaines & ſimplicitye of the maſter of the ſentences liketh me very well, when he confeſſeth his ignorance in that which he remembreth not to haue red in the ſcriptures. I would to God in defining of other matters he would haue vſed like modeſty and faith. Now touching the actions of creatures, whether they ſhalbe perpetuall, or no, we can define nothing for certainty. The Angell in the Apocal pſe ſwereth by him that liueth world without ende, that there ſhalbe no more time. Whereuppon ſome gather, that the motion of the celeſtiall orbes ſhall then ceaſſe, for that, time is the number of motion. But this reaſon is not firme. For it may

If time ceaſe, motion alſo ceaſeth.

be, that the heauens may moue, and yet by reaſon of the great brightnes of the body of Chriſt, and of the bodyes of all the bleſſed, and of the Sunne, and of the Moone, it can not well be obſerued. Wherefore motion may endure although there be no time. For time is not but by obſeruing and numbring of motion. But they adde alſo an other reaſon, that therefore heauen ſhall ceaſe from hys motion, for that his continuall courſes conduce to the continuance of generation and corruption of thinges inferior: wherefore ſeing there ſhalbe no more generation or corruption, there ſhall then be no more nede of the motion of heauen. This reaſon in déede is probable, but not of neceſſity. For, that celeſtiall motion although it ſerue not vnto generation and corruption, yet may it ſerue vnto ſome other purpoſe which we are ignorant of. Howbeit this ſéemeth to me moſt certain, and which ought of all men to be graunted: that thoſe natures of

The creatures ſhall not abide after the iudgemente vnles they ſhall ſerue to ſome vſe.

thinges ſhall not abide in the laſt day, vnles they ſhall ſerue to ſome vſe. For it is both againſt nature, and againſt common reaſon, to appoint any thing which is vtterly idle. But what workes God will appoint vnto theſe thinges, we willingly graunt our ſelues to be ignorant. Now let vs ſée touching the ſubſtance and nature of thinges, whether it ſhalbe preſerued after the day of iudgement or no. This thing Peter in his latter epiſtle ſeemeth to deny. For he ſaith that the heauens ſhall ſodenly and like a ſhowre periſhe, and that the elementes ſhalbe with a greate heate molten away. But Auguſtine in his 20. booke de Ciuitate Dei the 16. and 24. chapter, ſaith, that Peter maketh a compariſon with thoſe heauens which periſhed in the tyme of the floud. Which can not be vnderſtand but of the regions of the ayre, wherein are commonly engendred raines and tempeſtes. Theſe heauens were after the floud put in their place againe, and reſtored by the word of God, and now are reſerued for fire. Yea Peter afterward addeth, that we according to the promiſe ſhall haue a new heauē, & a new earth. That promiſe was made in the 65. chapter of Eſay, and repeted in the 21. chapter of the Apocalipſe. Although it there be written of the ſea, that it ſhall haue no more being But Auguſtine in the 16. chapter which we haue now cited, doubteth whether thoſe wordes are ſo to be vnderſtand, as though the ſea ſhould vtterly ceaſe to be, as being now with the burninges ſucked and dried vp: or whether it ſhall remayne ſtill, but yet renued and changed. Auguſtine in the ſame place ſaith, that no man, that he can tel of, knoweth touching that burning fire,

Of the burning fire which ſhalbe in the laſt daye.

what maner of thing it ſhalbe, or from whence it ſhall come: when as yet our ſchoolemen at this day are not touching that matter aſhamed to faine and imagine infinite thinges. For ſome ſay, that that fyre ſhal be elemental fyre, which ſhall at the commaundement of God, diſcend downe and burne all thinges: ſome faine that the beames of the Sunne ſhall by reuerberation be multiplied, that by them all thinges may be kindled, as we ſée it commeth to paſſe, that when the Sunne beames do ſtrick vpon a glaſſe of ſtele, if there be put vnto it a little flaxe, it will kindle and be ſet on fire. Auguſtine addeth, that the elementes ſhall then put of thoſe qualityes, which wer before agreeable vnto our corruptible bodies: & ſhal put on other qualityes which may be agreeable vnto our immortall and gloryfied bodyes: that the world beyng made new, may be aptly applyed vnto men made new by immortalyty. But here I would gladly demaund of Augustine, whether he thought that the bodyes of the ſaintes ſhall after the iudgement liue in this world, or no? Which thing if he affirme, he ſhall ſéeme to make with the ſect called Millenarij. But if he deny and holde that which we beleue, that our bodies ſhall be rapt vp into heauen, what ſhal nede this application of the qualities of elements vnto our immortall bodies? Vnles peraduenture he will ſay, that although theſe thinges ſhall nothing conduce vnto our immortality, yet there ſhalbe a certaine analogy and pr portion betwéene them being now made immortall, and our bodies glorified. For if they (as Chriſostome ſayth) were for our ſinnes made obnoxious vnto corruption, it is

A place of Geneſis declared.

mete, that we being deliuered from death, they alſo be deliuered from the burthen of corruption. Neither vndoubtedly is that which is written in the booke of Geneſis any let vnto this innouation, where God ſayde vnto Nohe, That all the dayes of the earth ſhall be ſowyng and harueſt, cold and heate: ſommer and wynter: day and night. For theſe thinges he ſaith ſhall come to paſſe in the dayes of the earth. But thoſe dayes ſhalbe the dayes of heauen, and as Eſay ſaith, a Sabaoth of Sabaoths, Ieremy alſo in his 33. chapiter ſaith: Can I make fruſtrate the couenant which I haue made wyth day and nyght? As though hée woulde ſaye, it can not be made fruſtrate. So ſayth he, ſhall the couenaunte whiche I haue made wyth the houſe of Iuda and wyth the houſe of Dauyd be ratefyed. The couenaunte whereof the Prophete now ſpeaketh, of the ſendynge of the Meſſias in hys appoynted tyme, is not to bée drawen beyonde the tyme of the preſent eſtate. But Chriſt when in the Goſpel he ſaith: Heauen and earth ſhall paſse away, but my words ſhall not paſse away,

How heauen and earth ſhall paſſe away.

taketh not, paſsing away, for deſtruction: but foretelleth y there ſhall one day come a certaine chaunge which yet can neuer happen vnto his wordes. For they ſhal alwayes abide vnmoueable, and the truth of them ſhall neuer be peruerted. Of this interpretation Dauid is ye author in his 102. Pſalme. The workes (ſaith he) of thine handes are the heauens. They ſhall periſhe, but thou abidest: as a garment ſhalt thou chaunge them, and they ſhall be chaunged. Hereunto alſo agréeth Peter: for when he had ſaid, that the heauens ſhall periſh and the elements ſhall melt away wt heat, ſtraight way he added, that we accordyng to the promiſe, ſhall haue a new heauen, and a new earth. And Ierome expounding the 65. chap. of Eſay alledgeth in this ſence a ſentence of Paul, out of the latter epiſtle to the Cor. the 7. chapter. For he ſayth: That the figure of thys world paſseth away: as though he would not ſay, that the nature of thynges, or the world it ſelfe ſhall periſh, but onely the figure, that is, the ſtate and forme of thys tyme. And he proueth that the innouation which we put, ſignifieth not corruption of nature, by a ſimilitude taken of the degrées of our age. For when of children

A ſimilitude.

we are made yong men, & of yong men, mē, & of mē, olde men, we are not as touching ye nature of man deſtroyed: but by thoſe changes we are tranſferred frō a lower eſtate to that which is more excellent. Wherfore when that laſt burning ſhall come, which the ſcriptures plainly teach ſhall come, the whole world ſhall be ſet on fire: and as gold and ſiluer, when they are melted in the fire, periſh not, but are made more pure: ſo the world ſhall not by that fire be deſtroyed, but be renued. Of this minde alſo were ſome of the Ethnike writers, as Heraclitus Epheſius, and Empedocles Siculus, and others: which peraduenture had receiued theſe things of their elders, but had corrupted them with wicked opiniōs. There haue bene alſo many of the Chriſtians in the olde time, which thought that the creatures ſhall remaine after the comming of the Lord, and that they ſhall ſerue the elect in ſome ſtede. For they thought that when Chriſt ſhall returne, there ſhall then be onely

The opiniō of the ſec e called Millenaru. The firſt & ſecond reſurrection.

the reſurrection of the godly: which alſo they called the firſt reſurrection, Betwene which and the laſt reſurrection wherin the wicked alſo ſhall be rayſed vp, ſhall be a thouſand yeares: and all this time Chriſt ſhall in this world raigne together wt the ſaintes, and all this ſpace the deuill ſhall be bound, as it is deſcribed in the boke of the Apoc. And they ſeme to haue taken an occaſion of their opinion not only out of the reuelation of Iohn, but alſo out of the prophets. For they when they prophecy of the kingdome of Chriſt, make mencion of many thinges which ſeme to pertaine to the kingdomes of this world and vnto pleaſures and delights. And thoſe which were in this errour were of the Grecians called 〈 in non-Latin alphabet 〉 , and of the latines

Some men of notable learning were Millenar •• .

Millenarij. Neither vndoubtedly were there only common or vulgare men, patrones of this ſentence, but alſo men famous and notable in the church, & of great antiquity, as Papias, Ireneus, Iuſtinus Martir, Ʋictorinus, Lactantius, Tertullian, and a great many other famous eccleſiaſticall writers, whō I ioyne not with Cherinthus: for he ſowed abroade many other errors touchynge our ſauiour. For vnto this opinion which theſe fathers were of, he added a double impiety. Firſt, that the ſaintes ſhall ſo raigne together with Chriſt in this lyfe, that they ſhall aboundātly haue the fruicion of all the pleaſures of the body: which is nothing els, but again with luſtes drunkennes, gluttony, & ſuch other filthines to contaminate nature renued by the reſurrection. His other errour was, that in that kingdom of Chriſt the ceremonies of the law, and ſacrifices of Moſes ſhal be put in vre againe: which errors none of the fathers whom we haue now mencioned followed. Neither ſhould it be any hard matter to confute that peſtilent opinion by the Scriptures. But becauſe we haue in an other place at large done y, we wil ceaſe at this time to ſpeak any more therof. Onely this thinge I will adde which August. in his 20. booke De ciuitate Dei. the 7. cha. writeth, If theſe men had ſayd, that Christ in that ſpace of a thouſand yeares wyll beſtow vpō hys ſaints ſome celestiall good gyfts, theyr ſentēce ſhould haue bene the more tollerable. In which place he ſignifieth, that he alſo was once of

A place of the Apocalipſe.

the ſame opinion: howbeit afterward weighing things better, he iudged that that place of the Apocalips wherehence all that ſuſpicion ſemed to ſpring is otherwiſe to be expounded: namely, by thoſe thouſand yeares, to vnderſtand al y time which paſſeth from the aſcencion of Chriſt vnto his laſt iudgement: neither ought the nū ber of a thouſand yeares any thing to offend vs. For it is common in the holy ſcriptures,

By a nomber certaine is ſignified a nomber vncertaine.

by a number certaine and definite to ſignifie an other number vncertayne and indefinite. Which thing although it may by many other places be proued: yet here it ſhall be ſufficient to note only two. Chriſt ſaith vnto the Apoſtles, he which forſaketh his houſe, or father, or mother, or chyldren, or wyfe, or brethrē, &c. ſhall receyue an hundreth fold. Where by an hundreth folde we vnderſtand a certaine great and in a maner infinite recompence. So God promiſeth in the law, That he woulde do good vnto them that ſerue hym vnto a thouſand generations, Which ſignifieth nothing els but vnto their poſterity for a very long tyme. Wherfore Chriſt (as Augustine thinketh) raigneth with his ſaintes all this whole time, which is ſignified by the number of a thouſand yeres. But how Sathā may be ſaid to be in this time bound it is not ſo eaſy to declare: for euen now alſo y church of Chriſt is by him greuouſly vexed. But Auguſtine thinketh, y he is therfore bound, for y his ſtrenghths are

Sathan is ſayd to be bound becauſe hys ſtrengths are broken.

broken, & Chriſt hath ouercome the ſtrong armed mā, ſo y he can not now in ſuch ſort rage as he would, & eſpecially for y he cannot prohibite y electe & predeſtinate vnto eternal life frō their apointed ſaluatiō. Although as touching this, alſo before Chriſt aſcended vp into heauē, Sathan was no leſſe letted then he is now, ſo y he could not diſturbe ye elect frō eternal lyfe. But here may be anſwered, y they which

Why Sathan is ſaid to be more bound now, thē he was before the death of Chriſt.

were in y ſtate were before Chriſtes tyme few in number: For ye deuill ranged & ſpoiled in a maner euery where throughout ye whole world, except it wer certain of ye Iſraelites & a few others. But now ſince ye Goſpell was ſpred abroad thoroughout the whole world, the power and ſtrength of Sathan is much more reſtrayned: which may ſufficiently appeare by the ceaſyng of the oracles, and by the ouerthrow of idolatry in a manner euery where. Wherfore I thinke with Auguſtine that thys innouation of creatures, ſhall not ſerue to that vſe, that the ſaintes ſhould vſe thē liuing with Chriſt in any temporall kingdom in the world. And as for the propheſies of the Prophets, which ar euery where ſet foorth touching

The Propheſies of the Prophets touching the kingdome of Chriſt ar metaphoricall. The Prophets themſelues declared that they ſpake metaphoricallye.

the kingdome of Chriſt, and make mencion of certayne carnal thinges and belong to an earthly kingdome, they are ſo to be taken, that we vnderſtand that by ſuch metaphors (as the honor and maieſty of our kingdoms is thought to conſiſt) is deſcribed the kingdome of Chriſt, which he now exerciſeth in the Churche, and whiche in the daye of iudgemente he ſhall with greate power ſhew forth. Which thing the prophets thēſelues haue ſufficiently ſignified, whē they enterlaced many things, which farre paſſe al credite, and excede the courſe of thinges humane. For there they playnly declare, that they ſpeake metaphorically. But to returne to our purpoſe, we ſuppoſe that the world, as touchinge his nature and ſubſtaunce, ſhall not vtterlye peariſhe, but rather, as writeth Eſay, Peter, and the booke of the Apocalipſe, and Paul in thys place, ſhalbe renewed. And of thys renouation there are ſet forth two principall conditions, the

The conditions of the renouation of the world

one is immortality, and the other light. The Scholemen haue noted, that that light ſhall not be ſuch which ſhall cauſe heate: for if it ſhould ſo doo, all thinges ſhould ſone be dried vp and burnt. And oftentimes there is found light, which engendreth not heate: for there are many precious ſtones moſt bright, whiche

Not euery light maketh warm.

geue no heate at all. Theſe thinges beinge thus declared, let vs conſider of the other partes of the world, whether they alſo ſhalbe preſerued, as plantes, precious ſtones, mettalls, brute beaſtes, and ſuch other like thinges, The Scholemen thinke, that man which is the principalleſt part of the world, being renewed, other creatures alſo ſhalbe reſtored. Which ſaying is moſt true: for it is gathered out of the ſayinges of Paul. But as touching the partes, they thinke that only the heauen, and the elementes, & the bodies of men ſhall remayne. But the reaſon which they aleadge for themſelues is in my iudgement very weake: for they affirme, that thoſe thinges onely ſhall haue immortality, which were

A reaſon of the Scholemen.

after a ſort made apt thereunto: as is a celeſtiall body: which is altogether ſimple, nether is changed by contrary qualities. The elementes alſo, although as touching partes they are engendred and corrupted, yet as touchinge the whole they alwayes abide. So ſay they alſo of man: who although he haue a tranſitory body, yet he hath an immortall ſoule: yea rather euen the body it ſelfe was ſo compoſed at the beginning, that it had poſſibility not to dye. Wherefore it ſhall not be abſurd to aſcribe vnto it alſo immortality. But thys reaſon is for two cauſes weake: firſte, bycauſe without any authority of the word of God it taketh away renouation from many partes of the world: Secondlye, for that that which it taketh as granted, is euen as doubtfull as is that which is concluded, namely, that thoſe thinges only ſhall be renewed with immortality, which by theyr conſtitution ſeme apt thereunto. For ſithen thys immortality is the liberall

Immortality is the mere gift of God, neyther dependeth of nature.

and mere gift of God, it can not depend of any meane or force of nature. For, that power of God, whereby both the heauens and the elementes ſhalbe reſtored vnto immortality, can preſerue alſo the other partes of the world. And as the elementes remayne whole, although theyr partes be engendred and corrupted: ſo alſo doo the ſpecies or kindes of brute beaſtes and plantes perpetually endure, although theyr indiuidua or peculiar parts are renewed, & doo periſh. If thou demaund what commodity theſe things ſhal haue if they remaine: I anſwere, that they ſhall haue the ſelfe ſame commodity, that thou cāſt aſcribe vnto the elementes. For euen as then we ſhall haue no nede of the elementes, ſo alſo ſhall we haue no nede of brute beaſtes, or plantes or other partes of the world. This had ben a better reaſon for them, in my iudgement, if they had ſaid that therefore they thinke, that other thinges ſhall not endure, for that the ſcripture maketh no mencion of theyr continuance & preſeruation. Although I ſe that nether thys reaſon alſo is of neceſſity. For although the ſcripture hath not made mencion of theſe creatures apart by themſelues, and expreſſedly, yet it is

Reaſons probable on eche ſide.

ſufficient, that it hath generally ſignified, that creatures ſhalbe renewed, nether euer excepted any thing. Farther, if by reaſons we ſhould contend, that the Sun (as they ſay) ſhall therefore be illuſtrated with greater aboundaunce of light, for that it is requiſite that it ſhould after a ſorte receaue a reward of his labors: So mought the reſt of the creatures alſo ſay, that they haue with no les labour and fidelity done ſeruice vnto men, then hath the Sunne. And moreouer, there is in other creatures no leſſe proneſſe and naturall deſire to preſerue themſelues, then there is in the Sunne, Moone, heauē and earth: Wherfore if the one ought not to be fruſtrated of theyr deſire, nether vndoubtedly ought the other to be fruſtrated. Theſe thinges may be ſayde on eche ſide probablye. And Paul to the Epheſians, and vnto the Coloſſians ſaith, that al things ſhalbe renued by Chriſt, both the thinges that are in heauen, and the things that are in earth. But nether

Thinges pronounced vniuerſally in the holy ſcriptures admitte exception.

that alſo maketh an argument of neceſſity. For thinges vniuerſally pronounced in the holy ſcriptures, admitte alwayes an exception or cōtraction. All (ſaith Chriſt) as many as haue come before me, were theues and robbers. All thinges are lawefull vnto me, but all thinges are not expedient. Here may be vnderſtand the figure Synecdoche, namely, to vnderſtand ſome partes comprehended in that whole. And when Paul ſayth, that the Creature ſhalbe deliuered from the ſeruitude of corruption, it may be generally vnderſtand of the whole worlde, for that it ſhalbe no more compelled, to renew creatures by a new generation: yet thereof it followeth not, that al the creatures, as touching euery perticular kind, ſhalbe preſerued. Wherefore I thinke it the part of a godly minde to affirme neither part obſtinately. For we haue nothinge on nether ſide, that is thoroughly and

Neither part of this queſtion is obſtinatelye to be affirmed.

certaynly defined. Howbeit this I dare affirme, that of thoſe creatures which haue periſhed, onely men ſhalbe rayſed vp from the dead. But as touching the preſeruation of other creatures, after the day of iudgement, except the heauen and earth, whereof the ſcripture hath made mēcion, I ſuppoſe there is nothing to be ſayd. For when we want ſcriptures, it is not our part to ſerch out thinges to curiouſly. It is inough if we vnderſtād this, that for our ſakes was brought in the corruption of things: and agayne, that whē we ſhall be renewed, al things

We muſt take hede that we let not eſcape vs the thinges that are neceſſary vnto ſaluation. The vſe of the Sacraments cannot be pure, where their nature is not knowen. About what principall pointes the ſcriptures ar occupied. Thoſe things which are not ſet foorth in the holy ſcriptures, ar not neceſſary vnto ſaluatiō.

y remaine ſhal be in better eſtate, then they were before. But we muſt ſo ſtreine ye ſtrēgths of our knowlege, y we let not thoſe things eſcape vs which are neceſſary vnto ſaluation: ſuch as is y doctrine of God, of Iuſtification, of worſhipping, of good works, of the vſe of the ſacramēts: which vſe ſhal neuer be ſincere, nor pure, vnles we throughly vnderſtand and know the nature of them. For if we attribute vnto them either more or leſſe, then behoueth, we ſhal perpetually erre. The Scriptures are chiefly occupied in theſe principall pointes, that the man of God may be made perfect and inſtructed to euery good worke. But let vs thinke, that thoſe thinges which the Scriptures ſpeake not of, are not neceſſary vnto our ſaluatiō. For ſo good is the holy ghoſt, that if they had bene neceſſary, he would vndoubtedly haue ſet them forth in the Scriptures.

For we are ſaued by hope. But hope which is ſene, is not hope. For how can a man hope for that which he ſeeth? But if we hope for that we ſee not, we do with patience wayt for it. Likewiſe alſo y ſpirite helpeth our infirmities, for we know not what to pray as we ought: but ye ſpirit it ſelfe maketh requeſt for vs wt ſighes which cannot be expreſſed. But he that ſercheth the harts knoweth what is the meaning of the ſpirite: for he maketh requeſt for the ſaintes accordyng to the wyll of God.

For we are ſaued by hope.] Paul before ſaid, y we waite for y adoptiō & redēptiō of our body, neither do we only waite for it, but alſo feruētly deſire it with ſighinges that cannot be expreſſed. And that this thing ſhould not ſeme to be agreable with the condition of the ſonnes of God, which haue already through Chriſt gotten peace and reconciliation with God, now he aptly addeth, that that ſaluation is not yet obteined of vs in very déede, but only in hope. Which yet is not ſo to be vnderſtand, as though we now haue no part therof: but bicauſe the perfection and accompliſhment of thoſe things which we haue, is ſtill waited for of vs. Hereby we

Howe faith and hope ar diſtinguiſhed.

ſée how hope and faith are diſtinguiſhed as touching thoſe good thinges wherunto we are by them directed. For faith hath already apprehended remiſſion of ſinnes, & imputation of righteouſnes through Chriſt. But hope ſtil waiteth for a perfect reſtitution, and full deliuery from all euils. Theſe things we now hold by hope: nto which hope are not repugnaunt gronings, and ſighinges, yea rather they very

Two thinges included in hope.

much agrée with it. For hope includeth two thinges: namely, the abſence of the thing which is deſired, and the aſſured wayting for the ſame. Wherfore, for that the good thing which we deſire is differred & is not preſent, we are vexed in mind,

Sorrow & ioy follow hope.

neither can we be but greued. But foraſmuch as this waityng for, that God will performe his promiſes, is ſure and certaine, we reioyce and are glad. And therfore the ſcriptures euery where ſet forth the reioycinges and ioyes of the ſaintes. The abſence of the thing waited for, Paul declareth by the nature of hope. For he ſaith, that the hope which is ſene, is not hope. Which words are to be expounded by the figure Metonymia. For hope is put for the thing hoped for. And Pauls meaning is

Hope is put for the thinge hoped for.

nothing els, but y hope is not touching thoſe things which are ſene. Thoſe thinges he ſaith are ſene, which are preſent: which we may both haue fruicion of, and alſo delight our ſelues in. That which is ſene (ſaith he) is not hope. For that hope is of that thing which is not ſene. Neither bringeth he any other reaſon then the cō mon ſence of all men. For how can a man (ſaith he) hope for that which he hath? Afterward he declareth the waiting for, which we ſaid is contained in hope.

But if we hope for that we ſee not, we do with patience waite for it.] By theſe wordes Paul declareth y vnto hope pertaineth, that we with a valiaunt and quiet minde waite for the promiſes of God, although they be abſent and long differred. And therfore is required hope, leſt we ſhould fal into diſpayre, by reaſon the

The good thing which we hope for is hard and difficult. Hope is not touching that thinge which is vnpoſſible.

good thing which we hope for, is difficult and hard. Hope erecteth the minde, that it ſhould not geue place, either to aduerſities, or to differring of the thing hoped for. It behoueth alſo that y thing which we hope for, be not ſo hard or difficill, to thinke that we can by no meanes obteyne it: otherwiſe we ſhould ceaſe from hoping. For there is no wiſe man will labour for things impoſſible. Wherfore when we behold that eternall felicitie is promiſed vnto vs, theſe two thinges ſtraight way come in to our minde: that it is a thing infinitely diſtant from our ſtrengths, and yet may be obteined of ſuch as beleue. But the power of attaining vnto it dependeth, neyther of our merites, nor of our workes, but only of the mercy of God, and merite of Chriſt. Here hēce is the certainty of our hope to be ſought for: which could be none

The certainty of hope ſhould be nothing at all i felicitie ſhould depend of merites.

at all, if eternall felicity ſhould be attained vnto by our merites or workes. By this certaine and aſſured expectation, our mindes are in aduerſities and temptations confirmed. For vnto ſouldiours is ſet forth the victory: which being a goodly thinge, and very muche delightinge their mindes, cauſeth them to haue a regard vnto two thinges. Firſt, that it is a thing hard, and to be attayned vnto by great labours and daungers: Secondly, that it is not only poſſible for them to attaine vnto it, but alſo that they are certaine therof, and ſo being full of good hope, they couragiouſly fight and obtayne y victory. Out of theſe proprieties which Paul in this place attributeth vnto hope, we may gather the definitiō therof. Hope therfore

Definition of hope.

is a faculty or power breathed into vs by the holy ghoſt, wherby we with a valiant and patient minde wayte for, that the ſaluation which is now begun in vs, and is receiued by faith, may one day be made perfect in vs. And that hope is geuen by the holy ghoſt, hereby it plainly appeareth, for that it can not be gotten by any humane reaſon. For we wayt for thoſe good things which farre paſſe our nature. That it engendreth in vs a patient waiting for, Paul declareth in theſe words:

But if we hope for that we ſee not, we do with patience waite for it.] That we haue euē now receiued ſome part of y ſaluation which we hope for, hath bene before declared. For Paul ſaith, that we ar now adopted to be the ſonnes of God, & are made his heires, and the fellow heires of Chriſt. And the epiſtle vnto the Hebrues teacheth, that now are begonne in vs thoſe good thinges, which by faith we waite for: for theyr faith is deſcribed to be the ſubſtaunce of thynges, that are hoped

Hope and charity follow faith.

for. For hope hath no other foundacion to leane vnto, but faith, wherof it ſpringeth. For ſuch is the nature of theſe thrée principall vertues, faith, hope, and charity, that the one euer followeth the other. For firſt, by faith we know the eternall good thing which is promiſed of God. Vnto this promiſe faith geueth a firme aſſent, and therof in our mindes ſpringeth hope. For, for that we beleue that God is true, and will performe that which he hath promiſed, we patiently waite vntil the promiſe be rendred, although we know that in the meane tyme we muſt ſuffer

The order of the production of the three vertues. Theſe vertues haue theyr being tog ther & at one and the ſelfe ſame time.

One of theſe vertues produceth not an other as the cauſe but the holy ghoſt is the author of them.

things moſt hard & long enduring. But for that we ſée y at the length ſhall be rendred vnto vs ſo great good things, we are kindled with a great deſire of them: which thing pertaineth vnto charity: this is ye order of the production of theſe vertues, & in this ſort the one goeth before the other, although in very dede, they haue their being all at one time, and together. But we ought not to thinke, that fayth is the efficient cauſe of hope, or that of thoſe two ſpringeth charity. For the ſpirit of Chriſt is the only author of all theſe vertues: he ſtirreth them vp in our mindes, in ſuch ſort as we haue now declared. But how the propriety of hope is not to make aſhamed, and how it hath certaintye inſeperably ioyned with it, we haue before taught in the 5. chapiter, when we expounded this place: Hope maketh not aſhamed, becauſe the loue of God is powred abroade into our hartes. Now let vs ſée, why Paul vnto hope addeth the helpe of the holy ghoſt. In my iudgement he doth it therefore, for that faith and hope embrace that good thing, which is as yet farre abſent, neither can be attayned by the ſenſes, nor comprehended by reaſon. But euils, and calamities, and corrupt affectes, wherewith we are vexed, are alwayes preſent, and light vnder ſome one ſence. Wherefore that their rage ſhould not ouerwhelme the power of faith and of hope, the holy ghoſt is preſent with vs: when the godly grone, and crye, and that they are in daunger that nature ſhould ouercome hope and faith, he is redy at hand, and refreſheth their mindes, and bringeth ſo much conſolation, as the waight of the affliction was, as Paul in his firſt chapter of the latter epiſtle vnto the Corrinthians ſaith, Euen as the afflictions of Chriſt abound in vs, ſo alſo through Chriſt aboundeth our conſolation. By theſe our infirmities, which the holy ghoſt helpeth, Paul vnderſtandeth the weakenes of our naturall ſtrengthes, which of themſelues are not equall vnto the grieues and aduerſities wherewith the faithfull are continually

What the helpe of the ſpirite is.

vexed. But the helpe of the ſpirite is nothinge els, but a certayne inwarde and hidden ſtrength, whereby our mindes are confirmed, not to geue ouer in temptacions. Auguſtine in his 19. booke De Ciuitate Dei, the 4. chapter, excellently

The end of good & ue after the Chriſtans.

declareth, how Chriſtian hope is caried vnto thoſe good thinges which can not be ſéene. For if thou demaund (ſaith he) of a man endued wyth fayth, what ende he appoynteth of hys good or euyll deedes, he wyll anſwere, eternall lyfe, and eternall death. Theſe things can not be ſene, neither be vnderſtand of humaine reaſon: and therfore the wiſe men of the Ethnikes being puffed vp with pride, would not put their hope in them. Wherefore ſome held, that the endes of good thinges, are the

The endes which the Ethnikes appoynted.

good thinges of the minde, ſome, the good thinges of the body, ſome, vertue, ſome, pleaſure, ſome, both ioyned together. But God derided them, and ſaw how vaine their thoughtes were. For they choſe rather to counte thoſe thinges for the chiefe good thinges, which are enterlaced with many miſeries and calamityes, then to receaue thoſe ſincere, found, and moſt firme thinges which are by the word of God ſet forth. For who can exactly declare, vnto how miſerable and horrible calamities

The •• els whereunto we are in this life obnoxious can not be tolde.

our body is obnoxious? It is ſicke, it is wounded, it is diſſolued, it is made crooked, it is torne, it is maymed: men oftentimes become blind, oftentimes deaffe: and as touching the minde, men are oftentimes madde, and in a phrenſy, neither attaine they to the truth without mixture of many errors, which are euen moſt diligent ſearchers out thereof. How could the Ethnikes boaſt of vertues as the

The morall ver ues are witneſſes of our calamities.

chiefe good thinges, when as they are vnto vs witneſſes of our calamities? To what thing ſerueth temperance, which is therefore geuen, that dronkennes, glotony, luſtes, and filthy and corrupt motions of the minde ſhould be bridled? For theſe thinges declare, that it hath no place but in mindes ſtill obnoxious vnto ſuch corruption: which corruption how much the more it is inward, ſo much the more miſerable maketh it vs: and as a domeſticall enemy rangeth abroade in the entrailes of our hartes. Theſe affectes (ſaith Auguſtine) are vices, for as Paul ſayth, they hynder vs from doyng thoſe thynges which we would. Farther what is the office of prudence, but to prouide, that we ſhould not through error be deceaued in chuſing of good thinges and auoyding of euill thinges? Vndoubtedly if we were not wrapped with errors and darkenes, this remedy ſhould not haue neded: but foraſmuch as we nede it, it declareth, that men are not yet in happy eſtate, but are wrapped with great and gréeuous errors, vnles prudence ſome way helpe. Iuſtice alſo, whereby is rendred vnto euery man that which is his, is for no other cauſe neceſſary, but to reſtraine thefts, extorcions, and violences. Neither can it ſo thoroughly exerciſe his office amongſt men, but that good and godly men oftentimes ſuffer many thinges filthyly and vniuſtly. Now what ſhall we ſay of fortitude? It armeth men patiently to ſuffer ſorrowes, dangers, torments, and finally death it ſelfe, if nede require. Amongſt theſe ſo great euils thoſe wiſe appointed the chief goodnes: which euils yet they ſayd mought ſomtymes be in ſuch ſort encreaſed,

Some thought that a man mought kill himſelfe by reaſon of the too great burthen of calamities.

that a man mought therefore kill himſelfe. O bleſsed lyfe (crieth Auguſtine) which to come to an ende ſeketh the helpe of death. For if it be bleſſed, why do they breake it in ſonder and flye it? But if it be miſerable, why do they put in it the chiefe goodnes? So were they derided of God, for that they contemned hope which is neither ſene, nor by humane reaſon vnderſtand. And becauſe, when they heard it preached out of the word of God, they derided it, therefore God by his heauēly doctrine condemned them as fooles and men worthy to be made a laughing ſtocke. The reaſon of Paul (to returne to it againe) is this: hope is of thinges abſent, and of thoſe things which are not ſene: but by hope we are made ſafe. Wherefore our ſaluation is not yet ſene, nor by humane reaſon vnderſtanded: yea rather vnto vs are offred

The things which are offred in this life ſeeme to b contrary vnto our ſaluation. The precept touchinge hope is not a thing indifferent.

all thinges contrary vnto our ſaluation, and plainely repugnant vnto it. For we are infected with corrupt affectes: we are aſſaulted with temptacions: we are exerciſed with ſorrowes, and vexations: ſo that if we ſhould leane vnto natural reaſon, we ſhould be much rather counted vnhappy, then bleſſed: And yet notwithſtanding if we will geue credite vnto the commaundementes of God, we muſt valiātly hope in ye middeſt of theſe euils: For it is not frée for a man to hope or not to hope: for ye cōmaundemēt of hope bindeth all men vniuerſally. For euen as we are commaunded to worſhippe God as true and conſtant in his promiſes, ſo alſo are we commaunded to hope in him. For Dauid ſayth: Sacrifice the ſacrifice of righteouſnes, and hope in the Lord. And Oſe ſaith: Hope in God at all tymes. And Peter: Hope in that grace which is offred. And let no man make an excuſe, that hys ill lyfe

Sinnes ought not to be a let vnto hope.

paſt and ſinnes committed, let hym that he can not hope: for the precept of God hath not thys conditiō annexed vnto it. And although it had, yet ſhould it be taken as a condition pertaynynge vnto the law, whiche byndeth not vs that are vnder the Goſpell: we muſt rather haue a reſpect vnto the promiſe of the Goſpell, which ſheweth that we ſhall haue felicity geuen vs for Chriſtes ſake, and that fréely. For the Apoſtle when he had ſaid, The ſtipend of ſinne is death, ſtraight way added: But grace is eternall life. Such a promiſe doth faith apprehēd, & ſo deliuereth it ouer vnto hope to waite for it. Wherfore hope ought not to adde any cōditiōs vnto it, whē as it receiued none of faith, whatſoeuer y maſter of y ſentēces writeth touching

The maſter of the Sentences confuted.

this matter. For I know y he in his 3. booke teacheth, y our hope leneth not only vnto y mercy of God, but alſo vnto our merites. And therefore ſaith he, to hope without merites is no hope, but a preſumption. Thys ſentence is not to be receaued. For it addeth vnto hope a condition: when as fayth without any condition apprehendeth that which is to be hoped for, out of the word of God. Farther when a theſe or any other wicked man is ſodenly conuerted vnto God, hath he not hope? Vndoubtedly he hath, for if he diſpaired of ſaluation, he would not fly vnto Chriſt. And how can any man ſay, that ſuch a hope leneth to any merites, when as he hath alwayes before liued wickedly? But as we haue before ſayd, theſe men thinke they haue here a trimme place of refuge, if they anſwere, that thys hope of a man namely conuerted vnto Chriſt dependeth of merites, not in dede paſt, but to come: newely, that he hopeth he ſhal obteyne the rewardes of felicity when he hath done workes, which he truſteth to doo. But here they committe a double fault: firſt, bycauſe if he which is conuerted vnto Chriſt doo hope that by merites he ſhall haue eternal life: he hath no true hope: for he reſiſteth the true fayth. For, it apprehendeth the chiefe felicity offred frely. Secondly, vnawares they auouch, that y which hath not as yet his being, is the cauſe of y vertue, which in acte and very dede they confeſſe to be in the minde of the repentāt. And if they meane, that he hopeth for felicitie when he hath liued well, but yet in ſuch ſort, that he hath no confidence, that he cā by committing of ſinne attaine

Workes ar not the cauſe of hope.

vnto it, then ſpeake they no other thing, then we do. But ſo are not workes the cauſe of hope, but light betwene it and the laſte end as certayne meanes, and firſt beginnings of felicity: that men, foraſmuch as they hope that eternall bleſſednes ſhalbe geuen vnto them freelye ſhoulde alſo hope that God, if they liue, wyll freely alſo geue vnto them good workes. For the holy ſcripture teacheth arre otherwiſe, then do theſe men. For Dauid, when he ſayd, If thou Lord ſhalt loke ſtreightly vnto iniquities who ſhall be able to abide it? And when he ſaw, that the ſinnes, wherewith our workes are contaminated, auocate vs from hope, added

The cauſe of our hope.

My ſoul hath hoped in his word. And by the word he vnderſtandeth the promiſe: of which promiſe he rendreth a cauſe: Bycauſe with the Lorde is mercye, and with hym is plentifull redemption. Theſe are the true and proper cauſes of our hope: The promiſe of God, and his aboundant mercy. The ſame Dauid in an other place ſayth, Why art thou ſad o my ſoule, and why doſt thou trouble me: Hope in God: for I will ſtill confeſſe vnto hym. Here ſome obiect, that we ar not iuſtified by fayth only: for Paul ſayth that we are ſaued by hope. But theſe men ought to haue conſidered, that the Apoſtle in this place entreateth not of Iuſtification. For touching

We are ſaued by hope but we are not iuſtified by it.

it, he before wrote, that by fayth & the ſpirite, we are deliuered from the lawe of ſinne and of death, and adopted into ſonnes and heyres, and made the fellow heyres of Chriſt. But here he ſpeaketh of the perfect redemption, which is ſtill to be wayted for. This we alſo confeſſe to be holdē by hope, when yet notwithſtanding we haue alredy by fayth obteyned iuſtification and remiſſion of ſinnes. Farther I haue oftentimes admoniſhed, that when the ſcripture ſemeth to attribute iuſtification ether vnto hope, or vnto charity or vnto our woorkes, thoſe places are ſo to be vnderſtanded, that iuſtification is there taught, not by the cauſes, but by the effectes. And we ought to vnderſtand, that whatſoeuer is

The conſideration of iuſtification is ſometymes declared by the cauſes, and ſometimes by the effectes.

attributed vnto works, the ſame is wholy done by reaſon of fayth which is annexed vnto them. Wherefore as in a wall we haue a conſideration vnto the foū dation, and in the fruites of trées to the roote: ſo whatſoeuer ſemeth at the firſt ſight to be aſcribed vnto works, is to be aſſigned vnto faith, as vnto the mother of all good workes. Which thinge Auguſtine hath in many places excellentlye taught. Others to proue that hope depēdeth of our workes, cite that which Paul before ſayd, Tribulation worketh patience, patience worketh experience, and experience hope. Here (ſay they) it is playne that of patience ſpringeth hope. I heare in dede the wordes of Paul, but I doo not by them acknowledge, that patience is the cauſe of hope. For firſt it is playne inough to him that will conſider it, that Paul in thys connexion compareth not cauſes with effectes. For who will ſay, that tribulation is the cauſe of patience? For it bringeth many to deſperation, and to horrible blaſphemies. But thoſe thinges which Paul knitteth together in this chayne, are inſtruments, by which the holy ghoſt vſeth to ſtir vp in vs theſe vertues. But graunt that there be ſome conſideratiō of cauſe betwene theſe things: yet ſhould it not thereof follow, that patience is the cauſe of hope, but contrariwiſe

Patience ſpringeth of hope.

that hope is the cauſe of patience. For no man with a quiet mind patiently ſuffereth any thing, vnles by that patience he hope to attayne vnto ſome thing. Vndoubtedly Martirs are by hope confirmed in theyr tormentes, patiently to beare them. And the marchant, if he had not a hope to gayn, would kepe himſelfe at home, nether would he wander about the world. And the ſhipmaſter vnles he hoped, that he could ariue at the porte, would not loſe out into the depe, nether ſtriue agaynſt the windes and waues. I confeſſe in dede that here is ſomewhat encreaſed by patience. For when we ſe, that vnto vs is geuen of Chriſt for hys

Hope is ſomewhat encreaſed by patience.

ſake with a quiet minde to ſuffer many thinges, we more and more haue confidence, that thoſe thinges alſo which are remayning and which we wayte for, ſhall one day be geuen vs. But to beleue that hope wholy dependeth of patience I can not be perſwaded. For, as we haue before ſayd, by hope rather we come vnto patience. And in very dede the holy ghoſt is the author and cauſe of theſe vertues: And he goeth orderly to worke, of one to produce an other. Agaynſt this certainty which we ſayd dependeth of y promiſe of God, Pighius vſeth trifling reaſons, that the promiſes are generall, nether is in them mencion made either of me or of thee, and therefore there is ſtill remayning a doubt, when we muſt diſcend to the application of theſe promiſes. Thys man ſemeth to me to make the promiſes of God to hange in the ayre, when as he will haue them to be ſo

Euery faithfull man knoweth that the promiſes ar properly & priuately applied vnto himſelfe.

generall, that no man can priuately be aſſured of himſelfe. Doubtles he which calleth vpō God, and calleth hym his God, applieth that generall God ſeuerally vnto himſelfe. Nathan ſayd vnto Dauid, The Lord hath taken away thy ſinne: which thinge is likewiſe ſayd vnto euery one that aſketh. The Goſple is to that end preched to euery creature, that euery one ſhould ſingularly embrace y promiſe, and haue remiſſion of ſinnes. The Miniſter ſayth, I baptiſe thee in the name of the father, and of the ſunne, and of the holy ghoſt: and that is to be vnderſtand into the remiſſion of ſinnes: And euery one priuately to hymſelfe receaueth the Euchariſt. And theſe thinges are certayne ſeales, and ſealinges of the promiſes of God: but they ſhould ſeale nothing, vnles the promiſes ſhould now be applied perticularly vnto this man, or to that man. But let vs conſider the ſcriptures. Abraham beleued God, and it was imputed vnto him vnto righteouſnes: and he receaued circumciſion the ſeale of the righteouſnes of fayth. Did Circumciſiō ſeale the generall promiſe? No vndoubtedlye: but rather the ſingular promiſe, and whiche was now applyed vnto Abraham. Wherefore let theſe men ceaſſe thus to bleare mens eyes: and let them confeſſe, that hope hath that certaintye of ſaluation whiche it hath receaued of fayth by reaſon of the firmeneſſe of the promiſes. And that thou mayſte vnderſtand, that hope is repugnaunt vnto doubt, count

Hope is repugnant vnto doubting To what end hope was geuen vnto men.

with thy ſelfe to what end, it was geuen of God vnto men. Vndoubtedlye to no other ende, but that they ſhoulde haue wherewith to ſtriue againſte doubting. For when we doubt of our ſaluation, we haue no other weapons wherby to ouercome that doubtinge, but hope onelye whiche ſpringeth of a liuelye fayth. Wherefore ſeeing it alwayes ſtriueth agaynſte doubtinge, there is no cauſe that anye man ſhould aſcribe vnto it doubting, as a perpetuall companion. Let vs looke vpō and conſider the other commaundements of God, ſo ſhall that which we auouch be yet more playne. God hath commaunded vs to worſhip him only: and bicauſe he

Why God gaue the cō maundementes.

ſaw vs of our own accord earneſtly bent vnto idolatry, and vnto ſuperſticiō: therfore woulde he haue vs with the word of his law fight againſt this euill. He hath commaunded alſo that we ſhould not ſteale, nor kill, nor commit adulteries: for y he ſaw that we by reaſon of our corrupt nature are prone to theſe euils. So alſo

Why God hath commaunded vs to hope.

God hath commaunded vs to hope, for that he ſaw our vnbeleuyng hart to be infected with continual doubting. And as in beleuing we ought not to haue a regard vnto thoſe things which ſeme to be againſt the promiſes of God (which thing Abraham excellently well performed, when he conſidered not his body paſt children gettyng, nor his wife being olde and barren, but gaue the glory vnto God) ſo in hoping we ought not to haue a regard vnto our workes: for they by reaſon of theyr deformednes and filthines would rather feare vs away from hoping. We ought

In hopinge we ought not to haue a reſpect vnto our workes. The ſecurity of the fleſhe, and the ſecurity of faith differ.

to fixe our eyes in the only promiſe and mercy of God. Neither alſo when we vrge this certainty of hope, do we open a window vnto loſe lyfe, as many falſly lay to our charge. For the ſecurity of the fleſh farre differeth from the commendable certainty of faith and of hope. For neyther doth it, as our aduerſaries thinke, expell the feare of God out of the mindes of the godly: We haue before at large taught, that the certainty of ſaluation, and the holy feare of God very well agrée together in the hartes of the faithfull.

Likewiſe alſo the ſpirite helpeth our infirmities, for we know not what to pray as we ought. But the ſpirite it ſelfe maketh requeſt for vs with ſighes, which cannot be expreſſed.] Beſides that ſtay of hope, wherwith our patience is vpholden, Paul ſayth that there is an other helpe alſo of the holy ghoſt geuen vnto vs. This is y which Chriſt, when he ſhould depart out of the world, promiſed to his Apoſtles: I wyll not leaue you orphanes, but wyll ſend you an other comforter. If the power of the holy ghoſt be compared with the weakenes of our ſtrengthes, it wil

The holy ghoſt is mightier then our in firmity. Againſt the Pelagians.

farre paſſe our infirmity. Therfore Paul vſeth this compariſon, that therby might be increaſed in vs, cherefulnes and confidence. Here the Pelagians are put to a great foyle. For ſo farre is it of, that by the ſtrengthes of our nature, we can helpe our ſelues, that without the helpe of the holy ghoſt, we can not of our ſelues ſo much as know what thinges ſhal be profitable vnto vs, and what things, hurtful. But in what maner we know not what to aſke, and how the ſpirite maketh requeſt for vs with vnſpeakable ſighes, bicauſe it is very obſcure to vnderſtand, firſt

How we know not what we ought to aſke.

I thinke it good to declare the expoſitions of the fathers, and ſecondly to declare, what in them is the beſt. Chriſostome, foraſmuch as at that time were greuous perſecutions againſt the Chriſtians, thinketh that they with prayers feruently deſired of God, that they might at the lēgth be deliuered from ſo great euils: and this thing not cōming to paſſe, they conceiued a great ſorrow in their minde. And therfore Paul after this manner comforteth them, for that we our ſelues know not what to pray, or what to aſke. Wherfore God, who knoweth all this right well, oftētimes geueth not vnto vs, thoſe things which we aſke, but thoſe things which he himſelfe knoweth ſhall be moſt profitable for vs. And that he ſhould not ſéeme to deiect their mindes vnto whom he writeth, as though he iudged them rude and vnapt vnto things ſpiritual, he numbreth himſelfe alſo together with thoſe which are troubled with this ignoraunce: neither did he that falſly, or only for conſolation ſake. For he himſelfe in dede oftentimes prayed that he might go to Rome, and yet

Paul was not alwaies heard in his prayers.

God heard him not. He prayed alſo that the pricke of the fleſh mought be taken frō him: that is, that his tribulations might be ſlaked, as Chriſostome in this place interpretateth it. And he receiued an anſwer of the Lord, that his grace ought to be ſufficient vnto him. Moſes prayed, that he might enter into the promiſed land:

Examples of other ſaintes which prayed & were not heard. The maner of the primitiue church.

Ieremy prayed for the health of the people: Abraham prayed for pardon for the Sodomites: Samuel prayed that Saul mought be forgeuen: The two Apoſtles prayed that the one of them mought ſit on the right hand of Chriſt, and the other on the left, in the kingdome of God. But theſe men could not obteine their requeſtes, for they knew not what they aſked. And to the declaration of this matter he ſaith, it is wonderfull neceſſary not to be ignoraunt of the maner of the primitiue church. For at the beginning there was in Chriſtian men an incredible force of the ſpirit: For ſome excelled in the word of vnderſtanding, ſome in the worde of knowledge, ſome in the gift of tonges, ſome in the gift of healyng. Which giftes Paul in y firſt to the Corrinthians & in many other places reckoneth vp. And amongſt thoſe giftes

The gift of praying a right.

alſo, was the gift of true praying, wherby certaine were aſſured of ſuch thinges which were to be aſked of God, ſo that they were fully certained, what ſhould be profitable vnto ſaluation. Of theſe men ſome one, when the Church was gathered together, ſtept forth, and in the name of them all, prayed for thoſe thinges which might be profitable, not after any common or colde manner, but being earneſtly pricked forward, and with many teares. Of this thing there remaineth at this day

A ſigne or tracke of the old man r after a ſorte remayneth in the church. The holy ghoſt is here taken for the gift.

ſome ſigne or trace. For when prayers are to be made publikely in the Church, y Deacon with a loud voyce exhorteth y people to pray, ſometymes for y church, ſomtimes for this neceſſity, & ſometimes for y. Wherfore Paul in this place taketh not y holy ſpirit for y third perſon in y Trinity, but for y gift, wherby any of the faithfull was ſtirred vp to pray, or for the minde of a godly man ſo ſtirred vp of the ſpirite of God. Wherfore Chriſostome thinketh, that the ſpirit in this place ſignifieth a ſpirituall man. Neither thinketh he that he ſo prayed, as though God were to be taught, but onely that they which were preſent might know what to aſke. The things which Chriſoſtome hath hitherto noted, are not very vnlikely. But here ariſe two doubtes: the firſt is, for y Paul amongſt the giftes of y ſpirite, which he in many places maketh menciō of, reckeneth not this kind of gift. But this is aſely

Whether Paul make any menciō of the gifte of prayers.

aunſwered vnto. For the gift of prayers may be comprehended in that gift which Paul calleth 〈 in non-Latin alphabet 〉 , that is, mu uall charity. For we do not only helpe our brethren by almes, by aſſiſtance, by guardonſhip, and by good councell, but alſo by daily and feruent prayers. Neither do I thinke that Paul hath made mencion of all the giftes of the holy ghoſt. For he hath omitted the ſpirit of feare & of fortitude, of which Eſay maketh mention It was inough for him to reckon ſome, by which the forme and maner of y reſt might the better be vnderſtand. Although in Zachary is mencion alſo made of y ſpirit of prayers For thus it is written in y 12. chap. I wyll poure vpon the houſe of Dauid, and vpō the inhabiters of Ieruſal , the ſpirit of grace & of prayers: which place yet y Chaldey interpreter turneth, cōpaſſion. For in Hebrue it is, Tehannonim, & in the Chaldey, Vehachamin. The other doubt is, for that this expoſition of Chriſoſtome ſéemeth to draw into to narrow a compaſſe, the helpe of the holy ghoſt, namely, to thoſe only, which had this peculiar gift: as though thoſe thinges which are here ſpoken, are to be vnderſtād only of publique prayers: whē as the wordes of Paul ſéeme rather to pertayne vniuerſally vnto all men. For the faithfull can not in any place lift vp pure hands without the helpe of the ſpirit of God. Ambroſe expoundeth theſe thinges more generally. But it is wonderfull how he red thus: It is the ſpirite which helpeth the infirmity of our prayers: neither doth he only ſo rede it, but alſo ſo interpretateth it. And our prayers (ſaith he) are by the ſpirite two maner of wayes corrected: the one way is, if peraduenture we aſke thynges hurtfull: the other is, if we aſke thynges ryght and profitable, but before the tyme. The ſpirite (ſaith he) commeth, and powreth hymſelfe vpon our prayers, to couer our vnſkilfulnes, and vnwarefulnes, and by hys motion cauſeth vs to aſke thoſe thinges which are profitable. Auguſtine in his 121. epiſtle vnto Proba De orando Deo, at large handleth this place, and demaundeth, whether we thinke that theſe were ſo vnſkilfull of Chriſtian religion, that they were ignorant of the Lordes prayer? They were not vndoubtedly. How then were they ignorāt what they ſhould aſke

In the Lordes prayer are contained all thinges profitable and to be deſired for. Here is entr ated of aſking of thynges indifferent.

when as in it are contained, all thinges that are profitable and to be deſired for? He maketh anſwere, that theſe men were in great perſecutions, and it is very likely, that they oftentimes prayed to be deliuered, which thing might be vnto them ſometimes profitable, and ſometimes hurtfull. Wherefore here is entreated not of all maner of thinges, but only of thinges indifferent: which if we obtayne not, yet is there no cauſe why any man ſhould be diſcouraged: for peraduenture y thinges ſhould be hurtful vnto vs, which we beleue ſhould be profitable vnto vs: and if we obtaine them, yet ought we not inſolētly to puffe vp our minds. For although theſe thinges be geuen vs, yet do they not alwayes conduce to ſaluation. Thoſe thinges which are contayned in the Lordes prayer are neceſſary,

The things that are cō tained in the Lords prayer can not be ill wiſhed for.

neither can be amiſſe wiſhed for. But ſuch things are oftentimes geuen of God in his anger, as vnto the Iſraelites in the deſert was geuē fleſh with ſo great wrath, that a great multitude of them periſhed. So at their req eſt they had a king geuen them, not yet of good will, but in the fury of the Lord. Vnto the deuill when he made requeſt was Iob geuen to be vexed of him. Chriſt alſo permitted the deuels to enter into the heard of ſwyne. How beit Paul could not at his requeſt haue the pricke of the fleſh taken from him. Yea neither could Chriſt alſo obtaine, that the cuppe which was now at hand, mought paſſe away from him. And yet no man dare ſay, that either the deuill, or the ngodly Iſraelites were more acceptable vnto God, then Chriſt or Paul. But what it is, the ſpirit to pray for vs with vnſpeakeable ſighes, Auguſtine in the ſame epiſtle which we haue ſpoken of, declareth: for he ſaith, that we in thys thyng are diſſeaſed of a certayne learned ignorance. For we know not what is profitable for vs. But on the other ſide the ſpirite inſinuateth it ſelfe, and cauſeth vs to ſighe for good thynges. And they are called vnſpeakable ſighes, becauſe it is not we our ſelues that ſpeake or vtter that which we aſke, but it is the ſpirite,

The third perſon abaſeth not it ſel e as though he were leſſer then the father. He prayeth becauſe he make h vs to pray.

which ſtirreth vs vp to aſke thoſe thynges. Neither doth the holy ghoſt, that is, the diuine perſon, abaſe it ſelfe, as though it were leſſer then the father, and prayeth: but only it cauſeth vs to pray. So God is ſayd to tempt the Hebrues, that he myght know: that is, to make other themſelues, or others to know. Touching this matter Auguſtine in his ſermon againſt Maximinus the Arrian at large entreateth. It was ſayde vnto Abraham, now I know that thou fearest the Lord: which is nothyng els, but, I haue ſhewed, I haue made open, and haue declared that thou feareſt the Lord. And Paul to the Galathyans: But now foraſmuch as ye know God (and he addeth a correctiō) or rather are knowen of God, that is, tought and illuſtrated ſo that he may know. All theſe places declare, that thoſe things which are done of godly men by the heauenly inſpiration, are attributed vnto God and vnto the holy ghoſt. But there are two moſt manifeſt places the one to the Galathyans, the other to the Romanes, which if they be compared together, make that moſt manifeſt which we affirm. For vnto the Romanes, Paul writeth: we haue not receaued the ſpirite of bondage agayne vnto feare, but the ſpirite of the adoption of children, whereby we cry Abba, father. Theſe wordes playnly declare, that we are they which crye. And vnto the Galathyans: God ſent

The ſpirite rieth becauſe it maketh vs to crye. Againſt the Ar ians.

forth the ſpirit of hys ſonne into our hartes crying Abba, father. Here the ſpirite is ſaid to cry, not vndoubtedly for any other ca •• e, but for that it ma eth vs to crye. Neither did the Arrians truly affirme, that Paul ſaith, that the holy ghoſt maketh interceſſion to the ſonne. For thereof went they about wickedly to inferre that as they held that the ſonne is leſſe then the father, ſo is the holy ghoſt leſſe then the ſonne. Theſe are the dreames of heretiques. The ſon prayeth & maketh interceſſion for vs: becauſe he is leſſe then the father as touchinge his humanity. The ſpirite maketh interceſſion: becauſe it maketh vs to pray and to cry. And vnto the Galathyans it is expreſſedly ſaid, that this crying Abba father, is of the holy ghoſt. Wherefore the Arrians of their owne hed and not of the wordes of Paul fained vnto themſelues, that the holy ghoſt calleth vpon the ſonne: not that the holy ghoſt ſtirreth vs not vp to call vpon Chriſt the ſonne of God. But this thing only Auguſtine teacheth, that they by the wordes of the Apoſtle had no cauſe why they ſhould ſo greatly b aſt y they had proued that which they entended, namely, that the ſonne is leſſe then the father, and the holy ghoſt leſſe then the ſonne. Origene ſo interpretateth theſe wordes, as though the holy ghoſt is to vs in our prayers after a ſort a Schoolemaſter. A Scholemaſter formeth himſelfe to the capacity of his children, and nameth the letter firſt vnto them, that they maye imitate him in the pronunciation of the ſounde of the letters: which thing otherwiſe they could not do of themſelues: ſo the holy ghoſt inſtilleth into vs as into children, what we ought to aſke. Out of all theſe interpretacions two thinges we may gather. Firſt that here are confuted the Pelagians which tought, that we are of our owne ſtrengthes able to fulfill the lawe of God. For if we can not ſo much as know, what thinges are profitable for vs, how can we performe them? And when we heare that the holy ghoſt maketh interceſſion for vs, we reiect the Arrians, which went about by theſe words to proue, that the holy ghoſt is a creature, and leſſe then the ſon. For it is alwayes of neceſſity that he which prayeth, is leſſe then he to whom he commeth to pray. The ſonne indeede is ſayd to be leſſe then the father, becauſe of his humanity: ut the holy ghoſt neuer tooke vpon him any creature in one and the ſelfe ſame hypoſtaſis, to be made one perſon with it, wherefore he is therefore ſayde to

The holy Ghoſt neuer tooke vpon him any creature in one and the ſelfe ſame hypoſtaſis. The ſighes of the godly in afflictiō are hearde.

pray, becauſe he maketh vs to pray. Vnto all theſe thinges may be added one thing more. It commeth to paſſe ſometimes, that godly men, when they are greeuouſly afflicted, do only ſighe, neither to their knowledge do they praye vnto God. And yet the holy ghoſt inwardly both ſtirreth vp & moderateth theſe ſighes in theſe men, although they e not ware nor know what is done: which ſighes, the father as moued and ſtirred vp by the holy ghoſt, harkeneth vnto, and vnderſtandeth: and granteth the requeſtes of the ſpirite. And therefore is the ſpirite ſaid to ſerch the harts, becauſe it conſidereth that which they themſelues when they grone and ſighe cōſider not. For we are ſomtimes ſo oppreſſed with the greatnes of temptaciōs & weaknes of y fleſh, that we can not pray, but the ſpirite priuelye ſtirreth vp and kindleth theſe groninges. And theſe are his prayers. This thinge we feale not, bycauſe we our ſelues are not they which praye: for we are only ſtirred vp by the ſpirite of God. For although the fleſh be oppreſſed with tribulations, yet the ſpirit is inwardly ſtrong Ieremy, Dauid,

Examples of the Saintes.

and Iob, were ſometimes occupied in lamentacions and complayntes, ſo that they after a ſort complayned of the iudgementes of God, as though they were ether not iuſt, or els to much ſeuere: and yet notwithſtanding was not the ſpirite extinguiſhed in them. And therfore God imputed not vnto them the ſigh nges of the fleſh, but heard the entent of the ſpirite. They are called vnſpeakeable

Why they are called vnſpeakeable ſighes.

ſighes, for that we ſpeake not expreſſedlye what the ſpirite aſketh. But as touching this ſence, y words muſt thus to be put in order: we are ignorant what we ſhould pray, which yet we ought not to be ignoraūt of. We pray indede, but what we aſke, we know not: but God ſercheth the hartes. He nedeth no inquiſition.

Why God is ſayd to ſearche hartes.

Howbeit he is ſayd to ſerch, for that, that which mē deſire perfectly and exactly to know, they diligently ſerch for it: ſo God bycauſe he beholdeth our moſt hidden thoughtes, is ſayd to ſerch the hartes: otherwiſe he (before we beginne to aſke) knoweth what we haue neede of.

Alſo we know that all thinges worke together to the beſte to them that loue God, euen vnto them that are called of purpoſe. For thoſe whome he knewe before, hee alſo hath predeſtinate to bee made like to the image of hys ſonne, that he might be the firſt born amongeſt many brethern. Moreouer whom he hath predeſtinated, them alſo hath hee called, and whome he hath called, them alſo hath he iuſtifyed, and whome he hath iuſtifyed, them alſo hath he glorifyed.

Alſo we know that all thinges, &c.] Foraſmuch as the Apoſtle had begonne to ſpeake of the patient ſuffring of aduerſities, he thought he woulde more at large proſecute the ſame, and chiefely by thys reaſon, for that aduerſities helpe forward our ſaluation. And when he had ſeuerally declared, that we are holpen by hope and by the interceſſiō of the ſpirite, and had before taught, that all creatures grone with vs, now he pronounceth vniuerſally, that all thinges woorke vnto vs vnto good. He ſayth not, that God prouideth that we ſhould not be vexed with aduerſities: but teacheth that the nature of them is after a ſort inuerted: as which of themſelues are able to engender nothing elſe but our deſtruction, but now contrariwiſe they bring vnto vs commodity & ſaluatiō. But this thing doo they not of theyr owne force, but by the election and predeſtination of God. Nether is it to be meruayled at, if we attribute vnto God ſo greate a force. For we ſee that phiſitions ſomtimes doo the like. For they oftentimes expell out of y

A ſimilitude.

bodies of men venome or poyſon, by venemous medicines & hemlock, although otherwiſe it be preſent poyſon, yet being tempered by that art, it is ſo farre of from hurting, that it alſo expelleth poyſen. So afflictions in godly men fight not againſt them: but rather fighte againſte the remnants of ſinne. And by theſe wordes of the Apoſtle we may inferre of the contrary: that vnto thoſe whiche

An argument taken from the contrary. Examples.

either loue not, or hate God, all thinges turne to theyr deſtruction: which thyng we know came to paſſe in Iudas & in others. For whē he began to hate Chriſt, no good occaſions, or quickening wordes of the Goſple, or power to worke miracles, could any thing profite him. The Iewes alſo, when they were led about thorough the wildernes, and were adorned of God with excellent and manifold giftes, yet oftentimes became worſe and worſe. Ambroſe thus knitteth together thys ſentence with that which went before: Although we be enfected with great ignoraunce, ſo that ether we aſke thoſe thinges which are not to be aſked, or els we out of time aſke thoſe thinges whiche are to be aſked: yet oughte not that therefore to be a let vnto vs, when as by the benefite of the ſpirite thorough the mercy of God al thinges worke vnto vs vnto good. Howbeit this is to be noted, that the verbe, 〈 in non-Latin alphabet 〉 , that is, worketh together, may be taken in the ſingular nomber, and be referred vnto the ſpirite, namelye, that the ſpirite worketh and conuerteth all thinges to good to thoſe which loue God. And ſo this word, 〈 in non-Latin alphabet 〉 , that is, All, ſhalbe the accuſatiue caſe. But the receaued ſence is more playne, & it is a phraſe of ſpeach much vſed of the Attike writers, to ioyne vnto nownes newter being in ye plurall nomber, a verbe of ye third perſon ſingular. Auguſtine

Vnto the elect ſins alſo are profitable.

De correptione & gratia ſo largly taketh this ſentēce, ye he doubted not to write that vnto holy men ſinnes alſo are profitable. Which ſaying indede although I will not deny but to be true, yet wil I not eaſely graunt that it agréeth with the ſentence of Paul. For both thoſe thinges which are alredy ſpoken and whiche ſhall afterward be ſpoken, pertayne to calamities and afflictions. But the ſame Auguſtine elſe where more diligently weighing this place, vnderſtandeth by

The ſentence of Paul is to be referred vnto calamities and afflictions. Why the burthens of Chriſtians are ſaid to be lighte. Paul entr ateth not here of of pleaſantnes but of commodity. How aduerſities profite the godly. The contrary endeuor of the Deuill.

it the whole burthē of grieues and tribulatiōs, which he ſayth is by this meanes made the lighter, for that we loue God, For he which loueth any man from the hart, ſo for his ſake beareth calamities, that he is nothing grieued at them. Iacob for Rachel ſerued 14. yeares: and that ſo long ſpace, by reaſon of his loue, ſemed but ſhort. And this is it, that Chriſt ſayth, that his burthē is light, and his yoke pleaſant: not that thoſe thinges which the Chriſtians both do and ſuffer, are not hard and difficile, but bicauſe, by reaſon of the loue which they beare vnto God, all thinges be they neuer ſo hard ſhalbe pleaſant vnto thē. But Paul here entreateth not of that kinde of good thinge, which is light and pleaſant, but which is profitable vnto the godly vnto ſaluation. And if thou demaund how aduerſities are profitable vnto the godly, I anſwere bycauſe God by thē auocateth his frō the delightes and pleaſures of thys world, and from themſelues. For ſuch are we thorough the fault of nature and naturall corruption, that we can not with out ſome hurt of ours be driuen vnto thoſe things which are in very dede good. On the contrary part, the deuil laboureth as much as lieth in him by tribulations and aduerſities to draw vs from God, which thing he oftentimes bringeth to paſſe in the vngodly: but in the elect the prouidence of God ouercommeth hys malicious purpoſe: Farther by theſe afflictions & calamities, ſin which perpetually frō our birth cleaueth faſt vnto vs is dayly more & more diminiſhed. The Apoſtle ſaith, that this commeth to paſſe vnto them that loue God, for that they are firſt loued of God. For Iohn teſtifieth that we preuent not the loue of God:

God in louing preuē teth vs.

for no man can loue him, vnles he be firſt loued of him. It may peraduenture ſeme wonderfull why Paul ſayd, Vnto them that loue, and not rather vnto thē that beleue, eſpecially when as at other times he attributeth iuſtification vnto fayth. But this is to be knowen, that in this place is not entreated of iuſtification. For he writeth of the ſuffring of aduerſities. The cauſe whereof if thou wilt ſerch from the bottome then muſt thou go vnto grace and vnto the holy ghoſt. Of grace and the holy ghoſt ſtreight way ſpringeth fayth: by whiche after we haue embraſed the goodnes and promiſes of God, without any delaye ſpringe hope and charitye. Wherefore Paul tooke that thinge which is in aduerſities next ioyned vnto fortitude For ſtreight way ſo ſone as we loue God, for hys

Loue is not the chiefeſt cauſe that maketh vs paciently to fu •• er aduerſities, but the ieſt cauſe. Charity diſtinguiſheth the true faith from the falſe. The connexion of faith and charity. The moſt holieſt men haue but a ſlender loue towardes God. Why vnto loue can not be aſcribed iuſtification Difference betwene the godly & the vngodly

ſake we patiently beare all aduerſities. Wherefore he declared not the chiefe and principall cauſe, but the nieſt. And to the ende we ſhould not ſtay there he ſtreight way adioyned the roote and foūtaine of that good thing. For he ſaith

Vnto thoſe which are called according to purpoſe.] Farther he therefore maketh mencion of loue, to put a difference betwene true faith, and a fayned, counterfeate, and dead faith, which is no faith at all. For ſome boaſt of faith, which bere no loue at all vnto God: who do not only deceiue others, but alſo chiefly thēſelues. That is, ye true faith (which Paul deſcribeth to the Galath.) which worketh through loue. For alwaies of true fayth ſpringeth charity. For it is not poſſible, ye the true and chiefe good thing being certainly known, ſhould not be beloued and earneſtly deſired. He that ſéeth not the connexion and order of theſe vertues, ſéeth nothyng: for ſo ſtraightly are they knit together, that euen as of true faith of neceſſity followeth charity, ſo againe on the other ſide he which wanteth faith, muſt of neceſſity abhorre God and hate him: ſo far is it of that he can loue him. But this is not to be paſſed ouer, ye euen ye moſt holieſt men, ſo long as they liue here, haue a very ſlender loue towardes God. For oftentimes they be drawen backeward by luſtes of the fleſh, and that is the cauſe why iuſtification can not be aſcribed vnto it. For if we ſhould leane vnto our loue, foraſmuch as it is very weak, we ſhould continually ſtagger. But God will haue his promiſe to be firme and ſure. But thou wilt obiect, that our faith alſo is weake. I graunt it is ſo, and therfore we leane not vnto faith as it is a worke: but we haue an eye vnto the mercy of God & his promiſe which by faith we embrace, and ſo our iuſtification hangeth not of the worke of faith, but of his obiect. Howbeit in this infirmity of our loue towardes God, thys thing haue the godly which the vngodly haue not, that as ſoone as they haue fallen they ſtraightway run vnto God. They are ſory, they repent, & by y meanes prefer Chriſt only before all thinges, ſo that for his ſake they offer themſelues to ſuffer all maner of thinges. But the vngodly alwayes ſticke in the mire: they returne not earneſtly vnto God: but become euery day worſe & worſe. When Paul writeth 〈 in non-Latin alphabet 〉 , that is, we know, he meaneth not a ſlight or ſlēder knowledge, but a firme, certaine, and ſound knowledge. For none that is a Chriſtian ought to be in doubt of the laſt ende of his ſtate. The ſtate of the godly is to the better, but the ſtate of the vngodly is to deſtruction. We after a ſort are as players in a commedie: where in although the beginning & middle part be troubleſome: yet it is with a ioyfull & pleaſaunt ende concluded. But the vngodly are as players in a Tragedy, which although at the beginning it ſeme godly and gorgious, yet hath it an horrible and lamentable ende. This diuerſity noted Abraham in the Goſpell: for vnto the

A teſtimony of Abraham.

riche man burning in the flames of fire, he ſayd: Remember that thou in thy lyfe tyme receyuedst good thynges, but Lazarus euill. Wherefore it is no meruayle, if thinges do now go otherwiſe.

Which are called accordyng to purpoſe.] Theſe wordes declare who they be which loue God. And he bringeth a reaſon why vnto them all things turne vnto good: for that it is mete and conuenient that all things do ſeruice vnto the counſell, predeſtination, and election of God: that whomſoeuer he hath decréed to ſaue,

All thinges ought to be ſeruiſable vnto the counſell of predeſtination.

him muſt all creatures, whatſoeuer they be, of neceſſity helpe. He vſeth this word purpoſe, which at other times alſo in this matter he oftē vſeth. For in the next chapter he ſaith: That the election mought abyde according to the purpoſe of God. And vnto the Ephe. the 1. chap. Which hath predestinated vs accordyng to purpoſe, and grace: by the force wherof he worketh all thynges accordyng to the councell of hys wyll And in the latter to Tim. the firſt chap. Which hath called vs wyth hys holy calling, not according to our works but according to purpoſe and grace. And by theſe words he ſemeth to note

Two manner of callinges. Here is vnderſtand a mighty and conſtant calling.

a certain diſtinction of callings. For ye one is outward, which is by ye holy ſcriptures & ſermons: ye other inward, wherby ye mind is moued by y inſtinct of God: which in wardcalling alſo is not of one ſort. For there is one during but for a time, an other of efficacy and abiding. The Apoſtle whē he ſaith: accordyng to purpoſe, defineth callyng, and contracteth it to that ſtrong and conſtant impulſion: Chriſostome in this place thinketh, that this worde purpoſe, is not to be referred vnto God, but vnto the will and counſell of them which are called: that the Apoſtle ſhould not ſéeme to attribute ſo much vnto the election of God. The Iewes (ſaith he) and Ethnikes whē they

An error of Chriſoſtom

hard theſe things, made a ſtirre and demaunded, what ſhould let but that they alſo might be ſaued. Chriſostome ſéemeth as often as he entreated of the election or predeſtination of God, to haue bene ſomewhat afeard, leſt ſome occaſion ſhould be geuen vnto

Whereof Chriſoſtom was afeard

men to liue idly and wickedly, or to lay ye faulte of their wicked actes vpō God: although he ſometimes goeth plainly inough to worke, & aſcribeth all our good thinges whatſoeuer they be vnto the grace of God. And this place he thus goeth about to extenuate, as though God in dede calleth and electeth men, but yet thoſe only, which either already haue, or hereafter ſhall haue a purpoſe and will to obey: but herein he excedingly erreth, in that he denieth that this is the purpoſe of God. For the wordes which follow plainly teach, that this is wholy to be referred vnto

Purpoſe in this place ought to be referred vnto God.

predeſtination. For it followeth,

Whome he foreknew, thoſe alſo hath he predeſtinated.] And in the next chapiter it is written: According to election, that the purpoſe of God ſhould abide. By which wordes we ſée, y predeſtination dependeth not of our wil, but of the purpoſe

Predeſtination depē deth not of our wil, but of the purpoſe of God

of God. Which ſelfe thing is declared vnto the Ephe. where it is written, That we are predestinate accordynge to purpoſe, by the force whereof God woorketh all things accordyng to his counſell and wyll. In which place it cannot be denied, but that he vnderſtādeth the purpoſe of God: and much leſſe can that be denied in the firſt chap. vnto Tim. where it is thus written, God hath called vs wyth hys holy calling, not by our workes, but by his purpoſe, and by grace. Which ſelfe thing Paul teacheth in the firſt chap. vnto the Ephe. For he ſayth: That we are predestinate into the adoption of the ſonnes of God accordyng to his good pleaſure. And Chriſt ſaith: I geue thankes vnto thee O holy father, for that thou hast hidden theſe thynges from the wyſe, and haſt reueled them to infantes, becauſe it hath ſo pleaſed thee. And Paul vſeth this word purpoſe, to declare a certaintie: for that the thinges which God by his prouidence hath decréed, are ſtable and firme. But his minde is to proue that men ought not to afflict

The purpoſe of God noteth firmnes.

themſelues, or to take it in ill part, if they haue tribulations layd vpon them, for that it ſhall turne vnto them vnto good, eſpecially to thē that be predeſtinate vnto euerlaſting ſaluation. Wherfore it is very plaine both by the wordes which follow, & by the entent of Paul, that purpoſe, is in this place to be referred vnto God, & not vnto thoſe which are called. Ambroſe in dede denieth not, but that it is y purpoſe

Ambroſe flieth vnto workes oreſent.

of God. Howbeit (being moued, as I thinke, with the ſame reaſō y Chriſoſtom was) he ſaith, y God calleth & predeſtinateth, whō he knoweth ſhal beleue, & ſhalbe apt for him, and deuoute. But we ought not to thinke, that the election and predeſtination of God depend of workes forſene. It is in déede certaine, neither can we deny it, that thoſe whom God hath predeſtinate, ſhall one day if age permitte, beleue, and be deuoute and apt. For God ſhall geue it vnto them: for he predeſtinateth

God predeſtinateth not onely the end but alſo the meanes. A ſimilitude. Foure thinges to be no ed.

alſo the meanes whereby we ſhall at the length come vnto the ende. So we alſo after that we haue determined to vſe any pece of timber to ſome vſe of an houſe, do faſhion and hew it to that forme, which may beſt ſerue for the accompliſhing of the worke which we haue to do. But here are fower things diligently to be noted of vs: firſt, that the will of beleuing, and the purpoſe and counſell of liuing holily, which ſhall at the length be in thoſe which are elected, neither ſpringeth of themſelues, nor alſo naturally is cleauing vnto them. For they are the giftes of God, and not the endowmentes of nature. Neither can any man of his owne accord attaine vnto them. For what haſt thou (ſaith Paul) that thou haſt not receaued? But if thou haue receaued it, why boaſteſt thou as though thou haddest not receaued it? But if they be geuen of God (as vndoubtedly they are) then followeth

The good meanes are not geuen of God by 〈…〉 ce but b predeſtination.

it of neceſſity, that they are not done by chaunce, or raſhely, but by the counſel and predeſtination of God. Wherfore theſe thinges alſo are pertaining vnto predeſtination. For euen as God predeſtinateth his to eternall life, ſo alſo predeſtinateth he them to good counſels, vnto holy workes, and vnto the right vſe of the giftes of God. And hereof followeth that which is ſecondly to be noted, that our good purpoſe, or faith, or good workes forſene can not be the cauſes of predeſtination: for ſo ſhould we neuer come to an end. For ſithen thoſe thinges (as we haue ſayd) are of predeſtination, and not of our ſelues, it may againe be demaunded, why God would geue them vnto this man rather then to that man. Where if thou anſwere (as many do) becauſe God foreſéeth that this man will vſe thoſe good giftes well, and the other not: againe will ariſe as waighty a queſtion touching the ſelfe ſame

Good workes foreſeene are not cauſes of predeſtination.

good vſe. For, ſeing that alſo is a gift of God, why ſhould it by the predeſtinatiō of God more be geuen to this man, then to that? And by this meanes there ſhalbe no end of enquiring, vnles we will at the laſt fayne, that there is ſome good thing found in vs, which we haue not of God: which thing to affirme is not only abſurd, but alſo impious. Thirdly of this thing we ought to be fully perſwaded, that euen as good workes forſene can not be the cauſes of predeſtination, ſo alſo are they by

Good workes are not cauſes of eternall felicitie.

predeſtination not geuen vnto men, to be cauſes of the chiefe good thing, that is, of the felicity whereunto we are predeſtinate: they are in déede meanes whereby God bringeth vs vnto eternall life, but therefore are they not cauſes, for that bleſſednes is geuen fréely, and we are by the mere mercy of God predeſtinate vnto it. Laſtly, we ought to hold, that theſe works are not alwayes forſene in the predeſtination

Good works cannot alwayes be foreſeene of God in them that ſhalbe ſaued. The foreknowledge of good workes cannot be the cauſe of predeſtination.

of God. For many infants being taken away before they come to ripe age, by the predeſtination of God attaine vnto eternall life, who yet ſhould neuer haue had any good workes. For God foreſaw that they ſhould dye being infants. Which thing very euidently proueth, that the foreknowledge of good workes is not to be put as the cauſe of predeſtinatiō: for a iuſt and ſure effect can neuer want his true cauſe. Auguſtine entreating of this place, expreſſedly ſayth, that purpoſe, in thys place is not to be referred vnto the elect, but vnto God. And which is more diligently to be noted, writing againſt the two epiſtles of the Pelagians, in his 2. booke to Bonifacius towardes the ende, he ſaith, That the Pelagians at the length confeſſed, that the grace of God is neceſſary, whereby may be holpen our good purpoſe: but they denied

The Pelagians at the length confeſſed that our purpoſe is holpen by grace. Whether grace be geuen vnto thē that reſiſt it. The Pelagians tooke this word, purpoſe, as Chriſoſtome did. Chriſoſtome defended frō ſuſpition of the hereſ e of the Pelagians. Good endeuors and purpoſes are ſent vnto vs of God.

that the helpe of that grace is geuen vnto them that reſiſt: which is farre wyde from the truth: For at the beginnyng euery one of vs reſiſt the pleaſure & wyll of God: neither ſhould we euer aſſent to hym when he calleth vs, vnles he ſhould come and helpe vs wyth hys grace. And he addeth, that the Pelagians in thys place which we haue now in hand referred not Purpoſe, vnto God, but vnto thoſe which are called. Howbeit I dare not therefore accuſe Chriſostome to be a Pelagian: for he at other times (as Iohn ſayd) aſcribed whatſoeuer good thing we haue, vnto the grace of God, and plainly confeſſeth originall ſinne, both which things the Pelagians denied. Howbeit it is manifeſt by the wordes of Auguſtine, that the Pelagians and Chriſoſtome agréed in the expoſition of this place. Auguſtine in the ſelfe ſame booke confeſſeth, that our purpoſe is holpen by the grace of God. But yet not in ſuch ſort, as though it were of our ſelues and not geuen of God, And for confirmation of this ſentence, he citeth that which is written in the latter to the Corrinthyans, the 8. chapter: I geue thankes vnto God, which hath geuen the ſame endeuour for you in the harte of Titus. Theſe wordes ſufficiently declare, that the good endeuors and purpoſes which we fele in our mynds are ſent of God. He citeth alſo the 77. Pſalme, I ſayd, I haue now begonne, and thys chaunging commeth of the ryght hande of the hygheſt. But I do not much truſt vnto this teſtimony: for out of ye Hebrew verity is had a farre other ſence. By all theſe things it is manifeſt how this word, purpoſe, ought to be taken. And this our ſaying, do thoſe wordes which follow euidently proue.

Whome he hath foreknowen, thoſe alſo hath he predeſtinate.] Paul

A gradation,

by this gradation teacheth, that the purpoſe of God is firme. For he holdeth it as certaine, that as many as are predeſtinate, ſhall alſo come vnto eternall glory:

Glory the end of predeſtination. Violence is excluded. Certainty abideth

which is the end of predeſtination. I like that very well which Chriſoſtome ſayth that herehence is excluded all violence. For the election of God bringeth no violence either vnto the predeſtinate, or vnto the reprobate, but that in no caſe taketh away the certainty of predeſtination. For none that is truly a Chriſtian and in déede, godly ought to doubt whether he pertayn vnto the election of God or not

None that is godly ought to be in doubte whether he be predeſtinate or no. The argument of Paul touching the certainty of predeſtination.

For if we be in doubt touching y matter, how can we cal God, our father? or with what confidence can we pray? And as touching this place, Paules argument ſhould be weake and perſwade nothing, if we ought to be in doubt of our ſaluation. Paul admoniſheth the Romanes quietly to ſuffer tribulations, for that they ſhould turne vnto them vnto good. Neither was he content with an argument taken of the loue which we beare towardes God: for that was weake, for no man can put confidence in his owne worke. And therefore he goeth to predeſtination, for that it is firme, and can not be deceaued. And it is all one as if he had ſayd: they which are predeſtinate of God, do not only beleue in hym, and loue hym, but alſo vnto them all thinges, yea though they be aduerſities turne to good. Ye are predeſtinate of God, wherefore be of good comfort: theſe calamityes wyll bring vnto you ſome commodity, and will helpe forward your ſaluation. In thys argument if a man ſhould doubt of the minor, or ſecond part, and ſhould ſuſpect it not to be true, what profite then ſhall the perſuaſion of Paul bring? It ſhould be a

They which commaund vs perpetually to doubt, do not with efficacy exhort to patience. We muſt not for euery manner of pretence be ſpoyled of a neceſſary good thinge. Childrens play.

weake argumēt and conclude nothing. This thing vndoubtedly do they which cō maund vs perpetually to doubt whether we be of the number of the elect or no. But they pretend the endeuour of an holy life: namely, that men ſhould not begin to liue diſſolutely and ſecurely, loſely. But they ought not for the retaining ſtill of ſome perticular good thinge, to ſpoile vs of this moſt preſente and moſte neceſſary good thing. This is childrens play, which when they will by ſtealth ſnatche away any thing from their fellow, bid him looke aſide to behold ſome other thyng. But we, if we will deale wiſely, and not ſuffer our ſelues to be deceiued, ſhall ſtill retain either commodity. For firſt let vs not doubt of the goodnes of God towards vs, neither let vs be vncertaine whether we be elected and predeſtinate. Farther beyng nowe certaine of our ſaluation, let vs be more & more ſtirred vp and kindled by ſo great a benefit of God, leſt liuing wickedly, we be found ingrate towards him, we muſt not ſo remedy the one part, that we forgo the other which is moſt of all neceſſary. We muſt not to the ende the ſecurity of the fleſh ſhould not lead vs away to vices, be in doubt of the predeſtination of God: for it is certaine, & of Paul ſet forth as certaine, vnles we will ſay, that he when he perſuadeth theſe thynges, doth but trifle and looſe his labour. Auguſtine in his booke De Correp. & gratia, ſaith: If the predestination of God be deceaued, they which are predestinate ſhal peryſh: but they peryſhe not, therfore predestination is not deceaued. Againe, If it (ſayth he) be deceaued, God is ouercome of the ſinne of man, ſo that that whiche he hath predestinate can not come to paſse. But the power of God is not ouercome of our ſinne. Wherfore predestination is not deceaued. It is the point of vngodly men and of ſcorners to ſay, that God is deceiued in his counſels. For ſo dallieth Lucianus in Timone, that when the

The predeſtination of God cannot erre from his ende. Of what thing conſiſteth the confidence of ſaluation It is not our parte to preſcribe vnto God the meanes whereby to be led vnto ſaluation. Here is entreated of the foreknowledge which is ioyned with approbation.

temple of Castor and Pollux was ſmitten with lightening, it erred much, for that otherwiſe it was ſent of Iupiter vpon Anaxagoras. Wherfore a godly mind ought to be perſuaded of two thinges: Firſt, that the predeſtination of God cannot erre from his ende appointed: Secondly, that we aſſure our ſelues, that we pertayne vnto the number of the predeſtinate. Which thing although it cannot be comprehended by naturall knowledge, yet may it be holden by the certainty of hope and of fayth. And foraſmuch as we heare out of Paul, that God himſelfe worketh our ſaluation, we ought to permit vnto his wiſedome, to vſe in bringing vs to ſaluation what inſtruments pleaſe him. For it is not our part to preſcribe vnto hym, whether he ought to lead vs by aduerſities, or by proſperities, ſo that he bring vs to ſaluation. Farther ſeyng Paul hath ſhewed vnto vs ſo large and certayne a fountaine of our ſaluation, we ought not onely to geue thankes for that ſo great goodnes, but alſo with all our endeuour to labour that we be not founde ingrate towardes hym.

Whome he for knew, thoſe alſo hath he predeſtinate.] The forknowledge wherof the Apoſtle here ſpeaketh, although it betoken knowledge, yet it ſignifieth not a common and generall knowledge, but ſuch a knowledge which is ioyned wt fauour and approbation, wherby God doth elect certaine, and count them for hys. This kinde of knowledge is denied vnto the wicked: for the Lord will ſay vnto thoſe foliſh virgins, I know you not. Which ſelfe thing ſhall alſo be ſaid vnto the wicked, which haue prophecied & wrought miracles in the name of Chriſt: not doubtles that God knoweth not either them, or their workes: but for that he approueth them not, neither acknowledgeth them for his. Of this knowledge Chriſt ſayth in Iohn: I know my ſhepe. Chriſt in dede knew other men which were not hys ſhéepe, but he embraced them not with a ſinguler knowledge, neither fed he them. And Paul to Timothie ſaith: The Lord knoweth who are his. And Dauid in the Pſalme: The Lord knoweth the way of the iust. For ſo great is the perſpicuity of the mind of God, that it nedeth not for the knowledge of things, to wayte vntil they be extant

God ſe th thinges to come as if they were preſent. Here to foreknow, extendeth no farther then to predeſtinate.

in nature. For God no leſſe ſéeth thoſe things alſo which are not, then if they wer now extant. Therfore Chriſostome very wel ſaith: That men in things preſent take councell, but vnto God thoſe thinges towardes vs were long ſince approued and deſpiſed. It ſemeth y foreknowledge is here no amplier nor largelier thē takē predeſtination. For Paul in deſcending from the generall word, to the ſpeciall, ſhould not haue ſayd: Whome he foreknew, thoſe alſo hath he predeſtinate: neither, whom he predeſtinated, thoſe alſo hath he called: neither, whome he called, thoſe alſo hath he iuſtified. For by this meanes ſome may be foreknown which ar not predeſtinate, and ſome predeſtinate which are not called: and ſome alſo called which are not iuſtified, and laſt of all ſome iuſtified which ſhall not be glorified, which thing yet is not ſo. For the Apoſtles intent is to perſuade, that al things ſhall turne vnto vs to

Here to cal, extendeth no farther then to iuſtifie and to glorify. A fayned deuiſe of the Schole men.

good, and that we ſhall without all doubt be glorified. This he proueth by y that we are called. But if, to be called, ſhould extend farther then to be glorified, his argument ſhould conclude nothing. And if we may of calling rightly inferre iuſtification and glorification, we may alſo of foreknowledge inferre predeſtination. Wherfore by this place can not be proued that fond deuiſe of the ſcholemen, which ſay y only the damned and reprobate are foreknowen. For (ſay they) foraſmuch as they are not predeſtinate, neither haue any title proper vnto them, they muſt nedes be left vnder the common name of foreknowledge: and God only foreknoweth their euill workes and damnation, and doth not predeſtinate them vnto thoſe thynges: but of this matter we wil more at large ſpeake in an other place. But as Origene in this place hath noted, ye Scripture in no place maketh mencion, y wicked men are foreknown of God. Wherfore ſithen the ſcripture ſo ſpeaketh not, & foreknowledge in this place is not taken more largely then predeſtination, let vs leaue vnto them their fond deuiſe, eſpecially ſeing Peter in his firſt chap. of his firſt epiſtle,

This word foreknown, agreeth with Chriſt and therfore it pertayneth not onely to the reprobate A ſimilitude.

ſaith of Chriſt, that he was foreknowen. Hereby it is manifeſt: that that word, foraſmuch as it is attributed vnto Chriſt, pertaineth not only vnto the reprobate. For Chriſt is the hed of all the elect. Now the Apoſtle ſemeth to ſpeake after the maner of men. For they firſt chuſe vnto themſelues thoſe things which pleaſe them, and then do they appoint them to ſome certaine and aſſured endes, and beyng ſo determined, they prepare and adorne them, and make them méete vnto the end apointed. As if a man light vpon faire goodly ſtones, firſt he chuſeth them out, & appointeth them for ſome buildyng, when he hath ſo done, he cauſeth them to bée poliſhed and hewed of ſome workeman, and to be brought to ſome beautifull forme. But how the holy ſcriptures vſe theſe words predeſtination and foreknowledge

How the ſcripture vſeth theſe wordes.

it is not hard to gathe out of other places. In the Acts of the Apoſtles the 7 chap it is written. Him when ye had receaued by the handes of the wicked, ye crucified and ſlew, being deliuered by the determinate counſell and foreknowledge of God. Here the ſcripture ioyneth together determinate counſell and foreknowledge. And in the 4. chap. Herode and Pilate gathered thēſelues together to do, whatſoeuer thine hand and thy counſell had predeſtinate before to be done. Here alſo predeſtination is ioyned together with the counſell of God. And Peter in hys firſt epiſtle and firſt chapiter, Vnto the diſperſed thorough Pontus, Galatia, Aſia, and Bithinia, being elect according to foreknowledge. Here alſo foreknowledge is ioyned with electiō. And in the ſame chapiter it is written that of Chriſte, whiche I before alledged, namelye, That we are redemed with the moſt precious bloud of Chriſt, as of a lambe immaculate, which was foreknowen before the foundacions of the world were layd. Nether is this to be omitted, that foreknowledge and foredetermination pertayneth not only vnto men, but alſo vnto things, and vnto works. Paul in his firſt to the Corinthians,

Foreknowledge and foredetermination comprehēde not onely men, but alſo thinges & workes. Predeſtination conſiſteth not in time but frō eternity. The end of predeſtination is, that we ſhould be vnto like Chriſt. By what meanes we are made firmable vnto Chriſt.

We ſpeake (ſayth he) wiſedome amongeſt the perfect, which wiſedome God hath predeſtinated to our glory. And vnto the Epheſians, We are created in Chriſt to good works, which God hath prepared, that we ſhould walke in them. And ſuch good workes hath God prepared, by hys foreknowledge and predeſtination. But there can be no time aſſigned of hys predeſtination: for, it (as we haue ſayd) was before the foū daciōs of the world were layd, and before all eternity of time. But to what end we are predeſtinate the Apoſtle expreſſeth in theſe wordes.

To be made conformable to the image of his ſonne,] To be conformable vnto hys image, is to be like vnto it. Wherefore ſithen Chriſt is the perfect image of the father, when we are made conformable vnto him, we approch vnto the ſimilitude of God. But in what thing conſiſteth this conformity vnto Chriſt, I thinke is thus to be vnderſtand. Chriſt is now in glorye, and ſitteth at the right hand of the father, and is happy, bleſſed, and immortal: vnto the ſelfe ſame felicity are we alſo predeſtinate. Farther God hath ſo ordeyned, that that thinge is now in this life after a ſort begonne in vs, whiche ſhall afterward in an other life be accompliſhed. Wherefore we are alſo made conformable vnto Chriſt by good works, holy maners, & innocēcy of life. Farther euē as he whileſt he liued in thys world, was alwayes conuerſant in the croſſe and in tribulations: ſo alſo muſt we for his ſake ſuffer croſſes and tormentes. And as theſe things wrought in Chriſt to felicity and glory, ſo alſo ſhall they worke in vs. For ſo Paul writeth of him vnto the Phillippians. For which cauſe alſo God hath exalted him, & geuē vnto him a name, which is aboue al names, that in the name of Ieſus euery knee ſhould bowe. And of vs Paul ſayth in thys place, Vnto them that loue God, that is, to them that are predeſtinate and called according to purpoſe, all thinges turne to good. Of thys conformity vnto Chriſt by purenes of life it is ſpokē in an other place. Be not ye made like vnto this world, but be renewed in newnes of your minde. And to the end we ſhould be made like vnto Chriſt, he would by incarnation be made like vnto vs. Wherefore we muſt endeuour our ſelues (as Paul ſayth to the Epheſians) That in vnitye of fayth, and in knowledge of the truth of God, we maye meete him into a perfect man, and into the meaſure of the age of the fulnes of Chriſt, that we alwayes wauer not like children. Farther this place teacheth, that we are not only predeſtinate vnto eternall life, but alſo vnto good workes in thys life, namely, that we ſhould be like vnto Chriſt. For Paul playnly writeth to the Epheſians, that we are created in Chriſt in good workes, which God hath prepared, that we ſhould walke

Wordes of the vngodly abuſing predeſtination. We are not onely predeſtinate to bleſſednes but alſo to an holy life. Predeſtination to good woorkes pertaineth not to all which ſhalbe ſaued.

in them. Wherfore they are fowly deceaued, & out of theyr wittes, which are not aſhamed to vtter theſe blaſphemous wordes, If I be predeſtinate, I ſhal be ſaued howſoeuer I liue: for theſe miſerable men ſe not, that we are predeſtinate not only vnto eternall felicity, but alſo to behaue our ſelues purely and holily in thys life. For predeſtination pertayneth both to the end, and alſo to thoſe things by which we come vnto the end. Which thing yet I would not haue ſo to be vnderſtand, as though without theſe meanes no man is predeſtinate vnto eternall life. For the infantes of the godly which dye in that age, and are ſaued, are doubtles predeſtinate vnto eternall life, when as yet notwithſtanding by reaſō of age they coulde not attayne to good workes But this we ought to hold, that the giftes of God are not geuen by chaunce, but vpon good & ſure cōſideration. Wherefore ſithen good workes are certaine giftes of the goodnes of God, they happen not without predeſtination. Wherefore predeſtination pertayneth as well to the good thinges of thys life, as alſo to eternall life. This ſayth Paul is done of God to the honor of Chriſt.

That he might be the firſt borne amongſt many brethern.] So good is the almighty and moſt louing God, that hauing a ſonne, and ſuch a ſonne in whome was well pleaſed, yet he would adopt vnto him ſelfe many other ſonnes out of

The goodnes of God in adopting vs.

our kind, amongeſt whome Chriſt ſhould be the firſt borne. Alwayes the prerogatiue of the firſt borne was great, both before the Law, as it is manifeſt in the Patriarches, and alſo afterward vnder the law. The firſt borne had two parts of the inheritaunce, and ſucceded the father in the adminiſtration of the famely.

The prerogatiue of the firſt borne.

God aboue all thinges loueth order: wherefore foraſmuch as his will was, that the famelyes of men ſhoulde be gouerned orderlye, he appoynted a father, to be as it were a Lawfull Lord of all thinges pertayning to the houſehold: Who if peraduenture he ſhould dye, or fall ſicke, or thorough age be weake, his wil was that the gouerment of the famely ſhoulde come vnto the eldeſte ſonne. Nether ought that to moue vs, that Ariſtotle in his Ethikes teacheth, that brethern exerciſe amongeſt them ſelues a politicall gouernment, and that amongeſt them is a certayne forme of a cōmon welth. For he vnderſtādeth theſe things, whileſt the father yet liueth, and gouerneth his famely himſelfe. For ſo long brethern are amongeſt themſelues all of like power. Or peraduenture the Grecians attributed not ſo much vnto theyr firſt borne, as did the Hebrues, which at thys day alſo we ſee is not done in many places, howbeit it is ſufficiēt in one word to note, that the firſt borne ought to be preferred before the reſt of the brethern, not to exerciſe tiranny agaynſt thē, but to gouern, to admoniſh, to helpe, to ſuſtayn and to ſuccor them. All which thinges Chriſt hath ſo performed for his brethern

Chriſt hath performed towardes vs the part of a firſt begotten brother. Chriſt according to his diuine nature is the onelye begotten.

that for theyr ſakes he ſuffred death, and therefore, as Paul ſayth vnto the Coloſſians, He is the chiefe amongeſt all his brethern. But in that he is ſayd to be our firſt begotten brother, that commeth by the diſpenſation of the nature which he tooke vpon him: for otherwiſe as touchinge hys diuine nature, he is the onelye begotten. We are therefore called hys brethern, bycauſe we are coapted by grace. And thys byrthryght of Chriſte ſhall then at the length be notable and honorable, when we beinge wholye renued ſhall be made pertakers of hys glorye. Wherefore it is our duetye both to geue thankes vnto God, and alſo excedingly to reioyce with our ſelues, that we haue gotten ſuch and ſo great a brother and as touching that which is remayning, to deliuer our ſelues wholy vnto him to be ordred and inſtructed. And ſithen we know, that he is ſet forth vnto vs as an image, whereunto we ought to conforme our ſelues, we ought alwayes to haue him before our eyes, as the rule, and example of our life.

VVhome he predeſtinateth, thoſe alſo hath he called: whome he called, thoſe alſo hath he iuſtified: whome he iuſtified, thoſe alſo hath he glorified.] In this

In this chayne is nuer a link of woorkes or merites. The principles of the church.

chaine is neuer a linke of workes or of merites. For here we ſée that all thinges are done freely, and of the mere mercy of God. For who hath geuen vnto hym first, and it ſhalbe rendred vnto him agayne? All thinges are of hym, by hym, and in hym: as Paul ſaith. Here are we taught what are the principles of the Church, & the grounds of ye people of God. The Church is a fellowſhip not gathered together by humane reaſon, but aſſembled by ye foreknowledge, predeſtination & calling of God. So they haue a reſpect not to any ſucceſſiōs of nature, or prerogations, or conditions of places: for they are diſtributed only by the iudgement and good will of God. After calling, ſtraight way followeth iuſtification. Betwene which, foraſmuch as nothing can be ſet, but only faith, therefore by it we are worthely ſayd to be iuſtified: not that it is the cauſe of our iuſtification: but for that it is an inſtrument, whereby we apprehend the calling exhibited

Cauſes of iuſtification

vnto vs by the promiſes. But the proper cauſes of iuſtification are theſe which Paul here aſſigneth, namely, foreknowledge, predeſtination, and vocation. And herein conſiſteth our iuſtification to haue our ſinnes forgeuen vs, and to be reconciled vnto God. But good works, holy life, the renuing of ſtrengths,

Holy life & good workes pertain to glorification.

and the giftes of the holy ghoſt do afterward follow and pertaine to glorification, whereunto alſo pertayne thoſe thinges, which we waite for to be geuen vs in an other life. Auguſtine noteth, not all thoſe which by any way are called, but only thoſe which are called according to the purpoſe of God and according to predeſtination: wyth a calling (I ſay) mighty and ſtrong, whereby they are vtterly changed. Otherwiſe many are called, but few are choſen.

Hath glorified.] He ſpeaketh in the time paſt: both for that a great part of that glory is alredy geuen vs: and alſo for that we by hope holde that which is remayning: which before God is all one as if we had alredy receaued it. The Greke Scholies vnto euery part adde this particle, Of purpoſe: after this mamaner. Whom he foreknew of purpoſe, he hath predeſtinate of purpoſe, he hath called of purpoſe: that no abſurdity ſhould follow. Theſe men ſuſpect, that God mought eaſely ſeme to be an accepter of perſons, vnles he predeſtinate and call men by the foreknowledge of works. But there was no nede to be afeard of any ſuch thing. For here is no debt ſpoken of. But there can be no acception of

There can be no acception of perſons where no debte is. God putteth perſons into vs, other wiſe we are equall in the maſſe or lompe.

perſons, where no debt is. Farther God findeth in men no perſons, but geueth to euery one ſuch as he will. For we are all of one & the ſelfe ſame lompe, & in all partes in one and the ſelfe ſame maner corrupted and vitiated: here is no difference of perſons. For that thing only is in euery man, which God himſelfe predeſtinateth to euery man. Moreouer we haue before ſufficiently declared, y this word, of Purpoſe, ought not to be referred vnto thoſe which are called, but vnto God which calleth. Ambroſe ſaith, That to call is nothing els, then to helpe one which alredy thinketh vpō fayth. Which ſētence can not as touching thoſe which are called be vniuerſally true. For what thought Paul of y fayth of Chriſt, whē he perſecuted the Chriſtians? And Paul himſelf in his 2. epiſtle to the Cor. ſaith, that we are not apt to thinke any thing of our ſelues, as of our ſelues. Wherefore we ought not to hold, that the beginnings of fayth are of our ſelues: as thoughe

The beginninges of faith are not of our ſelues as though God helpeth vs when we are thinking of faith. God op ned the hart of the woman that ſolde ſilke to geue hede to tha which Paul ſayde.

we firſt beginne, and then God afterward followeth with his helpe. Ambroſe in this place addeth, That God pricketh forward them, whome he knoweth ſhall heare him. In which place we muſt beware, that we hold not, that the hearing of faith hath his beginning of our ſelues. Wherefore in the Actes of the Apoſtles it is written of the woman that ſold ſilkes, that God opened her hart, to harken vnto thoſe thinges which were ſpoken of Paul. And that this is the gift of God, Dauid ſaw, when he thus prayed, Incline myne hart to thy teſtimonyes. And Salomon in his Prouerbes ſaith: The hart of the king is in the hand of God, and he ſhall moue it which way ſo euer pleaſeth him. Which thing as it is there ſaid of kings, ſo ought it to be vniuerſally vnderſtand of all men. For Ieremy ſayth in his 24. chapiter. I will geue vnto them a hart to know me: and I will be vnto them a God. And in his 31. chapter, I will geue (ſaith the Lord) my lawes into their hartes, and will ingraue thē in their bowels. And Ezechiell in his 36. chap, I will take away from them their ſtony hart, and will geue vnto thē a fleſhy hart. And Eſay ſaith, They ſhalbe all taught of God. Which thing Iohn alſo mencioneth. Ambroſe addeth moreouer: As touching the rest whome God hath not foreknowen, he hath no care: for that he hath not foreknowen them to this grace. But if they beleue, they are choſen for a time, for that they ſeeme to be good: leſt righteouſnes ſhould ſeeme to be without reward, but they neuer abide till the tyme of glory come, as Iudas Iſkarioth, or thoſe 72. which when they were elected, yet taking occaſion of offence, departed from our ſauiour. By theſe things we may know

Predeſtination is not common vnto all. Many ſeme to be elected which yet are called but for a time. A golden chaine where with we are drawen into heauen.

that predeſtination is not common vnto all: and that there are many which ſeme to be elected, for that they are called for a time, when as yet in very deede they pertain not vnto the elect This gradation of the Apoſtle is doubtles a golden chayne, wherewith men ye ſhalbe made bleſſed are drawen vp into heauen, a much more excellenter chayne, then is that of Homer, wherewith Iupiter is fayned to gouern the whole worlde. This chayne ſhall make vs inuincible agaynſt all aduerſities. For how can we but be well contented, when we ſee that our ſaluation is of God by ſo many moſt excellent meanes procured? How can we but reioyce for ſo great felicity?

What ſhall we then ſay of theſe thinges? If God be on our ſide who can be agaynſt vs? who ſpared not his owne ſonne but deliuered him for vs all, howe ſhall he not wyth hym geue vs all thinges alſo?

If God be on our ſide, who can be agaynſt vs?] God is on our ſide, not with a wauering wil, but with a conſtant and firme will, as a father for his childrē: to defēd vs frō all maner of euils. Wherfore no creature cā put vs beſide y felicity, which God by his predeſtinatiō hath appointed for vs. Auguſtine in his 16. ſermō of y words of y Apoſtle, ſaith, that God is on our ſide, whō he hath foreknowē, whō he hath predeſtinated, whō he hath called, whō he hath iuſtified, & whō he hath glorified. Whē we yet were not, he predeſtnated vs: whē we turned backward, he called vs: whē we were wicked, he iuſtified vs: whē we were vnpure, he glorified vs. Wherefore he which will fight against vs, taketh in hand to warre agaynst God, and kicketh agaynst

He which fighteth againſt vs warreth againſt God.

the prycke. Augustine moreouer there admoniſheth, That of theſe fiue degrees here ſet forth we ſhould conſider, how many we haue already obteyned of God, and how many are behynde to be obteyned: and that we ſhould geue thankes for them which we already haue obteyned, and as touching thoſe which we yet want, to count God our debter: not in dede in ſuch ſort a debter, as though they are due vnto vs by our merites: but for that he hath bound hymſelfe vnto vs by hys promiſes. Chriſostome in this place ſayth: Why askest thou O Paul, who can be agaynst vs? The whole worlde ryſeth vp agaynst vs: the Deuill, tyrannes, they of our owne houſeholde, our kinſfolkes, our citizens, and the fleſh It is true (ſaith he) that all thoſe thynges fight agaynst vs, but they ſhall not preuayle: yea rather they ſhall aduaunce our ſaluation. Iob was by temptations, by hys wyfe, & frends, by the Chaldeans, wyndes, and fire from heauen made of more fame then he was before.

Who ſpared not his owne ſonne, but deliuered him for vs all.] Hitherto it hath bene proued, that all thinges ſhall turne vnto vs to good, for that we are elected,

An argument taken of the cauſe and of a ſigne.

predeſtinated, and called of God. This kind of argument is taken of the cauſe. And the ſame is here proued by an argument taken of the ſigne, not vndoubtedly of euery ſlight ſigne, or onely of a probable ſigne, but of a neceſſary ſigne, which the Grecians call 〈 in non-Latin alphabet 〉 . He hath geuen (ſaith he) his ſonne for vs. What things thē ſhall he ſpare for our ſake, which hath not ſpared his owne ſonne? Fathers wil not

God hath done contrary to the accuſt med manner of men. An argument taken of an example.

ſticke to ſpend all that euer they haue, to redeme their children. But God contrariwiſe to redeme vs, hath deliuered his own ſonne. When Abraham had led forth his ſonne vnto the aulter, and would at the commaundement of God haue offered him vp, God himſelfe teſtified, that he then at the length ſaw how much he eſtemed him. If thys by the teſtimony of God himſelfe was an argument of great loue and of ſincere charity, what oughte we to iudge of God, whiche for our ſakes hath geuen his owne ſonne? So God loued the world, that he gaue his only begotten ſonne for it. This is that ſigne which Paul continually entreateth of and adorneth. For before he ſaid: God ſetteth forth hys loue towardes vs, in that, when we were yet ennemies Christ dyed for vs. And vnto the Gal. Who hath loued me, and hath deliuered hymſelfe for me. And vnto the Corrinthians, I thynke my ſelfe to know nothyng, but onelye Ieſus Christ and hym crucified. Augustine in his 2. booke and 33. chap. de nuptijs & concupiſcentia diligently peyſeth this which Paul ſayth: That Chriſt was deliuered

The originall ſinne of infants is here proued.

for all. Infantes (ſaith he) are not here exempted, wherefore Christ dyed for them alſo. Wherfore they ar obnoxious vnto originall ſin alſo. For otherwyſe what ſhould they haue neded any ſuch ſacrifice? The Pelagians ſaid that they are innocents, and eſpecially after that Chriſt had ſuffred death for them. Yea rather contrariwyſe (ſaith Augustine) foraſmuch as Christ dyed for them, that ought to be a ſufficient argument that they are not innocentes.

How ſhall he not with hym geue vs all thinges alſo?] All things are geuen

All thinges are geuen to worke vnto our ſaluation & not to hurt vs.

vnto vs, not to hurt vs, but to worke to our ſaluation. For we haue Chriſt a defender of vs from euill and a Sauiour. For euen as God by his croſſe and death hath healed y world, ſo ſhall he bring to paſſe, that whatſoeuer afflictions we ſuffer, ſhall be made healthfull vnto vs. Theſe things doubtles in mans iudgement, and at the firſt ſight ſéeme terrible: but as waſpes when their ſting is taken away, can only

A ſimilitude.

make a buſſing, & can not ſting: ſo although aduerſities ſometimes aſſaile godly men, yet they deiect thē not. But foraſmuch as all things y we haue, are geuen vnto vs through Chriſt, vndoubtedly they conduce vnto vs for the obteynement of felicity. To this purpoſe ſayth Paul in the firſt to the Cor. All thynges are yours: and ye are Christes, and Christ is Gods. And what are ye principall thinges which Chriſt hath brought vnto vs, are in the ſame epiſtle thus declared. He is made vnto vs of God, wyſedome, ryghteouſnes, holines, and redemption. And in Eſay the 0. chap. are deſcribed his miracles, truth of doctrine, innocency of life, and moſt greuous paynes, and theſe are exceding great & ſinguler good thinges. But when Paul in this place ſaith vniuerſally, that all things are geuen vnto vs, we may not therby vnderſtād theſe thinges onely, but alſo all other thinges whatſoeuer they be. And ſeyng we haue Chriſt the Lord of all good thinges, we ought not to doubt, but that al things that are his, are ours: for he is the heire of all thinges, and we are declared to be his fellow heires. And as he is geuen vnto vs of the father, ſo againe we are of the

The father hath geuen vnto vs all thinges through Chriſt, and he hath geuen vs alſo vnto Chriſt

ſame father geuen vnto him. Therfore he ſaith, no man can take away from hym thoſe, which are geuen vnto him of the father. And Dauid vnder the perſon of the father ſaith: Aske of me, and I wyll geue vnto thee the Gentles for thyne inheritaunce. And yet is there ſom difference betwene thoſe two gifts. For Chriſt is geuen vnto vs fréely, without any our merites. But Chriſt hath gotten vs vnto himſelf not fréely, but by his bloud and croſſe. Neither ſkilleth it much, whether a man read 〈 in non-Latin alphabet 〉 , that is, ſhall geue, or in the preter tempſe, 〈 in non-Latin alphabet 〉 , that is, hath geuen. For either is true. For thoſe thinges which we ſhal haue in our countrey, that is, in heauen, we haue now by hope: and before God it is all one, as if we now had them in very dede. Farther the greateſt parte of thoſe thinges which Chriſte hath gotten for vs, are already beſtowed vpon vs.

Who ſhall accuſe agaynſt the elect of God? It is God which iuſtifieth. Who ſhall condemne? It is Chriſt which died, and whiche roſe againe, and ſitteth at the right hand of the father, and maketh interceſſion for vs.

Who ſhall accuſe againſt the elect of God?] This may be red two manner of wayes: Firſt, that there be two interrogations ioyned together in this maner: Who ſhall accuſe agaynst the elect of God? Shall God which iustifieth? And then adde therunto this worde. No: as though it is not very likely, that one and ye ſelfe ſame which iuſtifieth, wil alſo accuſe. And then followeth, who ſhall condemne? ſhal Chriſt which hath dyed for vs, and roſe agayne, and ſitteth at the ryght hand of God, and prayeth for vs? As though againe ſhoulde be aunſwered, No. For it is not credible, that Chriſt which hath done ſo many and ſo great things for vs, can be brought to condemne vs. Otherwiſe it may be thus red: Who ſhall accuſe? and ſo to vnderſtand, No body. And a reaſon why, is geuen: bicauſe God iuſtifieth. Alſo, Who ſhall condemne? and againe vnderſtand, No body. And ſo is added an other reaſon. For that Chriſt hath died for vs: as though it were a figure in Rhetorike called, ſubiectio.

We can nether be accuſed nor condemned for that we are elect. We haue in vs by nature many thinges whiche might iuſtly be accuſed.

If we ſhould be accuſed our ſatiſfaction is at hande.

This ſecond interpretation is eaſier and playner then the firſt. And this is to be noted, that theſe things are not ſpoken of them which worke, neither are referred vnto merites, nor aſcribed vnto our worthines. For here is mencion made onely of the elect: & vnto them belong theſe things, in as much as they are elected of God, & for y they are iuſtified fréely. For otherwiſe we al haue in our ſelues many thinges, which may by very good right be both accuſed & condemned. But if any would preſume to accuſe vs, yet is our ſatiſfactiō at hād: Wherfore ye accuſatiō ſhould be in vain. For Chriſt maketh interceſſiō: by his merite maketh he interceſſion: for childrē now adopted maketh he interceſſiō. Wherfore his prayers cānot be reiected: The Apoſtle in few words comprehendeth many arguēmts, ye Chriſt died, that he roſe agayne, that he ſitteth at the right hand of God, and that he maketh interceſſiō for vs: al which things are of wōderful force to ouerthrow ye enterpriſes

Many argumentes whereby is proued that we can neither be accuſed nor condemned.

of our accuſers. Ambroſe ſaith, That no mā an, or dare reuoke that foreknowledge or iudgemēt of God. For who can diſſalow thoſe things which God alloweth? The iudgement ſeate of God is the higheſt, he which is there defended, or acquited, can no where be condemned: vnles we will fayne that there is ſome other greater thē God. This alludeth to thoſe thinges which are writtē in Eſay the 50. chapiter, For there Chriſt ſpeaketh of himſelfe: Who ſhall accuſe me? he is at hand whiche ſhall iuſtifie. Chriſte was accuſed of the Scribes and Phariſies, to be a ſeditious perſō and a blaſphemer. But he is at hand (ſayth he) which ſhall iuſtifye. He was alſo of the elders of the Iſraelites accuſed of to much ſeuerity, how that he had repudiated the Sinagoge, and deliuered his people vnto theyr enemies. Howbeit he made anſwere, that he had one which ſhould iuſtifye him: namely God. And in y place is added

The things that are ſpoken of Chriſt are ſometimes tranſferred vnto his elect. We cannot be accuſed nor condemned in as much as we are the members of Chriſt. Hereby it is manifeſt that to iuſtifie is a word of pleading in iudgemente which is contrary to accuſation & condemnanation. What is to ſit at the right hande of God. A metaphor. It ſignifieth a ſinguler honor & a ſinguler dignity.

Who ſhall condemne me? God is mine helper. Theſe thinges although they be properly ſpokē of Chriſt, yet are they alſo tranſferred vnto his elect: For hys righteouſnes is our righteouſnes. Otherwiſe as touching our ſelues we can neither be accuſed nor condemned. For we are the members of Chriſt, we haue the fruition of hys innocency.

It is God vvhich iuſtifieth.] Thys righteouſnes (as we haue oftentimes ſayd) conſiſteth in the forgeuenes and remiſſion of ſinnes. By thys meanes are we acquited at the iudgement ſeate of God. In thys place are confuted theyr ſclanders which commonly crye, that we falſly ſay, that this word of Iuſtification is taken by tranſlation of the iudgement ſeate, and ſignifieth abſolution or acquitting. For what will they anſwere vnto Paul, who with moſt manifeſte wordes affirmeth the ſelfe ſame thing that we doo? For he ſetteth iuſtification agaynſt accuſation and condemnation, which vndoubtedly properly pertayne vnto the iudgement ſeate. The Hebrues ſay Hi ſqdich, and agayne to condemne Harſchia, which wordes are deriued of iuſtice and of impiety. All theſe thinges which Paul here bringeth tend to this end, to make vs fully aſſured of the ſingular good will of God towards vs. That which he ſpeaketh of the death and reſurrection of Chriſt is moſt manifeſt: but what, to ſit at the right of God, ſignifieth, is not altogether ſo playne. It is a metaphoricall kind of ſpeach taken of kinges and princes, which place on theyr right hande thoſe whome they haue in greate honour and eſtimation. In the 110. Pſalme it is written, Sit on my righte hand, vntill I make thyne enemies the foteſtole of thy fete. Salomon minding highly to honour his mother Berſaba commaunded a throne to be put for her on his right hand. The ſonnes of Zebed alſo required of Chriſt, that the one moughte ſitte on hys right hand, and the other on hys lefte. Of this moſt ſingular honor geuen vnto hym of the father, Chriſt hymſelfe thus ſayth: All thinges are deliuered vnto me of my father: and vnto me is geuen all power in heauen and in earth. And Iohn the Euangeliſt ſayth: Ieſus knowing that all thinges were deliuered vnto hym. And Paul to the Epheſians ſayth, He is put aboue all principality, power, vertue, domination, and aboue euery name that is named, ether in this world or in the world to come. And vnto the Phillippians: He hath geuen vnto him a name, which is aboue all names, that in the name of Ieſus, euery knee ſhould bow, both of thinges celeſtiall, terrestial, and infernall. And vnto the Colloſſiās: Which is the beginning, the firſt born amongſt the dead, that he might haue dominion ouer all. For that it hath pleaſed the father that in him ſhould

The body of Chriſt is not ſo farre powred abroade as is the diuin nature.

dwell all fulnes. And although the right hand of God ſignifieth (as we haue ſayde a ſingular honor and a moſt highe dignity yet muſt we not thinke, that the body of Chriſt is powred ſo farre abroade, as is his deuinity, and the right hād of the father. For hys body, as the condition of humane nature requireth, is cōteyned in a certayne and definite place, which is heauen, as Peter teſtefieth in the Actes of the Apoſtles: as the article of hys aſcencion certefieth vs: and as Auguſtine & many other fathers haue taught vs. He is ſayd to make interceſſion for vs, that we might be the more encoraged. For they, which are in greate fauor with any man, theyr prayers are not eaſely reiected of him. Wherefore Paul maketh mencion, in what greate dignitye Chriſte is with the father. In thys place Ambroſe thus writeth: He maketh vs certayne and ſure both of the father, and of the Sonne. For before he ſayde: That God iuſtifieth vs: nowe hee ſayth of the Sonne,

All the perſons of the Trinitye take our partes.

that he maketh interceſsion for vs: and a little before e wrote of the holye Ghoſte, that he with vnſpeakeable groninges prayeth for vs. The Greke Scholies adde, that Chriſt, when he was vpon the earth, oftentimes prayed for the ſafety of men. For he ſayd vnto Peter: I haue prayed for thee, that thy faith ſhould not faynt. And as Iohn ſayth, He prayed vnto the father, not only for them that beleued, but alſo for all thoſe which ſhould beleue, that he would ſanctifie them. And beinge nayled vpon the croſſe, he commended vnto his father euen thoſe which had reuiled him, and put hym to death, And here alſo we hear, that he by no meanes hath caſt away that eare, which he had in imes paſt to preſerue vs. For now although he raigne in heauen, yet he maketh interceſſion vnto the father for vs. He thought it not inough

Chriſt is ſtill the miniſter ō our ſaluation in prayeng for vs. The Arrians went about hereby to proue that the ſon is leſſe then the father. Hereby is manifeſt the diſtinction of the perſons. The father is the fountaine of all the diuine perſons and giftes. To pray is not here taken properlye.

to dye for vs, but that alſo he would by hys miniſtery aduaunce our ſaluation. The Arrians wreſted this place to thys purpoſe, to proue, that the ſonne is leſſe thē the father, for y he maketh interceſſiō vnto him: for to pray & to make ſupplicatiō, pertaineth to inferiors, & not vnto equals. Ambroſe maketh anſwere vnto thē, & ſayth, that the Apoſtle maketh him equall with the father: For he ſayth, that he ſitteth at the right hād of the father. Wherefore by theſe words cā not be gathered that he is les thē the father. But here are offred vnto vs two things to be noted: firſt y the perſons in the bleſſed trinity, are diſtinct: for if the ſonne pray vnto the father, it muſt nedes be that y perſon of the father and his perſon, are not one & the ſame: for no man prayeth vnto himſelfe. Farther this is to be noted, that the father is the fountaine and firſt beginning of all thinges, and euen of the diuine perſons. Therefore the ſonne from him deriueth into vs whatſoeuer heauenly giftes and graces we haue. Chriſoſtome diſagréeth not from this ſentence. For he ſayth, That Paul before had made the ſonne of God equall wyth the father, when he ſayd, that e ſitteth at hys ryght hand. But in that he is ſayd to pray, that is not to be taken properly, as though he maketh ſupplication vnto the father but the ſcripture (ſaith he) ſo ſpeaketh to ſhew the good wyll of the ſonne towardes vs. Otherwyſe he hath all thyngs in hys hand, and as the father geueth lyfe, ſo alſo doth the ſonne geue lyfe, and as the father rayſeth vp the deade, ſo doth alſo the ſonne rayſe vp the dead. Wherefore he nedeth no prayers towardes hym. And ſ yng he could by hymſelfe quicken the dead, redeme the damned, and iuſtifie the wicked, which workes are moſt excellent and moſt great, why can he not alſo by hymſelfe wythout prayers bryng to paſſe thoſe thynges which are remayning? Moreouer he citeth out of the latter to the Cor. the 5. chapter. We are ambaſſadors for

God is ſaid to beſe th vs.

Chriſt, as though God did beſech you through vs: we pray you in Chriſtes ſtede to be reconciled vnto God. Behold (ſaith he) God is here ſayd to beſech men, when as yet we ought not once to thinke that he is inferior vnto them. But ſauing the authority of theſe fathers, I would iudge that the Arrians may be anſwered an other way. For I would ſay, that the ſonne prayeth vnto God, not in that he is God, but in that

The ſonne prayeth vnto the father not in reſpect as e is God but as he is man.

he is man, and a creature. But the place alledged out of the epiſtle vnto the Cor. is not of ſo great force. For Paul expreſſedly putteth this note of ſimilitude 〈 in non-Latin alphabet 〉 , that is, as though: neither ment he any thing els, then that the Apoſtles with great affection procured, and as it were beſeched men to returne vnto God. Of which wordes can not be gathered, that God maketh ſupplication vnto men. The Apoſtles in the new teſtament delt towardes men with a great deale more lenity, then did the lawe, or the Prophetes in the old teſtament: where all thinges in

The Apoſtles in preaching dea •• with more le itieth in the law and the Prophets.

manner are ſtuffed with threateninges, and puniſhementes. And that thoſe wordes of Paul are to be referred vnto the humanity of Chriſt, thoſe things which were before ſpoken ſufficientlye declare. Paul had before written, that Chriſt died, roſe agayne; and was caried vp into heauen to the right hand of God: All which thinges agrée not with the diuine nature of Chriſt. Wherefore it is méete and conuenient, that that particle alſo which followeth, ought to be referred vnto y humane nature of Chriſt: as touching which, Chriſt himſelf confeſſeth himſelfe to be leſſe thē y father. For he ſaith. The Father is greater then I am. And ſo long as he was vpon the earth, becauſe he was a manne, he obeyed the magiſtrates and his parentes: for (as Luke declareth) he was ſubiect vnto them. And in Eſay he confeſſeth, that he was anointed of the holy ghoſt: o geue vs to vnderſtand, that his humane nature was not onely leſſe then the father, but alſo leſſe then the holy ghoſt. Farther it can not be denied, but that he is our biſhoppe and prieſt. But the

Two miniſteries of Chriſt as he is our high prieſt.

office of a biſhoppe is both to offer ſacrifice, and to pray for the people. Chriſt hath offred himſelfe vpon the croſſe: and when he had finiſhed that miniſtery, there remayned an other miniſtery, which he ſhould continually exerciſe, namely, to make interceſſion for vs: vnles we will paraduenture affirme, that he is no more the biſhoppe of the Church. But God himſelfe hath promiſed to the contrary, ſaying: Thou art a prieſt for euer, according to the order of Melchiſedech. And continually by the prieſthode of Chriſt our ſinnes are forgeuen vs, and we are reconciled vnto God. We haue an highe prieſte (as it is written vnto the Hebrues) whiche hath entred into the moſt holy place, not made wyth handes, but hath pearſed into heauē it ſelfe. And which cā ſuffer together with our infirmities, being tēpted in all thinges like vnto vs. Wherefore we ought wyth confidence to come vnto the throne of grace: for there is offred for vs a moſt acceptable ſacrifice. By the reſurrection of Chriſt are ouercome death and hell. In the kingdome of Chriſt which he moſt mightely exerciſeth at the right hand of the father, are gouerned all thinges: and the prayers which he continually poureth out for vs, are vnto the father moſt gratefull and moſt acceptable. We reade before, that the holy ghoſt maketh interceſſion for vs: which ſelfe thing is here affirmed of the ſonne. If theſe two interceſſions be compared together, we ſhall finde that the interceſſion of the ſonne is the cauſe of the

The interceſſion of the ſonne is the cauſe of the interceſſion of the holy Ghoſt.

interceſſion of the holy ghoſt. For he promiſed to goe vnto the father, and to ſende vnto vs the holy ghoſte. He ſtirreth vp our mindes to pray feruentlye with ſighinges and gronings. Chriſt maketh interceſſion vnto the father, becauſe he is alwayes at hand with him. Therefore the father is perpetually put in minde of the ſacrifice by him once offred, and he ſmelleth the ſame as a ſwéete ſmell, and thereby is made mercifull vnto vs. And therefore Chriſt is called our mediator and aduocate.

Chriſt our 〈◊〉 & aduocate. The prayers of Chriſt are both gratefull and alſo •• ſte.

And his prayers are not onely acceptable vnto God, but alſo haue ioyned with them ſatiſfaction. Wherefore ſeing they are both gratefull vnto God, and alſo iuſt, they can not haue any repulſe. We in déede ſo longe as we lyue here, do mutually pray one for an other, and that by the preſcript of the word of God. Howbeit betwéene our prayers and the prayers of Chriſt there is greate difference. For his haue (as we haue ſayde) ſatiſfaction ioyned wyth them, but ſo haue not oures. For there is none of vs, whiche can make ſatiſfaction vnto God, either for hymſelfe, or for an other man. But that the Saintes departed

We are not taught by any parte of th anonicall ſcripture h t the •••• tes departed do pray for vs. Althoughe the ſaintes do praye for vs. yet are not they to be inuocated.

do make interceſſion for vs, we can not proue by any parte of the canonicall ſcripture. Wherefore we ought to haue Chriſt only for our mediator & aduocate, neither are thinges vncertaine to be admitted for certaine. Although I can eaſely graunt, that the ſaintes in our countrey with moſt feruent deſires wiſhe the ſaluation of the elect. Yet dare I not ſay, that they pray for them, eſpecially ſeyng the ſcripture no where teacheth any ſuch thing. And although I ſhould confeſſe this, yet ſhould it not therof follow, that we ought to cal vpon ſaintes departed. For we are not certaine out of the worde of God, that they can heare our prayers. Wherfore they greuouſly offend both againſt religion, and againſt Chriſt himſelf, which appoint vnto themſelues ſaintes for new mediators and aduocates: whē as there is but one onely mediator betwene God and men: namely, the man Chriſt Ieſus, who now (as Paul ſaith) maketh interceſſion for vs. The ſame thing doth Iohn teſtify ſaying: I write vnto you that ye ſinne not. And if we ſinne, we haue an aduocate with the father, euen Ieſus Christ the iust. Augustine againſt the epiſtle of Parmenianus in the 8. chap. in theſe wordes noteth, that the Apoſtle excluded not himſelfe

None ſo holy but that he hath nede of the interceſſion of Chriſt.

from y reſt. For he ſaid not, ye haue an aduocate, but, we haue. For there is none ſo holy but y he hath nede of Chriſt to be his aduocate and mediator. Farther he ſaith not: ye haue an interceſſor, but we haue an aduocate Ieſus Chriſte, Auguſtine in that place reproueth Permenianus, for that he had in ſome places written, that Biſhops are mediators betwene God and the people: which thing he ſayth is not

It is a thing intollerable that biſhops ſhould be mediators betwene God and the people.

We muſt not pray vnto Angels.

to be ſuffred of the faithfull. The ſame Auguſtine in his 10. booke of confeſſions the 42. chapter thus writeth. Whome ſhould I haue found which mought reconcile me vnto thee? Should I haue gone vnto Aungels? But with what prayers? With what Sacramentes? And he addeth, That there were many which would haue bene reconciled by Angels, and were miſerably deceyued, for that an euill Aungell oftentymes tranſformeth hymſelfe into an Aungell of lyght. And if it be not lawfull for vs to pray vnto Aungels, much les is the ſame lawfull for vs to doo vnto dead ſayntes. For here is no les perill to be deceaued, then there. Theſe things writeth Auguſtine in that place, both godly and ſoundly: who yet in other places was not ſo circumſpect in eſchewing the errour of hys tyme.

Who ſhall ſeparate vs from the loue of God? ſhall affliction? ſhal anguiſhe? ſhall perſecution? ſhall hunger ſhall nakednes ſhall danger? ſhall the ſworde? As it is written: For thy ſake are we deliuered to the death all the day long: we are counted as ſheepe for the ſlaughter. Neuertheles in all theſe things we are more then conquerors, thorough hym that loued vs. For I am perſuaded, that nether death, nor lyfe, nor Aungels, nor principalities, nor powers, nor thinges preſent, nor thinges to come, nor heigth, nor depth, nor any other creature, ſhal be able to ſeperate vs frō the loue of God which is in Chriſt Ieſus our Lord.

Who ſhall ſeparate vs from the loue of God?] After that Paul had by ſo many reaſons confirmed the exceding great loue of God towardes vs, now by way of interrogacion he crieth out, that there is nothing which can interrupt that loue wherewith God loueth vs. Let a cuſe vs, whoſoeuer wil: let come aduerſities, be they neuer ſo great: yet all things ſhal work vnto vs to good. For this is ye property of one that loueth, continually to do good vnto him whom he loueth. Wherfore ſeing God ſo loueth vs, what ſoeuer he doth, or whatſoeuer he ſendeth vpon vs, we muſt beleue that it ſhall be helthfull vnto vs: neither ought any aduerſities to perſwade vs, but that we are continually loued of God. Wherfore this is a concluſion of all thoſe thinges which haue bene before entreated of. And that which the Apoſtle aith, he is moſt fully perſuaded of, I would to God we were alſo perſuaded of the ſame. He reckoneth vp thoſe thinges which ſeme commonly to be moſt harde, and wherby men are oftentimes broken: and euen theſe things he auoucheth, hinder not the loue of God towardes vs: ſo far is it of, that they can plucke it away from vs. The Apoſtle the longer abideth in this place, for that our fleſh & humane reaſon can hardly be perſwaded of this thing. For oftentymes when we are afflicted, we cry, My God, my God, why hast thou forſaken me. And that with a farre other manner of affect, then Chriſt pronounced thoſe wordes. We cry, Howe long

Men think aduerſities to be tokē of Gods anger. Ambroſe vnderſtandeth theſe thinges of our loue.

wylt thou be angry O Lord? With many ſuch other like. For whatſoeuer aduerſity happeneth, we thinke the ſame to be a token of Gods wrath towardes vs, whē as yet he of a ſinguler loue ſuffreth vs ſo to be afflicted. I know that Ambroſe, Augustine, and very many other take loue in this place for that loue wherwith we loue God: as though the meaning of Paul ſhould be. Seing God hath ſo loued vs, ought not we agayne on the other ſide moſt conſtantly to loue hym? And thys ſentence is neither vnapte nor impious. Howbeit I rather preferre the other, for that it ſéemeth to ſerue better to the ſcope of the Apoſtle: for hee in thys place goeth about to perſwade vs, that we ſhould not be in doubt of ye loue of God towardes vs. And therefore he ſayth, that he foreknewe vs, predeſtinated, called, iuſtified, and glorified vs, gaue hys ſonne vnto vs, & together with hym all thinges: and that Chriſt hym ſelfe maketh interceſſion vnto y father for vs. All theſe thinges pertain vnto y loue, which God beareth towardes vs. And a litle afterward the Apoſtle addeth: But in all theſe thinges we are conquerours through hym which hath loued vs. Theſe words moſt plainely ſerue to my ſentence, wherunto alſo ſubſcribeth Chriſoſtom. I confeſſe in dede, that of this good will of God towardes vs is ſtirred vp our loue towardes hym: howbeit Paul ſemeth to entreat of that firſt loue, and not of thys our loue. But they which will haue theſe wordes to be vnderſtand of our loue towardes God, ſomewhat do doubt, whether the elect, & they y be in very deede iuſtified, may at any time leeſe faith, charity, and other vertues or no. But, that ſemeth Paul to denye: for he ſayth y there is nothing can plucke vs away from the loue of GOD. For this ſence is gathered out of the interrogation, which he here putteth. But whatſoeuer other mē imagine, of this thing ought we to be moſt certain, that holy men cannot only ſinne, but alſo ſometimes moſte greauouſlye fall: which we ſe to haue happened in y hiſtory of Dauid & Peter But this is nothing preiudiciall vnto the election of God. For ſuch falles of the predeſtinate cannot

The falles of the predeſtinate are not perpetuall.

be perpetuall, for they are reſtored, and by repentance renewed. And although God at that time according to theyr deſert doo take away from them the effectes of hys ſpirite & of ſpiritual vertues, yet foraſmuch as he is conſtant and immutable, he ceaſſeth not to loue them: although they ſo long as they lye wrapped in ſinnes, haue neither any fealing of this hidden good will, nor any confidēce there in. And as touching the meaning of Paul they muſt haue ſayd, that he denieth not but that the elect may ſometimes both fall and decline from loue: but that he would only ſhew that ſuch is the loue of God towardes his, that it ought to perſwade them, neuer to ſuffer themſelues to be pulled away from his loue. Chriſoſtome noteth that Paul here reckeneth not thinges light, and of ſmall force. For he left vntouched, couetouſnes of money, ambition of honors, deſire of a engement, and pleaſures forbidden: which thinges are wont oftentimes to draw euen conſtant men backeward: but he reckeneth vp thinges horrible and moſt greauous and which are accuſtomed eaſely to ouercome nature. For in theſe wordes he comprehendeth thoſe thinges which commonly happen in a life moſt hard and moſt bitter: as empriſomentes, burninges, bondes, tearing in ſonder, and ſuch other like thinges. And he vſeth an interrogation, thereby to ſignify a conſtant certaynty. And the wordes which he vſeth, are not placed by chance, or at all a ventures, but with exceding greate conning of the holy ghoſt. The firſt word is 〈 in non-Latin alphabet 〉 , that is, afflictiō, deriued of this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth

A conning placing of wordes.

to breake, or vehemently to preſſe. For firſt, thinges being well ordred are accuſtomed to be bruſed or broken: and afterward he encreaſeth the euill and addeth 〈 in non-Latin alphabet 〉 , that is, anguiſhe, where thinges are brought to ſo narrow a ſtreight, that a man cannot tell what counſell to take, or which way to turne himſelfe. Then commeth outward perſecution, which ſpoyleth a man of his frendes. Afterward follow hunger and nakednes: for men when they are compelled to flye out of theyr countrey haue then greate want of thinges neceſſary. And then he addeth perill, ſo that they come alſo into danger of theyr life. And, that nothing ſhould want, at the laſt he addeth the ſword. All thoſe thinges ſayth the Apoſtle haue not that force, that they are able to perſwade the elect, that they are not loued of God. Theſe diſcomodities of the godly Paul ſetteth forth in his firſt epiſtle to the Corrinthians the forth chapiter. For thus he writeth: I thinke that God hath ſet forth vs the laſt Apostles as men appoynted to death. For we are made a gaſing ſtocke vnto the world, and to the Angelles, and to men. We are foles for Chriſtes ſake: but ye are wiſe through Chriſt we are weak: and ye ſtrong: we are deſpiſed, and ye are honorable. Vnto this houre we both hunger, and thurſt, and are naked, and are bu •• eted, and haue no certayned welling places: and labour working with our handes: we are reuiled, and yet we bleſſe: we are perſecuted, and ſuffer, we are euill ſpoken of, and we pray. And in y latter to the Corrinthians: In priſons aboue meaſure, in labours more aboundantly. &c? And vnto Timothe: They which will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution. And many ſuch other like ſentences are euery where to be found in y holy ſcriptures. Auguſtine de Doctrina Chriſtiana, & Eraſmus in his annotacions declare, y this place which we are in hande with, excelleth in waight of matter, and ornamentes of Rhetorike: namely, in Gradation, in Antitheſes, in contraries and in Repeticiōs. The Apoſtle vrgeth alſo with interrogatiōs, and ſpeaketh nothing in this place that is baſe and meane. For all thinges are greate and high, whither a man conſider the thinges themſelues, or the perſons. He ſpeaketh of life, death height, deapth, God, Chriſt, the right hand of the father, Angells, principalities, powers. And laſt of all addeth, In all theſe thinges we are more then conquerers. Thys oration of Paul they thinke to be ſo notable and excellent, that they ſuppoſe, that nether Cicero nor Demoſtenes could euer haue ſpokē more eloquently: not in dede that the holy ghoſt hath nede of theſe ornamentes, but for that he ſometimes diſdayneth not, to abaſe himſelfe vnto theſe things, when they may ſerue to our commodity. Which I therefore thought good to admoniſh you of that yonge men might vnderſtand, that theſe artes of ſpeach pertayne vnto the

The artes of ſpeaking are not to be contemned of yongmen.

gifts of God, and that they ought to ſeke to get them in time, that the holy ghoſt may afterward vſe them, when it ſhall ſerue for the commodity of the Church.

As it is written: For thy ſake are vve deliuered to the death al the day long: vve are counted as ſhepe for the ſlaughter.] Bycauſe reaſon and our fleſh are hardly perſwaded that we are loued of God, whē we are excerciſed with afflictions, therfore Paul brought a proofe out of the ſcriptures, to confirme this paradoxe. For here haue we nede of fayth, which cleaueth vnto the word of God. This teſtimony is taken out of the 44. Pſalme, wherein are thoſe men ſet forth complayning of theyr tribulations of whome we can not doubt, but that they were moſt dere vnto God. We are (ſay they) counted as ſhepe for the ſlaughter, that is, vnto whome nothing is more certaine then to be ſlayne. For there are certayn ſhepe, which are kept and fed for theyr wooll ſake, or for ſtore ſake: and thoſe haue life ſpared them for a time. Some are appoynted for the kitchen, and they are euery day as occaſion ſerueth drawē vnto death. And therefore the ſaynts in the ſame Pſalme complaine, that they are like vnto y ſhepe appoynted to be eaten. They complaine, that they are otherwiſe dealt with, then the fathers in the olde tyme were dealt with, vnto whō God ſemed to be are great fauor, whē as he enriched thē, fought for thē, gaue vnto thē the victorie, & with excellent names and titles made them famous & honorable. We (ſay they) are otherwiſe delt with. For we are deliuered vnto the enemyes as ſhepe to be ſlayne, as vnto whom they may do what pleaſeth them. It is true in déede, that God would ſometymes declare his loue towardes the ſaintes, and confirme the verity of his doctirne, when he adorned

God vſeth to his glory the aduerſi 〈…〉 s and proſperities of his elect.

them with ſuch goods and riches, that euen the idolatrers alſo mought vnderſtande, that that God whome the patriarches worſhipped, was both the creator of the world, and alſo the diſtributer of all good thinges: and that all things, which men commonly deſire, are in his pleaſure: which thinge when he had ſufficientlye declared, by aduerſities alſo he made them ſo valiant, that with a ſtoute courage, and an inuincible conſtancy, they teſtified the doctrine of God to be true. In which thing God likewiſe declared that he is the diſtributer of all the good thinges of the minde, and of heroicall vertues, and that his power is ſo great, that of thinges

God of thinges contrary worketh the ſelfe ſame effectes.

contrary alſo he can bring forth the ſelfe ſame effect. And that which the lattin interpreter turneth, We are mortified, ſhould haue bene turned, we are ſlayne. For the Hebrew word is Hodignu: although the Greke word 〈 in non-Latin alphabet 〉 ſignifye ſometymes to mortefy. For in that ſence Paul vſed it in this ſelfe ſame chapiter, when he ſayd: And if by the ſpirit ye mortefy the deedes of the fleſhe, ye ſhall lyue. But here (as we ſayde) 〈 in non-Latin alphabet 〉 ſignifieth to be ſlayne, and to be deliuered vnto the death. But that which followeth,

All the day long.] ſignifieth, that death continually hangeth ouer them, and that they are neuer ſure, but that they thinke to be euen by and by drawen vnto death. Although Chriſoſtome amplifieth it an other way. It is of neceſſity (ſaith he) that men dye at the leaſt once: but ſithen they are redy in mynde, euery day to dye if nede require, they haue euery day the fruite of martirdome, as if they ſhould euery day be killed. And their cauſe much relieueth and comforteth them. For they are not ſlayne as wycked men and malefactors, but only for religion and piety ſake. And therfore they ſay, For thy ſake. And for that cauſe ſome •• inke, that that Pſalme ought not to be vnderſtand of the firſt capti ity. For, then the Iewes were not puniſhed for Gods cauſe, or for religion ſake, but becauſe they were idolatrers, and ſo wicked, that God would no longer ſuffer them. For they had now vtterly fallen away from God: the booke of the lawe was now in a manner cleane blotted out: the temple was ſhut vp, the city of Ieruſalem ouerflowed with the bloud of the Prophetes. Wherefore this is a propheſy of the latter calamity, which happened in the time of the Machabes vnder Antiochus and the Macedonians. For then the

Vnder Antiochus and the Mace donians the Iewes ſuffred many thinges for the law.

Iewes ſuffred moſt gréeuous tormentes, for that they endeuored themſelues to defend the lawes of God. And therefore they ſay, For thy ſake are we ſlayne. And in an other verſe is added: And yet by reaſon of theſe thinges haue not we forgotten thee, or done vnfaythfully against thy couenant. This is not ſo ſpoken, as though men do at any time ſuffer more gréeuous thinges then they haue deſerued. For none of all the martyrs liued ſo purely and innocently, but that he was obnoxious vnto ſome ſinnes. And thoſe ſinnes deſerued not only the death of the body, but alſo (if the death of Chriſt had not holpen) eternall paynes. But theſe paynes and vexations God ſendeth not vpon them, as being angry: but to ſet forth his truth and glory. Howbeit in the meane tyme according to his promiſe, he repayeth vnto them not

God vnto them which for h •• name ſake are vexed rendreth in thys life an hundreth fold.

only eternall life, but alſo in this life rendreth vnto them an hundreth fold. For oftentimes are moſt aboundantly repayed thoſe thinges whiche were for his ſake loſt. Sometimes alſo in the middeſt of tribulations, and euen in the very croſſe and death, he geueth vnto them ſo much ſtrength and conſolation, that in very déede it is more then an hundreth fold, if it be compared with thoſe thinges which they haue loſt. And becauſe the miſteries of our faith are ſecret and hidden, God will haue them to be teſtefied, not only by oracles of the ſcriptures, but alſo by the tormentes and ſlaughters of the elect. And therefore Chriſt ſayd vnto the Apoſtles when he ſent them into the whole world to preach: Ye ſhalbe witneſſes vnto me in Iewry, and in Samaria, and vnto the endes of the earth. But it is no hard matter by wordes to teſtefy the truth. But thoſe teſtemonies are moſt waighty, which are ſealed with bloud and with death. Howbeit this is to be knowen (as Auguſtine putteth vs in minde) that the paynes, and puniſhementes, and death make not

Thoſe teſtimonies are moſt waighty which are ſealed with blood. Not the puniſhmēts but the cauſe maketh Martyrs. Three thinges required to martyrdome.

martyrs, but the cauſe: for otherwiſe many ſuffer many gréeuous thinges, which yet are not martyrs. For the ſame Augustine to Bonefacius, of the correction of the Donatiſts, and in many other places teſtefieth, that there were in his tyme Circumcelliones, a furious kind of men, which if they could fynde none that would kill them, oftentimes threw themſelues downe hedlong, and killed themſelues. Theſe men (ſayth he) are not to be counted for Martyrs. Wherfore there ſéeme to be thrée thynges required to cauſe a man to be indéede a Martyre. Firſt, that the doctrine which he defendeth be true, and agréeable with the holy ſcriptures. The ſecond is, that there be adioyned integrity and innocency of life: that he not onely by his death, but alſo by hys lyfe and manners do edefie the churche. The thirde is, that they ſeeke not to dye for boaſtinge ſake, or for deſire of name & fame, Paul ſaith to the Corrinthyans, If I deliuer my body to

The Anabaptiſtes & Libertines are not Martyrs.

be burnt, and haue not charity, it nothyng profiteth me. Wherefore no man ought to count the Anabaptiſts, Libertines, and other like kinde of peſtilēces, for martyrs. For theſe men in ſtubbernly defending their errors vnto the death, are not moued with charity, neither towards God, nor mē. And foraſmuch as they are haters

Two kinds of teſtimonies profitable but yet not firme.

of al thē yt be good, they ar ye martirs rather of Sathā & of their errors, thē of Chriſt. Two kinds of teſtemonies we haue, which very much conduce vnto the knowledge of the truth: but yet are not altogether ſo firme, that we ought ſtreight way to geue place vnto them: Miracles, and the tormentes which are ſuffered for the defence ſake of any opiniō. In either of them is to be had great warines, that the doctrine which is ſet forth, be examined by the holy ſcriptures. Paul out

What thinges are to be conſidered in this ſimilitude of fleſh.

of Dauid compareth the godly with ſhepe appoynted vnto the ſlaughter. In thye ſimilitude are two thinges to be conſidered. Firſt, that they are called ſhepe, for that they are ſimple, as it is mete that the flocke of Chriſt ſhould be ſecondly, for that in theyr puniſhmentes they make no reſiſtance, following the example of Chriſt: of whome it is written, That when be was like a ſheepe led to the death, yet he opened not his mouth.

But in all theſe thinges vve are conquerors.] 〈 in non-Latin alphabet 〉 , that is, we are notably ouercome. This particle 〈 in non-Latin alphabet 〉 in this place nothing pertayneth vnto workes of ſupererogation. For Paul ment nothing ells, but that ſo much ſtrength are geuen vs of God, that in this battayle we a greate way ouercome all our enemies. The deuills practiſe is this, by theſe aduerſities to wreſt from vs our confidence and loue towardes God. But that is by this meanes rather encreaſed. For tribulation worketh patience: patience worketh experience: experience hope And hope confoundeth not. But by what ſtrengths we attayne vnto this victorye, Paul ſtreight way declareth, ſayeng.

Thorough him vvhich loued vs.] Before we loued him. And he hath geuen vnto vs his ſpirite.] Thorugh whome we obteine this excellente victory, otherwiſe of our ſelues we are farre vnequall for ſo greate a battayle. It is God, as Chriſoſtome wiſely noteth, whome we haue to our fellow ſouldier in this battail

We haue God to our fellow ſouldiour in our torments.

and by that meanes obteyne we ſo notable a victory. Nether doo we only ouercome troubles whatſoeuer they be, but alſo thoſe which perſecute vs, though they ſeme neuer ſo great and mighty, which thing how it happened in the Apoſtles, Luke playnly deſcribeth in the Actes. When Peter and Iohn had wrought a miracle ſo manifeſt, that it could not be denied, the high prieſtes and Scribes being ouercome with the greatenes of the thing, knew not what counſell to take What (ſayd they) ſhall we do with theſe men? As if they ſhould haue ſayd: Here are playnly ouercome all our practiſes: here our power is able to doo nothing: here the more we ſtriue, the more and the manifeſtlier are we ouercome. The ſame thing happened vnto Iulianus the Apoſtata, as it is written in the Eccleſiaſticall hiſtory. He had begon by al maner of meanes to torment and vexe the Chriſtiās, but his cruelty and outrageouſnes was ouercome with theyr patience. Which thinge one of his rulers perceauing, priuilye admoniſhed him to ceaſe: leſt he ſhould both nothing at all profit, and alſo make himſelfe a laughing ſtocke to al men. Thys power of God bringeth to paſſe, that by thoſe ſelfe ſame thinges which are agaynſt the victory, we, to the greate admiration of all men, obteyne the notabler victory. For who can beleue, that he which is ouercome can ouercome? That one ſlayne, burnt, torne in peces can in the battayle get the victory? Theſe things nature, reaſon, and the world vnderſtand not, wherefore they are to be aſcribed vnto God only: in whoſe hāds foraſmuch as the euentes of things are ſet, they depend not of certayne and appoynted inſtrumentes, but of the purpoſe and counſell of God: whereunto thoſe thinges which ſeme to reſiſt are moſt of all ſeruiſable. Some ſeme thus to vnderſtand this place: as though therefore we obteyne ſo notable a victory: for that we are by the greatnes of the benefits of God pricked forward to ſuffer all things be they neuer ſo hard. And the greatnes of of the giftes of God is by this meanes chiefely knowen, if it be compared

How the greatnes of benifites is beſt known.

with thoſe thinges, whiche agayne on the other ſide we repaye. He which died for vs (ſaith Ambroſe) gaue his life for euill ſeruauntes, why ſhould we then make it ſo great a matter, when we being vnprofitable ſeruauntes ſuffer death for a good Lorde? And moreouer, his death was wonderfull profitable vnto vs all: when as cōtrariwiſe our death nothing at all profiteth him. And ſo after this interpretaciō we muſt not read, That vve by him, vvhich hath loued vs are more then conquerors: but, for him. Which reding y Latine tranſlatiō followeth. But in Greke is red 〈 in non-Latin alphabet 〉 Whiche prepoſition ioyned with a genetiue caſe doth not, or very rarely ſignify, For. Wherfore it is more apt to ſay, by him, or thorough him, as we expounded it at the beginning. And ſo doth Baſilius to Amphilochia. De ſpiritu ſancto, the 8. chap. rede it. In which place he at large declareth, what this prepoſition 〈 in non-Latin alphabet 〉 ſignifieth, when it is attributed vnto Chriſt. It maketh him not (ſayth he) leſse then the father: but maketh hym, to be a mediator betwene vs and the father: as by whome is deriued into vs from the father whatſoeuer giftes or graces we haue: and by whome hath acceſse vnto the father whoſoeuer commeth vnto him. For the electes and ſayntes are taken of Chriſte, and being now reconciled are offred vnto God the father. And in the declaratiō of theſe thinges he alledgeth thoſe wordes which we are nowe in hand with, and interpreta eth them ſo as we haue ſayd.

For I am perſwaded, that nether death, nor life.] Chriſoſtome thinketh y Paul hitherto hath entereated of that loue wherwith God loueth vs: but here turneth his ſpeach to our loue and obeyſance towardes God: as though he would ſay, that the loue of God is ſo kindled in the hartes of the godly, that no creature

Why Paul moſt conſtantly loued Chriſt

can plucke him away from God And he rendreth a reaſon, why Paul ſo cleued vnto Chriſt, that be could not be pulled away frō him. Bycauſe (ſayth he) he loued Chriſt himſelfe, and not thoſe giftes which Chriſt geueth. So long as the foundation of am ty abideth, ſo long it alſo conſtantly endureth. And therefore are thoſe amities commended

What manner of amities are to be commended.

which are gounded not vpon a vayne and mutable conſideration, but vpon a firme and ſure conſideration: wherefore foraſmuch as Paul ſought Chriſt himſelf, which alwayes abideth the ſame and immutable, therefore his loue towards him abode firme and conſtant: wherfore it had ben vnto him to fal away from Chriſte more griefe, thē hell fire: and on the other ſide to cleue faſt vnto him, more pleaſāter thē any kingdōe. Howbeit I thinke this to be moſt true, y Paul ſtil cōtinueth in y which he had begon, namely, to cōmēd the ſinguler loue of God towardes vs, that we might aſſuredly know y all things though they be neuer ſo much againſt vs, ſhall turne vnto vs to good, ſeing we are ſo entirely loued of God. But whether of theſe interpretaciōs we follow, I thinke it ſkilleth not much: for either of them is both godly, and alſo not vnaptly fitteth with the wordes and entent of Paul. Howbeit I thought it good to declare, what I thinke to be moſte agreable. 〈 in non-Latin alphabet 〉 (ſaith the Apoſtle) that is, I am fullye perſuaded. If thou ſéeke a reaſon thereof, hee geeueth a reaſon demonſtratiue, whiche is: For that God hath foreknowne vs, and predeſtinate vs. And theſe are cauſes of the loue of God towardes vs. This declareth he by the effect, for that the

Reaſons of cauſes and effectes that we are loued of God.

moſt louyng father hath geuē his ſonne for our ſakes, and together with him hath geuen vnto vs all thinges. Farther many logicial & probable reaſons takē of thoſe excellent benefites, which we féele are daily beſtowed vpon vs, perſwade vs of the ſame thinges. For thoſe benefites although oftentimes they are common alſo vnto wicked men, yet haue they the force both to cheare our hartes, and alſo to comfort vs, after that we are once perſwaded by other more firmer reaſons. For argumentes probable, althoughe of themſelues they are not able throughlye to perſuade, yet being ioyned vnto reaſons firme and demonſtratiue, they make the

Whereunto argumentes probable ſerue.

thing more euident. Farther if we will follow examples of other moſt excellent men, we ſhal perceiue with how ſinguler a loue God loued them. Let vs alſo euery one of vs loke vpon our own priuate doinges: & in thē we ſhall ſée, how we haue bene oftentimes holpen and preſerued of God. And although our ſence be vtterly rude in theſe thinges (for it is ſtrange from thinges celeſtial) yet it alſo in the godly

The ſenſes are made after a ſorte ſpirituall in godly men.

is made after a ſort ſpirituall: euen as contrariwiſe in the vngodly, euen the very mind alſo is made carnall, wherfore al thinges which the godly vnderſtand alſo by their ſenſes, teſtifie vnto them the good will of God towardes them. By this meanes Dauid by contemplation conſidering all thinges which were offered vnto

Why Dauid inuiteth thinges inſenſible to praiſe God.

his ſenſes, as pledges of the loue of God, inuiteth and prouoketh them to praiſe God. Not that he thought that they could either heare or ſpeake, but to declare that they are of that nature, that they can ſtirre vp euerye attentiue and godlye man, which hath the vſe of them by his ſences, to praiſe God and to geue thankes vnto him. There are alſo certaine thinges which of the minde it ſelfe are moſt certainly & perfectly knowen, for that they are ye firſt principles wherunto we only at the ſight of them without any farther triall geue our aſſent. And in this knowledge of

The firſt principles of the knoledge of the loue of God

the loue of God towardes vs, we haue for the firſt principle the holy ghoſt. He beareth witnes vnto vs inwardly, and in the minde, that we are the ſonnes of GOD. Wherfore ſeing the loue of God towards vs is ſo many waies proued, Paul rightly

This place ſerueth to the certainty o ſaluation.

ſaith: that he is fully perſwaded. But all theſe reaſons are ſuch that they cleane faſt vnto faith. Which faith being taken away, we ſhall herein haue nothing that we can vnderſtand, nothing that we can know. This place ſerueth wonderfully to eſtabliſh the certainty of our ſaluation. Neither muſt we harken vnto them, whiche to the ende they woulde wreſte this place from vs, vſe to aunſwere, that theſe thinges pertaine only to Paul: as though he alone, and a few other which by

This place is to be taken vniuerſally and not perticulerly as though it pertaineth to Paul onlye.

reuelation were made certaine of their ſaluation could ſay, that they were fully perſuaded that they ſhould neuer be plucked away frō the loue of God. Here doutles is not ſet forth an hiſtory, neither is it declared how Paul was called in y way: neither is it written, how he was let downe from the wall in a baſket: onely is brought in a concluſion of thoſe reaſons, wherby he would proue, that God moſt feruently loueth vs. Wherfore this place pertaineth not only to Paul, but alſo to all the faithfull. For it maketh nothing againſt vs, that Paul pronounced his ſentence vnder the firſt perſon. For otherwiſe we ſhould ſay, that that which is written

The thinges that are ſpoken vnder the perſon of Paul oftentymes pertaine to all men.

to the Gal. I lyue, but now not I, b t Christ lyueth in me, is to be vnderſtande of Paul onely, and pertaineth nothing to vs: and that which he ſaith to the Phil. Ʋnto me to lyue is Christ, and to dye is gayne. And that which he writeth vnto the Corrinthians, I do not thinke that I know any thyng but Christ Ieſus, and hym crucified, and a great many ſuch like ſentences ſhould be vnderſtand of no other body but of Paul: all which thinges yet euery chriſtian ought to apply vnto himſelfe, that that ſentence of the Poet may hereunto be very aptly framed, Hogh thou ſirra, the name is chaunged, but the tale is tolde of thee. And if ſometimes we wauer as touching this

Whereof ſpringeth our doubting touching ſaluation. A ſimilitude.

certainty, that is not to be attributed vnto the defaut of faith, but for that we haue not a perfect and an abſolute faith. As if a man profeſſing y Mathematicals, ſhould doubt of the principals of his arte, that ought not to be attributed vnto his art (for it is of all other artes moſt certaine) but rather vnto his vnſkilfulnes, which hath not yet perfectly learned his arte. Wherfore if we at any time (as it happeneth in dede) be in doubt of our ſaluation, there is no other preſenter remedy then to pray with the Apoſtles, Encreaſe our fayth. So did Peter when he ſaw himſelf at y point

Remedy againſt doubting. Two principal points of thinges againſt vs.

to be ouerwhelmed of the waues of the ſea. All thoſe things which are againſt vs, Paul in his epiſtle vnto the Ephe. reduceth to two principall pointes. For ſome cō ſiſt in nature, and other ſome are brought vnto vs of aduerſary ſpirites. We wreſtle not against fleſh and bloud, but against ſpirituall wickedneſses which ar in celestiall places. Theſe two thinges the Apoſtle mingleth together, to the ende he would leaue out nothing. And theſe things which he ſpeaketh of, are of ſo great force, that they may ſeme able to alienate a man frō God. By life and death he vnderſtandeth all maner of daungers, whereby we are endaungered touching life & death. All theſe things are not of ſo great force, y they can breake in ſonder ye loue of God towards vs. But whē we are in theſe dāgers we muſt ſay as Paul admoniſheth vs in this

What we muſt ſay when we are oppreſſed with aduerſities.

epiſtle, Whether we lyue, or whether we dye, we are the Lordes. For to thys end Chriſt dyed and roſe agayne, to be Lord of the quicke and of the dead. And vnto the Phillippiaus: Now, euen as before, Christ ſhalbe glorified in my body, whether it be by lyfe, or by death.

Nor Angels.] Angels, as it is written in the epiſtle vnto the Hebrewes, are miniſtring ſpirites, which are ſent forth to be miniſters for their ſakes, which ſhalbe heyres of ſaluation, which can not be vnderſtand, but of good angels. For euill angels are oftentimes ſent forth to puniſhe the vngodly, and to tempt men: although their temptation is not vnprofitable vnto the predeſtinate. And it is certaine, that euill angels ſéeke by all maner of meanes to leade vs away from God: which thing yet they ſhall not bring to paſſe: ſo great is the loue of God towardes vs. But we can not ſuſpect any ſuch matter of good angels: for they as much as lieth in them cal home againe to God thoſe that go aſtray, and wonderfully reioyce of the repentance of ſinners: although they alſo ſomtimes are ſent forth to puniſh. Howbeit Chriſoſtome declareth that this place may by the figure Hyperbole, or by ſuppoſition be vnderſtand alſo of good angels. For although good angels do not ſo in déede, yet if they ſhould, their endeuor ſhould be voyde. For after the ſame maner Paul writeth vnto the Galathyans, If an angell from heauen teach you any other Goſpell then thys which ye haue learned, be he accurſed vnto you, And vnto the Corrinthyans, If I haue all faith, ſo that I can remoue mountaines, and haue not charity, I am nothyng. Thoſe wordes are not ſo to be taken, as though true faith can in deede be without charity: but if it were poſſible ſo to be, yet it ſhould nothing profite.

Nor principalities.] Paraduenture he vnderſtandeth the higher ſpirites, who haue no other charge committed vnto them, but ouer prouinces, empires and kingdomes. This ment Daniell when he wrote of the Prince of the Grecians, and of the Perſians, and brought in Michaell the Prince of the people of God.

Nor powers.] Power called in Greke 〈 in non-Latin alphabet 〉 , Paul taketh for that power which is geuen of God to worke miracles, whereby are reſtrayned the vngodly: whereunto is oppoſite 〈 in non-Latin alphabet 〉 , that is, the gift of healing. For euen as by that power

Power and the gift of healing are oppoſite.

wicked men were chaſtiſed, ſo by this they that were vexed, were healed. By this power Peter ſlew Ananias and Saphira: Paul made blinde Elimas the ſorcerer, and deliuered vnto Sathan many which had gréeuouſly ſinned. But here by angels he meaneth thoſe which are ſent of God to puniſhe the wicked: as were thoſe which deſtroyed Sodoma and Gomorha: And ſuch was that Angell, which went betwéene

Angels haue ſometimes inflicted puniſhmentes.

the hoſt of the Egiptians and the people of God, and which drowned Pharao with all his in the ſea: and whome Dauid ſaw ſtanding on the threſhold deſtroying the people of God, and which deſtroyed with fire the hoſt of Senacharib. Although God ſometimes do the ſelfe ſame thinges by euill angels. For ſo Dauid writeth in the Pſalme, that God inflicted plages vpon the Egiptians by euill angels. Wherefore Paul in this place nameth the orders of the angels, by their miniſteries and offices. And that the ſelfe ſame titles are aſſigned both vnto good angels

The titles of orders are aſſigned as well to euell Angels as to good. The miniſteries of Angels ſhall not be perpetual.

and vnto euill, it is manifeſt by y epiſtle vnto ye Epheſians in two places: For thus it is there writtē. Againſt the principalities and powers that are gouerners of the world: And in the 2. chapter, he ſaith, That we once liued according to the courſe of this world, and after the prince that hath power in the ayre. And theſe miniſteries of Angels ſhall not be perpetuall. For Paul writeth in the firſt vnto the Corrinthyans, That all principality and power ſhalbe blotted out, when Chriſt ſhall deliuer vp the kingdome vnto God, and vnto the father: but yet not that the very natures and ſubſtances of angels ſhalbe aboliſhed: but for that theſe offices ſhall ſerue to no more vſe, after we ſhall be once tranſferred vnto eternall felicity. And this is worthy

We haue but few thinges in the holy ſcriptures touching Angels.

of notinge, that in the holy ſcriptures are very fewe thinges mencioned of angels. For exactly and ſubtelye to enquire touching them, ſerueth rather to pertayne to our curioſity, then to our ſaluation But thoſe thinges which ſerue to edification, are moſt diligently ſet forth in the ſcriptures. Which thing I would to God the Shoolemen had obſerued. For then had they left many intricate and vnprofitable thinges, which at this day are in vayne, and with great offence diſputed of. It is profitable for vs to vnderſtand that there are ſome angels appointed to our miniſteries: for therby we vnderſtand the goodnes of God towards vs. On the other ſide it is profitable for vs to vnderſtand, that there are ſome euill ſpirites, of whom we are continually aſſaulted: both that we may beware of them, and alſo that we may implore the helpe of God againſte them. And theſe thinges vndoubtedly, foraſmuch as they are profitable to be knowen, the holy ſcripture hath not kept in ſilence. Ambroſe expounding this place, ſheweth, that we are in vayne aſsaulted of euill ſpirites. For he ſaith, that Simeon the forcerer being lifted vp into the ayre flew all about: & that this was openly ſéene, and yet did the truth of God geue place to theſe deceates.

Nor thinges preſent, nor thinges to come.] Theſe wordes may be vnderſtand of this world, and of the world to come: or of good thinges and euill, which are offred vnto vs preſently: or of thoſe thinges which are promiſed ſhall happen vnto vs well or ill: as it happened in the temptacion of the firſt parents. For then the fruit forbidden offred it ſelfe beutifull to ſée vnto, and ſwete to taſt of. There was promiſed a likenes to God, and a new wiſedome, as though then they were blynd, and had their eyes ſhut. The lattin interpreter addeth, Fortitude: which word yet is not found in the Greke bookes. Wherefore I thinke it beſt to omitte it, and eſpecially ſeing it hath not his Antitheſis, which we ſee is diligently added vnto the other wordes.

Nor heigth nor depth.] Heigth ſignifieth whatſoeuer new and vnaccuſtomed thing happeneth from heauen: depth, ſignifieth whatſoeuer burſteth forth out of y lower parts & regions of y erth. And heigth may be takē otherwiſe, for y heigh & goodly ſhew of humaine reaſons, which are cōmonly takē out of philoſophy. For Paul in the latter to the Cor. ſaith: The weapons of our warrefare are not carnall, but mighty through God to the ouerthrowyng of all munitiōs, wherby we ouerthrow coūſels, and euery heigth, that exalteth it ſelfe against the knowledge of God. And after this ſē tence, by depth we may vnderſtand humblenes of minde, and hurting of the body after the precepts and doctrines of men, which in wordes haue a ſhew of wiſdom, as it is written vnto the Col. in the 2 chapter.

Nor any creature can ſeperate vs from the loue of God, which is in Chriſt Ieſus our Lord.] This part Paul addeth (as Ambroſe thinketh) to declare, y we can not be plucked away frō God by any other creature, which is brought forth of new. As though before he had reckoned vp thoſe creatures which are extant, and thē afterward addeth, that neither any other creature, if it could be brought forth, ſhall haue ſo much ſtrēgth to breake that loue of God wherwith he loueth vs. And he citeth Iannes and Mambres, which when before Pharao they reſiſted Moſes, ſemed by theyr ſorceries, to raiſe vp new creatures. But I thinke that this expoſition

Iannes and Mambres.

is more ſimple, to ſaye, that Paul in this clauſe would finiſhe the induction which he had begon. For when we vſe an induction, and haue gathered together many perticuler thinges, we adde at the laſt, that all other things are in the ſame ſort: to finiſh vp the reaſon, which otherwiſe ſhould be vnperfect. So Paul whē by an Antitheſis he had in a maner reckoned vp all thinges, added to ſhut vp the reaſon: And if there be any other creature beſides theſe, yet can not it ſeperate vs frō the loue of God.

Which is in Chriſt Ieſus our Lord.] This is added, that we ſhould not think that we are for our owne ſakes loued of God. For of our ſelues we are odious vnto hym, ſeing that we are contaminated with originall ſinne, which we haue contracted frō Adam, and alſo by many other ſinnes which we moreouer commit. And that there was nothing which could plucke away Paul from the loue of God, Chriſostome hereby coniectureth, for that for Gods honor ſake he refuſed not to be caſt into hel fire. And this he addeth, That it is the property of a wiſe mā, neuer to ſeke to depart frō his father, although he be ſō what ſharply chastiſed of him. For he which cleueth

A ſimilitude.

vnto God, & is couered with his loue & beneuolēce, is lyke a ſquare ſtone, which whiche way ſo euer it fall, falleth right. By this reaſoning of Paul we may eaſely gather, y

The church ſhall neuer fall away from God.

the Church ſhal neuer vtterly fall away frō God, neither ſhall there euer come any euils of ſo great might, that they can vtterly ouerthrow it. Which thing Chriſt in other wordes promiſed vnto Peter ſaying: The gates of hell ſhall not preuayle agaynst it. For it is as it were a certayne moſte ſtrong rocke, whiche although it be ſtriken with waues and floudes, yet can not be moued out of this place. For the church pertayneth to predeſtination, and hath to hys protection the loue of God. Wherfore no creature is able to preuayle againſt it.

The ninth Chapter.

I Speake the truth in Chriſt, I lye not, my conſcience bering me witnes in the holy Ghoſt, that I haue great heauines and continuall ſorrowe in my hart. For I would wiſh wt my ſelf to be ſeperate from Chriſt for my brethren, yt are my kinſmen according to the fleſh which are the Iſraelites, to whom pertaineth the adoption, and the glorye, and the couenantes, and the geuing of the lawe, and the worſhippinge, and the promiſes. Of whom ar the fathers, and of whō concerning the fleſh Chriſt came, who is God ouer all, bleſſed for euer. Amen.

The beginning of this chapter is after diuers maners annexed to thoſe thinges which haue bene before ſpoken. For Chriſoſtome (as we haue declared) thinketh that Paules meaning is, earneſtly to ſhew, how firmly he was knit vnto the loue of God: namely, that for Gods ſake he was ready with gladnes to ſuffer, euen to periſh. But others thinke, that this new ſpeache of the Apoſtle doth hereof ariſe, becauſe before he ſaid, that thoſe whom God had choſen, could by no violence be ſeperated from his loue. Wherefore it might ſeme wonderfull, how the nation of the Hebrues could be reiected from God, which onely nation, God before all other nations had choſen. Wherefore ſay they, the Apoſtle ſtraight way added, that not al the Iewes did pertayne vnto the election of God: and that their fall was not againſt the decrees of God. But in my iudgement the Apoſtle ſéemeth in a maner to begin a new matter to entreate of. For hetherto he hath proued, that iuſtification commeth not of humaine wiſdome, nor philoſophie, nor alſo of our workes, nor by the obſeruation of the law: but onelye by the faith of Chriſt. But there remayned two other thinges of great weyght, which it behoued him to diſcuſſe & to make plaine. For by theſe two things men were exceedingly moued: ſo that if the Apoſtle had not throughly anſwered vnto them, he might ſeme to haue ſpent his labour in vayne. The one of them was, that the promiſe of ſaluation was made vnto the poſteritie of Abraham, and vnto the ſeede of Iſraell. But now for as much as that kinde of men receaue not the fayth in Chriſt, of neceſſitie it followeth, either that the promiſe of God is vayne, or if the Iewes be ſaued, then may iuſtificatiō be without faith in Chriſt. The ſecond was, there was neuer at any time in any nation ſo great righteouſnes, ſo great an endeuour of pietie, ſo diligent an obſeruation of the law, as was amongeſt the Iewes. And it were abſurd, if we ſhould ſay, that God would not embrace ſuch kinde of righteouſnes, which excelled the vprightnes of all nations. Theſe are two ſuch thinges, that of them no man can doubt: namelye, that the promiſes of God are firme, and that an vpright iuſtice is acceptable vnto God. Vnto theſe thinges Paule anſwereth in theſe three chapiters following. Firſt he ſayth, that the promiſes were made vnto the elect of God: and he addeth, that the externall people of Iſraell were not in very dede that people vnto whom were

A diſtinctiō of the people of Iſraell.

made the promiſes, as pertayning to the whole number: which thing he proueth by teſtimonies of the ſcriptures. Wherefore though the Iewes were blinded (ſayth he) it followeth not thereof, that the promiſes of God are vaine. Afterward he maketh a diſtinction of righteouſnes, ſo that one is outward, which

A diſtinctiō of righteouſnes.

conſiſteth in rites and workes: and an other inwarde, which conſiſteth in ſpirite and in fayth. The firſt righteouſnes (ſayth he) God nothing regardeth, but the latter is it, wherein onely he is delighted, and which he continuallye embraceth: and of that were the Iewes voyde. And therefore God nothing eſteemed theyr outward righteouſnes. Theſe things are entreated of in the .ix. and .x. chapters. But in the .xi. leaſt the Iewes ſhould thinke them ſelues vtterlye reiected, Paule addeth, that of that people there remained ſome remnaunts, which in ſucceſſe of time ſhould be brought vnto Chriſt. But as touching the .ix. chapter, the Apoſtle keepeth this order. Firſt, forasmuch as it ſhoulde be verye bytter vnto the

The Methode of the 9. chapter.

Iewes to heare, that the promiſes of God ſhoulde not pertayne to their ſtocke, and that they them ſelues ſhould not be counted of the nomber of the elect, Paul ſheweth, that he could not conſider theſe thinges with himſelfe, but wyth great griefe, and that he was ready to redeme this calamitie euen with his owne eternall deſtruction: by which woordes he playnlye declareth, that he ſpeaketh not theſe thinges agaynſt his own nation of hatred towardes them. Then draweth he nere to the very matter, and confeſſeth that the promiſes of God are firme: but they pertayne not to the carnall propagation. Which thing he proueth by a moſt manifeſt example of Iacob and Eſau. For they being borne of one and the ſelfe ſame parentes, yet was the one elected of God, & the other reiected. In this place Paule bringeth in humaine reaſon, complayning for that God dealeth not a like with all men. But the Apoſtle aunſwereth, that we ought not to ſeeke a cauſe of the electiō of God: which anſwere for as much as it ſatiſficeth not mans reaſon, there ariſeth an other complaint: why ſhould the blame then be layd on vs, that we are obſtinate, and come not vnto God, when as the fault ſemeth not to be ours, if God haue not choſen vs? Here Paule ſayth, that the potters veſſell ought not to complaine of his maker: and that God made ſome veſſels to honour, and ſome to contumely. Which compariſon whē we call to remembrance, we ought to cōſider, how great a benefite we haue obtayned, in that we are partakers of the election of God. And though God haue choſen ſome of the Iewes, and many more of the Ethnikes, yet is not that repugnant vnto the Oracles of the ſcripture: but rather by the teſtimonie of Oſe the Prophet it is confirmed. Neither is there any cauſe why the Iewes ſhoulde boaſt of their righteouſnes, forasmuch as it is not geuē to thē to beleue. Wherfore (according to the ſaying of Eſay) They haue ſtumbled agaynst the ſtone. And that thing which vnto others was a ſtrength and foundation, was made vnto them a fall and offence. Theſe thinges being diligently weighed, bring great vtilitie, and doo verye well agree

This treatiſe is profitable for our tymes.

with our tyme. It ſemed at that time a thing abſurde, that among the people of Iſraell ſo few beleued: and to vs at this day it is obiected, that there are verye few which truly profeſſe the Goſpell, and lyue thereafter. At that time men ſuſpected, that Chriſt was not that Meſsias which was promiſed in the law, becauſe he ſhould ſaue the Iewes: but this man choſe very few of thē. Farther, they boaſted of the name of the people of God. So vnto vs alſo at this day is obiected the title of the churche. And men thinke it a thing abſurde, that the moſt parte of the world ſhould diſſent from the Goſpell, and thoſe in eſpeciall, which ſeeme to paſſe all others in honors and wiſdome of the world. Moreouer, Paul ſheweth

What are the grounds of the churche.

what are the principles o groundes of the church, namely, the election of God, and the worde. Hereby (ſaith he) ought the matter to be meaſured, and not by the authority or agrement of the multitude, or gorgeouſnes of this world. Wherfore, this place hath a notable conſolation that we ſhould not repent vs in that we are fewe. Although we doubt not but that God for his mercy ſake will daily encreaſe the number, that the fellowſhip of the elect may be ful: howbeit in the meane time

In what thinges other congregations ſometimes excell the church. The Iewes boaſted much of theyr kinred and workes of ceremonies

we confeſſe, that the church is not to be weighed either by the propagacion of the fleſh, or by the greatnes of the multitude, or by dignities and honours, or els by excellencies of wittes, for as touching theſe notes, other nations oftentymes excell it. Theſe two thinges which Paul in this place entreateth of: namely, the confidence of their ſtocke and bloud, and the affiaunce in rites and ceremonies the wicked Iewes boſted of, euen in the times of the Prophetes. For they had perſwaded themſelues, that it ſhould neuer come to paſſe, that either they ſhould be ledde into captiuity, or that the publike wealth of the Iſraelites, ſhould euer ceaſe to be, and to floriſh. They made their vauntes, that they were the ſtocke of Abraham, and of the Patriarkes: but as touching ceremonies and the outward worſhippyng of God they ſo much ſwelled with pride, that Ieremy the prophet in this maner derided them with an elegant irony: They ſay (ſaith he) the temple of the Lord, the temple of the Lord, the temple of the Lord. They leaned alſo vnto the multitude: whē as yet in very dede, neither fewnes nor multitude are a ſufficient firme and ſure argument

The church is not to be meaſured by the multitude.

of the church. For it is a falſe argument taken of the Accidens. For theſe thinges are onely accidences to the Church. But the multitude and the number, thou wilt ſay, will make an argument probable. I graunt that: But the iudgement of wiſe and better men is much more probable: But they are oftentymes in number moſt few. Farther graunt that the opinion of the multitude make a probable argument, yet doth it not make a true and neceſſary argumēt. Neither can we thus gather: This reaſon is probable or very likely, therfore it is true. For

Thinges probable ar not alwaies true but oftentimes falſe.

there are many thinges which are goodly in ſhew, and probable, which yet afterward if they be examined, are found moſt falſe. And contrariwiſe many things at the firſt ſight ſéeme abſurd, which yet if a man afterward diligētly peaſe & weigh, he ſhall finde to be true. Experience teacheth vs, y the number of them y truly beleue is very ſmall if it be cōpared with ye Iewes, Turkes, heretikes, & Epicures.

The nomber of them that truly beleue is ſmall.

And Chriſt calleth his flocke, a little flock, & affirmeth, That many in deede are called, but few are choſen. Farthermore Paul in this place, and the Prophetes euery where teſtifie, that not all the Iewes ſhalbe ſaued: but only that a few remnantes ſhall be made ſafe. Wherfore the cauſe is neither confirmed nor confuted by reaſon

Fewnes nor multitude confirme not the cauſe.

of fewnes or multitude. Howbeit Auguſtine ſemeth ſomtimes to obiect vnto y Donatiſtes, that they being a few in number, would yet neuertheles aſcribe vnto themſelues only the Church, condemning the whole world beſides. But if a man diligently reade ouer thoſe diſputations of Augustine he ſhall perceyue, that the Donatiſtes erred in thrée thinges in eſpeciall. Firſt, bicauſe they beleued that the

Three errors of the Donatiſts.

whole Church was in Afrike only, and in their multitude: but other churches diſperſed throughout the whole world, they ſaid were corrupt, bicauſe many had ben pertakers with them, which had betrayed the holy ſcripture, as though in this life there can be found any church, which vtterly ſhould want all ſpotte and wrinckle. Farther they iudged that the ſacramentes were contaminated by the ill life of the miniſters: and for that cauſe they rebaptiſed thoſe which fled vnto their Church. But we beleue that Chriſt hath his churches euery where. For there is nothyng more proper vnto the Church, then to be catholike, that is, vniuerſal, neither ſo to

It is proper vnto the churche to be Catholike. The cauſe is proued by the word of God and not by fewnes nor multitude

be bounde either vnto certayne places or perſons, that it can be no other where. Wherfore the cauſe muſt be proued by the word of God & not by y iudgement of multitude or fewnes. Wherfore ther is no cauſe why the Anabaptiſts or Papiſts ſhould ſo much glory, the one of their fewnes; and the other of their multitude. For the truth of the doctrine muſt be proued by true and neceſſary argumentes taken out of the worde of God, and not by probable argumentes.

I ſpeake the truth in Chriſt, I lye not, my conſcience alſo bearing me witnes.] By theſe wordes are not only ouerthrowen thoſe thinges, which are repugnant vnto that doctrine which we haue now ſet forth, but alſo there is declared the very

Election the fountaine of all good things

fountayne of our ſaluation: the fountayne (I ſay) of iuſtification and grace. For it is the election of God from which doo flow all good thinges. Wherefore the Apoſtle minding to ſpeke of thoſe things, which the hearers would not take in very good parte, thought it good by ſome preface to prepare theyr myndes to geue eare vnto him. For he which goeth aboute to perſwade any thing vnto an other man, ought firſte of all to labor to win the hearer vnto him. For we do not eaſely hearken vnto thoſe, whom we ſuſpect to hate vs. But this oration of the Apoſtle is ſo conterpeyſed and tempered, y it mought neither to much diſpleaſe

What pre chers ought to obſerue.

the minds of ye Hebrues, neither yet in y meane time mought hide any thing frō thē, which was nedefull for thē to know: which thing y preachers of our times ought to obſerue. For oftētimes we ſe y mē o fēd in either part. For certain do ſo flatter theyr aduerſaries, y they remit vnto thē many things which are not to be remitted, & they kepe in ſilence many things, which yet to ſaluatiō are very neceſſary to be knowē. On ye other ſide, ſome ſeme to be moued with ſo great a zeale of piety, y they thinke it not inough to teach thoſe things which are true & neceſſary, vnles alſo they do al maner of wa es exagitate & ſtir vp theyr aduerſaries, & by that meanes it cōmeth to paſſe, that thoſe men, whome they would bring vnto Chriſt, being with ſuch reproches and clamors ſo made wery do not only, not embrace the truth ſo offred them, but alſo doo dayly more and more go backe from it. The chiefe ſentence of the Apoſtle in this place is this: I haue conceaued

What grief is.

an exceding griefe in mind, by reaſon of the reiectiō of the Iewes. Griefe (as ſayth Cicero in his Tuſculane queſtions) is a diſſeaſe which vexeth the mind, and it is taken by reaſon of the euill which ſemeth to be alredy at hand, and to be preſent. For that diſſeaſe which is taken for an euil, which is come, is not called griefe, but feare. If a man demaund, from whence this griefe ſpringeth. I

Loue the cauſe of griefe.

aunſwere, from loue. For when it goeth ill with them, vnto whome we would good, we beginne to be grieued. But if vnto them, whome we care not for, or who are not deare vnto vs, there happen anye miſfortune, that is not cuſtomable grieuoſome vnto vs. The Apoſtle wonderfullye amplyfyeth hys ſentence. For he ſayth not only, 〈 in non-Latin alphabet 〉 , that is, griefe, but alſo he addeth, 〈 in non-Latin alphabet 〉 ,

The griefe or ſorrow of wemen in trauail.

which word ſignifieth not a common griefe, but y wherewith wemen are payned when they are in trauell: then which griefe there is in a maner none counted more grieuous, or more bitter. And when he had ſayd Great, he added alſo, Continuall. For there are many grieues which continuance of tyme mitigateth. But Paul ſayth, that his griefe is perpetuall.

In my hart.] This is not a quality during but for a tyme, as is that which ſpringeth indeede of a vehement paſſion, but yet ſuch a paſſion, as is ſhort, and during but for a while. But this griefe had taken moſt deepe rootes in the hart of Paul. He calleth the Hebrues his brethren, although he was oftentymes very ill handled of them. He himſelfe was an Hebrew of the tribe of Beniamin, as he writeth in his epiſtle to the Phillippians. And he calleth them brethern according to the fleſhe, to ſignifie, that in religion he diſſented from them: as ſuch which had not obtayned either iuſtification or adoption by the faith of Chriſt.

I would wiſhe to be Anathema.] He mought haue ſayd, I would or could be content to be Anathema. But by a more vehement word, he would ſignifi the force of hys wyll. To be Anathema, is a much more greater thinge, then to be plucked away or to be ſeperated. For theſe thinges may haue ſome end, but

It is neuer lawfull to put Anathema to any vſe.

that which is made Anathema, it is neuer afterward lawfull to vſe. And to adde a greater emphaſis vnto his wordes:

I my ſelfe (ſaith he) would wiſhe.] By whiche doubling of the pronoune, he would moſt expreſſedly ſignifie himſelfe. And when he addeth, From Chriſt, he yet alſo heapeth vp a greater waight: for he ſpeaketh of that Chriſt, whome, he affirmeth to be vnto him, life, knowledge, wiſedome, iuſtification, and redemption, and from whome a little before he ſayde, he coulde by no maner of

What Anathema is.

meanes be plucked away. What thing Anathema properly is, Chriſoſtome vpon this place at large declareth. Anathemata (ſaith he) are thoſe thinges which being conſecrated vnto God, are layde apart from other thynges, and which alſo no man dare once either touch or vſe. Wherefore by tranſlation thoſe men are called Anathemata, which are as perſons contagious and execrable remoued from the Church, and with whome no man dare afterwarde vſe familiarity. Vnto either of theſe Anathemata, this thing is common, to be ſeperated and remoued from men: but the conſideration is farre diuers. For the firſt are ſeperated for honor ſake, but theſe men for horror and hatred ſake, becauſe they are deteſtable. Wherefore ſometymes they are called piaculares, that is, polluted.

Sacer, that is, holy, takē in good and uell part.

The lattines alſo do after the ſame maner vſe this word Sacer, that is, holy, both in good and alſo in euill part. For Horace ſayth Sacer inteſtabilis eſto, that is, let not the wicked man be receaued for witnes. Alſo Virgill, Auri ſacra ſames, that is, the wicked hunger of golde. The Hebrues alſo vſe in the ſame maner this word Cadoſh, in the either part: ſo that that word ſignifieth ſometymes to ſanctifie, and ſometymes to pollute: as it is written in the 2. chapter of the Prophete Haggeus, and in the 22. chapter of Deut. And amonge the ſame Hebrues by one and the ſelfe ſame word is ſignified both this worde holy, and alſo an harlot, as well male as female: as it is written in the 23. chapter of Deut. But Anathema in Hebrew is called Haram. But to returne to the Greke worde Anathemata are by an other name called 〈 in non-Latin alphabet 〉 , that is, dedicated vnto God. Becauſe that they are either ſeperated, or els ſuſpended, by this declaration it ſufficiently appeareth, what it was that Paul wiſhed vnto himſelfe. The proues of his principall ſentence, wherein he ſayde, that he had conceaued ſo great a griefe, that he would gladly be made Anathema for his bretherne, are of two ſortes. The one is taken of witneſſes, and the other of the cauſe. And the cauſe is, for that they were Iſraelites, vnto whome pertayneth the adoption, the lawe, the glory, the teſtamentes, the promiſes, and for that Chriſt as touching the fleſhe came of their fathers. And as touching the firſt poynt concerning witneſſes, he affirmeth, that he ſayth the truth in Chriſt, as though he ſhould haue to do before him, and ſhould cite him for a witneſſe of his ſaying. Farther he bringeth his owne conſcience as a witnes: and that rightly, eſpecially ſeing he entreateth of that thinge, whiche no man could knowe but Paul himſelfe. For none knoweth our affections, but we our ſelues onely: and therefore Paul calleth his conſcience for a witnes as before the iudgement ſeate of God. And becauſe the conſcience may ſometimes be deceaued, foraſmuch as euery man flattereth himſelfe more then is meete, and maketh his affections greater then they are in very deede, therefore addeth he.

In the holy ghoſt.] For the conſcience being by it directed and tempred, is neuer deceaued. Wherefore this othe of the Apoſtle conſiſteth of thre notable witneſſes. And he ſwereth with great waight not in a light or trifling cauſe, but

Of what greate waight the othe of the Apoſtle is.

in ſuch a cauſe, as bringeth a greate helpe to ſaluation: and alſo vnto them vnto whome he writeth, is very profitable. And ſeing he ſo earneſtly affirmeth with an othe, that he had conceaued ſo greate a ſorrow, as he hath now expreſſed, it moſt manifeſtly appeareth, that that 〈 in non-Latin alphabet 〉 (that is, lacke or want of affectiōs) of the Stoikes, agreeth not with Chriſtians. For certaine things are ſo framed of nature, that ſtrength way ſo ſone as they are offred vnto vs, we by a certaine

〈 in non-Latin alphabet 〉 of the Sto ke not agreable with Chriſtians.

naturall motion abhorre from them: as is death: and as alſo are bitter chances when they happen vnto them, which are ioyned vnto vs either by kinred, or by countrey. Chriſt vndoubtedly wept for the diſcention of Ieruſalem: and was heauy, when his time was come, that he ſhould ſone after dye. And Paul in the latter to the Corrinthians ſayth, that when he ſhall come, he ſhal hewayle them which haue not repented. Samuell powred out teares for Saul, bycauſe God had reiected him: For whome alſo when he was ſlayne, Dauid wept with a publike ſorrow. Ieremy alſo with many teares & ditties, bewayled the captiuity and ouerthrow of his people. But theſe thinges (thou wilt ſay) happen vnto our frēds by the prouidence and commaundement of God, wherefore when they ſo happen,

Whether it be lawful to be grieued for the aduerſities of our neighbours.

holy men ought not to lament for them. For we muſt chearefully obey the will of God, otherwiſe why do we dayly pray, Thy will be done? But thou muſt vnderſtand, that we may doo both, as our minde hath a reſpect vnto diuerſe thinges. For when a man beholdeth the aduerſities and calamities of men, and eſpecially of thoſe men vnto whome he is by any familiar aquaintaunce ioyned: then is he both grieued and alſo would gladly with a greate price redeme thoſe euilles. And contrariwiſe when we behold the decrée, prouidence, and will of God, we do not only take them in good part, whatſoeuer thinges they be, but

The Prophets differ in theyr kindes of ſpeach according to the diuerſity of the reſpect.

alſo we receaue them gladly and with a cherefull mynde. Wherefore in the Prophets, there are red ſundry kindes of ſpeach, according as they had a reſpect to diuerſe thinges. Sometimes they ſeme to deſire God to turne away the calamities of ſinners and ſeme to bewepe and lament them: and ſometimes they ſeme to wiſh that they which hate God, may be puniſhed, and periſh. For our mynde like a Kameleon, which way ſoeuer it bendeth it ſelfe, putteth an affecte according to the nature of the thing which it beholdeth. Craſſus when he ſaw his ſonne ſlayne and his legions go to the worſe, Ye ſouldiers (ſayth he) fight cheare

An example of Craſſus.

fully, & manfully defende your Pub. welth. For this mourning is my priuate mourning. Whē he looked vpō his own miſchance, he could not but lamēt: but when he ſet before his eyes y helth of y publike welth he called back his mind to cherefulnes. So did Brutus, & ſo did Torquatus ſley theyr own childrē, y the diſcipline

Whether it wer lawfull for Paul to wiſh to be made Anathema from Chriſt

of war, & publike liberty might be preſerued. But here ariſeth an other queſtion more diffic l how it was lawful for Paul to wiſh to be ſeperated frō Chriſt, when as we ought to loue God aboue all thinges: and when as we rede in the Goſpel, He which loueth his father or mother, or bretherne more then me, is not worthy of me. This thing, ſayth Chriſoſtome, is ſo obſcure, that Paul ſemeth to ſpeake ridles. For foraſmuch as before he had ſaid, that he was perſwaded, that he could by no creature be plucked away from y loue of Chriſt, by what meanes can he now wiſh to be made Anathema for his brethern? There haue bene ſome, which thought that Anathema in this place is Kimelion, that is, a deare treaſure, and of greate price: ſuch as noble men vſe to haue greate ſtore of, made of gold and ſiluer, and faſhioned with wonderfull greate conning: but this is a triflinge and childiſhe interpretacion. For if Paul had ment ſo, he ſhould not haue ſayd, from Chriſt, but, before Chriſt. Farther what a great acte were this I pray you: For there is none which deſireth not to be acceptable vnto God, and to pertaine vnto his flocke: eſpeciallye ſeinge he knoweth, that he is the chiefe goodnes. Farther if Paul ha bene in ſteade of a treaſure before Chriſt, what ſhould that haue profited his brethern according to y fleſh? But a man peraduēture wil ſay that he might then the better make interceſſion for them before God. But foraſmuch as the prayers of the faythfull lene not vnto the merites or dignity of thē that pray, but only to a true and liuely fayth, the Apoſtle ought not ſo diligently to put in theſe words in this place. For he prayed without intermiſſiō for other men, although according to thoſe mens opinion he ſhould not be Anathema. In

The commentaries aſcribed vnto Ierome.

dede Chriſoſtome reherſeth this expoſitiō, but yet he cōfeſſeth it to be ridiculous and foliſh. The commētaries which are aſcribed vnto Ierome, ſay, that theſe are to be referred vnto that time, wherein Paul perſecuted the Church of Chriſt: as though he would ſay, that he could not only not be by any meanes remoued from the loue of Chriſt, but alſo that he was chiefely for that cauſe excedingly vexed, bycauſe in time paſt he had wiſhed to be a ſtraunger from Chriſt. Which interpretation when I more diligently conſider, I ſée, that it agreth nether with the wordes, nor with the intent of the Apoſtle. For this is his ſcope, that by reaſon of thoſe thinges whereof he will afterward ſpeake, he might perſwade the Iewes of his loue towardes them: leſt he ſhould ſeme of hatred to ſay, that they are not now the people of God, but are vtterly ſtrange frō the promiſe. Which thing he could not haue obteyned by reherſing his ſinne, wherein he had perſecuted the Church of God. For the Iewes mought haue ſayd: Although hitherto thou haſt loued vs, when thou heldeſt on our ſide, yet afterwarde when thou wenteſt vnto Chriſt, thou didſt change thy minde: and becauſe thou haſt begone to hate vs, therfore doeſt thou now ſpeake theſe euill thinges agaynſt vs. But if theſe thinges be vnderſtand of the preſent ſtate, wherein he wrote this epiſtle vnto them, and that by theſe wordes is ſignified, y he would euen thē alſo be Anathema from Chriſt for them, then can there be no doubt put of his good will towardes them. Wherefore theſe thinges ſerue nothing to the purpoſe of Paul if they be wreſted vnto that time, wherein he was as yet an vnbeleuer. And that he was grieued for theyr diſtruction, and not for his ſinne, this playnly declareth

Paul was ſory for the deſtruction of the Hebrued and not for his ſinne.

which is afterwarde added: Not as though the vvord of God hath fallen avvay. For therefore he was grieued when he ſaw them periſh, bycauſe the promiſes of God ſemed to be infringed and violated. And as he denieth, that the promiſes of God are infringed: ſo alſo deſireth he to redeme euen with his owne diſtruction, that it ſhould not be thought ſo to come to paſſe, and thereby the name of God ſhould be euill ſpoken of. Herehence come thoſe teares and diſires, and not bycauſe he had perſecuted the Church of God: which yet I doubt not but it was a greate and continuall griefe vnto him. But why he ſhould make mencion of that griefe at this preſen e, there is no reaſon doubtles as far as I can ſee. Farther, what neded he to contend about thys thyng wyth an othe? For it was freſh in euerye mans memorye, what an enemy he had bene in tim s paſt vnto Chriſte. For hys perſecution was not done in corners, but publikelye and in the ſight of all. But thou wilt ſaye, he therefore ſweareth, to make men beleue that he was excedyngelye ſorye for that matter. For, that was ſecret, neyther coulde it be knowen of all men: but ſuche ſuſpicions as are obſcure are confirmed by an oth. But I thinke no man doubted, but that Paul was ſory for the hatred which he had borne againſt Chriſt, when as all men ſawe with how great a feruentnes he preached his Goſpell throughout the whole world. Wherefore theſe thinges were not ſo doubtfull, that they ſhould nede to be confirmed by an oth. Moreouer what great thinges ſhould he thereby ſpeake of himſelfe? or how ſhould he by this meanes commend himſelfe vnto his brethren by ſwearing? But now let vs heare what the true Ierome iudged, as touching this matter. For, that is a counterfeated Ierome which is aſcribed vnto thoſe commentaries. But that is

Ierome ad Algaſiā

the true Ierome which writeth vnto Algaſia, in the 9. queſtion. For he aſked hys counſell touching this place of Paul. And he anſwereth, that it is a queſtion of great waight, and not raſhely to be paſſed ouer, eſpecially for as much as the Apoſtle wyth an oth confirmeth thoſe thynges which he ſpeaketh. And with great admiratiō he addeth, that it is a prudence vnheard of, that a man ſhould for Chriſtes ſake wiſhe to be ſeperated from Chriſt. Straight way he compareth Paul with Moſes and contendeth, that either of them were endued with one and the ſelfe ſame ſpirite. For they were both paſtors of the people of God. And as Chriſt ſayth, It is the part of a good ſhepherd to geue hys lyfe for hys ſhepe. For to flye when the woolfe aſſayleth, is the parts of a hired ſeruaunt and not of a ſhepherd. Wherefore his iudgement is, that Paul deſired to dye for the ſaluation of his brethren. For he knew that he which would ſaue his ſoule, ſhould loſe it, and he which would loſe it, ſhoulde finde it. And to this end tendeth that which is before ſpoken, For thy ſake are we put to death all the day long, and are appointed as ſhepe to be ſlayne. Paul (ſaith he) deſired to geue hys body and lyfe, that their ſpirite myght be ſaued. Farther he addeth, that it may be proued by mo places th n one, that Haram, that is, Anathema in the old testament, is taken for ſlaughter or killing. We confeſſe that in déede, the Apoſtle woulde and wiſhed to geue his life for the ſhepe committed to his charge, and for all thoſe which might be brought vnto Chriſt, that in him might be fulfilled thoſe thinges which wanted of the paſſion of Chriſt. But many thinges declare vnto vs, that there can be no mencion made of that thing in this place. For firſt, they which ſo dye teſtifiing the fayth of Chriſt for the health of their neighbours, are not Anathemata, that is, men ſeperated from Chriſt, but are moſt nighly ioyned vnto him. They are rather Anathemata, that is, ſeperated from Chriſt, which perſecute and kyll them. Farthermore, Haram, which he ſaith, ſometimes in the olde teſtament ſignifieth killing, could neuer be redemed nor be applied vnto other vſes. For beaſts which after that maner were bound vnto God, were deſtroyed by ſlaughter: and thinges without life could neuer be put to publike vſe, or vſe of common life. But

Martyrs which dye for the name of Chriſt are not made Anathemata. What Moſes deſired of God. Sepharadi. The opiniō of an other Rabbins.

martyres which by preaching the truth dyed for the ſaluation of their brethren, were not for that cauſe ſeperated from Chriſt, but rather paſſed from this life, as men which ſhould euermore abyde with him. Moreouer what will e anſwere of Moſes? For he deſired to be ſlaine, vnles God would ſpare the people; but put me out (ſaith he) of the booke which thou haſt written: that is (if we follow the common opinion) blot me out of the booke of the elect. For I allow not the cold fayned deuiſes of the Rabbines: among whom Sepharadi ſaith: If thou ſpareſt not the people put my name out of the booke of the lawe, that it be not red there. What more fond expoſition can there be deuiſed then this. An other of the Rabbines thinketh that to be blotted out of the booke which God had written, is nothing els, then to be remoued from the office of a magiſtrate, that he ſhould not be the head of the people, as God had commaunded in the booke of the law. This expoſition in dede ſemeth to be ſomewhat more witty and more likely. Howbeit by the wordes of the holy hiſtory it is confuted. For when Moſes feruently prayed, the Lorde anſwered, Let me alone, I wyll kill all thys people at once, for their contumacy towardes me, and will make thee a prince of an other people, both much greater, and alſo more noble. Wherefore there is no reaſon, why Moſes ſhoulde deſire to bée putte out of authority, that he ſhoulde not bee the head of that people, when as God of hys owne accorde and wyllingly offred that thinge vnto hym. Wherefore we muſt nedes confeſſe, that Moſes deſired none other thing, then that which Paul now wiſheth for. Chriſostome is ſo much againſt this opinion, which Ierome defendeth to Algaſia, that he ſayth: That ſuch as ſo thinke, are ſo farre from the truth, as a blindeman is from the light of the ſunne. And of this his confutacion this reaſon he bringeth. Paul (ſaith he) had before ſpoken many thynges of that ſtraighte coniunction which he had wyth God, when he ſayd: that neyther tribulation, nor anguiſhe, nor perſecution, nor hunger, nor nakednes, nor daunger, nor ſworde is able to ſeperate hym from the loue of God. After that, as though he had not yet ſatiſfied himſelfe, he addeth, neyther death, nor lyfe, nor aungels, nor principalities, nor powers, nor thynges preſent, nor thynges to come, nor height, nor depth, nor any other creature. Now after the rehearſall of ſo many and ſo great thynges, what more weighty or more noble thyng could he bryng, which could excell theſe thynges? Could this, that he would gladly ſuffer death, to bring hys brethren vnto Chriſt? But this (ſayth he) is a very ſmall matter, if it be cōpared with thoſe thynges before ſpoken. For before he had twiſe mencioned death: but he whiche refuſeth to geue hys lyfe for the truth, and for the health of his neyghbour, ſeperateth hymſelfe frō God by feare of death. And therfore he ſhould haue added no new thing to that which he before had ſpoken. Wherfore we ought to thinke that Paul had a regard to farre greater thynges, then theſe men ſuppoſe he had. There is an other opinion of thoſe, which thinke that Paul referred not theſe thinges vnto the time wherin he wrote them, but vnto that tyme wherin he liued a ſtraunger from Chriſt. For the better declaration wherof, we ought to vnderſtand, that there are certaine men, which after that they haue caſt themſelues hedlong into any thing, endeuour themſelues by al meanes to draw others to the ſame, not that the place and eſtate wherinto they haue tranſferred themſelues, liketh them, but that hauing many companions ioyned vnto them, they might either be the leſſe reproued, or els the thing which they haue yll begon, might haue a more tollerable ende. And thus theſe men expounde the woordes of Paul. The Iewes mought haue ſuſpected, that Paul for that cauſe deſired to bring al other mē vnto Chriſt, for y he himſelf had already geuē himſelfe vnto him, & not for that from the harte he counted the thing good. But not ſo, ſaith the Apoſtle: yea rather ſo deare is your ſaluation vnto me, that ſo from the hart I deſire to communicate this good thing vnto you, that I would wiſhe my ſelfe to be accurſed from Chriſt, and not to be yet called vnto him, ſo that ye might come vnto him: that is, I would earneſtly deſire, that ye might haue come to Chriſt before me. And this thinke they, is, to be made accurſed for his brethrē. And to haue ſome ſhew to proue this: Thou ſéeſt (ſay they) that he ſaith not, that he deſireth now to be made accurſed (for that could he not do, after he was once conuerted), but onely, he wiſheth himſelfe to be made accurſed, that is, when he was not yet conuerted vnto Chriſt. But euery man may eaſely ſée, that this interpretacion is wreſted and troubleſome, and yet if we ſhould receiue it, Paul ſhould not auoide it, which he ſemeth moſt of all to eſchue: For what? do they not conſider, that he which of loue deſireth to haue bene once in times paſt accurſed from Chriſt, the ſelfe man deſireth this alſo, now to be made accurſed? For if he ſhould haue done that to the honour of God, how ſhould he not do this alſo to the honour of God? Howbeit this interpretation among others haue the Gréeke Scholies. I will not now ſtand any longer about

Graeca Scholia.

the confutatiō therof, for that I doubt not, but there are not many which wil defend it. There ar others which go about to proue this deſire of Paul by the law of God. Men (ſay they) are ſo framed, y euery man when he is in trouble & aduerſity, deſireth gladly to be redemed by ſome other man, yea euen with the hurt of him which ſhould redeme him. They adde moreouer, that the law of God is, that we ſhould loue our neighbours as our ſelues. Wherfore, foraſmuch as we our ſelues would gladly deſire, that an other man ſhould be damned for vs, therefore we ought alſo to wyſhe the ſame to others, that we our ſelues ſhould be damned for them, leaſt we would otherwyſe to be done vnto oure neyghboures, then we woulde to bee done vnto oure ſelues, if we were in the like caſe. And farther they ſay, that euery one of vs ought ſo to loue his neighbor, as Chriſt hath loued vs, but Chriſt for oure ſakes did not only geue his life vpon the roſſe, but alſo was made a curſe and was after a ſort forſaken of the father. For he cryed, My God, my God, why haſt thou forſaken me? Wherefore they conclude, that that thing which Paul and Moſes did, was dew hy the Law. Here if thou demaund, who cā performe this Law. They will anſwere, no man: but yet are not godly men for that cauſe condemned. For (ſay they) we all dayly want muche of the iuſte obſeruation of the Law: but our dayly falles are forgeuen vs for Chriſtes ſake, and that which wanteth of our righteouſnes, is made good by the righteouſnes of the Lord, which is aſcribed vnto vs through ayth. And yet ought not anye man therefore to ſlake his endeuor to performe this kynde of commaundement We muſt labor as muche as lieth in vs: if it ſuccede not we ought to lament: and ſo ſhall it come to paſſe, that inne ſhall not be imputed vnto vs, ſo that we doo not vtterly ſhake of our endeuor: which thinge ſome men doo, which ſo farre fall, that they hate theyr enemies and perſecute them: but we ought not ſo to flatter our ſelues. For there are certayne kinds of ſinnes ſo greauous, that they can not ſtand with fayth and charity. Howbeit we muſt confeſſe, that this vertue, which we ſe was in Moſes & in Paul is a verye rare vertue. Wherefore this vertue may be called heroicall or noble. This in dede is a good interpretation, and commended of thoſe men, vnto whome in very dede for piety and learning ſake I attribute very much. But in conſidering it, I finde two greate doubtes. As touching the firſt, Augustine in his booke de Sermone domini in monte, ſaith,

How this is to be vnderſtand, that we ſhould do vnto others that which we would ſhould be done vnto vs.

That that ſentence of Chriſt, that we ſhould do vnto others, that which we would ſhould be done vnto our ſelues, is to be vnderſtand of an vpright and iuſt will. For when we deſire to haue any thing done vnto vs, which is vpright and iuſt, it is mete, that we performe the ſame thing vnto an other man. But if we our ſelues ſhould deſire any thing, that is filthy or vniuſt then is it not mete, that we ſhould doo the ſame thing vnto our neighboure. For ſuppoſe there were an vnchaſt and wicked mā, which through filthy counſell would be content his wife ſhould play the harlote: ſhall he therfore with out ſinne defile an other mans wife? And if a man being in deſperation in aduerſities would deſire, that one ſhould kill him: ſhall it for that cauſe be Lawefull for hym to kill hys neighboure. Wherefore

It is not iuſt that a man ſhould deſire to haue an other man puniſhed for himſelf.

for as much as I do not thinke y the will of y man is iuſt, which to be deliuered from the puniſhment of death, would deſire to haue an other to ſuffer in hys place, neither alſo can I thinke that a man is bound to deſire vnto hym ſelfe dammantion, to the end an other man ſhould be deliuered, bycauſe he deſireth to haue ſuch thinges vnto him ſelfe. For (as I haue ſayde) he deſireth y againſt reaſon, and iuſtice. Wherefore if damnation be ſometimes wiſhed for the brethren ſake, it is for ſome other cauſe to be wiſhed for. The ſecond doubt is concerning Chriſt: For although he for our ſakes ſuffered death, yet was he not in very dede ſeperated from God, but that his humanity was holpen, when vpon

Chriſt was not for our ſakes ſeperated from God.

the Croſſe he ſuffered all extreme payns. He was alſo made a curſe as touching the puniſhement of the law, which puniſhment he ſuffred for our ſaluation ſake and he was counted as a blaſphemer, and an vngodly perſon, and being as it were conuinced of theſe crimes, he was condemned, but yet was he not by eternall damnation ſeperated from God. Eraſmus ſayth, Optarim, by the potentiall mode, which ſignifieth, I would haue wiſhed, namely, if it were poſſible. But this expoſition diſolueth not the doubt. For herein is the doubt: whether it be lawfull for the ſaluation of our neighbour to wiſhe or to deſire to be made accurſed from Chriſt. And it might ſeme, that although it were poſſible, yet a good man ought neuer to haue any ſuch thought to enter into his harte, to deſire this thing, eſpecially ſeing there can nothing be found better then God. There are others whiche thynke, that Paul when he wiſhed theſe thyngs, had his cogitatiō fixed only vpon the deſtruction & perdition of the Iewes and or y cauſe he was ſo much greued, that ſtraight way by a certayne force of charity he would redeme them, euen with his owne condemnation. Which force foraſmuch as it came from the holy ghoſt and from charity, could not but pleaſe God. Theſe are not (ſay they) the wordes of a man conterpeſing himſelfe betwéene God and the ſaluation of his neighbour, as one which as it were after a déepe deliberation would preferre the

Holy men are liberall of theyr owne thinges.

ſaluation of his neighbours, before Chriſt: but as holy men are liberall of their owne thinges, ſo he conſidering the damnation of the Iewes, for as much as he was deſirous by ſome meanes whatſoeuer it were to put it away, was willing to offer for them, if it were poſſible, euen his owne damnation, that as it were by an exchange made, they might be deliuered. Neither offred he himſelfe in ſuch maner, as though he would be a ſacrifice for them, or that he thought himſelfe worthy ſo great honour, that if he himſelfe were condemned, they ſhould be delyuered: but becauſe he had no greater thing to offer. But this opinion is hereby weakened, becauſe it is not very likely, that Paul wrote not thoſe thinges which he wrote with great deliberation and aduiſement. Wherefore he was not by violence or raſhely impelled to ſpeake theſe thinges, but by great and wayghty deliberation: that by what meanes ſo euer it were, he might redeme the ſaluation of his brethren. Neither know I whether ſuch a will, which afterward nedes to be corrected by the iuſt rule of the loue of God, whome we ought to loue aboue all thinges, may be aſcribed vnto the holy ghoſt or no. And foraſmuch as Paul ſpeaketh as it appeareth of a matter of vehement charity, it ſéemeth not probable that only a certayne firſt motion ſtirred him, whereof we may doubt whether it procede from the holyghoſt, and whether it a gree with the perfect loue of God, if it be not amended. Now reſteth to rehearſe the opinion of Chriſoſtome, which for as much is my iudgement is of all other moſt playne, eaſy, and true, ought to be taken as agreeable vnto the wordes of the Apoſtle. Firſt, ſaith he, the cauſe of this deſire in Paul is to be ſought for: which if we be ignorant of, then may we eaſely erre. As when he circumciſed Timothe, when he polled his hed, when he tooke vpon him the vow, vnles a man know to what end he did theſe thinnges, he might eaſely ſuſpect that he was become an open Iewe. But if a mā wil more narrowly conſider the thing, he ſhall eaſely diſcharge him of all maner of Iewiſhnes. Neither is this conſideration to be had in Paul only, but alſo in Abraham, in Phinees, and in Elias: which men vnles thou diligently examine their cauſes, thou maiſt

What cauſe braue Paul to this deſire.

count for homicides. Wherfore let vs demaund of Paul: Who moued thée O Paul vnto this thing, to be made accurſed from Chriſt? He will anſwere vndoubtedly, No man perſwaded me ſo to do, but Chriſt himſelfe I would wiſhe in déede that my brethren according to the fleſhe, ſhould be ſaued: Howbeit I haue not fixed the end of my deſire in them. For this haue I wiſhed, not only for their ſakes, but chiefely for Chriſtes ſake: that in this thing his grace and truth might moſt of all ſhine abroade. And it ought not to ſéeme abſurde vnto any man, if I haue preferred

It is not abſurd for a man to preferre the dignity of Chriſt before his owne ſaluation.

the dignity and honour of Chriſt, before mine owne ſaluation. But this ſéemeth much to be againſt this ſentence, for that Paul made no mencion of this principall end, and of this his chiefe entent. But neither did he y without a cauſe. For he entended warely to ſet forth his matter, which if he ſhould haue openly ſpoken, ſhould not ſo well haue ſerued his turne. For while he wente aboute to perſuade his bretherne according to the fleſh, how much he loued them, in that he ſaid that he wiſhed for theyr ſakes to be accurſed from Chriſte, if he had added, that he had done it for the honor of Chriſt whom he worſhipped, I cannot tell what might ſeme to be dimiſhed of that loue, which he ſayd that he bare towards his brethren. Wherefore he cunningly kept that in ſilence, wherein yet was the chiefe and principall cauſe of his deſire. Howbeit leaſt the prudent reader ſhould in any wiſe

Why he made no mencion of the principall cauſe of his deſire.

erre, he hath ſo tempred his wordes which follow, that by them he may very eaſely gather what his meaning was. For thus he writeth: To whome pertayneth the adoption, the couenantes, the glory, the geuing of the lawe, the worſhippyng, the promiſes, of whome are the fathers, of whome is Chriſt according to the fleſh: who is God ouer all, bleſsed for euer, Amen. Theſe wordes being well and diligently examined do declare, what Paul had a regard vnto in this his ſo feruent deſire. Let vs call to memory, that the Iſraelites were called of God: that they abode long in the profeſſion of God: that they kept the lawes of God a longe tyme: that they by innumerable Prophetes receaued promiſes of Chriſt to come, and of other good thynges. Foraſmuch therefore as they had bene ſuch men, and yet ſemed now to be excluded, and other nations which were ignoraunt of God, and geuen to moſt filthy idolatry were placed in their ſtede, many began to be offended at the prouidēce, fayth, and gouernmēt of God. Wherfore ether they blaſphemed him, or ells they made exclamation openly, that this was not the Chriſt promiſed in the Law. Theſe thinges troubled Paul excedingly much: For he would not that in the affayres of the Goſpel ſhould be brought in a ſtage matter, or a matter of paſtime, as though that which god had promiſed to one people, he would geue to an other: and as though Chriſt was borne for the Iewes, but profited none but the Gentiles. And that Paul was by this reaſon chiefely moued, that manifeſtly declareth, which is a litle afterward added, Not as though the word of God

The end of Moſes requeſt.

hath fallen away. By which wordes he declareth, that he admoniſhed vs of theſe thinges, leſt any mā ſhould thinke that the promiſes of God were not ſure. And none other entent had Moſes, whē he deſired to be blotted out of the booke which God had writen, thē that God ſhould ſpare the people. For he geueth this reaſō, Leſt peraduenture it be ſaid, that God hath brought a people out of Egipt: but was not able to bring to paſse that they ſhould obteyne the Land, which he had promiſed them: and therefore would he kill them in the deſert. Nether doth Paul in this place ſay, that he

Paul deſired not to ceaſe of frō louing of God. Euery man ought to preferre the honor of God before his owne felicity. Why Paul wiſhed not this thinge for the Gentils.

wiſheth to be ſeperated from the loue of God (for he would by no meanes ceaſe of from louing of him:) only he wiſheth to be excluded from the bleſſed coniunction with God, to be deuided from the fellowſhippe of the Angelles, and of the ſayntes, to be depriued of the fruition of eternall felicity. And this thing ought euery one of vs to deſire, namely, to preferre the honor of God before his owne felicity. And Paul ſpeaketh not theſe thinges of the Gentiles as he doth of the Iewes: not that he would not doo as much for them alſo, when the like danger of the honour of God ſhoulde happen: but bycauſe then he entreated not of the Gentiles. For they on euerye ſide of theyr owne accord came vnto Chriſt, whē as the Iewes moſt vehemētly reſiſted him. The ſame Chriſoſtome vpon Mathew (expounding this place, It is better that one member bee cutte of, and caſt away, then that the whole body ſhould periſhe) ſaith: That Paule conſidered this thing, that rather he being cut of and made accurſed, God might haue glory of the greate body being ſaued, thē that he himſelfe ſhould be ſaued, and a greate multitude of Iewes, which were like vnto a certayne greate body ſhould be caſt into hell fire. This ſo greate loue of Paul arre paſſeth the affect of all parentes toward theyr Children. And ſo greate was it that Chriſoſtome writing touching prieſthode, ſayth, that he was for a iuſt cauſe feared a way from that office, bycauſe he ſaw himſelfe to be farre diſtant from ſuch kinde of loue. The ſame Chriſoſtome de prouidētita dei writeth, That Paul deſired rather to liue in hell, then to ſe his brethern condemned. And he addeth, that it was a greater vexation vnto Paul to ſe the diſtruction of hys brethern the Iewes, then if he himſelfe ſhould haue bene tormented in hell. For he deſired that torment rather, then to ſe his brethern periſh miſerably. Nether was he deceaued in this iudgment. For it came not from reaſon or vnderſtanding, but from the impulſion of the ſpirite of God. The Schoolemen differ not muche from thys interpretation of Chriſoſtome. For Thomas ſayth, That Paule neuer wiſhed for the ſeperation from God which cōmeth through ſinne, nether coulde he wiſh for it keping charity: but for the aduauncement of the glory of God it was Lawfull for him to wiſh for the ſeperation from felicity. Yea y ſame Thomas addeth, That Paul ſomtimes deſired for his bretherns ſake to be ſeperated from that felicity, and to haue it differred for a time. For vnto the Phillipians he writeth, That to dye ſhould be vnto hym gayne, howbeit it was profitable for them, that he ſhould abide in the fleſh, & he ſheweth that he both deſired and alſo hoped that God would graunt, that he might be conuerſante with them for a time. So (ſaith Thomas) mought he alſo in this place for the helth of hys brethern wiſh to be ſeperated from God, ether for euer, or elſe for a time. But that theſe

Theſe words cannot be vnderſtande of a ſeperation for a time.

wordes can not be vnderſtand of a ſeperation for a time, this word Anathema ſufficiently declareth. For Anathema ſignifieth y ſeperation from commō vſe, which can neuer by any meanes be reuoked, or reſtored againe. But this Greke word 〈 in non-Latin alphabet 〉 , may ſignify not only, I did wiſhe, but alſo I did pray. Neyther

Paul wiſhed for that thing which could not be done. The will is ſometimes rauiſhed to thinges impoſſible.

ought we to meruayle, that Paul wiſhed for this thing, although it coulde not come to paſſe (for there is no doubt, but that he was one of the predeſtinate) for our will is oftentimes rauiſhed vnto thoſe thinges which are not poſſible to be done. For ſo prayed Dauid: Who ſhall geue me power to dy for thee my ſonne Abſolon. When yet it could not be, that he ſhould dye for Abſolon.

That are my kinſmen according to the fleſh.] Affinity of the fleſh is oftentimes an occaſion that maketh vs to loue our neighbour and that of charity. Paul

Affinitie of the fleſh is an honeſt occaſiō to make vs to loue our neighbor.

ſaith to Tim. He which hath not a care of his own, and eſpecially of his houſholde, hath denied the fayth, and is worſe then an infidel: for ye vnder the pretence of religion, he leadeth a worſe life thē infidels, who being led only by ye inſtinct of nature, are louing towards their kinſfolks, & prouide thinges neceſſary for thē. Wherfore, we ought to thinke y the cōiunctiō of the fleſh & of kinred is geuen vnto vs of God, as a pricke to charity, not y we ought to haue a regard to ſuch thinges as be our owne, but as adioyned vnto vs of God. For otherwiſe there is none which doth choſe vnto himſelfe parentes, brethren, or countrey. Wherfore we ought to haue a care of thoſe which are geuen to vs of God: and not to beſtow our endeuor as we liſt our ſelues without choyſe: not that we ought not to loue, and to do good to all mē whatſoeuer they be. Now onely he entreateth of degrées, and ſheweth an ordinary and an accuſtomed way, wherehence we muſt begin: vnles peraduenture ſome occaſion more neceſſary draw vs an other way. How then doth the Apoſtle ſay in the latter to the Cor. that he knew none as touching the fleſh, yea neither Chriſt him ſelfe? There, to know, is, to put confidence: for he ſaith, that he did no more put cō fidence in any outward thing, but in Chriſt onely. For the falſe Apoſtles continually boaſted of their Iewiſhe religion, of the ſtocke of Chriſt according to the fleſh, of the law, of ceremonies, and other ſuch like, as though of theſe thinges ſhould depend the ſaluation of men. Theſe thinges in déede are benefites of God, and thoſe not to be contemned, but yet without Chriſt no man ought to put confidence in them. This meaneth Paul in that place by theſe wordes, to know accordyng to the

The fleſh of Chriſt without faith profiteth not.

fleſh, yea euē the fleſh of Chriſt without a true and ſound faith nothing profiteth. For ſo Chriſt himſelfe ſaith in Iohn. The fleſhe profiteth not any thyng, it is the ſpirite which quickeneth. Wherfore we haue not now knowen Chriſt by the iudgement of the fleſh, neither do we conſider him according to the baſe conditions which he had whileſt he was here on earth. Paul before when he was of the Iewiſh religion attributed much vnto theſe thinges: namely, that he was a Iewe of the tribe of Beniamin, a Phariſey, and that of his people ſhould Chriſt be borne. Yea he then in theſe thinges did put the whole ground and ſtay of his ſaluation. But beyng afterward conuerted vnto Chriſt, he placed al his confidence in faith in him. Wherfore he ſayth: that he now knewe nothing according to the fleſh: namely, in that manner that he had before knowen.

Which are Iſraelites.] From a priuate condition, wherby they according to the fleſh were knit vnto him, he aſcendeth to a publike condition: namely, y they were Iſraelites, that is, the people of God, Teuolah the choſen people of God dere

Places made noble by the Gods vnto whome they were conſecrated.

vnto them the flocke, the ſhéepe, the lot, and the inheritaunce of the Lord. Many nations and cities had a wonderful great delight in themſelues, for that they were conſecrated vnto certaine Gods. Athenes was commended of Minerua. Dolos the land, of Apollo and Diana. Cicero againſt Ʋerres, praiſeth al Sicilia, but eſpecially the mountaine Etna, for that it was conſecrated vnto Ceres, as though it were wholy nothing els, but an houſe and temple of Ceres. How much more honorable

The Iſraelites were, cō ſecrated vnto God.

was it to y Iſraelits, for y their whole natiō was conſecrated vnto y true God the creator of heauen and of earth? Hereby ought we to learne, that the giftes of God can not be ſo contaminated of men, but that they are perpetuallye to be commended. And that we ſhould not here erre, Paul maketh an excellent diſtinction

We muſt make a diſtinction betwene the giftes of God and betwene the m that are adorned with thē.

betwene the giftes of God, and betwene the men that are adorned with thē. The giftes of God are alwaies to be highly commended, but the men as they behaue themſelues, are either to be diſprayſed or to be commended. Before in the 3. chap. Paule ſpake of the ſelfe ſame matter when he ſaid: What is then the preferment of the Iewe. He anſwereth, hauing a reſpect vnto the giftes of God, Much euery maner of way: Firſt becauſe vnto them are committed the wordes of God. For what if ſome of them haue not beleued? Hath their incredulity made voyd the faith of God? God forbid: Howbeit afterward, when he entreateth of ſaluation, where he hath a reſpect vnto the common vices of nature, & vnto infidelity and other ſinnes, he ſpeaketh otherwiſe. Wherin then do we excell them? No maner of way. And to declare how much he eſtemed thoſe giftes, be they neuer ſo excellent, if we want faith, and be agaynſt Chriſt, in his epiſtle to the Phil. when he had reckened vp all the things which he had when he was of the Iewiſh religion, he ſaith: That he counted all theſe things as loſses and donge. For that being ſeioyned from faith, they do nothing but puffe vs vp, and more and more lead vs from Chriſt.

Iſraelites.] This is a name deriued of their father Iacob & it is a much more

To be called Iſraelites is more excellenter then to bē called Iacobites.

excellenter name, thē if they had ben called Iacobites, for they receaued that name, not of y name which was geuē vnto y Patriarch at his birth, but whiche he got by a victory, & by ſuch a victory, wherin he ouercame God himſelf. Ther is ſet forth vn to vs no ſmal nobility of that man of whom they tooke their name, when as he is

Why Iacob was called Iſraell.

ſaid in wraſtling to haue ouercome euē God himſelfe. For therfore was he by God called Iſraell, as it were a prince with God, and who had preuailed againſt God. And together with the name he receiued a ſigne or a token, or marke in his body. For after that time he began to halt. The godly ouercome God, when they ouercome the temptations ſent of him. Abraham was tempted of God, to ſtay his own

How the godly 〈◊〉 to ouercome God.

ſonne, that temptation he ouercame, and was made therby moſt famous. They alſo ouercome God, when they ouercome all aduerſities, which vndoubtedly happen not vnto them, without the prouidence and gouernement of God. So reade we in the holy ſcriptures, that Iob and many other holy men did. And they ſo ouercome that vnto them all thinges worke to good. Finally they ouercome, when wyth a liuely and perfect faith they embrace the promiſes offred of God, though they be neuer ſo hard and difficile. So Abraham when God promiſed vnto him ſéede, ouercame ſence, which reſiſted: reaſon, which diſſuaded: and the feblenes of his vnfruitfull body, and the age of his wife, and her perpetuall barennes vnto that tyme. He beleued God, and wonderfully gaue vnto him his due glory. Theſe are thoſe moſt notable victories, by which God delighteth to be ouercome, and geueth a bleſſyng vnto thoſe which haue ſo ouercome him. Their names are chaunged, ſo that they

An allegory of the halting of Iacob.

are called princes with God, to the ende they ſhould not aſcribe ſuch victories vnto themſelues, but vnto God. They ought rather to count, that they haue receyued them at his handes, through whoſe grace onely they haue obteyned them. They ha t and haue a weake thigh, for that the fleſh, ſinne, and the remnantes of original corruption, the more we ouercome in this kinde of wraſtling, the more weaker are they made.

To whome pertayneth the adoption.] That they were the kinſemen of Paul as touching the fleſhe, if came vnto them by naturall propagation. Now he turneth his ſpeach to thinges which farre paſſe all nature, namely, that mē ſhould by adoption be made the ſonnes of God. This they can not be by nature, but by the ſingular mercy of God they btains by adoptiō to •• ade his children. H reby is very manifeſt, that which I before did put you in minde of, that from the

The Hebr ••• alſo were •• op ed of God in to children

people of the Iewes is not to be taken away adoption, but that they alſo were the ••• nce of God. But we ſpeake not of the whole multitude confuſedly, but of holy en a d of the faithfull w ich were amongſ that people But thou wilt ſay, that they ad the ſpi •• te of ondage. I graunt they had in conſideration of the tyme, wherein they were holden vnder the multitude of ceremonies. But this nothing

Theſe are not contr ••• y, o a •• he ſpi i e of •• are, a d to •• the 〈◊〉 children of God.

letted their adoption, as Paul declareth to the Galathyans. So long tyme (ſaith: her) as the 〈◊〉 is a child, be nothing differeth from a ſeruant. For he lyueth vnder tutors go er e •• , and ſcholemaſters vntill the tyme appoynted of hys father, when as yet notwythſtandyng he is inde d the heyre and Lord of all. And if they pertayned to adoption, then muſt it nedes follow, that they were endewed both with fayth and with the ſpirite. Yea if thou wilt haue a conſideration to the ancientnes of tyme,

The children adopted haue both the ſpirite and faith.

they attayned vnto this ad ption before vs. God not only graunteth vnto holy men to be by adoption called the ſonnes of God, but alſo communicateth vnto them of his nature, and geueth vnto them the holy ghoſt: which thing men can not do, when they adopt any man for their child. Moreouer, as Paul hath before admoniſhed,

God vnto his adopted children communicateth of his nature

we ought to remember, that after adoption followeth the inheritaunce, that is, that they ſhould be the heyres of God, and fellow heyres of Chriſt.

Glory.] They which write of glory do ſay, that it conſiſteth in two thinges the one is, to haue an honorable opinion of a man, the other is, that that eſtimation

Wherin conſiſteth the nature of glory.

be ſet forth by ſome outward ſignes. Theſe two thinges did God moſt aboundantly performe vnto the people of the Iewes. For he did not only beare good will towardes them, but alſo continually many maner of wayes declared this his good will towardes them. He placed amongſt them the Arke of the couenant, as his

God ador ed the Iſraelites with glor e.

habitacle: there he heard their prayers and requeſtes, and gaue oracles vnto them that ſought them. In Deut it is written, That there was no nation ſo notable, which had God ſo nigh vnto them as had the Iſraelites, when as they called vpon hys name. That glorious Thraſo in Enucho, boaſted that the king delighted to haue him in his ſight, and that whē being ouerweried with affaires he would caſe his mind of that burthen and care, he would ſend for him, and make him ſitte with hym at his table apart and alone: and hereof he ſo boaſted, for that he counted the entier familiarity of the king as a great glory vnto him. The Hebrues alſo had glory, not only in reſpect of God, but alſo by compariſon vnto other nations. For Dauid ſaith in the Pſalme, God hath not done ſo to euery nation, neither hath e manifeſted his iudgementes vnto them.

The geuing of the Lawe.] 〈 in non-Latin alphabet 〉 . When God had now choſen the Iewes to be his people, he would alſo inſtruct them with good lawes: with lawes (I ſay) farre paſſing all the lawes either of Solon, or of Liturgus or of N ma, or of Minos.

The couenauntes.] 〈 in non-Latin alphabet 〉 , that is, couenauntes. This worde although ſometimes it do ſignifie promiſes, yet becauſe afterward is mencion made of them, in this place it ſignifieth (as we haue ſayde) couenantes, which God oftimes made with the people. And therefore the Apoſtle vſeth the plurall number.

God oftentimes renued the couenant made with the Hebrues.

For God made a couenaunt with Abraham, with Iſaack and with Iacob: and renued the ſame afterwarde vnder Moſes, I ſua, and Io ias, and laſt of all hath ſealed it through Chriſt. In theſe couenauntes were the Iewes long tyme comprehended, before that we were adopted of God. Touching the olde couenaunt

In the new couenant the Iewes were efore the Gentils.

there can be no doubt: and as for the new, it is play e by the hiſtory both of the Apoſtles and of the Goſpell. For the Apoſtles came firſt to Chriſt: and by them afterward were called the Gentles. And of ſo great waight were theſe couenantes, that they were ſealed not only with wordes, but alſo with outward ſignes: theirs by circumciſion: and ours, by baptiſme.

VVorſhipping.] 〈 in non-Latin alphabet 〉 , in this place ſignifieth the maner of worſhipping of God: which vnto the Iewes was ſo preſcribed of God, that it was not lawfull for them to adde any thing thereunto. But not in that caſe were the Gentils.

The rites & ceremonies of t e Gentils were not conſtant.

For they in their idolatry continually deuiſed new rites and ceremonies.

Promiſes.] Of theſe dependeth ſaluation. For they which beleue the promiſes of God, haue both remiſſion of ſinnes, and eternall felicity. Amongſt the Iewes were extant promiſes not only of their ſaluation, but alſo of the calling of the Gentles. But the Gentles themſelues had no ſuch promiſes geuen them

Amongſt the Iewes were extant promi es of the calling of the Gentils.

of God. Yea rather if a man conſider the oracles and anſweres of idols, he ſhall ſee that they had a greater care to foretell thinges to come, then they had to promiſe to do any thing. But the promiſes of God are of two ſortes, ſome are of thinges temporall: and ſome of Meſſias, and of eternall ſaluation. Here let

The Idols fore olde thinges to come, but promiſed not that they would do any thing. Two kindes of promiſes. The promiſe touching Chriſt was comprehended in the other promiſes. It is no ſmall matter to be borne of holy fathers.

vs note that the promiſe made touching Chriſte, was comprehended in all the other promiſes: & in thoſe tēporal good things, this one good thing was alwayes promiſed. There is yet alſo an other diſtinctiō of promiſes: for ſome are pertayning to the lawe, and ſome are pertayning to the Goſpell. Touching which foraſmuch as we haue before aboundantly ſpoken, now to repete the ſame agayne it is not nedefull.

Of whome are the fathers.] This prerogatiue is of no ſmall waight: for it is a great matter to be borne of godly and holy parentes. For God promiſeth in the lawe that he would do good vnto godly and iuſt men, euen vnto a thouſand generations. But this is not to be attributed to the dignity of the carnall ſéede or naturall generation. For by it men are borne the children of wrath, and obnoxious vnto originall ſinne. But whatſoeuer good thing happeneth vnto th children of the ſaints, the ſame is wholy to be aſcribed vnto the mercy of God.

The ſanctification of the children is not raduced of the ſ •• de of the patent s. Whatſoeuer good thing happeneth vnto the children of the Saintes, it commeth of the mercy of God.

The grace of God is not bound to the gene ation of the fleſh Euell childrē borne of holy paten s obtainy many good thinges

And that we mought vnderſtand that theſe thinges come not of nature, we ſee that it oftentimes happeneth otherwiſe, that the children of vertuous men ar wicked, and that of good parentes are borne moſte wicked children And ſometimes alſo it happeneth that of moſt wicked and moſt vngracious mē are borne notable and excellēt children. For God hath not bound his grace to the elemēts of the world: howbeit he hath geuen a promiſe which can not faile. For the children of the Saintes are either ſaued at the length, or doubtles by the ſociety of their parents, and by their education they obtayne many excellent giftes of God, and occaſions and prickes to leade a good and holy lyfe, euen as they which commonly are borne of other men. For Iſmaell and Eſau although at the laſt they became ill and wicked, yet had they of their godly parents much commodity touching y immitacion of piety. They had at home examples of holynes: they continually heard the word of God: they were initiated with circumciſion: they were vnder ye tuitiō of their parentes occupied in ſacrifices, geuing of thankes, and infinite ſuch godly exerciſes. Wherefore we can not deny, but that God after Chriſt came offred himſelfe vnto them, as well as to the Gentles. For the Lord himſelfe vouchſafed to be the miniſter of their Church: and the Apoſtles began firſt to preach the Goſpel vnto them. For as we reade in the Actes of the Apoſtles, they turned not to the Gentles, before they were repulſed of the Iewes. Wherefore to be borne of holy parentes and godly predeceſſors, is a gift of God not to be contemned. And the ſame, ſo that faith and piety be adioyned, excedingly conduceth to ſaluation: but without them it heapeth vp

To be bor of godly parēts without faith and pietie ncreaſeth damnation

greeuouſer iudgement, and greater condemnation: ſo far is it of that it bringeth any holynes or eternall life.

Of whome is Chriſt as touching the fleſhe.] When he had mencioned that dignity which came vnto them of the fathers, now he addeth that alſo which came of y poſterity. The elders begat many children which were moſt dere vnto God, & at y laſt Chriſt himſelf vouchſafed to take fleſh of y natiō, & that this was no ſmal gifte may hereby be vnderſtanded, for that this our Sunne which ſhineth in the world, neuer cōmeth to any place, but it maketh the ſame place lightſome, & warmeth

A ſimilitude.

it, & bringeth ſome fruite vnto men. How much more ſhall we thinke was this brought to paſſe amongſt the Iewes by the comming of Chriſt? For he in the Scriptures is ſet forth to be the ſonne of righteouſnes. Farther, euen as Chriſt by his natiuity in the fleſh, adorned with moſt high honour, humane nature, ſo muſt it nedes be y vnto the natiō of the Iewes, of whome he vouchſafed to be borne, redounded by that meanes moſt high glory, and moſt ample dignity. All theſe things which Paul hitherto hath reckoned, are of ſo great waight, that no Oratour coulde

No nation can more aboundauntly be prayſed then the Iewes are now prayſed. Wherein conſiſteth nobilitie.

more truly or more briefly haue prayſed any nation. For he hath omitted nothyng which might ſeeme to nobility or ciuill felicity: but hath wonderfully and in an excellent order placed euery thing. Aristotle in his 2. boke of Rhetorikes writeth of nobilitie, that it herein conſiſteth, that a man haue excellent and notable elders. For although oftentimes are found men euen in our tymes alſo, whiche atchieue notable enterpriſes, of no leſſe excellency, then are theſe which are mencioned of the elders, yet are theſe auncient actes of greater admiration by reaſon of their antiquitie. For there is a difference betwene 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . For thoſe are called 〈 in non-Latin alphabet 〉 which are borne of noble parents: but 〈 in non-Latin alphabet 〉 , are thoſe which retaine ſtill the vertue of their elders, and degenerate not frō thē. We ſée that in the families

A ſimilitude.

of noble men, happeneth in a maner the ſelfe ſame thing that happeneth in corne: which is accuſtomed to bring forth fruite ſome yeares more plentifully, & ſome yeares more barrenly. And ſometymes it chaunceth, that after a few barren yeares, follow other very fertile yeares: ſo the families of noble men ſometymes bring forth many excellent men, as it were a plentifull harueſt, ſometimes as it were an vnfruitfull ſoile they lie barren and idle: and againe afterward they after a ſort reuiue to the vertue of their elders. And how this degenerating cōmeth, the ſame Aristotle after this maner declareth. It cōmeth to paſſe oftentimes (ſaith he) that the children or poſterity of wiſe and witty men become fierce and cruell: as it is written of the poſteritie of Alcibiades: contrariwiſe of meke, louing, and gentle parentes, are borne children cowardiſh, ſluggiſh, and blockiſh, which thing happened in the families of Cymon and Socrates. Theſe ſelfe thinges may we behold in the children of Iſraell. They had Patriarkes, as groundes of their ſtocke, being men indued with great vertues and notable excellency. Of their poſteritie ſprang forth oftentimes excellent men: which poſteritie although ſometymes it ſemed to lye ſtil without any notable iſſue, yet God now & thē alwaies raiſed vp in thē ſome, either iudges, or kings, or Prophets, or prieſts, which excelled in life, wiſdome, and piety. Moreouer the ſame Aristotle in his firſt of his Rhetorikes, writeth

True nobilitie requireth to haue ioyned vertue together with proſperitie of fortune.

that the true nobilitye or felicitie of anye nation herein chieflye conſiſteth, that together with proſperous ſucceſſe it haue vertue ioyned with it: which two things God aboundantly gaue vnto the Hebrues. He addeth moreouer, that that people is called noble, which is not mingled with the heape and confuſion of other nations: for which conſideration the Athenians boaſted that they were 〈 in non-Latin alphabet 〉 that is, of themſelues not mingled with others. But there was neuer yet nation found which had their ſtocke ſo pure and vnmixſt as had the Hebrues. For Abraham

The Hebrues had theyr ſtocke pure and vnmixt.

was the hed of their ſtocke: whoſe neuew Iacob had 12. children, of whome came the twelue tribes. Farther euery tribe had their certaine families, landes, cities, and regions which they inhabited. To be ſhort, as writeth Euſebius, de preparatione Euangelica, there was no common welth, neither of the Lacedemonians, nor of the Athenians, (which two ſemed to be of all other the moſt excellenteſt) which had their ſtocke ſo certaine, or their tribes ſo certainly deriued frō one hed, prince, and progenitor. Farther to nobility is required, that ye people liue by their owne lawes. But no nation at any time had their lawes ſo proper, as had the nation of the Hebrues. For they had lawes geuen proper of God, which infinitely excelled

The Hebrues had truly their proper lawes.

the lawes of all other nations. And they liued vnder their owne lawes, ſo long as they obeyed the Lord. For he ſo long defended them from all miſfortunes. But by reaſon of their ſinnes they were ſometimes led away captiue of outward nations: but theſe captiuities were not perpetuall. For after that they had bene puniſhed for their wickednes, they were reſtored to their olde places again. Moreouer antiquitie commendeth and ſetteth forth the nobility of a people. But there can nothing be found of antiquitie in the hiſtories of the Ethnikes, but that it a long time followed after that the common wealth of the Iewes was eſtabliſhed.

The nation of the Hebrues of greateſt antiquity.

Before the war of Troye whatſoeuer is ſet forth of Ethnike writers is fabulous. And that warre was then made, when Iepthe was now iudge ouer the common wealth of the Iewes. It alſo not a little helpeth to nobility, to haue had many excellēt mē of that ſtocke. But there were neuer ether more, or more excellēter mē

The warre of Tray about the time of Iepthe.

thē there was amongſt the Iewes. I will not ſpeake of ye great increaſe of childrē, and of the increaſe of good children which wonderfully floriſhed amongſt y Iewes. I know there are ſome which contemne this nobility deriued of Elders. For they ſay that oftentimes of horſes are borne mules. And they cite Iphicrates, which beyng

Argumētes againſte nobility.

a notable Emperour, and hearing one contumeliouſly and inſolētly obiecting vnto him, that he was the ſonne of a ſhowmaker, thus made aunſwer: My ſtocke beginneth in me: but thyne endeth in thee. And he which vpbraideth vnto a man eyther

An aunſwere of Iphicrates. A ſimilitude.

fortune, or want of nobilitie, doth euen as he doth, which beteth y garments, but toucheth not the body. For euen as garments are without the body, ſo nobility, and fortune are without vs, and are counted amongſt outward good thinges. Cicero although he was a man new come vp, yet deſpiſed he nobility. They which geue themſelues to hunting, prepare the beſt dogges they can get to hunt, and not

A ſimilitude.

whelpes, though they come of neuer ſo good a kinde. And for battaile ſtrong & war like horſes are ſought for, and not the coltes of good horſes.

What profite is in pedigrees: or wher o is it good, Frende Ponticus, to be deriued from long diſcent of bloud?

Iuuenal.

Or what ſhall it auayle to thee, to reckon in a row Great nombers of thine aunceſters, that liued long a goe?

It is a thing ridiculous for a man to boaſt y he can geue 〈 in non-Latin alphabet 〉 , that that is, ſeuen, or a greate many coates. Theſe reaſons ſome vſe, to extenuate

What vſe theſe arguments haue

the nobility of bloud. Neither are theſe thinges ſpokē amiſſe, or without profite eſpecially agaynſt thoſe, which only by the vertue of theyr elders wilbe counted noble, when as they themſelues otherwiſe liue filthely, vily, and without any

The nobilitie of kinred is profitable.

nobility. But if any mā haue together with vertue obteined nobility of bloud, doubtles of it he hath great commodity. For nobility is not, as it was obiected a thing vtterly outward. For the proprieties, and markes, and motions of the elders are I know not how, tranſferred to the poſterity, which although that in the next childrē or childrens childrē, they oftētimes ſhew not forth, nor appeare, yet by a certayne force they are kepte ſtill and reuiue againe in other of the poſterity, ſo that in them the ſpirite and motions of the elders is renued vnto vertue. Wherefore ſeing ſuch ſparkes are ſtill reſerued in vs, they are not vtterly to be counted amongeſt outward good things. Neither agréeth that compariſō of the mule, which they ſay is procreated of the horſe. For that in the mule ceaſſeth the generation: neither can the mule, if we conſider the common courſe of nature liue long. But they which are begotten of noble parentes, although they themſelues degenerate, yet may they afterward bring forth others. And to ſtay euē in that ſimilitude, it not a litle adorneth the mule, that he is begotten of the horſe. For, for that cauſe are they more commendable then aſſes. But Iuuenall Cicero, and Iphicrates ſpake of thoſe noble men, which when as they themſelues had no part at all of theyr fathers or predeceſſors vertue, and good diſpoſition, would yet notwithſtanding be had in eſtimation for this cauſe only, for that they came of a noble bloud. He whiche being but obſcure in birth, hath illuſtrated himſelfe with vertues, is of far more excellēcy then are they which cōming of greate nobility doo with vices, and with wicked actes, and with ſluggiſhnes and cowardiſhnes diſhonor both themſelues, and theyr ſtocke. And how much God gaue vnto the poſterity of the godly, it is manifeſt not only by this place,

God gaue many thinges vnto the poſteritie of the Saintes.

but alſo by that of Exobus, where he promiſeth to doo good to the iuſt euen to a thouſand generations and alſo by thys, that he appoynted that the kinges and prieſtes ſhould be choſen out of a certayne ſtocke. Thys prerogatiue the Ethnikes contemned not. For he which prayſeth Alcibiades which ſome thinke was Euripides when he was crowned in y games of Olimpus, ſayth, y he which wilbe happy, muſt come of a noble city. To which purpoſe I could cite a great many other teſtimonies, if neede ſo required. But what ſhall we ſay of our eſtat Are we more abiect then the Iewes? Or may we being compared with them

Whether the Gentils be more abiect then the Iewes.

ſeme to be with out nobility? For Paul thus writeth: Cōſider your calling, brethern: Not many noble men, not many wiſe men are called. I anſwere that there is no cauſe why we ſhould therefore be ſory for our eſtate. For although, if we conſider the ſtock it ſelf frō whēce we were cut of (which we cā not deny but to haue bene a wild oliue trée) we be obſcure, and without nobility, yet after that we are once

Vnto them that are grafted into Chriſt is communicated all the nobilitie of Chriſt.

grafted into Chriſt, all his nobility is moſt truly communicated vnto vs. For we are now not only his members, but alſo fleſh of his fleſh, and bone of hys bones, ſo that all his fathers are now made our fathers, which things although they haue not happened vnto vs by naturall generation, yet vnto a godly man it ought to be ſufficient, that they were afterward geuen vnto vs. But our aduerſaries with this kind of nobility extoll the antiquity of theyr Churches. For they ſay, that they haue a long ſucceſſion of biſhoppes: and therefore they could

The antiquity of the churches of the papiſts.

not fall away from the true piety and worſhipping of God. As though in the. 11. chapiter of Zacharie is not redde a propheſey agaynſte a fooliſhe paſtor. And doubtles if that good and godly ſucceſſors ſhould euer follow good and godly Biſhoppes, they mought then paraduēture ſeme to ſpeake ſomewhat: but ſeing that that order was ſo oftentimes interrupted, that, as the Eccleſiaſticall hiſtories mencion, ſomtimes after ſound and Catholike Biſhoppes ſucceded Arriās, it is manifeſt, that they vainly & falſly boaſt of theſe things. Verely the Iewes had from Aaron vnto Chriſt the courſe of prieſtes without any interruption at any time. And yet Chriſt vehemētly reproued theyr traditions, and the idolatry by them brought in. Al the prophetes which were continually rayſed vp, to correct & reproue the vices, which were growen in vre, what elders of theyrs could they cite, whome they by an ordenary courſe had ſucceded? And if this reaſon ſhould be of force, neither Chriſt nor the Apoſtles could haue departed from the Scribes, and Phariſes, and Prieſtes of the Iewes, whoſe ſucceſſion had bene continuall, and without interruption. Wherefore euen as theſe argumentes nothing then furthered the cauſe of theſe prieſtes: ſo can they not in theſe our dayes defend the errors of the Papiſtes. Chriſt was a prieſt according to the order of Melchiſedech: & yet had he not before his time a cōtinuall order of prieſtes of that kinde. The Apoſtles firſt planted the Churches, and fell away from the

Many wolues ſucceded the Apoſtles in the church.

high prieſtes of the Iewes. And Paul in the. 20. of the Actes ſaith, That euen of the Chriſtians ſhould come wolues, which ſhould inuade the Church. When therefore ſuch wolues ſucceded the rome of the Biſhoppes and paſtors and contaminated and corrupted the pure doctrine, were they to be obeyed, or no? Tertullian, Ireneus, and

The fathers feme to attribute ſomewhat vnto continuall ſucceſ ion. Succeſſion is ſomewhat of 〈◊〉 ſo long as they kepe ſtill theyr old piety. The Succeſſo s of the Apoſtles are to be harkened vnto, ſo long as they teach vprightlye. We in no caſe take away the ſucceſſio of byſhops.

Auguſtine ſeme ſometimes to attribute ſomewhat vnto this ſucceſſiō. For they cite it to confirme the antiquity of the holy ſcriptures agaynſt thoſe, which vtterly denied them: and they teach y by long ſucceſſion they haue bene alwayes preſerued in the Church And the ſucceſſion of Biſhoppes is ſomewhat of force, ſo long as they kepe ſtill their old piety, vertue, and religion But if they depart from that, thoſe things are in vayne obiected. So long time are they to be harkned vnto, as they deliuer ſound doctrine. For Chriſt admoniſheth, that euen the Scribes and Phariſes are to be harkned vnto, ſo long as they ſitte in the chaire of Moſes: but yet not when they obtrude plantes which the heauenly father hath not planted. Neither ought any of vs to be accuſed, as though we went aboute to interrupt the ſucceſſiōs of Biſhoppes. We wiſh to haue them continued, but yet in ſuch ſort that thinges corrupted be amended: and that the Biſhoppes thē ſelues once at the length would geue thēſelues to execute the office of Biſhops, that is, that by godly doctrine, and by vpright life they would edefy the Chuch. Thoſe excellent giftes of the Iewes, which the Apoſtle hath hitherto reckened make y queſtion of theyr reiection & of the calling of the Gentiles more difficile. For how were they excluded, which had receaued ſo many and ſo greate benefites? And how were the Gentiles brought in, which were vtterly ſtrangers frō the common welth of Iſraell, alia es from God, voyde of his glory, without Lawes, couenant, worſhipping and promiſes? Which alſo as touching the fleſh pertayned neither to the Fathers, nor to Chriſt. But Chriſoſtome noteth, y Paul

The thinges that Paul here rekoneth, are onely the giftes of God and not the vertues of the Hebrues. Both the natures of Chriſt here auouched.

only reckoneth vp the giftes of God: ſo that the Iewes had nothing, that they ſhould therfore waxe proude, when as they got not thoſe giftes by theyr owne induſtry. Paul ſayth not, y they ſtode to the couenantes, that they obſerued the Lawes, or worſhipped God purely: onely he ſetteth for teſtimonyes of the good will of God towards them.

Of vvhom is Chriſt as touching the fleſh, who is God ouer al, bleſſed for euer.] Here he addeth an excellent commendation of Chriſt, wherein he expreſſedlye confeſſeth the two natures in him ioyned together in one and the ſelf ſame perſon, ſo that of both natures is made Chriſt, His humane nature is declared by theſe woordes, Of the Ievves as touching the fleſhe: for by the fleſh, in the Hebrew phraſe is vnderſtanded the whole mā. His diuine nature is moſt manifeſtly deſcribed in theſe woords: VVho is God ouer all, bleſſed for euer.] Which nature alſo is not obſcurely ſignified in that which is added, As touching the fleſhe. For that particle ſhould not haue bene put vnles he had had ſomething more then the fleſhe. This ſentence the Arrians, Mahumetiſts, and whoſoeuer they be that hold that Chriſt is only a pure man impugne: in which rablement alſo are

The Rabbines, Mahumetiſtes, and Arriās are confuted.

the Rabbines of the Hebrewes. For euen as by a corrupt interpretacion they had corrupted the law, as touching maners and life, which is manifeſt by that that Chriſt interpretated the Law, and reproued theyr fond deuiſes: ſo alſo had they depraued the ſincere ſayth of the Meſſias to come, ſo that they thought he ſhould be only a pure and ſimple man. For when Chriſt demaūded of thē, what they thoght of y Meſſias? they made anſwere y he ſhould be y ſon of Dauid, nether had they any deper or higher cōſideratiō touching him: wherfore Chriſt obiected vnto thē y 110. Pſalme, where Dauid calleth y Meſſias his lord, which could not haue bene agreeable to a pure & ſimple man borne of his ſtocke: as they fooliſhly imagined. Ambroſe expounding this place, cōtēdeth y theſe words muſt nedes be applied vnto Chriſt, for that there is here mention made of no other perſon, vnto whome they may aptly be applied. If they will (ſaith he) haue theſe thinges to be vnderſtanded of Chriſt, let them ſhew ſome other perſon mencioned of Paul vnto whome they maye be referred. And if beſides Chriſte they can finde none other, then let them leue vnto Chriſt the glory, which Paul attributeth vnto him. Ambroſe indeede confeſſeth, that when the father and the ſonne are ioyned together in

The father is called God and the ſonne Lord when in the ſcriptures they are ioyned together. That rule ſeemeth not to be perpetuall.

the holy ſcriptures, the father is called God, and the ſonne Lorde: and this he ſayth is done for this conſideration, for that we affirme, that we worſhip one God only. And if we ſhould repete the name of God, we mought peraduenture ſeme to departe ſomewhat from that vnity, and therefore are thoſe names ſo altered. But I ſee that that rule is not in the ſcriptures perpetually obſerued. For we rede in the Pſalme, as it is cited to the Hebrues, Therefore O God, hath thy God annoynted thee with the oyle of gladnes. Here for that he entreateth, of the father and of the ſonne, he repeteth the name of God twiſe. He ſaith dreouer, that this particle, Chriſt to be ouer all, is had alſo in the epiſtle to the Phillippians. For there it is written, That in the name of eſu euery knee ſhould bow, both of thinges celeſtiall, terreſtiall, and infernall. Out of which place no les then out of

The worſhipping exhibited vnto Chriſt is a teſtimonie of hys diuinitie.

this wherewith we are now in hand, he gathereth the diuine nature in Chriſt. For he ſhould not be worſhipped of all, if he were not God. For in the Apocalipſe, Iohn was prohibited of the Angell to worſhip him. I am thy fellow ſeruant (ſaid he) take hede thou do it not. But Chriſt when as he oftentymes permitted himſelf to be worſhipped, manifeſtly teſtified, that he was true God. For foraſmuch as he was a moſt ſharpe defender of the ſincere and pure worſhipping of God, he would neuer haue ſuffred himſelfe to be worſhipped in ſtede of God, vnles he had bene in very dede God. Yea (ſaith he) Paul would ſo vehemently affirm that Chriſt is God, that vnto hys wordes he addeth, Amen Which particle without all

This word Amen, maketh a ſtrong aſſeueration.

controuerſy maketh a great affirmation. Chriſoſtome alſo ſeemeth to aſcribe theſe thinges vnto the ſonne. For he ſaith, That Paul when he had reckened vp the wonderfull greate benefites, which God hath beſtowed vpon the Hebrues which were ſo great that our ſauiour tooke fleſhe of that nation, by this exclamation, both gaue thankes, and alſo referred the prayſe to the ſonne of God: and that not without iuſt conſideration, eſpecially ſeing that he knew, that Chriſt was euery where of the Iewes blaſphemed, and reproched, and that moſt of all when they reiected and caſt of his Goſpell and preaching. We haue els where toughte by teſtimonies broughte out of the ſcriptures,

In his commentaries vpon the firſt epiſtle to the Corrinthians.

and thoſe moſt certayne, that Chriſt is God: wherefore in this place to repete them agayne it is not nedeful. Iohn in his 5. chapter of his firſt epiſtle expreſſedly pronounceth, that Chriſt is the true God, & eternall life. At this tyme it ſhal be ſufficiēt to haue noted, that by this ſentence of the Apoſtle which we are now in hand with, are ouerthrowen & confuted many hereſies. The Manichies tought that Chriſt had not a true body, but that whatſoeuer ſéemed to be in him as touching an humane body was only a phantaſie and an illuſion of the eyes. But Paul ſayth, that Chriſt had fleſhe, and that he tooke it of the nation of the Hebrues. Which wordes of Paul make alſo againſt thoſe which confeſſe, that Chriſt had indéede a true body: but yet ſay that he brought it from heauen, and tooke it not of the virgin Mary. For they trifle, that Chriſt traduced his body through her, no otherwiſe then water is deriued thorough a conduite or pipe. But Paul manifeſtly ſaith, that the fleſhe of Chriſt was made, not through the Hebrues, but of the Hebrues. Arrius alſo is by theſe wordes confuted: who impudently durſt affirme, that Chriſt was only a creature, and with his blaſphemous mouth durſt deny the ſonne of God to be God. In this route alſo is Neſterius, who confeſſeth both natures in Chriſt, but he ſeioyned the one from the other, that he held, that that coniunction betwene them is only by grace, and that of thoſe two natures is not made one perſon. Wherefore he denied that the bleſſed virgine could be called 〈 in non-Latin alphabet 〉 , that is, the mother of God, but ſhould only be called the mother of man: for which the diuine nature it can not ſtand, to be borne agayne. But he conſidered not that Paul here ſaith, that Chriſt is of the Iewes as touching the fleſhe. We graunt indede that the things which were vniuerſally ſpoken of Chriſt, are ſometimes to be vnderſtanded of the one nature, and ſometymes of the other: when yet notwithſtanding Chriſt himſelfe is onely one perſon and hypoſtaſis. So we ſay, that the immortall God was borne, crucified, and died. For there is a certayne communicating of the Idiomata or proprieties, by the wonderful connexion

A communicating of the proprieties.

of the two natures: which Neſtorius went about to ſeioyne, and plucke in ſonder. Howbeit I am not ignorant that Eraſmus in this place imagineth two other readinges, beſides this receaued reading whiche we follow. One of them is, that we ſhould thus reade, Of whome is Chriſt as touching the fleſhe: ſo that there ſhould be put a ſtay: and then followeth that which remaineth as an exclamacion ſeperated, wherein Paul ſayth, that God which ouer all is to be prayſed for euer: ſo that God ſignifieth either the father, or els the whole Trinity. The other is to be reade after this maner, Of whome is Christ as touching the fleſhe, which is ouer all, and thereto make a poynt: and then adde this as a member by it ſelfe, God is bleſſed for euer. Theſe readinges I ſee no cauſe why we ſhould admitte. For ſeing that the common and receaued reading is proſpicuous and plaine, I thinke it moſt mete rather to follow it. For theſe readinges put a new apoſtrophe or turning of ſpeach either to God the father, or to the holy Trinity, when as there is no ſuch nede. Farther Paul ſemeth to follow the ſame maner that is oftentimes vſed of

A maner of the Prophets and of the Pſalmes.

the Hebrew prophetes, and alſo in the Pſames, that the latter part of the periode, ſhould repete that which was ſpoken in the firſt. Which thing he doth here moſt playnly and with much efficacy. For firſt he touched the diuinity of Chriſt, when

The diuinitie of Chriſt thre times proued by this place.

he ſayd, as touching the fleſhe: for that particle ſhould not haue bene neceſſary, if there had bene in Chriſt nothyng els but his humane nature. And he addeth.

Who is ouer all.] Which thing belongeth to God only. Wherefore that which was in thoſe clauſes ſpoken ſomewhat obſcurelye, in the other part of the Periode he ſpeaketh more expreſſedly. For he ſayth.

Who is ouer all. God bleſſed for euer, Amen.] Neither is the reaſon of Ambroſe lightly to be conſidered, that we ought not in this place to ſéeke any other thing or any other perſō, whē as here is purpoſedly entreaty made only of y Son. Eraſmus excuſeth this his deuiſe, that he nothinge hindreth the diuine nature, which we affirme to be in Chriſt: eſpecially ſeing the ſame may be aboundantly proued by other places of the ſcriptures. We anſwere, that we alſo know ryght well, that the diuine nature in Chriſt is by many other places of the ſcriptures ſufficiently teſtified: but yet we thinke that this is alſo together with the reſt to be retained: for ſo we ſée all the fathers haue done. Neither is it mete, that we ſhould without cauſe decaye the armory of the Church: which we ought rather dayly to fill and to renew. But peraduenture he will ſay. They truſt but a litle to other places, which ſo earneſtly contende for this one: Verely we do not a litle put confidence in other places, but ſeing that this place is very firme and cleare, we wyll not looſe it. The commentaryes of Orygen teſtify that theſe thynges are ſpoken of Chriſt: as though Paul in theſe wordes woulde refell thoſe, which at that tyme durſt not openly call Chriſt, God: which is meruayle to heare Origen affirme, when as he otherwiſe did not rightly thynke of the ſonne of God. But Eraſmus thinketh, that that part in thoſe cōmētaries to the Romanes, is none of his. For he ſayth, that Ruffinus or whoſoeuer he were that turned Origen, amended certayne things of purpoſe, that the readers ſhould not be to much offended, And Ierome agaynſt Ruffinus teſtifieth, that Origen in hys other bookes, neuer wrote well of theſe thinges, touching which he had erred in hys bookes 〈 in non-Latin alphabet 〉 . Which if it be true, then, foraſmuch as in thoſe bookes he had a moſt wicked iudgement of the ſonne of God, it may eaſely be proued, that thoſe thinges could not be written of him in his commentaries to the Romanes. But howſoeuer it be, touching Origen (for his commentaries to the Romanes are not extant in the Greke, wherby we might any thing iudge of them) thys is certayne, that Ciprian a moſt auncient writer in his 2. booke agaynſt the Iewes the 5. chapiter, vſeth this teſtimony to proue the diuinity of Chriſt. Although when he citeth the wordes of Paul he leueth out this word, God. Which ſame thing Hilary did vpon the 122. Pſalme. But that may ſeme to come thorough the negligence of the writers, as Eraſmus himſelfe confeſſeth. Neither is this to be omitted, that that particle, Ouer all, maye be adioyned vnto that particle which followeth, Bleſſed: ſo that the ſence is: God which is to be prayſed aboue all.

But not as though the word of God hath fallen away. For not all they which are of Iſraell are Iſraelits: nether are they all children which are the ſede of Abraham: but in Iſaake ſhall thy ſeede be called. That is: Not they which are the children of the fleſh are the children of God: but they which are the children of the promiſe are counted for the ſeede. For thys is a word of promiſe. In thys ſame time will I come, and Sara ſhall haue a ſonne. And not onlye thys, but alſo Rebecka, when ſhe had conceyued by one, euen by our father Iſaake. For the children being not yet borne and when they had done neither good nor euill (that y purpoſe of God might remaine according to election not by workes, but by him that calleth) It was ſayd vnto her, The elder ſhall ſerue the younger, As it is written, Iacob haue I loued and Eſau haue I hated.

But not as though the worde of God hath fallen away.] Thoſe thynges which Paul had ſpoken in the commendation of the Iewes, ſemed (as Chriſoſtome ſayth) to haue aggrauated the queſtion. For the Iewes were offended, for that they being adopted into the people of God, and hauing the Law geuen vnthem, and endewed with promiſes ſhould be reiected, and in theyr places ſhould be put the Gentiles, which had bene alwayes aleants from God, without adoption, without the Law, and without any promiſe at all of Chriſt. And thys offence had now ſo much increaſed amongeſt thē, that they ſayd, that that Chriſt whome Paul preached was not the true Meſſias promiſed of God. Paul conſidering theſe things with him ſelfe, erneſtly lamēted that the Iewes were reiected. But leſt any man ſhould thinke, that he ſo lamented, as though he thought that the promiſes of God were made voyde, therfore he now both defēdeth himſelfe, and the promiſes. I doo not (ſayth he) therefore ſpeake theſe thinges, or am therefore ſo erneſtly ſorry, for that I thinke that the worde of God is fallen away, for I know that his promiſes are conſtant and firme, although theſe men periſh. I bewa •• e indede theyr caſe: but yet not ſo, that I thinke that the league and couenant

The cauſe of the griefe of Paul.

with God made with the children of Abraham is violated. For although the Iewes being blinded refuſe the Goſple, yet the promiſes of God abide conſtant. But that which moueth me thus to bewayle my nation, is this, for that when as I know that vnto that nation were made the promiſes, and do ſe that ſo many of them do periſh, now I perceaue that that ſaluatiō promiſed pertayneth only to a few: for which thing doubtles I am excedingly ſorry.

For not all they vvhich are of Iſraell, are Iſraelites: neither are they all children, vvhich are the ſede of Abrahā: but in Iſaake ſhall thy ſede be called.] That theſe thinges may the playnlier be vnderſtanded, this we ought to know, that the Apoſtle toke this as a thing moſt manifeſtly knowen by the holy ſcriptures, that the promiſe touching Chriſt and euerlaſting ſaluatiō, was made vnto y Iewes: vnto the Iewes (I ſay) that is, vnto the poſterity of Abraham which ſhould be

The cauſe of ſaluation commeth not of carnall procreation.

borne of his fleſh: but yet that naturall procreation from Abraham was not the cauſe of ſaluation, and of receauing Chriſt. For if that had bene the cauſe, then coulde none iſſuyng from him haue bene fruſtrated of the promiſe of God. But that ſome were fruſtrated, the Apoſtle declareth in Iſmaell and Eſau: which although as touching carnall propagation they came of Abraham, yet they fell away from the promiſe. Wherefore the promiſe (as we ſayd) was geuen vnto the carnall poſterity of Abraham: although that earthly generatiō was not the

Works and carnall propagation ar not cauſes of ſaluation

cauſe that the promiſe ſhould e of efficacy, and take place in all. Paul remoueth away two thinges whiche he will in no wiſe to be the cauſes of the promiſes: namely, carnall propagation, & workes. What ſhall thē be the cauſe of the promiſe? Verely nothing elſe, but the electiō and purpoſe of God. To remoue away

Election is the cauſe of ſaluation.

theſe two thinges, Paul vſeth the oracles of God, and mencioneth the examples of Iſmael and Eſau. And as touching Iſaak whom God preferred before Iſmael, it is written in the boke of Geneſis. But there are two places touching Iacob, the one is in Geneſis, and the other in the prophet Malachie. There are alſo moreouer promiſes of y calling of ye Gentiles: but therof is not at this preſent entreated. That ſhall afterward be handled in his due place, where it ſhalbe declared, that the Iewes being repulſed, the Gentiles are ſubſtituted in theyr places: and

The promiſe was made to the ſtocke of Abraham indefinitely.

the ſame ſhalbe confirmed by many teſtimonies of the ſcriptures. Now is entreated only of the promiſe made to the ſtock of Abrahā. And the Apoſtle ſayth, that the promiſe indede was made indefinitlye: but yet not to euery one that ſhould come of that bloud. Wherefore the promiſe muſt needes pertayne to the ſede elected: whereunto many are annexed by the propagation of the fleſh, in whome the promiſe taketh no effect. It is indede offred vnto all: but it is not fulfilled in all. For euen as the common welth of the Iſraelites was by the mercy of God ſeioyned from other nations: ſo y by y ſelfe ſame mercy of God ſome of the Iſraelites were elected to be pertakers of the promiſe of God, which pertained not to all men vniuerſally. Hereby we may know, that many of the Iewes by reaſon of that promiſe ſhoulde receaue Chriſt, and attayne vnto ſaluation. For the promiſe of God can by no meanes fayle. And for that cauſe the Apoſtle before ſo much extolled his nation, for that he ſaw that y promiſe of God ſhould yet haue place in it. Neither is that any let, that y greater part was at y time blinded: for the oracles of the prophetes foretold, that that thing ſhould come to paſſe: who declared that the indefinite promiſe of God is by the hidden purpoſe of God contracted to a few. They which thinke, that theſe thinges pertayne to the Gentiles, referre the promiſe vnto them: as though they were truely made Iſraelites, and the ſede of Abraham: eſpecially ſeing that Paul ſayth in the. 3. chapiter to the Galathians: Thoſe which are of fayth, are the ſonnes of Abraham: and when as alſo Iohn Baptiſt ſayth in the Goſple, God is able of theſe ſtones to raiſe vp children to A raham. We indede deny not but that the Gentiles are tranſferred to the nobility of y Hebrues: but foraſmuch as that cōmeth not vnto them by naturall propagation, as it did to the Iſraelites, they belong not to Abrahā as touching the fleſh, but only by ſpirite and faith pertaine vnto him. Wherfore we are grafted, adopted, and planted into that ſtocke. All theſe thinges are true but Paul entreateth not of them in this place. This thing only his entent is to declare, that in Iſraell iſſueng from Abraham as touching the fleſhe lieth ſtill hidden ſome ſede of the election, and that ſome remnantes thereof ſhall at the laſt be ſaued. But of the Gentiles he will afterward in dew place inteate. In the meane time he defendeth the promiſes of God, that they ſhould not ſeme vnconſtant and vnſtable, when as ſo few of the Iewes were ſaued by Chriſt.

For not all they which are of Iſrael, are Iſrael: neither all they which are of the ſede of Abrahā, are children. But in Iſaac ſhal thy ſede be called. That is, not they which are the children of the fleſh are the childrē of God, but they which are the children of the promiſe are counted for the ſede.] Chriſostome in this place demaūdeth, what this Iſraell is, & what thing this ſede is. And this he noteth: that the children of the fleſh are not the children of God. Howbeit he denieth not but that they are the childrē of Abrahā. And he thinketh that the Apoſtle in this place calleth them the children of God, which are borne after the ſelfe ſame maner that Iſaack

Iſaack borne of the promiſe.

was borne. But he was procreated of the promiſe and worde of God. For the worde & promiſe of God framed and formed him in the wombe of his mother. And although the mothers wombe was vſed to procreation, yet foraſmuch as that was now dryed vp and barren, it could not be the cauſe of his procreation. So (ſaith he) the faythfull, when they are regenerated in Baptiſme, are by the worde and promiſe of God borne againe. And if thou wilt ſay, that the water alſo is therunto adioyned, we graunt it is ſo in deede: yet of it

Regeneration is not to be attributed vnto the water.

ſelf it is a thyng cold and barren lyke the wombe of Sara. Wherfore whatſoeuer is done in Baptiſme, commeth wholy of the holy ghost and of the promiſe of God. It is well to be liked that Chriſoſtome attributeth not regeneration vnto the water, but referreth it rather to the holy ghoſt, and to the worde of God. But there are two thinges which he auoucheth, which may not ſo eaſely be graunted. Firſt, that the ſcope of Paul is to contract the promiſes of God to the Gentles. For here as we haue ſaid, firſt is entreated of the Iewes: Secondly ſeing that the children of the Hebrewes were long time regenerate before Chriſt came, and had the promiſe of their ſaluation ſealed with circumciſion, no otherwiſe then we now haue by Baptiſme, what nede was there to contract regeneration only to baptiſme? Let vs rather vnderſtand y the promiſe was ſet forth indefinitely vnto the people of Iſraell which as touching y fleſh came of Abraham. Which promiſe was in the children of the Hebrues ſealed by circūciſion: wherfore that people was here before ſaid to haue had the couenauntes and promiſes. And Peter in the Actes of the Apoſtles calleth the Hebrues, The chilldren of the couenauntes, for that the promiſes of God were (as we haue ſaid) ſet forth vnto them generally, although they toke not effect in them all. After this maner are to be vnderſtanded many places in the Prophets, where

In what maner many oracles in the Prophetes concerning the people of Iſrael are to be vnderſtanded.

the people of Iſraell is indefinitely called the people of God, although in very dede many of them were aliantes from God. Eſay hath: I haue nouriſhed and exalted children: but they haue deſpiſed me. And in Ezechiell God ſaith: That the children of Iſraell are his children: namely, by reaſon of this promiſe generally publiſhed amongſt them, and confirmed by circumciſion and many other ceremonies and rites. Howbeit foraſmuch as many of them fell away from piety and from ſaluation, it was very plaine, that not all they were the children of God, or the ſéede of Abraham, vnto whom the promiſes were by election due. Wherfore when Paul ſaith: That not all they which are of Iſraell, are Iſraell, by Iſrael in the ſecond place, he vnderſtandeth that ſéede whereunto is adioyned election, and by children, and by the children of God, and by the children of the promiſe he vnderſtandeth thoſe, vnto whō the perfection of ye promiſe was by the purpoſe of God cōtracteth. He bringeth the firſte example of Iſaack and Iſmael, out of the 21. chapiter of Geneſis: where Abraham is commaunded to caſte forthe the handemayden and her ſonne: as Sara had requeſted For in Iſaack (ſaith he) ſhall thy ſeede be called That is, that promiſe

The generall promiſe is by electiō ontracted to ſome perticuler men

which I haue made to thy ſéede, ſhall by electiō be performed in Iſaack, neither ſhall pertaine to thine other ſonne Iſmael. This place declareth, that that which was before promiſed generally, is by the hidden election of God contracted to certaine perticuler men. The other oracle touching this ſelfe ſame matter is extant in the 18. chap. of Geneſis: In that tyme will I come, and Sara ſhall haue a ſonne. This thing God promiſed, when he was entertained of Abraham vnder y oke of Mambra. Iſmael was nowe borne, yet God promiſed vnto Abraham perticularly that

A ſimilitude.

he ſhould haue a ſonne of Sara, in whom ſhould be certainly performed the promiſe which before ſemed to hang vncertaine. As if a father hauing many childrē, ſhould be promiſed, that it ſhould come to paſſe, that in his ſtocke he ſhould haue a kyngdome, he ſhould not ſtreight way perceiue, which of thoſe children ſhould be exalted

Election or purpoſe directeth the promiſes. Election is not repugnaunt vnto the promiſe.

to that dignitie: but that appointing ſhould conſiſt onely in election. Paul here by ſheweth that the hidden purpoſe of God moderateth and contracteth that which was promiſed generally. Not as though the election of God is repugnant vnto the promiſe, yea rather it performeth & accompliſhethit, but yet in theſe in whom it is decréed to be performed. Neither ought we to thinke, that the election of God is bound to naturall procreation. And when the Apoſtle maketh mencion of the children of the fleſh, and of the children of the promiſe, by children of the fleſh he vnderſtandeth thoſe, which haue in them nothing ſinguler or excellent, beſides the generation of the fleſh, which came vnto them from the holy Patriarkes. And the children of promiſe he calleth thoſe, vnto whome the promiſe is now by election appointed.

From a perticuler propoſition he aſcendeth to a generall propoſition.

And in this example of Eſau and Iſmael, this is to be noted, that the Apoſtle from a perticuler propoſition aſcendeth to a generall propoſition, that by ſuch ſinguler factes he mought gather the order and maner of the election of God. Here are we admoniſhed neuer to ſtep backe frō the faith of the word of God, although theſe thinges which are in it intreated, ſéeme to ouerreache humane reaſon and iudgement, or to be made void. Doubtles there ſhould at that time moſt of all haue bene great doubt, when as the promiſes made vnto the nation of the Iewes were now publikely extant: but on the other ſide there were none in the whole world which more reſiſted Chriſt, or with more cruel furiouſnes repelled his Goſpel, then did that nation. And yet notwithſtanding the Apoſtle with an inuincible faith perſiſteth: and (as we haue now declared) comforteth himſelfe touching the promiſe of God. After the ſame maner commeth it to paſſe, touching the children of the faithfull. We haue a promiſe, that God is not onely our God, but alſo the God of our

We baptiſe infantes vnder the faith of the indefinite promiſe. Againſt the Anabaptiſtes.

ſéede: which promiſe being indefinite, is by the hidden election of GOD applied vnto infantes: not in déede alwayes to all, but to ſome certaine, as it ſhall ſéeme good vnto the purpoſe of God. Which purpoſe being hidden from vs, and we being bounde to follow the outward worde which is commended vnto the Church, vnder that promiſe we baptiſe our infantes, euen as the Elders circumciſed theirs. This facte the Anabaptiſtes reproue, for that wee are not any thing aſſured either of the ſpirite, or of the faith, or of the election of theſe infants. But we nothing paſſe vpon that, only we haue a reſpect vnto the worde of God, which is offred vnto vs in the generall and indefinite promiſe. But the execution therof we commit vnto God, when as we cannot iudge of his election. But let them on the other ſide aunſwer vs, by what reaſon they baptiſe thoſe that are of full age, when as it is vncertaine whether they pertaine to election or no, and whether y thinges which they ſay they beleue and profeſſe, be truly ſaid, and whether with a ſincere minde they come vnto Chriſt or no. Here they can anſwer nothing, but that they follow the confeſſion of that faith, which they that are of full age make before the church, when they come to be baptiſed. But foraſmuch as by y confeſſion they may eaſely be deceiued, neither do they certainly know any thing either of their mind or of the election of God, there is no cauſe why they ſhould accuſe vs. For it is euen ſo with vs in infantes, which are offred vnto the church to be baptiſed, as it is with them in thoſe that are of full age.

And not only this, but alſo Rebecka, when ſhe had conceaued by one, euen by our father Iſaack, For the children being not yet borne, and when they had done neither good nor euill.] Vnto the example which he before brought of Iſaack and Iſmaell, he now addeth an other of Iacob and Eſau: and that not without great cauſe: for men mought haue ſuſpected, that there had bene a diuerſity in Iſaack and Iſmaell: for that one was the ſonne of an handmayden, and the other of a frée woman, when as no ſuch thing could be pretended in Iacob and Eſau. For they had one and the ſelfe ſame father, and one and the ſelfe ſame mother, they were brethern which came both out of one bely, and alſo twines conceaued in one and the ſame houre. Wherefore as touching nature or procreation of the fleſh, there could be put no difference at all betwene them. Wherefore ſeing that the one of them was reiected of God, and the other elected, it is of neceſſity, that the ſame be attributed wholy vnto the will and election of God, as to a higher ground and principle, whereby are ſeuered thoſe which haue one and the ſame nature of carnall generation. And by this ſecond example alſo Paul aſcendeth

Workes & propagation of the fleſhe are remoued away in the latter example.

higher, neither remoueth he away only carnall generation from the cauſe of the efficacy of the promiſe of God, but alſo workes. For he ſayth, that thoſe infantes were not yet brought forth to light, neither had done either good or euill: neither were they therefore ſeperated the one from the other, that the one ſhould be reiected, the other elected, that the one ſhould be loued of God, and the other hated. Of theſe two thinges the Hebrues were accuſtomed continually to boaſt, as of thinges moſt excellent, namely, nobility of bloud, & holynes of workes. The one of thē Paul had now before remoued away: now alſo he remoueth away workes.

When they were not yet borne, neither had done any good or euill.] The Apoſtle entendeth in this place to ſet forth certayne thinges, from which humane reaſon excedingly abhorreth: for firſt he ſayth, that the mere goodnes and clemēcy of God is the ground of election. Which thing men, for that they to much

Two things here entreated of from which humane reaſō excedingly abhorreth.

delight in themſelues & to much loue themſelues, do not eaſely graunt. For they would rather appoint the groundes of their ſaluation in themſelues, and not gladly committe the ſame wholy vnto God. Farther he ſayth, that this liberality and mercy of God is vtterly frée from all lawes, ſo that it is bound to no man, but that it fréely either reiecteth or electeth whom it will. Here alſo is our reaſon excedingly offended for vnto men it ſéemeth equity, that ſeing all men are of a like eſtate and condition, God ſhould alſo haue towardes all men a like and equall inclination, for, that (they ſay) longeth to iuſtice. Wherefore they ſeme couertly to accuſe

Our ſoules liued not before they were ioined to the bodies.

God as an accepter of perſons. Farther by theſe wordes of the Apoſtle is condemned their error, which thought that our ſoules, either ſinned, or liued iuſtly, before they were thruſt into the bodyes: for if it were ſo, then had not the Apoſtle ſayde rightly, before they had done either good or euill. Of that opinion was Origen thorough to muche following the doctrine of Plato, Wherefore we muſte holde, that our ſoules had no being before they were ioyned vnto the bodyes. For they could not haue liued idely: and if they had done any thing, the ſame doubtles ſhould haue bene either iuſt or vniuſt: and ſo they had done either ſome good or ſome euill. But they which thinke, that God in his election followeth workes foreſene, deny, that they are by theſe ſentences of the Apoſtle confuted. For in that Paul ſayth, that God elected the one of theſe, and reiected the other before they were borne: that they ſay is to be referred to the ſingular ſharpenes of the ſight of God, which ſéeeth thoſe things which ſhall come to paſſe long time before they haue their being. But the Apoſtle when as he ſtraight way addeth, that the election ſhould abide according to purpoſe, ſemeth not to haue had a reſpect vnto workes foreſene, but only to the ſingular will of God. But neither by this do they confeſſe themſelues to be confuted. They affirme that the election of God is gouerned by foreknowledge, whereby

Againſt thē which think that election conſiſteth of works foreſene.

when as he foreſéeth, what maner one euery man ſhall be, ſo he either reiecteth or electeth euery one. The ſelfe ſame thing alſo affirme they of the purpoſe of God that it ought to be iuſt: and therefore ought to be moderated by the foreknowledge of workes: and that for that cauſe it is called purpoſe, becauſe that that ſhall vndoubtly and immutably come to paſſe, which God foreſéeth. But if it were ſo as theſe men imagine, Paul ought then to haue ſayd, that vnto workes and merites ſhould abide their dew honor, which yet he ſaith not, but oppoſeth vnto them the election and purpoſe of God. And he expreſſedly addeth, Not of workes, and as it were euen of purpoſe denieth that which theſe men ſo earneſtly endeuor themſelues to obtrude, wherfore thus to thinke ſemeth to be nothing els then to ſwim againſt the ſtreame, and manifeſtly to fight againſt the purpoſe of the Apoſtle. For Paul, to the end that nothing ſhould want to confirme that which we ſay, namely that the election of God is the chief cauſe of our ſaluation, addeth.

But of him that calleth.] Whereby we vnderſtand, that our ſaluation

There ought not to be put in man any thyng that is good which ſhold moue the will of God to elect him

wholy dependeth of him, which electeth and calleth vs. And it is verye abſurde to ſet in man any thing ſo good, that can moue the will of God to elect vs: for whatſoeuer good thing is in man, the ſame wholy procedeth from God, vnles we wil ſay, that there may be ſome thing that is good, which is not of God, which were to make of a creature a God. And if they graunt, that all good thinges which men either ſhall do, or can do, do proceede from God, then alſo doubtles muſt they nedes confeſſe and graunt, that God diſtributeth not theſe thinges raſhly, or by chaunce, or vnaduiſedly. But now if theſe things be deſtributed

God in no wiſe d ſtributeth his gifte raſhly. The things which God geueth vnto vs are not the cauſes of election.

by the election and predeſtination of God, then can they not be y cauſes of election, or of predeſtination. Farther the Apoſtle a litle afterward ſo referreth all things to the wil of God, y he vtterly excludeth our wil, for he ſaith, I will haue mercy, on whome I will haue mercy, and will ſhew compaſsion, on whome I will ſhew compaſsion. Wherefore it is not either of him that willeth, nor of him that runneth, but of God that hath mercy. And that we ſhould not take it ill, for that God after this maner dealeth with vs, he vſeth a ſimilitude of the potter, which of one and the ſelfe ſame maſſe maketh one veſſel to honor, and an other to contumely: and he addeth, That the clay yet can not complayne of his maker. Moreouer it is a thing dangerous and not agreeable with a godly man, to aſſigne that

Our wil alſo is excluded from being the cauſe of the election of God. If this ſhould be put to be the cauſe of ſaluatiō neither ſo doutles ſhould humane reaſon be ſatiſfie .

to be the cauſe of the election of God, which is neither put of Paul, when yet he of purpoſe entreateth of that matter, neither is any where extant in all the whole ſcriptures. For, that is to imagine vnto our ſelues that which ſemeth to be agreeable vnto our reaſon: and beſides that, neither doubtles can thys imagination in all pointes ſatiſfy humane reaſon. For Auguſtine againſt the two epiſtles of the Pelagians in his 2. booke and 7. chapter, faineth two children to be borne of vngodly parentes and ſtrangers from Chriſt: both of them are caſt forthe and ſet to daunger of death. And the one of them in deede dieth: but the other being of ſomewhat more ſtronger nature is by a Chriſtian by chance comming by, preſerued, and brought to the Church, and baptiſed, and is with other of the faythfull made a partaker of Chriſt. Verely touching the ſaluation of the one childe, we haue nothing that we can certainly affirme: but of the other if the childe dye, we can ſkarſely put any doubt. And if the matter be ſo, we affirme that one of them was elected, and the other reiected. Wherevnto then had the election of God a regarde? Thou canſt not ſay vnto workes foreſene, when as thoſe thinges which ſhall neuer come to paſſe, can not be foreſene. For the prouidence of God prouideth thoſe thinges which ſhall come to paſſe, and not thoſe thinges which ſhall not be: yea rather he forſeeth that thoſe thinges ſhall not come to paſſe. Wherefore we ſee that that deuiſe touching workes foreſeene can not in all caſes ſatiſfy humane reaſon. Wherefore we muſt rather beleue Paul, who leadeth vs to the higheſt cauſe, namely, to the wyll of God: whereunto doubtles we do iniury, if we thinke that there is any cauſe aboue it. What ſhoulde we flye vnto the workes of men, when as

All men are by nature of one and the ſelfe ſame diſpoſition and prones to euill. This opinion mak th Paul very blockiſh & du itted

we all are of one & the ſelfe ſame nature, of one & the ſelfe ſame propriety, and of one and the ſame diſpoſition? For, that lompe of Adam, wherehence we are deriued is vitiated and corrupted, whereunto if peraduenture there be added any thing that is good, the ſame it hath of the mere and only goodnes of God. Farther they which ſo teach, ſeeme to make Paul very blockiſhe and dull witted, which could not ſee that which theſe men ſo eaſely vnderſtand. For he of the election of God bryngeth no other cauſe, but the purpoſe and wyll of God. And at the laſt alſo he crieth out, O the depth of the riches. &c. But theſe ſharp witted men doo euen eaſely rid themſelues of this greated difficulty, euen (I ſay) by one pore word. Augustine being yet a prieſt, and newly baptiſed, expounding this place, although he ſaw that God could not haue a reſpect vnto our workes to come as cauſes of predeſtination, wherby he embraſeth vs, yet he thought fayth foreſene to be the cauſe of his loue towardes vs. And of this his ſentence as touching ether part he bringeth this reaſon: It is certayne that good workes are deriued into vs from the holy ghoſt (for thorough him God worketh all in all, and the ſame God geueth vnto vs the holy ghoſt) Wherefore good workes (ſayth he) foraſmuch as they procede from God, cā not any thing moue to his electiō or predeſtinatiō. But he thought that God had a reſpect vnto our fayth, and electeth them, whome he foreſéeth ſhould beleue, for that he thought that fayth is of our ſelues. For although we rede (ſayth he) that God worketh all in all, yet we rede not, that God beleueth all in all. Wherfore

Auguſtine erred whileſt he was yet a prieſ .

he thought it is of our ſelues to beleue: but to work wel, he thought to come of God. Theſe thinges wrote he being yet rude following as it ſhould appeare to me, the doctrine of his father Ambroſe. For he vpon this ſelfe ſame place teacheth, the ſelfe ſame thing: namely, that God electeth them whome he knoweth ſhall afterward beleue. But Auguſtine when his iudgement was now thorough

Auguſtine reuoked his error.

age & excerciſe more ripe and of deeper conſideratiō, reuoked this ſentence, as it is euident by his firſt boke of Retractations the. 33. chapiter, in which place he thus writeth of him ſelfe. Theſe things had I not writtē, if that I had vnderſtode that

Faith is no leſſe the gift of God then good workes.

fayth is no les the gift of God, then good workes. And that fayth is geuen of God, he gathereth by that which is written to the Epheſians in the 6. chapiter: Charitye and fayth from God the father, and from our Lord Ieſus Chriſt. And in the ſame epiſtle the 2. chapiter: By grace ye are made ſafe thorough faith, & that not of your ſelues: For it is the gift of God, not of workes, lest any man ſhould boaſt. And vnto Timothe I obteyned (ſayth he) mercy that I might be faithfull: but he ſaith not, for that I was faith full. To this purpoſe mought be brought a greate many other ſentences: but for this preſent I thought theſe ſhould ſuffice. And as touching the wordes of Paul,

Purpoſe & electiō, why they are attributed vnto God.

no man ought to wonder, that the Apoſtle, when he ſpeaketh of theſe things, at tributeth vnto God, purpoſe and election. For the holy ſcriptures euery where frame themſelues to our infirmity, and ſpeake vnto men after the maner of men. By thoſe wordes we vnderſtand the conſtancy and immutability of the will of God. For euen as men are wont as touching thinges whiche they haue raſhly appoynted, afterward, when they haue better conſidered the matter, to alter them, but thoſe thinges which they haue decréed with good conſideration and deliberation they will haue to be firme and to continew, ſo alſo thinke they of God. For that cauſe Paul calleth his will, purpoſe and electiō. An oracle was geuen to Rebecka, That the elder of theſe two brethern ſhould ſerue the yonger: for ſhe had aſked counſell of God, what the brethern ſtriuinge together in her wombe ſignified. By this oracle we ſe, that it is God which putteth a difference

God putteth a difference betwene thoſe y are borne

betwene thoſe which are borne, when as otherwiſe by nature they are equall. And promiſes made to this or that ſtocke, and to this or that poſterity ſignifie nothing elſe, but, y of that ſtocke or poſterity ſhall ſome be elected: but who they be, it lieth not in vs to iudge. We ought rather to haue a reſpect vnto the effects, and whom we ſe to be called, to beleue, to geue themſelues to good works, thoſe

Foraſmuch as prebeſtination is a thing h dden, vnto what thinges we ought to haue a reſpect. A ſimilitude.

to count for elect, and alwayes in this matter to haue a regard vnto the commaundementes and vnto the promiſes, that is, vnto the outward word of God. But concerning the hidden counſell of God as touching euery perticular man, we haue nothing reueled vnto vs. But Chriſoſtome ſemeth to be againſt this. Firſt e ſayth, That there aroſe greate offence touching the reiection of the Iewes, and the election of the Gentiles: eſpecially ſeing that the Gentiles had alwayes bene vncleane: but the Iewes had moſte playne promiſes. For it is all one (ſayth he) as if the ſonne of a king, vnto whome the kingdome ſemeth to be by inheritaunce due, ſhould be reiected, and in his place ſhould be put ſome vile man taken out of the common people, and but newly deliuered out of priſon Which kinde of fact doubtles would cauſe greate offence to riſe. For if any man would finde fault that the kinges ſonne is therfore reiected, for that he had behaued himſelfe ill, he would ſay, that there ought in his place to haue bene put one better then he, and not one as wicked, and as ill as he. Wherefore ſeing the Gentiles were no better then the Iewes they ought both of them to haue bene in like ſort ether puniſhed or aduanced. And that the Gentils were as great ſinners as the Iewes, & therfore were vnworthy of the kingdom of God, it is by that euident, which was before ſpoken in the firſt chapter, and moreouer in the third, All haue ſinned and want the glory of God: and it is wonderfully to be meruayled at, that God would promiſe that thing vnto the Iewes, which he would not performe. For, man indede, foraſmuch as he i ignorant of thinges to come, if ſometimes he change his minde, may after a ſort be excuſed: but it is not ſo of God: when as be moſt plainlye forſeeth all thinges that ſhall come to paſſe, whatſoeuer they be. How

Note the methode & interpretatiō of Chriſoſtome.

(ſayth he) doth Paul diſsolue theſe thinges? Th •• he now addeth, to declare, who is the true Iſraell, vnto whome are made the promiſes. And his minde is vtterly, that thoſe thinges which are here ſpoken of Paul, pertayne to the calling of the Gentiles: for that they are the true Iſraell. Farther he ſayth, that the diſſolution of the queſtion herein conſiſteth, that the Gentiles came vnto Chriſt thorough fayth: but the Iewes reſiſted fayth, & reiected the goſpel, being bēt only to the workes of the law. And this he ſayth we muſt not thinke to come thorough Gods default, when as his will is that al men ſhould be ſaued. Howbeit he plainly confeſſeth, that Paul ſayth not ſo. For he thinketh that he diſſolueth not the queſtion, but only increaſeth the difficulty: as he had done in the 5 chapiter, when he entended to proue, y the rightouſnes of Chriſt ſaueth vs: and that (he ſayth) ſemeth farre from the truth, that the righteouſnes of Chriſt ſhould redound vnto vs. Wherefore he ſhould haue proued this, which yet he did not: but rather thus wrote, If we be cōtaminated thorough the ſinne of one mā Adam, how ſhall we not be made cleane thorough the righteouſnes of one man Chriſt? Here (ſayth he) is brought an other doubt, how the ſinne of Adam could hurt vs: which doubt yet is not diſſolued of Paul. But, that he thus left theſe queſtions vndiſcuſſed, he thinketh is for this cauſe done, for that Paul would euen at the firſt brunt ſtop the mouthe of the Iewes agaynſt whome be then had to doo. Theſe examples (ſayth he) which he bringeth, he of purpoſe diſcuſseth not: but only ſeketh this, to make his owne matter more perſpicuous vnto thē. As if he ſhould haue ſayd: doth this (O ye Hebrues) offend you, for that ye ſe your ſelues reiected, & the Gentils brought to the kingdome of God? do ye not ſe, that the ſelfe ſame thing hapned in your patriarkes alſo, for they were reiected, vnto whō pertayned the inheritāce. For God waiteth not for the ſucces, but ſtreight way ſeeth this man to be good, & that man to be euill. And touching the ſelfe ſame matter, when as in the time of Moſes, they were all obnoxious vnto deth by reaſō of the idolatry which they had cōmitted in the golden calfe, yet notwithſtanding ſome of thē were puniſhed, and other ſome were by the mercy of God preſerued. I haue mercy (ſayth God) one whome I haue mercy: and I ſhew compaſsion, on whome I ſhew compaſſion. Pharao was ſtirred vp, that in him the power of God mought be declared, but why was e more then other ſtirred vp? What, for diſobedience and obſtinacy? As though others alſo were not as diſobediente and as obſtinate as he. And ſeing that the promiſes ſeme to be made vnto the Iſraelites, and they had now ſo increaſed, that they were in nomber as the ſand of the ſea, why only ſhall the remnātes be ſaued? All theſe questions (ſayth he) Paul moueth: but yet he diſolueth them not. For neyther is it expedient that thou ſhouldeſt to quickelye diſsolue thy queſtion, when as thyne aduerſarye ſticketh in the ſame myre. For it is labor loſte, that thou ſhouldeſt take all the paynes, when as thyne aduerſarye ſhoulde take as muche paynes as thy ſelfe. Which thing if thou ſhouldest attempt, thine aduerſary would triumphe, as though he had in his question put thee to the foyle. Diſsolue first (ſaith he) O thou Hebrew, theſe ſelfe ſame questions which I haue put forth vnto thee out of the law. Which if thou canſt not do, why then triumphest thou ouer me, as though thou haddest gotten the victorye? Wherfore Chriſoſtomes minde is, that theſe thinges are of Paul put forth in that maner as we haue ſaid: but he afterward diſſolueth them, when he ſaith, that the Gentiles were therfore grafted in, for that they came through faith: and y Iewes were reiected, for that they caſting away faith, did put their confidence onely in workes. He addeth moreouer, That God knoweth all thinges before they are done, and forſeeth who ſhall be good, and who euill, and therfore we must stande to his iudgement neither muſte we enquire of him reaſons of his election. But the iudgementes of men are oftentimes deceaued: and therefore we ſee, that thoſe oftentimes are greeuouſlye puniſhed of God, whome otherwiſe we thinke to be of the beſte kinde of men, and thoſe whome we abhorre as the worſt kinde of men, are oftentimes crowned of him: He knoweth and ſeeth the hartes of all men, we conſider onely outward ſignes, and follow the iudgement of other men. Of this thinge God hath no neede: for he ſeeth the cauſes of thinges: wherefore we muſt content our ſelues with hys iudgement. Theſe wordes of Chriſoſtome may not be vniuerſally allowed, for they conteine many thinges whiche are ſtraunge from

The words of Chriſoſtome before alleged, are exami ed. The things that are here ſpoken pertaineth not to the calling of the Gentils. We muſt not faine vnto Paul that which he neuer ſpake. Paul in this ſelfe ſame hap. diſſolueth the queſtiō which he dyd put forth. Paul proued that we are defiled by the ſinne of Adā.

y ſcope of Paul. Firſt, this diſſenteth, that he draweth thoſe thinges, which are here ſpoken of Paul, to the calling of the Gentiles: ſecondly, that he affirmeth, that God electeth thoſe whome he knoweth ſhall beleue: whiche ſentence we haue before at large confuted. Farther why preſumeth he himſelfe to aſſigne a cauſe of the election of God, which he plainly confeſſeth is no where put of Paul? But how it is true that God willeth that all men ſhoulde be ſaued, we haue in other places declared, neither is it needefull now to repeate the ſame againe. This only now I lay, that that propoſition is not altogether ſo ſimplye to be vnderſtanded. Farther, this alſo is not true, which he taketh as a ground, when he ſaith, that Paul in this place diſſolueth not the queſtion which he did put forth For Paul moſt plainely ſayth, that the election of God is the cauſe of our ſaluation. And of the election of God he putteth none other cauſe, but the purpoſe of God, and his mere loue, and good will towards vs. Neither is he any thinge holpen by that ſimilitude whiche he bringeth out of the fiueth chapter of this Epiſtle. For there Paul ſayth, that it is not abſurd to ſay, that we in ſuch ſort haue the fruicion of the righteouſnes of Chriſt, that by it we are iuſtified, foraſmuch as by the offence and diſſobedience of one man many are condemned. This (ſayth he) he ought to haue proued, that we are infected by the ſinne that we haue drawen from Adam, which yet he did not, but left it vndiſſolued. Yea rather Paul proued, that we are pertakers of that corruption, euen by this, that we die. And they die alſo whiche haue not ſinned after the likenes of the tranſgreſſion of Adam. Wherefore by death, as by the effect he ſufficiently proued original ſinne. For in y Paul afterward ſayth (when he entreateth of the calling of

That the Gentiles by fayth ca •• vnto Chriſt, is not the cauſe of predeſtinatiō, but the effect. God g ue h not faith vnto his r ſhly, but of pu poſe.

the Gentils, and of the reiecting of the Iewes) that the Gentils came by faith, but the Iewes ſought ſaluation by the works of the law, he putteth not that as a cauſe but onely as an effect of predeſtination. For it may ſtraightwaye be demaunded, wherhence the Gentils had theyr fayth. And if they had it of God, as doubtles they had, why did God geue it vnto them? Surelye for no other cauſe, but becauſe he would. Wherfore let vs leue thoſe thinges as not agreable with the wordes of the Apoſtle, and this rather let vs conſider, how the Apoſtle in this place confuteth iij.

The Maniches confuted of Paul.

errors. Firſt, he ſtoppeth the mouth of the Manichies, which attributed much vnto the houre of the natiuitie: as though we ſhould by the power of the ſtarres iudge of the life, death and other chaunces that happen vnto men. For Paul ſayth: that Iacob and Eſau were borne both at one time, in whome yet we ſee that in theyr

The Pelagi •• s confuted.

whole life was great diuerſitie. He confuteth alſo the Pelagians, which taught that the will is ſo frée, that euery one is according to his merites foreſene of God: which error is alſo in other places confuted of Paul by moſt ſtrong reaſons. For to the Epheſians he ſaith: Which hath elected vs in him before the conſtitucion of the world, that we ſhould be holy. He ſaith not, that he elected vs, for that we were holy, but that we ſhould be holy. And vnto Titus: He hath ſaued vs, not by the woorkes of righteouſneſſe which we haue done, but according to his mercy. And to Timothe: Which hath called vs by his holy calling, not according to our woorkes, but according to his purpoſe and grace, which is geuen vnto vs in Chriſt Ieſus before the times of the world. By which wordes we ſee, that the election of God conſiſteth of Grace, whiche we haue had from eternally. Farther, by theſe woordes of Paul is alſo confuted Origen as we haue ſayde.

Origene cō futed.

For Paul ſaith that theſe two had done neither good, nor euell.

The elder ſhall ſerue the younger.] This ſeemeth to be a temporall promiſe.

What is the ground ele of earthly promiſes

But we haue before oftentimes admoniſhed, that the foundation and groundſell of theſe earthly promiſes is the promiſe touching Chriſt, and touching the obteynement of ſaluation through him. And this maye hereby be gathered: for if we haue a reſpecte vnto the principallitie of the firſt birth, we ſhall not finde that Iacob atteined to it. For he neuer bare dominion ouer his brother Eſau ſo longe as he liued: yea rather when he returned out of Meſopotamia he came humblye vnto him, and deſired that he mought obteyne mercy at his handes, and it vndoubtedly

Iacob had the poſſeſſiō of the firſt birth, not in himſelf, but in his poſterity.

ſeemeth, that Eſau was farre mightier then he. Althoughe touching the poſteritie of eche it is not to be doubted, but that the promiſe tooke place. For in the time of Dauid and of Salomon, the Iewes obteined the dominiō ouer the Edumites. If theſe thinges be well applied to the purpoſe of the Apoſtle, then muſte it needes be that that they be vnderſtanded of the promiſe of Chriſt, and of eternall felicity. For this is it that Paul endeuoreth, that it ſhoulde not ſéeme to be againſte the promiſe of God that few of the Iewes are receaued vnto the Goſpell, ſéeing that the greateſt part of them were excluded. And when he had brought this teſtimony of Iacob and Eſau, that the elder ſhould ſerue the yonger, of that oracle he bringeth this reaſon, that the election mought abide according to purpoſe. Which thinge for that it ſéemed hard vnto humane reaſon, he confirmeth by an oracle of Malachy.

As it is written: Iacob haue I loued, but Eſau haue I hated.] This ſentence of Scripture which is here cited is the reaſon and cauſe of the other ſentence

The latter oracle is cauſe of the firſt. A place of Malachie declared.

which he before alleadged: namely, That the elder ſhould ſerue the yonger: Which is herebye confirmed for that it is written: Iacob haue I loued, but Eſau haue I hated. Theſe wordes are written in Malachy aboute the beginning of the firſt chapter in which place God thus vpbraydeth vnto the people their ingratitude: I haue loued you. And they are ſayd thus to haue anſwered: Wherein hast thou loued vs? Thē ſayth the Lord, Iacob and Eſau were they not brethern? And yet haue I loued Iacob, & hated Eſau. And this he hereby proueth, for that they beinge bretherne, yet he preferred Iacob before Eſau. And vnto Eſau he gaue a waſte and ſolitary land, & ſuffered not the Edumites to be deliuered from theyr captiuitie: yea rather he threateneth, that if they ſhould enterpriſe to reedifie theyr countrey being ouerthrowen, he would then deſtroy it. But vnto the Iſraelites he gaue a good & fertile land: who if peraduēture they ſhould for theyr ſins be led away into captiuitie, yet he promiſed

From the loue of God commeth eternall lyfe: and frō h s hatred eternal deſtruction.

y he would bring thē home again, & fully reſtore again vnto thē theyr old kingdom. But theſe things foraſmuch as they are earthly, we do not at this preſēt meddle wt. This thing onely I thinke is diligently to be weighed, y of the loue of God cōmeth eternall life, and from his hatred eternall deſtruction. Some in this place with great curioſity enquire touching Iſmaell and Eſau, whether they be faued, or whether they be condemned. And the like ſome do, touching Salomon, Origen and others ſuch like. But I omitte theſe thinges, and thinke of Eſau and Iſmaell, ſo much onely as the holy ſcripture hath ſet forth vnto vs. And I think that there are

What is to be thought of Eſau.

no places extant, by which we may define any thing touching their ſaluation? The ſcripture thus ſpeaketh of Eſau, that he ſo vehemently hated his brother, that he ſought to kill him, that he ſold his birth right, that he prouoked h 〈…〉 arentes to anger, when he had take ſtrange women for wiues: that he was a violent man, and deſpiſed the land of Chanaan promiſed vnto the fathers: and in the epiſtle to the Hebrues it is written, that he although he poured out many teares, yet found he no place of repentance. Of Iſmaell alſo we reade, that he was reiected not only

What is to be thought of their ſtocke.

by the will of Sara, but alſo by the will of God. But touching both their poſterities, I deny not, but that ſome of them mought be ſaued, no les then ſome of the ſtocke of Iacob might become runnagates and obſtinate. For it is ſufficient to the election and reiection of God, that ſome part of ech ſtocke be either elected or reiected. And touching this ſentence I haue Ambroſe on my ſide: who affirmeth that the moſt holy man Iob was of ye famely of Eſau. Which ſaying yet how much it is to be regarded I know not. This thing only I dare affirme, y as many as were ſaued that came of Iſraell, thoſe were ſaued by the grace of God: and had a promiſe of their ſaluation: and on the other ſide, as many as were ſaued of the ſtocke of Eſau, thoſe alſo were ſaued by the mere grace of God, but there was no peculiar promiſe touching their ſaluation. But as many as were of that ſtocke condemed,

Indefinite promiſes at not to be vnderſtanded of euery one perticulerly

they were condemned for their ſinnes. And the ſentence of the reiection of the poſterity of Eſau is indefinite, neither is to be vnderſtanded of euery one perticularly. But it may ſéeme more then wonderfull, that God in his election worketh not only contrary to our iudgement, but alſo contrary to his own lawes. For not only after the mauer of men the firſt borne are preferred before the reſt of the brethern, but alſo by the preſcript of the lawe of God they were holy, and obtayned a dooble portion of the inheritance. But God therefore ſo doth, that we ſhould

God doth thinges contrary to his lawes.

vnderſtand that we are ſaued only by grace, and not through any priuiledges or conditions of this life: and moreouer to geue vs to vnderſtand that he is vtterly free from all lawes. For his will is euen iuſtice it ſelfe, and the rule of all thinges that are vpright and iuſt. But becauſe men can not attayne to the knowledge of of this hidden election, therefore we ought to frame our ſelues to the lawes of of God, which are publiſhed abroade and ſet forth to all men. For Iſaack circumciſed his ſonne Eſau as God had commaunded him: neither was he greatly carefull whether he were elected of God, or reiected: for he was then vtterly ignorant of the counſaile of God. But the mother, for that ſhe had hard the oracle gaue faith vnto it, as it became her, and had a care that the bleſſing mought be diſtributed according to the will of God: And ſo by her induſtry it came to paſſe, that Iacob preuented his brother of the bleſſing. Touching which will, when the father alſo was by the ſpirite of God made more certayne, he would by no meanes make voide that which had now paſſed betwene him and Iacob. Paul mought now ſeme to haue thoroughly defended the truth of the promiſes of God, when as after the example of Iſmaell and Iſaack, which were borne of diuers parentes and at diuers tymes, he with ſo great diligence bringeth in alſo an other coople of bretheren, Iacob and Eſau, in whome all thinges in a maner were equall. For they were borne both of one and the ſelfe ſame parentes, and in one and the ſelfe ſame day, and as Augustine ſaith in his epiſtle to Sixtus, both conceaued at one and the ſelfe ſame time: leaſt any man mought cauell, that the father was better when he begat the one, then he was when he begat the other. And the mother which bare them both was one and the ſelfe ſame woman. And although ſhe myght in that ſpace of time whileſt ſhe was with child, alter her maners and diſpoſition, yet that could not in ſuch ſort profit the one, to be a let vnto the other. Although by the Greke it appeareth not, that they were both conceaued at one and the ſelfe ſame tyme. Howbeit this is red, That Rebecka had fellowſhip by one, euen by our father Iſaack. But Auguſtine followed the latine tranſlation. Farther it is not vnlikely to be true, y they which were borne in one and the ſelfe ſame tyme, were alſo begotten atone & the ſelfe ſame tyme: eſpecially ſeing that the Apoſtle in this place endeuoreth

The induſtry of y holye ghoſt in Paul.

in this coople of twynes vtterly to take away all maner of differences. In Paul alſo is to be conſidered the induſtry of the holy ghoſt: who when he had affirmed out of the holy ſcriptures, that of theſe two brethern the one was elected, the other reiected, bringeth no other reaſon or cauſe of the counſell of God, but that election ſhould abide according to purpoſe. But becauſe he ſaw, that this would in no caſe ſatiſfy humane reaſon, therefore he confirmed his ſentence by an oracle of Malach. who ſtraight way at the the beginning of his firſt chapiter, thus writeth: The Lord hath loued you: And ye haue ſayd, wherein hath the Lord loued vs? And the Prophet maketh anſwere, Iacob and Eſau were they not brethern? But I haue loued Iacob and haue hated Eſau. Wherefore with Malachy, to loue, is all one wyth that which Paul hath, That the Election of God ſhoulde abide according to purpoſe. Neither is this to be paſſed ouer, that the Apoſtle in thus ioyning together theſe

Paul moſt diligently red the ſcriptures.

two teſtimonies declareth, that he had not negligently red the ſcriptures. Wherfore we alſo muſt endeuor our ſelues to do the like, when as we ſhall ſee places of the ſcriptures alleadged either of the Apoſtles, or of other writers. Paul, when he red the Prophet Malachy and ſaw that God proueth his loue towardes the Iewes, by that, that he had loued Iacob and hated Eſau, when yet notwithſtanding they were brethern and twines, ſtraight way turned himſelfe to the hiſtory of Geneſis, and there conſidered many thinges, which mought conduce to adorne and amplifye this matter: namelye, that they were borne bothe at one and the ſame time, and of one and the ſelfe ſame parentes: and that the oracle was geuen when they were yet in the wombe, neither had yet done either any good or any euill. And peyſing theſe thinges he conſidered that that which the Prophet had ſpoken more briefely, mought be of him not without great profit and edification dilated: ſo alſo is it profitable for vs to do, namely, diligently to waigh the places of the ſcriptures which are ſometimes cited of the Apoſtles The Prophetes were (as we haue oftentimes ſaid) interpreters of the bokes of

The Prophets interpreters of Moſes.

Moſes. They preached repentance, not only agrauating ſinnes, but alſo ſetting forth the promiſes of the Goſpell concerning grace. Which thinges Malachy in this place did excellently wel comprehend. Farther Paul moſt thoroughly ſaw, that of the loue of God, and of that oracle which was geuen vnto the mother touching the infantes, was aſſigned no cauſe thorough works or merits. Theſe thinges I ſay mought ſuffice as touching this place, but that there is yet one doubt remayning to be diſſolued. For Eraſmus in hys booke which he wrote de Libero Arbitrio, for that he ſaw that theſe places which we haue now made mencion of, make agaynſt hym, thus diſſolueth them: Firſt he ſayth y anſwere was made vnto Rebecka touching thinges temporall, that the elder ſhoulde ſerue the younger, and God may at his free wil & pleaſure cauſe, that a mā whether he will or no ſhall leade a pore life, and be a bond mā, whom yet he will not reiect from eternall ſaluatiō. Farther he addeth, that theſe teſtimonies, as Paul bringeth thē, are repugnāt ye one to ye other, whē yet in their places they are not ſo repugnant. Here doubtles is to be required in this mā not onely prudēce but

Paul faithfully alleageth y holy ſcriptures & dalied no in them.

alſo plety. For it is not mete for a man to thinke, that Paul whē he layd the firſt foundations of Chriſtian religiō, did vnfaithfully cite the ſcriptures, or brought thoſe places for teſtimonies, which ſerued litle to the purpoſe. Paul dalied not in the holy ſcriptures, to make in his writings thoſe teſtimonies repugnāt, which in theyr owne places are not repugnante: for this were, as the blaſphemous cauiller, and vngodly Prophirius did, to abuſe the ſimplicity of the vnlerned. But if at any time we can not vnderſtand, how the teſtimonies which are cited of Paul and of other of the Apoſtles make to theyr purpoſe, why doo we not rather confeſſe our owne infirmity of vnderſtanding and negligence, whereby it commeth to paſſe, that we can not attayne to the exact contemplacion of thinges diuine? But whereas he ſayth that the oracle was geuen to Rebecka touching

Whether the queſtion be vnderſtanded touching thinges ſpirituall or temporall it is all one as touching the ſcope of Paul.

thinges temporall, it nothing helpeth him, for yet ſtill the reaſon of Paul remayneth ſtrong. For foraſmuch as he concludeth that a man is made either a Lord or a bondman, a rich man, or a pore man, by theſe teſtimonies he inuinciblye proueth that that commeth not thorough any merites or workes of men. For thereto only had Paul a reſpect. Put the caſe, that the queſtion were moued, why by the election of God one is made a prince, an other a ſubiect, one is afflicted, an other fortunate: here doubtles, this is the thinge that is in controuerſy, whether theſe thinges are ſo ordred thorough the vertues and merites of men, or thorough the mere goodnes of God. Paul leueth no place at al to merites: yea rather he ſayth, that God had decreed that theſe thinges ſhould come to paſſe, before that they which ſhould doo them, were borne: and had appoynted that the one ſhould be a Lord, and the other a ſeruaunt, before that they coulde ether doo or thinke any thinge. Wherefore the queſtion is generally and vniuerſally put forth, and not only touching the maner of principality or ſeruitude. Wherfore whether thoſe be ſpirituall or temporall thinges, the ſcope which the Apoſtle entendeth is vtterly one and the ſame: namely, that they come without any our workes or merites. If a man ſhould alledge ſentences nothing pertayning to the purpoſe, euen amongſt the philoſophers he ſhould be laughed to ſkorne: how much les then ought we to impute any ſuch thing to Paul? But to make thée to vnderſtande that thoſe teſtimonies are moſte agreeyng to the matter propoſed

The oracle before cited, applied to the ſpiritual promiſe.

I will declare that in them are contayned not only thinges temporall, but alſo and that chiefely, thinges ſpirituall. For foraſmuch as God promiſed that the greater people ſhould ſerue the leſſer, the ſame, vnles we will to farre ſtray out of the way, we ought to thinke ſhould therefore come to paſſe, for that the leſſer natiō ſhould be receaued of God into fauor, and ſhould become his people. For otherwiſe neither the leſſe people could ouercome the greater, nor the weaker the ſtronger. It is God only, which is the doer thereof, and vpholdeth that people whome he hathe decreed to be his. And where the people of God are, there follow infinite ſpirituall benefites: namely, the word of God, the heauenly bleſſing, the breathing of the holy ghoſt, remiſſion of ſinnes thorough Chriſt, and laſt of all eternall life. Let vs conſider the hiſtorye it ſelfe as did Paul, and we ſhall perceaue that in the bleſſing of Iacob the things which his father Iſaake bleſſeth him withall, are chiefely ſpirituall: namely, that vnto him ſhould be ſubiect not only his brethern, but alſo the Gentiles: which there is no man but ſeeth that it was accompliſhed in his ſede and yet not in all his ſede, but in it onely, whiche

The bleſſings of the fathers are to be referred to Chriſt and to his members.

was ſo long time, and ſo carefully waited for: which doubtles was Chriſt, whō at this day both the Iewes and y Gentils worſhip. Thoſe that bleſſe thee (ſaith he) let them be bleſſed: and thoſe that curſe thee, let them be curſed. And theſe thinges are agreing vnto Chriſt onely and vnto the elect. For whoſoeuer ſhall worſhip him, ſhalbe rewarded with eternall felicitie: and whoſoeuer is contumelious either againſt him, or againſt his members, ſhalbe obnoxious vnto the eternall curſe and deſtruction. The ſelfe ſame thinges alſo are to be vnderſtanded in the oracle of Malachy. For if the poſteritie of Iacob ſhould be in good caſe, and the poſteritie of Eſau in yll, it is not enquired, whether God promiſeth thinges ſpirituall or temporall: but whether he would geue thoſe thinges vnto them in conſideration of theyr workes and merites, or no. But that I am ſure thou ſhalt not finde in that whole prophet: Which thinge Paul alſo dilligētly peyſed: although theſe thinges are alſo to be referred vnto ſpiritual matters. For how came it to paſſe that the pub. wealth of the Iſraelites was preſerued, that they had a commodious land o dwell in, and that they were reſtored from the captiuity of Babilō? Doubtles by no other meanes, but for that they had God fauorable vnto them. And God, as touching thoſe, whoſe God he will peculiarly be, prouideth for thē not only commodities in this life, for he is the God of the whole man, and hath no les care ouer the ſoule then he hath ouer the body, & that not only in this life, but alſo in this life to come: but let vs peiſe the entent of Malachy. He reproueth

God prouideth for his not onely things erthly but alſo eternall.

the people of ingratitude towardes God: God (ſaith he) is your father, and Lorde: Howbeit ye neither loue him, nor reuerence him, when yet he hath loued you. And that loue he proueth by a double benefite of God towards them: firſt, for that he loued Iacob, and preferred him before Eſau, when yet notwithſtanding they were brethern and twines: ſecondly for that he gaue vnto the one a ſertile and plentifull land to inhabite, but vnto the other he gaue an vnfruitful and barren land: and for that he deliuered the one from theyr captiuity: but would haue the captiuity of the other to be perpetuall. So the loue of God is proued by the effectes: but of that loue is alledged no cauſe. I graunt indede, that the poſterity of Eſau were alwayes wicked men, and enemies vnto the people of Iſraell, & although by affinity they were ioyned vnto them, yet they were alwaies aduerſaries and enemies vnto them. Some ſay alſo, that Mahumet came of that natiō: although there are others which referre his ſtock to the Iſmalites. Farther the earth alſo

The earth is by reaſon of ſinnes made barrē.

is by reaſon of ſinnes made barren. Therfore Dauid ſayth. That for the ſins of the people the earth is turned into a wildernes, and is made of God vnfruit full. But neither Paul, nor the prophet deſcribe theſe thinges as cauſes of the loue of God. Yea rather if we ſhould fayne any ſuch expoſition vnto Malachie, his reprehenſion ſhould ſomewhat be extenuated. For when he vpbraydeth vnto the people ingratitude, for that God had loued thē, they mought in one word haue made anſwere. Therefore hath he loued vs, bycauſe we deſerued it: for he foreſaw that our workes ſhould be good: and for that cauſe he loued vs. Wherefore much wayght is taken away from this reprehenſion, if we admitte this opinion. Many trouble theyr heddes about the hatred and loue of God: and ſay that he neither loueth nor hateth, as we vſe to doo. Which thing in dede I graunt: for God loueth with out all maner of troubled affection: and loueth perpetually, for he is not changed: he hateth alſo without perturbation: and for that he is not mutable, he perpetually hateth thoſe whom he hateth. They ſay moreouer, that theſe thinges are to be conſidered by the effectes, ſo that God is ſayd to loue him to whome he doth good: and to hate him whome he ouerpaſſeth, and leueth in ſinnes: and for his ſinnes which he hath committed afterward greuouſly puniſheth. Herein I will not contend with them: although in graunting thys

God in dede loueth, and in dede hateth.

I alſo affirme wyth the holy ſcripture, that God truly and in dede loueth and hateth: and that thereof followe thoſe effectes, which we haue now mencioned. And bycauſe we can not by it ſelfe vnderſtand the force and might of the loue & hatred of God, therfore we conſider thē by the effects: namely, ether by his gifts, or by his puniſhmēts. But the ground of y queſtion is, whither y loue come of our merites, or fréely. The Apoſtle excludeth merites: other ſome fayne woorkes

Whether God loue or hate in reſpect of works fore ſene.

foreſéene. Wherefore it ſhall not be amiſſe to recite theyr opinions, that we maye ſee how this is to be vnderſtanded, that God either hateth or loueth. Chriſostome thinketh, that God therefore loued Iacob, becauſe he was good: and reiected Eſau, becauſe he was euill. And if thou ſaye, that they, foraſmuche as they were not yet horne, had done neither good nor euill, he maketh aunſwere, that vnto God if is not needefull to waite for the euent of thinges. For he by the moſt ſharpe ſighte of his foreknowledge ſeeth before all eternitie, what thinges ſhal afterward come to paſſe: and he alone knoweth truly, who ſhall be woorthy of his election, & who vnworthy. But here Chriſostome ſomewhat ſtrayeth from the truth, when hee ſaith,

God findeth not in men an worthines for which they ſhould be elected.

that God findeth in men any woorthineſſe for which they ought to be elected. For what thing els is that: but, not onely to diminiſhe, but alſo vtterly to take awaye euen the grounde of grace? For if of our ſelues we be worthy to be elected, verely the grace of GOD is not geuen vnto vs freely. Howbeit he confeſſeth, that the Apoſtle ſpeaketh not this: for if he had made aunſwere, that Iacob was therefore elected, for that he was good, and Eſau reiected for that he was euil, he ſaith that the Iewes mought ſtraightway haue replied, if we be reiected for our wickednes, what were the Gentiles whiche are now receaued any better then we? This thinge alſo woulde they vtterly haue denied. For the Gentiles were infected with moſt gréeuous ſinnes: howbeit he ſayth, it moughte be graunted, that the Gentiles which were nowe called were good, for that they had receiued the ſaith of Chriſte: which the Iewes by all maner of meanes withſtoode. But Paul would not in ſuch ſorte make aunſwer, but referred the whole matter to the foreknowledge of God: againſt which doubtles (ſaith he) none that hath his righte wittes will ſtande. For

Paul reſolueth not the queſtion into the fore knowledgeof God, but into his wil

by it God foreſeeth, who ſhalbe good, and who euill. But here againe he is far out of the waye. For Paul reſolueth not the queſtion into the foreknowledge of God, but into his will, mercy, and power. For he ſayth: that it is not of hym that willeth, nor of him that rūneth, but of God that hath mercy: & that he hath mercy on whom he will: and hardeneth whome he wyll: and laſtly, that the potter maye of one and the ſelfe ſame maſſe or lompe make one veſſell to honor, and an other to contumely. And to the Epheſians (he ſaith) that we are elected accordinge to the good pleaſure of his will. Chriſoſtome addeth, that when it is ſayd, that the elder ſhall ſerue the younger, thereby is ſhewed that the right and dignity of the firſt birth ſhould nothing profite hym, which came first out of the wombe, but the vertue which God foreſaw before workes. Here it is a harde matter to vnderſtand what manner a thinge that vertue is, whiche ſhould goe before works. For what doth he peraduēture thinke, y theſe men are borne endued wt vertue? But there cā no ſuch thing be foūd in ye ſcriptures: for they teſtifie y mē are borne ye children of wrath, & obnoxious vnto ſinne. But as far as we can coniecture

A mynde prone to good things is not in vs by nature, but dependeth of god.

by thoſe thinges which follow, he taketh vertue for a minde apte and prone to good thinges. But God cannot in election haue a regard vnto any ſuch minde. For there is none that hath ſuch a mind by nature or proper vnto himſelfe, but it vtterly dependeth of the grace and fauor of God. For, as it is written in the booke of Geneſis, All the imagination of mans hart is uill. But becauſe he ſeeth that in the words of the Apoſtle is no mencion at all made of foreknowledge, it is a world to ſee, where hence in Gods name he picketh it out. That which Paul ſaith, That the election

Chriſoſtom by purpoſe vnderſtandeth foreknowledge. What is the purpoſe of God. There is no differēce whether a man take works done or workes to be done. Againſt workes and merites.

ſhould abide according to purpoſe, he thus interpretateth, That in that birth of twynes God mought declare his election according to purpoſe, that is, according to the foreknowledge of workes to come, which foreknowledge election followeth. But he ſhould haue proued, that purpoſe ſignifieth onely foreknowledge. Which doubtles he can not doe: for it ſignifieth rather a deliberate ſentence and decrée of the minde. Neither doth thys any thing helpe hym, which is of ſome obiected, that Paul when he ſayth, Not of workes, excludeth workes alredy done, and not workes that ſhalbe done. As though forſooth there were any difference, whether they be done, or whether they be to be done. For when the Apoſtle had ſayd, that we are ſaued by grace, he added. If of grace, then not of workes, and if of woorkes, then not of grace. For theſe haue ſuche an Antitheſis or contrariety, the one to the other, as touchinge our election and ſaluation, that the one excludeth the other. Farther, when Paul had ſayde, Not of woorkes, he added, But of him that calleth, which word euen alone oughte to haue feared awaye men, from attributing ſo much to merites. But Chriſostom, and ſuch like as he is, alwayes ſay, that God electeth and calleth thoſe whome he knoweth ſhall beleue. Wherefore Chriſoſtome ſayth, Let no man obiect vnto vs the ſentence of the ſcripture, or continuall ſeruitude, when as God beholdeth, I ſay, not the outwarde parts, but alſo the inward worthines of the minde. Wherefore he ſaith, We must beleue the ſecrecy of the election of God, for that it is incomprehenſible. But althoughe we alſo confeſſe that

How the ſecrecie of God is ſaid to be incomprehenſible.

theſe ſecrecies are incomprehenſible, yet taketh he it, one waye, and we an other way: for he thinketh that that ſecrecie is to vs incomprehenſible, for that we can not attaine to the knowledge of the worthines or vnworthines of thoſe which are reiected, or elected. But we refer that obſcurity to the order of the counſels of God, which counſels, as we beleue they are iuſt, and right, ſo alſo ſée we not the reaſōs & cauſes of that iuſtice: and thoſe cauſes we affirme oughte not in this matter of election to be conſidered by thinges here, but by the high and vnſpeakeable wiſedom of God. But Chriſoſtome, for that he leaneth to the worthines of the menne, whiche

A ſimilitude of Chriſoſtome.

worthines he ſaith we cannot conſider, but God vnderſtandeth right well, ſetteth forth an example of Mathew: who being a publicane, and excerciſing a moſte vile & vnhoneſt office, was yet not withſtandinge a precious ſtone drouned in durte or myre. Which God did not onely eſteme, but alſo gathered vp, and poliſhed it with grace, and a great many giftes. Here he ſéemeth plainely to ſaye, that Mathew had that worthines of himſelf: for he ſayth that grace was afterward geuen vnto him, and becauſe he would the plainelier expounde himſelfe, he addeth two ſimilitudes. The firſt is, of cōning lapidaries, which chooſe not out thoſe precious ſtones, which they ſee allowed of men ignoraunte and of the common people, but for that they

Two ſimilitudes.

haue a moſt ſkilfull ſight, they ſometimes take thoſe, which others reiecte. The ſecond is of ſuche as tame & breake horſes: which do not ſtraight way chooſe out thoſe coltes whiche the ruſticall people iudge to be beſte, but they haue certaine aſſured markes, which the common ſorte of men ſée not, wherebye they knowe, that thoſe horſes will be couragious and good, when they are better growen. So God elected the harlot, the thiefe, and the publicane, reiecting the high prieſtes, Scribes, & Phariſies, in whome the common people thought conſiſted al doctrine and holines. Oftentimes alſo in the church, thoſe which were highly eſteemed, and ſéemed to excel, when perſecution came, fell awaye: when in the meane time men abiecte and vile triumphed with the glory of martyrdome. Wherfore take not vpon thee (ſaith he) of ſo great a woorkeman to enquire the cauſes, why this man is beloued, and that man reiected, why this man is crouned, and that man puniſhed. For if he loued Iacob, & hated Eſau, doubtles he did not that vniuſtly. But he requireth a noble harte, and a gratefull minde. For they which are ſuch, although they ſometimes fall into vices, yet they ſtreight way ſtep vp againe. And although they ſome longe while abide in ſinnes, yet God at the length deliuereth them. But they which are of a vitiate and corrupt mind, although they ſéeme ſometimes to ſhine with good workes, yet whatſoeuer they do, they wholy viciate it with the prauitie of theyr mind: and to declare this, he bringeth alſo examples. For Dauid was not of purpoſe or malice, but by the violence of the fleſh, and vehemency of luſte led to ſinne: and therefore was he forgeuē of God, and returned againe into the right way. But the phariſey

Examples of Chriſoſtome.

for that he ſemed vnto himſelf to abound in good works, by his boaſting & hipocriſy loſt al. This is ye ſum of y which Chriſostom hath when he expoundeth how God loued Iacob, & hated Eſau. But how litle theſe things agrée with y words of ye

Confutatiō of the ſentence of Chriſoſtom

Apoſtle, although it may be vnderſtāded by thoſe things which are red in this cha. yet is it moſt of al manifeſt by y which is had in ye 11. chap. of this epiſtle, where is deſcribed the anſwere which was made by God to Elias, That God had lefte vnto himſelf ten M. mē, which had not bowed their knées before Baal: where Paul thus ſaith, The remnantes according to the election of grace ſhalbe made ſafe, not of workes: otherwyſe grace ſhould not be grace. In which wordes is to be marked the Hebrew

What is the election of grace. If election hange of workes. grace is not grace.

phraſe, According to the election of grace. For it is all one as if it had bene ſayde, According to the gracious or free election. For in that tong the ſonne of perdition, is nothing els but the loſt ſonne. But that we ſhould vnderſtand that our election conſiſteth fréely, Paul ſo excludeth workes, that if they ſhould be receaued, he ſaith, Grace can no more be grace. And thus much touching Chriſoſtome. Now let vs ſée what Ieromes minde is touching this matter. He in his 10. queſtion to Hedibia,

The opiniō of Ierome.

beginneth doubtles in my iudgement not very ſoūdly. For he ſaith, that this is a moſt obſcure place, when as otherwiſe in the wordes of the Apoſtle as touching the queſtion there is no ambiguity at all. But he and other ſuch like make the thing obſcure, whileſt they labour to eſchew more thē is nedeful the offence of humane

We muſt not pretend any obſcurenes in this chapter.

reaſon. For Paul, if a man haue a regard to the grammaticall ſence, if in any other place then moſte of all in this place obſerued both in his interrogation and anſwere, and proſpi uous placing of his wordes, whatſoeuer mought ſeme requiſite. And ſhould be not a litle contumelius againſt the holy ghoſt, if he would of purpoſe haue ſo obſcured the doctrine concerning the principall ground of our ſaluation, ſo that we ſhould not be able to vnderſtand it. For in this place is entreated

Here is entreated of the chiefe promiſe of our ſaluatiō

of a matter which is of all other of moſt waight, namely, to what thing we ought to attribute our ſaluation and election: whether to our workes foreſens or to the frée mercy of God. Ierome vſing this for his preface, turneth himſelfe afterward to reproue Origen, howbeit he leueth his name vnexpreſſed. For Origen labouring to iuſtify God, as touching the loue of Iacob, and hatred of Eſau, which as yet had done neither good nor euil, ſayth, y that came to paſſe by reaſon of thoſe

Plato & Pithagoras.

things which their ſoules had done, before they came into their bodies. For of thoſe merites it cōmeth, y mē in this life are of diuers eſtates. Theſe things Ierome worthely reproueth. For they pertain not to Chriſtian piety, but to the doctrine of Plato and of Pithagoras. For they fayned ſondry courſes, departures & returnes of the ſoules. Why do we not rather (ſaith Ierome) confeſſe our own ignorance. This ſentence as I commend, ſo alſo ſe I that it is not alwayes kept of him which ſpake it. For if he would haue bene content with a godly ignorance, he had not fained & imagined thoſe queſtions and ſuppoſitiōs of Paul, which in very déede are none at all. But he would not, that the Apoſtle ſhould ſeme to haue tought theſe thinges contrary to common ſence. For when Paul had ſaid, Iacob haue I loued, but Eſau haue I hated, and afterward had added, What is there iniquity wyth God? and had made anſwere,

Ieromes diſcourſe vpon this place.

God forbid & proued by teſtemonies of the ſcriptures, that God tempereth and moderateth his election according to his wil, mercy, and power, Ierome ſought to bow and to wreſt thoſe thinges which Paul had moſt ſimply ſpoken, as if they were importunatly obiected vnto Paul by way of interrogation: as though when Paul had anſwered, God forbid, the importunate caueler ſhould go on, and ſay, If God ſayd vnto Moſes, I wyll haue mercy on whome I wyll haue mercy, and wyll ſhew compaſſion on whome I wyll ſhew compaſsion, then ſhall it not now be neither of hym that wylleth, nor of hym that runneth, but of God that hath mercy. And if he to thys ende rayſed vp Pharao to declare in him hys power, what could he then do wythall? And if we be as clay in the hand of the potter, why do we yet complayne? Who can reſiſt hys wyll? Shall there be nothing remayning of free wyll? Let Paul make anſwere to theſe impudent obiections: what art thou o man, which thus reaſoneſt wyth God? Euen by thyne owne malepertnes thou mayſt ſufficiently vnderſtand, that thou art not as clay in the hand of the potter. For the clay complayneth not of hys maker: but thou (I wyll not ſay greuouſly) complayneſt, but alſo powreſt out blaſphemy agaynſt the creator, and calleſt hym vniust: and euen in thys thou declareſt that thou haſt free wyll, when as thou ſpeakeſt what thou list, yea euen agaynſt God himſelfe. And if God woulde by his greate patience long ſuffer Pharao, and declare his mercy towardes others, he is not therefore to be accuſed of thee: the faulte is rather to be layde vppon the ſinnes of men. For euen as by one and the ſelfe ſame heate of the ſunne clay is made hard, and waxe made ſoft, ſo by one and the ſelfe ſame goodnes of God, ſome are made more obstinate, and other ſome returne to health. And therefore were the Gentles admitted into ſaluation, for that they receaued the fayth of Christ, and the Iewes were for ſaken and reiected, for that they reſiſted that fayth. Wherefore not the men themſelues, but theyr wylles are elected. Wherfore by theſe thinges it is euident, that Ierome alſo was of that mynde, that the election of God dependeth of the wyll and workes of men. And toward the

An interpretation of an author not named.

end of this tenth queſtion, he ſayth, that he had red in a certaine author, whoſe name yet he kepeth in ſilence, that the Apoſtle doth not only not diſſolue the queſtion, but alſo maketh it more intricate by teſtimonies of the ſcriptures, and reproueth the curious inquiſitor after this maner. O man, what art thou? forſoth clay in the hand of the potter. Wherefore kepe downe this thy malepertnes with eternall ſilence, and be mindfull of the infirmity which is in man. As touching

This queſtion cā not ſo be diſſolued to ſatiſfie humane reaſon. Ierome vpon Malachy.

y diſſolution of the queſtion, if Ierome meane of that, wherin humane wiſdome may be ſatiſfied, we alſo do graunt, that the queſtion is not diſſolued: but if he ſpeake of that kind of ſolution, which ought to be ſufficient vnto Chriſtian piety, and which may be had in this life, there is nothing wanting to this diſſolution. Of the ſelfe ſame matter Ierome vpon Malachy, expounding the place which we are now in hand with writeth after this maner, The loue and hatred of God is either of foreknowledge, or of workes. For, thoſe God loueth, whome he ſeeth to be haters of ſinne: and thoſe he hateth, whome he ſeeth wyll build vp thoſe thynges, which he wyll haue to be ouerthrowen. Finally he ſaith, that God is ſayde to loue or to hate 〈 in non-Latin alphabet 〉 that is, after the maner of men, euen as he is ſayde to be angry, to be ſory, to reioyce: and therefore is he ſayd to hate the wicked, that we ſhoulde eſchew thoſe thinges whiche we know he hateth, I know alſo that the Rabines of the Hebrues, and eſpecially Chimhi, when they expound this place of Malachy, do runne vnto workes. But although in properties & phraſes of wordes, I iudge thoſe men worthy ſom what to be eſtemed, yet as touching the ſence of ſcripture and doctrine, I do not geue much credit vnto them. For they are vtterly blinded: neither will they ſée Chriſt,

Ierome againſt the Pelagians.

Ierome praiſeth Auguſtine.

which is the only ſcope of all the ſcriptures. But as touching Ierome, from thoſe things which he wrote in thoſe places, which we haue now aledged, I apeale vnto thoſe which he learnedly & godly wrote againſt the Pelagians. For they thought y our ſaluation dependeth of our workes & merites. He in the end of his third dialoge highly commendeth Augustine, neither any where els, y I can remember of, ſpeaketh he more worthely of him. For he calleth him a man holy, and eloquent, and excellently commendeth his bookes againſt this hereſy: and eſpecially his booke of the baptiſme of infantes to Marcellienus, and to Hilarius, And he ſayth, that he would not in that diſputation procede any farther: for that either he ſhould ſpeake the ſelfe ſame things, that Augustine had before ſpoken, or els if he ſhould ſéeke to bring other thinges, ſeing Auguſtine had before brought better, he ſhould but loſe his labour. But in thoſe bookes, how much Auguſtine is againſt this ſētence, namely, that election dependeth of workes, euery one that readeth them, may eaſely iudge. Farther he alleadgeth many thinges out of the ſcriptures, whereby is moſt euident and playne, that the ſtrength of our frée will is ſo broken, and weakned,

Teſtimonies which Ierome bringeth againſt free will.

that our ſaluation can by no meanes depend of it. Ioſeph (ſaith he) was led away into Egipt, and when beyng now captiue he was ſhut vp in priſon, the Iailer committed all thynges to hys power and fidelity. And thereof is rendred a cauſe, namely, for that the Lord was wyth hym. He interpretateth vnto Pharao his dreames: he is exalted vnto the dignity next vnto the king: he fedeth hys father & brethren. Iacob goeth downe into Egipt: encreaſeth into a populous nation: hys poſterity is afterward brought forth out of Egipt: and all theſe thinges is God ſayd to haue brought to paſſe. Where then (ſayth Ierome) is the power of fre will? And Salomon ſayth, with all thy hart put thy cōfidence in God the Lord, but be not thou puffed vp in thine owne wiſdome. In all thy wayes acknowledge him, that he may make thy wayes right. By him are directed the waies of mā. And Paul ſaith, not that we are ſufficiēt to thinke any thing of our ſelues, as of our ſelues, but our ſufficiency is of God. And moreouer (ſayth he) dareſt thou ſtill glory in free will, and abuſe the benefites of God to the contumely of him that geueth thee them? and eſpecially ſeing that the ſelfe ſame veſſell of election agayne writeth, We haue this treaſour in veſſelles made of clay, that the aboundance of our ſtrength ſhould be of God, and not of our ſelues. And agayne, he which glorieth, let him glory in the Lord. And when then Lorde ſayth in the Goſpel, I am the vine, and ye are the braunches: he which abideth in me, and I in him, bringeth forth much fruit, for without me ye can do nothing: Agayne, No man can come vnto me vnles my father ſhall draw him: by theſe wordes he breaketh the liberty of our will outrageous in pride. He addeth alſo, that this is to be marked, that he which is drawen is ſignified to haue bene before ſlowe, yea rather reſiſting and vnwillinge. And ſeing y the matter k ſo, how can the power of our will be ſo great, wherby

The ſtrength of our free wil is not ſo great, that it coulde moue God to elect vs.

God could be moued to elect vs? Vndoubtedly we cānot ſo much as imagine any ſuch power: when as how great ſo euer it be, we muſt always count to haue receiued it of y grace of God. Now let vs ſe what Origens mind is touching this matter. He beginneth in dede well, if he could haue continued ſtill in the ſame minde. For at the beginning he ſayth, That election is not of workes, but of the purpoſe of God, and of the good pleaſure of him that calleth. And vpon the chapiter next going before, when he expoundeth this place of Paul, whome he foreknew, thoſe he predeſtinated, to be made like vnto the image of his ſonne, he ſayth that foreknowledge can not be taken for a bare and ſimple knowledge: For God in his foreknowledge comprehendeth alſo the wicked, whome yet he predeſtinateth not, to be made like vnto the image of his ſonne. Wherfore he ſaith, that that knowledge ſignifieth an effect and loue, wherby God embraſeth ſome, as Paul ſayth to Timothe: The Lord knoweth who are his: whē yet notwithſtanding he knoweth alſo thoſe that be aleantes from him. So it is written that Chriſt knew not ſinne: when yet vndoubtedly he knew the nature of ſinne. But he is ſayd not to haue knowen it, bicauſe he allowed it not, neither at any time committed any ſinne. The leuites alſo which together with Moſes ſlew the Iſraelites that had played the Idolaters, are ſayd to haue knowen neither father nor mother, nor kinſfolkes, nor frendes, for that they were not drawen by any priuate affection, to ſpare them, or to abſteyne from killing of them. Wherfore whē Paul ſaith, whome he foreknew, thoſe alſo he predeſtinated he thus interpretateth it, that God predeſtinated thoſe whome be loued. Theſe things being thus well ſet, afterward he addeth vnto them thinges clene contrary, making ſome kinde of proteſtation, as Ierome did, of the obſcurenes of the place. He alſo imagineth that the purpoſe of Paul was much like to this: namely, that

A ſimilitude of Orig n .

he in this epiſtle to the Romanes, doth as a mā which wil lede about a ſtranger thorough a goodly large Palace of a king. For whileſt y ſtrāger is led thorough diuers romes, and pa lers, and chambers, it oftentimes commeth to paſſe, that he knoweth not neither which way he came in, nor which way to get out. This ſimilitude in dede ſome like very wel, but in my iudgement it is not to be liked. For, this he ſemeth plainly to ſignifie, that God hath commended vnto vs hys holy ſcriptures, as a Labirinth or maze, wherein we ſhould wāder. For neither

The holy ſcriptures are not like a Labirinth or maſe.

is therein this place any obſcurenes, but ſuch as is of theſe mens own deuiſing. Wherfore he ſayth, that when Paul had ſayd out of Malachie, Iacob haue I loued, but Eſau haue I hatred, he ſtreight way obiected vnto him ſelfe: What then ſhall we ſay, is there iniquity with God? And made anſwer vnto himſelfe, God forbid: which anſwere he thinketh is to be repeted, as often as the Apoſtle is aſked the queſtiō of the importunate and froward demaūder. For he imagineth, that one ſhould thus continue in queſtioning with Paul, If it was ſayd vnto Moſes: I wil haue mercy, on whome I will haue mercy: and wil ſhew compaſſion, on whome I wil ſhew compaſſion, therefore it is not of him that willeth, nor of him that runneth, but of God that hath compaſſion. Here he ſayth muſt be added, God forbid. Farther if it ſemed good to God to rayſe vp Pharao, to declare in him his power, therefore he hath mercy on whom he will, & hardeneth whom he wil. Why then do we ſtill complayne? For who can reſiſt his wil? Here againe he addeth, God forbid. He for no other cauſe, as I ſuppoſe, thus wreſteth ye text, but

Why this place is made ſo troubleſome of theſe fathers. Origene wrote a boke of free will.

for y he would not haue mans vnderſtanding to much offended, or free will impayred. But that this wreſted expoſitiō yet ſatiſfied hym not, it is manifeſt by y which he alledgeth out of a boke of fre wil, which he ſaith he wrote, although y boke be not at this day extāt. And in it he endeuoreth to interpretate theſe words as if they were the wordes of Paul himſelfe, and not of any other man aſking a queſtion: They hurt no more free will, ſayth he, then that which we rede in Dauid, Vnles the Lord build the houſe, they labour in vaine which build it. The builder in dede doth ſomwhat, for he is carefull, and laboreth: but God remoueth away the lets, and permitteth the worke to be accompliſhed. So will he haue that to be vnderſtanded, whiche is written vnto the Corrinth. Neither he which watreth, nor he which planteth is anye thing, but God which geueth the encreaſe. Wherefore although we labor, yet it is God, which geueth perfection & accompliſhmēt to our labors. After this maner thinketh he, may aptly be expounded this ſentence: It is not of him that willeth, nor of him that runneth, but of God that hath mercy. But this cauillation Auguſtine (of whoſe iudgment as touching this matter I am) in a greate many places excellently well confuteth. For ſo (ſayth he) we may inuert the ſentence the other way, and thus ſay: It is not of God that hath mercy, but of man that willeth and runneth. But touching this matter we will ſpeake more at large in due place. Thus much we thought good at this preſent to reherſe, that thou moughteſt ſe that Origen hym ſelfe putteth no greate affiance in this his firſt interpretation: howbeit he goeth on in it, and thus repelleth that troubleſome and importunate inquiſitor: O man what art thou that anſwereſt vnto God, and goeſt to Law with him? when as thou art as clay in the hand of the potter? Neither voucheſafeth he to make anye other anſwer to the troubleſome inquiſitor. For ſo he ſayth, Chriſt when he was demaunded, by what power he did thoſe thinges, would not make anſwere vnto the Scribes. Whome doubtles he would haue aunſwered, if they had aſked the queſtion with a godly minde, and with a minde deſirous to learne. For ſo alſo a maſter, that hathe a malipert ſeruaunt, which neglecteth to doo the thinges which he is commaunded, and troubleſomely enquireth the cauſes of thoſe thinges which are commaunded him, would ſay vnto him: What haſt thou to doo to enquire touching theſe thinges? I will haue it ſo, bycauſe it is my pleaſure ſo: When as otherwiſe he would make anſwere, if he were aſked the queſtion of a faythfull and an obedient ſeruaunt. Therefore God although he hid from many what he would do, yet reueled he his ſecretes vnto Daniell a man deſirous of knowledge. So we alſo, if we be not raſh and importunate inquiſitors, may in the ſcriptures know the cauſes of the loue and hatred of God towardes Iacob and Eſau: although to the malepert and importunate inquiſitors that anſwere which is here geuen of Paul ought to be ſufficient. And in the firſt epiſtle to Timothe it is written, That, In a greate houſe are veſſells, ſome of gold, ſome of ſiluer, ſome of clay: in this place that diſtinction of veſsells is not diſcribed. Thys thing only Paul ſayth, That the potter may of one and the ſelfe ſame maſſe make one veſsel to honour, and an other to contumely. But vnto Timothe is geuen a cauſe of the diuerſity. For thus it is written: He wich ſhall purge himſelfe from theſe thinges ſhalbe a veſſell to honour ſanctified to God, and prepared to euery good worke. Of which wordes we may inferre to the contrary. He which purgeth not himſelf, nor clenſeth him ſelfe ſhall be a veſſell

Origene geueth a cauſe of the loue of God towardes Iacob and •• his hatred towardes Eſau. The opiniō of Origene is cōfuted.

to contumely. Lo (ſaith he) the cauſe which was not geuen vnto the Romanes, is geuen vnto Timothe. Wherefore Iacob was therefore beloued, bycauſe he had clenſed him ſelfe from ſinnes (for the ſcripture geueth teſtimony of hym, that he was a man ſimple, gentle, and obedyent to his parentes.) And Eſau was therefore hated, for that he had not purged him ſelf, but perſeuered in malice & in impiety. This expoſition of Origen conteyneth many things which are not to be allowed. Firſt for y he perſiſteth not in thoſe thinges, which he had ſpoken at the beginning: namelye, that election conſiſteth not of woorkes, but of the purpoſe of God, and good pleaſure of him that calleth: Secondlye, for that he maketh darke thoſe thinges which in the Apoſtle are plaine and perſpicuous. Thirdly, for that in his booke of frée will he declareth that he followeth not the expoſition which he preſently bringeth, moreouer, for that he thinketh, that the Apoſtle in this place diſſolueth not y queſtion, where he of purpoſe putteth it forth, and entreateth of it: but diſſolueth it in the Epiſtle to Timothy, where he onely by the way toucheth that matter. Laſtly, for that out of thoſe wordes of the Apoſtle, he gathereth not a good ſolucion. For of that ſentence of Paul, He which purgeth himſelfe, ſhalbe a cleane veſsell, oughte not to be inferred, that a manne can by hys owne ſtrengthes purge hymſelfe, for that thinge doth God onelye and not we our ſelues: Neyther is that argument of force to proue our ſtrengthes and the libertye of our wyll, whyche is taken of a commaundemente or of an exhortacion. For God oftentymes commaundeth, and oftentimes exhorteth after this maner: If thou ſhalt do this or that, theſe, or thoſe thinges ſhall happen vnto thée, to the ende we might vnderſtande our infirmity, and acknowledge, from whence thoſe things which are commaunded are to be ſought for. But to be clenſed and purged in ſuche ſorte as God geueth grace, cannot be the cauſe of election. Now wil I come to Ambroſe, who in a maner nothinge diſagréeth from theſe thinges: for he alſo will haue the purpoſe of God, to ſignifie foreknowledge. And when y Apoſtle ſaith, That the election ſhould abide according to purpoſe, he peyſeth that word, ſhould abide, and thereof gathereth, that the foreknowlege of God cannot be deceaued: neither is it poſſible, but y euery thinge ſhall ſo come to paſſe, as God foreſéeth euery thing ſhall come to paſſe: but he ſaith,

What acception of perſons •• .

that God loueth, and hateth, as he that foreknoweth thinges to come, and not as an accepter of perſons: but doubtles God cannot be ſayd to accept perſons, for that we beleue he fréely loueth and hateth whome he wil, not by the foreknowledge of merites. For acception of perſons is, when contrary to iuſtice diſtributiue we haue a

A ſimilitude.

reſpect vnto the conditions which make not a man worthy either of y gifte which is diſtributed, or of the office which is committed to his charge: as if a biſhoppricke ſhould be geuen vnto a man, bycauſe he is beawtifull, and of a tall ſtature, or for that he is a ſtout warrior, neglecting in the meane time other men more worthy and méete. But of this fault God cannot iuſtly be accuſed. For he findeth in vs no perſons, or qualities, or conditions. For we come all equally of the corrupte Maſſe of Adam. Wherefore whatſoeuer afterward commeth either as touching giftes or worthines, the ſame we haue not of our ſelues, but of the goodnes of God. But to returne to Ambroſe, who thinketh that ſome are elected, for that God knoweth that they ſhall beleue, and others are reiected, for that he knoweth that they wil be enemies vnto the truth. It appeareth alſo, that Augustine beinge yet rude, nor as a then a Biſhop, followed this ſentence of his father: Howbeit afterward when he had better examined the matter, he reuoked it. And Ambroſe minde is, that the loue and hatred of God ſpringeth of faith or infidelitye foreſéene. Therefore he addeth, Wherefore God foreknowing, that they ſhould be endued wyth an euyll wyll, counted thē not in the nomber of the good: although Chriſt ſaid vnto the. 72. diſciples whiche afterward fell awaye from hym, as it is written in the 6. chapter of Iohn, Reioyſe and be glad for your names are written in heauen. For they are ſayde to be written accordinge to a certayne preſent iustice, and not accordinge to foreknowledge: And God foraſmuche as he is a iust iudge, iudgeth according to preſent iustice, and not according to foreknowledge. Wherefore that which the Lorde ſayth to Moſes in Exodus the 23. chapter, If any man ſinne againſt me, I wyll blot him out of my booke, is ſo to be vnderſtanded, that according to the righteouſnes of the iudge he ſeemeth then to be blotted out when he ſinneth: but according to the foreknowledge of God he was neuer writen in the boke of life. For Iohn ſayth, they wente out from vs, for that they were not of vs, for if they had bene of vs, they had doubtles abiden with vs. Afterward Ambroſe defineth the foreknowledge

Definitiō of the foreknowledge of God after Ambroſe.

of God, and ſayth, that it is that, whereby God hath certainelye appoynted what manner of will euery mans will ſhalbe, wherein he ſhall abide, and whereby he ſhall ether be condemned or crowned, wherefore there is no acceptation of perſons in the foreknowledge of God. And he ſaith, that it is poſsible, that they which ſhall be good to the end, become ſometimes euill: as it came to paſſe in Dauid: & contrariwyſe that they which ſhall at the last become euill: and ſhalbe condemned, yet notwithſtandinge ſometimes ſeeme good: as Saul, Iudas, Salomon, and Ioas, as long as Ioiada the priest liued. We ſée that Ambroſe in this his ſentence was brought to that pointe, that to auoyde the acceptacion of perſons, he referred the election of God to the foreknowledge of workes, leaſt God ſhould ſéeme vniuſt. But we haue already declared, that the equitye and

The iuſtice and equitye of God is not here put in any danger.

iuſtice of God is nothing put in daunger, if we rightly vnderſtande, wherein conſiſteth the fault of the acception of perſons. But amongſt the new writers, Phocius, whoſe ſentence is rehearſed amongſt the Gréeke Scholies, by purpoſe, vnderſtā deth (as other do) foreknowledge of woorkes: and thereof he affirmeth ſpringeth election: when as by it is put a difference betwene men. But election cannot be vnles there be put ſome difference in thoſe things which ought to be elected. But we

Election cā not be but when there is differēce of thinges. The difference of things to be lected, is not taken of the nature of the thinges themſelues, but of the purpoſe of God

ſay, that this difference is not to be conſidered by the thinges themſelues which are elected, but by the ſondrye purpoſe of God towardes them. For whatſoeuer good thing is founde in men, the ſame commeth from the méere mercye and goodnes of God. Neither can God foreknow that any thing ſhal come to paſſe, but that which he willeth to be. For, foraſmuche as all thinges that are haue by his will that that they be, whatſoeuer he foreknoweth ſhalbe, it is of neceſſitye y he willeth the ſame to be. Wherfore God found no difference in men, but he himſelfe putteth differēce in thē. The ſame Phocius addeth, Although there were no other reaſon of the election of God, but his will, yet ought we therewithal to be contēt: But there is an other, namely, his foreknowledge of workes. But we haue alredy declared what deceiued this mā: namely, for that he thinketh, y the difference, which muſt of neceſſity be in election, is alwayes taken of the thinges that are to be elected: when oftentimes they come of the méere will of him that electeth. But nowe will I come to Augustine, who in his queſtions to Simplicianus in his firſt booke and 2. queſtion at large entreateth of this matter. He demaundeth in that place, why the mercye of God, which was preſent with Iacob, was wanting in Eſau. And he maketh anſwere, that it cannot be ſayd, becauſe that the one ſhould beleue, & the other ſhould not beleue: for that fayth it ſelf is the gift of God: which thing others alſo (ſayth he) do confeſſe: but therfore they ſay, the one beleued, for that he woulde receaue that when it was offred, and y other beleued not, for that he would not receaue it. But this aunſwere is not ſufficient. For then mought euery man aſcribe his faith

Our faith is not an effect of our will.

to his owne will, and thus ſay: Therfore haue I beleued, for that I woulde. And by that meanes he ſhould haue, wherof he might glory, and the grace of God and our fayth ſhould be of workes. Farther vnto the Phillippiās Paul writeth, that it is God which worketh in vs both to will and to performe according to his good will. Wherefore no man can haue a will to beleue, vnles God geue vnto him that will. Moreouer

A good wil is the gift of God.

it ſhould then not be of God that hath mercye, but of man that willeth & runneth. And it is meruaile (ſayth Augustine) if theſe men were demaunded, whether a good will be the gift of God, if they durſt deny it: but peraduenture they wil ſay, God in vayne hath mercy, if man will not: Which is imprudently ſpoken. For euery man hath a will, vpon whome God hath mercy. But if thou demaunde what maketh in vs this good wil, we anſwer, the calling of God. But that ſéemeth to be

The calling of God of two ſortes.

againſt this which we reade in ye Goſpel, That many are called, but fewe are elected. That ſhould not be true, if calling ſhould haue that force to chaunge the will. Here we ſay that the calling of God is of two ſortes: the one is common, whereby men in déede are after a ſorte ſtirred vp, but they are not bowed. For that thoſe thinges which are offred pleaſe them not: but the other is a conuenient, apte, and mightye calling, whereby the mindes are touched, and trulye chaunged. After this manner was Iacob called, and not Eſau: therefore the one was beloued, the other hated: the one drawen, the other forſaken. Neither doth this any thinge further thée to ſay,

God wanteth not a meane, wherby to bow the w •• s of men. It is repugnant to the wil to be compelled. God poured not malice in to Eſau, but he gaue not vnto him grace wherby he might be made good. What two thinges are h •• e to be h ld faſt, although humane reaſon cannot make the to agree

that the willes of men are ſometimes hardened: for it is not to be thoughte that God wanteth a meane, whereby to bow and chaunge them if he will. Wherefore if we make God omnipotent, then can there be no obſtinacy of men ſo greate, but that he can ouercome it, not by compulſion, which is vtterly repugnante vnto the nature of will, but by perſuaſion. Neither was it néedeful that God when he hated Eſau, ſhould poure into him any new malice, whereby he mought be made euil: for he had that aboundantly of himſelfe, and by the corruption of nature. It was ſufficient, y he gaue not vnto him grace, whereby he mought be made good. Wherfore there are two thinges which we oughte conſtantlye to holde faſte: firſte that there is no iniquitie wyth God: ſecondlye, that he hath mercye on whome he wyll, and whome he wyll at hys pleaſure he hardeneth. Whyche two thynges althoughe humane reaſon can not eaſelye make to agrée the one with the other, yet Auguſtine to the ende the iuſtice of God moughte after a ſorte the eaſilier be vnderſtanded, addeth a ſimilitude of a creditoure, who hath two debtoures: whome, if vnto one he remitte his debte, and require his debte of the other, no no man can iuſtly accuſe. Wherefore if humane iuſtice had his originall of the iuſtice of God, it is wonderfull, that men can take this vpon thē, to reproue that in God, which they confeſſe to be iuſt in men. And Iacob and Eſau were obnoxious vnto the condemnation of originall ſinne. Wherefore God did nothing vniuſtly, if he pardoned the one, and vouchſafed to beſtow on him his fauour and grace: and by his iuſt iudgement puniſhed the other. Debters ſhoulde not haue a proude and raſhe iudgement of the minde of their creditor, eſpecially when he requireth of thē no more then his dew. But how importunatly men ſéeke to hinder God, that he ſhould not at his pleaſure geue the thinges that are his to whome he will, Chriſt

God cannot be letted, but that he geueth his thinges as ſemeth good vnto hym. How this is to be vnderſtanded, thou haſt hat d none of the thinges which thou ha made.

declareth in the Goſpel vnder the perſon of the good man of the houſe: Is it not lawfull (ſaith he) for me to do wyth myne owne what I wyll? Is thyne eye euill? I am good. Take that which is thyne owne, and go thy wayes. But it is written in the booke of wiſedome the 2. chapter, Thou hast hated none of the thynges which thou haſt made. Wherefore ſeing Eſau was made of God, it ſemeth that he could not e hated of him. Auguſtine anſwereth, that we muſt make a diſtinction betwene nature and ſinne: and ſo he maketh anſwere, that God loued Eſau, as touching nature: but hated him by reaſon of ſinne. But with this anſwere the minde can not be quieted, for euen by this ſelfe ſame reaſon, God may ſeme to haue hated Iacob: for he alſo was no les obnoxious vnto originall ſinne, then was Eſau. Vnto thys

Iacob was n leſſe obnoxious to original ſinne thē Eſau. God hateth the ſinnes of all men, but after a d ue s maner, the ſinnes of the elect he w 〈…〉 pardon, but will puniſhe the ſinnes of the reprobate How Iacob was loued & Eſau hated when as they both were in ſinne. Three things to be conſidered: The nature o man, ſinne and the puniſhment. God •• eth ſinne, as it is a puniſhmēt.

obiection Auguſtine maketh anſwere, that God hated the ſinne of eche: but yet not after one and the ſelfe ſame maner. For he would haue ſinne to be in Iacob extinguiſhed by forgeuenes. And for that he had clered him of that debt, he is ſayd to loue hym. But he hated ſinne in Eſau, and would haue it puniſhed. And ſo, for that he left Eſau obnoxious vnto ſinnes which he would not forgeue, he was ſayd to hate him. Finally he thus interpretateth this ſentence, Iacob haue I loued, but Eſau haue I hated, namely that y one was deliuered from ſin: but the other was left in ſinne. But how man and ſinne do either pleaſe or diſpleaſe God, he thus declareth. Firſt he ſaith, we muſt ſet before our eyes nature, ſecondly, ſinne, and thirdly, the puniſhemēt wherwith God chaſtiſeth the crime. Firſt of all he ſaith, God loueth nature, neither at any time hateth he it of himſelfe. But ſinne of his owne nature he hateth: although ſometimes when it is inflicted of him in reſpect of a puniſhement, foraſmuch as it is an inſtrument of the iuſtice of God, it vtterly diſpleaſeth him not: for then by that ſinne others of the elect are kept vnder, that they ſhould not in like ſort committe ſinne. And this he declareth by an excellent ſimilitude: A Iudge (ſaith he) when a thefe is brought before him, hateth not the thiefe in reſpect that he is a mā: but the theft he condemneth. Neither doubtles hateth he the puniſhement, whereby he commaundeth hym to be baniſhed, and to be put to the workes of the mines: yea rather he inflicteth it vnto him, as good. By which ſentence of Auguſtine by the way we note, that at that

The Romane lawes made not the •• death.

tyme the Romane lawes condemned not a theefe to be hanged, but only condemned him to the mines. Wherefore ſeing ſinnes haue oftentimes the nature of a puniſhement, as we gather by the firſt chapter of this epiſtle, it is euident that God in this reſpect hateth them not. But in what ſort he willeth ſinnes, all

Whether god willeth ſinne.

men are not of one and the ſame mynde. For ſome thinke that God onely permitteth ſinne, and not properly willeth it: leaſt they ſhould ſeme to make God the author of ſinne, and for that cauſe vniuſt, if he woulde puniſhe that in man, which he himſelfe would haue to be done. But if a man diligently weigh this permiſſion, he ſhall at the length finde, that it is a certaine will of God. For if he permitte ſinne, he doth it either willingly or agaynſt his wyll: but againſt

Nothing cā be done againſt gods will. The opiniō of thoſe y ſay that the wil of God in willing or not willing is either of efficacy, or remiſſe.

his wil doubtles he permitteth it not (for nothing can be done againſt gods wil) wherefore he willingly permitteth it. And therefore his will is that ſinne ſhould not be letted. Some to auoyde this, appoint in God a double will: the one of efficacy, the other remiſſe. And the ſigne of his will of efficacy they ſay are commaundemētes, preceptes, and lawes: but of his remiſſe wil, they put counſels and exhortacions to be the ſigne. They adde alſo, that God will not ſometymes with efficacy, & ſomtimes remiſſedly. And the ſigne of his not willing wt efficacy they ſay is prohibitiō: but of his not willing remiſſedly they put permiſſion to be the ſigne. And after this maner they ſay that God willeth not ſinne. But becauſe they ſée, that if God with efficacy willed not ſinne, it could by no meanes be committed, they ſay, that he in dede willeth not ſinne, but yet remiſſedly. This is in dede a witty diſtinction: but I am ſomwhat in doubt, whether

We can not put in the will of God either increace or diminiſhing.

it can in ſuch ſort take place in God. But, that we ſhoulde not in vayne contend, graunt that it were ſo, yet for all that they auoyde not, but that God may be ſayde after a ſort to wil ſinne. For how commeth it, that he in dede willeth not ſinne, but yet remiſſedly? Here they haue nothing to anſwere, but that he after a ſort willeth it. For reiection is not remiſſe, vnles ſomething of the contrary be mixed with it, namely, of the wil: as water frō whote water is not made luke warme, vnles ſome cold be mingled with it. Wherefore in that they ſay, that God willeth not ſinne, but yet remiſſedly, that can be by no other meanes, but that he after a ſort willeth it: wherefore this permiſſion which they imagine is at the lengthe reduced to the will. But it is a thing ridiculous, that they ſhould be aferd, leaſt God by this meanes ſhould ſeeme to be vniuſt: for th will of God is the firſt and chiefe iuſtice, ſo that whatſoeuer he willeth, the ſame

Permiſſion is reduced to the will. The wil of God is the firſt iuſtice. God when he will puniſh ſinnes by ſinnes, withdraweth hys grace.

ſtraight way is of neceſſity iuſt. And one and the ſelfe ſame action, as it is in vs, and commeth from vs, foraſmuch as it proceedeth from a corrupt ground, is ſinne: but as it commeth from God it is iuſt. Theſe men ſeke ſome way to ſatiſfie humane reaſon: which yet they can not by this meanes attayne vnto. For they are compelled to graunt, that God when he wyll puniſhe ſinnes by ſinnes, withdraweth his grace, by which ſtay only our will may be vpholden that it ſinne not. Wherefore if of purpoſe he remoue away that by which onelye ſinne is prohibited, although he doo not vniuſtly, how can he be ſayde vtterly not to will ſinne, which of neceſſity followeth the withdrawing of grace? Wherefore we ſay that God in dede willeth the action, which is by nature produced, for vnles God would, it coulde by no meanes be produced: but the deformitie, and priuation of iuſtice, whereby that action faileth, and ſtraieth frō his rule, he in conſideration of it ſelfe willeth not but ſo farforth onely as it is a puniſhement of ſinne, and as we haue ſayd, an inſtrument to declare the iuſtice of God. Yea alſo Auguſtine ſayth, That God will not onely remoue awaye his grace, but alſo hiddenly worketh in the mindes of ſinners, no les then he vſeth to worke in the bodyes: and inclineth their wils either to good, according to his mercy, or to euill according to hys iudgement being in dede iuſt, but yet hidden. And this ſentence he hath againſt Iulianus in his 5. booke, and 3. chapiter. And in his booke de Gracia & libero arbitrio the 21. chapter, and he proueth it by ſundry and many teſtimonies of the ſcriptures. But in that God is ſaid not to will and to hate ſinne, that is to be vnderſtand as touching the law and the Scriptures, and ye rule of lyfe reueled vnto vs He is ſaid alſo to hate ſinne becauſe he puniſheth it, and becauſe he willeth it not for his owne ſake, but as we haue ſayde, in conſideration of an other thing. Wherefore in that he worketh ſinne, he hateth it not, and in that he hateth it, he worketh it not. n ſūme if we will ſpeake properly

Election & reiection depend of the wil of God. We are not wonne but by thoſe things which pleaſe vs

and ſimply, we cannot ſay y God ether willeth ſin, or is the author therof. Thus much by the way: but now to returne to Auguſt. He goeth on to declare, that both election & reiection depēd of the wil of God. He ſaith in dede y we haue free will, but what auayleth that to theſe things? For who cā beleue vnles his will be moued? But it is not in our power, that we ſhould be moued by thoſe things which are offred: for we are not allured & takē, but by thoſe things which pleaſe vs. But that preaching reading & cōtēplaciō vpō things diuine do pleaſe vs, it cōmeth by the breathing of the holy goſt. And Auguſt. addeth, that as touching the maſse, or lōp of al humane nature,

By the ſpirit of God •• commeth to paſſe that thinges in very deede good do pleaſe vs.

wherof all we are brought forth, there is no difference, wherby God mought be moued to elect this mā rather then that: yea rather if ſetting aſide the grace of Chriſt, we conſider only the nature of men, there can come no difference at all, but that one is more witty then an other, or contaminated with fewer wicked factes, or endewed with better artes. But if any man would ſay that God in election or reiection hath a reſpect to theſe things, he ſhall playnly ſpeake agaynſt the holy ſcripture: For Paul to the Corrinthians thus writeth: Be hold your calling brethern: for not many wiſe men, not many noble men, not many mighty men are called: but the foliſh thinges of the world hath God elected. &c. There haue bene moreouer a greate many philoſophers endewed with moſt excellent wittes, and other men of ſingular grauity, as Socrates, Cato, and Scipio: who, if they be compared with others, may ſeme to haue bene enfected, but with a very few vices. There haue bene others endued with moſt excellent artes and ſciences: whom God yet hath ouerpaſſed, and hath called vnto him men vnlerned, ſinners and wicked men: wherefore this only remayneth, that if God haue not a reſpect vnto theſe thinges, they muſt ſay, that he hath notwithſtanding a conſideration to the will. But neither doubtles can that be affirmed. For, as we haue ſayd, it lieth not in the power of our will, to be moued with good and holy perſwaſions. For,

An example of Paul.

what maner of will had Paul at that ſelfe time, when he was called? Verely he thought vpon nothing ells, but how to murther the chriſtiās, and vtterly to deſtroy and to ouerthrow Chriſtian religion, and yet notwithſtanding he was ſtreight way conuerted vnto God, and the truth was ſo ſet forth vnto him, that ſtreight way he embraſed it, & vtterly and wholy changed his minde. Wherefore there is no cauſe, why any man ſhould accuſe God of iniquity for when he forgeueth and pardoneth, he geueth frely of that which is his owne: but

Why God is not to be accuſed of iniquity.

when he puniſheth and putteth to paines, he by moſt good right requireth that which is his owne. Theſe thinges writeth Auguſt. (as we haue ſayd) in his boke of queſtions to Simplicianus, the ſecond queſtion. But in his epiſtle to Sixtus, which is the 105. in nomber, he ſayth, that God findeth not men mete to be elected, but maketh them.

God in Iocob loued only his mercy. He hated Eſau for that he would not haue mercy on him. Paul wanted not ſharpenes of wit.

Neither loued he any thing ells in Iacob (ſaith he) but his owne free mercy. And Eſau he hated, for that he woulde not haue mercye on him. Whiche thinges theſe men, ſayth he, (ſpeaking of the P lagians) ſeking to auoyd, ſay, that God had a regard to the workes foreſene as though forſoth Paul wanted ſo greate ſharpenes of witte, that he would not ſe that, which theſe witty men ſaw. For thē doubtles was the time for Paul ſo to anſwer, whē he had obiected vnto him ſelfe, What ſhall we then ſay? Is there iniquity with God? God forbidde. He mought ſtreight way euen with one worde after theſe men haue ſolued the queſtion: yea rather he had had no question at all to ſolue. We muſt conſider, what Paul there went aboute, what he did, and what was his entent. His entent was to inculcate the grace of God: but they which haue this ſcope before theyr eyes can not imagine any ſuche things. And in his Enchiridion to Laurentius the 98. chapiter he writeth, that if this had bene the entent of Paul, he would in no caſe haue ſayd, Not of workes: yea he would rather haue ſayd, Of workes foreſene, he loued Iacob by his free mercy, and hated Eſau by his iuſt iudgment. Wherefore they which are planted in an holy calling, let them acknowledge, that vnto them is geuē grace not dew vnto them: and in others, that eternally periſh, let them conſider what was dew vnto them. Now that I haue thus briefely recited the ſentences of the fathers, I thinke it good to declare my iudgement

What is to loue. What is to hate.

as touching this whole matter. Firſt I vnderſtand that, To loue, is nothing els, but to will well to a man. And, to hate, is nothing els, but to wiſh ill to a man, or not to wyll well vnto him. Wherefore God is ſayd to loue them, vnto whom he willeth eternall ſaluation, that is, the chiefe felicitie: and thoſe he hateth, vnto whom he wylleth it not. Nowe this ſo being, the controuerſie is, whether God wylleth felicitie to the elect by workes foreſene, or no: and how he willeth it not to the reprobate. Firſt we wyll ſpeake of loue. Nowe loue can not be of workes foreſene: for Paul ſayth: Not of workes, but of him that calleth. And ſeing

The electiō or predeſtination of God canno be of works foreſeene.

that God findeth not good workes in men, but of his mercy deriueth them into them: how can they be the cauſes of his loue? And in the 11. chapiter. of this epiſtle Paul ſayth: That the remnantes ſhall be ſaued according to the election of grace. And if of grace, then not of workes. And in this place the ſame Apoſtle referreth the effects alſo of the promiſes of God only to the will, and power, & mercy of God. Therfore ought we to preſume to go no farther. And in the 1. chapiter to the Epheſiās he ſayth: That we are predeſtinated into the adoption of children according to the good

We ſhould be iuſtified by workes foreſ ne i we ſhould by them be elected.

pleaſure of the will of God. And, if we ſhould graunt, that men attayne to ſaluation by workes forſene, we could not auoyde, but that men ſhould be ſayd to be iuſtified by workes. For then of our workes ſhould follow the foreknowledge of God: of foreknowledge, predeſtination: and of predeſtination, calling: and of calling, laſt of all iuſtification: we ſhould conſent alſo with the Pelagians, that iuſtification and merites take theyr beginning of our ſelues: and that God afterward addeth grace, mercy, and variety of gifts. Neither ought we to thinke that the worke of God which is eternall, hath his beginning of any thing temporall.

The eternal worke of God hath not his beginning of a thing temporall. The hatred of God is not of workes foreſene.

After the ſelfe ſame maner we ſay, that the hatred of God dependeth not of workes foreknown. For Paul a like pronoūced of ech brother, Not of workes, but of him that calleth. And if we ſhould graunt, that the hatred of God ſpringeth of ill workes foreſene, it mought be on the contrary part inferred, (as ſayth Auguſtine) that the loue of God alſo ſpringeth of good workes forſene. And moreouer this reaſon can not take place in all thoſe that are elected, or reiected. For many amongeſt the Iewes and Turkes periſh euen in theyr in fancy, and are condemned, and therefore are nombred amongeſt thoſe whome God hateth in whome yet he could foreſee no euil workes, foraſmuch as they ſhould neuer haue any: yea rather he foreknew that they ſhould worke nothing. Neither auayleth that any thing which ſome ſay, that God ſaw what they would haue

A cauillatiō confuted.

done if they ſhould haue liued. For by this meanes ſhould not the iuſtice of God as touching humane reaſon be defended: for the defence whereof yet theſe men take ſo great paynes. For ſtreight way ſhould come into y mind, why theſe men were reiected for thoſe workes, which they neuer did, nor euer ſhould haue done? But they ſhould haue done them (thou wilt ſay) if they had liued. Graunt it were ſo. But a conditionall propoſition affirmeth nothing. And, that God followeth not this conſideratiō in his loue or hatred, Chriſt plainly declareth, whē he ſaith Wo vnto the Corozaim: wo vnto the Bethſaida: for if in Tyre and Sidon had bene done the thinges which haue bene done in thee, they bad long ſince repented in ſackcloth and aſhes. Again, Wo vnto the Capernaum, which art exalted vp to heauen, for thou ſhalt be caſt downe euen into hell. For if in Sodome had bene done the thinges which haue bene done in thee, thoſe cities had yet bene remayning. Theſe wordes playnely declare that God hath not a reſpect vnto that, what a man ſhall do. For he gaue miracles vnto

God gaue miracles to them that vſed thē ill, but gaue none to thē that would haue vſed them well.

them that vſed them ill: and gaue not any to ſuch as would haue vſed thē wel. Further remember that in theſe wordes it is not ſayd, that they which had not miracles, ſhould, if peraduēture they had ha any, haue beleued of themſelues, as though y that lay in their owne nature or fre wil. For, that thing would God haue geuen vnto thē. And foraſmuch as it is a ſentēce cōditional there ought not of it to be inferred a propoſition categoricall or affirmatiue. As whē it is ſayd, If a horſe ſhould flye, he ſhould haue winges, it followeth not thereof, that a horſe hath winges, or that to flye is of the nature of the horſe, or that the horſe

Neither election nor reprobation depende of works fore ſene. The difference betwene election and reprobation.

could flye if he had winges: when as vnto flyeng are required moe things then winges. Wherefore herein election and reprobation agrée together, that neither of them dep ndeth of workes foreſene. Howebeit they differ two maner of wayes. Firſte, for that although ſinnes are not cauſes of reprobation, yet are they cauſes of eternall damnation, wherunto the reprobate are ordeined. For they are not condemned but by iuſte iudgemente: neyther haue they any thing that they can iuſtlye complayne of the iniuſtice of God. But good workes are neither the beginning of the election of God, nor true cauſes of eternall felicity. Neither muſt we here harken to the ſcholemen, which put in them merite, (as they vſe to ſpeake) of condignity. For Paul contrariwiſe teacheth, that the ſuffringes

Merite is not to be admitted.

of this tyme are not condignae, that is, worthy the glory to come which ſhalbe reueled in vs. The other difference is, for that the good workes where vnto we are predeſtinate to be by them led to felicity, are not of our ſelues, but of the predeſtination of God. But ſinne is grafted in vs euen from our birth.

Good workes we haue of God but not ſinnes.

For in iniquityes are we conceaued, and in ſinnes hath our mother conceaued vs. Howbeit ſome haue gone aboute to proue, that the loue of God dependeth of workes, by the 8. chap. of the boke of Prouerbes. For there God thus ſpeaketh, Thoſe that loue me, I loue. But of thoſe wordes can not be inferred that which they ſeke. I graunt indede that they are loued of God, which loue God: but yet it followeth not, that therefore God beginneth to loue them, becauſe they loue him. Yea rather it followeth contrarily, that they therefore loue God, becauſe

God beginneth not therfore to loue vs, for that we loue him.

God loueth them. For ſo Iohn teacheth vs: Not that we haue loued God: for he hath loued vs firſt. But that we may the plainlier vnderſtand both that which I haue alredy ſpoken, and alſo that which ſhall afterward be ſpoken, I will declare the ſignification of fower wordes, which are of Paul vſed in this treatiſe: namely, the loue of God, election, predeſtination, and purpoſe. The loue of God is it as we haue ſayd, whereby he willeth vnto any man felicity. Election is, whereby he preferreth one before an other. Predeſtinatiō is, whereby he directeth thoſe whome he hath ſo loued and preferred before others, to the ende which he hath appoynted vnto them, namely, vnto eternall life, by apt meanes. And

The order betwene loue, electiō and predeſtination,

theſe are in ſuch order ioyned together, that predeſtination followeth loue and election. For (as we haue ſayde) whom God hath loued & hath preferred before others, thoſe he directeth to their ende. But touching loue and election, we muſt otherwiſe conſider of them in God, then we ſee commonly commeth to paſſe in men. For men when they ſee a man adorned with excellent giftes, him they elect

Loue and election are after an other maner of ſorte in God, then they are in men.

aboue others: and then they wiſhe well vnto him, and to their power ſeeke to do hym good: but God foraſmuch as in men he findeth nothyng that is good, yet of his mere mercy and ſingular goodnes, he loueth ſome, and decreeth vnto them many good thinges, and thereof followeth election. For, for this cauſe onely are they preferred before others, for that they are loued of God, and not for any their owne worthines. And as loue is to election, ſo is hatred to reprobation. Wherefore I miſlike not that which the maſter of the ſentences citeth out of Auguſtine, that predeſtination is a preparation to glory: and reprobation, a preparation to eternal puniſhementes, ſo that thoſe differences which we haue a little before mencioned be added. Nowe reſteth to declare the fourth worde, namely, purpoſe. And that we ſay is nothing els, but his good pleaſure, 〈 in non-Latin alphabet 〉 ,

What the purpoſe of God is.

which ſignification we gather out of the epiſtle to the Epheſians the 1. chap. where it is thus written: which hath predeſtinated vs, to adopt vs into children vnto himſelfe thorough Ieſus Chriſte, according to the good pleaſure of hys wyll: And ſtraight way he addeth, Predeſtinate according to his purpoſe. This declareth that

Purpoſe is the generall worde of predeſtination. What is predeſtination after Auguſtine.

purpoſe and good pleaſure are taken for one and the ſelfe ſame thing, and do pertayne vnto wil. Wherefore the purpoſe of God is the pleaſure of his wil, and is taken as the generall worde, to define predeſtination and reprobation. For Augustine ſayth, that predeſtination is the purpoſe to haue mercy: and reprobation the purpoſe not to haue mercy. And according to this ſentence Paul ſayth in this chapiter: That election mought abide according to purpoſe. But touching all theſe matters we will hereafter more at large entreate.

What ſhall we ſay then? Is there vnrighteouſnes with God? God forbid. For he ſayth to Moſes, I will haue mercy, on whome I will haue mercy: and will haue compaſſion on whome I will haue compaſſion. Wherefore it is not of hym that wylleth, nor of hym that runneth, but of God that ſheweth mercy. For the ſcripture ſayth vnto Pharao. For thys ſame purpoſe haue I ſtirred thee vp, that I myght ſhewe my power in thee, and that my name mought be declared thoroughout all the earth. Therefore he hath mercy on whome he wyll, and whome he wyll, he hardeneth. Thou wilt ſay then vnto me, why doth he yet complayne for who can reſiſt his wyll? But O man who art thou which pleadeſt agaynſt God? ſhall the thyng formed ſaye to hym that formed it, why haſt thou made me thus? Hathe not the potter power to make of one and the ſame lompe one veſſell to honour, and an other to diſhonour?

VVhat ſhall we ſay then? Is there iniquity with God? God forbid.] When fleſhe and humane wiſedome heareth that all things are to be referred vnto the wil of God, it beginneth to ſtirre. For it can not abide that: and pretendeth reuerence to the name of God, when as in very dede it abhorreth mortification, neither can abide, to ſubdue all whatſoeuer it hath to the power of God. Wherfore ſome are ſo agaynſt all talke of predeſtination, that ſtraight way as ſoone as any mencion is made of it they are gone. But this they can not do without great iniury vnto the holy ghoſt: as though he would teach any thing, which ſhould either be vnprofitable, or hurtful: But we ought to geue eare vnto Paul

They do •• which abhorre from the talke of of predeſtination

who with much profite reaſoneth of it. And that we may do this without danger, we ought to beware of fonde imaginations, neither ought we to adde any thyng to that, which the holy ſcripture hath deliuered vnto vs. If we kepe our ſelues within theſe bondes, we ſhal runne into no danger at al. Paul did generally put forth, that the hatred and loue of God depende only of his will, and not of the workes of men. Which ſentence he now proueth as touching eche part, and that by a double teſtimony of the ſcripture. But before he bringeth forth thoſe teſtimonyes, he obiecteth vnto himſelfe that which vnto humane wiſedome mought ſeme vniuſt. What (ſayth he) ſhall we ſay. Is there iniquity with God, if he do thus as pleaſeth hym? He maketh anſwere, and curſeth ſuch a ſuſpicion, ſaying, God forbid. But the cauſe why humane reaſon is ſo offended, if

Wherehēce ſpringeth the offence of humane reaſon.

both predeſtination, and reprobation ſhould depend of the mere will of God, commeth of this, becauſe that men thinke that thereby iuſtice diſtributiue, which requireth, that vnto like be rendred thinges like, ſhould thereby be empaired. And foraſmuch as all men are in the ſtocke of Adam of like condition, they thinke it not iuſt, that one ſhould be predeſtinated to eternall ſaluation, and an other reiected to eternall deſtruction. Origen to defend this iuſtice in God tought that the ſoules of men haue before they come to this life workes ether good or euill: for which they are predeſtinated eyther to deſtruction or to felicity. Pelagius thought, that the iuſtice of God is to be defended by workes foreſene:

A peruerſe carefulnes of men.

which opinion not only he, but alſo many others of the fathers embraced. Neither can I inough meruayle, that men were ſo carefull for the iuſtice of God: when as it can come into no daunger at all. For the will of God is the firſt rule of iuſtice. But theſe ſelfe ſame men haue a remiſſe and negligent care ouer their own iuſtice, which is not only endangered, but alſo oftētimes violated and broken. Paul to anſwere to this error of mans imagination, proueth y the election of God is not (as theſe men imagine) deriued of iuſtice diſtributiue, for that God is by no law bound to geue vnto any man thoſe thynges which he hath decréed to geue, but God of his mere mercy & liberality taketh ſome and adorneth them. In the parable which the Lord put forth, Vnto euery one of the workemen was geuen a peny for their dayes worke: vnto thoſe in dede which had labored all the whole day it was geuen of couenant: but vnto others which had bene but an houre in the worke it was geuen of mercy. And when thoſe y came firſt were diſpleaſed, the good man of the houſe anſwered: Is it not lawfull for me to do with myne owne what I wyll? Verely it was lawfull, and eſpecially ſeing the ſame pertayned to mere mercy. But as touching iuſtice diſtributiue,

Diſtributiō comming of iuſtice is one thing & geuing comming of mercy is an other thyng. Electiō pertaineth not to iuſtice, but vnto mercy.

Take vp (ſaith he) that which is thine, and go thy wayes. Wherefore he did put a diſtinction betwene that diſtribution, which is done of iuſtice, and that geuyng, which procedeth of mercy. So Paul in thys place teacheth, that the election of God pertayneth not (as theſe men imagine) vnto iuſtice, but vnto mercy. And thys he confirmeth by an oracle of the ſcripture, ſaying: For he ſayth to Moſes.

I will haue mercy on whome I will haue mercy, & will ſhew compaſsion, on whome I will haue compaſſion.] By theſe words God teacheth, that there is no other cauſe of his mercy, which he ſheweth towardes ſome, but euen his very mercy. Wherfore I ſomewhat meruaile how Pigghius, a manne otherwiſe (as he him ſelfe thinketh) ful of wit, amongſt his principall reaſons, wherebye he contendeth that God predeſtinateth by woorkes foreſéene, putteth this alſo for one: as though if it were not ſo, the iuſtice of God, wherby he diſtributeth his giftes, could by no meanes conſiſt. For how ſéeth he not, that the Apoſtle obiecteth vnto himſelf the ſelfe ſame thinge, and diſſolueth the ſame by no other reaſon, but for that God herein dealeth not with vs, by law, or by duety, but by mercy? For this doth the oracle which is here cited moſt plainely declare. But it is woorthy to be laughed at, to aſcribe vnto Paul that which he by all meanes auoyded to ſpeake. To go aboute

God is not to be broght into an order.

to deale with God by law, is to ſéeke, to bring God to an order: whiche thing as no man can do, ſo is it not mete, that any endued with reaſon ſhould attempt to do it. And Paul when he ſaith: What ſhall we ſay then? Is there iniquity with God? by theſe woordes declareth, that he knewe right well, what commonlye commeth into the mindes of men, when they heare this matter reaſoned of. This alſo is to be noted that although Paul could haue excuſed his doctrine, that theſe abſurde thinges followed not of that which he had toughte, yet was he moued with a feruente deſire of piety to repell this blaſphemy, and to aunſwere, God forbid As though he woulde haue ſaid, it is no vpright dealing to thinke any ſuch thinge of God. And he addeth a reaſon, for that that can not be vniuſte, whiche God teſtifieth of himſelfe, and acknowledgeth to be his Now God himſelfe ſayd vnto Moſes. I will haue mercy, on whome I will haue mercy: and will ſhew compaſſion on whom I will ſhew compaſsion. In this ſentence are two thinges to be noted, firſt, that thoſe good thinges which God

The cauſe of y gifts of God which he geueth vs, is not to be ſought for without his goodnes.

hath decreed vnto vs, depend onely of his mercy: ſecondly, that the cauſe of them is not to be ſought for without the beneuolence of God: For he ſaith vnto Moſes, that he will ſhew mercy to whom he will ſhew mercy. Now if God do preſcribe theſe limits vnto our knowledge, they ought to be counted to much preſumptious, which will ſéeke to go further. I before noted that Origen, and Ierome to Hedibia thought, that theſe woordes, vnto this place, O man what art thou which aunſwereſt vnto God? are put vnder the perſon of the aduerſary: which is farre ſtraunge from the due order of the text. For Paul did put his owne aunſwere when he anſwered his aduerſaries, God forbid. Wherefore it is méete, that thoſe thinges which follow be alleadged of Paul, the more vehemently to repell the obiection. For he repelleth it after a ſorte with this execration, God forbid. Whiche thing is plainelye declared by this particle For, whereby is geuen a reaſon of the ſentence going before. And hereunto helpeth, that this ſentence is cited oute of the ſcriptures. Whiche thinge Paul is not wont to attribute vnto the perſon of the aduerſarye. For he obiecteth vnto himſelfe thoſe thinges, which are affirmed of humane wiſedome againſt the ſentence of the holy Ghoſte: but this he retayneth vnto himſelfe, by teſtimonye of the ſcriptures to confute theſe humane reaſons, whiche ſéeme to be againſte it: I will not ſpeake how Origen when he ſawe the abſurditye of his expoſition, had no great affiance in it, but placed an other in ſtéede thereof. But Chriſoſtome and Ambroſe, attribute theſe wordes vnto Paul himſelfe: althoughe they ſomewhat ſtraye from the righte interpretacion. For Chriſoſtome ſayth that Paul, in this place maketh the matter more obſcure, to the ende to driue the Iewes to that pointe, that touching the queſtion, for which they kept ſo great ſtirre, neither they themſelues ſhould be able to make any aunſwere. For they demaunded, why theyr nation being reiected, the Gentils ſhould be taken? Paul to ſtop theyr mouthes, And ye (ſayth he) tell me, why Iſmaell being reiected, Iſaac was receaued? Why Iacob being beloued, Eſau was hated. But becauſe to theſe thinges mought aunſwere after a ſorte be made, that theſe men were euill, and the other good, therefore he bringeth thys place out of the. 33. chapter of Exodus where when God, by reaſon of the idolatry, which the people had committed in the calfe, had commaunded manye of them to be ſlayne, would yet notwithſtandinge pardon the reſte of the multitude. Here is lefte no ſuch refuge at all: for the crime of them all was a like. Wherfore God ſaid vnto Moſes, I will haue mercy on whome I wyll haue mercy: That is, I alone can diſcerne, why I will haue mercy on this man, and will not haue mercy on that man. This canſt not thou ſée: Wherfore in this matter geue place to me. Neither wanteth it an Emphaſis, that the Apoſtle in this place, by name putteth Moſes. For ſéeing that he ſawe not the cauſe of this thing, when yet notwithſtanding he was of all men that euer were the moſt familiareſt with God, verely much les could others ſée it. Wherfore Paul by theſe wordes repelleth & putteth to ſhame the raſhe

The interpretation of Chriſoſtom confuted. It is not the part of the holy ghoſt to make darke that queſtiō which is n ceſſary vnto ſaluation.

inquiſition of men: for that God onely foreſéeth the merites and worthines of thoſe whome he electeth, and whome he pardoneth. This interpretaciō containeth thrée thinges, which in my iudgemēt are not very ſound. Firſt, for that it ſayth y the Apoſtle maketh obſcure the queſtion: when as in dede he moſt of all maketh it plain: neither is it the part of the holy Ghoſt to hide the truth, whiche is ſo neceſſarye to ſaluation. Moreouer it affirmeth that God ſpake theſe words to Moſes touching thoſe men, which were ſlaine for idolatry: which thing as we ſhall declare agréeth not with the Hiſtory: Laſte of all it referreth the matter to the righteouſnes and foreknowledge of merites: when as Paul reduceth theſe thinges to the mercye of God onely. Ambroſe will haue theſe thinges to be alleadged of the Apoſtle in thys ſence: as though God ſhould ſay, I will haue mercye on him, whome I foreknowe ſhal be conuerted, and abide by me. And I will ſhew compaſſion, on him on whom I will ſhew compaſſion: that is, I will geue mercy vnto him, whome I haue foreknowne ſhall after his error with an vprighte harte returne vnto mee. And this (ſayth he) is to geue vnto him, vnto whome ought to be geuen: and not to geue vnto him, vnto whome ought not to be geuen: to call him, whome he knoweth will heare him: and not to call him, whome he knoweth will not heare him. And to call

What to cal is with Ambroſe. To haue mercy is no to foreknow.

(ſayth he) is to pricke forward to receaue fayth. In this interpretaciō alſo firſt this is to be diſalowed, that to haue mercy ſhould be all one with, to foreknow: for theſe wordes are of farre diuers ſignifications. Wherefore to interpretate the one by the other, is to adde of his owne head, and not to geue the meaning of the Apoſtle. And when he ſayth, that God geueth vnto whome is to be geuen: and geueth not, to whome is not to be geuen, he hath a reſpecte vnto the iuſtice of God: when as God himſelfe (as Paul teſtifieth) referreth all thinges to his mercye. Neyther is it true that God calleth thoſe onelye, whome he knoweth ſhall heare him, for he daylye called the Iewes, whome he knewe ſhoulde be rebellious: vnleſſe peraduenture he vnderſtande no other callinge but that whiche is of efficacye: but that callinge commeth not hereof, for that men are prone to heare, but y it maketh them to be able to heare. But Augustine wrytyng vppon thys place thoughte that GOD hathe not a reſpecte vnto workes to come, but vnto faythe. But the ſame ſentence he himſelfe afterward by moſt firme reaſons reuoketh, in his ſecond booke of Retractatiōs the 1. chapiter, and in the firſt booke and 23. chapter Now reſteth, that (as the wordes of Paul playnly declare) the election and good will of God depend only of his mercy. But that theſe wordes, I will haue mercy one vvhome I vvill haue mercy, ſhould be vnderſtand as Chriſoſtome would haue them, of the ſlaughter of ſome, & of the pardoning of other ſome, it ſemeth

An hiſtory in Exodus reherſed.

not to be agreeing with the hiſtory. For that ſlaughter is ſet forth in the 32. chapiter. But before ye come to the other place which is in the 33. chapiter there are many thinges ſet. For after that ſlaughter the Lord commaunded Moſes, to go vp from that place: and ſayd that he would not go with them, for that it was a ſtiffenecked people. And the people hearing this, were excedingly ſory and wept. Agayne Moſes prayed vnto the Lord, that he would go with him, and added, that he would not go, vnles the Lord would ſo promiſe him. At the length the lord being as it were ouercome with theſe prayers maketh anſwer, y he would ſo do, for that Moſes had found fauor in his ſight. And Moſes hearing this, added Now then ſhew me thy glory, Vnto whome the Lord anſwered, I will make all my good go before thee, and I will proclayme my name Iehouah before thee: and I will haue mercy one whome I will haue mercy: and I will ſhew compaſsion one whome I will ſhew

This place is not to be vnderſtanded of the idolatrers, but of Moſes.

compaſsion. Wherefore I like theyr iudgement better, which thought that thys place is to be vnderſtanded, not of the idolatrers ſlayn or preſerued, but of Moſes only: as if God ſhould haue ſayd, that he would permitte him, to ſe at the leaſt his backe partes, & that not for his merites, but only of his mercy. But whither of theſe wayes ſo euer a man take thoſe wordes, ſo that he referre all thinges to the mercy of God, then right well followeth of them that which the Apoſtle ſeketh: Namely, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. But to ſpeake my iudgement herein, firſt this is to be noted, that the Apoſtle followed the tranſlatiō of the Seuenty. For they thus haue that which is here written, 〈 in non-Latin alphabet 〉 . But in Hebrue it is written, Iechannathy atta Scherachan, Ierechamthyatha, Schereracham the firſt worde is Chanan which ſignifieth to loue, or to beare fauour. The other word ſignifieth to haue mercy: but chiefely ſuch a mercy as mothers ſhew vnto theyr children. For this word hath an affinity with Rechem, which ſignifieth a wombe, or belly, wherin mothers beare theyr children. Moreouer when he had ſayd that he would make, that all his good ſhould go before Moſes, he added, that as he went he would proclaime his name Iehoua: which thing, as it is had in the next chapter, he performed. And when he had proclaymed Iehoua, he added diuers of his names, wherby are expreſſed the properties of the nature of God. The ſumme of thoſe names he here after a ſorte comprehendeth, when he ſayth: I wil haue mercye on whome I will haue mercy. Neither is there any difference betwene the interpretation of the Seuēty, and the Hebrue verity, but that they in the ſecond part of eche member put the verbe in the preſent tempſe: whē as in the Hebrue one tempſe is in eche place put. But the ſence which we bring agreeth very well with Paul. For if the proprieties of God, which he vſeth toward vs, be comprehended in his mercy, thereby alſo is very aptly proued, that our election alſo dependeth of no other thing: which thing is vnto vs moſt profitable. For if our ſaluation lay in our owne handes, we ſhould continually hinder

How the wil of God touching predeſtination is reueled vnto vs. Againſt thoſe which hold tha the mercy of God is equally offred vnto men.

it. But how we may iudge of this diuine wil, wherby we are elected of God, Chriſte tought vs, when he reueled vnto vs the decrees of his father, ſayinge, This is the will of the father, that he which ſeeth the ſonne, and beleueth in him, ſhould haue eternall life. This ſentence of God, whiche Paul citeth out of the booke of Exodus, maketh agaynſt thoſe, which hold, that the mercy of God is equallye offred vnto all men, For God ſayth, that he will not haue mercy vpon all men, but on thoſe onely, on whome he will haue mercye: by whiche woordes he declareth, that he beſtoweth his mercy vpon ſome certayne men, and not vpon all. Of this oracle the Apoſtle inferreth, Wherefore it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy. Whereby we vnderſtand that all whole is to be attributed vnto God: which doctrine humane wiſedome can not abide. For ſtreight way it thus reaſoneth with it ſelfe: Then do we nothing: we are nothing but ſtockes and ſtones. But we teach no ſuch doctrine we affirme in dede, that we worke, but yet not vnles we be impelled by the ſpirite of God, as Paul teacheth in his epiſtle in the 8. chapiter. They which are led by the ſpirit of God, thoſe (ſayth he) are the children of God. And therefore the prophet Ezechiell ſayth, I will make that ye ſhall walke in my wayes. But the maner how we do any thing being impelled and moued by God, we may very wel vnderſtand, if we compare the 8. chapiter of this epiſtle with the 4. chapiter to the Galathians. For in the 8. chapiter Paul thus writeth Ye haue not receaued the ſpirite of bondage agayne vnto feare, but ye haue receaued the ſpirite of the adoption of children, by whome we crye Abba father And to the Galathians he ſayth: For that ye are children, God hath ſent forth the ſpirit of his ſonne into your hartes, cryeng Abba father. Seing then that vnto the Galathians he teacheth, that the holy ghoſt prayeth in vs, and vnto the Romanes he ſayth, that we our ſelues pray, we ought thereby to vnderſtand, that we our ſelues indede pray, but yet being driuen and impelled by the ſpirite of

We are not ſtockes nor ſtones.

God. For we are not ſtockes nor ſtones. For they are not impelled but by violence, but we are not againſt our willes compelled of the ſpirite of God, but are perſwaded, and whatſoeuer we do, we do it willingly. Stockes and ſtones whē they are moued, neither vnderſtand they, nor haue they any will: but we when we are impelled of God, do both vnderſtand, and will, and alſo geue aſſent. Although that we haue euen theſe thinges alſo of the ſpirite of God. Moreouer we confeſſe, that many ciuill and naturall wordes whē they paſſe not our ſtrēgths are ſubiect vnto our choyce and will: althoughe we beleue and preache that

How we worke being impelled of God. A differēce betwene thinges ciuile, and betwene thoſe thinges which pertaine to eternall ſaluation.

thoſe thinges alſo God ruleth and gouerneth, as ſemeth beſ to his moſt wiſe prouidence. But touching thoſe thinges which are acceptable vnto God, and which pertayne to our ſaluation we can not be moued, vnles we be impelled by the ſpirite of God. Auguſtine in his Encheridion to Laurentius the 32. chapiter, writeth many things, which ſerue to the declaration of this concluſion of Paul. For he ſayth, that theſe thinges make very much agaynſt them, which hold that the beginning of our ſaluatiō commeth of our ſelues: Which thing v rely they teach, which will haue predeſtination to procede of good workes foreſene. For if it were ſo, thē contrary to the ſentence of Paul it ſhould be of him that willeth, and of hym that runneth. Auguſtine in dede confeſſeth, that no man can beleue, hope, or loue, vnles he will: but euen this ſelfe ſame wil to beleue, to hope, and to loue, he ſaith commeth not but from God. For that is vayne which ſome ſay, that the will of man is not by it ſelfe ſufficient, and therefore nedeth y mercy of God: as though a good worke ought to come and to procede both from our will, and alſo from grace. For if it were ſo, Paul mought haue ſayd, that it is not of God that hath

Good works are not to be dei ded, to make one part oures, & an other Gods part.

mercy, but of man that willeth and runneth. For according to this ſentence, nether doubtles ſhould the grace of God be ſufficient, vnles vnto it the will of mā ſhould ioyne it ſelfe. Which thing foraſmuch as no Chriſtian either ought or cā (reſeruing piety) ſpeake, it reſteth, that Paul therefore ſaid, That it is neither of him that willeth, nor of him that rūneth, but of God that ſheweth mercy, to geue vs to vnderſtand, that all whole is to be attributed vnto his grace, Indede (ſayth he) our will goeth before many giftes of God: for that, when we are iuſtified dayly is encreaſed grace

Our wil goeth not before all the giftes of God. We pray for the obſtinate for that we know, that their conuerſion •• eth in the handes of God.

and ſondry giftes of God are geuen vnto vs: yet doth it not go before all the giftes, foraſmuche as, that the will ſhould be good, it dependeth of God. And thereof it commeth, that we pray vnto God for thoſe mē which are yet obſtinate & wicked: which doubtles ſhould be in vayne done, vnles we knew, that it lieth in the bands of God, to chāge their peruerſe will. The ſame Auguſt. to Simplicianus in this 1. boke, & 2. queſtiō expoūding thys place ſaith: The Apoſtle ſpake not thys, that by the helpe of God we come to that whiche we will, but to that purpoſe whereto in an other place he ſayth, It is God, which worketh in vs both to wyll and performe accordinge to hys good wyll: where he playnlye declareth that euen the good will alſo is by the workinge of God made in vs. For if he had ſpoken this in that ſence, it mought be ſayd, It is not of God that hath mercy, but of man that willeth and runneth. Wherefore hereunto had Paul a reſpect, to teach that we can in no caſe will, but by the mighty calling of God foraſmuch as that calling is the worker of our good will. And although God do call many, yet is he ſayd to haue mercy on thoſe whome he with efficacy calleth. Wherfore out of the woordes of the Apoſtle, and accordinge to the right interpretacion of Augustine we gather, that all whole is to be aſcribed vnto God, whatſoeuer is done of vs vprightly. Chriſoſtome here wonderfully troubleth himſelfe: and although he graunt that the wordes going before, are the woordes of Paul, yet here he contendeth that there is an Antitheſis, or contrary poſition. Which thing how farre it is from the ſence of Paul, the very order of the wordes declare. For, that whiche is now here inferred, is not put by way of interrogation. But this particle, Wherefore, plainelye declareth, that this is concluded of that oracle whiche was cited out of the booke of Exodus. Farther we ſhall a little afterwarde ſée, that the Apoſtle of thoſe thinges whiche he had ſpoken, beginneth to commō with the aduerſary touching the matters which he had put forth. For thus he afterward ſayth: Thou wilt ſaye then vnto me, why doe we ſt ll complaine? For who can reſist his wyll? This is obiected againſt thoſe thinges which he had before alleadged. For this is the thinge. Wherefore the aduerſary cō playneth, namelye, for that it is neither of him that willeth, nor of him that runneth, but of God that hath mercy. But they whiche ſée, that it is not poſſible, but that theſe wordes are ſpoken vnder the perſon of Paul, ſaye, that he ſolueth not

Here is diſſolued the queſtion.

the queſtion put forth, but onely maketh a kinde of reaſoning, and rebuketh men. But we ſay that theſe reaſoninges, and rebukinges are euen the verye ſolution of the queſtion. For if he be reproued whatſoeuer he be, that ſéeketh for anye other cauſe of the election of God beſides his mercy and will, then doubtles it manifeſtly foloweth that there can be no other cauſe geuen of his electiō: eſpecially ſeing that

Some ſay that i vs is ſomewhat, but yet a very little.

the holy ſcriptures acknowledge none other beſides this. Others to lenefie theſe words of the Apoſtle, It is not of him that willeth nor of him that runneth, cō tend, that that is not to be taken plainly, but by way of compariſon: for foraſmuch as that which is ours, and is brought of vs, is but little, and (as they vſe to ſpeake) modiculum, if it be cōpared wt the moſt plentifull grace of God, therefore by very good right it may be ſaid to be nothing, when yet in very déede it is ſomewhat. And by this figure they ſéeke to elude this ſentence of the Apoſtle. But we againe demaund, whither they haue that little modicum (as they terme it) of themſelues, or of God. That it is of God they cannot deny. For Paul ſayth to the Corrinthians: What hast thou, that thou haſt not receiued? And if thou haſt receaued, why boaſteſt thou, as though thou haddeſt not receaued? But they ſay that they after a ſorte receaued

This modicum they ſay they haue receiued of God in their creation.

it of God, for man euen from his creatiō had this, at his frée pleaſure to vſe his will: ſo y when grace is offred, he may receaue it if he will: & when the doore of the hart is knocked at, he may let in the Lord if he will: and when he is inuited to beleue, he may geue his aſſent if he will. This is that prety modicum & little, whiche they affirme was put in vs euen ſtraight way from our creation. This thing they ſay, God hath left frée vnto vs: as though whē he had created man, and left him vnto his owne power, he would goe banquet with the Ethiopians, as Homere fableth.

God departeth not frō the thinges which he hath created, but perpetually ruleth & gouerneth them. This fond opinion that we haue a certain modicum in vs touching theſe things is confuted.

But the caſe is farre otherwiſe: for God perpetuallye gouerneth and moueth the thinges which he hath created: neyther at any time committeth he them to theyr owne choyce. But let vs ſomewhat more ſtrongly go to woorke with them. That ſelfe ſame modicum, whereby they ſay, that they aſſent, let in, and receiue, let them declare, what manner of thinge it is. Verely, foraſmuche as men are endued wyth reaſon, they can ſhew nothing, but that it is a worke ether of the vnderſtanding, or of the will. And as touching the vnderſtanding Paul ſayth, that the naturall man vnderſtandeth not the thinges whiche are of the ſpirite of God: yea neither doubtles can he: foraſmuch as vnto him they are fooliſhnes. Wherfore we can thinke nothing touching thoſe things of our ſelues as of our ſelues: wherfore y modicum is as touching the vnderſtanding taken from them: neither is it left in the power of man: But if thou wilt ſay that it lieth in thy will, to aſſent and to ſtay, Paul is againſt thée. For vnto the Phillippians he ſayth, It is God whiche woorketh in vs both to will and to performe: And Ezechiell the Prophet ſayth, That it is God which taketh away our stony hart, and geueth vs a fleſhy hart. And Chriſt our ſauiour ſayth, without me ye can do nothing. Wherefore that modicum, whether it conſiſte in the vnderſtandinge, or in

If this modicum be graun ed, our boſting is not excluded.

the will, is by theſe reaſons proued to be none of oures. For if we ſhoulde graunte that that is of vs, which theſe men ſo often inculcate, then ſhoulde not boaſtinge be excluded, for euery righteous man mought ſay of himſelfe, I haue obtained grace, becauſe whē it was offred I receiued it: & I haue beleued God making promiſe vnto me, for that I gaue mine aſſent: & I haue obteined Chriſt, becauſe whē he came I receaued him. But Paul crieth out that our boaſting is excluded, not in déede by the law of workes, but by the lawe of fayth and of grace. Neither can the aduerſaries

That modicum is ſome kinde of of worke. Workes at vniuerſally excluded frō the cauſe of iuſtificatiō. The ſentence of Paul is to be takē ſimply, and not by way of compariſon.

deny but that that modicum, which they labour ſo erneſtly to eſtabliſh, is ſome kinde of worke. But Paul ſo excluded not woorkes from iuſtification, that he lefte vnto them the ſecond place vnto faith, but he vtterly and vniuerſally excluded thē as touchyng the power to iuſtifie. For he ſayd not onely, that we are iuſtified frely but added without workes. Wherefore whereas they ſay, that the ſentēce of Paul is not to be vnderſtanded ſimply, but by way of compariſon, it is vntrue and vain. But the ſcriptures (ſaye they) in other places ſpeake ſo. For it is written in the Pſalm. Vnles the Lord buyld the houſe, they labour in vayne which buyld it. And Paul to the Corrinthians ſayth, Neither he which plāteth is any thing, nor he which watreth, but God which geueth the encreaſe. It is certaine (ſay they) that theſe thinges are to be expounded by way of compariſon. For in very déede both he which buildeth, and which planteth, and whiche watreth, doth ſomewhat. But that, whatſoeuer it be, foraſmuch as it is but little, if it be compared vnto the worke of God, therefore it is ſayd to be nothing, and they are ſayd to labour in vaine. As touching the firſte place we ſay, that Dauid ſpeaketh of ciuill works, touching which we graunt, that men in them take greate paynes, and woorke ſomewhat. Howbeit they labour in

What is to be thought of ciuill enterpriſes.

vaine, vnles God vouchſafe to fauor theyr enterpriſes. Let Ceſar, Alexāder, or Cato, take what paynes they will either in the kingdome or in the Publike wealth, and yet ſhall all thinges come to no purpoſe, vnles God geue the ſucceſſe. In the other place Paul entreateth of the holye miniſterye of the churche. Neyther will I graunte this vnto the aduerſaries, that the Eccleſiaſticall miniſterye is eyther a thing ſmall, or ſuche as maye be called nothing. For it is a thinge honorable, and

The holy miniſtery is both a thing great, & alſo nothing.

with moſt weighty wordes commended of the holy ſcriptures. Wherefore as touching the office, it is not nothing: but touchinge the geuinge of ſpirituall life, it is, (as Paul ſayth) vtterlye nothing. For of it ſelfe it can not geue that ſpirituall life neyther perfect nor vnperfect. The miniſter of the church in déede ſetteth forth the worde of God, and the ſacramentes: but cannot reach to the cōmunicating of that heauenly life. Wherefore Paul ſpake truly and properly, neither néeded he that figure

A figure vſed in one place, is not alwayes vſed in an other place.

of compariſon, whiche theſe men imagine. Moreouer graunte that the ſcripture in other places vſeth theſe kindes of ſpeaches, ſhoulde it ſtraight way follow, that therefore this ſentence is ſo to be taken? eſpecially ſéeing it hath bene by moſt firme argumentes proued, that it is in verye déede neither of him that willeth, nor of hym that runneth, but of God that ſheweth mercy. And therefore our election or predeſtination conſiſteth not of our works, but fréely and of the mercy of God. But ſtill, notwithſtanding they are ouercome by reaſons, they cauill and ſay that they deny not, but that we are elected of God fréelye: but yet that cauſeth not, but that ſome reſpecte may be had to woorkes foreſéene. For ſo they ſaye, that we ſay with Paul, That eternall life is grace: when yet notwithſtandyng we confeſſe, that God rendreth vnto euery man accordyng to hys woorkes. And if God can haue a reſpecte vnto woorkes, when yet he geueth eternall lyfe fréely, what ſhoulde let hym, that he can not fréelye predeſtinate a man although he haue a reſpect alſo vnto workes foreſene? Hereunto we anſwer, that eternall life is indede geuen

Good workes oftentimes go before eternal life, but can not preuent predeſtination. Predeſtination is the efficient cauſe of good works and not eternall lyfe. Predeſtination and reprobation are oftentimes with ou works.

freely: which yet followeth good workes, not as merites, but as neceſſary degrees, by which they which are of full age come vnto it. And this order the ſcripture it ſelfe putteth. But, that any our workes go before predeſtination, the ſcriptures in no place haue tought vs: yea rather contrariwyſe Paul ſayth to y Epheſians, Hereunto are we predeſtinated, that we ſhoulde be holye and immaculate: And vnto Timothe he ſayth, that he had obteyned mercy, that he moughte be faithfull. Why then ſeke theſe men to preuent order, and eſpecially ſeyng that theyr own ſimilytude ſerueth not? For eternall life followeth good workes, and is not the efficient cauſe of them, but predeſtination is the cauſe of good works. Farther thys reſpect to good workes in predeſtination can not (as we haue ſayde) take place in all men. For many are predeſtinated vnto eternall lyfe, and many are appoynted to eternall deſtruction, which neuer ſhould haue any workes at all, as it is manifeſt in infantes. Wherfore this is firme and vnmoueable, that as touching election and infuſion of the ſpirite, there is nothing at all in vs whereby God ſhoulde be moued to beſtowe theſe thinges vpon vs. For in predeſtination, vocation, and iuſtification there goeth before in vs nothing that is good, but good works go before glorificatiō. The reaſō therof is, for that we ſtraight way dye not, ſo ſone as we are iuſtified: wherefore it behoueth that that ſpace

Why good workes in them that are of age, o before eternall life.

of tyme, which is betwene, haue workes whereby may be declared our fayth, and righteouſnes which we haue by y electiō of God obtayned. By will, Paul vnderſtandeth the endeuor of the mynde: and by, courſe or running, all holy workes vniuerſally: which metaphore is much vſed in the holy ſcriptures. For Paul in an other place writeth of himſelfe: I haue fought a good fight: I haue finiſhed my courſe. And vnto the Corrinthyans: So ranne ye, that ye maye winne the price. And vnto the Galathyans: Ye runne well, who letted you? Out of thys ſentence two thynges we ought to gather, firſt that our ſaluation or election is not of hym that wylleth, nor of hym that runneth, that is, not of our merites: but of the mercy of God onely: as God ſayth in the 9 chapter of Deutronomy. Say not for my righteouſnes hath the Lorde brought me into thys lande. Secondly, that it is not of the willer to will, nor of the runner to runne: but theſe thinges he hath of God. So Paul to the Corrinthians when he had ſayd that he had laboured more then all others, added, But not I, but the grace of God whiche is in me. The axe is not ſayde to make the arke, but the carpenter which vſeth the axe: ſo we alſo are the inſtruments of God both to wil & to worke: but it is God which worketh thoſe things in

We are the inſtrumēts of God.

vs. Here they obiect: then are not we lordes of our owne actions, if it be God which worketh our workes in vs. Theſe men vnderſtand not, that God the creator with ſo great wiſedome worketh in all thinges, that he moueth them not, but in ſuch maner as they ought to be moued. Wherefore ſeing our will is ſo made of God, that it cā not be compelled, God driueth it not by force to do any thing vnwillingly:

The wil of man cannot be cōpelled.

but of himſelfe geueth vnto it, to worke fréely and of his owne accord. And therfore are we lordes of our owne actions, in as much as we do nothing by compulſion. Wherefore the Apoſtle hath now excluded both our endeuors, and alſo our workes: but yet not to that entent we ſhould liue idely. But becauſe here is entreated of predeſtination, and of the eternal election of God, therefore theſe things

We muſt not by reaſō of the doctrine of predeſtination, geue our ſelues to liue •• elly.

are not to be farther dilated, then the place it ſelfe will ſuffer. After that we are once regenerate, and that we haue the ſpirite of God, all occaſions of ſluggiſhnes and ſlouthfulnes is vtterly taken away. In the interpretacion of Ambroſe this is to be noted, that firſt he confeſſeth, that that which is aſked, oughte not to be in the will of the aſker, but in the choyſe of the geuer. Which ſentence if it might be taken playnly, maketh very much on our ſide: but he ſpake it in a farre other ſence. For ſtraight way he addeth: For whether it be mete to be geuen or no, it ought to be weighed by the iudgement of the geuer. Dauid and Saul required pardon: but God iuſtly iudged, which of them aſked with a good mynde, and which with an euill: and his iuſtice may be declared in the euent. For whē eche of thē fell into great narrow straights touching their kingdome, Dauid declared hys worthynes: which beyng driuen out of his houſe by hys ſonne, with a patient mynde bare that chance, neither ſuffred he Semey to be killed, when he curſed hym. But Saul beyng broken with aduerſities, diſpayred of the Lord, and ſought helpe at the handes of a witche and wicked ſpirite. Theſe thinges declare that the iudgement of God was not deceaued. So he thus vnderſtandeth theſe wordes, It is not of hym that willeth, nor of him that runneth, that it is not inough to will, vnles the iudgement of God confirme that will to be good. But this interpretacion is manifeſtly repugnant with that particle, But of God that hath mercy. For, that which Paul referreth vnto the mercy of God, this man referreth to iudgement. Chriſostome although he thinketh that this clauſe, It is not of hym that willeth, nor of hym that runneth, but of God that ſheweth mercy, to be an antitheſis pronounced vnder the perſon of the aduerſary, yet becauſe (as I ſuppoſe) he ſéeth, that that agréeth not, he ſo laboureth to interpretate this place otherwiſe, that, although they are counted to be the wordes of the Apoſtle, yet therof (he ſayth) followeth no abſurdity: for the Apoſtle ment to teache nothing els, but that all is not of him that willeth, nor of hym that runneth: for we haue nede alſo of the grace of God: and therefore we muſt not put any confidence in our workes and vertues. But we haue alredy before ſufficiently tought, that this is an interpretacion not according to the place. For they which retayne vnto themſelues any thing, and remitte not all whole to God, although that ſeme to be but a litle and a modicum, yet is it repugnant to the holy ſcriptures. For, they moſt playnly teach, that as touching this matter, there lieth nothing in our power. And when Paul ſayth, that boaſting is excluded not by the lawe of workes, foraſmuch as euen this modicum which theſe men ſeke to retayne, can be nothing els but a worke, they ſay in wordes onely, and to no purpoſe, that there is nothing whereof we can glory: for in very dede they leue matter to glory of. Of theſe things Chriſostome afterward ſpeaketh, when he interpretateth theſe wordes, And if God minding to declare his wrath. &c. Wherefore it appeareth that both he and alſo others tooke occaſion of their interpretacion of Origen.

For the ſcripture ſaith vnto Pharao, For this ſame purpoſe haue I rayſed thee vp: to declare in thee my power, and that my name mought be ſhewed forth throughout all the earth. Wherfore he hath mercy on whome he will, and whome he will he hardeneth.] Auguſtine to Simplicianus. thus knitteth together theſe wordes with that which hath bene already ſpoken: It behoued the Apoſtle to proue, that it is not of man that willeth, but of God that hath mercy. Therefore he bringeth ſcripture, which teſtifieth this thyng of Pharao, namely, that he was to thys ende ſtirred vp of God, that he moughte in him ſhewe forth his power.

This concluſion is diuers from the former concluſion.

Farther he noteth, that the concluſion here is diuers from the concluſion going before. For he here ſaith not, it is not of him that willeth, nor of him that contemneth, but of God reiecting, as he before ſayde: It is not of hym that willeth, nor of hym that runneth, but of God that hath mercy. Of this diuerſity this I ſée to be

It cōmeth of him that doth ill, to be condemned, but not of him that doth wel to be ſaued. Why God reiecteth not in conſideration of workes foreſene. Here men are more offended.

the reaſon, for that euill workes deſerue calamity and deſtruction, but good works deſerue not felicity. Wherefore it may come of the euill man to be condemned, but it can not come of hym that worketh well to be ſaued. And yet ought we not therefore to thynke, that God is by euyll workes foreſene led, that he will not haue mercye on any man: for, that dependeth onelye of hys mere wyll. For as touchyng ſome thoſe whom he hath decréed to electe are no leſſe corrupt in hys ſyght then thoſe whome he reiecteth. But thys is worthy the noting, that there is greater controuerſie touching this part thē there was about y part which wēt before. For it is les diſpleaſāt vnto mē i they be ſaid to be predeſtinated, and elected, then if they be ſayd to be hated and reiected of the mere will of God, wt out all conſideration of merites, when as yet the conſideration in ech is a like. Of Pharao it is written in the 9 chapiter of Exodus: To this ende haue I rayſed thee vp, to ſhew forth in thee my power. This was therfore ſpoken, for that Pharao the more he reſiſted the will of God, the more victorious was the power of God, and the hand of God made more notable. For he was euermore puniſhed with greauouſer plagues, vntil he at the laſt was with all his hoſt drowned in the ſea. In theſe wordes which Paul citeth, we ought firſt to note the purpoſe or appoyntment of God. For by this kinde of ſpeach, To this purpoſe haue I rayſed thee vp, is declared, that that reprobation came not of the wil of Pharao, but of the eternal

The ende of reprobation.

purpoſe of God. Moreouer therein is expreſſed the end, why he was made reprobate: namely, that in him the power of God mought be declared. And thys end we ought alwayes to kepe ſtill in our mindes: for thereunto chiefely hath Paul a regard, not only in this place, but alſo afterward, when he declareth, why God ſuffreth the veſſels of wrath. For he ſayth, that that is therfore done, to declare ye

The end of the workes of God is, that his moſt noble properties may be declared. The works of creatures declare their nature.

riches of his power. And to ſpeake briefly, whatſoeuer God doth, hereto he hath a regard, y his moſt excellent & moſt noble proprieties may be declared. Which properties, being infinite, yet are they drawē to ij principal pointes: namely, to his goodnes, & to his iuſtice. This ſelf thing alſo we acknowledge in al creaturs for theyr works are nothing els but explications of theyr nature & diſpoſition. Wherfore the greateſt part of y knowlege of things natural is had of y effects. Wherefore foraſmuch as God is a perpetuall working, or (as the philoſophers ſpeake) 〈 in non-Latin alphabet 〉 , that is, a continuall motion, therefore, for that he worketh continually, he neuer ceaſſeth to declare himſelfe. And foraſmuch as his workes procede not raſhly, but of his appointed purpoſe, therefore Paul admoniſhed vs,

To what thinges Pharao is ſaid to be raiſed vp.

what are the endes, which the counſell of God hath in working. Pharao is ſayd to haue bene rayſed vp of God to this purpoſe. Thys may be referred to hys firſt creation, that God therefore created him, and would haue him to haue hys being, that he might be an example of his moſt iuſt power. Thys ſtirring vp alſo may be vnderſtanded of his kingdome, for that God exalted him to ſo greate an empire. We may alſo not vnaptly interpretate it, that God, whereas others fell and dyed amongſt ſo many plages, would haue him to remayne euen vnto the end which he had appoynted. And that word ſemeth to haue a relation to the diſobedience and rebellion, whereby Pharao alwayes reſiſted the commaundement of God? as if it ſhould haue bene ſayd, To this end haue I rayſed thee vp, that thou ſhouldeſt afflicte my people, and ſhouldeſt reſiſt me, wherby in thee might be declared my power But how God rayſed vp Pharao or hardened him to reſiſt him, all men are not of one iudgement. For ſome vnderſtand it of permiſſion, for that they will not that God ſhould by any meanes ſeme to be the cauſe of this hardening: but I haue before declared, that this permiſſion, if the nature thereof be well conſidered, pertayneth vnto the will. Neither do the holy ſcriptures mencion that diſtinction, which theſe men imagine: that good workes are done, God willing thē: but euil workes are done, God onely permitting thē. For in the ſixt chapiter to the Hebrewes, where is entreated of going forward, and of good workes, it is written, Theſe thinges ſhall we doo, If God ſhall permitte. And alſo in the firſt to the Corrinthians the laſt chapiter, the ſame word is red in the ſelfe ſame ſence. Of which wordes and kindes of ſpeache we gather that permiſſion is the will of God, and that it alſo pertayneth to good workes. Further Auguſtine ſemeth not fully to aſſent vnto that deſtinction: For agaynſt Iulianus in his fifth booke and third chapiter, and in his booke de Gratia & libero Arbitrio the 21. chapiter, as we before haue cited it, he ſayth, That God inclineth the willes of men ether to good thinges, according to his mercy, or elles to euill thinges by hys iudgement, being indede ſecrete, but yet iuſt: neither worketh he any les in the myndes of ill men, then he doth in theyr bodies. And this ſentence the holy ſcriptures confirme. For Eſay in the 13. chapiter in the perſon of God, Behold (ſayth he) I will rayſe vp agaynſt you the Medes, which ſhall not care for ſiluer, nor deſire golde: with their bowes ſhall they ſhoote thorough your chyldren: and they ſhall haue no compaſsion of the fruite of the wombe: neither ſhall theyr eyes ſpare your children. Here God ſayth not y he wil only permit theſe men to rage againſt his people, but alſo threatneth yt he will rayſe them vp. And in the beginning of y chap. he ſayth, I haue commaunded my ſanctified: In which place by, ſanctified, he meaneth nothing els but apointed. And he addeth in the ſame place: And I will cal my ſtrong men. And Ieremy writing of the ſelf ſame matter in his 51. chapiter Behold (ſayth he) I will rayſe vp agaynſt Babell a deſtroyeng ſpirite. And ſtreight way after he ſayth, I will ſay vnto him that bendeth his bowe, and which lifteth him ſelfe vp in his brigandine: ye ſhall not ſpare her yong men. Vtterly deſtroy all her hoſt. And agayne afterward, The Lord hath ſtirred vp the ſpirite of the kinges of the Medes: for his thought is agaynſt Babell. And in the ſelfe ſame chapiter he ſayth, that God had at other times vſed the helpe of the kinges of Babell to deſtroy other nations. For thus he ſayth, My hammer haſt thou bene, and my inſtrumentes of warre. For by thee haue I ouerthrowen nations, and by thee haue I deſtroyed kingdomes. But that they in theſe workes ſinned, wherevnto otherwiſe they were ſtirred vp of God, hereby it is manifeſt, for that although they which

Tyrans ſinned w 〈…〉 they afflic 〈…〉 br es by the 〈◊〉 of God.

were afflicted of them, were worthely puniſhed of God, yet theſe men wrought not that, to the end to pleaſe God, but onely to ſatiſfy theyr hatreds, and to exe ciſe theyr cruelty, and to fulfill theyr luſt and ambition. Which thing Eſay in his 10. chapiter diligently hath expreſſed, Aſſur (ſaith he) The rodde of my fury, and the ſtaffe of my wrath in the place of theſe mē. Vnto a diſſembling nation will I ſend him, and vnto a people of my wrath: I will commaund him, to take away the ſpoyles, and to cary away the pray, and to treade that people vnder foote, as the durt of the ſtreates. But he ſhall not thinke ſo: neither ſhall his hart ſo imagine. But in his hart is, to wede out, and to cutte downe not a fewe nations. For he ſayth, Are not my princes likewyſe kinges? Theſe thinges playnly declare, that God not only ſuffreth, or (as theſe men ſay) permitteth ſinnes, but alſo geueth occaſions, wherby are ſtirred vp the mindes of the wicked. He ſendeth alſo inwardly vehement thoughts: which although of a good minde they may be drawen to good, yet of a corrupte minde, they are corrupted and drawen to euill: neyther is it hidden from God, who ſendeth thoſe thoughts either by him ſelfe, or by the Angells, or by the deuill, that it ſhall ſo come to paſſe. God mought paraduenture rayſe vp a vehement cogitation in

A note touching the rayſing vp of Pharao.

Pharao touching the defending of his kingdome: which cogitation if his minde had bene good, mought haue bene turned to good: but bycauſe his mynde was euil, neither was it changed of God, therfore that cogitation ſtirred him vp vniuſtly to rage agaynſt the Hebrewes. Wherfore he being afeard, leſt they ſhould to much encreaſe and in ſtrengths and nomber paſſe the Egiptians, firſt commaunded the infantes of the Hebrewes, cruelly to be ſlayne: after that beinge aferd leſt his dominion, which he vſurped ouer the Hebrewes, ſhould be taken away frō him, and leſt they ſhould be by Moſes ſet at liberty, he apertly reſiſted the word of God. And the more and more the commaundementes of God were ſet before him, the more was bent that cogitation for the keping ſtill of hys dominiō: and ſo he was after a ſort by Antiperiſtaſin, that is, by contrary circumſtances hardned. So is it vnderſtāded, that Pharao was raiſed vp to perſiſt God.

That my name might be declared thoroughout the vvhole earth.] When he ſayth the whole earth, he comprehendeth together with the Iewes ſtrange nations. Of the Iewes it is ſayd in the 14 chapiter of Exodus: The children of Iſraell had ſene the greate hand which the Lord hath exerciſed agaynſt the Egiptians. Moreouer that victory was celebrated of Moſes and Maria with a notable ſong. As touching ſtrange nations, it is written in the booke of Ioſua the ſecond chapiter, that Rahab the harlot being an ethnike, ſayd vnto ye eſpies of the Hebrues, We haue harde here of the mightye actes and plagues, whiche haue bene done in Egypt of your God: and we haue bene wonderfully afrayd. Ambroſe writeth in thys place, that the name of Pharao was not a proper name, but rather a ſurname of all

The name of Pharao.

the kinges of Egipt: for at that tyme they were all called Pharaos, as afterward they were called Ptolomei, when the Macedonians were the chiefe Lordes ouer all: as the Romane Emperors were called Ceſares, or Auguſti. And in very déede this is certayne, that that Pharao which was king of Egipt, when Ioſeph went downe thether, was not this Pharao of whome we now entreate, whoſe hatred and cruelty towardes the Hebrewes is deſcribed in Exodus. But wherehence that worde was deriued at the beginning, thus we may by coniecture gather. This Hebrew word Pharaa amongſt other thinges ſignifieth, to auenge, and eſpecially in the coniugation Hiphil. Wherefore I thinke that the wiſe men of the Egiptians in thoſe auncient tymes ment by that ſurname to ſignify, what maner a thing the function and power of a king is, namely, that the Prince is the miniſter of God: who, as Paul ſaith to the Romanes, beareth the ſword, and is an auenger againſt thoſe, which do euill. Wherefore the king of Egipt, ſo often as he hard that his name, mought call to memory that the auenging of ſinnes and of wicked factes pertayned vnto his office: and the ſubiectes being terrefied by that name, mought be kepte in dew obedience: if yet it may be admitted out of the Hebrew tong to deriue the etimology of an Egiptian word. And when the Apoſtle addeth:

For the ſcripture ſayth,] He ſemeth to admoniſhe vs, that theſe thinges ought not to be kept ſecret in Churches. For ſeing that God would haue theſe

Againſt thoſe which will not haue any thing tought touching predeſtination.

thinges ſo diligently put in writing, he would alſo doubtles haue them tought in Churches: which maketh very much againſt thoſe, which thinke that nothing ought to be tought touching predeſtination. Auguſtine was of this minde, that predeſtination ought to be preached, but yet in ſuch ſort, that the myndes of the hearers ſhould not be alienated from piety. And verely if we ſpeake of it ſo much as is written in the holy ſcriptures, men ſhall thereby be ſtirred vp to haue a moderate opinion of themſelues, and a noble opinion of God: and perpetually to geue him thankes for the ſingular benefite of his election: and in others which are reiected and periſhe, to vnderſtand what they had deſerued, if God would haue delt with them according to his iuſtice. Neither had Paul to any thing els a regard, when he vſed this example of Pharao, but to teach, that God hath the ſame right ouer all men, which he here teſtifieth, that he had ouer Pharao. And hereby ought we to gather, that although predeſtination and reprobation do compell no man,

Predeſtination and reprobation are certain, although they compel none.

yet can no man decline from the endes, which God hath appoynted. For touching Pharao it is manifeſt, that he could not be plucked away from his ſtiffe and hardened opinion neither by plages, nor by wonders. We may hereby alſo ſée, that it is not of him, that willeth. For ſo long as men are hardened, and do abhorre from piety, vnles they be changed by God, doubtles they of themſelues and by their owne ſtrengthes are neuer able to riſe agayne. The Hebrew word which is here put, is Aamad heiech commeth of the verbe, Amad, and ſignifieth to ſtand: but in the coniugation Hiphil, it ſignifieth, to make to ſtand, or to erect, or to appoynt: although many intepretate it, to ſaue: as though whereas others fell and died, Pharao was preſerued and abode. And this interpretacion the Chaldey paraphraſt foloweth, and likewiſe the ſeuenty interpreters. For thus they haue tranſlated it: 〈 in non-Latin alphabet 〉 . But that which we follow ſerueth better to the purpoſe of Paul: namely, that God to this purpoſe made Pharao to ſtand againſt hymſelfe. But which way ſo euer it be taken, it muſt be referred vnto the predeſtination

God doth all thing by his appointed counſel, and doth nothing raſhly.

and purpoſe of God. For God doth nothing raſhly or by chance but doth all thinges by his certayne and appointed counſell. And euen as it is written, that he hathe predeſtinated ſome certaine ſingular men, before they were borne (for ſo Eſay ſaith in his 49. chapiter) The Lord hath called me from the wombe: and from the bealy of my mother hath he bene myndfull of my name: And the lord in Iere. the firſt chapiter ſaith, Before I formed thee in the wombe, I knew thee, and before thou cameſt out of her bealy I ſanctified thee. And Paul to the Galath. which hath put me

As God hath frō the b ginnyng predeſtinated ſome ſo alſo hath he reiected ſome.

a part from my mothers wombe) So alſo muſt we thinke of the wicked: namely, that God appointeth them alſo vnto their end, neither dealeth he with them raſhly. Of this example here alleaged the Apoſtle concludeth.

Wherefore he hath mercy on whome he will, and whome he will he hardeneth.] Some contend that this is an obiection vnder the perſon of the aduerſary: but the order and courſe of the wordes if it be diligently conſidered will not ſuffer this interpretacion. For ſtraight way after theſe wordes the Apoſtle himſelfe addeth an obiection, when he thus writeth:

Thou wilt ſay then vnto me, why do we yet complayne? For who can reſiſt his will?] Seing therefore that the Apoſtle himſelfe diſtinctly and playnly ſheweth the obiection, why ſhould we preuent, and of purpoſe confound the order of his wordes Any man, that is not willingly blind, and will not ſée, may perceaue, that this laſt obiection is brought agaynſt thoſe thinges which were now concluded. But in theſe wordes being taken in that order that they ought to be, this is worthy of noting: that the holy ſcripture when it entreateth of the iudgementes of God vſeth harrible and ſharpe words: as are theſe Hebrew words there touching Pharao, Caſchah, hokib, bad, And in other places, to make to erre, to

The ſharpe wordes which God vſeth againſt the reprobate.

ſeduce, to blynde, to make fat the hart, to deliuer into a reprobate ſenſe, and into ſhamefull affectes, and other ſuch like: by which wordes, foraſmuch as the holy ghoſts wil is, to cauſe men with great terror, and daunting of the mynde to be aferd of the iuſtice and vengeance of God, they which ſéeke by fayned interpretations to extenuate and to lenefie them, as though God doth nothing touching theſe thinges but onely (as they ſay) ſuffreth and permitteth, do ſeme of purpoſe to be enemies to the counſell and decrée of God. Goddes will is to ſhewe forth how horrible and

God inflicteth moſt greuous puniſhmentes not only vpon the bodies of the wicked, but alſo vpon their minds

miſerable puniſhementes he vſeth to inflict not onely vpon the bodyes, but alſo vpon the mindes of the wicked: but theſe men as much as lieth in them wonderfully darken theſe things. It is true in déede, that we reade in the booke of Exodus, that not only God hardened and aggrauated the hart of Pharao, but alſo that Pharao himſelfe hardened his hart: but this maketh very much to the explication of the matter, ſo farre is it of that theſe thinges are repugnant the one to the other. For ech part is true, both that God hardened the hart of Pharao, and alſo that Pharao himſelf hardened his hart. For Pharao had, as al other men alſo haue,

Both God hardened Pharao, & alſo Pharao hardened himſelfe. Note diligently this explication. God inſtilleth no new malice into men.

a peruerſe and corrupt nature: wherout, as out of a ſpring, when occaſion is offred burſt forth all kindes of ſinnes. Wherefore when God maketh men deſtitute of his helpe, and leueth them in ſo corrupt an eſtate, if afterward he lay before them occaſions, whereby the minde is prouoked, it can not be denied, but that he after a ſort, but yet not properly, is the cauſe of the actions that burſte forth. Wherefore when God is ſayd to harden, or to deliuer vp into luſtes, we do not thereby meane, that he of his owne, inſtilleth into men any new malice, or ſinne. Some when they heare ſuch wordes, imagine, that God doth that, which men are wont ſomtimes to do, when they fill empty veſſels: as though man hath no ſin, but God powreth it from without into him, but the caſe is farre otherwiſe. For man is borne and conceaued in iniquities: who then can be without ſinne. This foundacion,

Man is borne in iniquity and ſinne.

as firme, and founded by the holy ſcripturs, we ought by all maner of means to defend. Now foraſmuch as man is in this eſtate, namely the childe of wrath, and ſet vnder y curſe, vnles he be by a peculiar grace and help of the ſpirit through Chriſt made whole, he hath in himſelf aboundance of ſins & wickednes. We haue alſo an other argument, which euen the philoſophers ſaw: namely, that God, foraſmuch

God ſuffreth nothing in the world to be idle.

as he is a ſimple & pure act, perpetually moueth all things neither ſuffreth he any thing to be idle. But foraſmuch as he gouerneth all things moſt wiſely, he moueth not things but according to ye cōditiō of ye nature, which euery thing hath, if we ſpeake of the common and vſuall gouernment of the world. He maketh the heauens to moue circle wiſe: for that, that motion is moſt apteſt for them: and after the ſelfe ſame maner he moueth and impelleth other creatures,

Man is moued of God according to his nature.

So muſt we confeſſe that man is moued of God, according to his nature: namely, to worke by reaſon and will, and that in ſuch ſort, that his choyce or will is not cō pelled: but whatſoeuer he doth, he doth it willinglye, and of his owne accord, whether the ſame be good, or whether it be euill. Wherfore foraſmuch as in mankinde ſome are deliuered, and by grace and by the ſpirite red med from the corruption of that maſſe, which is contaminated in Adam, and foraſmuch alſo as other ſome are left in ſinnes, and obnoxious vnto vice, therfore GOD, ſéeing that by his perpetuall mouing he moueth all thinges, impelleth either of theſe kindes of men to worke, neither ſuffreth he either of them to be idle. Wherfore men iuſtified and endued with the ſpirite of God, are moued rightly, and do thinges acceptable vnto God (ſo much as the condition of this life ſuffreth) by their nature, being amended by ye power of grace, and of faith. But they alſo which are not regenerate are perpetually

Aliantes from God in all their doinges ſin.

moued: and althoughe ſometimes they morallye and ciuilly do ſome good thinges, yet can they do nothinge whiche maye be acceptable vnto God, yea rather whatſoeuer they do, they alwayes ſinne. But how that ſin procéedeth both of God and of them I thinke I haue ſufficiently declared. Wherefore it is true, both that God hardened the harte of Pharao, and alſo that he himſelfe hardened his owne hart. And to make this more plaine, we wil declare it by this ſimilitude, which D.

A ſimilitude.

Luther alſo vſed. Suppoſe that there were a carter hauing many horſes, which he continually whippeth forward, neither ſuffreth he them to ſtande ſtill: they beinge driuen forward muſt néedes moue: and as many as are whole and ſound of legges and féete, do go vprightly: but if there be any amongſt them, that hath lame and diſeaſed fete or legges, they alſo goe, when they are whipped forward but yet ſlowly and euill fauoredly: for they halt. But that halting ſhould not be, vnles they were driuen forward. For when the horſes ſtand ſtil the halting is not perceiued, but the beginning of haltinge, that is, the diſeaſe or lamenes of the legges, the horſes haue in themſelues, and receaued it not at the carters hande. So God forasmuche as he by his mighty working perpetually moueth, and ſtirreth vs vp, maketh vs to light vpon diuers occaſions, whiche we (for that we are euill) can not vſe well. But in this ſimilitude this difference oughte be noted, that it lieth in the hande of God by his liberall grace and ſpirite to deliuer vs from ſinne grafted in vs by nature, whē as it lieth not in the power of the carter, to heale the diſſeaſed féete of the horſes.

The wiſedome of God directeth ſinnes to a good ende.

This moreouer is attributed vnto the diuine wiſedom, to direct ſinnes ſo brought foorthe to an good ende, and to vſe thoſe euill thinges bothe to the ſaluation of the elect, and alſo to the illuſtracion of his power. For the declaration wherof Ambroſe vſeth a ſimilitude taken of phiſitions, whiche vſe the puniſhmente of condemned men to the helpe of men. For they cut theyr bodies, they conſider and ſearch the in ward parts, and leaue nothing vnſearched, that thereby they may vnderſtand the beginnings and groundes of diſeaſes, and be able afterwarde to heale others. And there are thrée thinges chieflye to be weighed in theſe wordes of the Apoſtle. Fyrſt he ſayth, That it is not of him that willeth, nor of him that runneth: but of God that hath mercy. Secōdly he addeth, To this purpoſe haue I raiſed the vp: laſt of al, he hath mercy on whome he will, and whome he wyll he hardeneth. All theſe kindes of ſpeache, are of great waighte, to call vs backe from the conſideration of our merites, to the ſimple and méere pleaſure of God. And when we heare that God hardeneth, therby we ought to vnderſtand nothing els, but the effect of the vengeance and wrath

God to harden, what is ſignifieth.

of God, whether the ſame be done, eyther by God himſelfe immediatelye (as they vſe to ſpeake) or by the deuil, or by euil men. For al theſe can do nothing, but ſo far foorth as they are permitted of God. Wherefore it is as true, that God hardeneth whome he will, to ſhewe forth his power, as that is true, whiche Salomon ſaith in the Prouerbs, that he maketh the wicked man for the euill day. Chriſostome ſayth, that this example of Pharao, may very well be compared with the first. For euen as Moſes could noe ſee, why ſome of the people of Iſraell ſhould bee ſlayne, when as others hauing ſinned in the ſelfe ſame caſe, were pardoned, ſo now men could not ſee, why onely Pharao was choſen out in whome God would ſhow the ſeueritie of his iudgements. For there were

There wer others whiche no leſſe reſiſted God then Pharao.

many others which no les reſiſted God then did he. Afterward he addeth, that the Apostle mought by an example of the Iewes haue confirmed that which he entended: but he would with great prudency declare in a king barbarous and a straunger from the people of God, that which they afterward ſhould perceaue and ſe in thēſelues. Farther he ſayth: that whereas it is ſayd, that God hardeneth, it ſignifieth nothing els, but that God by his great goodnes, patiēce, and lenity ſuffred Pharao. As touchng the firſt, I deny not, but that this example of Pharao is very well knit together with that former example concerning Moſes: although I haue otherwiſe interpretated thoſe wordes ſpoken vnto Moſes. But, that God had in them a regarde either to worthines, or vnworthines, I vtterly deny. And foraſmuch as we haue before ſufficiētly confuted this, we ſhall not néede in this place to repeate the ſame agayne. But whether, to harden, be to vſe mercy and goodnes towardes any man, we will ſtreight waye conſider. But firſt I thinke it not amiſſe to declare Origens mind touching this matter. For it maye ſéeme, that out of him, as out of a fountaine others haue drawen the principles of theyr error. He bringeth a ſimilitude of a good mā of the houſe which hath many ſeruauntes. Who conſidering theyr diſpoſitions to be diuers, firſt of all ſtudieth to know how he may commit vnto euery one an apte chardge, according to the conditiō of euery one of them. And therfore thoſe whom he ſéeth to be meete for huſbandry, he ſendeth to ſerue in the country: thoſe whome he ſéeth apt to merchandiſe, he ſendeth to fayres and to the market: thoſe whiche can féede cattell, he maketh féeders of cattaile: and thoſe whome he ſéeth more apte for the table, and the chamber, he kéepeth ſtil at home. In the meane time becauſe that he ſéeth, that by reaſon of the ſeruile condition which is in thē, they ſhall haue néede ſometimes of beatings to accompliſh this matter, he ſéeketh ſuch natures, which of theyr own accord are inclined to cruelty, that when chaſtiſemente ſhall be néedefull, he maye haue one at hand which is much more ſharper then they whiche néede to be corrected: and which for his wicked factes is worthy not ſo much to be amended, as to be put to death: whoſe deſtruction yet he will haue at the laſt to be profitable to the amendemente of the reſt. And therefore when he ſendeth him to take vengeaunce, he thus ſaith, To this purpoſe haue I raiſed thée vp: and therfore he ſaith that Paul writeth not, to this purpoſe haue I made thée: leaſt the faulte ſhould ſeme to be laid vpon the creator: but God would haue that malice, which Pharao had gotten

He ſtirred vp Pharao (ſaith Origene) for that he would not ſtreightway puniſh him.

vnto himſelfe to be fruitefull vnto others. And he ſayth, that he hardened the harte of Pharao, for that he would not take ſodeine and full vengeaunce vpon him, but would rather vſe gréeuous plages continually increaſing by litle and litle. For by this pacience and goodnes of God, was Pharao hardened. Thus much Origen vpon theſe wordes: with whome I cannot agrée in two places eſpecially. Firſt, becauſe that he vniuerſally remoueth away from God this hardening, and tranſferreth it wholy vnto Pharao: Secondly for that he ſayth, that he was ardened by the patience and goodnes of God. Moreouer alſo for y he ſéemeth tō affirme, that God choſe Pharao to ſhow foorth ſuch examples vpon him, for that he was a man moſt hard, and paſt all amendment. For, that is farre wide from the frée reprobation of God, which, as Paul ſaith, commeth from God without any reſpect of workes. The commentaries alſo which are aſcribed vnto Ierome, affirme the ſelfe ſame thinges: and geue a reaſon, why God would chooſe Pharao aboue all others, in whome he would

Pharao is now ſaid to haue filled the meaſure of his ſinnes. God in the deſtruction of Pharao prouided for the Iſraelites.

ſo ſeuerely make manifeſt his iudgements: namely, for that he had now filled the meaſure of his ſinnes: which thing we reade of the Sodomites and of the Ammorites. But this is to affirme, that reprobation commeth of euill woorkes. They adde moreouer that GOD woulde by the deſtruction of Pharao prouide for his people of Iſraell, that they ſhoulde not be afearde of the tyrannes of thys worlde, when they ſaw ſo mighty a king for theyr ſake ouerthrown of God: & that hauing alwayes y iuſtice of God before their eies, they mought beware of al wicked actes. Now reſteth to heare what Pighius ſayth: who tooke vpon him ſtoutly to defēd the opinion of Origen and of others, whome we haue now reherſed. And vnto Origen he hath in a maner added nothing but a conterfeat and ſophiſticall ſhew: ſo that the error being paynted and ſet out with colours mought be the more ſaleable. Firſt he ſayth, that no man ought to thinke, that God hardned Pharao, for by that meanes it mought ſeme, that liberty was taken from him, and that he was not the cauſe of his ſinne: and that which is affirmed of him, muſt alſo be ſayd touching others. In ſumme he can not abide that men ſhould be left voyde of free will: for he thinketh if that ſhould be graunted, God ſhould be vniuſte, which puniſheth men without any theyr deſert. Theſe forſoth are the reaſons,

Pighius maketh God vniuſt if free will be taken away. He denieth that God hardened Pharao.

by whoſe ſtrength, when he laboureth to ſatiſfy this place, he denieth, that God hardned the hart of Pharao. But as touching the firſt, either he diſſembleth the matter, or ells he vnderſtandeth it not. For it was no hard matter to ſe, how that hardening mought come both from God, and alſo from Pharao: for it dependeth of either of them, as we haue before at large declared. Wherefore neyther Pharao nor any other wicked mā, when he is ſo dealt with, can be excuſed. But whereas he ſayth, that from Pharao was taken away his liberty, neyther could he haue done otherwiſe, what nede was there that Pighius ſhould ſo much vrge that, when as euen Paul obiected vnto him ſelfe, the very ſame thing. For thus he ſayth: But thou wilt ſaye vnto me, why doo we ſtill complayne? For who can reſiſt his will? Wherefore that which ſemeth abſurd vnto Pighius, is both ſound

Free will vnleſſe it be healed can do nothing in things deuine and celeſtiall.

and catholike: namely, although a free will be able to do ſomewhat in morall matters, yet vnles it he healed, it is able to do nothing at all in thinges holy and celeſtiall, and which may pleaſe God For Paul ſayth: That which was impoſſible vnto the Law, in as much as it was weakened thorough the fleſh. And vnto the Hebrues it is written of ſinne agaynſt the holy ghoſt, That it is impoſsible for thoſe which haue once bene illuminated and haue taſted the gift of God, if they once fall, to be afterward reformed by repentaunce? What wil Pighius ſay here? Doth he not heare that free will is taken away? But it is to be wondred at, how he can ſay, that God ſhould be vniuſt, if he puniſh ſuch an hardning, which he could not auoyd. For if that reaſon ſhould be of force, then could not God, without greate nothing

Originall ſinne which cannot be auoyded, is puniſhed.

of cruelty, and of iniuſtice puniſh originall ſinne: which doubtles none of vs all when we are borne can auoyde. Wherefore theſe reaſons, ſeing that they are ſo weake, can not proue, y God hardned not the hart of Pharao Now, foraſmuch as Paul and the holy ſcripture vſeth this worde, To harden, let vs ſe how Pighius extenuateth it. Firſt he ſayth that God exhibiteth him ſelfe vnto all men an equall father: that is, gentile, louing, patient, full of lenity in ſuffring of ſinnes: and by that louingnes many are drawen to be conuerted, and to repente, but others abuſe the ſelfe ſame lenity, and are hardned. For ſo he ſayth that by one and the ſelfe ſame heate of the Sunne, clay is made hard, and waxe

A ſimilitude.

made faſt. And that this diuerſity depēdeth of our ſelues, he laboureth to proue by the epiſtle to the Hebrewes the ſixt chapiter. For thus it is there written: For the earth which drinketh in the rayne whiche commeth ofte vpon it, and bringeth forth herbes mete for them by whoſe labour it is dreſſed, receaueth a bleſsing of God: but that which bringeth forth thornes and briars is reiected, and obnoxious vnto the curſe, whoſe ende is to be burned. Behold, ſayth he, it is one & the ſelfe ſame ſhoure which bringeth fertility: but according to the diuerſity of the earth, the ſucceſſe is far diuers. For one earth bringeth forth good fruites: and an other bringeth forth thornes and briars. So, ſayth he, the goodnes, patience, and lenity of God being one, is exhibited vnto all men: but by it ſome are conuerted, other ſome are thorow theyr owne default hardned: wherfore the difference (ſayth he) is in them, and not in the will of God. Afterward he goeth about to expound the maner of the phraſe of ſpeach, and to ſhew, how God is ſayd to harden. It oftentymes (ſayth he) commeth to paſſe, that a louing and gētle maſter, when he ſeeth, that by his gentlenes and lenity, his ſeruauntes are made worſe and worſe: at the laſt in a greate anger he crieth out: It is euen I which haue marred you: for I haue ſpilt you: But by theſe words he meaneth to ſignifie nothing ells, but that he had not chaſtiſed them, and ſo they by that lenity were made worſe & worſe: and he thinketh y the like phraſe of ſpeach is had in this epiſtle to the Romanes: for thus Paul writeth, Doſt thou contemne the riches of his goodnes, and patience, and long ſuffring? Doſt thou not know, that the bountefullnes of God moueth thee to repentaunce? But thou according to thine hardnes and vnrepentaunt hart, heapeſt vp vnto thy ſelfe wrath in the day of wrath. Here (ſayth he) thou ſeeſt, that the worke of God is diſtinct frō our worke. The worke of God is, by his patience, goodnes, and long ſuffring to bring vs to repentance. But the worke of the wicked is, to abuſe that lenity, and to heape vp vnto him ſelfe, that is, to gather together and to lay vp for himſelfe, the wrath of God. And after this maner he iudgeth that the ſentences of the Prophetes are to be vnderſtanded, ſuch as are theſe: Why haſt thou deceaued vs Lord? thou haſt hardned our harte, that we ſhoulde not feare thee. Agayne Why in deceiuing hast thou deceiued thy people? As though the Prophetes ſhoulde complaine, that God had bene to gentle, and had not puniſhed, nor chaſtiſed the people and ſo by that meanes they became vitious and corrupt. For ſo we ſay, that a horſe is marred, vnles he be brokē and tamed with the bridle: ſo a father is ſayd to marre his children, vnles when nede requireth he do chaſtiſe and puniſh them. And we are accuſtomed to ſay vnto them, which do ſo, why marre you the horſe? Why marre you your childrē? And after this maner he thinketh that the prophetes complayned to God. But this is abſurde, and far wide from the truth, which he taketh as a thing graunted, that the goodnes of God is a like exhibited vnto all men ſo that the difference is only in the men, and not in God.

The goodnes of God is equally geuen vnto all men. In the nature of men is equality. All men are not by one and the ſelfe ſame force drawen. Againſt the ſimilitude of the clay, and of the w xe. A place to the Hebrues declared.

For ſome embrace his goodnes when it is offred, but others reiecte it, and are hardned. For rather contrariwiſe in men we muſt put equality, and likenes as which comming of one and the ſelfe ſame maſſe haue like condition of free wil, and they by themſelues can do nothing that is vpright. Wherefore ſeing that this infirmity, or rather vnablenes is a like in all men, the differēce muſt nedes be put in grace, as in the mouing and efficient cauſe: for that all men are not after one & the ſelfe ſame maner drawen. For vocation is of two ſortes, ye one is of fficacy, the other common. And that ſimilitude of the clay and of the waxe is vayne and trifling. For after the fall of Adam this diſtinction hath no place in frée will. For in mākinde now, are not ſome like waxe and other ſome like clay. For god, as Paul ſaith, maketh his veſſels of one & y ſelfe ſame clay: & according to his conning geueth to one & the ſelf ſame clay ſondry formes. Neither doth y place to the Hebreues make any thing to this purpoſe. For there the ſcripture exhorteth men, which oftētimes heare the word of God, to endeuour themſelues by holy life to be fruitful: which if they do, they ſhall obtain the bleſſing of God: but if they liue wickedly, and ſuffer the ſede of God to be corrupted and made vnprofitable in them, they ſhalbe obnoxious vnto the curſe. For the declaration whereof he vſed an excellent ſimilitude taken of the earth. Wherefore in that place is nothing ſpoken of fre wil and grace, but of the word of God, & of men, which profeſſe Chriſt in the church: whome God exhorteth, y they ſhould not be ſuch as dure but for a time, and are only in name Chriſtians. Whereunto alſo

The parable of Chriſt of the ſeede.

Chriſt had a reſpect in the parable of the ſede caſt, partly vpon good earth, and partly vpon ſtony ground, and partly amongeſt thornes, and partly in the high way. Wherfore the condition of the ſhoure of the word of God is deſcribed, y it always l ghteth not vpon good men, and vpon ſuch as are reformed by ye grace

The good earth are thoſe which are elected.

& ſpirit of God. Wherfore we may ſay y y good earth are thoſe which are elected and y barren earth are y reprobate. And ye earth, as it hath ſhowers frō heauē, ſo therehence alſo hath it fertility & barēnes, So it is god which miniſtreth vnto vs both his word & alſo y grace of faith, wherby we wt profit receiue y ſame word. But whereas Pigghius ſaith, that it is a phraſe of ſpeach much vſed, that a good and gentle maſter will ſay vnto his ſeruauntes abuſing his lenity, I my ſelfe haue marred you: I my ſelfe haue ſpilt you: that doubtles I deny not. But he ſhould haue proued, that Paul in this place ſpake in this ſort. For ſeing that God is otherwiſe

This figure of Pighius agreeth not with the wordes of Paul.

vnderſtanded to harden the harts of men, this figure will not agrée with the words of Paul. For firſt it is an hard inuerſion of ſpeach, if whereas Paul ſaith God hardeneth the hart of Pharao, we ſhould ſay, vtterly excluding God, Pharao hardeneth his hart, for that he abuſeth the goodnes of God. Moreouer if (as Pigghius thinketh) to harden, ſhould be all one with, to do good, to haue mercy, to ſhew clemency, it ſhould not then be the part of a father which gouerneth well and with clemency, to forgeue ſinnes, to adopt into children, and to geue ſondry giftes, but to chaſten, and to puniſhe. And by that meanes ſhall follow many abſurdities. For when God deliuered the children of Iſraell into captiuity, we muſt ſay, that he had mercy on them, becauſe he puniſhed them. And when he brought them home againe from captiuity, for that he did good vnto them, we muſt ſay that he hardened them. By this meanes to ſend his ſonne into the worlde, which was a token of incredible clemency, was to harden the worlde: and by Titus, and Veſpaſian, to deſtroy and ouerthrow Ieruſalem, was to haue mercy on the I wes. So ſhall the glorification of the ſaintes pertaine to hardening, and the puniſhemente of hell fyre, to mercye. And foraſmuch as God doth good vnto all men, rayneth vpon the iuſt and vpon the vniuſt, and maketh his Sunne to ariſe vpon the good, and vpon the euil, if we follow Pigghius, opinion, we muſt ſay that God hardeneth them all. Further who can deny but that Pharao, was ſmitten of the Lord and chaſtiſed? eſpecially when as, there are reckoned vp ſo many plagues, wherewith God ſmote him? But euen then moſt of all (as Pigghius dreameth) God ſhould haue mercy vpon him, & not haue ad hardened hym: yea rather although God be ſayde ſometymes to haue hardened the hart of Pharao, when he tooke away thoſe plagues, yet if a man diligently reade of the hiſtory of Exodus, he ſhall fynde that the ſelfe ſame was ſpoken when Pharao was ſmitten, and when the plagues were layde vpon hym. For when the lice were ſent, and the ſorcerers coulde not do the like: when the cattayle were ſlayne with the peſtilence, and when euery where men were ſo troubled with botches, that neither the ſorcerers themſelues coulde eſcape them, it is by expreſſe wordes written, that the hart of Pharao was hardened. Laſtly Paul ſayth, that vnto them that loue God, all thinges turne to good. Wherefore whether he ſend vpon them proſperity, or aduerſity, he alwayes hath mercy vpon

Pighius in vaine excuſeth God.

them, neither can he by any maner of meanes be ſayd to harden them. Neither doth it any thing profite Pigghius, when, as though he would excuſe God, he ſayth, that he hardeneth, when he will not puniſhe thoſe which deſerue puniſhment s. For neither by this meanes doubtles, if a man loke vpon humane reaſon, can God eſchew the ſuſpicion of cruelty, and of iniuſtice. For if that

He may be call d an vniuſt father which puniſheth not his children in tyme.

enity be hurtfull, and God is not ignorant thereof, why then vſeth he it. Should not he be counted an vniuſt father, which chaſtiſeth not his children in tyme? God indede tollerateth many things, and that not agaynſt his wyll, but with hys wyl. And if he tolerateth, and willeth that which is agaynſt our ſaluation, how ſhall he not ſeme to be againſt our ſaluation? But he hath geuen vs (th u wilt ſay) free will. But reaſon will ſay, O God, whatſoeuer thou doſt either

A falſe imagination of Pighius & of certayne others.

in chaſtiſing, or in fauoring me, it is nothing, vnles thou ſhalt firſt change me, and in ſtede of a ſtony hart ſhalt geue me a fleſhy hart. Theſe men to no purpoſe imagine, that God ſetteth forth a certayne common grace vnto all men ſo that whoſoeuer will may receaue it, as though it were in our power either to embrace it or to reiect it. For if it were ſo, the beginning of our ſaluatiō ſhould be of our ſelues: and ſo whileſt we go aboute to defend the liberty of our owne will, we ſpoyle God of his election and liberty. For if he equally offer his grace vnto all men, as theſe men imagine, then ſhall he predeſtinate nor elect none: for it ſhall rather lye in men, either to reiect God, or to elect hym. But the ſcripture euery where attributeth vnto God the election of thoſe, whome he will to

Our will is not the rule of the election of God.

be ſaued. And Chriſt ſayth: Ye haue not choſen me, but I haue choſen you. It is a poynt of great arrogancy, to ſeke to bring God into an order, that our wyll ſhoulde be the rule of the election of God. This thing (me thinketh) is very vnwarely ſpoken of theſe men, to affirme, that they are receaued of God, which will admitte his grace, and they are reiected, which will not admitte it. Notwithſtanding yet theſe men by ſuch wiles and ſubtleties ſatiſfye not humane reaſon, which is the thing they chiefly go aboute. For if we ſhould graun that which theſe men imagine, namely, that that litle, or (as they call it) that mo icum, whereby we can either admitte or reiecte grace when it is offred, is in vs comming of our ſelues, yet foraſmuch as it is of all men confeſſed, that God can by his ſpirite ſo helpe that little whatſoeuer it be, that it ſhall not decline from vocation, nor be ouercome of luſtes, humane reaſon will ſtill enquire, why he performeth not that, eſpecially ſeing that he may do it without any his diſcommodity, euen onely by his becke. Verely if a father ſhould ſe his ſonne in danger to be ſtriken or to fall, is it not his duety to helpe him, and to

It is the fathers part when he may to deliuer his ſon from daunger.

remedy the danger? yea rather it is not onely the duty of a father ſo to be, but alſo of euery good man: and chiefly if it may be done without any loſſe, or dammage. But this may be without all doubt affirmed of God: for nothing can hinder him, when he defendeth any by his grace and ſpirite. Neither auaileth this any thing which ſome ſay, that it is not mete that men ſhould be compelled to good thinges: for we ſay that men deſire not to be compelled, but to haue their will made good, and ſo changed, that it be not ouercome of ſinne. And that may be obtayned without compulſion: for the Saintes which are

The ſaints which are in their coū trey are not compelled to will that which is good.

already in theyr countrey, namely, in heauen of their owne frée and voluntary accord cleaue faſt vnto God, and that perpetually, without any compulſion had at all. But they obiect, that if it were ſo, then ſhould men haue no merites at all. For thoſe merites they ſay conſiſt in that modicum, which they ſay is remayning in vs, ſo that we vſe it rightly. But here alſo humane reaſon will anſwer, What do theſe thinges helpe with ſo great a danger and deſtruction of infinite men? Farther it very much pertaineth vnto the glory of God, not to aſcribe any thing vnto our merites, but to referre all whole vnto him. Thou ſeeſt now into how ſondry and blinde mazes theſe men throw themſelues, wh n they ſeke to excuſe God, who hath no neede at all of any ſuch patrone. For all the godly ought to be no les aſſured, that the wil of God is iuſt, then they are

Theſe men acquite not God by their excuſes.

that God is. But what (I beſech you) get theſe men by theſe their excuſes? Forſoth euen this, in ſtede of one blaſphemy which they pretend to auoyde (which yet in very dede is no blaſphemy at all) they vnwares fall into many abſurdities Yea at the length they are brought to that poynt, that wil they or nil they, they holde that ſome good thing commeth from men, which dependeth not of God. They crye out that it is abſurde, to ſaye that God is the cauſe of induration.

God to harden-taken in that ſence that was before declared is not abſurd.

But I would gladly know of them vpon which article of y fayth this abſurdity lighteth. Doubtles vpon none, if they ſo vnderſtand the matter, as we haue before declared it: namely, that we muſt not thinke, that God of himſelfe poureth any malice into men. But if they ſhal ſay (as doubtles they do ſay) that they ſo teach, that men ſhould not be offended, I would know of them, what part in man is offended by this doctrine. They wil anſwere, I know humane reaſon. But if they ſo much weigh the offending thereof, why do they not diſanull in a maner al the articles of the fayth. For doth not it thynke that the creation of all thinges is abſurde? Doth not it thinke the death of Chriſt,

If we ſhould ſatiſfie humane reaſon, we muſt diſanu the articles of the faith.

and the reſurrection of the dead is abſurde? Paul to the Corrinthyans ſayth, that the naturall man vnderſtandeth not thoſe thinges which are of the ſpirite of God: for vnto him they are fooliſhnes. And what in Gods name ſhall we ſay, that may ſatiſfy humane reaſon? Shall we ſay, that God as touching perticuler thinges hath not a regard to humane affayres, but that he onely vniuerſally prouideth for the world? Or ſhal we ſay, that he permitteth men vnto themſelues, and condemneth no mā vnto eternall paynes? For theſe and ſuch like thinges, as they are not diſagreable from humane reaſon, ſo are they moſt of all repugnant vnto the holye ſcriptures. Wherefore we ſée that this deuiſe, though it ſéeme goodly to the ſhew and wittye,

This witty deuiſe nothing auayleth.

yet doth it nothing profite theſe men. Now will we examine the ſentences of the Prophets, wherein God ſéemeth ſomtimes to be ſaid to be the cauſe of deceauing and of error. Shall we ſay that they prayed againſt the ouermuche lenity of God? and ſayd after this maner, O God, why doſt thou ſo long forgeue this people? why dooſt thou not chaſtiſe them, that they be not ſo deceaued and erre? Here doubtles I cannot inough meruayle at the ſo great negligence of theſe men, in weighing the ſayinges of the prophets? Verely, if a man diligently read the 60. chapter of Eſay, Where it is thus read, Why hast thou made vs to erre O God, and hast turned away our hart from thy feare? He ſhal ſée, that this complaint is rather of the deceates and

The Prophets praid not againſt the lenity of God.

beguilinges of the falſe Prophetes, then of the lenitye of God. For Eſay prayed not that the people ſhould be chaſtiſed: but rather he lamēted and bewayled their captiuity. In the. 4. chapter alſo of Ieremy is in a manner the ſelfe ſame meaning. In deceauing (ſaith he) O Lord thou haſt deceaued thy people. They ſayd peace, peace and behold the ſword In theſe wordes Ieremy complaineth, that the Iewes were deceaued by falſe prophets, for that he ſaw theyr calamity at hand: & yet doth not the prophet pray, that that calamity might come vnto the people, but rather with greate grief threatneth it vnto them. The ſelfe ſame thing againe ſheweth Ezechiell, and that more plainely in his. 14. chapter. If a man, ſaith he, (meaning a wicked man)

How God deceiueth.

ſhall aske counſell of a Prophet, and he in his anſwere ſhall deceaue him, I, ſaith the Lord haue deceaued that Prophet, and will deſtroy him. But how God maketh to erre, deceaueth, and ſeduceth, it is declared in the bookes of the kinges For thus the Lord ſayd vnto the ſpirites which ſtoode before him: who ſhall deceaue Achab? An euill ſpirite anſwered, I will deceaue him. Then ſaid God, How? I will be (ſaith he) a lieng ſpirite in the mouth of all the prophets of Achab. Then aunſwered God, Go thy wayes and thou ſhalt preuaile. This hiſtory declareth, that God ſtirreth vp the deuil to lie, and that he will haue him to be of efficacy, and to preuaile. The ſelfe ſame thing alſo teacheth Paul to the Theſſalonians: Forasmuch as they haue not (ſaith he) receaued he loue of the truth, God will ſend vpon them the ſpirite of error, to beleue lies. By this it is manifeſt that the Prophets prayed not vnto God to puniſh the people, as Pigghius dreameth. But whereas he ſaith, that Paul in his ſecond chapter to the Romanes declareth, that God by his lenitie and clemencie hardeneth men, he is excéedingly deceaued. For when Paul ſaith, Dost thou contemn the riches of his goodnes,

A place of the 2. chap. to the Romanes.

long ſuffring, and lenitie, not knowing, that the goodnes of God leadeth thee to repentance. But thou according to thine hardenes & vnrepentaunte hart, heapest vp vnto thy ſelfe wrath in the day of wrath &c? To vnderſtande the ſence of theſe wordes, thou oughteſt to conſider, what he before ſpake. He inueighed againſt thoſe, which whē they ſée and iudge what is vprighte, yet do contrary to their owne knowledge and iudgement. Therfore the Apoſtle ſaith: We know that the iudgement of God is according to the truth, against thoſe which do ſuch thinges. Doſt thou thinke, O man, which iudgeſt thoſe which do ſuch thinges, and dost the ſelfe ſame thinges thy ſelfe, that thou ſhalt eſcape the iudgement of God? Wherefore vnto ſuch men Paul threatneth moſt

The differring of the puniſhment 〈◊〉 to repentance, and hardeneth not.

gréeuous puniſhmentes: which many contemned, for that they felte them not, but ſaw them differred vntill the end. Wherefore Paul demaundeth, whether by reaſon of that differring they contemne the goodnes of God: which he ſaith is geuen vnto them, to lead them to repentance. By theſe woordes we are admoniſhed, not to neglect the ſpace which is geuen vnto vs before we be condemned. Wherefore Paul admoniſheth them of theyr duety. And Auguſtine againſt Iulianus in his 5.

This inuitation is not of efficacie, but in the elect only.

booke and 3. chapter, ſaith, that by this bountefulnes of God, wherby puniſhmentes are ſo differred, men are inuited to repentance: but this inuitacion is not of efficacy but in the elect onely. For, that men ſhould be brought to repentance: is more required, then onely differring of puniſhmentes. For it behoueth that God inwardly moue the hartes. Wherefore Paul to Timothe, where he admoniſheth the biſhop, perpetually to teach the aduerſaries, addeth, If peraduenture God geue vnto thē repentance. This is nothing which Pighius

It is the gift of God to vſe his goodnes well.

imagineth, that this goodnes of God, being ſet forth, men may vſe it of themſelues. For it commeth of God, for a man to vſe it wel. Wherfore it is manifeſt, that that differring is in a maner an inuitation to repentance, & not an induration, whichin duration had his being in men before that differring: and is not poured in of God, but is after a ſorte brought forth to light. Wherfore this maketh nothing at all againſt vs, that Paul addeth, y men according to theyr hardenes heape vp vnto them ſelues wrath. For we deny not, but that y hardnes is called ours. For that we haue the groundes therof in our ſelues: although it do not vtter it ſelfe, and burſt foorth into acte, vnles we be ſtirred vp by the motion of God. For that in God we liue, are moued, and haue our being. Wherfore Paul in that place entreated not of hardning, as it commeth from the motion of God, but as it is of vs. And when he calleth it ours, he nothing diſagreeth from vs. They vſe to bring certaine places of the ſcriptures, which ſeme to be againſt this ſentence, that we ſay, that God hardeneth mē.

A place of Iames. Temptatiō by afflictiōs is of God.

For Iames in his firſt chap. ſaith, Let no mā when he is tempted ſay, that he is tempted of God. For God, as he is not tempted with euils, ſo alſo tempteth he no man. But euery one when he is tempted, is entyced and drawen of his owne luſt. Firſt here we ought to vnderſtand, that Iames entreateth not of euery kinde of temptacion: for we can not deny but that that which is done by affliction, is of God. For we know that he

Why God tempted the fathers.

tempted Abraham, and the fathers in the deſert, not that he mought knowe what they were, but that they mought vnderſtand, and haue experience of themſelues. But Iames ſpeaketh of that temptation whoſe groundes are in our ſelues: namely, prauity of nature, and vnbrideled luſtes: which although they can not be put in practiſe, vnles through God being the chief and principall mouer and impeller (as we haue before declared in the ſimilitude of the carter: and ſo they depend of either

Mime cha ••• e w •• vnto ſin e yet exc 〈…〉 them ſ •• ord for

part, both of God and of vs, yet cannot men therfore excuſe their wickedneſſe, and lay the cauſe thereof vpon God. For the nature of the wicked is of his owne accord prone ynough thereunto. And this is it which Iames reproueth. For he will not, that men when they ſinne ſhould thinke vpon the perpetuall mouing of God, but rather of the maliciouſnes and prauitie which is grafted in them, by the entiſement whereof they take pleaſure in theyr wicked factes. And foraſmuch as God by ſinnes puniſheth ſinnes, doubtles he would not puniſh them vnles he deteſted thē.

〈◊〉 would 〈◊〉 puniſhe ſinnes, vnleſſe he det ſted them.

Neither are thoſe ſinnes wherby he puniſheth other ſinnes otherwiſe wrough of God, then ſo far forth as they are puniſhments, and do pertayne to iuſtice. But in what ſence Iames ment y God tempteth not, he very wel declared in theſe wordes For (ſayth he) God is not tempted with euilles: that is, he hath not a minde corrupted with prauitie and euill affectes. But the deuill and wicked men entiſe not anye

God tempteth not any man by reaſon of corruption, wherwith he is infected: when as he is vtterly with out any ſuch corruption.

man vnto euill but in that they themſelues are firſt corrupte. Wherfore Iames diſchargeth God from this kinde of tempting: which thing we alſo doo. For we affirme not, that by vniuſtice and a corrupt mind he hardeneth any man to ſinne. They cite alſo Paul thus writing vnto the Theſſalonians, This is the wil of God, your ſanctification. But both this place and ſuch other like ought to be vnderſtanded of the will of God reueled in ye ſcriptures, & in the law: & not of ye hiddē & mighty will of God, which will doubtles being one, is not in him manifold, but he doth not ſo ſet forth all things, but that he yet retayneth ſomewhat vnto himſelfe ſecret, to be reueled in due tyme. They obiect alſo that which Paul writeth vnto Timothe: God will haue all men to be ſaued. But that place is to be vnderſtanded touching all ſtates of men, and not of all men perticularly. And that ſence agréeth right well with the wordes of Paul. For Paul in that place had commaunded prayers to be made for magiſtrates. But becauſe the magiſtrates abhorred from religion, and perſecuted the doctrine of Chriſt, leaſt any man ſhould therefore thinke, that that ſtate is ſo farre of from ſaluation, that whoſoeuer are in it can not be receaued in to grace, he added, that God will haue all men to be ſaued, yea euen kinges and magiſtrates. But if a man will expound that place of all perticular men, then muſt he vnderſtand it of the will reueled, which others call, the will of the ſigne. For the reuealed will ſetteth forth the promiſes of God generally, and excepteth no man. But if thou wilt contract thoſe words to the will of efficacy onely, then muſt they be vnderſtanded of the vniuerſality of the elect. Neither is that ſtrange from the phraſe of the holy ſcriptures. For ſo we rede, That all ſhall ſee the ſaluation of God, Agayne, All ſhalbe tought of God. And hereunto had Augustine a reſpecte when he thus expounded ſuch places: All as many as are ſaued, are ſaued by the will of God.

He hath mercy on whome he will, and whome he will he hardeneth.] Eyther of theſe effectes proceedeth of the will of God. But whether God willeth

Whether God wil rather haue mercy then hardē.

this more then that, I can not ſimply make anſwere. For on the one ſide this is certaine, that vnto God it is a thing moſt proper to haue mercy, and his nature is of ſuch a goodnes that it communicateth it ſelfe to a great many. And on the other ſide we ſee, that the greateſt part is forſaken, For Chriſt ſaith, Many are called, but few are elected. Wherfore we muſt leue the defining of this matter only to the hidden iudgement of God. The queſtion before put forth ſhould now ſufficientlye be ſatiſfied, if mans reaſon could ſo be content. For whē it had obiected vnto Paul (who affirmed that the loue and hatred of God conſiſteth not of workes, but onely of him that calleth) that that mought ſéeme to be vniuſt and againſt equitie, the Apoſtle made aunſwere, that God is not bounden or holden by any law or duety of iuſtice. For here is not entreated of iuſtice, but of mercy. To which purpoſe he cited that ſentence, I will haue mercy, on whom I will haue mercy. And ſo he concluded, that it is not of him that willeth, nor of him that runneth. And that it is not of him that willeth, nor of him that runneth, he declared by the example of Pharao. For

〈1 line〉

of him God ſaid. To this end haue I rayſed thee vp. Laſt of all for a farther confirmatiō he added that God hath mercy on whō he will, and whom he will he hardeneth. Theſe thinges (I ſay) mought ſéeme to be ſufficient. But Paul ſaw, that mans hart yet ſwelleth. And therfore he ſtil obiecteth vnto himſelfe.

Thou wilt ſay then vnto me: why doth he yet complaine? For who can reſiſte his will?] This word, complaine, is in Gréeke 〈 in non-Latin alphabet 〉 . Wherefore they are ſomewhat wide, which thinke that it ſignifieth, to ſearch out, or to require. If that word 〈 in non-Latin alphabet 〉 be taken imperſonally, the ſence then is: what complainte is this which I heare euery where, and of euery man, that ſome are iuſt, and other ſome vniuſt? Séeing that God hath mercy on whome he will, and whome he will he hardeneth? As if he ſhould haue ſayd, men ought not to complaine thereof, whē as it wholy lieth in the hands of God. But it is much better, that that verbe be vnderſtanded perſonally and haue for his nominatiue caſe this word God. For Paul traight way anſwereth, That it is not mans part to reaſon with his maker. And yet the Apoſtle himſelfe hath rendred a reaſon, why God made ſome veſſels to honor, and ſome to contumely: namely, to declare his goodnes and his power. Séeing then that here is entreated of God, the aduerſary obiected: And why doth God complaine? For who reſiſteth his will? And that God complaineth of men for theyr ill

God oftentimes complaineth of men.

life, the ſcriptures euery where teſtifie. Chriſte in the Goſpell with teares complaineth, that the Iewes knew not their viſitacion. And, how often ſaith he would I haue gathered together thy children, as a hen gathereth together her chickens vnder her winges, and thou wouldeſt not? And in the firſt chapter of Eſay God thus ſpeaketh, I haue brought vp and exalted children, and they haue deſpiſed me. And it were an infinite matter to gather together all ſuch places. In theſe few wordes y Apoſtle declareth, what thoſe thinges are, wherewith humane reaſon is moſt of all troubled. And thoſe are, firſt, for that God will haue men to be hardened, and made blinde: ſecondly, for that his will is ſo mighty, that it can not be ouercome. For by theſe

What thinges moſt of all trouble humane reaſon. What is neceſſitie. Neceſſitie of three kindes. Not euery neceſſitie is of cōpulſion

thinges it ſéeth, that it is conſtrayned to neceſſity, from which it moſt of all abhorreth. Thoſe things Paul in this place toucheth and firſt ſaith: Who reſiſteth his will? In which wordes he declareth that God will that, which is done in vs. And where he ſaith, who reſiſteth, he declareth the force and power of the will of God. Neceſſity is commonly thus defined: namely, to be that which cannot be otherwiſe. But neceſſitye is not ſimple, or of one kinde. For there is a certaine neceſſitie of compulſion: which cannot haue place in the will of man. For it is not poſſible, that the will ſhould will any thing vnwilling. There is an other neceſſitie comming of a certain inwarde proprietie of nature: and ſuche a neceſſitie to ſinne we affirme to be in men after the fall, if grace and the ſpirite be away. For of themſelues they cannot do otherwiſe, although it be not againſte their nature, but that they may

By what neceſſitie we are vrged to ſinne

be holpen and chaunged of God. The third neceſſitie is that, which they call of infalliblenes, or of conſequence, or (as the Logicians ſpeake) of a compoſed ſenſe: Which is, when our actions, are not conſidered as they come from our owne nature, reaſon, or will: but are conſidered together with the predeſtination and foreknowledge of God. And although the diſquieting of humane reaſon as touching this neceſſitie, is by thoſe diſtinctions after a ſorte aſſwaged, yet is there an other maze wherein it excéedingly wandreth. For it ſéeth, that God cōmaunded Pharao to let the people go: and therby it gathereth that he willed that thing. On the other

Whether God at one & the ſelfe ſame tyme both willeth and illeth one and the ſelfe ſame thing. A place of Eſay.

ſide it heareth that God ſaith, I will harden the hart of Pharao, by which wordes it gathereth that he would not haue the people let goe Wherefore humane ſence iudgeth it a thing very abſurde, that God ſhould at one, and the ſame time both will and not will one and the ſame thing. But a godly minde, to vnfold it ſelfe out of this perplexity, will call to memory the ſentence of Eſay ſpoken vnder the perſō of God: which ſentence our ſauiour Chriſte alſo vſed in the Goſpell: and likewiſe Paul in the actes of the Apoſtles, when he had preached at Rome to the vnbeleuing Iewes: Heare (ſaith he) the word, and vnderſtande it not: ſee a ſight, and diſcerne it not. Make groſſe the hart of the people that they vnderſtande not: ſtoppe theyr eares, that they heare not: blind theyr eyes that they ſee not, leſt peraduenture they be conuerted, & I heale them. And Chriſt in the Goſpell ſaith, that he came to iudgemente that they

God wil haue ſome to be made blinde vnto whome yet he wil ha them his word b ſe for

which ſee ſhould not ſee. Theſe ſayings declare, that God wil haue ſome to be made blinde, and yet in the meane time he will haue his word to be ſet forth vnto them. For Chriſt ſent his Apoſtles to preache throughout ye whole world. And although he excepted none vnto whome he would not haue his Goſpel preached, yet opened he not the ha ts of all men to aſſent vnto the truth, when they heard it. Wherfore it followeth, that the elect onely do beleue: but the wicked are hardened, and their ſinne is made more greuous: when as now is taken away the excuſe of ignorance. For Paul ſaith in the firſt chapter of this Epiſtle, that the inuiſible thinges of God •• ſeene by the creation of this world, being vnderſtanded by thoſe things which are made, his eternall power alſo and diuinitie: ſo that they are without excuſe. Chriſt alſo ſayth: If I had not come and ſpoken vnto thē, they had had no ſin. not y otherwiſe they ſhould haue bene without ſinne, but for that they ſhoulde not haue had ſo gréeuous ſinne. For after that they had heard Chriſt, al excuſe of ignorance was now taken away from them. Wherefore when humane reaſon beareth vs in hand, that to call a mā and yet in the meane time will not haue him to come, is nothing els, but to ſéeke to mocke, and to deceaue: let vs put it to ſilence, and ſay with the Apoſtle, O man what art thou that contendeſt with God? And let vs declare that it is méere madnes

A remedy againſt humaine reaſon.

to ſéeke by Dilemmas and Silogiſmes to carpe God, and to obiecte vnto him, that he dealeth no les abſurdlie, then if a man ſhould call his frende to a banquet, & ſhould ſée many things to be therunto a let: which lets although he when he may, remoueth not, yet is he angry vnles he come: or if a man ſhould ſende his ſeruaunte any whether, whome he knoweth ſhalbe letted in his iorney, and although he take not away thoſe hindrances when as he may, yet wil he puniſh his ſeruant for tarieng: or if a magiſtrate ſhould cōmaund a man faſt bound in priſon to come foorth, whē yet notwithſtanding he looſeth not his bondes, Theſe thinges ſéeme vnto them abſurde for two cauſes. Firſt, for that they vnderſtand not to what ende the law, and

Vocation & the law haue moe endes then one.

vocation, and ye commaundements were geuen. For they thinke, that they were geuen to no other vſe but to be performed. But Paul ſaith, that by the law is the knowledge of ſinne. Men are ſo proude and ſo blockiſhe, that they thinke they can ſtraight way perform al things, ſo y it be onely declared vnto thē what they ſhould do. Wherfore y they mought vnderſtād their impotēcie & imbecilitie, it was neceſſary y they ſhould receue y law, & ſhould be called, being not yet deliuered: for by y meanes they muſt nedes fele & perceiue, y knowledge alone of it ſelf is not ſufficient. An other cauſe why theſe men are troubled is, for y they ſee not the other commoditye, which the elect gee hereby. For when they fele in thēſelues, how weake they are they are ſtirred vp, to thinke lowly of thēſelues and to implore y

By the vocat on of the reprobate, although without efficacy the elect are holpen.

ayde of God, and more and more in the reprobate which are forſakē to acknowledge theyr owne naturall imbecility, and to confeſſe that they ſhoulde haue bene in the ſame eſtate, vnles beſides the knowledge of the truth they had bene holpen by the ſpirite and grace of God. Wherefore hereby it is manifeſt, how profitably and wiſely thoſe thinges were inſtituted, which ſemed abſurd. And foraſmuch as not al which heare the Goſpel, are inwardly with efficacy moued of God, thereof it commeth, that Paul ſayth to the Corrinthians, that it is to ſome the ſauor of life to life, a •• to other ſome the ſauor of death to death. This is a playne &

There is no contrariety in the will of God.

ſimple conciliation of that contrariety which appeareth to be in the wil of God. And bycauſe that in theſe vocations and promiſes ſemeth to be expreſſed ſome will of God, which yet taketh not effect, certayne diuines haue not vnſkilfully ſayd, that there is one will of the ſigne, or of the antecedent: an other will of efficacy,

The will of the antecedent, and of the conſequent. God when he pronounceth things which ſuccede not, doth not therfore lie. Examples.

or of the conſequent. For it oftentimes happeneth, y God ether threatneth or promiſeth a thing, which yet ſhall not come to paſſe. And yet doth not God therefore lye, or deceaue. For he pronounceth thoſe thinges, eyther as nature was then ordered, or as thorough ill deſertes it mought come to paſſe, vnleſſe ſome change were had in the meane time. So was Ezechias told that he ſhould dye: bycauſe that diſſeaſe whereof he was ſicke was by nature deadly. Wherefore the prophet in thoſe threates pronounced, Gods will of the ſigne: that is, ſo much as could be knowen by the force of nature. But the changing came of the will of God which is of efficacy, which they call the conſequent. Niniue alſo for the greauous ſinnes thereof was worthy to be deſtroied. Wherefore Ionas ſhewed vnto them the antecedent will of God, which they call the will of the ſigne: Wherefore when God calleth Pharao or any other reprobate, by that vocation or outward promiſe we vnderſtand the antecedent will, or the will of the ſigne but that other hidden will, which they call the wil of efficacy, or the conſequent, we vnderſtand not. Wherefore God can not deny himſelfe, neither doth he in theſe willes ſtriue agaynſt him ſelfe. But by his doctrine and promiſes being in differently and generally ſet forth, he ſtirreth vp the mindes of the miniſters of the Church, chearefully to preach the word and that vnto all men: which thing doubtles they would not doo, if he had made them aſſured of his hidden wil. For if they knew that they had to deale with men reprobate, they would vtterly be diſcouraged, and geue ouer. And on the other ſide, when as we ſe, that no fruite ſuccedeth of our doctrine and preaching, herein we comfort our ſelues, for that we were before admoniſhed of this, that there are many which by the purpoſe of God are made blinde. Auguſtine in his booke de Spiritu & litera, the 34. chapter in which place he entreateth touching this matter, ſayth, That if he were asked the queſtion touching euery perticular man, why God will haue ſome to heare the Goſpel, but not to receaue it, and other ſome both to haue it and to embrace it, he hath nothing to anſwer but only theſe two things, O the depth of the riches, &c. And alſo, Is there iniquity with God? God forbid. And if there be any (ſayth he) that are not content with theſe anſweres, let them enquire of men better lerned then I am, but in the meane time let them beware of preſumptuous perſons. Preſumptuous perſons he calleth thoſe which flye eyther vnto workes foreſene, or vnto ſuch like fonde imaginations. For theſe thinges, foraſmuch as they are not taught in the holy ſcriptures, may well be called humane preſumptions. Ambroſe vpon this place ſayth, that the will of God can not be reſiſted, for that he is of all, the moſt mightieſt. And foraſmuch as he is the father of all, therfore vnto no man he willeth ill, but will haue thoſe things preſerued which he hath made. Wherefore it is by no meanes agreable vnto him, to be vniuſt. In theſe wordes Ambroſes meaning is, to ſhewe that this power of the will of God is tempered with ſuch a iuſtice, that it hath a reſpect vnto the worthines and merites of men. Of which minde alſo is Origene. For he ſayth, that the will of God is in dede moſt mighty, but yet the ſelfe ſame will is moſt vpright. Wherefore he writeth that it is in our will, to be eyther good or euill. And on whiche ſide ſo euer we incline, we can not reſiſt the will of God, but that it will eyther reward vs, or puniſhe vs, as iuſtice ſhall require. For it lieth not in our handes vnto what maner of paynes, or vnto what maner of rewardes we ſhould be deſtin ed or appoynted. Wheras Origen ſayth, that it lieth in our handes eyther to be good or to be euill, it is not true. For our ſaluatiō

The nature of generatiō

conſiſteth wholy in regeneration, which dependeth altogether of the grace and ſpirite of Chriſt. For this is the nature of generation, that he which is begottē, nothing at all worketh to the begetting of him ſelfe: yea neyther doubtles cā he. But he which ſayth, that it lieth in vs, to be good, doth without doubt eyther vtterly take away the benefite of Chriſt, or elles wonderfully diminiſhe it. But we ſay and teach that the will of God is vpright, although we deny that it dependeth eyther of creatures or of merites. This obiection,

VVhy doth he complayne? and vvho reſiſteth his vvill?] The Apoſtle bringeth agaynſt the concluſion before inferred: he hath mercy on vvhome he vvill and hardneth vvhome he vvill: and chiefly as touching the latter part of the concluſion. For it may ſeme very abſurd, that God ſhould according to his will harden any man. Yea oftentimes in the Fathers, and euen in Auguſtine alſo, who yet in this matter is on our ſide, we reade that induration commeth by the iuſt iudgmēt of God: as if they ſhould ſay, that God hardneth thoſe only, which by theyr wicked actes deſerue the ſame. Wherefore induration ſemeth not to depend of ye will of God, as Paul in this place teacheth: for he ſimply pronoūceth, Whome he will, he hardeneth. But to the vnderſtanding here of we muſt cal to memory the things which we before ſad, concurre to induration. For firſt there is

What thinges are to be conſidered in induration.

grafted in vs a vice or corruption wherby doubtles we are aleantes from God. And induration is nothing els (if we geue credite vnto Auguſtine, in his 4. chapter de Predeſtinatione & Gratia) then to reſiſt the commaundementes of God Then followeth it, that we are left of God in this euil. Wherfore the ſame Auguſtine

To harden is not to make ſoft.

ſayth in the ſelfe ſame place, that God hardneth, whom he will not make ſoft: maketh blind, whome he will not illuminate: repelleth, whome he will not call. And as touching this, the ſēce of the Apoſtle is, He hath mercye on vvhome he vvill: and vvhome he vvill he hardeneth, that is, he hath not mercy. And in this worke of God to haue mercy, or not to haue mercy, we do nothing at all. For he freelye

God freely diſtributeth his mercy vnto whom he will. It is not in our power not to be moued & impelled.

diſtributeth his mercy vnto whome he wil. And whē we are thus without mercy left in our naturall corruption, vnto vs is added the perpetuall motion, and impelling of God, which ſuffreth no creature to be idle. Although neyther euen this, to be moued and impelled, is left in our power. Thirdly foraſmuch as occaſions are offred, and cogitations ſent into the minde eyther of God him ſelfe, or at his commaundement and will, by Angells or the deuill, by meanes whereof that induration the more vttereth it ſelfe, and is made greater: here we may conſider the iuſtice of God. For Achab being a moſt wicked man deſerued to be

An example of Achab.

deceaued of the deuill by the miniſtery of falſe prophetes. And Pharao for that he was cruell agaynſt ſtrangers and infants, deſerued ſo to be ſtirred vp, and to vtter his induration. Wherefore when God is ſaid to harden, thereby we ought to vnderſtand, that he will not haue mercy. But wicked men being forſaken of him, foraſmuch as being ſtirred vp by his perpetuall motion they can not be quiet, do exerciſe workes repugnāt to his wil & cōmaundements. Wherfore ſeing y God hath mercy on whō he wil, & geueth to whō he wil, & requireth again of whō he wil, he cānot be accuſed of imuſtice: for he worketh not of duty. And if in caſe (ſaith Auguſtine in the 6. chap of the ſelfe ſame boke) any man will importunately accuſe him, as though he ought by right to beſtow his mercy, let him conſider what is ſpoken of the Apoſtle afttrward. O mā what art thou which makeſt anſwer vnto God? Hath not the potter power of one and the ſelfe ſame umpe of clay to make one veſsell to honour, and an other to contumely? In this place Paul firſt beateth downe the ſtubborne reſiſter, for that he will not be content with thys definite ſentence by hym brought. Moreouer he bringeth that ſimilitude of the claye and of the potter: wherby he ſtoppeth the murmuringes of men, for that the claye contendeth not with his maker: and confirmeth the ſentence whereof we now entreate: namely that both election and reprobatiō depend of the will of God. Afterwarde he addeth the laſte reaſon why God woulde haue ſome veſſels appointed to honor, and ſome to contumely: namely, in the one to declare his glory and goodnes: and in the other his iuſtice and power. But this is woorthy to be noted, that Paul in theſe obiections, rebukes and aunſweres, neyther chaungeth nor calleth backe any of thoſe thinges which he had before ſpoken. For he leaueth all things in theyr owne force. And when he had referred hatred & loue, election and reprobation vnto the will of God, though he were ſomewhat vrged by theſe obiections, yet teacheth he and deliuereth he no other thinges, then he had before taught, and deliuered: yea rather he moſt ſtrongly confirmeth the ſelfe ſame. Auguſtine in his Encheridion to Laurentius the 9 chapiter, and in his booke of 83. queſtions, the 68. queſtion ſayth, that there were certayne which thought that Paul in this place wanted in rendring a reaſon, and therefore turned hymſelfe to chidinges. But this is to do iniury vnto the holy ghoſt, who ſpake in Paul.

Who they be that haue maimed the holy ſcriptures.

He ſayth alſo, that there were certayne heretiques which tooke vpon them at their pleaſure, to raſe out many thinges out of the holy ſcriptures, as though they had bene afterward put in by men, and had not bene ſo written at the beginning: and of that company was Marcion, Manicheus, and ſuch like peſtilēces: againſt whom they could not, by the authority of the ſcriptures, diſpute for that they admitted them not but as pleaſed them. They reiected a great number of places, which they called by a name vſed of them, Interpolata, that is, interlaced. Amongſt other places they tooke away this place which we are now in hand with. For they deuiſing many thinges touching the will of God, and enquiring the cauſes touching the conſtitution of creatures, when they ſaw themſelues repulſed and confuted by this obiurgation of the Apoſtle, reiected it as conterfeate and ſtraunge. But we with a ſound piety receaue all the Canonicall bookes, and embrace and reuerence theſe wordes of Paul. In which wordes yet this ſéemeth to be wonderfull, that he ſo putteth downe the aduerſary, as though no reaſon could farther be geuen: whē yet notwithſtanding afterward he declareth by the ende, why God would make ſome veſſels to honour, and other ſome to contumely: namely, thereby to make

The queſtion put forth may be takē two maner of wayes. A cauſe of the election of God may be geuen & may not be geuen.

open his goodnes and glory, and his power and iuſtice. But this hereof commeth, for that the queſtion may be taken two maner of wayes. And if it be demaunded generally why amongſt all the number of mē ſome are reiected of God, and ſome elected, that cauſe taken of the end may be aſſigned which now we ſpake of. But if we enquire of euery particular man, why this man is a veſſell of mercy to declare the goodnes of God, and that man a veſſell of wrath to make open his iuſtice, we haue no other cauſe but the mere will of God, which electeth and reiecteth: wherewith vnles the demaunder be contente, he ſhall worthely heare of Paul: What ar thou, O man, which contendeſt with God? This thing paraduenture may be made playne by ſome ſimilitude. If a carpenter ſhould haue before him a great many

A ſimilitude.

peces of timber, being all vtterly of one forme and quantity, and ſhould be demaunded, why he putteth ſome below, and in the foundation, and other ſome on high: he would make anſwere, becauſe that building muſt haue both a roofe and a foundation. But if thou yet farther demaunde, why he maketh theſe peces to ſerue for the foundations rather then the other, when as the forme and quantity of them all is alike, he will anſwere nothing els, but becauſe it ſo pleaſed hym. With which anſwere vnles thou be content, he will contemne thée as a fooliſhe and importunate inquiſitor. Theſe wordes of Paul are in déede fewe, but yet of great waight. For it is an argument taken of the compariſon of the nature of man vnto the nature of God which are farre wide diſtant the one from the other. Abraham when he queſtioned with God touching the diſtruction of the Sodomites,

An example of Abraham

and was afrayd, leaſt in queſtioning he ſhould procéede farther then was lawfull for a man to know, very well and religiouſly ſubmitted himſelfe: Beyng (ſayth he) but duſt and aſhes, I wyll ſpeake vnto my Lord. But humane reaſon vnles it be regenerate can not kepe this meane. And therefore though Paul now decided the queſtion, yet is it not content. Auguſtine in his 68. queſtion vpon Geneſis ſayth, that by theſe wordes men are not feared away from a modeſt and godly inquiſition of ſpirituall things, but onely in them is reproued an importunate curiouſity.

The godly are not eared away from a modeſt inquiſition but frō an importunate curioſitie. An example of Iob.

Which how deepely it ſticketh in the children of Adam not yet regenerate, no man can iuſtly eſteme. Yea alſo they that are iuſtified can here ſkarce bridle themſelues. Wherfore Iob in that dialogue which he had with his frendes, oftentymes ſayth, that he had a wonderfull deſire, to reaſon and to contend with God, if he mought, as touching the aduerſities which he thought to himſelfe he ſuffred vnworthely. For which corrupt deſire being towardes the ende of the booke reproued of God, he profeſſeth that he woulde do repentance in duſt and aſhes, for that he had ſo ſpoken. The lattin tranſlation hath, Qui reſpondeas deo, that is, which maketh anſwere vnto God. But that doth not fully expreſſe the Greke worde 〈 in non-Latin alphabet 〉 . For that word ſignifieth not onely to anſwere, but alſo in anſwering to gayneſay or by anſweres to contende. Of theſe obiections which hetherto haue bene brought, Is there iniquity with God? Why doth he yet complayne? Who can reſiſt his will? is gathered a moſt firme argument, that Pauls minde was, that both election and alſo reiection depend of the mere will of God. For otherwiſe there was no occaſion to obiect theſe thinges. For if only the worthy ſhould be elected, and the vnworthy reiected, what cauſe ſhould there be of murmuring? For then ſhould be confirmed that kinde of iuſtice, which humane reaſon moſt of all alloweth, neither ſhoulde there be any place left to theſe offences. Wherfore I do not a litle meruayle, that Pigghius and other ſuch like ſhold vſe theſe things, which Paul in this place obiecteth vnto himſelf & confuteth, to confirme their opinion, as moſt ſure argumentes For Pigghius ſaith if God ſhould harden men, Pharao ſhould not be the cauſe of his ſinne, when as he could not reſiſt the will of God. And if God (ſaith he) ſhould not deale according to workes foreſene, he ſhould in his election be vniuſt, and ſinne agaynſt iuſtice diſtributiue. But theſe ſelfe ſame things Paul obiecteth vnto himſelf, not to ye entēt to ſatiſfie thē, thought he it nedeful to fly vnto ye fond deuiſes of theſe

Mortificatiō of faith.

men. Herein doubles is moſt of all declared the mortification of fayth, to geue all the glory vnto God, and to beleue that the thinges which otherwiſe ſhoulde ſeme vniuſt, are of him moſt iuſtly done. By that compariſon of the clay and of the potter, Paul declareth, that it is lawfull for God by moſt good right to do vnto men whatſoeuer he will: and that men ought patiently and humbly to obey his will. And that God can according to his right and at his pleaſure, either make men to honour or els leue them in contumely, hereby he proueth,

God hath more right ouer men, then the potter hath ouer the clay.

for that a potter hath the ſelfe ſame power ouer the veſſels which he maketh. Yea rather God hath much more right ouer mē, thē hath the potter ouer y clay. For man is infinitly more diſtant from God, then is the veſſell from the potter: For the potter, foraſmuch as he is a man, is taken out of the earth: and the clay, whether the potter will or no, muſt nedes be clay. But God if he wil can turne man into any thing, yea if it pleaſe him he can alſo reduce him to nothing Wherefore that which is graunted vnto the potter, by what right can it be denied vnto GOD? And if men bee clay, being compared vnto the will of God, why are they not content therewith? why do they ſo importunately murmure agaynſt it? And foraſmuch as Paul ſayth, that the potter hath power to make

By this cō pariſon is proued that God hath not a regard to workes.

veſſels as he wil, thereby he ſufficiently declareth, that God hath not a regard to workes. For if it were ſo: that power ſhoulde be no power, and the potter ſhould be able to do more then God. For the potter may at his pleaſure make what veſſels he wil: but God muſt follow the merites of men, and our deedes ſhoulde be vnto him a rule of his election. But we manifeſtly ſée, that the Apoſtle laboureth chiefely to proue, that it lieth not in our power, in what ſort God ought to make vs. But againſt theſe things writeth Eraſmus in his booke called Hyperaſpiſtes, that it is not to be merueled that y power is takē away frō God, which he hath takē away frō himſelf. For he would not y it ſhoulde be lawfull for him to do y which ſhould be repugnāt to his iuſtice. To this obiectiō we anſwer, that Paul plainly ſaith, that y potter hath this power: which power doubtles we ſe is not takē away frō him. Wherfore it is mete y the ſelfe ſame power be geuē alſo vnto God. But wheras he ſaith, y God hath takē away frō himſelf this power, y is not true. I grant in dede y God wil not haue y thing to be lawful vnto him which is repugnant vnto his iuſtice. But here is nothing which is repugnāt vnto iuſtice. Yea rather this we adde, that here is not ſpokē of iuſtice, but of mercy freely to be beſtowed, or not to be beſtowed. For God oweth vnto no man his firſt mercy: & therfore it foloweth y he may haue mercy on whō he wil, & not haue mercy on whō he wil not. Eraſmus alſo thinketh it abſurd, y we affirme, that ye reſpect of merites is repugnāt vnto the liberty & power of God, as touching electiō or reprobatiō. For it were wicked (ſaith he) if a mā ſhould be condēned wt out euil deſerts of ſin. That indede do we cōfeſſe: but we adde, that in this place is not entreated of damnation, but only of reprobation, as it is oppoſite to election, or to predeſtination. And with the Apoſtle we ſay, that God

Here is not entreated of damnation, but of reprobation.

hath mercy on whome he will: and hath not mercy on whome he will not. And although God condemne not, or deliuer not to eternall deſtruction, but only thoſe which haue bene contaminated with ſinne, yet he doth not by reaſon of any euill deſert ouerhippe thoſe, one whome he hath decreed not to haue mercy.

Note the difference betwene damnation and reprobation.

And yet doth he not therefore deale vniuſtly: for he oweth nothing to any man. But when we ſay, that if God ſhould haue mercy, or not haue mercy according to the merites of mē, his power ſhould be nothing at all, which Paul here in this place ſo much commendeth, Eraſmus maketh anſwer, that if he haue not a reſpect vnto workes, his conſtāt and vnmoueable iuſtice ſhould be nothing at all. But we haue oftentimes declared, that here is not entreated of iuſtice diſtributiue, whereby God in predeſtination and reprobation is bound to render like vnto like. For foraſmuch as all are borne being drowned in the corruption of ſinne, he may as pleaſeth him, haue mercye on ſome, and others agayne he may by the ſelfe ſame pleaſure ouerhippe and leue them as he found them, which is, not to haue mercy vpon thē. Eraſmus alſo laboureth moreouer, to proue y the power of God is after a ſort contracted and made definite by his promiſes. For when God had ſworne eyther vnto Abraham, or vnto Dauid, vnles he would breake his fayth, he was bound vtterly to performe his promiſes. Wherefore (ſayth he) it is not altogether ſo abſurd, if the power of God whereof is now entreated, be not put vtterly fre from ye reſpect of workes. But Eraſmus ſhold haue conſidered that this ſimilitude touching the promiſes is not hereunto rightly applied. For we neuer rede that there was any promiſe made to any man touching predeſtination. Yea rather the promiſes alwayes follow predeſtination. For it is the

Predeſtination is the original of all promiſes

originall of all promiſes. Further Paul playnly maketh this power free from all reſpect of workes, when he compareth it with the power of the potter. For he in making of his veſſels conſidereth no merite at al of the clay. Moreouer he before in moſt expreſſe wordes ſayd, Not of workes, but of him that calleth.

Doth the thing formed ſay to him that formed it, vvhy haſt thou made me thus?] Theſe wordes are red in Eſay and in Ieremy. For Ieremy in his 18. chap. thus writeth: Ariſe and go downe into the houſe of the potter, and there ſhall I make thee to heare my wordes. Wherefore I went downe to the potters houſe, and behold he wrough a worke one the whele: and the veſſell that he made of clay was broken in the hād of the potter. So he returned, and made it an other veſſell, as ſemed good to the potter to make it. Then the word of the Lord came vnto me, ſayeng. O houſe of Iſraell can not I do with you as this potter, ſayth the lord? Behold as the clay is in the potters hand, ſo are you in mine hand, o houſe of Iſraell. In theſe wordes of the Prophet, Paul to this thing chiefely had a regard, that men are ſo in the hand of God, as clay is in the hand of the potter: and that the potter may of the clay make veſſels, as vnto him ſemeth good. Theſe things I ſay the Apoſtle tranſferred to his purpoſe. Ierome vpon

Why the Prophet was ſent vnto the potter.

this place ſayth, that the prophet was therefore firſt ſent vnto the potter, for that we vſe more ſtedfastly to kepe in mind thoſe things which we ſe with our eyes. But wheras that firſt veſſell which was made of the potter was broken, that he ſayth happened by the working of the prouidence of God, that the vnwitting hand of the artificer ſhould by his error figure a parable: which the Lord him ſelf interpretation ſayth: If the potter haue this power, that he can of one & the ſelf ſame clay make new again that which was brokē can not I bring to paſſe the ſelf ſame thing in you, which as much as is in you ſeme to haue periſhed? And to ſignifie that in men is free will, he ſayth, that he ſpeaketh vnto thys or that kingdom both euill things, and alſo good things: to the entent men ſhould be brought to repentaunce, and that thoſe euils might not come to paſse which were foretold: And ſtreight way leſt we ſhould attribute to much vnto free will, he ſayth, neyther by and by followeth it that all whole whiche commeth to paſſe is of man, but of his grace whiche freely geueth all thinges. And a little afterward. Where then (ſayth he) is the power of free will without the grace of God? and the iudgment of a mans owne will? When as it is a greate offence agaynſt God for a man to followe his owne imaginations, and to doo the will of his wicked hart. Theſe thinges writeth Ierome in that place excellently wel touching Free will, the prauity of mans hart, and the grace of God. And as may be gathered out of the epiſtle which he made before that chapter, he had at that time finiſhed that notable worke agaynſt the Pelagians. Further no man ought to be offended, for that Ieremy ſemeth to entreate of the affliction and proſperity of thinges temporall, when as Paul heare entreateth of thinges ſpirituall. For as I haue in other places taught, the benefits of thinges temporall: and the promiſes which pertayne vnto thē, are to be called backe vnto Chriſt. Wherfore

In the prophetes we muſt ioyn thinges ſpirituall with things temporall.

in them, as often as we read them in the prophets, we ought firſt to conſider our reconciliation with God thorough Chriſt, for whoſe ſake he geueth vnto his all kind of good thinges. We ought alwayes to ſet before our eyes ſinne, both that ſinne which we committe, and alſo that wherein we are borne. Wherfore it is no meruayle, if Paul who had the perfect vnderſtanding of the Lawe and of the Prophets, ſo ioyned together theſe thinges. But I wonder that Eraſmus ſhould ſay, that the wordes of Ieremy therefore ſerue to Pauls purpoſe, for that neyther Paul alſo in this place entreateth of eternall ſaluation. And this he thinketh is hereby manifeſt, for that the Iewes were not in very dede e cluded from it. For the Apoſtle him ſelfe was a Iew: and many remnauntes alſo of that people are euen at this day continually conuerted. Wherefore he thinketh that mention is made of the reiectiō of the Iewes, as touching things outward, for that theyr common welth was deſtroyed, and likewiſe theyr temple, and prieſthode, & whatſoeuer things ſerued to ye glory of y nation being now diſperſed into ſondry places, & being in ſeruitude vnderother nations, & the Romanes and other nations which were before idolaters ſucceded in theyr places. Theſe thinges are neyther likely to be true, neither agree they with the ſence and order

Paul here entreateth not of thinges temporall, but of eternall ſaluation.

of the wordes of Paul. For if here be entreated onely of thinges externe and temporal, what neded Paul to haue deſired to redeme them with his ſaluation? Why wiſhed he to be Anathema from Chriſt for his brethern according to the fleſh? Why in the beginning of the 10. chapter writeth he thus, Brethern the redy will of my hart, and the prayer which I make vnto God for Iſraell is vnto ſaluation? For in theſe wordes he declareth, that he reaſoneth not touching thinges temporall, but touching eternall ſaluation. For the queſtion was aſked how the truth of the promiſes of God could conſiſt, when as ſo many Iewes repelled the Goſpel, and abode in theyr incredulity. And in the 11. chapter it is added, that God gaue vnto them the ſpite of pricking: eyes y they ſhould not ſe, and eares y they ſhould not vnderſtand euen vnto this preſēt day. Wherfore thoſe things which are here ſpoken ought by no meanes to be wreſted vnto the outward ſhew and pompe of the publike welth of the Iewes. But there is an other doubt which Pigghius laboureth to picke out of this chapiter of Ieremy: namely, that the power of God, which is ſhadowed in the power of the potter, dependeth of the reſpect of workes. For the prophet (ſayth he) addeth in the perſon of God, If I ſhall ſpeake of a nation or kingdome to plucke it vp, and to roote it out, and to deſtroy it, and they ſhall repent them, I alſo will repent me of the affliction, which I ſpake to bring vpon them. And if I ſhall ſpeake to build and plant, and they ſhall turne away from my righteouſnes, I alſo wil repēt me of that good which I thought to do for thē. Behold ſaith Pighius, God ſaith y y works of y potter ſhalbe ſuch according as mē ſhal make thēſelues, wherfore although Paul here diſſolue not y queſtiō, et is y ſolutiō gathered out of this place of y Prophet. Thus farre Pigghius: but ye order of ye words of the Prophet is farre otherwiſe to be cōſidered. For whē God had firſte declared that men are in his hand, as clay is in the hand of the potter, and therfore it lay in him to do with them what he would, foraſmuch as this ſentence mought diminiſh the preaching of the Prophets (for ſtraightway ſo ſoone as they ſhould promiſe any good, or threaten any euill, the hearers mought ſay. If we be in the handes of God, as clay is in the hand of the potter, what can we do? or what remedy can we get againſt the will of God? For God will vndoubtedly do that whiche he hath decréed) the holy Ghoſt thought it good to remedy this incōuenience. Wherfore he teacheth

God doth not always make open his whole will.

that God in theſe threatninges and promiſes doth not alwayes reueale his hiddē and vnchaungeable will, whereby he hath moſt firmely decréed what he will do: but onely his will, which they call the antecedent will, or the will of the ſigne, that is of admonition: for that theyr preſente eſtate requireth that. But Paul in this place and the Prophet in the beginning of the chapter entreate of that will and power of God, whereby he by moſt good righte both maketh, and maketh n w all thinges as pleaſeth him. Farther Pighius thinketh that the ſolution of this queſtion is had in the 27. chapter of Eccleſiaſticus: where it is thus written. The forna e trieth the veſſels of the potter: and ſo doth tēptacion the iust men. Hereof he gathereth,

A place of Eccleſiaſticus.

that they which conſtantly and valiantly abide in temptacions, thereby get, to be veſſels to honor: but they which abide not, but are broken, are made veſſels to diſhonor. But this man in his reaſoning conſidereth not, that if he will néedes proſecute this metaphore, he ſhalbe compelled to confeſſe that as well veſſels to honor which ſerue for the table, as alſo pottes, and vrinals, which we vſe to vile miniſteries, muſt néedes abide the aſſay of the fier. For euen the moſt vileſt veſſels, if they be broken, ſhould now be no veſſels, yea neither doubtles not apte for any vile miniſtery. Wherfore his arguing is here in vaine, and he gathereth more of the Metaphore, then he oughte. For this was onely the meaning of the wiſe man, that by temptacion men are tried what maner of ones they are: and not that they by that triall attaine to their condition or eſtate: but that condition which they before had then at the length they make manifeſt, and bring to light. Touchinge the place to

By patiēce in te ptations we are not prede 〈…〉 ated.

Timothe, where it is written, that in a great houſe are many kinds of veſſells, we haue entreated, and haue declared Origens minde therein, from whome this man hath borowed whatſoeuer he hath ſaid? The Prophet Eſay alſo hath certaine woordes which ſer e ſomewhat to the declaration of theſe woordes of Paul. For in his. 4 . chapter he thus writeth, Wo be vnto him that ſtriueth with his maker, the potſheard with the potſheardes of the earth. Doth the clay ſay vnto him that facioned it, what d st thou? Thy woorke hath no handes? that is, thou haſt ſo vnſkilfully and rudely made thy worke, as if thou haddeſt no handes. The meaning of this place is very large, for it reproueth all thoſe which accuſe the woorkes of God, of what kinde ſo euer they be: and therefore Paul aptly tranſferred that ſentence to his purpoſe: thereby to beate downe thoſe which complaine of the power of God, and take it in ill part, that God hath mercy on whome he will, and hath not mercy on whom he will not. Although there are many which thinke, that Paul cited not theſe teſtimonies of the Prophets, but rather alluded vnto them. And ſo thinke they that he in an other place, when he writeth, do ye not know that a little leuen ſowreth the whole dow, alluded vnto thoſe wordes of Chriſt, wherein he commaunded the Apoſtles to beware of the leuen of the Scribes and Pharifies. But hereabout I will not contende, for whether he alluded to the ſentences of theſe Prophets, or whether he cited them, as touching the matter it is all one. Neither ought it to ſéeme ſtrange, if Paul whē

Whē Paul vſeth ſcripture he doth not always c te it.

he vſeth the teſtimony of the ſcriptures, do not expreſſe the ſame: for althoughe he be wont ſometimes to adde, As it is written, yet obſerueth he not that manner alwayes. For towardes the end of the. 11, chapter he ſimply and without any citation thus writeth: Who hath knowen the minde of the Lord? or who was his counſeller? And that clauſe we reade with the ſelfe ſame nomber of woordes in Eſay. But it is certaine that Paul in this whole diſcourſe retaineth the meaning of eche place: both

Paul folow th the meaning both o Ieremy & of Eſay.

of Ieremy, that we are as clay in the hand of the potter, which maketh, and maketh againe whatſoeuer he will: and alſo of Eſay, that it is not lawfull for the clay to cō tende with his maker, or to reproue him for his woorke. And to this place ſerueth very well that which is reade in Eccleſiaſticus the. 33. chapter (if that booke be reaceaued) And men come out of the earth, whereout Adam was created. But the Lord by his manifold knowledge hath deuided them, & hath altered their conditions. Some of thē hath he bleſſed and exalted: and ſome of them hath he ſanctified, and appropriated vnto himſelfe: and ſome of them hath he curſed and broughte lowe, and hath put them out of theyr eſtate as clay is in the hand of the potter to forme and order it. Wherefore Paul when he thus writeth, deliuereth not thinges new, and vnheard of, but alredy receaued, and ſet forth in the ſcriptures: whome if teachers would follow, they ſhould not néede to flie to the reſpect of merites: eſpecially ſéeing that the ſcriptures, when they entreat of election or reprobation, acknowledge not that doctrine. Ambroſe expounding theſe wordes, firſt ſaith, that the Apoſtle did put forth this out of Eſay as his own. And he confeſſeth that it is in the power of the maker to make what creature he will. But he addeth: Foraſmuch as we are all of one and the ſelfe ſame Maſſe in ſubſtance, and ar all ſinners, God hath mercy vpon one, & not without iuſtice diſpiſeth an other. For in the potter is only a wil: but in God is a wil with iuſtice, for God knoweth vpon whome he ought to haue mercy. Thus much Ambroſe. In which wordes, where

The wil of God is lwayes ioyned with iuſtice. The conſideration of iuſtice n elec •• ō is not to be ſought for in our workes.

as he ſaith, that iuſtice is ioyned with the will of God, when he hath mercy or reiecteth, we will not deny that, ſo that it be rightly vnderſtāded. For we know that in God is vtterly no iniuſtice: for he doth iniurie vnto no man. But herein we agrée not, for that theſe men thinke, that the conſideration of the iuſtice of God is to be ſought for of the works and merites of men: for we iudge that it is to be ſought for onely of the wiſedome of God himſelfe: Wherefore we muſte define nothing but ſo much as is reuealed vnto vs by God in the holy ſcriptures. Thoſe commentaries which are aſcribed vnto Ierome haue noted two things: firſt that this aunſwere of Paul is after a ſorte ſpoken by way of ſuppoſition, as if he ſhould thus ſay vnto the aduerſary. Although it were ſo, as thou imagineſt, that God hath mercy vpon whome he wil, and whom he will he hardeneth, yet oughteſt thou not doubtles to take that in ſuch ill part, that thou ſhouldeſt ſéeke to ſtriue with God, and as it were in iudgement to call him to a triall. This interpretacion taketh as graunted, that thoſe wordes, He hath mercy vpon whome he will, and whom he will he hardneth, are ſpoken vnder the perſon of the aduerſaries. But the verye courſe of the wordes will not ſuffer that, for the Apoſtle ſtraight way vnto thoſe wordes addeth an obiection, ſaying, Thou wilt ſay then vnto me: why doth he yet complain? And who can reſist his will? Nether ought we at our pleaſure to alter the order of the words. Moreouer when as Paul ſaith, that the potter hath power of one and the ſelfe ſame lompe to make one veſsell to honor, and an other to diſhonor, they thinke that this ſimilitude is to be applied to the Iſraelites and to the Egiptians. And therefore they affirme, that thoſe two nations ſéemed to come both out of one and the ſelfe ſame lompe, for that they were both polluted with one and the ſelfe ſame kinde of ſinne,

The Iews worſhipped the idols of Egipt.

namely, with idolatry. For as Ezechiell teſtifieth, the Iewes alſo worſhipped the idols of Egipt: howbeit though eche had a like ſinned, yet notwithſtanding God honorably deliuered the Iewes, but threw the Egiptians into deſtructiō. But there

The things that are ſpoken of the Apoſtle vniuerſally, are to be vnderſtanded generally. Here is entreated of that electiō which was before the foundatiōs of the world were layd. In election the will of God is not tyrannicall.

is no néede to vnderſtand thoſe thinges which are ſpoken of the Apoſtle generally, of certaine perticuler kinde of men. Neither in this place is entreated of afflictions or puniſhments ſent of God, wherein a man may eaſly finde out the conſideration of merites: but of that firſt election, whiche God had before the foundacions of the world wer layd. Neither is that very currant, which Methodius Martyr writeth in his booke de reſurrectione as it is cited in the Gréeke Scholies. For he expoundeth theſe thinges of God, who hath power in the laſt day to raiſe vp the bodies of the dead being of one & the ſelf ſame lompe of the elementes, one part to the honor of bleſſednes, & an other part to y diſhonor of dānatiō. For, that laſt condēnatiō & adiudging to glory are much diſtant frō electiō & predeſtinatiō, wherof Paul now entreateth. Howbeit this in y meane time is worthy to be noted, y we, whē we attribute vnto God ſuch a power in the election of men, as hath the potter in making of veſſels, do in no caſe teach, that ſuch a power and will of God is tyrannicall, or ſtrange from iuſtice. For foraſmuch as vnto no man is done iniury, and this kinde of authority by moſt good right belōgeth vnto God, it muſt nedes be that both election and reprobation are iuſt, although the reaſon of that iuſtice depend not of the workes either of them that are to be elected, or of them

God taketh away nothing from thoſe, vpon whome he hath not mercy. The reprobate are oftentimes ador ed with great gifts.

that are to be reiected. And to make this thing more playne, we ought to know, that God when he ouerhippeth any man and hath not mercy vpon him, taketh yet nothing away from hym. For ſo the potter taketh away nothing from the honour or dignity of the clay, when of it he maketh veſſels to a contumelious vſe. Yea rather oftentimes we ſée, that the reprobate are adorned of God with excellent giftes: although he beſtowe not vpon them that mercy which bringeth ſaluation. Wherefore ſeing that God taketh away nothing from them, they haue no cauſe why they ſhould accuſe God of iniuſtice, if they be of him ouerhipped. Thus muche touching the interpretacion of the wordes of Paul. Nowe it ſhall not bee from the purpoſe, as I ſuppoſe to ſee, what Chriſoſtome bringeth vppon this place. For hee perceauing, that by this ſimilitude he was excedingly vrged, and ſeing that of it followeth, that neither election, nor reiection depende of the merites of workes, with great counning wente aboute to extenuate the ſtrengthe of this ſimilitude. Similitudes (ſaith he) are not ſo to bee receaued, that they ſhould be of force as touching all partes: for otherwiſe ſhould followe

God is called a Lion.

many abſurdities. For God is ſometymes in the ſcriptures compared with a Lion: out of which ſimilitude yet this thing onely thou oughteſt to gather, that in God is vnmeaſurable ſtrength, and inuincible fortitude: which thinges by moſt good right ar agreable with God. But if thou wilt go farther, and tranſferre vpon God the cruelty and fiercenes of

God is called a beare.

Lions: no man will ſuffer that. God is ſayd alſo to be like vnto a beare: which is to be referred vnto the ſtrengthes of auenging, and yet oughteſt thou not therefore to attribute vnto God the deformednes of that beaſt, and his vnreaſonable wrath. God is alſo called

God is called a fire.

a fire: for that he can conſume and purge all thinges: and yet muſt thou not therefore ſay, that he wythout vnderſtanding, and ſence, and will conſumeth all thinges. But Chriſoſtome neded not to haue taken ſo great paynes in ſetting forth that rule of ſimilitudes. For it is of all mē confeſſed, that ſimilitudes are not in all partes of force: neither do we tranſfer vnto God al thinges which are agreeable vnto the potter, and vnto the clay. For we do not imagine vnto God either handes or a whele to worke withal: neither do we ſpoyle men of ſence, vnderſtanding and wil, that they ſhould be vtterly like clay. Wherfore we confeſſe that which Chriſoſtome ſayth, that ſimilitudes oftentimes halte, and that in weighing of them is to be added in a deepe conſideration. But Chriſoſtome thinketh, that this is onely the ſkope of Paul, to repreſſe man, that he ſhould not repine agaynſt God: for ſo the clay reſiſteth not the potter. And this ſcope in dede we alſo admitte: but in the meane tyme we adde an other, namely, that God may by hys owne right haue mercy vpon whome he wil, and not haue mercy on whome he wil not: which liberty is alſo attributed vnto the potter in vſing of the clay:

A double error of thoſe which in this queſtion oppoſe thēſelues againſt God. We muſt neither repine againſt God, nor falſly accuſe him of iniuſtice.

which thing if thou take away from the ſcope of Paul, then ſhal not that complaint be remedied, which was obiected vnto him. For, he which made the obiections erred two maner of wayes: firſt for that he repined agaynſt God: ſecondly for that he ſemed to go aboute falſely to accuſe God of iniuſtice. Eche part Paul anſwereth vnto in this ſimilitude: for as touching the repining, he thus ſayth: Shall the thing formed ſay vnto him that formed it, why haſt thou made me after this ſort? But as touching iniuſtice, he ſufficiently diſchargeth God of that crime, when he ſayth, that God doth nothyng agaynſt hys owne ryght, for the potter hath power to make veſsels as pleaſeth him. And if this ſimilitude touch not ech part, then is not their mouth ſtopped which thus contende with God. For if they once heare, that God is not in very déede like the potter, and that he can not by right do what he will, they will cry out, that that ſimilitude nothing pertayneth vnto them: for we muſt thinke otherwiſe touching God, then we do touching the potter. But Chriſostome not a whit deſſembled, what it was that he ſo much feared in this matter: namely, this, leaſt frée will ſhould periſh. Do not thinke (ſaith he) that here is any thing ſpoken agaynſt free will. For the Apoſtle rather ment in thys ſimilitude to commend obedience towardes God: that we ſhoulde wyth the ſelfe ſame facility obey him, as the clay followeth the hand of the potter. But Paul in this place

Paul in this place ſpake not one word of obedience. Free wil periſheth not by reaſon of the free election of God. It is not in our power to be borne without original ſinne.

ſpake not ſo much as one word touching this obedience. Farther it followeth not, that frée will ſhould periſhe although God in election haue not a reſpect vnto the workes and merites of men. For althoughe it be not in our power, to be either elected or reiected, yet maye there bee many other thinges frée vnto vs. Wherefore it is a falſe kinde of reaſoning called a ſecundum quid ad ſimpliciter, to ſay thus, Men in this thing are not frée, Ergo, in other thinges they haue no liberty. It muſt nedes be without all controuerſy, that both Chriſoſtome and all the godly do confeſſe, that it lieth not in any mans power, to be conceaued without originall ſinne: but ſhall we take vpon vs thereof to conclude, that there is no other liberty beſides left in vs? Farther, who hath this in his owne power, to be regenerated and grafted into Chriſt? For we muſt count to haue receaued that of the grace and fauor of God. And yet notwithſtanding after that we haue once obtayned regeneration, there follow infinite thinges which are left frée vnto vs. Wherefore thys ſence of Paul whiche we followe, taketh not away frée will: vnleſſe peraduenture we will imagine ſuch a liberty of the will, that it can clayme all thinges vnto it

We muſt not graunt ſuch a free wil as may clayme vnto it ſelfe all thing.

ſelfe, yea euen thoſe thinges alſo which are geuen of God freely. But that is farre wide from the true ſence of fayth. For no man commeth vnto Chriſt, vnles he be drawen of the father. And Chriſt ſayth vnto the Apoſtles: Ye haue not choſen me, but I haue choſen you. Chriſostome addeth moreouer, that the Apoſtle in this place entreateth not of the maner whereby God gouerneth creatures, but of that ſubmiſſion, which we ought to exhibite him. I graunt in déede y here is not entreated of y adminiſtration either of al creatures, or of all humane euents: but yet I doubt not, but that Paul ſpeaketh of that kind of adminiſtration, whereby, before the foundations of the world were layd, vnto ſome he gaue mercy, and vnto other ſome he gaue it not. I confeſſe moreouer, that a man ought to thinke lowly and humbly of himſelfe: but yet not in ſuch ſort that he ought to adde thereunto a lie.

Vnder the pretence of ſubmiſſion, we muſt no adde a lye.

Wherefore if we thinke, that we are not in very déede as clay in the hand of the potter, that God may at his pleaſure either make vs or remake vs, but is compelled to follow and to haue a regard vnto our works, it is no iuſt dealing, that we ſhould otherwiſe either teach others, or perſwade our ſelues. For we muſt not by reaſon of humility or deiection of mynde thinke otherwiſe of our ſelues thē we are. Hereunto addeth Chriſostome that theſe thinges pertayne neither to the condition of man, nor to the neceſſity of the mynde, but only to the diſpenſation of varietie. Neither doubtles do we here ſpeake of the neceſſity of the minde, or of the condition of man: but of the election, or reprobation of God, which I ſée not, why it can not be called a diſpenſation, when as God beſtoweth and diſpenſeth

Election may be called a diſpenſation o mercy.

his mercy vnto whome he wil. But Chriſostome vnderſtandeth that diſpenſation, whereby God recompenſeth the workes of men according to their nature. Of which thing it is certayne that Paul in this place entreateth not. Moreouer he ſaith, that he affirmeth theſe thinges, leaſt man ſhould ſéeme to be without blame and yet be without deſertes condemned: and leaſt Paul ſhould ſéeme to be againſt himſelfe: for he euery where crowneth the will: but theſe abſurdities follow not of

Man cānot be free from ſinne, when as he is borne in it. What will of ours, is crowned of of God.

our ſentence. For how can man be frée from blame, when as he is both borne in ſinne, and alſo conceeaued in iniquity? Neither doth Paul crowne that will, which is grafted in vs, and which we haue of our owne nature, but that will which is made & changed of God, not by chance or at all auētures, but by his appointed coū ſell & purpoſe. Farther to ye end he mought after a ſort extenuate & weakē y force of ye compariſon, wherwith he is vehemenly vrged, he ſaith, that ye nature of ſimilituds is hiperbolical, which ought far to excede thoſe things which are entreated of: for otherwiſe they can not thoroughly moue the mindes of men. Neither do we

In ſimilitudes & metaphores the ſcope is continually to be kept whole.

doubtles deny this: howbeit this we adde, that in metaphors & figures, though they be neuer ſo notable and vehement, we muſt alwayes (as we haue before admoniſhed) kepe ſtil the ſkope whole. Laſtly, he thinketh that we are deceaued, for that being led by the ſimilitude of the clay, we thinke, that in all men, foraſmuch as they haue one and the ſelfe ſame nature of ſubſtance are one & the ſelfe ſame willes: which opinion he ſuppoſeth to be conceaued of a blockiſh and dull vnderſtanding. But we are not ſo blockiſh, to thinke that the willes of mē are in all poyntes the ſelfe ſame. But we conſider the diſpoſition or nature of man as it was euen from the beginning, at what time there could be in it no vſe of will. And being taught by the holy ſcriptures, we acknowledge it to be vtterly

How the wils of men are the ſelfe ſame, & how they are not the ſelfe ſame.

corrupted and vitiated. And as touching this, we do not without iuſt cauſe affirme, that the willes of all men are a like, for all are brought forth out of one and the ſelfe ſame lompe. Afterward when men come to more yeares, wherein is had the vſe of the will, we ſay that endeuores and deſires of all men are the ſelfe ſame: not indede ſimply, for there are diuers endeuors, and ſundry enterpriſes, but all to euill, in as muche as they are gouerned by the lawe of ſinne. For being left diſtitute of the grace of God, they can bring forth nothing of themſelues but ſinnes. Howbeit herein we acknowleged diuerſity of wils, for y vnto all men are not offred the ſelf ſame occaſiōs. For euery one hath his impulſions, according to the conſideration either of education, or of the body, or of the workes, or of the place, or of the time. By meanes whereof it commeth to paſſe

Originall ſinne burſteth forth into ſundry formes of ſinnes.

that originall ſinne burſteth forth into ſondry formes of vices. But whereas he ſayth that the veſſels of the potter haue not theyr difference of the lompe whereof they are made, but only of the appoyntmēt of them which vſe them, and that men in like ſort haue theyr differences of the diuerſity of elections and of wils, that doubtles is not true. For the veſſels of the potter are not firſt made differēt by theyr vſe, but by the workemanſhippe of the potter. For men therefore vſe them not a like, bycauſe they are made hauing diuers formes. So men before

What is the firſt ſundring of mē.

that they are ſundred by theyr deſires and willes, are firſt ſundred by the predeſtination or reprobation of God. If a man diligently weighe the ſimilitude which Paul bringeth (to come to him agayne at the length leuing Chriſoſtome) he ſhall ſe, that there could not haue bene found a ſimilitude more apte and more mete for the queſtion put forth. For the matter which the potter vſeth is ſo vile

How apt the ſimilitude of the potter is.

and abiect, that if peraduenture there be of it made any fayre or trime veſſel appoynted for the table, or for ſome other honorable vſe, the ſame is wholy to be aſcribed vnto the induſtry and conning of the potter. But when contrariwiſe of the clay are made pots for the kitchen, the matter cannot complayne, that it hath iniury done vnto it. For it was of his own nature moſt abiect. Yea rather when as it is appoynted to be made ſo vile veſſels, it can not deny, but that hys ſo deformed nature hath receaued greate ornamentes. But if a goldſmith or a lapidary ſhould of gold or precious ſtones make any veſſel to ſerue for a vile vſe, he mought worthely be blamed for that he had delt ſo vily and vnworthely with ſo precious a matter. For ſo the Ethnike Poete, reproued Baſſus, for that he by reaſon of to much ſumpteouſnes, eaſed nature in a potte of gold. Wherefore Paul conſidered that mā after ſinne was made, both as touching the body, and alſo as touching the ſoule, ſo abiect and vile, that if he be by the election of God exalted to the dignity of eternall glory, the ſame he ought wholy to aſſigne, not to the excellency of his nature, which now by reaſon of ſinne is brought into a moſt miſerable eſtate, but vnto the moſt excellent cunning woorkeman. But if any man be in the election of God ouerhipped and be made a veſſell of wrath, yet can not therefore the predeſtination of GOD be blamed, as though he reiected a worthy creature vnder his deſertes. Wherefore not with out iuſt cauſe doo we finde this metaphore ſo oftentymes repeted in the holye Scriptures. For being well conſidered, it miniſtreth excellent doctrine. For, that is in my iudgement a notable place whiche is in the 56. chapiter of Eſay, where the

A place of Eſay.

Prophete humblye prayeth vnto GOD vnder the perſon of the people afflicted with the captiuity of Babilon. Thou (ſayth he) art our father, but we are claye: thou art the potter, and we the worke of thine handes. The people coulde not more aptly confeſſe their vilenes and vnworthines: or more expreſſe the mercy which they implored at Gods hand, then by that ſimilitude taken of the potter, and of the father. For when God is called a potter, thereby is ſignified that he both is able, and knoweth how of vile men to make them glorious: and when he is called a father, thereby is declared, that he beareth ſuch good will towardes hys, that he will alſo performe that thing. Wherefore, it is not lawful for the potte (as the Apoſtle concludeth) to contend with his maker, that is, to chide with

The things whiche Paul hath ſpoken, may be extended farther.

God, for that it is not appoynted to ſerue a kinges table. And although theſe thinges which Paul here writeth pertayne chiefly to election and predeſtinatiō, yet way they extend farther to our edification: ſo that of theſe wordes we may gather, that it is not lawfull for vs to complayne of our eſtate, and as it were to contend with God. If the fleſh ſuggeſt vnto vs, that it were better for vs to be richer, to be endewed with greater honour, and to haue more ſtrength of body, let vs ſtreight way ſuppreſſe it by this ſimilitude, that we are as clay in the hand of the potter. Being warned or admoniſhed by this conſideration, we ſhall not dare to complayne of our eſtate, or to grudge aganſt the vntemperatenes of the heauen or of the ayre, or agaynſt the adminiſtration of any other things. For what thing ells is this, but for the clay to go aboute to preſcribe lawes vnto the potter? Wherefore let man remember his eſtate: and ſeing that he is euē vanity it ſelf, it is not mete, that he ſhould take vpon him to contend with God,

What meditation may make men very moderate. Wherehēc conſolation is to be ſought for in aduerſities.

who is moſt good and moſt mighty. Dauid in the 38. Pſalme ſayth, I was domme and I opened not my mouth: bycauſe thou madeſt me. Thys is a moſt firme reaſon wherunto we muſt in all chances of mans life, perpetually cleaue: namely that whatſoeuer happeneth, is done by the commaundement and will of God. Such a meditacion maketh men in proſperity moderate, neyther ſuffreth it them to waxe inſolent. For when they remember, that they are as clay in the hand of the potter, ſtreight way they vnderſtand, that all thoſe thinges may euen at one inſtāt be turned vpſide down, and that that felicity may be turned into extreme miſery. Agayne being in aduerſities vpholden by this conſolation, they are not diſcouraged. And ſo much the rather, when they vnderſtand, that that moſt cunning potter can ſodenly change claye being in extreame infelicitye, into a veſſell of glorye.

If God willing to ſhewe his wrath, and to make hys power knowen, ſuffreth with long patience of minde the veſſels of wrath prepared to deſtruction: that he might declare the riches of hys glory vpon the veſſels of mercy, which he hath prepared to glory.

If God vvilling to ſhevv his vvrath] When the Apoſtle had before declared

After the reaſon takē of the efficient cauſe, followeth that reaſon which is taken of the ende. Of endes ſome are me. & ſome farre of. Here is entreated of the extreme and vttermoſt ende.

by the efficiēt cauſe, that is lawful for God, being as it were a potter, to electe ſome mē, and to reiecte other ſome, and that vtterly in ſuch ſort at his pleaſure, that no cauſe can bee geuen, why this man is elected, and that man reiected, now in this place he thought to proue the ſame by the end. And that end is, that the goodnes and power of god might be declared, howbeit his iuſtice remaining in the meane time ſound. But there is no man, I ſuppoſe, which is ignoraunt, that there are ſome endes which are farther of and more diſtāt, and other ſome more nere. Heare is touched the vtter moſt end: which is the declaration of the proprieties of God. Vnto the Epheſians is touched an end more nigh: for there we are ſayd to be to this end elected, to be holy and blameles, which ſelfe thing is ſignified in the epiſtle to Timothe. For thus Paul writeth of himſelfe: I haue obtayned mercy, that I might be ſaythfull. And beyond theſe nigh endes there is an other extreeme ende, namely, that the glory or power of God might be declared. And this reaſon is not taken out of the ſecrecy of the counſell of God, or out of the deepe pit of the wiſedome of God: but out of thoſe thinges, which eaſely offre them ſelues vnto the mindes of the godly. But this reading is ſomwhat obſcure, which thing alſo Origen hath noted, and after him Eraſmus. Origen ſaw that there was nothing which anſwered vnto this coniūction 〈 in non-Latin alphabet 〉 , that is, If, and that here is vſed ye figure Anantopadotō: & therfore he thought y y ſēce mought be plaine and redy inough wtout that cōiūctiō: but ſo durſt not I do. For I iudge it a thing wicked, to alter one iot or title in ye holy ſcriptures. Eraſmus thinketh y

We muſt not alter one io e or title in the ſcriptures.

that which is wāting may be had of thoſe things, which were a litle before ſpoken, ſo that this ſhould be the ſence, If God willing to ſhewe his power, ſuffreth the veſſels of wrath to make knowen theriches of his glory. &c, And againe, O man what arte thou which makeſt aunſwere vnto God? Again: Hath not the potter power ouer the clay? Or that which wanteth may thus be ſupplied. Men haue not, whereof to accuſe God. Caluine to make the ſenſe more plaine, readeth theſe wordes by way of interrogation. What if God would ſhew forth, &c. As thoughe it were a kinde of figure called Reticentia. He ſayth that God would ſhew forth his wrath, and make known his power, and that by the veſſels of wrath, which he ſuffreth with much lenity. The wicked are called veſſels of wrath, becauſe they are prepared, appointed, and deſtinied to ven geaunce.

Which God ſuffreth.] This place may be two manner of wayes interpretated: of which the firſt is, that God brought forth and created thoſe veſſels: and in that ſenſe Auguſtine many times citeth this place: The ſeconde is, that God doth not ſtraight way ouerthrow or deſtroy the wicked being now produced and created, as they deſerue, but a long time ſuffreth and tollerateth thē. This latter ſenſe I iudge better then the firſt: not indéede by reaſon of the ſignification of the worde (for in very déede this woorde 〈 in non-Latin alphabet 〉 , hath either of both theſe ſignifications) but becauſe Paul addeth 〈 in non-Latin alphabet 〉 , that is, with much patience. Vnles peraduē ture

Why God ſo long ſuffreth veſſels of perditiō.

ſome will ſay, that God ſheweth great lenitie, when he bringeth forth thoſe, whome he knoweth ſhalbe enemies, and rebels vnto him: which yet cannot ſo properly be ſayd, if the naturall ſignification of that word 〈 in non-Latin alphabet 〉 be well conſidered. Wherefore God tellerateth ſuch veſſels a long time: for that by that meanes they are made more manifeſt. For if he ſhould ſtraight waye breake them, the power of God could not ſo eaſely be conſidered, nor ſhine forth, neither could men ſo aſely take example by them. But when God long time tollerateth the wicked, & at the length by his moſt mighty power puniſheth and deſtroyeth them, he therby not onely declareth his power, but alſo by one and the ſelfe ſame worke declareth, how plentifull his mercy is towardes the elect. For thoſe elect, when they compare themſelues with them ſo forſaken, deiected, and broken, thereby vnderſtande, how greate a benefite, and how great mercy is beſtowed vpon them. And here haue we the end. But the cauſe why ſome are appoynted to wrath, and other ſome to mercy ought to be ſought for of thoſe thinges which haue bene already ſpoken: namely, of

Veſſels ſignifie inſtruments.

the will and power of God. By veſſels, Paul in this place meaneth, inſtrumentes. Wherefore Auguſtine very well noteth, that 〈 in non-Latin alphabet 〉 , is not with the Greciās that which containeth licour, for, that (ſayth he) is called by an other name 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 he thinketh ſignifieth, impediments or inſtrumentes: the like woorde alſo do the Hebrues vſe. For Iacob called Simeon and Leui Cele hammas, that is, veſſels of deceate or guile: for that they were inſtrumentes of theſe vices. After the manner of which hebrue phraſe, Paul was called a veſſell of election, that is, an organe

A veſſell of election.

and inſtrument elected of God. And Paul in the ſecond to Timothe: He (ſayth he) which ſhall purge himſelfe from thoſe things, ſhall be a veſſell ſanctified to honor, and prepared to euery good worke. Such kindes of ſpeach declare, that men of themſelues cā do nothing. For God is ſayd to vſe them, not onely becauſe hemoueth them, but alſo becauſe he directeth and applieth them to whatſoeuer thinges he will: which is

In what ſort God vſeth men. God vſeth alſ wicked men.

to be vnderſtanded not onely of the godly, but alſo of the vngodly. For although of themſelues they haue pra ity and corruption, yet God vſeth them as an inſtrument of his counſell. Therefore the ſcriptures vſe to call wicked men and cruell tyrans, the rodde of the Lord, his axe, his ſword, his hammer: for that they are moued by his prouidence and gouernement. For although they perpetually ſinne and worke wickedly, yet can they not deceaue nor fruſtrate the counſell of God. For ſo Iudas, being ſo ſore infected with couetouſnes, that he woulde do any thing for

An example of Iudas.

gain ſake, by the preparacion of God was the inſtrument to accompliſh that actiō before appointed, wherby Chriſt was deliuered vnto the Iewes for our ſaluation: and therfore he mought be called a veſſell of wrath prepared to deſtruction. That preparation although it be of God in that maner whiche we haue now declared: (for he reiecteth euen from eternally, and afterward, the merites of men ſo requiring, he maketh blinde and hardeneth) yet becauſe that men reiected of God haue in themſelues corruption and vice, therefore Paul ſimply ſayth, that thoſe veſſels are prepared to deſtruction, making no mencion at al of him that prepareth them: for they may alſo be counted no les to be prepared of thēſelues then of God. Howbeit afterwarde when he entreated of election, for that we haue in our ſelues no

There is mention made of god in the veſſels of mercy, and not in the veſſels of deſtruction. Why they are called veſſels of wrath and of mercy.

groundes of piety, therefore Paul expreſſedly named God: Which veſsels God (ſaith he) hath prepared. Wherfore as farre as we can gather by this kinde of ſpeache, all men are the veſſels of God: but they are ſo diſtinguiſhed, that ſome are veſſels of wrath, and ſome of mercy, as God ſheweth foorth and declareth his proprieties in them: for otherwiſe of theyr owne nature they are not diſtinguiſhed the one from the other. For ſome for this cauſe onely excell other ſome, for that they are elected, and haue obteyned mercy, when as others are ouerhipped, and reiected. And God would haue this diuerſity of veſſels to be, for that he coulde not in one onely kinde declare his excellency, and that commeth to paſſe chiefly by reaſon of the imbecillitie of our vnderſtanding: which ſelfe thing we ſée to happen in the knowledge of

God for our ſakes wold haue this difference of veſſels to be

thinges natural. We al wonder at the light of the Sonne: but doubtles his brightnes ſhould not ſéeme ſo notable, if al other thinges ſhould ſhine as bright as it. For by comparing it with other ſtarres which ſhine more obſcurely, the greatnes of the lighte thereof is the better knowen: whiche yet is made muche more manifeſt by the darkenes of the night. So the mercy and goodnes of God towardes the elect is manifeſtly knowen, when it is conſidered as it is communicated by vnlike degrées: but then at the length ſhineth it foorth moſt brightly, whē we referre our eyes to the condemnation of the vngodly. For thereby we ſée how gētle and louing God hath bene towards vs, which hath not ſuffred vs to be perpetually in the like calamitie. And God would haue this knowledge of his goodnes to be amongſt vs, not that thereby any felicity ſhould redounde vnto him, but that we being ſtirred vp by the mediation of this ſo great mercy of God towardes vs, & geuing thankes vnto him for the ſame, mought the eaſlier be brought vnto him. Farther this is to be noted, that Auguſtine in his booke de nuptiis & concupiſcentia to Ʋalerius, by this ſentence of Paul (wherein he affirmeth, that all men are the veſſels of God, & whether they be of the elect or of ye reprobate, they do ſeruice vnto his wil) maketh

Note an argument of the Pelagians.

aunſwere to the Pelagians. For amongſt other reaſons whereby they denied originall ſinne, this reaſon alſo was one, that God when he createth men (as the Catholikes ſay) obnoxious vnto this crime, may ſéeme to create thē for the deuill. For all as many as are infected with any ſpot of ſinne, are without all doubte the bondſclaues of Sathan. But Auguſtine aunſwereth them after this manner. That God

Auguſtines aunſwer.

at the beginning made the first parentes, innocents, and obnoxious vnto no ſinne. But afterward when they had fallen, his will was that other men ſhould iſſue out of their ſtocke, and would not create a new maſſe or lompe whereout to produce them. Wherfore he createth men which according to their nature are good: but the ſinne wherwith they ar born, he made not, but found it being before in the maſſe or lompe: and yet can it not therefore be ſayd, that he created men for the deuill. For the wicked and reprobate, although they geue themſelues to prauitye and wickednes, yet will they or nill they, doo ſeruice vnto

The wicked alſo wil they or nil, do ſeruice vnto the wil of God. The argument of the Pelagians is made againſt Paul

the counſell of God. Yea neyther can the Deuill hymſelfe eſchew, but that he alſo ministreth vnto God: whyche thyng Paule moste playnely declareth, when he aſcribeth vnto God the veſsels not onely of mercye, but alſo of wrath. Wherefore let them moue this queſtion (ſaith Auguſtine) not vnto vs, but vnto Paul. For he ſayth, that God, as doth the potter, maketh ſome veſſels to honour, and other ſome to contumelye. Neither doth he for anye other cauſe call the reprobate, veſsels of wrathe, but for that they are the inſtrumentes of God. Wherefore ſeinge that God vſeth at his pleaſure the wickednes both of theſe menne and alſo of the deuill, whoſe ſeruauntes they are, he oughte not therefore to be ſayde to create wicked menne rather for an other, then for himſelfe. And euen this ſelfe ſame may be anſwered vnto thoſe which vſe to enquire, why

Why God createth mē whom he knoweth ſhalbe damned.

God will create men whome he knoweth ſhalbe damned: namely, for that he hath decréed to vſe their malice, which malice yet he himſelfe made not. And God is ſayde to ſhew forth his power vpon the veſſels of wrath, when he plageth them and puniſheth them, for that then he doth not ſéeme to winke at ſinnes. For the wicked become at the length ſo wanton and ſo vnbridled, that they ſeme after aſort

How God ſheweth his power in puniſhing the wicked. What moued the holy pro •• ets to pray vnto God to deſtroy the wicked. The vehemency of the wordes of Paul.

to deride God: and God might eaſely ſeme vnto the weaker ſort, to geue place vnto the furiouſnes of the wicked, if he ſhould not puniſh their ſinnes. The Prophets hauing hereunto a reſpect, oftentimes in the ſcriptures pray vnto God to deſtroy the wicked, and not to ſuffer their wicked f ctes to be any longer vnpuniſhed, leaſt the weaker ſort ſhould be offēded, and the wicked ſhould be made more inſolent. For holy men ſaw, that by the declaration of the iudgements of God many ſometimes repented, and the weaker ſort ſtāding in a doubt were ſtrengthned, and by that reuenging power and vengeance the name of God was made more illuſtrate. This place of Paul is handled with wordes ſo notable and of ſuch greate ſignification, that nothing could with ſo great briefenes be ſpoken more vehemently, or with more efficacy. For here thou haſt the power and wrath of God declared, and that by his long ſuffring and pacience. Thou haſt alſo veſſels of wrath prepared to deſtructiō: and thou haſt veſſels of mercy which are prepared to glory, that in them might be ſhewed forth the riches of the glory of God. And al theſe thinges are ſo warely tought of the holy ghoſt, that of the conſideration of them we may gather greate edification. But whē we heare that mēcion is made of the wrath of God, we muſt not thinke that that wrath is ſuch an affect whereby

The wrath of God.

God is troubled: for God is alwayes pacified and quiet. But by this word are declared the effects of wrath: for God when he puniſheth doth that which angry men are wont to do, namely, to auenge iniury and diſpite done vnto them. And by ſuch vengeance he ſheweth forth and declareth his power: for that he ſubdueth

Children of wrath, and veſſels of wrath.

men rebellious and oſtinate, yea euen againſt their willes. This is alſo to be noted, that the wicked are in the ſcriptures called not only veſſels of wrath, but alſo children of wrath: in which kinds of ſpeach one and the ſelfe ſame thing in a maner is ſignified. Howbeit ſomtimes it happeneth, that of certayne veſſels of wrath are made veſſels of mercy, although Paul at this preſēt ſpake not of thoſe. For here he entreateth of them only, which by eternall deſtruction ſhalbe inſtruments of the wrath of God. For in this place is entreated of predeſtination and reprobation,

Not all the veſſels of wrath, and children of wrath are to be conſidered alike. Againſt merites.

which are fixed and vnchangeable. And God is ſayd, to prepare veſſels of mercy: by which word is ſignified, that thoſe whom God electeth, are of their own nature not one whit better then others: for the thinges that are prepared, are not of themſelues apt: And therefore they haue nede of a certaine aptacion. Hereout may be gathered a reaſon againſt merits: for if of our ſelues we be not apt, but muſt nedes haue God to prepare vs, no man can by right aſcribe vnto himſelfe that which he doth vprightly. This kind of ſpeach moreouer ſerueth not a litle to expreſſe the frée goodnes of God towards the elect. For he doth not only geue vnto

The goodnes of God expreſſed. The auenging power of God is to be weighed in the f ll of the wicked.

them eternall life, but alſo prepareth them vnto it. We are admoniſhed alſo, that as often as we ſée the wicked which preſently floriſhe in riches, and fauor, to be depriued and ſpoyled of their riches and dignities, we attribute not that to chance, or to men, or to vnwarenes, but rather to ye power and auenging iuſtice of God. Farther this is to be noted, that the Apoſtle ſayth, that God with great lenity ſuffreth the veſſels of wrath, and therefore let vs apply our ſelues to imitate him. For if he being ſo mighty, do not ſtraight way auenge, it is vnſemely, that we being inferior to him ſhould ſéeke to auenge euery trifling iniury, and that euen as ſoone as we can. This doubtles is not to imitate our heauenly father, who maketh his Sunne to ſhine vpon the good and vpon the euill: & rayneth vpon the iuſt, & vpon ye vniuſt. It is the duty of Chriſtians to follow the doctrine of Chriſt. But Chriſt ſayth: Be ye perfect, as your heauenly father is perfect. Of this goodnes of God neither were the Ethnikes doubtles ignorant: but haue ſet it forth vnto vs to imitate. For Cleanthes the philoſopher, being vpon a ſtage, and wonderfully ſkoffed at by a certayne Poet, tooke it ſo paciently, that he not ſo much as once changed his contenance. Afterward when the Poet acknowledged his fault, & deſired pardon, Cleanthes anſwered, that a man y is a philoſopher ought not to be moued, whē as the Gods thēſelues being mocked & had in deriſion of the Poets, do yet notwithſtāding ſo gently & patiently ſuffer it. But wheras Paul ſaith, y God would not only

A metaphore taken of riches.

declare his glory, but alſo his riches, therby he ſignifieth ye vnmeaſurable aboundance, & incredible might of ye goodnes of God towardes the elect. Vpō which ſelfe ſame conſideration in an other place he calleth God, rich in mercy, & before in this ſelf ſame epiſtle he ſayd, Doſt thou deſpiſe the riches of his goodnes, and patience, and longe ſufferyng? And a litle afterward he crieth out, O the depth of the riches of the wiſedome and knowledge of God. For ſo great is the aboundance of the mercy and goodnes which God vſeth towardes his, that he ſéemeth vnto himſelfe neuer to haue done inough in adorning them: from whiche perſecution we are ſo farre diſtant, that when we beſtow euen but a light duty vpon our brethern, we beginne ſtraight way to waxe wery. And here vnder the name of glory me thinketh we may by the figure Metonymia, vnderſtand goodnes. For of y declaration of goodnes ſpringeth glory. Origen ſayth, that God ſheweth forth his lenity or patience: when he differreth to take vengeance of the ſinnes of the wicked: but ſheweth forth his power when at the length he puniſheth them. By veſſels of mercy he vnderſtandeth thoſe

The glory of God is taken for goodnes.

which haue made themſelues clene from filthynes. But as we haue taught, no man can make himſelfe cleane, but he vnto whom God geueth that grace. Wherefore ſeing that this making cleane dependeth of the mercy of God, it can not be the cauſe, why we ſhould be veſſels of mercy. Origen addeth, that theſe veſſels can not be prepared to glory by a grace without reaſon, or comming by chance: but when they

Our clenſing is not the cauſe of grace, or of election. The grace of God is not without reaſon, though it depend not of our merites.

haue clenſed themſelues from filthines. But as we haue ſaid, this clenſing can not be ſaid to be the cauſe of grace: for it is geuen fréely: neither can it be the cauſe of mercy: for it is beſtowed vpon vs, before any thing be done of vs, namely, before the foundacions of the world were layd. Neither alſo though we attayne not vnto grace by our merites, ought that grace therefore ſeme to be without reaſon. For it iſſueth from the moſt high wiſdome of God: which hath in it reaſons ſufficient: neither ought thoſe reaſons to be altered by things created: yea neither can it be ſaid to come by chance. For, as the philoſophers teach, thoſe things come by chance, which happen beſides purpoſe and deliberation: but foraſmuch as God bringeth

The grace of God commeth not by chaunce. As touching God, nothing is done by chaunce or fortune.

to paſſe all thinges according to his counſell and will, we ought not to thinke that he doth any thing raſhely, or by chance. And vnto whomſoeuer he geueth grace he geueth it by his eternall purpoſe, and decrée. But if Origen in thus writing, haue reſpect vnto vs, to whome grace is geuen, and will haue grace to come by chance, for that grace is not geuen vnto all men, but is beſtowed vpon them which deſerue it not, and thynke not of it, therein I will not not much contende wyth hym. For fewe are elected, as the Lord ſayth, neither was any of vs the cauſe of his owne election. And therefore in the ſcriptures the iuſt are called the lot of God. And when I conſider of this matter, I call to mynde a ſentence of Plutarch, which he bringeth out of Plato, namely, that y life of men is like to thoſe

A ſimilitude.

which play at diſe. For firſt it is required, that they haue good happe or lucke in their caſting: & thē whatſoeuer ſhal chāce to vſe it warely. So vnto vs for y obtainmēt of eternall life, is firſt neceſſary felicity, that we be in the roule and nomber of the elect, and that we be called and iuſtified by grace, and by the ſpirit of Chriſt. And after that we haue obtayned theſe things, we muſt with great induſtry, care fulnes, and warines excerciſe our ſelues, and wiſely worke together with God. Origene addeth, that he wondreth at, in what maner God will declare his wrath: when as wrath is farre straunge from him, & goodnes is most nigh vnto his nature. For Dauid ſaith, how great is the multitude of thy ſweetnes, O Lord? Which thou haſt hidden in them that feare thee? Howbeit touching this matter he bringeth this reaſon, for that it is expedient for vs to be vnder the feare of wrath, leaſt through our frailenes we ſhould decline to ſynne: and through hope of the bountefulnes of God we ſhould be made

In what ſence wrath is not ſtrange frō God.

looſe and become negligente. But if by the wrath of God we vnderſtand his power whereby he miniſtreth iuſtice, & auengeth ſinnes, I do not thinke y that wrath, is ſtrange frō God, but y which he citeth out of Dauid: I do not ſo take, as though he ment that God hideth all his goodnes, for we féele a great part therof yea alſo euen whileſt we liue here. But I thinke that Dauid ſpeaketh of that goodnes, whiche abideth vs in an other life. And after this manner as the goodnes of God is hidden, ſo are alſo the laſt puniſhments of the dāned hiddē: ſo that in this thing there is no

Faith profiteth more then feare. An anſwer of a philoſopher.

difference at all. I confeſſe indéede, y in the elect is ye feare of God: but I deny that that feare is more profitable then faith, which herein conſiſteth, that we embrace the goodnes of God offred in the promiſes of God. A certaine philoſopher when it was laid vnto him as a fault, that he was fearefull. For that cauſe (ſayd he) ſinne I the leſſe. Which ſaying we may inuert, and ſay, the more faith and hope we haue, ſo much the leſſe we ſinne. Origen alſo thinketh, that the riches of the glory of God are made known, when thoſe which are contemned of men are taken of God. For ſo in the olde time the nation of the Iewes was abiect and vile, ſo that it was oppreſſed with a moſt gréeuous kinde of ſeruitude. So the Ethnikes, althoughe they were ouer whelmed with idolatry and infinite other vices, yet were they called vnto Chriſt. But we ought to conſider, that here is not entreated onely of ſome vniuerſall people, but thoſe thinges which are here ſpoken may be applied vnto euery particuler man. Moreouer Paul meaneth, that by the vengeaunce which is taken vpon the veſſels of wrath, are declared the riches of his glorye vpon the veſſels of mercy. Neither ſéemeth he at this preſent to entreat of that aſſumption or taking, whiche is made by election, but of the execution of predeſtination. The Gréeke Scholies ſay, that of God are made veſſels of wrath, thorough faith which he foreſéeth, and vertues which ſhall follow. But we haue at large declared, that none of thoſe thinges are the cauſes of the mercye of God, but rather the effectes thereof. Ambroſe in this place firſt weigheth, what this ſignifieth, to be veſſels prepared to deſtruction. And this he ſaith God doth, When with lenity and long ſuffring he differreth

The patience of God which profiteth not the wicked, profiteth the elect.

puniſhmentes: for by that meanes men are made the les excuſable. And God in this wayting is ſayd to vſe patience, for that he foreſeeth that they ſhall not be conuerted. And it ſeemeth a great patience, if thou wayte for that a long time, which thou knowest ſhall not come to paſſe. And yet doth not God this in vaine. For, that ſpace whiche is geuen, although it profite not the wicked, yet it profiteth the elect. For they by their example come to amendement. Hereby it is manifeſt, that thoſe wordes, Prepared to deſtructiō, Ambroſe referreth vnto God: when as yet in very déede they may be applied vnto mē which through theyr vitiate nature, & corrupt inclination are of their own accorde apte inough to deſtruction. Although as I haue before taughte the ſelfe ſame thinge may be attributed vnto God. Farther Ambroſe interpretateth the riches of glory, to be that dignity, which we ſhall haue in eternall felicity. Which dignity although I know right well ſhalbe a moſt full declaration of the mercy of God, yet I do not thinke that this ſentence of Paul is to be contracted vnto it. For the mercy of God towardes the elect is aboundantly declared, both when they are called, and when they are iuſtified, and when they lead an holy life. Moreouer, to prepare, he thinketh, is to foreknowe what manner one euery man ſhalbe. But if he plucke away this foreknowledge from the good pleaſure and purpoſe of God, & frō that mercy which God in electing followeth, I can by no meanes aſſent vnto hym. For, preparation, ſignifieth, the gifts which are beſtowed vpon the elect. Chriſoſtom alſo at large entreateth of this place: & by the exāple of Pharao declareth who are y veſſels of wrath. For he thinketh, y Pharao was through his owne default called a veſſell of wrath, for that through his hardenes of harte and obſtinacy he alwayes more and more kindled the wrathe of God againſte himſelfe. If by the wrath of God we vnderſtand the laſt effect thereof: namely, the puniſhment of eternall dā nation, that is true whiche Chriſostome ſaith. For euerye wicked man kindleth againſt himſelfe continually by committing of ſinne. But if we thus interpretate the wrath of God, that God euen from the beginninge woulde not on ſome haue mercy, and that he preſeruing ſome he would ouerhip Pharao with many others: that doubtles came not of themſelues. For this is done by the méere purpoſe and frée will of God: namely, not of workes, but of him that calleth to the ende election might abide according to purpoſe. Therfore was it ſaid, Iacob haue I loued, but Eſau haue I hated. Again. He hath mercy on whō he will, & whō he will he hardeneth, as Paul before taught. Chriſoſtome addeth, Euē as Pharao omitted nothing which might ſerue to his owne deſtruction: ſo God left nothing vndone which mighte ſerue to his correction. The firſt part I confeſſe, namely, that all thinges which Pharao did, foraſmuch as they were ſinnes, helped forward his damnation. But that God omitted nothing which mought ſerue to his ſaluation I admitte not. For he moued hym not in ſuch ſorte as was neceſſary to ſaluation: although all thoſe thinges whiche God did towardes Pharao were ſuche, that vnles they had lighted vpon a minde hardened, they might haue muche furthered him to ſaluation. But foraſmuche as God ſoftened not his hart, neither tooke away his hardenes (which vnles he do, no man can be ſaued) he cannot be ſayd, to haue done all thinges which moughte conduce

God made not ſoft the hart of Pharao, neither toke he away his hardenes.

to his ſaluation. He addeth, God ſuffred him with much lenity to the end to bring him to repentaunce: which thing vnles he ſo entended, he would not ſo long time haue ſuffred him. I graunt indéede, that thoſe things which the Lord did, mought be tokēs of his will tending to ſaluation: and therfore they are to be referred to the wil of the ſigne: but not vnto the will of efficacy, whereof we at this preſent ſpeake. For if God by this kinde of wil, would haue brought him to repentaunce, he had without

If God had vtterly willed that Pharao ſhould repent, it had vndoubtedly ben done.

all doubt repented. For he made all thinges which he would, both in heauen, and in earth, and no man reſiſteth his wil. Yea rather God to this end rayſed him vp, to declare in him his power. The thinges which follow in Chriſostome are diligently to be noted. For he ſaith, When Paul ſaith, Which he hath prepared to glory, he doth not to this ende ſo ſay, that he will haue all thinges to be of God. For if it were ſo, there ſhould nothing let, but that all men ſhould be ſaued. Wheras Chriſoſtome denieth that all thinges are of God, y is not to be graunted. For if there be nothing which

Al thinges are of God which ſerue to ſaluation

is ours, and we haue nothing which we haue not receaued of God, it followeth of neceſſity that all thinges are of God. And the argument which he vſeth is weake: for they which attribute all whole to God, do not yet for all that graunte, that all men ſhalbe ſaued. For that whole which is attributed vnto God, they deny is diſtributed

Although al whole be of God, yet do we not all obteine ſaluation.

vnto all ſeuerally. But therfore Chriſostome thoughte his conſequence to be good, for that he beleued that the grace of God is equally geuen vnto all men, & that it lieth in our power, either to reiect it, or to admitte it. But we haue before at large confuted that ſentence. Wherfore we affirme that all whole is of God: & yet doth it not thereof follow, that all men ſhall obtaine ſaluation. But afterward he more plainely vttereth himſelfe, for he ſaith: Euen as Pharao was throughe his owne proper iniquity made a veſsell of wrath, ſo are theſe through theyr own proper goodnes made veſſels of mercy. Theſe things are not altogether conſonāt vnto the truth. For although iniquitie be proper vnto mē (for foraſmuch as they are conceaued & borne therein, there is no néede that it ſhould be from any els where infuſed into

Our goodnes is not proper vnto vs.

them) yet our goodnes cannot be ſayd to be proper vnto vs. For vnto the Corrinth. it is written, that Christ is made vnto vs redemption, righteouſnes, wiſedome, and ſanctification. If we haue righteouſnes of our ſelues & proper vnto vs, hath not Chriſt then died in vaine? Doubtles I am wont ſomtimes to wōder, how theſe fathers, when as ſometimes they wrote excellently well touching the grace of God and his mercy, yet notwithſtanding afterward ſomewhere they burſt forth into theſe ſayings, wherby ſound doctrine is wonderfully corrupted. But for that this father, being otherwiſe excellently well learned, ſaw that this texte of Paul maketh againſt this ſentence, for Paul calleth the elect the veſſels of mercy, he ſaith: Although the better parte be of God, yet they thēſelues haue brought wyth them a certain modicū. And therfore the Apoſtle calleth them not either veſſels of faith, or veſſels of vertues, but

Chriſoſtom putteth that which is in vs to be very little.

veſſels of mercy. And in this manner he confeſſeth, y it may be ſaid to be al whole of God, for y that which we bring is a very ſmal thing if it be cōpared with y which we haue at Gods hand. But of this matter we haue before ſpokē at large, whē we declared theſe wordes: It is not of him that willeth, nor of him that rūneth, but of God that hath mercy. This thing only wil we now adde, that vnto vs, for teaching this doctrine, is vniuſtly obiected of ſome, that thereof followeth that mē ought to

Men are not to be counted as ſtockes and idle perſōs. Men can do nothing to obteyne the election of God.

do nothing, but only ought to be ſtocks and ſtones: which thinges doubtles are very wide from our doctrine. For we ſay that men when they repent, doo geue aſſent vnto the wordes of God, doo loue, wiſh and deſire ſaluation. But theſe thinges we ſay are effectes of his mercy, whoſe veſſells they are alredy made: neyther were they able to doo any thing whereby we obteyne the firſt election of God. But theſe thinges which follow in Chriſoſtome are yet farre more harder. For he ſayth, That God, as much as lay in him, had mercy alſo on Pharao: and that he was not ſaued, the ſame came wholy through his owne will: ſo that that God did no leſse vnto hym, then he did vnto others which were ſaued. But it is one thing that God adorned Pharao with ſome giftes: and an other thing to haue mercy vpon him, as Paul in this place ſpeaketh of mercy. For here is entreated of the ſumme and ground of election, when it is written, He hath mercy on whome he will, and whome he will he hardeneth. But we doubt not, but that it is the gift of God, that a man ſhould be admoniſhed by wordes, and ſhould be any while tollerated in his wickednes. And yet are not they which are ſo admoniſhed and tollerated alwayes to be nombred amongeſt the elect, amongſt thoſe in eſpeciall, which by predeſtination obteyne mercy. Farther how can it be true, that Pharao had nothing les at Gods hand then the veſſels of mercy haue? When as God ſoftened

Pharao had much leſſe at gods hand, then the veſſels of mercy haue.

not his hart, neither brake that hardnening, neyther changed him to a better eſtate? For, that all theſe thinges are geuen vnto the elect, and vnto thoſe whome he will haue to be ſaued, no man can deny. Theſe things I thought good therefore the more at large to reherſe, to geue you to vnderſtand, what the fathers thought touching this queſtion, chiefly by theyr own writings: and that by the verye wordes of of the Apoſtle it might appeare playne, how farre they ſtrayed from the ſcope and natiue ſence of the wordes.

Euen vs whome he hath called, not only of the Iewes, but alſo of the Gentiles. As he ſayth alſo in Oſea: I will call them my people, which were not my people: and her, beloued, which was not beloued. And it ſhall be in the place where it was ſayd vnto them: Ye are not my people, that there they ſhalbe called the children of the liuing God.

Euen vs vvhome he hath called.] Now is diſſolued the principall poynt of

The methode of the queſtion, & alſo of the ſolution.

the queſtion which the Apoſtle hath hetherto entreated of. And that the methode of this queſtion may yet the better be perceaued, it ſhal be good ſomewhat more depely to conſider of it. The Apoſtle had now concluded, that righteouſnes cō meth not of workes, but of fayth. Of this ſentence ſemed to folow two abſurdities, the one was, that the promiſes of God wherin he bound himſelfe vnto the poſterity of Abraham ſemed, for that the Iews reiected Chriſt and his doctrine, to be made voyde: the other was that thoſe workes touching ceremonies and ſacrifices, which ſemed ſo goodly to ſhew, are nothing worth before God. But this latter queſtion ſhall afterward be entreated of in the 10. chapter. Touching the firſt, the Apoſtle hath here at large entreated, and hath declared that the promiſes are not made of none effect, although there were many of the Iewes which were not ſaued. For although the promiſes are ſet forth indefinitely and vniuerſally, yet are they not of efficacy but only in the elect. God promiſed ſaluation vnto the poſterity of Abraham. But that was to be vnderſtanded of that poſterity which ſhould haue election ioyned with it. And that election he declareth to be free, and not bound vnto carnal propagation. For Iſmaell and Eſau were reiected, who yet as touching fleſh pertained to ye poſterity of Abrahā. And that the Apoſtle might the more confirme this liberty of the election of God, he diſchargeth it alſo frō al reſpect of workes. And therfore he thus writeth of thoſe twines: Which being not yet born, & whē they had done nether good nor euil, it was ſaid of thē, Iacob haue I loued, but Eſau haue I hated: not of workes, but of him that calleth: That election mought abide according to purpoſe. And this diſcourſe the Apoſtle hath hitherto vſed. Now that he hath thus proued and eſtabliſhed this liberty of election, he declareth how it contayned not it ſelfe amongſt the Iewes only, but alſo ſpread abrode vnto the Gentiles: yea it tooke greater frute amongſt the Gentiles then it did amongſt the Iewes. Which thing foraſmuch as it was odious to be ſpoken, and mought eaſely offend the Iewes, the Apoſtle would not pronounce it vnder his own perſon, but thought it good rather to to vſe the oracles of the prophetes, which moſt manifeſtly foretold that this thing ſhould ſo come to paſſe. By this methode being, as I ſuppoſe, playne and perſpicuous, it manifeſtly

The Apoſtle in the beginnyng of this chapiter began not to entreat of the calling of the Gētles.

appeareth, that the Apoſtle at the beginning of this chapter began not to entreate of the calling of the Gentiles, as many thinke. For this thing only he tought, that the promiſes of God are not made voyde, although many of the Iewes be condemned: for that the execution of the promiſes depēdeth of ye fre election of God. Now from this liberty of the election of God, which is bound nether to bloud nor to workes, the Apoſtle notably diſcendeth to the calling of the Gentiles. Wherefore he ſayth,

VVhome he hath called, not only of the Iewes, but alſo of the Gentiles.] In ſome Greke bookes is red 〈 in non-Latin alphabet 〉 , that is, vs: ſo that the relatiue 〈 in non-Latin alphabet 〉 that is, whome muſt be referred to the pronoune, for if this pronoune ſhould wante, it mought ſeme, that the Apoſtle kept not the gender of the a tecedent. For otherwiſe it ſemeth that he ſhould rather haue ſayd 〈 in non-Latin alphabet 〉 , then 〈 in non-Latin alphabet 〉 For that 〈 in non-Latin alphabet 〉 , that is, veſſels, is in the neuter gender. But in that he vſeth a relatiue of the maſculine gender he paſſeth from the metaphore vnto the thing it ſelfe which was entreated of: namely, vnto men that are called, as wel Gentiles, as Iewes. When he ſayth vvhome he hath called, by the effectes he declareth, that predeſtination pertayneth not only to the Iewes, but alſo to the Gentiles. By vocation in thys place I vnderſtand that calling whiche is of efficacye, whiche Auguſtine after Pauls phraſe calleth, According to purpoſe: namely, that vocation whereby the elect are drawē vnto ſaluatiō. And that is an effect of the predeſtination of God.

Vocation of efficacy is an effect of predeſtination. We muſt pronounce nothing touching predeſtinatiō, but ſo far forth as t vttereth it ſelfe by the effectes.

For otherwiſe the common vocation is ſet forth alſo vnto the reprobate: and therefore it can not be an aſſured ſigne of election. Wherefore we are admoniſhed not to take vpon vs to pronounce any thing of the predeſtination of God, but ſo farre forth as it vttereth it ſelfe by the effectes. For ſo Paul heare proueth that the Gentiles pertayne to election, for that they are called together with the Iewes vnto Chriſt. But this we ought to note, that Paul at the beginning to put forth the matter more gently, ſpake not altogether ſo much as he would afterward proue. For he proueth that few of the Iewes were called, and that by a teſtimony of Eſay. But firſt he diſpatcheth y which he firſt pronounced: namely, that the Gentiles ſhould be called vnto Chriſt. And of that thing he reciteth a teſtimony of Oſea, ſaying: As he ſayth in Oſea. By theſe words he declareth that God gaue this oracle, and that by Oſea the prophet. And he alludeth to the beginning of the prophecy of Oſea: where it is thus written, The beginning where in the Lord ſpake in Oſea.

I vvill call them my people, vvhich vvere not my people, and her my beloued, vvhich vvas not my beloued. And it ſhal be in the place, vvhere it vvas ſayd vnto them Ye are not my people, that there they ſhalbe called the children of the liuing God.] How theſe wordes may be applied to the Gentiles, the interpreters take greate paynes. But this ſemeth to be the opinion of the ſoundeſt ſort of expoſitors, as well of the old writers, as alſo of the new. For as much as the Iewes, being by reaſon of theyr idolatry and other theyr wicked actes put from the dignity of being the people of God, are yet notwithſtanding ſayd that they ſhalbe agayne reſtored into the ſelfe ſame eſtate, and ſhall be made pertakers of the mercy of God, it ſemeth not ſtrange, that the Gentiles alſo which before were, not the people of God, ſhould be admitted to the ſelfe ſame dignity. For the Iſraelites being by reaſon of theyr impiety reiected of God, were now nothing els but Gentiles. And foraſmuch as they which are called, are both by the Prophet and alſo by the Apoſtle ſaid, not to be the people of God, and to be ſtrangers frō

They which are called, were before ſtrangers from God. Strangers from God can haue no good workes Againſt merite of congruitie. A place of Oſe.

mercy, it playnly appeareth, what our life, and what our workes were, before we were called to God. Wherefore they are worthely to be reproued, which affirme that men euen before iuſtification are after a ſort iuſt, and do by theyr workes deſerue of congruity (as they vſe to ſpeake) to be iuſtified. But as touching the prophecy of the Prophet, that it may the better be vnderſtanded, I will as briefely as I can comprehende the whole ſumme thereof. God would haue the Iſraelites admoniſhed by Oſea both of the greate wickednes of theyr idolatrye, which they committed, and alſo of the puniſhmentes whiche GOD would ſende vppon them: and to the ende they might the more thoroughly be perſed, he would not vſe vnto them a ſimple kinde of ſpeach, but a wayghtye and figuratiue kinde of ſpeach. For God commaunded the Prophet to take to wife an harlot, and to beget of her children of whoredome. By that facte would God teach, that he had ioyned vnto himſelfe as a wife that nation of the Iewes: when yet notwithſtanding ſhe was euen from the beginning an harlot. For both the parentes of Abraham were idolatrers in Chaldea, and alſo the elders of the Iſraelits had with moſt filthy ſuperſticion ſerued in Egipt: and yet did the Lord ouchſafe to take them, and to count them for his. Farther out of that ſinagoge alſo were borne children geuen to fornication, who beyond all meaſure worſhipped idols. Wherefore God decréed to auenge ſo great iniury, which they had recompenſed him with for ſo many, and ſo great benefits. And therfore God commaunded the firſt ſonne of Oſea, to be named Izrehel, which word ſignifieth the ſéede of God: but with a farre other etimology or deriuation, then that whereby y Iewes ſo greatly boaſted, that they were the ſéede of God. For God in that place by the name of that ſonne would ſignify, that the Iewes ſhould like ſede ſowen be diſperſed, and ſowed abrode throughout the whole world. For he had appointed to ouerthrow the kingdome of the ten tribes: ouer whome Iehu was king. And to the end God would the more declare the greatnes of his wrath, he commaunded the daughter which was afterward borne to be named Lorachamah, for that ſhe had not obtayned mercy. And the ſonne that was laſt borne he willed to be called Loam, that is, not my people. Theſe names were ſignes that that people ſhould be

Names w r ſignes of the euent to come.

reiected, & that ſo that they ſhould no more be the people of God, neither ſhould they haue the fruition of the benefit of his mercy: by which puniſhement the Iewes were vtterly made equall with the Gentils. Wherefore when as the Prophet afterward promiſeth, that they ſhalbe called the people of God, and ſhalbe partakers of his mercy, there is nothing to let, but that alſo y ſelfe ſame benefit mought be beſtowed alſo vpon the Gentiles: for they alſo at that tyme were not the people of God. Neither left the Prophet vnſpoken of, whence this reconciliation ſhould come: namely, hereof, for that all they which ſhould be called home agayne ſhould take vpon them one name, namely Chriſt Ieſus, the Meſſias and Sauior. And this inſtauration began then to take place, when the people were brought home againe from captiuity, in which thing is to be conſidered not only the ciuill benefite of the bodies: but much more that they were brought againe to reſtore the Church, and to renew the worſhipping of God, wherby true piety might be nouriſhed and encreaſe: all which things are herein moſt of all performed, in that many are dayly called vnto Chriſt. Paul in this place ioyneth together two teſtimonies: the one out of the firſt chapter of Oſea: the other out of the ſecond: and that

A place of Oſe.

which is put firſt, is taken out of the ſecond chapiter. The words in Hebrew are thus, Verachamahthi eth lorachamah veamarti loimmah Iemaa atha, that is I will haue mercy on her, which obteyned not mercy, and I will ſay to it which was not my people, thou art my people. The other teſtimony out of the firſt chap. where it is thus writen, Vehaiah bimcom aſchar iaamarlahem lohimmi athem vehamar laheni Bene el chai, that is, And it ſhalbe in the place, where it was ſayd vnto them, ye are not my people, there they ſhalbe called the ſonnes of the liuing God. When as God calleth the people of Iſraell, not his people, he declareth, what might be vpbrayded vnto them, when they waxed inſolent againſt the Gentles, which were called vnto Chriſt (for they ſaid that they were ſtrangers from God) for the ſelfe ſame thing mought be replied againſt them. For God himſelf by the Prophet ſo

How theſe things may be applied to the Gentles

pronoun eth of them. Of this oracle the Apoſtle concludeth, that it ought not to ſéeme a thing new or vnſemely, that the Gentiles ſhould pertaine to election, and ſhould be made pertakers of the mercy and vocation of God. For, that which ſéemed to be a let that it ſhould ſo come to paſſe, was, as the Prophet teſtifieth common to the Iewes and to the Gentles. And if a man diligently weigh the ſence of theſe two places, he ſhall ſée (which thing oftentimes happeneth in the Prophets) that God ſetteth before their eyes the ſinne, wherewith the Iſraelites were infected, namely, idolatry: after that he declareth the puniſhment which he would inflict vpon them, but leaſt they ſhould begin to diſpayre, he addeth one only remedy, namely, our Sauior and Meſſias ſo long before waited for. And this being thus declared and ordred, ſtraight way followeth that which the Apoſtle here teacheth that foraſmuch as both the Iewes and the Gentles are in perdition and deſtruction, out of ech people ſhould riſe vp the Church, which is the body of the members of Chriſt. For ech of them were like a farre of from ſaluation. But it may ſéeme wonderfull, how the Apoſtle calleth them, not beloued, which by conuerſion are

The ſcripture ſpeaketh two maner of wayes of the predeſtinate.

drawē vnto Chriſt: For if before they were called they pertayned vnto electiō, how could they be called, not beloued? But this we ought to know, y although the ſcripture ſpeake ſometymes accordyng to the determination of predeſtination, and calleth them the ſonnes of God, which are not yet conuerted to God, (for ſo Iohn writeth, that the ſonnes which were diſperſed might be gathered together: in whiche place the Gentiles not yet regenerate are called the ſonnes of God) yet oftentymes it ſpeaketh contrariwiſe of men according to their preſent eſtate: as here we ſe the Apoſtle doth: and as he doth to the Epheſians the ſecond chapter, where he ſayth that they were once aleants from God, ſtrangers for the teſtaments: and a litle before, children of wrath. Neither is it a ſmall dignity to be nō bred

What are the du ties of them that are made the people of God.

amongſt the people of God: for it herein conſiſteth, that we beleue in God: and haue our fayth ſealed with the ſacraments: and that we publiquely profeſſe that which we beleue: and publiquely and priuatly inuocate and worſhip our God: and ſo lyue as his woord preſcribeth vs, and as his ſpirite ſuggeſteth vs. The latine interpreter hath, Et non miſericordiam conſecutam, miſericordiam conſecutam: that is, And here which had not obtayned mercy, to haue obtained mercy. But in Greke it is read, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is, Beloued and not beloued. Although Ierome expounding this place ſayth, that in ſome bookes it was 〈 in non-Latin alphabet 〉 , that is, not hauing obtained mercy and he alloweth this reading better then the other, as more agreable vnto the meaning of the Prophet. And peraduenture it happened, that ſome writer, conſidering this diuerſity of readings thought he would kepe ſtil ech reading in the Latin tranſlation: When as Paul vſed only one. And how great a dignity it is, whereunto the Prophet and Paul ſay, that the elect are exalted, to be made the people of God, Iohn declareth in the beginning of his Goſpell. He gaue (ſaith he) vnto them power to be made the ſonnes of God, namely vnto them which are borne of God, and haue receaued Chriſt. Peter alſo in his epiſtle had a reſpect vnto this oracle of Oſea. For he ſayth, y we of ſuch which were not his people are made his people: and haue now obtained mercy, which were cleane voyde of mercy. But Origen obiecteth, that the Iewes peraduenture in this place will ſay, that theſe things pertaine vnto them only: for in the holy ſcriptures it can not eaſely be ſhewed, that the Ethnikes were called, not his people: and that they ſhould one day be made the people of God. Vnto this obiection he thus maketh anſwere, God ſpeaketh not vnto rocke or ſtones, but vnto the hartes and conſciences of men. Therefore they which worke wickedly, and liue noughtely, wyll they or nill they, heare of their conſcience and ſpirite, that they are ſtrangers from God, and haue departed from hym: as contrariwiſe, when they beginne to amend themſelues, and to liue holily, they heare in their hart, that they are the people of God, and that they are come to hym, and do pertayne vnto hym. But if

The ſcriptures plainly teſtifie the callyng the Gētles.

the Iewes would obiect theſe thinges vnto vs, we ought not therefore to go frō this ankerhold, as though the vocation of the Gentiles were not plainly inough teſtified by the ſcriptures: for they in many places aboundantly teach both, namely, y the Gentiles of their owne nature are ſtrangers frō God, & alſo that by the grace of Chriſt they ſhould ſucceede in the place of the Iewes: of which matter we will ſpeake more at large afterward. It is true indéede which Origen ſayth, that thoſe teſtimonies of the ſcriptures little profit vs, vnles the ſpirite ſpeake inwardly within our mynde, and teſtify that we are the ſonnes of God. Chriſoſtome agréeth with this interpretacion which we haue cited: and ſayth that the Iewes, for that by reaſon of their ſinnes they were reiected, were made not the people of God, and ſo became equall with the Gentiles. But he ſayth it maketh no matter that the Iewes were newly reiected, when as the Gentiles neuer at any time were the people of God: for the Iewes at the length fell into the ſelfe ſame eſtate. All theſe thinges are excedingly wel to be liked, although when

That place of Oſe why it can not be vnderſtanded of the Iewes.

I diligently weigh that place of Oſe, I ſee that he ſpeaketh onely of the kingdome of the ten tribes, yea he excepteth the kingdome of Iuda by name. Wherfore ſeing that the prophet propheſieth, that that people of the ten tribes ſhoulde be brought to that poynt, that it ſhould be, not the people of God, and foraſmuch as he agayne addeth that the ſelfe ſame people ſhould agayne be called, the people of God, it is manifeſt, that theſe thinges can not altogether be vnderſtanded of the Iſraelites. For thoſe ten tribes were neuer reſtored frō that captiuity of ye Aſſiria s. For they which in the tyme of Nehemias and Eſdras returned, pertayned vnto the tribes of Iuda & of Beniamin, and partly alſo to the tribe of Leu , which dwelt ſcatredly in y lots of theſe tribes. Wherfore it ſemeth y Paul toke ye Prophet in this ſēce, that he vnderſtoode y not only ye Iewes ſhould be conuerted vnto Chriſt, but alſo the Gētiles. Although it may be, that they which are blind amongſt the Iewes, ſhal in the laſt time be called home to y Church of Chriſt: as we ſhal ſtraight way heare in the 11. chapter. Now followeth, foraſmuche as the conuerſion of ye Gentiles is now proued by a teſtimony of Oſe, to declare that which was the ſecond part of the Apoſtles diſcourſe, namely, that the nomber of the Iewes which ſhould be ſaued ſhould be ſmall. And thys he proueth by an other Prophet.

Eſay alſo crieth concerning Iſraell: Though the nomber of the children of Iſraell were as the ſand of the ſea, yet ſhall but a remnaunt be ſaued. For he wil conſummate and make ſhort his woord in righteouſnes: for the lord wil make ſhort his woord in the earth. And as Eſay ſayd before, Except the lord of Sabaoth had left vs a ſede, we had bene made as Sodom, & had bene like to Gomorrha.

Eſay alſo crieth concerning Iſraell: Though the nomber of the children of Iſraell vvere as the ſand of the ſea, yet ſhall but a remnant be ſaued.] He ſayth y

Why Eſay is ſaid to cry.

Eſay crieth, for that he ſpeaketh playnly and diſtinctly: and when he bringeth him in thus crieng, he moueth the Iewes to attentiuenes, more diligently to harken vnto theyr crier: but in the meane time he ſemeth to haue had a reſpect vnto that which is written in Eſay the 46. chapter, Cry out, ceaſe not, as a trompet lift vp thy voyce. The ſumme of this oracle is: Although by carnall propagatiō the people of the Iewes hath encreaſed into ſuch a multitude, that it may now be compared with the ſand of the ſea, yet ſhall few of them be deliuered. And this is vnderſtanded partly of the time of Ezechias, wherin the whole kingdome of Iuda alſo (Ieruſalem only excepted) was inuaded, and partly of the time of the captiuity of Babilon, wherein many died, before power was geuen them to returne. Many of them alſo would not returne when they might, for that they now dwelt freely amongſt the Babilonians: neither would they returne into Iewry to labours and pouerty: and forſake the goodes which they had gotten

There wer few of the Iewes conuerted vnto Chriſt, but thoſe few were fruitfull.

in Babilon. So alſo happened it in Chriſtes time: for very few were ſaued, which few yet brought forth greate and moſt plentifull fruites: for as we red in this prophecy, they made righteouſnes to ouerflow. For the Apoſtles although they were few, yet they preached Chriſt thoroughout the whole world, and that with ſuch celerity, that Paul toward the end of this epiſtle, and vnto the Coloſſians ſayth, that in his time the Goſpel was in a maner euery where preached. Therfore the Prophet ſaith, that God had conſummated, that is, had excedingly diminiſhed the nomber, and out of that multitude which was like the ſand of the ſea, had elected only a few. And this is to be noted, y in this place Paul reaſoneth of election by the effects, and by that, y few of the Iewes were ſaued, proueth, that predeſtination pertayneth only to a few of them. Theſe wordes are taken out of the 10. chapter of Eſay: Ci im ijhich ammecha iſrael, cechol haiom ſchear i ſchus bo. Cillaion ſharuts ſchoteph tſedaka. Ci calah venechratſa, adonai iehouah tſebaoth oſeh bekereb col haarets. Whereas Eſay ſayth, in the middeſt of the whole earth, it is not to be vnderſtanded generally, but only of the land of the Iewes. For the prophet ſpeaketh of that land only: and Paul writeth of Iſrael. And this phraſe is very much vſed amongſt the prophetes. Which I therefore put you in minde of, for that I know there are ſome, which ſometimes referre theſe wordes to the whole nomber of the faythfull: being indede moued thereto by that ſentence of Chriſt, Many are called, but few are elected. Which ſentence, as it is moſt true, ſo is it not of neceſſity y it ſhould pertayn to this place. Paul ſaw, that theſe wordes of Eſay are of great force to plucke away the mindes of men from the confidence in y fleſh, and in humane procreatiō. For by thē is taught that of ſo greate a multitude of the children of Iſraell, which were like the ſand of the ſea, very few attayned vnto ſaluation. And thinges which were thē done were not only ſhadowes and tipes of the Church of Chriſt, but alſo a certayne beginning and progreſſe therof. And as thoſe thinges at that time were not obſcure, ſo in the comming of Chriſte were they moſt euident. Paul followed the tranſlation of the ſeuenty interpreters, that the Church of the Romanes, vnto whome he wrote, might vnderſtand thoſe things which he cited out of the Prophetes: but that the Seuenty added this greke worde 〈 in non-Latin alphabet 〉 , that is, worde, and yet obſerue the Hebrue phraſe. For with the Hebrues, Dabar, which they turne vvord, ſignifieth alſo a thing, or a matter. So we rede of the adultery of Dauid that the worde of Vrias diſpleaſed God. And Moſes ſayth, Man liueth not by bread only, but alſo by euery word which commeth out of the mouth of God: in which wordes he ſignifieth that the power of God is not bound to things, but y he can fede his, if he will, with any other thing, as well as with bread: and therefore it was not wonderfull though the Iſraelites were fed in the deſert with Manna which fel from heauen. Wherefore the ſence is, that God would make his word, that is, the matter of that people cut of, ſhorte, and extenuated, ſo that that ſo greate multitude ſhould be brought vnto a ſmall nomber. And this is it which Ieremy complayneth of, in his 8. chapter, and alſo Ezechiell in his 11. chapter. And Amos the prophet compareth the remnantes of the people of the Iewes with a young ſhepe deuoured of a lion: which when the ſhepeherd ſeketh to deliuer can recouer nothing but only a legge or an eare of it: ſo ſayth he, when the Iewes ſhall be led away into captiuity, a very ſmall part of them ſhal returne home again. In Hebrew it is writtē, A conſumption made. Venehadtſah, which ſignifieth not only a thing leſſned and cut of, but alſo a thing definitely appointed and determined, as though the ſentence were alredy geuē: which ſignification ſerueth very well to the purpoſe of the Apoſtle. For his meaning is to declare that thys diminiſhing and reiection of the people, which God would bring to paſſe, depended of the appoynted purpoſe, and of predeſtination: not that the Iewes had not thorough theyr ſinnes deſerued to be reiected: but bycauſe all theſe thinges were appoynted by the ſentence of election and reprobatiō. For by theſe things

Paul here reaſoneth of the effects.

as it were by the effectes Paul declareth, that few of the Iewes are elected, but many are reiected. Vnto this leſſening & cutting of of the Iſraelites, Iohn Baptiſt ſemeth to haue had a reſpect, when he ſayd, That the axe is put vnto the roote and that Chriſt hath his fanne in his hand, to purge his wheat. And to this purpoſe Paul afterward ſayth, That the remnantes ſhall be ſaued according to election thorough grace. Micheas alſo the prophet, faineth God to be like one that gathereth grapes, who when he hath gathered his grapes leueth oftentimes certaine few cluſters in the vineard. And Eſay ſayth, that the daughter of Ieruſalem ſhould be lefte, as a cottage in a vineard. And in the time of the ſloud only eight ſoules were left on liue, howbeit thoſe few which were lefte brought forth incredible fruite. For euen as ſedes, when they are few, do yet notwithſtanding draw vnto

A ſimilitude.

them greate quantity of ioyce and moyſtnes of the earth, and conuert it into theyr owne nature, and for euery grayne render ſomtimes thirty, ſometimes threeſcore, and ſometimes an hundreth: ſo that little flocke of Chriſt by theyr preaching conuerted vnto the Goſpel great Churches of the Gentiles. And this is it which Oſea the Prophet when he had entreated of the reiection of the people, ſayd yet notwithſtanding, that the nomber of it ſhould be like the ſand of the ſea. Which ſelfe thing Ieremy propheſied in his 33. chapter, when he ſpake of

The Gentles conuerted vnto Chriſt, are Iſraelites.

the couenaunt which ſhould be renewed thorough Chriſt. For they which of Ethnikes were conuerted by the diſciples of Chriſt, were made Iſraelites, for that they h d Chriſt for theyr hed, and became his members, and liued by hys ſpirite, and were made fleſh of his fleſh, and bone of his bones. And of this thing Chriſt admoniſhed vs, when he ſayd, y God could euen of ſtones rayſe vp ſons vnto Abraham. Neither ment Eſay any thing els, when in this place he added, that righteouſnes ſhould ouerflow. Origen ſayth, that the Prophet propheſied theſe thinges, for that he foreſaw the infidelity of the Iewes, for which they ſhould be reiected & therfore he thinketh that the prophet ſaid, If thy people were a the ſand of the ſea, for that they by theyr ſinnes had made themſelues barren, and were vnfruitful, as the ſand is, out of which can nothing ſpring. But the multitude (he ſayth) of the godly, which ſhould come out of the ſ de of Abraham is compared with the ſtarres, and not with the ſand. It is true indede that the Iewes were reiected by reaſon of theyr infidelity and wickednes. But if we wil attaine to the meaning of Paul, we ought to vnderſtand, that by theſe thinges as by the effectes is declared, that the election of God pertayned vnto a few of them only: and ſo may theſe thinges bee knit together with that which went before. Further Origen not conſidering the maner of the Hebrew phraſe, as touching that word 〈 in non-Latin alphabet 〉 , that is, word or ſpeache, thought that that ſentence is to be vnderſtanded of the doctrine of the now teſtament: for that the workes of the law, and of the old ceremonies ſhould be taken away from it, and for that all the thinges

The things which we beleue are contracted into a moſt briefe ſimbole or creede.

which we now beleue are now contracted into a moſte briefe ſimbole or crede. And ſeing that Origen was not only of more antiquity then all the reſt of the Fathers, but alſo was as a certayne fountaine out of whome the greateſt part of them drew theyr interpretacions, it is no meruayle though Chriſoſtome writeth in a maner the ſelfe ſame things: For he ſaith, that thoſe few, whome y Prophet mencioneth of, for that cauſe abode, for that they had ſhewed themſelues worthy. God (ſaith he) paſſeth not vpon kinred or nomber: but onely hath a regard to worthines. But we ought to know, that whatſoeuer worthines or good is in man, the ſame commeth wholy of the good pleaſure of God, neither is there any thing in vs which we haue not receiued of God: Wherfore Paul ſaith, that our ſufficiency is of God, neither can we ſo muche as thinke any thinge, as of our ſelues. Chriſoſtome addeth moreouer, that the Prophet ment to teach, not onely that but a few of the Iewes ſhould be ſaued, but alſo how thoſe ſelfe ſame ſhould be ſaued: namely, not by workes of the law, or by great preparation of ceremonies: but by faith which is very brief: & he putteth faith for the obiect of faith: namely, for thoſe thinges which are beleued. And to this ſentence touching the briefenes of doctrine haue our new writers ſubſcribed, which had not a reſpect to the manner of the Hebrue phraſe. It is true, I confeſſe, that from the Goſpel are cut of the olde ceremonies: howbeit as touching the principall point & ſomme of doctrine, we haue not one whit les now then they had then. And becauſe the Seuenty interpreters vſed the Gréeke worde 〈 in non-Latin alphabet 〉 , ſomme haue turned it in latine conſummationem, or perfectionem afferre: that is, to bring conſummation or perfection: as though the Goſpell is not onely new, but alſo perfect and abſolute: namely, for that Chriſt, when he entreated of mutuall loue, ſaid, I geue vnto you a new commaundment: and for that he hath contracted all the commaundementes into two principall poyntes: namely, into the loue of God, and the loue of our neighbour. And yet hath not Chriſt therfore altered the doctrine. For although the thinges which we haue be more cleare, yet are they the ſelfe ſame, which the elders had. Neither did Chriſt therefore ſay that he

Our doctrine and the doctrine of the Hebrues is one and the ſelfe ſame. How Chriſt gaue a new commaundement.

gaue a new commaundemēt, as though that had neuer bene heard of of the elders: but herein conſiſted that renouation, for that by the working of grace, and by the power of the ſpirite, which Chriſt moſt aboundauntly powred into the Apoſtles, he renued that commaundement being now in a maner blotted out in the minds of men. The word alſo abbreuiated ſome thinke in this place to ſignify Chriſt: for that he being the Sonne of God abaſed himſelfe, and toke vpon him the forme of a ſeruant. But whatſoeuer theſe men ſay, it is plaine inoughe euen by the woordes both of Oſea and alſo of Eſay, that theſe expoſitions are wide frō the texte. For both of them entreate of the multitude of thoſe which ſhould be reiected, and of the fewnes of the remnaunt. Which thing the text it ſelfe being diligently weighed doth teach. For when it was ſayd, If the number of the children of Iſraell were as the ſand of the ſea, yet ſhall but a remnant be ſaued, ſtraight way is added: For God will conſummate and make ſhorte in righteouſnes: By which words is declared (foraſmuch as this word, 〈 in non-Latin alphabet 〉 , that is, for, is a particle cauſall) that a reaſon of the ſentence going before is geuen: and therfore a remnant onely ſhould be ſaued: for that God would in ſuch ſort cut of and ſhorten the reſt.

And as Eſay ſaid before, Except the Lord of Sabboth had left vs a ſeede, we had bene made as Sodoma, and had bene like to Gomorrha.] When he ſayth that Eſay ſpake this before, he meaneth, that this is written in the firſte chapter: for, that oracle which was before mencioned, is written in the .x. chap. And foraſmuch as the Prophet ſo complayned, for that it ſo happened amongeſt the fathers in the old time, that the nomber of thoſe whiche were ſaued was excéedingly diminiſhed in compariſon of thoſe which periſhed, Paul doth therof conclude, that theſe men vniuſtly complaine, when as they ſée, that no other thinge happeneth vnto them, then happened vnto the fathers: then whome they coulde not doubtles ſay that they were better. Ʋnles there had bene a few left (ſayth he) like vnto ſeede, we had bene as Sodoma: For the inhabitantes of that city were all deſtroyed. For although Lot eſcaped, yet was not he of that country, but a ſtraunger. Origen again deſcanteth in this place vpon the ſéede remaining: and thinketh that the Prophet meaneth Chriſt, for that he was that onely ſéede promiſed vnto Abraham, of whō Paul writeth to the Galathians. As if the Prophet ſhould haue ſayd, vnles Chriſt ſhould be borne of vs, we ſhould be in worſe caſe then Sodoma. But this interpretacion is not neceſſary. For although Chriſt be the hed of al thoſe which are ſaued: yet is here expreſſedly entreated of the ſmall nomber of the remnante. But as touching the reſt which were reiected, I nothing doubte but that they were in worſe caſe then the Sodomites. For Ezechiell writeth that ſo greate was the iniquity of Iſraell, that it iuſtified Sodoma. And Chriſt (as ſaith Mathew) ſayd y it ſhould be more tollerable vnto Sodoma, then vnto thoſe cities of Galilie, wherein he had

The Iews that were reiected, were in worſe caſe thē the Sodomites.

preached, and wrought miracles. Yea he ſaith: That if theſe thinges had bene done amongſt the Sodomites, thoſe cities had ſtill remayned. And the reaſon is: for that they were ouerwhelmed with all manner of luſtes, and ſhewed themſelues cruell and barbarous towardes ſtraungers. But the Iewes beſides that they were contaminated with theſe heinous ſinnes, or alſo with many more and more greuous, contemned moreouer the doctrine and miracles of Chriſte, and crucified him, and moſt diſpitefully draue his Apoſtles out of their borders. And in that the Prophet ſaith, that the Lord had left remnantes, thereby we vnderſtand that our preſeruation dependeth of him, and not of our ſelues. He electeth vs: he prouideth that we

The preſeruatiō of the godly dependeth wholy of God. What the God of Sabaoth ſignifieth.

fall not: he ſtirreth vs vp to liue holily: he gouerneth vs: he geueth vnto vs perſeuerance: Wherefore ſeing that thoſe are his giftes, let vs count to haue receaued thē at his hands. But why God is called the Lord of Sabaoth, ſondry reaſons are geuen. Some ſay that by hoſtes, ouer whome God is the chiefe, are vnderſtanded the ſtarres: which being worſhipped of the Ethnikes for Gods, by this title it is verye plaine how farre the God which the Iewes worſhipped ſurmounted them. For by that worde is declared, that he is the moderator and gouerner of all the celeſtiall orbes, and ornamentes. Some thinke, that God was ſo called by reaſon of ye hoſtes of the Iſraelites, in the midſt of which hoſtes was caried the Arke of the couenant, as often as they ſhould pitche going thorow the deſert. Others againe will haue

All creatures are the hoſtes of God.

this word to pertaine vnto y angels, who are y hoſtes of God. But as I iudge he was ſo called becauſe al creatures are as it wer his hoſts. For they are inſtrumēts of his power & wil, & do no les obey him then ſouldiers do theyr captaine: yea alſo wicked men and the Deuils, vnawares, and vnwitting do ſeruice vnto his counſell. And although thoſe thinges which Eſay the Prophet propheſied of the fewnes of thoſe which ſhould be ſaued happened in the time of king Ezechias, at what time the city of Ieruſalem was deliuered from the ſiege of Sennacherib, and alſo in the reſtitution of the captiuity of Babilon from whence very few returned, yet came they more truly to paſſe in the time of Chriſt, when by Titus and Ʋeſpaſian, Ieruſalem with the whole common wealth of the Iewes was vtterly ouerthrown. Chriſoſtome weighing this which is written, that it is God which left ſéede, confeſſeth that theſe few, were not of themſelues preſerued, but of God: which I ſuppoſe he vnderſtandeth, as he hath oftentimes declared, in compariſon of that whiche we bring. For, that if it be compared vnto that which is geuen vs of God, he ſaith is very ſmall and to be counted for nothing. But we ſay with Ieremy, It commeth of the mercy of the Lord, that we are not conſumed.

What ſhal we ſay then? That the Gentiles which followed not righteouſnes, haue attayned vnto righteouſnes, euen the righteouſnes which is of fayth. But Iſraell which followed the law of righteouſnes, attayned not to the law of righteouſnes. Wherefore, bycauſe they ſought it not by fayth, but as it were by the workes of the law: for they haue ſtombled at the ſtumbling ſtone. As it is writen: Behold I lay in Sion a ſtumbling ſtone, and a rocke to make men fall and euery one that beleueth in hym ſhal not be aſhamed.

What ſhal we ſay then? That the Gentils which followed not righteouſnes haue attained vnto righteouſnes, euen the rightouſnes which is of faith. But Iſraell which followed the law of righteouſnes, attained not to the lawe of righteouſnes.] The Apoſtle in the beginning of this chapter beganne to entreat of the groundes of our ſaluation: that is, of election, and of reprobation. After that he declared the endes: namely, that the elect are predeſtinated to ſaluation, and do attaine vnto it: but the reprobate are left in damnation, and are reiected of God. Nowe he entreateth of the meanes whereby the elect are brought to ſaluation, and the reprobate to deſtruction, and thoſe meanes, he ſayth, are faythe, and vnbeliefe. Vnto the electe is geuen fayth, whereby they apprehende righteouſnes, that is, ſaluation, the other are left voyde of faith and therefore obtayne not righteouſnes to ſaluation. Thoſe thinges which the Apoſtle in the beginning of the chapiter entreated of, had place in vs without any our aſſent namely, before the foundacions of the world were layde. But faith and incredulity whereof is now entreated, are brought forth in vs, but yet not after one and the ſame maner. For fayth is not of our ſelues, but is breathed into vs of

Incredulity burſteth forth out of original ſin. We feele faith and in credulity in our ſelues.

God: for it is the gift of God. But incredulity of it ſelfe burſteth forth out of originall ſinne. Theſe two thinges may eaſely be perceaued of vs: for euery one hath experience in himſelfe, whether he doth beleue or not beleue. But thoſe two firſt, namely, election and reprobation, foraſmuch as they pertayne vnto the hidden will of God, we can not attayne vnto the knowledge of them, either by ſence or by reaſon. Touching them we are certified only by the ſpirite, and by the ſcriptures. And by the methode of the Apoſtle we plainely ſee how vtterly they peruert this order, which wil haue predeſtination and reprobation to depend of our workes. They ſhould haue conſidered, that Paul at this preſent maketh mencion of theſe thinges as the effectes of theſe groundes: although they depend not of them after one and the ſelfe ſame maner, as it is euident by theſe thinges which we haue oftentimes before ſpoken. For he will haue theſe to be meanes, whereby ſome are brought to ſaluation, and other ſome to condemnation Thoſe thinges alſo which the Apoſtle now teacheth conduce to the ſolution of the other queſtion. For of that, that iuſtificatiō commeth only by faith, ſemed to follow two abſurdityes. Firſt, that the promiſes of God are made

Two doubtes which ari •• againſt iufication by faith.

voyde: for that the Iſraelites, vnto whome thoſe promiſes ſemed to be made, were ſtrangers from ſaluation. The Apoſtle hereunto anſwereth that the promiſes are firme: for they are by election contracted and as for election he ſayth is frée, and not onely extendeth vnto the Iewes and vnto Gentiles, but alſo comprehendeth many mo of the Ethnikes thē of the Iewes. The other doubt was, for that amongſt the Iewes were many goodly and ſhining workes, which ſemed to pertayne vnto righteouſnes And that mought ſeme abſurde, if they ſhould be diſſalowed of God: which yet muſt needes be ſayd, if iuſtification ſhould conſiſt of fayth. This doubt the Apoſtle diſſolueth, and ſayth that it is no meruayle, if this kynde of workes be reiected of God, foraſmuch as it wā teth fayth without which can not conſiſt the righteouſnes, which we haue before

Goodly workes why they are ſometymes reiected of God. How great the might of predeſtination is.

God. And although this matter be much more entreated of in the next chapter, yet here he beginneth to make an entrance vnto it. And foraſmuch as the Apoſtle ſayth, that the Gentiles which followed not after righteouſnes, attained vnto righteouſnes, but the Iewes attained not vnto the lawe of righteouſnes which they followed, thereby may be vnderſtand, how mighty the predeſtination of God is, which bringeth to their endes the predeſtinate although vnto them vnwares, and their thinking nothing els. Thereby alſo is declared how great the imbecillity of humane ſtrengthts is, when as the reprobate, though they take neuer ſo great labour and paynes, yet attayne not vnto righteouſnes, but are left in their damnation. This ſemeth to be a

A Paradoxe is a ſtronge ſentence not eaſely conceaued of the common ſort. Pauls ſentēce ſemeth in dede to be a Paradoxe

Paradox which Paul here in this place teacheth: namely, that they which ſought not, found: and they which erneſtly ſought, were fruſtrated: but yet is this ſentence of great force to refell that which the Iewes alwayes obiected agaynſt the Ethnikes: namely, that the Gentiles had bene perpetually ſtraungers from the lawe, but they had alwayes bene ſtudious therein. For Paul here declareth, that that was no let to the ſaluation of the Gentles. And therefore I much meruayle, that Chriſoſtome ſhould ſay, that Paul in this place hath moſt plainely diſſolued the queſtion: namely, that the Ethnikes were therefore elected of God, for that they were worthye: and the Iewes were reiected, for that they were vnworthy and wicked. This place teacheth, that they which are conuerted vnto God, did not before follow after righteouſnes: yea rather they were vtterly ſtrangers from it: and that they which applied themſelues vnto workes and vnto the lawe of righteouſnes were reiected. And foraſmuch as this (as I haue ſayd) is a Paradoxe, therefore Paul ſetteth it not forth ſimply, but rather gathereth it out of the teſtimonies of the Prophet, which he had before alleaged: and ſayth: VVhat ſhall vve ſay then? As if he ſhould haue ſayd, This followeth of thoſe thinges

Wherin Chriſt excedingly offended the Iewes.

which haue bene ſpoken, that the greateſt part of the Iewes are reiected together wt that their outward zeale or endeuor in the law: but the Gētiles were adopted, which yet regarded nothing leſſe then piety. But how much humane reaſon is here offended, thereby it may be perceaued, in that the Phariſyes and Sribes therefore ſpake il of Chriſt, for that he admitted Publicanes & ſinners. And when that ſinfull woman came to anoynt and waſhe the fete of the Lord, the Phariſey whoſe gueſt he was ſayd, If this man were a Prophet, he would doubtles know who and what maner of woman this is. Howbeit we ought to know, that that approued and receaued ſentence. He which ſeketh findeth, is not by theſe

Of that ſentence, he which ſeketh, findeth. What it is to ſeke wel, and to ſeeke ill. The righteouſnes whiche we haue by Chriſt, is the mere gift of God. Againſt workes of preparatiō.

wordes refelled: for it is to be vnderſtanded of thoſe which ſeke rightly and orderly. But that can not be done but onely of thoſe which are alredy regenerate. Of ſuch Chriſt ſayth, He which ſeketh findeth, and vnto him which knocketh it ſhall be opened. But what is the difference betwene them that ſeke well, and betwene them that ſeke ill, here is declared. For the difference conſiſteth in fayth, and in infidelity. Paul, for that he was a preacher of the Goſpel, euery where commendeth vnto vs faith, as the inſtrument, whereby ſaluation is taken holde of. Further this place moſt euidently teacheth, that the righteouſnes which we obtayne by Chriſt, is the mere and pure gift of God: foraſmuch as it is geuen to them that ſeke it not: and is not apprehēded of thoſe which gredely follow after it. By this reaſon alſo are ouerthrowē thoſe, which obtrude vnto vs workes of preparation. For what proparatiō can there be in thoſe which follow not after rightouſnes? If our workes ſhould merite (as theſe mē ſay) of congruitie ye true righteouſnes, they could not haue bene iuſtified, who as Paul ſayth, ſought not after righteouſnes. Further certayne Ethnikes attained vnto ſuch workes, as doubtles in a ciuile conſideration were good. For Socrates, Ariſtides, Scipio, Cato, and ſuch other like exerciſed moſte excellent vertues. But of this confidence in the mercy of God, which is through Chriſt breathed into vs by the heauēly ſpirite, they were vtterly ignorant. Wherefore they followed after that morall righteouſnes, and not without prayſe attayned vnto it. But Paul at this preſent

Morall actions nothing conduce to the obteinement of the righteouſnes of God.

ſpeaketh not of that righteouſnes: for it in very dede is ſinne, and nothing conduceth vnto righteouſnes. Moreouer the Apoſtle, when he ſayth, that the Gentiles followed not after righteouſnes, expreſſeth in word les then he would to be vnderſtāded. For they did not onely not folow after righteouſnes, but alſo they openly withſtoode it, both in liuing wickedly, and alſo a long while and erneſtly reſiſting the preachers of the Goſpell. Origen in this place noteth, that the Apoſtle is againſt himſelfe: for in an other place he writeth, that they are made the veſſels of mercy, which haue purged themſelues from filthynes: and at the beginning of this epiſtle he wrote, that the Gentiles were therefore iuſtified, becauſe they had by the light of nature fulfilled the law: but here he contrariwiſe ſayth, that the Gentiles attayned vnto righteouſnes when as they followed not after righteouſnes. Now Origen in this place when he ſaw, that he was by the very wordes of the Apoſtle manifeſtly taken in a ſnare, ſeketh a ſubtle wyle to wynde himſelfe out, but ſuch yet as is very friuolous and weake. For

Origene maketh a diſtinction betwene ſectari iustitiā, and inſectari iustitiā.

he ſayth, that it is one thing, ſectari legem, and an other thing, inſectari legem. For thoſe he ſayth do ſectari legem, which hauing it deſcribed vnto them, ſeke to imitate it: which thing the Iewes did, vnto whō was ſet forth the law geuen and written by Moſes, & therfore foraſmuch as they did ſectari legem, they attained not vnto righteouſnes. But inſectari legem, he thinketh to be, by our works to expreſſe ye law being by the light of nature grafted in our mindes. And therfore ye Gentiles, although they folowed no y law written, for that they had it not, yet notwithſtanding attayned vnto righteouſnes, for that they had performed the law of nature grafted in their mindes. But this fond deuiſe is ſufficiently

Paul here maketh not mencion of the law, but of righteouſnes.

of it ſelfe vttered and confuted. For the Apoſtle when he ſpeaketh of the Gentiles maketh no mencion at all of any law, but only ſayth, that they, when as they followed not after righteouſnes, yet notwithſtanding obtayned righteouſnes: wherefore the argument is ſure and firme. For which way ſo euer thou takeſt righteouſnes, whether for that righteouſnes whiche commeth of the lawe of nature, or for that whiche commeth of the law of Moſes, the Gentiles are ſaid to haue obtained righteouſnes without it. Wherfore that is vaine

How the Gentles did by nature thoſe things which are of the law.

which Origen ſo often obiecteth, that men therfore are made veſſels of mercy, for that they haue purged themſelues from filthines. But what the verye meaning of that place is, we haue before declared. And that the Gentiles performed by nature thoſe thinges which are of the law, we thus expounded, that they did many things in outward diſcipline, which were cōmaunded in the law of Moſes as in y they eſchued thefts, whordomes, adulteries, & other ſuch like ſins. Wherfore Paul cōcluded, y they wāted not ye knowledge of vice & vertue, of right and wrong, ſo y when in many things they fell & ſinned, they could not be excuſed by reaſon of ignoraunce. There are others which vnderſtand thoſe wordes of the Gentiles now conuerted vnto Chriſt, which being endewed with the holy ghoſt executed the commaundementes of God, and declared both in life and in maners y righteouſnes conſiſteth not of the law of Moſes, of which thing y Iewes continually boaſted of. But the firſt interpretaciō more agreeth with the words of the Apoſtle. But whether ſoeuer interpretacion be admitted, Origen hath therby no defence to proue, that men attayne vnto righteouſnes by the worthines

True righteouſnes dependeth not of the endeuor of men, but of the goodnes of God. The Iews did not rightly follow righteouſnes.

of workes. Yea rather the very wordes of the Apoſtle moſt plainly declare, that true righteouſnes dependeth not of the endeuor or worthines of men, but of the goodnes and mercy of God. For he ſayth, that the Iſraelites following the law of righteouſnes, attained not vnto righteouſnes. But this ſemeth vnto humane reaſon very abſurd, namely, that thoſe which followed not, ſhould obteyne, and thoſe which followed, ſhould be fruſtrated. Howbeit this we ought to conſider, that the Iſraelites did not vprightly and lawfully ſeke it. For if they had ſought it according to the meaning of the law, for as much as Chriſt is the end of the law, they had doubtles beleued in him, and ſo ſhould haue bene iuſtified. But by cauſe Paul in this place twiſe repeteth the righteouſnes of the law, ſome thinke y thoſe wordes are not in either place to be a like vnderſtanded. For in the firſt place, by the law of rightouſnes, they thinke is to be vnderſtanded, the outward law: and in the ſecond place, the true righteouſnes, as though Paul ſhould ſaye, that the Iewes applied themſelues vnto the outward obſeruation of the law, but could not attayne vnto the true righteouſnes in Chriſt. Which interpretation I indede diſlike not: howebeit I thinke that theſe wordes may in eyther place be taken in one and the ſame ſence: ſo that the meaning is: although that

Wherfore the law of God is called the law of righteouſnes.

the Iewes had purpoſed in theyr minde to kepe the law geuen them of God, which law is called the law of righteouſnes, for that in it is contayned moſte perfect righteouſnes, yet being voyde of fayth and of the ſpirite of Chriſt, they could not kepe the law, and therfore they were fruſtrated of theyr purpoſe and of that which they had determined in theyr minde: ſo that they neyther had the true righteouſnes, which the Gentiles had obteyned, and alſo were fruſtrated of that righteouſnes which they ſought for. And the ground of that error was

The groūd of the error of the Iewes in folowing of righteouſnes. Faith the ſoule of the commaundementes of God.

for that they, being deſtitute of fayth, and in the meane time ſuppoſing that they mought be iuſtified by workes, applied themſelues vnto workes only. But without fayth theſe thinges are in vayne enterpriſed. For fayth is the ſoule and life of all thoſe thinges which are commaunded in the law. Seing therfore that they fayled of the preſcript of the law, they had not Chriſt, by whome their tranſgreſſion of the law mought be forgeuen, and by whome, that which wanted mought be ſupplied. And theſe workes whereof Paul ſpeaketh, the Fathers referre vnto the rites and ceremonies of the law of Moſes, but that as we haue declared is ſtrāge from the very methode and doctrine which Paul vſeth in thys epiſtle. The contencion indede at the firſt beganne (as we haue oftentimes ſaid) aboute ceremonies. But Paul to proue that they can not iuſtify, added a generall

What Paul in this place vnderſtandeth by workes. In the obteinyng of rightouſnes workes are as contrary oppoſed vnto fayth. They which aſcribe righteouſnes vnto workes, are not iuſtified.

propoſition, namely, that no workes of what kinde ſoeuer they be, in as much as they are workes, haue power to iuſtify, wherefore Paul in this place by workes vnderſtandeth not only ceremonies, but alſo all dewties of life. This moreouer is worthy to be noted, that Paul in this place in ſuch ſort affirmeth that righteouſnes is taken hold of by fayth, that vnto it he oppoſeth workes as contrary. For when he had ſaid, that the Gentiles attayned vnto righteouſnes by fayth, ſtreight way he addeth that the Iewes fell away from the law of righteouſnes: although they endeuored themſelues thereunto namely: for that they ſought it not by fayth: But why they ſought it not by fayth he geueth a reaſon: for that they ſought it by workes. Whereof it followeth, that they are not iuſtified, which abſcribe righteouſnes vnto workes. For, to put con idence in them, and to attribute righteouſnes vnto them, is an aſſured and euident let, that thou canſt not attayne vnto the true righteouſnes. Chriſoſtome noteth, that theſe wordes of Paul which eyther pertayne vnto the Gentiles, or which pertayne vnto the Iewes, may be reduced to thrée wonderful principal poynts. For firſt of the Gentiles he ſayth, that they attayned vnto righteouſnes, which

Three things here out gathered againſt the meaning of the Iewes. How the righteouſnes of faith is greater, then the righteouſnes of workes.

thing the Iewes could in no caſe abide to heare: for they would haue had none but themſelues counted to pertayne to the kingdome of Chriſt. Secōdly, which is alſo more wonderfull, he ſayth, that they attayned vnto righteouſnes, when as they gaue not themſelues vnto righteouſnes. And which is moſt wonderfull of all, he ſayth that the righteouſnes of fayth? which the Gentiles tooke hold of, is farre greater then the righteouſnes of workes. And therefore Paul before in this ſelfe ſame epiſtle thus wrote, If Abraham were iuſtified by workes, he hath glory: but he hath not whereof to glory before God. But how the righteouſnes of fayth is greater, and ercellenter then the righteouſnes of workes, is thus to be vnderſtanded, that although the workes of men not regenerate ſeme to be honeſt and notable, and bring with them a certayne ciuill righteouſnes, yet notwithſtanding is that righteouſnes of ſo ſmall valew, that before God it is none at all, yea rather it is counted for ſinne. Farther the holines and vprightnes of works which are done of men regenerate, although it pleaſe God, yet can it not abide to be examined & tried by his exacte iudgmēt. For our righteouſneſſes are like a cloth ſtayned with the naturall courſe of a woman. And we al pray vnto God, not to enter into iudgement with his ſeruauntes. Wherfore it is euident, that the righteouſnes of workes, whether they go before or follow after regeneration, is leſſe then the righteouſnes of fayth. And as touching the Iewes, Paul thus ſayth: firſt that they attayned not vnto the law of righteouſnes, when yet they were moſt ſtudious in the law of Moſes, which law vndoubtedly contayned in it all maner of righteouſnes. Finally which alſo is moſt of all wonderfull, he ſayth, that they attayned not ſo muche as vnto the leſſe righteouſnes. For they liued not vprightly as the law preſcribed them to liue. Thys place reproueth defenders of workes: for hereby they may eaſely ſe, that if they put confidence in workes they can be iuſtified. Moreouer Paul here teacheth, for what cauſe the Iewes beleued not. For he ſayth,

They haue ſtombled on the ſtombling ſtone, and on the rocke of offence.]

Why the Iews were offended.

The Iewes were offēded at Chriſt, for that they loked, that theyr Meſsias ſhould be ſome great monarch of the world, & a man famous by reaſon of his goodly & gorgeous pompe. Wherefore when they ſawe Chriſt ſo abiect and baſe, they began to deſpiſe him. They wayted alſo for ſuch a Meſſias, as in outward and ſuperſticious holines ſhould be of greate renowne. But whē they ſaw him kepe company with ſinners and publicanes, they were highly offended. The Iewes alſo are ſharply to be reproued, for that when as they could not abide Chriſt, they diſpitefully reiected him. Neyther, is the conſideration of our times in the

Theſe ſelfe thinges are aptly applied vnto our tymes.

preaching of the Goſpel much vnlike. For the fleſh cannot abide to be reproued: it is offended with the ſmall nomber of them that beleue: and moſt of all, for that it ſeeth the faythfull to be perpetually afflicted. And beſides that, ciuill mē are afrayd leſt by the change of religion ſhould be deſturbed and ouerthrowen the common welth. And ſuch which profeſſe ſome ſhew of piety, although in very dede they are moſt farre of from it, when they heare that vnto God is attrited power to iuſtify, and that men can not fulfill the law of God, crye out, that of vs is opened a window vnto licentiouſnes, & that we peruert all ordinances concerning good maners. Wherefore on euerye ſide men ſtomble vpon Chriſt.

All men in a manner ſtomble vpon Chriſt. The Iews haue ſinned a great dele more tolerably then the Papiſtes.

Therfore Chriſt very wel admoniſhed vs, Bleſſed is he which is not offended in me. If a man will compare the offence of the Iewes, whereby they beleued not in Chriſt, with the off ner of the Papiſts, whereby they not only reiect the Goſple but aſo perſecute it, he ſhall finde, that the Iewes haue ſinned much more tollerably. For they mought ſeme to haue had ſo much the more iuſter occaſiō why to relect Chriſt, For that theyr ceremonies, rites, and iudgments were inſtituted of the true God. But al thoſe thinges, for which the Papiſts reiect the Goſpell are inuēted of men, and doo confirme the iranny of Antichriſt. The Apoſtle for that he ſawe, that it was horrible to be ſpoken, that the Meſſias ſo earneſtlye, and ſo longe tyme looked for, ſhould be vnto the Iewes a ſtomblinge blocke and an offence, leſte he ſhoulde ſeme maliciouſlye to haue inuented it of his owne hed, bringeth an oracle of the prophet Eſay, wherin was long tyme before foretold, that it ſhould ſo come to paſſe. But this is to be noted, that this teſtimony is gathered out of two chapiters, out of the 8. chap. and out of the 28. Paul thus citeth it: Behold I put in Sion a ſtombling ſtone, & a rocke of offence, and euery one that beleueth in him ſhall not be aſhamed. The firſt & laſt parte of the ſentence is taken out of the 28. chapiter of Eſay. But that which is placed in the middeſt is taken out of the 8. chapiter. In which place the God of Zebaoth is ſaid to be a ſtone in the ſanctuary, as touching the godly, and a ſtone of offence, as touching the vngodly, vnto whome he is ſaid to be not onely as a ſtombling block but alſo a ſnare and a ginne. And foraſmuch as that which is there by the Prophet aſcribed vnto the God of Zebaoth, is here by ye Apoſtle attributed vnto Chriſt,

Chriſt is the God of Zebaoth.

therby is moſt euidently gathered, that Chriſt is that God of hoſtes, which was in the olde time ſet foorth vnto the fathers. And that which was done at that time agréeth very well with that which is here entreated of, by the Apoſtle. For euen as the elders by this oracle were auocated from the confidence which they did put in the Egiptians, and in the Aſsirians, ſo here by the ſelfe ſame are they called backe from the confidence in workes and merites, leaſt Chriſt, which was geuen for ſaluation, ſhould be made vnto them deſtructiō. And if theſe oracles were true in the time of Eſay, thē doubtles much more truer were they in the comming of Chriſt. The beginning and ende of this teſtimony are in this maner in the 2 . chapiter

A place of Eſay.

of Eſay, Behold I lay in Sion a ſtone, a ſtone of triall, that is, a tried ſtone (for it is an Hebrue phraſe, wherin, as we haue ſaid, thoſe genitiue caſes are reſolued into adiectiues) a stone of a corner, and of price. that is, a corner stone and a precious stone, a ſure foundacion. He that beleueth ſhall not make hast. Theſe wordes indede were ſpoken, whileſt y hiſtory of Ezechias was in hand, howbeit there is no doubt but that Prophet had a reſpect vnto Chriſt, of whome Ezechias was a type: eſpecially ſeing that Chriſt ſhoulde as touching the fleſh come of that king: of whome ſhoulde come vnto y people of God not a ſhadow of ſaluatiō, but the true and aſſured ſaluation.

Chriſt is the foundation.

But how the nature of a foundation agréeth with Chriſte, the Apoſtle hath declared vnto the Corrinthians ſaying, Other foundation can no man lay beſides that which is layd, which is Christ Ieſus. Paul following the 70. interpreters, thus writeth,

What is to be confounded.

He that beleueth, ſhall not be confounded. To be confounded, or to be made aſhamed, is nothing els, but to be fruſtrated. Whiche doubtles then commeth to paſſe when thinges otherwiſe happen then we hoped for. This is to be noted, that this ſelfe ſame propriety which Paul here attributeth vnto faith, was before aſſigned vnto hope. For he ſayth in the. 5. chapter, hope confoundeth not. Wherby we gather

F ith & hope haue one & the ſelf ſame propertie.

y foraſmuch as faith is before hope, & hope is included in it, therfore vnto hope belongeth alſo the property of faith, namely, not to make aſhamed. The ſentence in the Hebrew is full of elegancy. For he which beleueth truly, patiently wayteth for the thinges promiſed, neither maketh he haſt. But the vnbeleuers, would ſtraight way ſée the accompliſhement of the promiſes: and if it be any while differred, they throw themſelues down hedlong, and diſpayre. It may alſo thus be vnderſtanded, that they which faithfully beleue are not raſh in executing their deuiſes. For firſt, they ſerch out the wil of God, neither deſire they to obteine any thing, but y which they know ſhalbe acceptable vnto him. Chriſostome in this place interpretateth to

A ſimilitude.

ſtomble, not to beleue. For euen as they which hauing their eyes fixed an other way then that way which they ſhould go, do eaſely ſtomble, ſo they alſo ſtomble, which haue a reſpect vnto any other thing in Chriſt, then to that wherfore he was ſente. A ſtone oftentimes is not ſéene, either becauſe it is little, or els becauſe it ſticketh in the earth, yet notwithſtanding it oftentimes maketh a man that is not ware to fal: So was it with Chriſt, when he liued here vpon the earth. Therefore Eſay ſaith of him: We haue ſene him: and there was no beawty in him: and therfore we eſteemed him not. With this offence without all doubt wer the Iewes enfected. Which thing Paul teſtifieth to the Corrinthians. If (ſaith he) they had knowne him, they had neuer crucified the Lord of glory. But foraſmuche as this ignorance was ſuche, that

The Iews are not excuſed by their ignoraunce.

themſelues were the cauſe therof, it could not excuſe thē. And that which is in this place ſayd of Chriſt, is written in the firſt to ye Corrinthians. We preach (ſaith Paul) Christ crucified, vnto the Iewes indeede an offence, and vnto the Grekes fooliſhenes: but vnto the called both Iewes and Greekes, Chriſt the power of God, and wiſedome of God. And Simeon in Luke ſayth, that Chriſt is put to the fall & reſurrection of many. For they which beleue, haue him for a foundacion, and wholy lene vnto him: and therefore

What Simeon pronounceth of Chriſt.

they cannot fall: but the vnbeleuers ſtomble vpon him, and are broken to péeces. Origen demaundeth, why Chriſt Ieſus, when as otherwiſe he is adorned with moſt excellent titles (for he is called the paſtor, the dore, the way, ye light, the truth, and ſuch like) is here of Paul by a horrible name called an offence and a ſtombling ſtone. And he reaſoneth that Chriſte was an offence, that is a let and an impediment to them that runne vnto ſinnes: for he therehence called men backe by admoniſhing, preaching, and correcting. But this is farre wide from the meaning of Paul. For ſuch an offence had bene profitable, and had much conduced to edificatiō But the Apoſtle ſpeaketh of that kinde of offence, wherby the Iewes fell. Wherfore we may ſay rather, that Chriſt is the ſtone, whereby either the faithfull are edefied,

Why Chriſt is called the ſtone of foū da ion the corner and precious ſtone.

or the vnbeleuers fall hedlong into damnatiō. Eſay calleth Chriſt the ſtone of the foundation: for that vpō him is built the church: he is called the corner ſtone, for that by him are in the church ioyned together two diſtinct walles: namely, the Gentils and the Iewes. He is alſo called a pretious ſtone, for that he buildeth vp to a moſt excellente ende. To this ſelfe thing alluded Peter in his. 2. chapter of his firſt Epiſtle. Ʋnto whome (ſaith he) we come, who is the liuely ſtone being indede of mē reiected, but before God elected and precious. Farther he alſo vſeth the teſtimonye of Eſay. Behold (ſaith he) I lay a ſtone in Sion to be laid in the chiefe corner, a ſtone elected, and precious: and he that beleueth in him ſhall not be made aſhamed, wherfore vnto you which beleue, he is precious: but vnto them which beleue not, he is a stone which the builders haue reiected. Seing that either of the Apoſtles ſaith, that faith maketh not aſhamed,

The certaintie of ſaluation cō mended.

they manifeſtly declare, that men which beleue truely and faithfully, foraſmuch as this is the nature of faith, ought to be aſſured of theyr ſaluation. Wherfore let vs beware, leaſt, as the Iewes gloried of the righteouſnes of the lawe, of which yet they had no part at all, we alſo in the ſame manner put confidence in a ſhadowed ſecurity of faith, which is dead and no faith at all, vnles it haue workes ioyned with it. Let vs take héede alſo that we ſtomble not vpon Chriſt, that is, vppon

Who they be that ſtō ble vpon Chriſt and his worde.

his word: which they do, which when they are reproued and inuited to repentance, ſtraightway ſteppe backe. And if we will truely cleaue faſte vnto the ſtone Chriſt, we muſt of neceſſity into a farre country baniſhe ſuperſticions, which are farre ſtraunge from him. For vpon this foundation they cannot well be builded. Laſtly, let vs not kepe in ſilēce nor diſſemble true and ſound doctrine, fooliſhly fearing, leaſt by the preaching thereof men ſhould be offended. Wherefore foraſmuch as Chriſt was geuen vnto the worlde, although many ſhould ſtomble vpon him, let vs vſe dexterity and diſcretion, to ſet forth all thinges warely in their due place and time, as the holy Ghoſt ſhall prompt vs: but yet in ſuch ſorte that we leue not the truth for feare of offence.

Of predeſtination.

BVt now leaſt in reaſoning our talk ſhould ſtray too farre abroad, which thing might eaſely come to paſſe in ſo large a field of Gods predeſtination, the entreaty whereof is full of perplexity, we entend to deuide into fower principall pointes all that which we minde to ſpeake of. Firſt I will diligently ſearch out of the nature and definition thereof. Secondly, what

Diuiſion of the queſtiō.

are the cauſes of it: for nothing can perfectly be knowen, which is not knowen by his cauſes. Thirdly, what are the effectes which predeſtination bringeth forth in men: for there are many thinges, which by their effectes are moſt plainly vnderſtand, and perceaued. Laſtly, whether the power or force thereof be ſuch, that it bringeth vnto men neceſſity: and whether it either taketh away or hindreth the liberty of the will of man: and whether it may be altered or changed. And theſe partes being diligently diſcuſſed, we will then make an end of this diſcourſe. And yet will I not promiſe of this matter to ſpeake all that were to be ſpoken. For there are infinite things, which are offred vnto them that ſettle them ſelues to conſider vppon this matter. But thoſe things only will I touch at this preſent, which ſhall ſeme moſt neceſſary, and are in greateſt controuerſy: which being ſo compact and ordered, it ſhall be no hard matter for others to gather otherwayes

Whether it ſtand with true chriſtian pietie to diſpute of predeſtination.

many other thinges. But before we go to the definition of predeſtination, there are two thinges to be anſwered vnto. Firſt, whether it ſtand with true Chriſtian religion either to diſpute, or to preach of predeſtination, for if that were not lawfull we ſhould then ſeme to do wickedly. Secondly, foraſmuch as the Logicians teach, that the queſtion, whether a thing be or no, naturally goeth before that queſtion, whereby is demaunded, what a thing is, leaſt we ſhould goo againſt that order, let vs firſt conſider, whether there be any predeſtination or no: to the end we may afterward the more certainly define it. As touching the firſt queſtion, this it is to be vnderſtand, that there are ſundry elections of God. For there are ſome

The elections of God are diuers.

which ſerue for the executing of ſome certaine office, as the election to the office of a king, or to the office of an Apoſtle. There are other elections vnto eternall life. And theſe elections are ſomtimes ſeperated a ſonder. For it happeneth oftentimes that he which is elected vnto a kingdome is not ſtraight way elected vnto eternall life. Which thing alſo happeneth of the office of an Apoſtle, as in Iudas. Howbeit ſomtimes they are ioyned together, ſo that whereas it is ſpoken of temporal election, we may vnderſtand that the ſame is ment alſo of the eternall election. And after this ſort Paul ſayth: that he was called to be an Apoſtle, and put a part from the wombe of his mother, namely, to the Apoſtleſhip, and preaching of the Goſpell: and yet together therewithall he vnderſtandeth, that he was predeſtinate to eternall ſaluation. Chriſt alſo ſayd, that he had elected his diſciples to go, and to bring forth fruit and that their fruit ſhould abide: and yet together therewithall he commaundeth them to be of good comfort, for that their names were written in heauen. There is therefore betwene theſe elections a great difference: and there is alſo betwene them a great coniunction, ſo that oftentimes the one is taken for the other. So Paul by his wonderful wiſdome tranſferred vnto ſpiritual things thoſe things which being in Geneſis and Malachy foreſpoken of Iacob and Eſay ſeemed to be tē porall. Now as touching this latter election, I ſée that there haue ben many,

Their reaſons which ſay that we ought not to diſpute of predeſtination. Proſperus & Hilarius.

which haue ben of this iudgement, that this diſputation is not to bée medled with all: whoſe reaſons Proſperus, and Hilarius biſhop of Orleance ſometimes diſciple vnto Augustine do plainly declare in the two epiſtles which are prefixed vnto the books of the predeſtination of ſaintes. Which epiſtles were vpon thys occaſion written. For that whereas Auguſtine writing agaynſt the Pelagians touching the grace of Chriſt, had in his bookes inculcated many things of predeſtination, many of the brethren in France, and not of the meaneſt ſort, were ſore troubled, and wonderfully offended therewithall. For they affirmed that by this doctrine is taken away from ſuch as are fallen an endeuor to riſe vp againe: and vnto ſuch as ſtand, is brought a ſlouthfulnes: for that either party iudged, that diligence ſhould be in vain, if by the predeſtination of God it was already determined of them: that the reprobate could not be reſtored againe: and the elect could by no meanes fall away: and yet could they not kepe a conſtant and firme courſe, for as much as they were vncertaine of their predeſtination. Wherefore ſeing by this doctrine is taken away induſtry, and there remaineth only a certaine fatall neceſſitye, it is muche better, that this matter be lefte vnſpoken of. They adde moreouer that it is ſuperfluous to diſpute of that thing, which can not be comprehended. For it is written, who hath knowen the mynde of the Lord? or who hath bene his counſellor? Wherfore their iudgement was, that we ſhould teach, that God of his goodnes would haue all men to be ſaued: but in that all men are not ſaued, it hereof commeth, becauſe all men will not be ſaued, and this ſay they is a ſafe doctrine: but contrarily this doctrine of predeſtination taketh away all the force and vſe both of preachings and alſo of admonitions, and corrections. For if there be appointed a certaine number of the elect which can neither be diminiſhed nor encreaſed, then ſhall preachers labour in vaine. For if the determination of God be vnmoueable, then ſhall there be an intollerable confuſion betwene the elect and the reprobate, ſo that none of the one can remoue to the other, nor none of theſe can paſſe ouer to them: and therefore in vaine and vnprofitable ſhall be all the labour and trauaile of ſuch as teach. This doctrine alſo ſemed vnto them new, becauſe the old fathers had written as touching this matter either nothing at all, or very litle, or els entreated of it after an other ſort. And for as much as euen vnto Auguſtines time, the Church had without this doctrine defended the doctrines of faith againſt heretikes, they alſo could euen then be content to want it: for they affirme that ſuch as teach this do nothing els, but call men backe to an vncertainty of the will of God: which thing is nothing els, then to driue men vnto deſperation. All theſe thinges were obiected vnto Auguſtine: which if they were true, then ſhould we raſhly, and without aduiſment take in hand the entreaty

Reaſons wherby Auguſtine defendeth his treatiſe and diſputatiōs of predeſtination.

of this matter. But the reaſons with which Auguſtine defendeth himſelfe, may alſo defend our purpoſe. Wherefore thoſe things which we entend in this place to ſpeake of, we will briefely gather out of two bookes of his: of which the one is entituled, De bono perſeuerantiae: In which boke in the 14, 15. and 20. chapters he confuteth thoſe obiections, which we haue now made menciō of: The other is intitled De correptione & Gratia, Where in the 5. 14. 15. 16. chapters he entreateth the ſelfe ſame thing. Firſt of all he meruaileth, that thoſe men ſhould

Paul hath oftentimes inculcated the doctrine of predeſtination. Chriſt and the actes of the Apoſtles haue made mencion of it.

thinke that the doctrine of predeſtination ſhould ſubuert the profit and commodities of preaching, eſpecially ſeing Paul the teacher of the Gentiles, and preacher of the whole world doth in his epiſtles both oftentimes and alſo plainly and of purpoſe inculcate that doctrine: as in this epiſtle vnto the Romanes, vnto the Epheſians, and vnto Timothe. Yea and he ſayth, that Luke alſo in the Actes of the Apoſtles, And Chriſt himſelfe in his ſermons maketh mencion thereof. For Chriſt ſaith, Whome my father hath geuen me, thoſe can no man take out of my hand: And, that many are called, but few elected: And in the laſt day he ſayth, that he will anſwere vnto the godly, Come ye bleſſed of my father: poſſeſſe ye the kingdome, which was prepared for you from the beginning of the world: And he geueth thankes vnto the father, for that he had hiddē thoſe things from the wiſe men, and had reuealed them vnto infants, Becauſe it was his pleaſure ſo to do. In an other place alſo, I

That is not againſt preaching which Paul & the reſt of the Apoſtles & Chriſt him ſelfe alſo haue taught

(ſaith he) knowe whome I haue elected. Alſo, ye haue not choſen me, but I haue choſen you. And if Chriſt and the Apoſtles haue in their ſermons oftentimes made mencion hereof, no man (ſaith he) ought to doubt, that this doctrine is againſt the fruit and commodity of preaching. He affirmeth alſo, that it followeth not, that although our will, ſaluation, and good workes depend of the will and appointment of God, therefore we ſhould caſt away all our diligence, endeuour, and care. For Paul when he had ſaid, that God worketh in vs both to will and to performe, yet

Saluation & our good workes depēd of God, & yet ought not we o caſt away all maner of care to lyue well.

ceſſed not to geue good admoniſhments. And when he had written vnto the Phillippians, that GOD which had begonne in them, would accompliſhe the worke whiche he had begonne that they might be blameles in the daye of the Lorde: (in whiche woordes he attributeth vnto GOD bothe the beginning and ſucceſſe of good works) yet in the ſelfe ſame epiſtle wonderfully exhorteth he them to holynes. Chriſt alſo commaunded his Apoſtles to beleue, and yet on the other ſide he ſayth, That no man can come vnto him, but whome the father ſhall draw. He alſo ſayth, He which hath eares to heare let him heare. And yet God ſayth in the ſcriptures, that he would geue them an hart from aboue to vnderſtād, eyes to ſée, eares to heare. Wherfore theſe thinges are not repugnant one to the other: namely, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at Gods hands only and that we alſo muſt put to our care and endeuour to liue vprighly and holyly, for as we haue before ſayd, the holy ſcriptures teach both. Farther if for thys cauſe we ſhould deny predeſtination, ſeing that by the ſelfe ſame maner the foreknowledge of God is certayne and can not be deceaued, ſhall we therefore deny, that God foreknoweth all thinges,

As well the foreknowledge of god s predeſtination is certaine. An example brought by Auguſtine.

if peraduenture there be ſome, which may be offended with this doctrine. And in his booke de bono perſeuerantiae the 15. chapter, he bringeth an example which happened in his time. He ſaith, that in the ſame monaſtery that he was in, was a certaine man not of ſo vpright a life. This man, when he was admoniſhed of his faulte was accuſtomed to ſay, Such a one ſhall I be, as God hath foreknown me to be. And when he ſo ſpake, ſaith Auguſtine, he ſpake indede the truth, but although his iudgement were true, yet became he euery day worſe and worſe, at the laſt alſo (ſaith he) he returned to his olde vomite: howbeit (ſaith he) what manner of one he ſhall as yet in time to come be, God onely knoweth. Though this man abuſed the truth, yet will not therefore any godly man deny that God foreknoweth all things. And that this foreknowledge of God is no let vnto good workes, Chriſt declared, when he cōmaunded his diſciples to pray, when as yet in the meane timeThe thyng is not made euill by the abuſe therof he plainely told them, that God knewe right well what thinges they had néede of. Wherefore the foreknowledge of God doth not call vs backe from the endeuor of praying: for the thinges profitable and neceſſary which God hath decréed to geueThe foreknowledge of God ought not to call vs backe from our endeuor to prayers. The giftes of God are not acknowledged except the foū taine of thē be knowne. What is the fountaine of the giftes of God. vs, he hath decréed to geue thē by this meane. They alſo are deceaued which thinke that this doctrine is an vnprofitable doctrine, yea their ſight is but ſmall, and they vnderſtand not the profite therof. Vnto the godly it is very profitable, to the ende they ſhould not put any confidence either in themſelues, or in any other men: but ſhould fixe all theyr whole hope and affiaunce in God onely. Which thing vndoubtedly none can truely and from the harte do, but thoſe whiche are fully perſuaded, both that their ſaluation, and alſo theyr good workes, depend not vpon themſelues, but of God. No we cannot acknowledge the giftes of God, except we vnderſtande from what fountaine they ſpring. But that fountaine is the fre purpoſe, and mercy of God geuen vnto them, whome he hath elected, before the conſtitution of the world. He which ſeeth not this, ſeeth not the goodnes of God towardes him. By this doctrine may men be brought not to glory in themſelues, but in the Lorde: which thing they cannot do, which aſcribe vnto their own frée will that litle, how much ſo euer it be, for which thing ſake they affirme that God electeth them. For they haue in themſelues whereof to glorye. Farther the ſcripture willeth vs that we ſhould mortifye our ſelues, and behaue our ſelues lowly: there is nothing that is more eaſelier bringeth this to paſſe, then doth this doctrine. The certainety alſo of ſaluation, which we defend, is by no other means better made manifeſt. And in theWe are cō maunded to geue thāks for our election. It confirmeth the doctrine of free iuſtification. It is no •• w doctrine ſ yng it is ſet forth in the holy ſcriptures. Hereſies were the cauſes, that doctrines were more diligently entreated of latter Epiſtle to the Theſſalonians, Paul willeth vs for this thing to geue thankes vnto God, that we are elected of God. But this can we not do, vnles this thing alſo be wholy made plaine and knowne vnto vs. Neither without this doctrine can the grace of God be defended againſt the Pelagians: for they toughte that the election of God commeth by our merites. Frée iuſtification alſo ſhould peariſh, excepte we be rightly taught of predeſtination. Séeing therefore this doctrine being ſoundlye vnderſtande, is vnto ſo many thinges ſo profitable, no man oughte to count it vnfruitfull. And ſithen it is ſet foorth in the holy ſcriptures, it can not vndoubtedly be called a new doctrine. And if the fathers before Auguſtines time, haue not ſo diligētly ſpoken of it, it ought not to be meruailed at: for the occaſions, wherfore doctrines were more diligently diſcuſſed and ſearched out, wer hereſies, which dayly ſprang vp in the Church a freſhe. And for that before Pelagius time, no man had ſpoken againſt the grace of God, there was no néede that any mā ſhould defend it: but whē there aroſe vp a new error, it was neceſſary, that this doctrine ſhould the more diligently be examined. And yet did not the fathers which were before Augustines time, alwayes leue this thinge vnſpoken of. Which thing Auguſtine himſelfe proueth in the. 19. chapter of his booke de bono perſeuerantiae. Ambroſe vpon Luke ſaith, that God could if he would of vndeuout perſons make deuout. And againe he ſaith that God calleth them whome he vouchſafeth, and him whome he will he maketh religious. The fathers that were before Auguſtines time tought this doctrine. How predeſtination is obſcure, and how not obſcure. When we will do any thing, we muſt not haue an eye to predeſtination, but to the ſcripture. Theſe things writeth he vpon that place, where it is writen, that the Samaritanes would not receiue Chriſt. He citeth alſo Gregorius Nazianzenus, Who ſayth that God geueth that the faithfull both beleue the bleſſed Trinitye, and alſo confeſſe it. But whereas it was obiected, that this doctrine is very obſcure, neither can be vnderſtand, but rather bringeth men to be vncertaine of the will of God, he aunſwereth, that indeede it is an obſcurenes vnſearcheable, if a man ſhould go about to ſeke out reaſons of the iudgements of God, why other men being reiected, this man, or that man is elected. But if ſo much be taughte of predeſtination, as the holy ſcriptures do ſet forth vnto vs, thoſe thinges are not ſo obſcure, but that they may be perſpicuous inough vnto our faith. Neither counſell we, that when a man dothe any thing, he ſhould deliberate with himſelfe of predeſtination: but rather that he ſhould referre himſelfe vnto the will of God expreſſed in the ſcriptures, and euery one alſo ought to haue a truſt that he is not excluded from predeſtination. Neither is this any let to preaching, that the nomber of the elect (as it is in very déede) is certaineThe determina •• number of the elect hindreth not preaching. & vnmoueable. For by preaching we go not about, to tranſferre men out of the nō ber of the reprobate, into the nōber of the elect: but that they which pertaine to the elect might by the miniſtery of the worde be brought vnto their appoynted ende: Which ſelfe ſame miniſtery as vnto the one it is profitable, ſo vnto the other it bringeth deſtruction, and taketh away from them all manner of excuſe. But whether predeſtination and election vnto ſaluation may be ſayde to pertaine vnto all men, that God will haue all men to be ſaued, we will afterwarde in his due place ſpeake of. Howbeit in the meane time Auguſtine willeth vs not to kepe in ſilence the truth touching predeſtination, for that thereon hangeth daunger, leaſt by the euill vnderſtanding thereof ſhould be confirmed corrupt doctrine: neither are thoſe which are of capacity, to be defrauded for theyr ſakes which are not able to attaine vnto it. And foraſmuch as out of this doctrine may be had many conſolations, it isMany conſolations by this doctrine of predeſtination. Predeſtina is to be preached vnto al men, but not after one ſ rt. Auguſtine bringeth an argument of the lik . What thinges are to be takē hede of in preaching predeſtination. A ſimilitude. With what dexteritie predeſtination is to be entreated of indifferently to be ſet forth both to the learned and to the vnlearned: although not alwayes after one and the ſelfe ſame manner. For, for ſome, milke is mete, and for other ſome, ſtrong meate. And this ſelfe ſame thing may ſo aptly be entreated of, that it may ſatiſfy both the learned, and the vnlearned: Which thing Auguſtine did very well accompliſhe: who not onely moſt ſharpely diſputed of this matter againſt the Pelagians: but alſo in his Homelies and familiar ſermons plainly and gently entreated of the ſelfe ſame thing vnto the people. What, (ſaith he) is more deepe then the ſentence of Iohn, In the beginning was the woorde? or then this: And the woord was made fleſh? In which ſentences many may fall, and perniciouſly erre: and yet notwithstanding we must not ceaſe to ſet it forth both to the learned, and to the vnlearned: but yet vſing therein diuerſe manner of ſpeakinge. We ought not ſo to preach predeſtination to the people of God, to ſay whether thou doſt this, or doſt it not, thou canſt not alter the determination of God: and if thou be of the elected, whatſoeuer thou doſt cannot remoue the from ſaluation. For this might eaſely hurt weake & vnlearned men. It is the poynt of an vnſkilfull or rather of a malicious phiſition ſo fooliſhly and vnaptly to apply a medicine which is otherwiſe good, that it maye be hurtfull vnto health. But to ſetforth this doctrine profitably and with fruit, the endes and vtilities which we haue before ſpoken of ought to be regarded. And let all our ſpeach be directed to this, that they which are of Chriſt ought not to put cō fidence in theyr owne ſtrengths, but in God: and that they ought to acknowledge his giftes, and to glory in God and not in themſelues, and to féele the grace & mercy exhibited vnto them: & that they are fréely iuſtified by Chriſt. Let thē vnderſtād alſo y they are predeſtinate to be made like vnto the image of the Son of God into the adoption of childrē, & to walke in good workes. Laſtly, y they haue a teſtimony of the certayntie of Gods good will towardes them. Farther euery thing hath his eares or handels, by which a man may moſt aptly hold it: which if it ſhould be taken by any other way or by any other partes, eyther it would ſlippe out of the handes, or ells hurt hym that taketh it. This haue we gathered out of theſe bookes of Auguſtine which we before cited, in which he anſwereth to the obiections of Hilarius and Proſperus. Now reſteth two doubtes to be diſol ed. Firſt that they ſay, that we appoynte a certayne fatall neceſſary, ſecondly, that they thinke that men by this meanes are brought to deſperation. As touching the firſt, if by fate or deſteny they vnderſtand a certayne force proceding fromWhether by this doctrine be confirmed a fatall neceſſity. We muſt abſteine from the name of deſteny, although the thing being well vnderſtand be not euill. the ſtarres, and inuincible connextion of cauſes, by which God himſelfe alſo in brought into order, we (and that not without iuſt cauſe) do vtterly reiect the name of fate. But if by that name, they vnderſtand the order of cauſes, which is gouerned by the wil of God, then can not that thing ſeme to be againſt piety, although in my iudgment I thinke it beſt, that we ſhould vtterly abſtayne frō that name, leſt the vnlerneder ſort ſhould thinke, that we approue the faynings of the Ethnikes. Of this matter hath Auguſtine excellently well written in hys 5. booke De ciuitate dei the 8. chapter. Neyther by this predeſtination are the natures of thinges changed, as touching neceſſity, and happe, or chance: as we haue before declared, where we entreated of prouidēce. Yea rather, by the effectBy predeſtination we are made free. The conſideration of predeſtination confirmeth our hope. of predeſtination, that is, by grace, we are made frée from ſinne, and made ſeruauntes vnto righteouſnes: which ſeruitude is holy, and in the lord worthy to be embraſed. And ſo farre is it of that by predeſtination our hope ſhould be broken or diminiſhed, that euen by it it is moſt ſtrongly confirmed. For Paul in the 8. chapiter of this Epiſtle, when he had ſayd, Hope confoundeth not, & had added, That vnto them that loue God all thinges worke to good, confirmeth the ſame by predeſtination. For whome God hath foreknowen, thoſe (ſayth he) hath he predeſtinate. And he addeth farther: VVho ſhal ſeperate vs from the loue of God? Shall tribulation? ſhall anguiſh &c? And ſtreight way, Neyther death, nor life nor angells, nor principalities, &c? Wherefore we are not by this doctrine driuen to deſperation, but rather much more confirmed in hope, and by it we receaue greate comforte. AndOur ſaluation is more ſafely cōmitted vnto God then vnto our ſelues. The knowledge of predeſtination aduaunceth the glory of God. Predeſtination is a pa •• of the Goſpell. None abſolutely de ied the predeſtination of God. Pighius cō uted. vndoubtedly it is muche more ſafer to committe our ſaluation to the care and prouidence of God, then to our owne iudgment. For we, as we are changeable, ſhoulde euery day, yea rather euery hower, ſpil out ſelues. But our ſaluation, for as much as it lieth in the hand of God, is moſt ſafe and ſure. And to cōclude, there is nothing that more aduaūceth the glory of God, then doth this doctrine. Wherfore we ought not to abhorre from this doctrine of predeſtination: and eſpecially ſeing it is a certayne parte of the Goſple, which is not to be receaued only by ſome parte, but fully and wholly. And thus much as touching the firſt parte of our Exordium, or beginning. In the ſecond part we haue to conſider, whether there be any predeſtination or no, leſt we ſhould ſ me to go aboute to ſet forth and define a thing fayned and imagined: not that euer any haue bene which openly and of purpoſe durſt deny the predeſtination of God, but for that there haue bene ſome, who haue layd ſuch groundes, which being graunted, predeſtination can not ſtand. For ſome ſay, and amongſt them eſpecially Pigghius, y in God is neyther any thing paſt, or any thing to come: & therfore he preſētly, that is, alwayes predeſtinateth & foreknoweth. And he ſayth, that we are herein deceaued, y we thinke, y God alredy before, & in times paſt hath predeſtinated ſome: wherof ar gathered many abſurdities, Vnto God ſaith be al things are preſent: therfore he alwayes foreknoweth, and predeſtinateth. And therof he inferreth, that it lieth in euery man, what maner of one he may be foreknowne of God: and that it is in our power, to be predeſtinate, to be ſuc ones as we wilAlthough in God be no courſes of tymes. yet the creatures want not a beginning which creatures are predeſtinate before they begin to be. Ad aliquid our ſelues. But this ſentence ſtrayeth farre from the truthe. For althoughe in God there be no courſes of tymes, neyther with him is any thinge paſt, or any thinge to come, yet that creature whom God foreknoweth and predeſtinateth, is not without beginning. Wherfore ſeynge it is not coeternall with God the creator, it followeth of neceſſity, that God predeſtinated it before it was brought forth. For predeſtination is of the nomber of thoſe actions of God, whiche haue reſpect to an other thinge. Wherfore we muſt not flye vnto the eternity of God: for in it men haue no participatiō with God the creator. This thing may better and plainelyer be vnderſtand by the tyme paſt. Wherfore a man may thus ſay: Certayne men are now deade, and paſt. But vnto God all things are preſent: wherfore God now predeſtinateth them, and now alſo it lieth in their power,Dead men are not now predeſtinate for that they are come to their ende. how they wilbe predeſtinated. Here there is none ſo blockiſhe, but that he ſeeth the abſurditye. For they are not now predeſtinated, when as they are now come to their end: neither lieth it in their power, either that that ſhould not be, or how that ſhould be, which they haue alredy receaued. And if their reaſon be ſo weake touching the time paſt, how can it be firme of the time to come. But we will leue this argument, which yet is moſt ſtrong, and will weigh what the ſcriptures ſay. Doth not Paul ſay of thoſe twines, before they were borne or had He concludeth that men are predeſtinate before they haue their beyng. done either good or euill, it was ſayd, the elder ſhall ſerue the yonger. And to the Epheſians doth he not ſay, that we were predeſtinate before the foundations of the world were la d? Theſe places, and many ſuch other like, do moſt manifeſtly declare, that men are predeſtinate, before they beginne to haue their being, which thing he that taketh from vs, doth therewithall take away from vs a great conſolation: which we hereby receaue, for that we know that we are predeſtinate of God vnto glory before all eternity. But to what end I pray you doth Pigghius thus wreſt theſe thinges, forſoth to this end, to confute this, that our doinges are determined and appointed of God before they are done. For then he thinketh ſhould fall away the liberty of mans wil, and men ſhould be left vnder neceſſity. This euill he thinketh may thus be remedied, if we ſay, that God dothPropheſies went before the thinges to come, and yet they were no let to the liberty of mē all thinges preſently. But he ſhould haue remembred, that in the prophetes and other ſcriptures are red many propheſies, in which many thinges were determined and apointed how they ſhould be done long time before they were done. What ſhall we here ſay? Shall we thinke, that thoſe propheſies went not before thoſe thinges which were to come? Chriſt ſaith, that it behoued that the ſcriptures ſhould be fulfilled. Wherefore theſe fond imaginations are to no purpoſe. Theſe mē ſtudy only with their lying inuētions to make darke a thing plaine & perſpicuous, as y fiſh called a Cutle caſteth out her ynke, becauſe mē ſhould not take her. Pigghius alſo goeth on farther, and ſaith, that the prouidence of God hath not perfixed vnto men the time or maner either of life or death, yea he ſaith that there haue bene many, which as touching the prouidence of God mought haue liued longer, if they had not either by negligence, or intemperancy ſhortened their life. For if theſe thinges were ſo determinate (ſaith he) a murtherer which hath killed a man may be excuſed, becauſe he hath executed the will of God. I wonder vndoubtedly, that ſuch a great diuine could let ſuch a fondWhen a murtherer killeth a mā he hath not a regard vnto the will of God. By predeſtination is not inferred excuſe of ſinnes. fabulous reaſon once come out of his mouth. As though the murtherer when he ſlayeth a man, hath a regarde how to pleaſe God. Thys regardeth he onely, how to play the theefe, & to accompliſh his hatred or enmities. For how coulde he knowe, that thys is the wyll of God, when as God hath in hys lawes commaunded the contrary? Doth he thinke, that Iudas can be excuſed of his wicked treaſon, bycauſe he had heard the lord foretell his miſcheuous facte? Or ſhall Pharao therefore be excuſed, bycauſe God had foretolde, that his hart ſhould be hardened? Wherefore it is fooliſh, of the appoyntmēt of things which we put in God, to inferre excuſe of ſinnes. But Pigghius addeth alſo an other argumente. If our doings ſayth he ſhould in ſuch ſort be determined of God, then ſhould all our care, diligēce, and endeuour be takē away: For what ſhould it profite, ſayth he, to auoyde theeuiſh and daungerous iornies, or ſaylinges in the winter, or ſurfeatinges, or vnholeſome meates, if both the kinde and time of death, and ſuch other like be alredy before certaynly appoynted of God?A ſubtile argument as touchyng fate. Here commeth to my mind that which Origen hath in his 2. booke againſt Celſus: where he maketh mencion of a ſubtell argument toſſed betwene them which diſputed of fate or deſtiny. A certayne one gaue counſell to a ſicke man not to ſend for the phiſition: bycauſe (ſayth he) it is now alredy appointed by deſteny, eyther that thou ſhalt recouer of this diſeaſe, or that thou ſhalt not. If it be thy deſteny that thou ſhalt recouer, then ſhalt thou not nede the phiſition. If it be not, the phiſition ſhall nothing helpe thee. Wherefore whether deſteny haue decréed, that thou ſhalt recouer or not recouer, thou ſhalt in vayne ſend for the phiſition. An other by the like argument diſwaded his frende from mariage. Thou wilt mary (ſayth he) a wife, to begette children: But if it be thy deſtenye to haue children, thou ſhalt haue them euen without a wife alſo. If it be not, then will it thereunto nothing profite thee to mary a wife. Wherefore whatſoeuer deſteny hath decreed, thou ſhalt in vayne mary a wife. Thus did they deride, and ſcorne fate or deſteny. For they entēded to ſhew into what abſurdities men ſhould fall, if they would defend fate. Contrarywiſe they which defended deſteny, thus diſſolued theſe reaſons: and ſhewed that the reaſons ſhould notA confutation of the ſame. trouble men. Wherefore they ſayd that the ſicke man mought thus haue made anſwere. Yea rather if by fate it be appoynted that I ſhall recouer, I will ſend for the phiſition, becauſe he profeſſeth to reſtore health to the ſicke: that by hys induſtry I may attayne vnto the appoyntmēt of deſteny. And that other which deliberated for the marieng of a wife, they imagined thus to anſwere: if it be appoynted that I ſhall haue children, foraſmuch as that can come by no other meanes but by the felloſhippe of the man and the woman, I will mary a wife that deſteny may take place. Let Pigghius alſo thinke, that theſe thinges are anſwered vnto him. For, him alſo doo the holy ſcriptures openly reproue. For vnto the life of Ezechias were added 15. yeares. And vnto the captiuity of Babilon were preſcribed 70. yeares. And Chriſt ſayth, that all the heares of our hed are nombred: and that not ſo much as a ſparrow ſhal fal vnto the ground without the will of God. That alſo is childiſh, which he addeth, namely, that our prayers ſhould be in vayne, if the euentes of thinges were certaynly appoynted. Of this thing wePrayers are not in vain, thogh the euentes of thinges are de ined. haue ſpokē in an other place, that God hath not only decréed what he will geue vnto vs, but alſo hath determined meanes by which he will haue vs to attayne vnth them. So Chriſt ſayth, that God knoweth what we haue nede of, and yet neuertheles he admoniſheth vs to pray. This is nothing ells, then to leade away a man from the prouidence of God. For, that prouidence is not new, butMan and his doinges are in no caſe to be drawen •• ō the prouidēce of god. All thinges were moſt certainly determined cōcerning Chriſt. We muſt not deny vnto God that which we attribute vnto heauē and vnto the ſtarres. an eternall diſpoſition of thinges. Vnto the death of Chriſt, both the place, and time, and maner was ſo preſcribed, and reueled in the foreſayinges of the prophetes, that it could not otherwiſe come to paſſe. Christ him ſelfe ſayth, Myne hower is not yet come. And that which was true in Chriſt, how can it be denied in others? We graunte that by ſtarres are longe before ſene the reaſons and cauſes of windes, ſhowers, tempeſtes, fayrenes of wether, and drines: and ſhall we not put thoſe reaſons in GOD, which infinite wayes comprehendeth more thinges then doth the heauen? And the Scriptures doo not onelye manifeſtly ſpeake thys, whiche we haue before ſayde of thoſe twines, before they were borne, or had done eyther good or euill, it was ſayde, the elder ſhall ſerue the younger, and Iacob haue I loued, but Eſau haue I hated. But alſo they ſpeake the ſelfe ſame thing of the time to come, I will haue mercye, on whome I will haue mercy. Alſo, not of woorkes, but of hym that calleth: that the purpoſe ſhoulde remayne accordynge to election. And in Deutronomye it is written, He chooſe theyr ſeede after them. Vnto Dauid was appoynted a poſteritye euen to the comminge of Chriſte, and when he had committed ſinne, it was told hym, that the ſworde ſhould not depart from his houſe: and that his wiues ſhould openly be defloured of his neighbour. And of Ieremy it is written: Before that I formed thee in the wombe, I knewe thee. Chriſte ſayth, that the elect alſo ſhoulde be deceaued if it were poſſible: and that as many as were geuen him of his father, no man ſhould be able to plucke them out of his hand. And in the Actes we read, they beleued as many as were ordeyned to eternall life. In this place alſo God is compared with a potter, who vndoubtedly before he beginneth to worke, appoynteth in his minde what kinde of veſſell he will frame. And a little before, Whome he foreknew, thoſe alſo hath he predeſtinate, to be made like vnto the image of his ſonne. Here in the firſte place is put predeſtination, and afterward followeth the conformity to the image of the Sonne of God. And in the Acts we reade, that y Iewes toke Chriſt, and crucified him, according to the foreknowledge and determinate counſell of God. What néede we anye more teſtimonies?By theſe places it is proued that before all eternity, predeſtination is before creatures. Paul to the Epheſians ſayth, that we were elected before the foundations of the worlde were layde. Theſe thinges ſufficiently declare, that we are not deceaued, when we teach, that the foreknowledge and predeſtination of God doth before all eternitie goe before thoſe thinges whiche are foreknowne and predeſtinate: and that vnto this determination this is no let, that in Gods action there is nothing either paſte, or to come. By theſe thinges which we haue brought out of the holy Scriptures it is very manifeſt, that there is a predeſtinatiō of God: which thing alſo thoſe things which we ſhall afterward ſpeake, ſhall manifeſtly declare. Which I wil now alſo confirme by reaſon, and by ſuch a reaſon vndoubtedly as in my iudgement oughtIt is proued by •• rme reaſōs, that there is predeſtination. to be counted an 〈 in non-Latin alphabet 〉 , or a certaine demonſtration. The ende whereunto we are made, farre paſſeth nature, ſo that by our owne ſtrengthes we can not attain vnto it. Wherfore we haue néede of God to prepare vs & to lead vs vnto it. Wherfore we haue néede of God to prepare vs, & to lead vs vnto it. Therfore Paul ſayth, to the Corrinthians: The eye hath not ſeene, nor the eare hathe heard, neither hath it entred into the harte of man, the thinges that God hath prepared for them that loue him. Wherfore ſéeing that of neceſſitie we muſt by God, be brought vnto the ende, this cannot be done by chaunce or raſhly, but by the counſel of God, and that from eternally determined and appoynted. Now ſeing that there is no let but that we may come to the definition of predeſtination, I thinke it beſt to beginne with that thatOf the definitiō of predeſtination. Quid nominis. Destinare. the Logicians call, Quid nominis, that is, what the woord ſignifieth. The Grecians call predeſtination 〈 in non-Latin alphabet 〉 , of this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth to determine and appoynt before: for 〈 in non-Latin alphabet 〉 is terminus, that is a band or limite. Wherfore the elect are ſeperated a ſonder frō them that are not electe. The latine men cal it Praedeſtinatio. For, deſtinare, is nothing els, then firmly to determine & conſtātly to appoynt any thing in the mind, or by ſome firme decrée of the mind to directPredeſtination is takē two maner of wayes. any thing to ſome one ende. But predeſtination which we ſpeake of may be taken two manner of wayes: eyther as touching the bringing of it to the effecte, as that Paul going to Damaſcus was conuerted to Chriſt, and by that meanes ſeperated from the vnbeleuers: or in as much as it is with God from eternally, before men are borne. Of this Paul ſpeaketh writing to the Galathians, that he was ſet a part to preach the Goſpell from his mothers wombe long before he was conuerted. And vnto the Epheſians alſo, he ſayth, that we were predeſtinate before the foundations of the worlde were layde. And to the Romanes of the twines he ſayth, Before they had done eyther good or euill, Iacob haue I loued, but Eſau haue I hated. And we at this preſent ſpeake of this eternall predeſtination of God. Wherfore the other is nothing but a declaration of this. Predeſtination therfore may be taken both commonly & properly. But foraſmuch as God doth all thinges by an appoynted counſell, andAn other diſtinction of predeſtination. nothing by chaunce or fortune, vndoubtedly whatſoeuer he createth or doth, he appoynteth it to ſome ende and vſe. After this manner neither the wicked, nor the deuill himſelfe, nor ſinnes can be excluded from predeſtination, for all theſe things doth God vſe according to his will. Wherefore Paul in this place calleth wycked men appoynted to vtter damnation, 〈 in non-Latin alphabet 〉 , that is, the veſſels of God, vpon whome he maketh open hys wrath. And Salomon in hys Prouerbes ſayth, that God made all thinges for himſelfe, and the wicked man alſo to the euill day. And of Pharao it is ſaid, Euen to this end haue I rayſed thee vp, to ſhew forth in thee my powre. Yea if predeſtination be thus taken, then ſhall it be common vnto all thinges. Neither ſhall this word ſignifie any thinge els, then the eternall ordinance of God touching his creatures vnto ſome certayne vſe. But the holy ſcriptures do not much vſe this word, but touching the elect only: although in the 4. chapter of the Actes we rede, They aſsembled together to do whatſoeuer thy hand and counſell had predeſtinated to be done: which wordes yet if they be referred vnto the death of Chriſt, and vnto the redemption of mankind, paſſe not the bandes of the election vnto ſaluation. But if they haue a reſpect vnto thoſe alſo which aſſembled together againſt the Lord, they comprehende alſo the reprobate. But now let vs iudge by the Scriptures, as they for the moſte parte vſe to ſpeake. Wherefore the Schoole deuines alſo affirme, that the elect onely and not the reprobate are predeſtinate. That ſentence will we alſo at this preſent follow: not vndoubtedly becauſe of that reaſon which they bring, for it is a reaſon very weake, as we ſhall afterward declare in his place: but becauſe I ſee the ſcriptures ſo ſpeake for the moſt part. Wherefore in this treatiſe vnder the name of predeſtination we will comprehend the ſaintes only. And for that cauſe I thinkHere ſhall be entreated only of the predeſtination of ſaintes. What predeſtination ſignifieth. Auguſtine entitled his booke de predeſtinatione ſanctorum, that is, of the predeſtination of ſainctes: which ſignifieth the decree of God, whereby the Sainctes are appointed to y cōmunion of ſaluation. And vnto predeſtination, by Antitheſis, or contrary poſition, is ſet reprobation. Thus farre as touching the word. Now before we come to the true and proper definition, we muſt ſuppoſe certaine thinges, of which the firſt pertayneth to the foreknowledge of God. Which as Paul teſtifieth is ioyned together with predeſtination. For whome he hath foreknowne (ſaith he) thoſe hath he predeſtinate. And although in God all thinges are one and the ſelfe ſame, yet becauſe of our capacity and vnderſtanding, thoſe thinges that are attributed vnto him, are by ſome maner of way to be diſtinguiſhed. Wherfore firſt this is to be known, y the knowledge of GodThe knowledge of god extendeth farther then his foreknowledge. Gods will goeth before his foreknowledge. extendeth farther then his foreknowledge. For his knowledge reacheth not onely to things preſent, paſt, and to come, but alſo to thoſe thinges which ſhall neuer come to paſſe, whether the ſame be poſſible, or (as they vſe to ſpeake) vnpoſſible: but his foreknowledge pertayneth but vnto thoſe thinges which ſhall come to paſſe. Wherefore foreknowledge requireth a will, which goeth before, for there is nothing which ſhall come to paſſe, e cept God will haue it ſo. For otherwiſe he would let it. Wherefore God foreknoweth thoſe thinges that he will haue to come to paſſe. Farther God doth not alſo predeſtinate all thoſeThe foreknowledge of God extendeth farther thē predeſtination. Foreknowledge pertaineth vnto the vnderſtanding & predeſtination vnto the will. In what things predeſtination agreeth with prouidence. The differēce of predeſtination & prouidence. whom he foreknoweth, for he foreknoweth alſo the reprobate: whom he knoweth 〈◊〉 be damned. But euen as the foreknowledge of God hath ioyned with it his will, yet notwithſtanding pertaineth to the knowledge and vnderſtanding of God: ſo contrariwiſe predeſtinatiō, although it can not be without foreknowledge: yet it properly pertaineth vnto the will. Which thing Paul declareth to the Ephe, when he teacheth, that we are predeſtinate according to purpoſe, by the power whereof God worketh all thinges according to the decree of his will. By theſe thinges we may after a ſort ſee, how predeſtination is ioyned wyth foreknowledge, and what it differeth from it. Now let vs ſee what it hath common or diuerſe with prouidence. This it hath common with prouidence, that either of them requireth a knowledge and is referred vnto the will, and that either of them hath a conſideration to thinges to come. But herein they differ, for that prouidence comprehendeth all creatures: but predeſtination, as we ſpake of it, pertayneth onely to the ſainctes and vnto the elect. Farther prouidence directeth things to their naturall endes, but predeſtination leadeth to thoſe endes which are aboue nature: as is this, to be adopted into the ſonne of God, to be regenerate, to be endued with grace, whereby to liue vprightly, and laſt of all to come vnto glory. Wherefore we do not ſay, that brute beaſtes are predeſtinate,Brute beaſtes are not predeſtinate for they are not able to receaue this ſupernaturall ende. Neyther are Angels now predeſtinate: for they haue already attayned vnto their ende: but predeſtination hath a reſpect vnto thinges to come. Whereas we ſaydeWhy the prouidence of God is ſaid to be common to all thinges. that prouidence pertayneth to all thynges, that may thus be proued, becauſe nothyng is hydden from God: otherwyſe he ſhoulde not be moſt wyſe. And if he know all things, eyther he gouerneth all thoſe thinges, or els he abiecteth the care of many of them. If he abiecte the care of any thing, he therefore doth it, eyther becauſe he can not, or bycauſe he will not take vpon him the care of thoſe thinges. If he can not, then is he not moſt mighty: if he will not, then is he not moſt good. But to deny that God is moſt wiſe, moſt mighty, and moſt good, were playnly to deny him to be God. Wherefore it remaineth, that Gods prouidence is ouer all thinges: which thing the ſcriptures in infinite places moſt manifeſtly teſtefie. For they teach, that the care of God extendeth euen to the leaues of trées, euen vnto the heares of the hed, euen vnto ſparrowes. Prouidence may thus by the way be defined: prouidence is Gods appoynted, vnmoueable, and perpetuall adminiſtration of all thinges. When I ſay, God, ID finition of prouidēce The gouernment of God is not tyrannous. ſay, that he is endewed with greate authority and that he is mighty. Adminiſtratiō ſignifieth, that his gouerment is not tirānious, but quiet, gently, and fatherly. For tirannes violently oppreſſe theyr ſubiects, and referre all thinges to to theyr owne commodity and luſt. But God violently preſſeth no man, neither by this gouerment getteth any commodity vnto himſelfe, but only communicateth his goodnes vnto creatures. And this adminiſtration extendeth vnto all thinges. For there is nothing free from it, neyther can without it indure. It is called appoynted, bycauſe it is ioyned with moſt excellent wiſedome, ſo that itWhy prouidence is vn vnmoueable admitteth no confuſiō. It is vnmoueable, bicauſe y knowledge of this gouernor is not deceaued, neyther can his power be made fruſtrate. It is alſo perpetuall bycauſe God himſelfe is preſent with the thinges. For neyther did he, when he had created thinges, leue them vnto them ſelues: yea rather he him ſelfe is in them, and perpetually moueth thē. For in him we liue, we moue, and haue our being. And thus much of prouidence, Vnto theſe thinges alſo is fate or deſteny of very nigh affinity. From which word, if as we haue before ſayd, it be taken for a certaine ireuitable neceſſity which dependeth of y power of ſtars, the fathers haue not without iuſt cauſe abſteined. But if it ſignifie nothing ells but a certayne connextion of ſecond cauſes, which is not caried raſhely or by chance, but is gouerned by the prouidence of God, and may at his wil be changed, I ſe no cauſe why the thing it ſelfe ſhould be of any man reiected. Howbeit bicauſe there is danger that error might ſometimes crepe in, Auguſtine thinketh it beſt that we vtterly refrayne from that worde. We ought alſo to remember that which we haue in an other place taught namely that the loue, election, and predeſtination of God are ſo ordered together, that they follow one an other in a certaineLoue, election. & predeſtination how they are ioyned together. courſe. Firſt vnto the knowledge of God are offred all men, not being in happy eſtate, yea rather being nedy and miſerable: whome God of his pure and ſingular mercy loueth, thoſe he careth for, and putteth a parte from other whome he ouerpaſſeth, and embraſeth not with his beneuolence and they by this ſeperation are ſayd to be elected. And thoſe ſo elected, are deſtinied or appoynted vnto an end. Auguſtine in his booke de predeſtinatione ſanctorum the 10. chapter: thus defineth predeſtination, that it is a preparation of Grace: and: and in the 12. chapterHow Auguſtine defineth predeſtination. he ſayth, it is foreknowledge and a preparatiō of the gifts of God, by which they are certainly deliuered which are deliuered: but the reſt are left in the maſſe or lompe of perdition. In an other place he called it the purpoſe of hauing mercy. The Maſter of the ſentences in the firſt booke, diſtinction 40, defineth it to be a preparation of grace in this preſent time, & of glory in time to come. Theſe definitions I reiect not: howbeit bicauſe they comprehēd not the whole matter I will bring an other definition more full as nigh as I can. I ſay therefore, that predeſtination is the moſt wiſe purpoſe of God, whereby he hath before alA full definition of predeſtination. eternity conſtantly decreed, to call thoſe whome he hath loued in Chriſt to the adoption of his children, to iuſtification by fayth, and at the length to glorye through good workes, that they may be made like vnto the image of the ſonne of God, and that in them ſhould be declared the glory and mercy of the creator. Thys definition as I thinke, comprehendeth all thinges that pertayne vnto the nature of predeſtination. And all the partes thereof may be proued by the holye ſcriptures.

Firſt, we take purpoſe for the generall word. For, that word is common both to predeſtination, and vnto reprobation. Paul vnto the Epheſians ſayth,Purpoſe is common to predeſtination, & vnto reprobation That we are predestinate according to the purpoſe of God. And in this Epiſtle to the Romanes he ſayth, That the purpoſe might abide according to election. But what thys purpoſe is, we vnderſtand by the firſt chapter vnto the Epheſiās. For there thus it is written, That God hath predestinate vs according to his good pleaſure. ByThe purpoſe of God is his good pleaſure. Purpoſe pertayneth vnto y wil. theſe wordes it is manifeſt, that that is called his good pleaſure, which Paul afterward called purpoſe. And that this purpoſe pertayneth vnto the will, thoſe thinges whiche afterward followe doo declare By whoſe power, ſayth he, God woorketh all thinges accordinge to the counſell of hys will. But by thys will we ought to vnderſtand that will whiche is of efficacye, whiche they call, the will of the conſequent: by whiche is brought to paſſe, that the predeſtination of GOD is not made fruſtrate. Thys purpoſe we call moſte wiſe, becauſe God doth nothing raſhely, or by chaunce, but doth all thinges with moſteThe mighty will of God. great wiſedome. Therfore the Apoſtle before ioyned predeſtinatiō together with foreknowledge, ſaying, Whome he hath foreknowne, thoſe hath he predeſtinate.

By which purpoſe, God hath from eternally.] This is therfore added, becauſe predeſtination is no new thing, neither ſuch whiche (as manye fayne) goeth not before thinges or euer they are done. Paul ſayth in his latter Epiſtle to Timothy, Predeſtination is no new thing. Which hath called vs with his holy vocation, not by our workes, but according to his purpoſe and grace, which we haue receaued before the times of the world in Chriſt Ieſus. Here we manifeſtly ſée, that with the predeſtinatiō of God is ioyned the eternity of times. And vnto the Epheſians, we are ſayd to be electe before the foundations of the world were laide.

Whereby he hath conſtantly decreed.] By theſe woordes we are toughte,The predeſtination of God is immutable. that the predeſtination of God is vnmutable. For Paul ſayth in the latter Epiſtle vnto Timothy, The foundatiō standeth firme, The Lord knoweth who are his. And before in the 8. chapter: when the Apoſtle woulde teache, that hope maketh not aſhamed, and that they that had an aſſured hope ſhould be ſaued, he bringeth a profe of the ſame by predeſtination: ſaying, Whome he hath foreknowne, thoſe alſo hath he predeſtinate. And he addeth, who ſhall ſeperate vs from the loue of God? Shall tribulation? Shall anguiſh? &c, And Iames ſayth, that with God is no chaunging, or varietie of courſes of times. And in Eſay God crieth: I am God, and am not changed. And in this Epiſtle the 11. chapter, where is entreated of predeſtination, Paul ſayth, The giftes and calling of God are without repentance. But whereas God in Ieremy the. 18. chapterSomtimes the promiſes & threatninges of God are chaunged. ſayth, that he would change the ſentence which he had threatned vnto any natiō, ſo that they would repent, the ſame is not to be vnderſtand of predeſtination, but of thoſe thinges which are foretolde ſhall come to paſſe by that will of God, which they call the will of the ſigne: namely, when by his Prophets he declareth vnto mē eyther what theyr ſinnes haue deſerued, or what hangeth ouer theyr hedes by reaſon of naturall cauſes.

Whome he hath loued in Chriſt] This we adde, becauſe whatſoeuer GodThe giftes of God come vnto vs by Chriſt. Chriſt is the hed of al the predeſtinate. geueth or decréeth to geue, that geueth he and will geue throughe Chriſte. And as we haue oftentimes alleadged, Paul vnto the Epheſians ſaith, that we are elected & predeſtinate in Christ. For he is the Prince and heade of all the predeſtinate, yea none is predeſtinate, but onely to this ende, to be made a member of Chriſt.

To call into the adoption of children.] So Paul in a maner euery where ſpeaketh, and eſpecially in the firſt chapter vnto the Epheſians. For there he ſaith, that we are predestinate to the adoption of children. And that vocation followeth ſtraight way after predeſtination, thoſe woordes which we haue before alleadged declare: Whome he hath predestinate, thoſe alſo hath he called.

To iuſtification by faith.] That vnto vocation is adioyned iuſtification, Paul by theſe ſelfe ſame wordes teacheth. Whome he called thoſe alſo hath he iuſtified. But that we are iuſtified by fayth, it hath ben ſo manifeſtly declared, that here we ſhall not néede any playner declaracion.

Vnto glory by good workes.] This thing alſo Paul teacheth in the ſelfe ſame place, Whome he hath iuſtified (ſaith he) thoſe alſo hath he glorified. And that glory followeth good woorkes, and that we are predeſtinate vnto thoſe good woorks, that place vnto the Epheſians which we haue already often cited, manifeſtlye proueth. For firſt he ſaith, that we are predeſtinate, that we ſhoulde be holye and blameles before God. Afterwarde he ſayth, that God hath prepared good woorkes, in which we ſhould walke.

That they might be made like vnto the image of the ſonne of God.] This Image indéede is begonne in vs by regeneration when we are iuſtified: and in thē that are of full age groweth dayly to perfection by good workes: & is fully finiſhed in the eternall glory. But in infantes this likenes hath place, when it is begonne by regeneration, and is finiſhed in that laſt glory. Howbeit in them for want of age are not required good workes.

That in them might be declared the mercy and goodnes of the creator.] This is the laſte ende of predeſtination, ſhadowed vnto vs by Paul in the ſimilitude of the potter, which hath power to make one veſſell to honor, and an other to contumely. So God hath prepared his veſſels to glory, that in them he mighte declare his glory. By this definition we gather, that God hath predeſtinate vnto the elect not only glory, but alſo good works, that is, meanes by which he will haue his elect come vnto glory. By this we may ſée how fowly they are deceaued, which liue wickedly, and yet in the meane time boaſt that they are predeſtinate. For theHe that liueth wickedly cānot boaſt o predeſtination. ſcriptures teach, y men according vnto the predeſtination of God are not brought vnto glory, by wicked factes and noughty deedes, but by vertuous life and manners. Neither are they to be harkened vnto, whiche crye out, howſoeuer I liue, the predeſtination of God ſhall haue his effect. For this is vtterly to be ignorant what predeſtination is, and impudently to goe about to abuſe it.

Now that we haue ſeuerally after this maner examined this definition byPredeſtination is ot in the thinges, but •• the minde of God. his partes, let vs gather thereout certayne things not vnprofitable. Firſt thys, that predeſtination is a woorke of GOD, and is to bee placed in the minde of God. For although men are ſayd to be predeſtinate, yet muſt we not appoint predeſtination in them. So alſo things are ſayd to be perceaued and known: when as yet in them is neither knowledge nor perceauure, but onely in the man that knoweth them. Wherefore euen as we can foreſee either rayne, or colde, or fruite before they come: ſo God predeſtinateth men, which as yet haue no beyng. For of relatines, ſome are ſuch, that of neceſſity the one can not be but together with the other, as a father and a ſonne: and ſome there are whereof the one may be although the other be not together with it, as before and after and ſcience, andPredeſtination is before the predeſtinate. he endes of predeſtination are in the predeſtinate. Why the of fe tes are put in this definition. that which is known by ſcience. Predeſtination therefore is referred vnto the latter kind of relatiues. Which predeſtination yet, foraſmuch as it is (as we haue ſaid) in the mind of him that predeſtinateth, thoſe things vnto which the predeſtinate are directed are in them namely, grace, iuſtification, good works, and glorification. For theſe haue no place but in the ſaincts. But in that we haue put the effects of predeſtination in the definition thereof, it is not to be meruailed at. For this definition can not be geuen vnles the correlatiues (as they call them) be alſo expreſſed. Predeſtination is indéede defined: but of neceſſitye there muſte be expreſſed and declared the endes vnto which men are by it directed. And therefore they are ioyned with foreknowledge: becauſe GOD knoweth bothe the beginningsHow predeſtination is ſometymes called foreknowledge. and meanes and endes of our ſaluation. This moreouer is to be known, that when of the fathers (as ſomtimes it happeneth) predeſtination is called foreknowledge, it then ſignifieth not onely a bare knowledge, but alſo an approbation, or an allowing: which as we haue declared pertayneth vnto purpoſe. Wherefore we did what we could to ſpeake properly, to the end, theſe things ſhould not be confounded. Laſtly is to be conſidered alſo, how in predeſtination are knit together the goodnes, wiſdome, and power of GOD, whiche are his moſte chiefe proprieties. Purpoſe, which commeth of his goodnes, is placed in the will of God: Foreknowledge declareth a wiſe preparation: for the will purpoſeth nothing which is not before knowen: laſtly, when it is come to be put in execution, then is power preſent. And now becauſe things contrary pertaine to one and the ſelfe ſame knowledge: & the one of thē ſerueth much to y knowledge of the other: euen as we haue defined predeſtination, ſo alſo will we define reprobation. I ſayd before, that I was of the ſame minde that the Schoolemen are, namely, that the reprobate are not predeſtinate, not for that I iudged their reaſon to be ſo firme, but becauſe the Scriptures vſe ſo to ſpeake for the moſte parte. This is their reaſon, becauſe predeſtination directeth not onelye vnto the ende, but alſo vnto the meanes whiche leade vnto the ende. But foraſmuch as ſinnes are the meanesGod is not he cauſe of ſinnes, if we ſpeake properly. by whiche men are damned, they ſay GOD can not be put to bee the cauſe of them. Vndoubtedlye if we will ſpeake vprightly, and properly, God can not be ſaide to bee the cauſe of ſinnes, whome yet we can in no wiſe vtterly exclude from the gouernment and ordering of ſinnes for he is the cauſe of thoſe actions which in vs are ſinnes: although as they are of God, they are mere iuſtice. For God puniſheth ſinnes by ſinnes. Wherefore ſinnes as they are puniſhments, are vpon men layd of God, as of a iuſt iudge. Farther it is God which withdraweth his grace from men: which being withdrawen, it can not be choſen but that they muſt fall. And foraſmuch as through his agitation or ſtirring all we both liue and moue, vndoubtedly it is of neceſſity, that all the works which we do after a maner be done by his impulſion. Although thereof followeth not that he ſhould poure into vs any new malice. For we haue malice aboundantly inough of our ſelues, both by reaſon of originall ſinne: and alſo becauſe, if the creature be not holpen by God, of it ſelfe it declineth without meaſure and ende, to worſe and worſe. Farthermore God, and that vndoubtedly iuſtly, miniſtreth vnto the reprobate and vnto the wicked, occaſions of ſinning, and wonderfully enclineth the harts of men not only to good things, but alſo (as Auguſtine ſayth) by his iuſt iudgement to euill things. Yea alſo he vſeth the malice of men will they or nill they vnto thoſe ends which he hath purpoſed vnto himſelfe. And the holy ſcriptures ſticke not to ſay, that God deliuereth men into a reprobate ſence, and maketh them blind, and ſeduceth them, and many other ſuch thinges. And yet for all this he can not beSinnes are not all maner of waies excluded frō the prouidence of God. By the maner o ſpeaking of the ſcriptures the reprobate re to be ſeperated from th predeſtinate. Why the reprobate are not called predeſtinate truly called the cauſe of ſinnes, when as we aboundantly haue the true cauſe of ſinnes in our ſelues. Wherefore that reaſon of the Scholemen is not firme, neither leneth it to a very ſure foundation. Howbeit I therefore ſeperate the reprobate from the predeſtinate, becauſe the ſcriptures no where that I know of, do call men that ſhalbe damned, predeſtinate. Which ſentence, thoughe I ſawe no reaſon why, yet woulde I iudge is to be followed, becauſe of the authoritye of the woorde of God. Howbeit I thinke the holy ſcripture ſo ſpeaketh, for that as we haue before ſayde, predeſtination hath a regarde vnto thoſe endes, vnto which we can not by nature attayne: ſuch as are iuſtification, good life and glorification: by whiche God exalteth vs farre aboue all ſtrengthes of nature. But the ſinnes for which we are damned although they are not excluded from the gouernment of God: namely, after that manner as we haue already declared, yet do they not paſſe the ſtrengthes of our nature. For euery man of himſelfe is prone inough to ſinne. Wherefore reprobation is the moſt wiſe purpoſe of God, wherby he hath before all eternitye conſtantlye decréed without any iniuſtice, not to haueDefinitiō of reprobation mercy on thoſe whome he hath not loued, but hath ouerhipped: that by theyr iuſte condemnation he might declare his wrath towards ſinnes, and alſo his glory. The former partes of this definition are already declared, when we defined predeſtination euen vnto that part, without vnrighteouſnes. Which part is therfore added, becauſe God doth no iniuſtice vnto any man, although he beſtow not his mercy vpō God doth no iniury vnto them, vpon whom he hath not mercy. ſome. For he is not bound vnto any man, by any law: neither is he compelled of duety to haue mercy vpon any man. Wherefore God aunſwereth in the Goſpel. Is thine eye wicked? I am good. Is it not lawfull for me to do with mine owne what I wil? The ſelfe ſame thing hath Paul taught by the power of the potter. And yet he affirmeth, that therefore there is no iniuſtice in God. For here is entreated of mercye and not of righteouſnes. And vnto Moſes was aunſwered in Exodus: I will haue mercy on whome I will haue mercy, &c. I will not haue mercy on them. &c. By thoſeMen of their owne nature are in miſery. wordes is ſignified that all men are of theyr owne nature in miſery. For mercy is beſtowed vpon none, but vpon them that are in miſery. Out of this miſery God deliuereth ſome, and thoſe he is ſayd to loue. Otherſome he ouerpaſſeth, and them is he ſayd to hate, for that he hath not mercy on them. That by theyr iuſt condemnation he might declare his anger againſt ſinnes, and his righteouſnes. The damnation of theſe men is ſaid to be iuſt, becauſe it is inflicted vnto them for their ſinsThe reprobate are condemned becauſe of their ſinnes Sinnes foreſene are no the cauſe why a man is reprobate. And yet we ought not hereby to inferre, that ſinnes foreſéene are the cauſe, why any man is reprobate. For they cauſe not, that GOD purpoſeth that he will not haue mercye. Howbeit they are the cauſe of damnation, whiche followeth in the laſt time, but not of reprobation which was from eternally. The laſte ende of reprobation is the declaration of the mightye iuſtice of God, as Paul hath taughte: namely, that theſe veſſels are prepared vnto wrath: becauſe God woulde ſhew in them his power. And God aunſwereth of Pharao, Euen vnto this end haue I rayſed thee vp, that I might ſhew in thee my power. The fartheſt ende is damnation, whiche as it is iuſt, ſo alſo is it allowed of God. But the nieſt ende are ſinnes. For God cō maunded, that the people ſhould be made blinde, that they ſhould not vnderſtand, that they ſhould not heare: Leſt peraduenture (ſaith he) they ſhould be conuerted and, I ſhould heale them. For ſins although as they are ſins, they are by God, in his lawes condemned, yet as they are iuſte puniſhmentes, they are by him impoſed for the wicked deſertes of the vngodly. But we muſte not ſtay in theſe néerer endes. We muſt go farther, that we may at the length come to that ende, which Paul hath ſet foorth: namely, that the iuſtice of God ſhould be declared. And thus muche hitherto as touching the firſt article.

Now let vs come to the ſecond, wherein is to be ſought the cauſe of predeſtination.Of the cauſe of predeſtination. Foraſmuch as predeſtination is the purpoſe or will of God, and the ſame wil is the firſt cauſe of all thinges, which is one and the ſelfe ſame with the ſubſtance of God, it is not poſſible, that there ſhould be any cauſe thereof. Howbeit we do notOf the will of God may ſometimes be geuen a reaſon, but neuer any cauſe, eſpecially an efficient cauſe. We cannot geue any reaſon of the 〈◊〉 of God but thoſe which the hol ſcriptures haue ſet forth vnto vs. Predeſtination may haue a final cauſe. The material cauſe is after a ſorte found in predeſtination. The nd is conſidered two maner of wayes. therfore deny, but that ſometimes may be ſhewed ſome reaſons of the wil of God, which although they may be called reaſons, yet ought they not to be called cauſes, eſpecially efficient cauſes. But that in the ſcriptures are ſometimes aſſigned reaſons of the will of God, may by many places be gathered. The Lord ſayth, that he therefore did leade aboute the children of Iſraell throughe the deſerte, rather then through ſhorter paſſages, through which he could haue lead them, that they ſhould not ſodenlye méete with theyr enemies. Adam alſo was placed in Paradiſe, to huſband it, and to kéepe it. And God teſtifieth that he woulde not as yet expell the Cananites out of the land of Chanaan, becauſe they had not yet as filled y meaſure of their ſinnes. Howbeit althoughe as we haue ſayde the ſcripture vſe ſometimes to bring reaſons of ye wil of God, yet no mā ought to take vpon him to r der a certain reaſon of it, but that which he hath gathered out of the ſcriptures For ſo, as we are dull of vnderſtanding, we ſhould eaſely vſurpe our owne dreames in ſtede of true reaſons. But that there are finall cauſes of the predeſtination of God, we deny not. For they are expreſſedly put of Paul, and eſpecially, when he citeth y of Pharao euen o this end haue I ſtirred thee vp, that I mighte ſhewe in thee my power: and of the elect he ſayth, that God would in them ſhew forth hys glorye. The materiall cauſe alſo may after a ſorte be aſſigned. For men which are predeſtinate, and thoſe thinges which God hath decreed by predeſtination to geue vnto the elect, as are theſe, vocation, iuſtification, and glorification, may be called the matter, about which predeſtination is occupied, This moreouer is to be noted, that the end may ſometimes be taken, as it is of vs in minde and deſire conceaued: and then it hath the conſideration of an efficient cauſe: for being ſo conceaued in the minde it forceth men to worke. Sometimes alſo it is taken as it is in the thinges, and as we attayne vnto it after our laboures. And then properly it is called the end, bycauſe the worke is then finiſhed, and we are at quiet as now hauing obteyned the end of our purpoſe. But we therefore put this diſtinction,It may be both true & falſe, that we are predeſtinate by workes. that if at any time we ſhould be aſked whether God do predeſtinate men for workes or no, we ſhould not raſhly eyther by affirming or by beniinge geue haſty ſentence. For the ambiguity is in this word, for, how it is to be vnderſtand. For if good workes be taken as they are in very dede, & are wrought, bycauſe God predeſtinateth vs to this end, that we ſhould liue vprightly, as we rede in the Epiſtle vnto the Epheſians, namely, that we are elected, to be holye and immaculate, and that God hath prepared good workes that we ſhoulde walke in them, as touching this ſentence or meaning the propoſition is to be affirmed. But if that worde, for, he referred vnto the efficient cauſe, as thoughe the good workes, which God foreſaw we ſhould do, are as certayne merites and cauſes which ſhould moue God to predeſtinate vs, this ſence is by no meanes toOne effect of predeſtination may be the cauſe of an other effect, but they cannot be cauſes of the purpoſe of God. be admitted. It is poſſible indede that the effectes of predeſtination may ſo be compared together, that one may be the cauſe of the other. But they can not be cauſes of the purpoſe of God. For vocation which is the effect of predeſtination, is the cauſe that we are iuſtified. Iuſtification alſo is the cauſe of good works: and good workes although they be not cauſes, yet are they meanes by which God 〈…〉 ngeth vs vnto eternall life. Howbeit none of all theſe is the cauſe, or the meane why we are choſē of God: as contrariwiſe ſins indede are y cauſes why we are damned, but yet not why we are reprobate of God. For if they ſhouldI ſinnes were the cauſes of reprobation, no man ſhould be elected. The purpoſe of God not to haue mercy, is as free as the purpoſe to haue mercy Why good workes foreſene are not the cauſes of predeſtination. A place out of the firſt epiſtle to Timothie. be the cauſe of reprobation, no man could be elected. For the condition & eſtate of all men is a like. For we are all borne in ſinne. And when at any time Auguſtine ſayth, that men are iuſtly reprobate for theyr ſins, he vnderſtandeth together with reprobation the laſt effect thereof, namely damnation. But we may not ſo ſpeake, if by reprobation we vnderſtand the purpoſe of God not to haue mercy. For that purpoſe is no leſſe free then y other purpoſe of ſhewing mercy.

Theſe thinges being now thus declared we will aſſigne reaſons why we deny that good workes foreſene are the cauſes of predeſtination. The firſt is becauſe the ſcriptures no where ſoteach. But of ſo weighty a matter we ought to affirme nothing without the holy ſcriptures. Howbeit I know that certain haue gone aboute to gather this ſentence out of the firſt epiſtle to Timothe, where it is thus written, In a greate houſe are veſſells of gold, ſiluer, and wood. And if a man ſhall clenſe him ſelfe from theſe, he ſhalbe an honorable veſsell of God, and mete for euery good worke. Hereby they conclude, that certayne are therefore deſtinied to be veſſels of honour, bycauſe they haue clenſed them ſelues from the filthines of ſinne, and frō corrupt doctrine. And bicauſe they are here ſayd to haue power to performe this, they ſay, that it lieth in euery man, to be predeſtinate of God vnto felicity. But theſe men make no good collection: For the ſentence of Paul in that place is thus to be taken, He had ſayd before. The foundation ſtandeth firme. The Lord knoweth who are his. As if he ſhould haue ſayd, mē may ſometims be deceaued: for they oftentimes iudge thoſe to be goodly, which are moſt farre from godlines. In which wordes he reproued Himeneus and Philetus. For a litle before he had ſpoken of theyr peruerſe doctrine. For they taught that the reſurrection was done alredy, wherefore Paul would not that men ſhould be iudged as they appeare to be at the firſt ſight. For God hath in this world, as it were in a greate houſe veſſells, ſome of golde, ſome of ſiluer, ſome of woode, and ſome of claye. And he knoweth beſte whiche of theſe are honorable, and whiche are made vnto contumely. But we which know not nor vnderſtād the ſecret of his will, can iudge of them but only by the effectes: that whoſoeuer is cleane from corrupt doctrine, and liueth godly, the ſame is a veſſell vnto honour. Neither doth this place proue, that men can clenſe themſelues, or make themſelues veſſels of honor. For as Paul hath tought vs in this epiſtle, it is God onely which bringeth this to paſſe. For he as it were a potter, hath power of one and the ſelfe ſame maſſe or lompe, to make one veſſel to honor, and an other to contumely. Wherefore this place enterpretateth the other. And therefore we ought not to gather more of thoſe wordes of Paul then that ſuch clenſing, is a token whereby we iudge of the worthines or of the vnworthines of the veſſels in the Church. It is God which knoweth truly what maner of one euery man is, and his foundation ſtandeth firme: for it can not be deceaued. But we can not iudge of others but only by certayne tokens and effects. And this is it which Chriſt admoniſheth, By their fruites ye ſhall know them. Neither do they rightly vnderſtandMan cānot by himſelfe make himſelfe a veſſel of honour. Free wil is not proued by propoſitions hypotheticall. the Apoſtle, which by theſe words, If a man keepe himſelfe cleane form theſe thinges, teach, that it lieth in our will, to make our ſelues veſſels of honour. For the ſtrengthes of our frée will are not proued by propoſitions hipotheticall or hauing conditions, that we ſhould thus inferre, the holy ſcriptures teach, that if ye ſhall do this or that, or if ye ſhall beleue, ye ſhall haue ſaluation? Wherefore we can of ſelues beleue or liue holily. Suche concluſions are weake: for God in another place teacheth, that he will make vs able to walke in his wayes. Preceptes therefore and exhortations, and conditions are to that end added, that we ſhould vnderſtand, what is required at our handes, and what maner ones they ſhalbe, which pertaine vnto God, and ſhall obtaine eternall life. Wherefore we ought not out of theſe places to gather what our owne ſtrengthes are able to do. But it is eaſy to declare, why men that are purged of God, are notwithſtanding ſaid to purge themſelues. For God worketh not in men as ſtockes, and ſtones, for ſtones are moued without ſenſe and will. But God when he regenerateth men, ſo cleanſethGod maketh the godly clene, & they are ſaid to make themſelues cleane. and reneweth thē, that they themſelues both vnderſtand thoſe things which they do, and alſo aboue all things deſire and will the ſame, after they haue once receaued a fleſhy hart for their ſtony hart. Wherefore after they are once regenerate, they are made workers together with God, and of their owne accord they bend themſelues vnto holynes and vnto purenes of life. God by Moſes commaunded the Iſraelites to ſanctify themſelues. And yet in an other place he manifeſtly teſtifieth, that it is he which ſanctifieth the people. And Paul vnto the Corrinthians ſayth, that Chriſt was made vnto vs wiſdome, righteouſnes, redemption and ſanctification. God alſo commaundeth vs to beleue: and yet the ſcriptures in an other place teſtify that faith is the gift of God. By all theſe things therefore it is very manifeſt, how little this place maketh for our aduerſaries, which way ſoeuer they turne thēſelues. Beſides al this the ſcriptures do not only teach y predeſtination is not of works foreſene, but alſo plainly teach y contrary. For Paul asThe ſcripture teacheth that predeſtination is not of workes foreſene. we ſée in this epiſtle pronoūceth of thoſe twines, before they were borne or had done eyther any good or any euill, it was ſayd, The elder ſhall ſerue the yonger: alſo, Iacob haue I loued, but Eſau haue I hated, that it ſhould not be of workes, but of him that calleth. Wherefore he denieth that either the loue or hatred of God commeth of works. But they are worthy to be laughed at, which after this ſort cauill, that Paul in déede excludeth works already done, but not thoſe which are to be done. For they ſée not that Paul in this place goeth about to remoue all maner of difference from thoſe two brethern, that we might fully vnderſtand, that they wereA cauillatiō ouerthrown vtterly like as touching their perſons. For when he declared that they were borne of one and the ſelfe ſame father, and of one and the ſelfe ſame mother, y they were brought forth alſo both at one burthen, his meaning tended to no other end but vnto this, by their equality to ſhew, that the election of God is frée, ſo that it laye in him to elect the one and to reiect the other. But if there had ben only this differēce left as touching workes foreſene, then ſhould Paul in vayne haue put ſo great an equality. Wherefore Paul ſayth vniuerſally, not of workes: in which words he comprehendeth as well works to be done, as works already done. And that we mought the more ſurely vnderſtand this, he addeth, But of him that calleth. Wherfore Paul ſendeth vs vnto God, and not vnto works. And if a man diligently conſiderVnto what principall pointes, the predeſtination of God is reduced. all thoſe things which follow in this chap. he ſhall ſée that the Apoſtle draweth thoſe thinges which he teacheth of predeſtination to theſe principall pointes, namely, vnto power: For he ſaith, Hath not the potter power? Vnto purpoſe or good pleaſure, for vnto the Epheſians he vſeth both words: Vnto will, for he ſaith, He hath mercy on whome he will, and whome he will he hardeneth. Vnto mercy or loue, for he ſaith, It is not of him that willeth, nor of him that runneth: but of God that hath mercy. Alſo, Iacob haue I loued, but Eſau haue I hated Seing Paul what cauſe ſoeuer he eyther here or in any other place geueth of predeſtination, reduceth them to theſe fower principall pointes, can we doubt of his meaning? or ſhall we take vpon vs to geue ſentence otherwiſe? But as touching works he ſpeaketh not ſo much as one worde, whereſoeuer he entreateth of this matter, but onely to exclude them. Farther conſider this, that there is nothing more againſt the ſcope and meaning of Paul, then to put workes foreſéene to be the cauſes of predeſtination.Iuſtificatiō ſhould come by workes, if election ſhould depende of workes forſene. For by that meanes woorkes ſhoulde be the cauſes of iuſtification. But that doctrine the Apoſtle hath in this Epiſtle by all manner of meanes oppugned. And I hereby proue this reaſon to be firme, becauſe the Apoſtle maketh predeſtination to be the cauſe of vocation, and vocation, the cauſe of iuſtification. Wherefore if workes be cauſes of predeſtination, they ſhall alſo be cauſes of iuſtification. For this is a firme rule among the Logicians, whatſoeuer is the cauſe of any cauſe, is alſo the cauſe of the effect. Farther no man can deny but that good workes procéede of predeſtination. For we are ſayd to be predeſtinate, that we ſhoulde be holye and blameles. And God by predeſtination hath prepared good woorkes, in whiche we ſhould walke. And Paul himſelfe confeſſeth that he obteined mercy to be faithful.Good workes are the effectes of predeſtination. Againſt the good vſe of of free wil. Wherfore if workes be the effectes of predeſtination, howe can we then ſay, that they are the cauſes thereof? and chiefly thoſe kinde of cauſes, which are called efficient cauſes? For, that vſe of frée will is nothing worth, which they ſo often boaſt of, as though we haue it of our ſelues, and not of the mercye of God. For Paul ſayth, that it is God which worketh in vs both to will and to performe. And God in Ezechiell ſayth, I will take away from them theyr ſtony hart, and wil geue vnto them a fleſhy hart We can not (ſaith Paul) thinke any thing of our ſelues, as of our ſelues. And if we had in our ſelues that good vſe which they ſpeake of, what ſhoulde let but that we mighte glory thereof? Vndoubtedly the Lord ſayth, No man commeth vnto me: vnles my father draw him. And Ierome againſt the Pelagians excellētly wel writeth, that thoſe which are ſayd to be drawen, are by that woord ſignified to haue bene before withſtanding,He which is drawen, was before vnwillyng. reſiſting and vnwilling, but afterward God ſo worketh, that he chaungeth them. This ſelfe ſame thing alſo doth the nature of grace proue. For Paul ſayth, That the remnantes might be ſaued according to the election of grace: y is, according to gracious or frée electiō. For ſo is the genetiue caſe after y Hebrue phraſe to be reſolued. Farther in the definition of predeſtinatiō in y firſt place we haue put this word purpoſe: which ſeing it ſignifieth nothing els (as we haue declared out of the Epiſtle vnto the Ephe.) but the good pleaſure of God, thereby it euidentlye appeareth, that from no other where, muſt we ſéeke the cauſe of predeſtinatiō. MoreWorkes cā not be the cauſes of our calling. ouer workes can not be the cauſes of our vocation, and much les of our predeſtination: for predeſtination goeth before vocation. And that woorkes are not the cauſes of vocation, is declared by the Epiſtle vnto Timothy. God hath called vs (ſayth Paul) with his holy calling not by our works, but according to his purpoſe, and the grace which we haue in Christ before the times of the world. Hereby it moſt manifeſtly appeareth, that works are not the cauſes of our calling. Yea neither alſo are works the cauſes of our ſaluation: whiche yet were farre more likely: for by good woorkesIf we ſhould be predeſtinate by workes, th exclamatiō of Paul were to no purpoſe. God bringeth vs to felicity. But Paul to Titus ſayth, that God hath ſaued vs, not by the workes of righteouſnes, but according to his mercy. Farther what néeded Paul after this diſputation to cry out, O the depth of the riches of the wiſedom & knowledge of God: how vnſearcheable are his iudgementes, and how vnacceſſable are his waies? For if he would haue followed theſe mens opinion he might with one poore word haue diſpatched the whole matter: and haue ſayd, that ſome are predeſtinate, and other ſome reiected, becauſe of the works which God foreſaw ſhould be in both of them. Thoſe men Auguſtine in mockage called ſharpe witted men, which ſo trimly and ſo eaſly ſaw thoſe things which Paul could not ſée. But ſay they, ye Apoſtle in thys place aſſoileth not ye queſtiō. But it is abſurd ſo to ſay: eſpecially, ſeing y he broght it in of purpoſe, & the ſoluciō therof ſerued very much vnto y which he had in hand. And how in Gods name can he ſeme not to haue aſſoyled the queſtion, when heThe queſtion is aſſoyled, when it is reduced to the higheſt cauſe. reduced that euen vnto the higheſt cauſe? namely vnto the will of God. And therewithall ſheweth that we ought not to go any farther? when God had appointed limities at the fote of the mounte Sina, if any man had gone beyond thoſe limites, he was by the law puniſhed. Wherefore let theſe men beware, with what boldnes they preſume to go further then Paul would they ſhould. But they ſay, that the Apoſtle here rebuketh the impudent. Be it ſo. But yet is this rebuking a moſt true ſolution of the queſtion. For Paul by this reprehenſion prohibiteth vs, not to enquire any thing beyond the mercy and will of God. If theſe men meane ſuch a ſolution, which may ſatiſfye humane reaſon, I willHow the queſtiō may be ſaid to be aſſ yled & not to be aſſoyled. eaſely graunt that the queſtion is not in ſuch ſorte aſſoyled. But if they ſeke y ſolution which fayth ought to embrace and to reſte therein, they are blind if they ſe not the ſolution.

But let vs ſe what moued theſe men, to ſay that workes foreſene are the cauſes of predeſtination. Vndoubtedly that was nothing ells, but to ſatiſfy humane iudgement: which thing yet they haue not attayned vnto. For they haueThe aduerſaries ſatiſfie not humane reaſon. nothing to anſwere touching an infante, which being grafted into Chriſt, dieth in his infancy. For if they will haue him to be ſaued, they muſt nedes confeſſe that he was predeſtinated. But foraſmuch as in him followed no good workes, God doubtles could not foreſee them. Yea rather this he forſaw: that he ſhould by his free will doo nothing. But y is more abſurd, which they obiect that God foreſaw, what he would haue done, if he had happened to liue longer. For humane reaſon will not ſo be ſatiſfied. For reaſon will complayne, for ſome that are ouerhipped and reiected, for thoſe ſinnes which they haue not done, and eſpecially therefore, for that they ſhould haue committed thoſe ſinnes if they had liued. For ciuill iudges puniſhe not any man for thoſe ſinnes which they would haue committed if they had not bene letted: And that God is nothing moued with thoſe workes which men would haue done, Chriſt playnly declareth whē he entreateth of Coroſaim, and Bethſayda, and Capernaum. If (ſayth he) the thinges which haue benedone in thee, had bene done in Tire and in Sydon, they had doubtles repē ted: and thoſe cities had bene at this day remayning. Behold God foreſaw, that theſe nations would haue repented, if they had ſene and heard thoſe things which were graunted and preached vnto theſe cities. Seing therefore that they periſhed it is manifeſt that God in predeſtinating followeth not thoſe workes, which men would haue done if they had liued. Neyther yet ought any man to gather out of this ſentēce of Chriſt, that they by themſelues, euen by the ſtrēgth of free will could haue repented. For as we haue in other places taught, repentaunceGod vnto ſome addeth not ſuch means whiche mought moue thē to ſaluation. As touching nature, there is no difference minē. is the gifte of God. But the meaning of that place is, that God added not thoſe means to conuert theſe men, wherby they mought haue bene moued. Theſe men ſuppoſe, y euen by nature is a diſtinction in men, which ye election of God foloweth. Neither conſider they, y all men are borne the ſonnes of wrath: ſo that as touching the maſſe or lompe wherout they are takē, there can not be put in thē any difference at all: for whatſoeuer good cōmeth vnto vs, y ſame wt out al doubt cōmeth frō God & from grace. And ye in the nature of mē is not to be put any difference, ye Apoſtle declareth euē in this ſelfe ſame chap. For when he would declare that the one of the two brethern was taken, and the other reiected only by the frée will of God: Firſt he vſed an example of Iſaac and Iſmael. But when in theſe two it mought be obiected that there was ſome difference, for that the one was borne of a free woman, and the other of a handmaydē, afterward he brought two brethren that were twines, Iacob and Eſau, which had not onely one and the ſelfe ſame parentes, but alſo were brought for the both at one and the ſelfe ſame tyme, and in one and the ſelfe ſame trauaile. And as touching workes there was no difference at all betwene them. For as the Apoſtle ſayth, Before they had done eyther good or euill, it was ſayd, The elder ſhould ſerue the younger: Agayne Iacob haue I loued, but Eſau haue I hated. What nede was there that Paul ſhould ſo diligently alledge theſe thinges, but to make thoſe two brethern equall in all poyntes as touching nature? Which doubtles had bene to no purpoſe, if ſtill there had remained ſo much difference in works foreſene. Wherfore it foloweth, that whatſoeuer difference is in men, the ſame dependeth only of the will of God: For we all otherwiſe are borne obnoxius vnto ſin. Further if there ſhould be any thing of our ſelues which mought moue God to predeſtinate vs, that ſhould chiefely be fayth. For Auguſtine alſo, when he was yet young, neither ſo greatly nor thorowly acquainted with this queſtion, thought that God in predeſtination and reprobation hath a reſpect vnto faith, and vnto infidelitye: whiche ſentence Ambroſe before him and Chriſoſtome had embraced. But in very deede neither alſo can it be attibuted vnto faith. For faith alſo cō meth of predeſtination. For it is not of our ſelues, but is geuen of God: and thatFaith foreſene can not moue God to predeſtinate vs. not raſhly, but by his appoynted counſel: which may eaſely be proued by many places of the ſcriptures. For Paul vnto the Epheſians writeth, By grace ye are ſaued through fayth: and that not of your ſelues: for it i the gifte of God, leaſte anye man ſhould boast. And againe in the ſelfe ſame Epiſtle: Charity and fayth from God the father through Ieſus Christ. And in this Epiſtle vnto the Romanes, As God hath deuided By the ſcriptures it is proued that faith is of God. vnto euery man the meaſure of fayth. And vnto Timothy, I haue obteyned mercy, that I might be faythfull. Vnto the Phillppians, Vnto you it is geuen, not only to beleue in Chriſt, but alſo to ſuffer for his ſake. In the Actes, God opened the hart of the woman that ſold ſilkes, that ſhe mought geue hede to thoſe things which wer ſpoken of Paul. And in the 13. chapiter, They beleued as manye as were ordeyned vnto eternall lyfe. Chriſt alſo ſayth in the Goſpel, I confeſſe vnto thee O father of heauen and earth: that thou haſt hidden theſe thinges from the wiſe and prudent, and haſt reueled them vnto infantes, Euen ſo father: bycauſe it hath ſo pleaſed thee. And in an other place, Vnto them (ſayth he) I ſpeak in parables, that when they feare they ſhould not heare, and when they ſe, they ſhould not ſe: But vnto you it is geuen to vnderſtand. And vnto Peter he ſayd, Bleſſed art thou Simon Bariona, for fleſhe and bloud hath not reueled thys vnto thee. And there are many other teſtimonies in the holy ſcriptures, wherby is proued that fayth is geuen and deſtributed of God only. Wherefore it can not be the cauſe of predeſtination. And if fayth can not, thē doubtles much les can works. Moreouer no man can deny, but that the predeſtination of God is eternal. ForIf faith be not the cauſe of predeſtination, much les other works Paul to Timothe ſayth, That God hath elected vs before the times of the world. And vnto the Epheſians, Before the foundacions of the world were layd. But our works are temporall: wherefore that which is eternall can not come of them. But they vſe to cauell, that thoſe workes in whoſe reſpect we are predeſtinated, are ſo to be takē as they are foreſene of God: and by this meanes they can not ſeme to be temporall. Graunt that it were ſo: let them be taken after that maner. Yet can it not be denied, but that they are after predeſtination, for they depend of it, and are the effectes thereof, as we haue before taught. Wherefore after theſe mens doctrine, that which commeth after ſhould be the efficiente cauſe of that which went before. Which thing how abſurd it is, euery man may eaſely vnderſtand. Further the efficient cauſe is of his owne nature more worthy and of more excellency then the effect, eſpecially in that it is ſuch a cauſe, wherfore if workes be the cauſes of predeſtinatiō, they are alſo more worthy & of more excellencyOur works cannot be of more worthines, then predeſtination. That which is conſtant & certaine, dependeth not of that which is vncertain & vnconſtant. then predeſtination. Moreouer predeſtinatiō is ſure, cōſtāt, & infallible: How thē ſhall we appoint y it depēdeth of y works of frée will, which are vncertaine & vncōſtant, & may be bowed hither & thither, if a mā cōſider thē perticulaly? For men are a like prone vnto this or y kinde of ſinne, as occaſions are offred. For otherwiſe if we will ſpeake generally, by reaſon of the ſinne of the firſte parentes, frée will before regeneration can do nothing els but ſinne. Wherefore according to the ſentence of theſe men, it muſt néedes follow, that the predeſtination of God, which is certaine, dependeth of the workes of men, which are not onely vncertaine, but alſo are ſinnes, Neither can they ſay, that they mean of thoſe works which follow regeneration. For thoſe (as we haue taught) ſpring of Grace and of predeſtination. Neither do theſe men conſider, that they to ſatiſfye humane reaſonWe muſt not ſo defēd ou liberty, that we ſpoile God of his libertie. and to auoutch I know not what liberty in men, ſpoyle God of his due power & liberty in electing: which power and liberty yet the Apoſtle ſetteth forth, and ſaith that God hath no les right ouer men then hath the potter ouer the veſſels whiche he maketh. But after theſe mens ſentence God can not elect but him only, whom he knoweth ſhal behaue himſelfe wel: neither can he reiect any man, but whom he ſéeth ſhalbe euill. But this is to go about to bring God into an order, and to make him ſubiect vnto the lawes of our reaſon. As for Eraſmus he in vaine ſpeaketh againſt this reaſon. For he ſayth, that it is not abſurde to take away from God that power which he himſelfe will not haue attributed vnto him: namelye, to do any thing vniuſtly. For we ſay, that Paul hath in vaine yea rather falſly ſet foorth thisWe muſt geue vnto God that liberty whiche the ſcripture geueth vnto him. liberty of God, if he neither haue it, nor will that it ſhould be attributed vnto him. But how Paul hath proued this libertye in God, that place whiche we haue cited moſt manifeſtly declareth.

They alſo to no purpoſe obiect vnto vs the iuſtice of God: for here is entreated onely of his mercy. Neither can they deny, but y they by this their ſentence do rob God of a greate deale of his loue and good will towardes men. For the holy ſcripture when it would commend vnto vs the fatherly loue of God, affirmeth, that he gaue his ſonne, and that vnto the death, and that then when we were yet ſinners, enemies, and children of wrath. But theſe men will haue no man to be predeſtinated which hath not good woorkes foreſéene in the minde of God. And ſo euerye man may ſay with himſelfe, If I be predeſtinated, the cauſe thereof dependeth of my ſelfe. But an other, which féeleth truely in his harte, that he is fréely elected ofLoue towards God is kindled of the true feling of predeſtination. God for Chriſtes ſake, when as he of himſelfe was all maner of wayes vnworthy of ſo greate loue, will without all doubt be wonderfullye inflamed to loue God againe. It is alſo profitable vnto vs, that our ſaluation ſhoulde not depende of our works. For we oftentimes wauer, and in liuing vprightly are not very conſtant. Doubtles if we ſhould put confidence in our owne workes, we ſhould vtterly diſpayre. But if we beleue that our ſaluation abideth in God fixed and aſſured for Chriſtes ſake, we cannot but be of good comfort. Farther if predeſtination ſhoulde come vnto vs by our woorkes foreſéene, the beginning of our ſaluation ſhould be of our ſelues: againſt which ſentence the ſcriptures euery where cry out. For that were to raiſe vp an idoll in our ſelues. Moreouer the iuſtice of God, ſhoulde thenThe conſideration of the election of God and of the election of man is diuers. haue néede of the externe rule of our workes. But Chriſt ſayth, Ye haue not elected me, but I haue elected you. Neither is that conſideration in God which is in men, when they beginne to loue a man, or to picke out a frende. For men are moued by ſome excellente giftes wherewith they ſée a man adorned. But God can finde nothing good in vs which firſt proceedeth not from him. And Ciprian ſaith (as Auguſtine oftentimes citeth him) that we therefore can not glory, for that we haue nothinge that is our owne, and therefore Augustine concludeth, that we oughte not to parte ſtakes betwene God and vs, to geue one parte to him, and to kéepe an other vntoVnto God is all whole to be aſcribed. our ſelues touching the obteinement of ſaluation: for all whole is without doubte to be aſcribed vnto him. The Apoſtle when he writeth of predeſtination, hath alwaies this ende before him, to confirme our confidence, and eſpecially in afflictiōs out of which he ſaith, that God will deliuer vs. But if the purpoſe of God ſhoulde be referred vnto our workes, as vnto cauſes thereof, then could we by no meanes conceaue any ſuch confidence. For we oftentimes fall, and the righteouſnes of ourIf predeſtinatiō ſhold depend of workes, i woulde make vs not to hope but to diſpayre. workes is ſo ſclender, that it cannot ſtand before the iudgement ſeate of God. And that the Apoſtle for this cauſe chiefly made mencion of predeſtination, we maye vnderſtand by the. 8. chapter of this Epiſtle. For when he deſcribed the effectes of iuſtification, amongſt other things he ſaith, that we by it haue obteined the adoption of ſonnes, and that we are moued by the ſpirit of God, as the ſonnes of God, and therfore with a valiant minde we ſuffer aduerſities: and for that cauſe euery creature groneth, and earneſtly deſireth to be at the length deliuered. And the ſpirite it ſelf alſo maketh interceſſion for vs. And at the laſt addeth, That vnto them that loue God all thinges worke to good. And who they be y loue God, he ſtraightway declareth. Which are called (ſaith he) according to purpoſe, Theſe ſeketh Paul to make ſecure: that they ſhoulde not thinke that they are hindred, when they are excerciſed with aduerſities: for that they are foreknowne, predeſtinated, called, and iuſtified. And that he had a reſpect vnto this ſecurity, thoſe thinges declare whicheIn which wordes of Paul the aduerſaries a deceiued. follow: If God be on our ſide, who ſhalbe againſt vs? Who ſhall accuſe againſt the elect of God. Firſt by this methode is gathered, that the aduerſaries much erre ſuppoſinge that by this place they may inferre, that predeſtination commeth of workes foreſéene. For Paul before that gradation wrote theſe wordes: To them that loue God all thinges worke to good: as though foreknowledge and predeſtination whereof he afterwarde maketh mencion ſhould depende of that ſentence. And to this purpoſeA place of Salomon. they cite this ſentence out of the Prouerbes of Salomon, Thoſe that loue me, I loue. Neither cōſider they (as we haue ſaid) y Paul in this place entēdeth to declare who they are vnto whō it is geuen to loue God, and to haue all thinges to worke vnto them to good. And thoſe he ſaith are they, which are by the predeſtination of God elected. And as touching Salomon we alſo confeſſe, that thoſe whiche loue God, are againe loued of him. But this is now in queſtion, whether the loue of God whereby he embraceth vs do ſpring of our loue, or no. This thinge doth Iohn by expreſſe wordes decalre in his Epiſtle, Not, (ſaith he) for that we haue loued him: He hath The loue of God ſpringeth not of our loue, but contrariwiſe. firſt loued vs. The ſecond thing that we gather of theſe wordes of Paul, is, that the predeſtinatiō of God, if it be of this force, to confirme vs touching the good wil and loue of God towardes vs, can not depende of our woorkes. For our woorkes are both weake, and of moſte ſclender righteouſnes. Farther this is to be conſidered, that Paul kept not in ſilence thoſe cauſes which might be geuen: for he expreſſedly putteth the ende: namely, that the mercy and iuſtice of God might be made manifeſt. But when he commeth to the efficient cauſe, he will haue vs ſo fully to ſtay our ſelues on the will of God, that he compareth God to a potter, and vs to clay. In which compariſon he declareth, that there is nothing whiche oughte farther to be enquired of. I know that the aduerſaries ſay, that that compariſon is brought onelyOf the compariſon of God to the potter. to ſuppreſſe the malepertnes of the demaunder: not that the matter is on either behalfe in very déede ſo. For God electeth men by workes foreſéene. But if it ſo be, how then by this ſimilitude ſhall the mouth of the murmurers be ſtopped. For they will ſaye, if the iuſtice of God requyre thys, that election be of woorkes ſoreſéene, what needed Paul to ſaye. Before they had done eyther good or euill, it was ſayde. The elder ſhall ſerue the younger? Iacob haue I loued, and Eſau haue I hated? Agayne, Not of woorkes, but of hym that calleth, that election mighte abide firme accordinge to purpoſe? And why is this ſimilitude of the potter brought, when as the thinge it ſelfe is farre otherwyſe? and neyther doth God as a potter do all thynges as pleaſeth hym? neyther are we as clay vtterly without difference? doubtles by this reaſon of theſe men, the malepert demaunder is not repreſſed: yea rather there is offred an occaſion of caueling, for that the ſimilitude which is brought ſerueth not to the purpoſe. There is alſo an other ſentence of Paul vnto the Epheſians, wherby is ſtrongly confirmed this our ſentence. For whē he had ſaid, that we are predeſtinated according to ye purpoſe of God, he added,God worketh according to his will, & not accordyng to oures. By the power whereof he worketh all thinges according to the counſell of hys wyll. But if it were ſo, as theſe men imagine, God ſhould not worke all things according to his will, but according to the will of an other. For as we ſhould order our works, ſo ſhould he moderate his election: and that is to be led by an other mans wil, and not by his own. This ſelf thing teſtifieth Paul to the Corrinthians, ſaying: God hath choſen the fooliſhe, weake, and vile thinges of thys world, to confound the wiſe, mighty, and noble men. Looke brethren (ſaith he) vpon your vocation, not many wyſe men, not many mighty men, not many noble men are called: And in the ſelfe ſame epiſtle, when he had deſcribed the former eſtate of the elect, & had reckoned vp a great many & greuous ſinnes, at the length he added. And theſe thinges were ye, but ye are waſhed, but ye are ſanctified. And vnto the Epheſians, Ye were (ſaith he) once with out God, without hope in the world. Theſe things proue that the vocation and predeſtination of God depend not of our merites. But as Auguſtine writeth vnto Simplicianus, God ouerhippeth many philoſophers, men of ſharpewit, & of notable learning: he hath alſo ouerhipped many, which if a man haue a reſpect vnto ciuill maners, were innocentes, and of a good vertuous life. Neither doubtles is this to be meruailed at. For if God to this ende predeſtinateth to make manifeſt the riches of his mercy, that is ſooner accompliſhed if he bring to ſaluationThe mercy of God is more declared, if we be predeſtinated frely, then if of workes. thoſe, which both more reſiſt, and by reaſon of their deſertes of life are more ſtranger from it: then if he ſhould elect thoſe whom humane reaſon may iudge to be more mete. Hereof it came, that Chriſt gathered the flocke of his diſciples out of ſinners, publicanes, and vile men: neither diſdained he to call vnto hym thieues and harlots. In all which men, what conſideration, I beſech you, was there to be had vnto merites? Paul alſo writeth vnto the Corrinthyans, We preach Chriſt crucified, vnto the Iewes in dede an offence, and vnto the Grekes, fooliſhenes: but to them that are called both Iewes and Gentiles, Chriſt the power of God, and wiſdome of God. We ſee alſo in this place, wherehence the Apoſtle ſeeketh the difference when he affirmeth that ſome thinke well of Chriſt preached, and ſome ill. ForThe difference of the beleuers & of the vnbeleuers dependeth of vocation. God ſaid that he would deliuer his people not for their works but for his name ſake. The Iews were not of God preferred before the Gentles for their workes. all this he ſaith commeth wholy of vocation. For he ſayth, But vnto the called, as if he ſhould haue ſaid, They which are not called haue Chriſt for an offence, and for fooliſhenes. But they which are called, do both follow him, and alſo embrace him for the power and wiſdome of God. In the prophets alſo when God promiſeth that he will deliuer his people, he ſayth not, that he will do it for their workes or merites ſake: but I wil do it (ſaith he) for my names ſake. From this reaſon Paul departeth not. For he ſheweth that God by predeſtinatiō will make open the riches of his glory, that all men might know, how litle the Iewes had deſerued this election of God, that other nations being ouerhipped, they alone ſhould be counted for the people of God. Which thing Steuen expreſſeth in the Actes of the Apoſtles, when he ſaith, That they had euer reſiſted God, and had bene alwayes ſtiffe necked. What good workes then did God ſee in them, to preferre that nation aboue all other nations. Ezechiell notably deſcribeth, howe GOD looked vpon the people of the Iewes at the beginning, namely, as vpon a maiden naked, and on euery ſide defiled, and filthyly wrapped in bloud. I paſsed by ſayth the Lord: and when I ſaw thee in that caſe, I had compaſſion of thee. Farther let vs remember what is the ſcope of the Apoſtle in this epiſtle. For if we will iudge vprightly of controuerſies, we muſt not caſt our eye of frō the ſcope. This was the ſcope of the Apoſtle, by all maner of meanes to commend the grace of Chriſt. And to this purpoſe can nothing more be a let, then to affirme that the predeſtination of God, that is, the head and fountaine of grace commeth of the workes of men. And if it be counted a fault in orators, if in their oration they paraduenture inculcate things which ſhould much hinder the cauſe which they toke in hand, how can we ſuſpect that the holy ghoſt preſiſted not in that, which he began, but ſpeaketh thinges ſtrange from that which he purpoſed. Neither doubtles can there be any other reaſon geuen of the members, then of the hed, which is Chriſt Ieſus. Seing therefore that no man can doubt, but that the ſonne of God tooke vpon him humane nature freely: For if the queſtion ſhouldThe ſon of God toke vpō him frely humane nature. be aſked, why he rather tooke vpon him man of the virgen Mary, then any other man, there can no reaſon be geuen, but for that it ſo pleaſed him. For as tooching wookes, any other man borne of an other virgen mought haue had them, no les then he which was borne of Mary. For whoſoeuer had had the diuinity, as Chriſt had, he ſhould doubtles haue done the ſelfe ſame workes which Chriſt did. Seing therfore that that humanity was taken of ye ſon of God fréely, & of the pure & mere mercy of God, euen after the ſelf ſame maner, whoſoeuer are ye members of Chriſt are elected fréely and without any merites of workes. Finally all thoſe reaſons which proue that iuſtification conſiſteth not of workes, the ſameAs iuſtification is not of workes ſo neither alſo is predeſtination. Chriſt and his death is the firſt effect of predeſtination. Chriſt as touchyng his humane nature and death is not the cauſe of predeſtination. alſo proue that predeſtination dependeth not of workes. Now reſteth to declare, whether Chriſt and his death may be ſayd to be the cauſe of predeſtination. Here we anſwere, that Chriſt and his death is the firſt and principall effect of predeſtination: for amongſt thoſe thinges which are of God geuen vnto the elect, is Chriſt himſelfe and the fruit of his death. For whatſoeuer is geuen vnto vs, is deriued vnto vs from God by this way, and as it were through this pipe. And foraſmuch as it is certaine, that the effects of predeſtination may ſo be compared together, that one may be the cauſe of the other, but vnto none of them agréeth to be the beginning of predeſtination, therefore we deny that Chriſt as touching his humanity or death is the cauſe of our predeſtination: although he be the beginning and cauſe of all good thinges, which come vnto vs by the purpoſe of God. I know that there haue bene ſome, which haue gone about to conciliate the ſentences of the fathers with this moſt true doctrine, which we haue now by many reaſons proued. For they ſay, that the fathers, when they write that predeſtination is of workes foreſene, by the name of predeſtination do not vnderſtand the worke or action of God, whereby he electeth or predeſtinateth any man but rather the end and certaine meanes, for as touching them nothing can let, but that workes may be cauſes.Sentences of many of the fathers agree not fully with this doctrine. For it is without all doubt certayne that the laſt damnation commeth of workes, as of the cauſe: and good workes ſpring of fayth, as of their beginning. I ſée in dede that the entent of theſe men is not to be diſcommended, which labour to apply the ſentences of the fathers vnto the truth as much as is poſſible. But yet that which they auouch, I can not affirme to be true. For there are certaine ſentences of the fathers ſo hard, that they can by no meanes be drawen to this meaning. For they, to defend the liberty of our will, will not haue all thinges to depend of the predeſtination of God: And of purpoſe ſay, that all whole is not of GodIt is not true that they ſay all whole is not of God. It is not true alſo that God electeth, becauſe of faith foreſene. but ſomewhat alſo is required of vs. And they expreſſedly write, that God electeth ſome, for that he foreſaw that they ſhould beleue. They haue alſo here and there many other ſuch like ſayinges, ſo that I by no meanes can ſée, how their ſentences can agrée with our doctrine in this point. Howbeit Auguſtine fully agreeth with it. Ierome alſo diſagréeth not from it, although oftentimes in many places he agrée with Origen and others. But againſt the Pelagians he highly commendeth the ſentence of Auguſtine touching this matter, and excedingly alloweth his writinges againſt this hereſy. Seing therefore that Auguſtine oftentimes vſed thys argument againſt the Pelagians, it muſt nedes be, that the ſame very well pleaſed Ierome now being olde. Ciprian alſo, as we haue before ſayd, manifeſtly writeth, that there is nothing which is ours. Wherefore it followeth of neceſſity, that all whole is of God. But howſoeuer it be, there is no nede, that we ſhould at this preſent much reaſon touching the fathers. For when I interpretated the text it ſelfe, I aboundantly ſpake of them as the opportunity of the place ſerued. As in all other things which pertayne vnto faith, ſo alſo in this queſtion, we muſt geueWe muſt geue ſentence according to the ſcriptures, & not according to the fathers. ſentence according to y ſcriptures, and not according to the fathers. And this ſelf thing euē the fathers thēſelues required at our hands. Which I thinke we to our ability haue performed in alleadging of reaſons. Amongſt the latter writers Pigghius, being forced by the vehemency of the ſcriptures, graunteth vnto vs that works are not cauſes of predeſtination, for he cōfeſſeth, that it conſiſteth fréely and of the mere mercy of God, with a reſpect yet (ſaith he) vnto works: which thing I ſuppoſe he ſayd, leaſt he ſhould ſéeme in vaine to haue with ſo many words contended. But if predeſtination be frée, and do depend of the mere goodnes and mercyIf election be free, why is there added a reſpect vnto works of God, as the ſcriptures teſtifie, why durſt this man of his owne hed imagine this new reſpect of works? For the holy ſcripture, and eſpecially Paul vtterly excludeth workes from this matter. But Pigghius the more to bewray that his vile deſire of contending, bringeth certaine arguments which make vtterly nothing at all to the matter. That (ſaith he) which as touching election happened in the bleſſed virgen the mother of God, ought in others alſo to take place: but ſhe was not predeſtinated fréely, but becauſe of her humility: For ſhe ſang, For he hath looked vpon the humility of his handmayden: Wherfore the ſelfe ſame thing ought to take place in others. I meruaile doubtles how this man ſaw not, that there is great difference betwene 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 , is a 〈 in non-Latin alphabet 〉 . vertue, which the lattines call modeſtia, that is modeſty: whereby men haue a lowly and moderate opinion of themſelues: vnto which vertue is oppoſite pride 〈 in non-Latin alphabet 〉 . or arrogancy. But 〈 in non-Latin alphabet 〉 , is a vilenes and baſenes which commeth vnto men either by reaſon of pouerty, or by reaſon of baſe bloud, or by reaſon of ſuch other like things. Wherfore the bleſſed virgen reioyſed, and with prayſes extolled God, for that he had exalted her to ſo great an honor, whereas ſhe otherwiſe was baſe,Mary mēt not that ſhe was elected for any her merite. The ſong of Mary ſetteth forth the mercy of God and not merites obſcure, and vnworthy. For ſhe was not (as this man dreameth) a ſetter forth of her owne merites and vertues, to ſay that ſhe was therefore elected of God, for that ſhe had deſerued it through her humility. And if thou diligently conſider the courſe of that ſong, thou ſhalt eaſely ſée that ſhe aſcribeth all her good things vnto God. Thy mercy (ſaith ſhe) is from generation to generation. And ſhe addeth: He hath remembred his mercy. Afterward, with mercy ſhe ioyneth the promiſes. As he ſpake (ſaith ſhe) vnto Ahraham our father. But I meruaile this good man could not ſée, that the image of our predeſtination is to be ſet rather in Chriſt, then in theThe image of our predeſtination appeareth in Chriſt. A place of the firſt boke of Samuell. virgen. But Augustine ſaith, that the humanity of Chriſt was predeſtinated and taken altogether frely, and vtterly without any reſpect of good workes. They obiect alſo vnto vs the words of the Lord to Samuell. For he when he ſhould anoynt one of the ſonnes of Iſay king ouer Iſraell and had firſt brought before him Eliab the eldeſt, the Lord ſayd vnto him: This is not he whome I haue elected: Haue not a regard to the talnes of stature: For men ſee theſe thinges which appeare outwardly: But I behold the hartes. Lo, ſaith Pigghius, this place teacheth that God is moued by the perfection of the hart: and not by outward conditions. But in that hiſtory is not entreated of the eternall predeſtination of God, whereby he hath elected vs vnto perpetuall felicity, there is entreated only of the exalting of a man to a kingdome.In committing of iunctions or offices to a mā, we muſt haue a reſpect vnto the conditiō of the perſon. As touching which thing God hath ſet forth vnto vs a notable example, that when we will commit an office or function vnto a man, we haue chiefely a reſpect vnto the ability and ſkilfulnes which are required to the execution of that office: according to which doctrine Paul alſo to Timothe ſetteth forth vnto vs what thinges are to be required in him, which ſhould be choſen an elder or a Biſhoppe. God himſelfe alſo in the old teſtament, hath at large deſcribed, of what conditions he ought to be, whom he would haue to be appointed a king. Vnto which ſēce Peter alſo ſemeth to haue had a conſideration, who when, two were ſet before him, of which the one was to be placed in the roome of Iudas, called vpon God the ſercher of harts, for that he only knew the mind and hart of him whome he wouldGod findeth not a good hart in men, but maketh it good. An example of Saul. haue to be choſen. And yet ought we not to thinke, that God findeth in men that hart which he hath a reſpect vnto. He rather changeth and maketh mete thoſe, whome he will appoint vnto any office: as we rede he did in Saul: of whome we rede, that he was ſo changed, that he became vtterly an other man. For whereas before he was ſimple and rude, afterward he was able to propheſie amongſt the Prophets. Which thing for that it was new and ſtrange, gaue an occaſion of this prouerb. What is Saul alſo amongst the Prophets. Pigghius cauilleth moreouer, that of this our doctrine will follow, that men will ſéeke the cauſes of their damnation not in themſelues, but in God, which is a thing both abſurd, and wicked. But letThe cauſe of our damnation is not to be ſought for in God. this man conſider, how this can be inferred of our ſentence. For we teach that euery man is obnoxious vnto ſinne, and therefore deſerueth damnation. Neither euer ſaid we vnto any man, that he hath not in himſelfe a moſt iuſt cauſe of hys damnation: yea we both are and alwayes haue bene perſwaders vnto all men that when they will take in hand any thing, they ſeke for counſell no where els, but out of the will of God reueled, that is, out of the holy ſcripture, and not out ſecrecy of the predeſtination of God. And yet doth it not therefore follow, that by this forme of teaching is no vſe of the doctrine of predeſtination. For vnto it then chiefely muſt we haue a reſpect, when we are toſſed with aduerſities, and when through the very force of afflictions we fele that our fayth is weakned. This thing taught Paul in the 8. chapter of this epiſtle, and therefore he added, If God be on What is the vſe of predeſtination. our ſide who ſhall be againſt vs? who ſhall ſeperate vs from the loue of God? ſhall tribulation? Shall anguiſhe. &c. Wherefore this doctrine is not ſo to be left, as though no man can apply it vnto himſelfe: It muſt rather diligently be kept till opportunity ſhall ſerue to vſe it. Neither is it a point of arrogancy, but of the ſpirituall wiſdome, for a man to vſe it in his owne behalfe when nede requireth. Moreouer Pigghius falſely ſaith, that thoſe thinges which we ſpeake are againſt the goodnes of God: as though it ſhould ſeme a thing vniuſt, that God ſhould elect vnto himſelfe a certaine few, and in the meane time ouerhippe infinite others. For this mought ſhew (ſaith he) ſome cruelty in God: eſpecially if we ſay that he is offended before that any thing is committed againſt him. But it is mete (ſaith he) that the purpoſe of God be reaſonable: and yet of his iuſtice can no other reaſons be geuen, but only the workes of them which are predeſtinated: neither can the iuſtice of God by any other meanes be defended. Thoſe things beare in dede a goodly ſhew, but they much conduce not to ouerthrow that which we haue proued. For firſt to entreat of the goodnes of God there is no creature which can ſeme to be voyde of it. For God perpetually beſtoweth many good things, yea euen vpon theNo creature void of the goodnes of God. wicked: For he maketh his Sunne to ariſe vpon the good and vpon the euill: and raineth vpon the iuſt and vpon the vniuſt. And although he do not equally diſtribute his goodnes vnto all men, yet can he not therfore iuſtly be accuſed. ForMany are called but few elected. Many nations were ouerhipped but only the Hebrewes were choſē. The Iews were many but yet a remnant only were ſaued. In nature thinges pretious are rare. Chriſt anſwereth in the Goſpell, May I not do with myne owne what I will. If Pigghius think it a thing vnworthy that out of many are choſen few, he moueth this plée not againſt vs, but againſt God. For the ſcriptures manifeſtly teache, that many are called, but few are elected: and that of many nations only the people of the Iewes was taken of the Lord to be his peculiar people, and that euen in y people, although y number of it were ſuch y it mought be cōpared with the ſand of ye ſea, yet a remnant only ſhould be ſaued. Againſt thoſe teſtimonies ſo manifeſt, how can Pigghius contende? Do we not ſee alſo, that in things naturall, thinges that are moſt excellent, are alwayes moſt rare? For there is greate plenty of cōmon ſtones: but of precious ſtones there is wōderful greate ſcarcety. Vnprofitable herbes growe euery where: whereas of good herbes there is in a maner greate dearth. And why God will haue to be thus, he hym ſelfe beſt knoweth. We may paraduenture ſuppoſe, that he therefore doth it, that the giftes of GOD might be the more commended vnto men. For we are ſo blockiſh, that we neuer wonder at thoſe thinges which are cuſtomablyeWe wonder not but at thinges rare. What properly belongeth vnto cruelty. done. But this is nothing but an humane coniecture. But foraſmuch as God hath not rendred a reaſon of his counſell in this thing, I thinke it not our parts to be to curious in ſeking a reaſon. This thing only will I add, that God is not only good towardes vs and louing, but alſo in him can not be found ſo much as any ſhow of cruelty. For this is y nature of cruelty, to reioyce in the puniſhmentes of other men, and chiefely when innocentes be afflicted. For to take pleaſure, namely for that thou ſeeſt iuſtice exerciſed agaynſt the wicked, or to be ſory if thou ſeeſt them to liue happely, can neyther be aſcribed vnto enuy, nor vnto cruelty. For in the prophets, and eſpecially in the Pſalmes we ſe many ſuch affects:There is great difference betwene Ne eſi and cruel y. which doubtles pertayne vnto zeale, and not vnto cruelty or enuy. And although the purpoſe of God be reaſonable, yea euen reaſon it ſelfe, yet are not the reaſons to be ſought for in thoſe which are elected: for that they lye hidden in the moſt deepe wiſedome of God. Thither doth Paul call vs backe, when he crieth out, Oh the depth the of riches of the wiſedome and knowledge of God: how incō prehenſible are his iudgments, and how vnſerchable are his wayes. Who hath known the minde of the Lord? or who hath bene his counſeler? Paul by thoſe wordes teacheth nothing ells, but that God indede by reaſon of his manifold and infinite wiſedome wanteth not reaſons: but yet notwithſtanding thoſe reaſons are vnto men vnſerchable, for that they are not by him reueled. I wonder alſo, that Pigghius would complayne that the iuſtice of God ſhould be violated. For, that thing Paul obiecteth vnto himſelfe: and yet changeth he not his ſentence. Neyther is it any meruayle: for as Paul himſelfe teſtifieth, all this whole matter pertayneth vnto mercy, and not vnto iuſtice. In which thing yet notwithſtandingHow the iuſtice of God is to be defended as Auguſtine teacheth, we may very well defend, that God doth nothing vniuſtly. For what ſo euer he geueth vnto the elect, he geueth it not of an other mans, but of his owne. And whatſoeuer he requireth of the reprobate, he iuſtly and by moſt good right requireth it: Theſe thinges had not Pigghius obiected vnto vs, if he had diligently weighed with him ſelfe the Antitheſis, whiche Paul hath put betwene our workes & the purpoſe of God. For he ſayth, Not of works but of him that calleth: that electiō might abide according to purpoſe. He thinketh alſo that it is abſurd that the predeſtinatiō of God ſhould be made ſo free: for by that meanes he ſuppoſeth is layd vpon men neceſſity: and all conſideration of blame is taken away. But this argument pertayneth to our fourth article, where we will entreate of this neceſſity. Howbeit I meruayle how this could come into his hed, that the conſideration of ſinne is taken away, if a man put neceſſity. As though foreſooth any man can auoyde originall ſinne: and yet doth it not thereof follow, that ſuch a ſinne is not ſinne. He addeth moreouer, that we canNeceſſity taketh not away the nature of ſinne. not auoyde, but that we muſt make God an accepter of perſons. But if he had conſidered, that this fault is then committed, when we are moued to deſtribute or to geue iudgment by ſuch circūſtances & conditions, which make nothing at all to y cauſe, he would neuer haue ſpokē this: for this thing can not haue place in God. For he found not thoſe circumſtances and conditions in men: but putteth in them euen ſuch circumſtances and conditions as pleaſe him. Wherfore no man obiect vnto him, that as touching election he hath not attributed vnto his perſon that which belonged vnto it. For God is the author of all perſons, and of all vprightnes. But (ſayth he) the care and endeuor to liue vprightly is taken away: as though we by this doctrine do make men worſe, and do open a window to licentiouſnes, and loſenes of life. But how ſtrange and falſe theſe thinges are, I ſuppoſe it is thereby manifeſt, for that we alwayes teach, the predeſtination belongeth not only to y end but alſo to the meanes. For we are predeſtinated not only vnto felicity, but alſo vnto good workes: namely, that we ſhould walke in them, and be made like vnto the image of the Sonne of God. The wicked regard not theſe thinges, and euen alſo without this doctrine liue wickedly. But the godly, for that they haue confidence that they are predeſtinated,The doctrine of predeſtination openeth a window to good works and not to wicked factes. The ſentence of our aduerſaries openeth a way vnto many euils. labour by holye workes to make their vocation ſure. And vnto them by this doctrine is opened a windowe vnto modeſtye, vnto patience in afflictions, vnto gratitude, and vnto a ſingular loue towards GOD. But take away this doctrine, and there is made open not a windowe, but a greate wyde gate to pride, to ignorance of the giftes of God, to vncertaynty, and doubting of ſaluation in aduerſities, and the weakening of our loue towardes God. But theſe men ſay farther, that this alſo maketh very much agaynſt vs, for that nothing can light vnder predeſtination or reprobation, but that which God willeth. But, that God ſhould will ſinnes, is to be counted for moſt abſurd and for a blaſphemous doctrine. They ſay moreouer, that God can not iuſtly puniſh if we committe thoſe thinges, which he him ſelfe both willeth, and worketh. But this muſt we of neceſſity ſay, if we affirme that not only our ends, but alſo our meanes to the endes depend of the purpoſe of God. To ſatiſfye this doubt, firſt let them remember, that it can not be denied, but that God after a ſort willeth, or as other ſome ſay, permitteth ſin. But foraſmuch as that is done without any coaction of our minde, therefore no man when he ſinneth can be excuſed. For he willingly and of his owne accord committeth thoſe ſinnes, for which he ought to be condemned, and hath the true cauſe of thē in himſelfe, and therfore hath no nede to ſeke it in God. Farther this is no good compariſon which theſe men make betwene good workes and ſinnes. For God o worketh in vs good workes that he miniſtreth vnto vs his grace and ſpirit, whereby theſe workes are wrought: for thoſe are the groundes of good workes: which groundes doubtles we haue not of our ſelues. But ſinnes he ſo gouerneth, and after a ſorteHow God is ſaid after a ſort to wil ſinne. willeth, that yet notwithſtanding the groundes of them, that is the fleſhe and our corrupt and vitiate nature are not in God, but in vs. Wherefore there is no nede that they ſhould be powred into vs by ſome outward motion. And God is ſayd after a ſorte to will ſinnes, eyther for that when he can he prohibiteth them not, or, for that by his wiſedome he directeth then to certayne endes, or for that he ſuffreth them not to burſt forth, but when, and how, and to what vſes he him ſelfe will, or finally, for that by them he will puniſh other ſinnes. But theſe adde, that God by no meanes willeth ſinne. For ſo it is written in Ezechiell, As truly as I liue ſayth the Lord: I will not the death of a ſinner, but rather that he be conuerted and liue. But we anſwere that the Prophet in that place entreateth not of the mighty and hidden will of God, and of his will of efficacy. For God by that will worketh all thinges which he will both in heauē and in earth But he entreateth of that will which they call the will of the ſigne. For no man can by thoſe ſignes and tokens which are expreſſed in the law, gather, that GodThe firſt aunſwer. willeth his death or condemnation. For the lord commaunded hys lawe to be publiſhed vnto all men: he hath vnto all men ſet forth thoſe things which ſhould be profitable and healthfull: laſtly he vpon all men indifferently powreth greate benefites. Wherefore by this will, which we call the will of the ſigne he willeth not the death of a ſinner: yea rather he prouoketh them to repentance. But as touching the other will, which they call the will of his good pleaſure, if by it he would that no man ſhould periſh, then doubtles no man could periſh, and there is no will ſo peruerſe, as ſayth Auguſtine, which God if he wil cā not make good. Wherefore according to this will he hath done all things whatſoeuer he would. This is a redy and playne interpretation: which if our aduerſaries admit not, but will nedes contend that the wordes of the Prophet are to be vnderſtandedAnother aunſwer. of the mighty will of God, and of his wil of good pleaſure, thē will we anſwer y y ſentence pertaineth not vniuerſally vnto all ſinners, but only to thoſe which repēt. And thoſe are y electe & predeſtinated vnto whome God as according to his purpoſe he geueth faith and vocation, ſo alſo geueth he repentaunce. Wherefore which ſenſe ſo euer they followe, they ſhall neuer by thoſe woordes conclude, that God vtterly & by no meanes willeth ye death of ſinners, or willeth ſinne. But they obiect certaine wordes out of the firſt chapter of the booke of wiſedome, where it is written: God reioyſeth not in the deſtruction of the liuing. But if (ſay they) he by anye manner of meanes willeth ſinne or the puniſhment thereof, he can not be ſaid not to reioyce therein. For he reioyſeth doubtles in that which he will haue to be done. Firſt, I aunſwere, that that booke is not in the Canon, and therfore the authority thereof maye be refuſed. But amitte that that booke were canonicall yet do thoſe wordes make nothing againſt vs. For he, whatſoeuer he was that was the authorGod doth not againſt his will puniſhe wicked actes. of that booke, ment nothing els, but to remoue from God that prauitye of nature, whereby wicked men take pleaſure in euil things. And yet was not his meaning that God puniſheth wicked factes againſt his wil. For otherwiſe, whatſoeuer that author vnder the name of Salomon was, he ſhould be againſt the true Salomon. For he in his Prouerbes vnder the perſon of wiſedome thus writeth of the vngodly and of the vnbeleuers: I alſo will laugh in your deſtruction. In which wordes is declared, that God with a laughing, that is, with a chiereful minde adminiſtreth iuſtice. As touching the wordes of Eccleſiaſticus which are writen in the. 15. chapter: That no man ought to ſay of God, 〈 in non-Latin alphabet 〉 , that is, he hath deceaued me, How it is to be vnderſtanded that God deceiueth no mā. in which place the lattine tranſlation hath, Me implanauit, Vnles we will haue that place to be manifeſtly repugnant with many other places of the ſcripture, in which God is ſayd to haue deceaued the people by falſe prophets, and to haue commaunded, that Achab the king ſhould be deceaued, and to haue made blind the hart of the people that they ſhoulde not ſée, we muſt néedes after this manner expounde thoſe wordes, That no man ought to lay the fault in God, as though he woulde excuſe himſelfe. Achab though he was deceaued, yet he moſte iuſtly deſerued to beThey whiche are deceiued, are iuſtly deceiued. deceaued, for that he contemned the true oracles of God, and delighted himſelfe in falſe Prophets. The infidelity alſo and impiety of the people of Iſraell cauſed the vengeance of God, and execution to come vpon them, ſo that when they were deceaued they could by no meanes be excuſed. Our aduerſaries alſo ſéeme ſomewhat to be offēded, for that we affirme, that men haue in themſelues the cauſe of ſinnes, that is, a corrupte and viciate nature. For in the firſt chapter of the booke of wiſedome, the generations of the world are ſayde to be good, and not to haue in them 〈 in non-Latin alphabet 〉 , that is, a medicine of deſtruction. This is true indéede, ſo that it be vnderſtanded of the firſt conſtitution of thinges, and chieflye of the creation ofOur nature as it was inſtituted of God wanted corruption. man, which was created of God in a good eſtate. But afterward thorow his fall he ſpilt both himſelfe and his poſterity. Pigghius moreouer cauilleth againſte our doctrine, as though we ſtirre vp mē to hate God. For Chriſt thus ſpeaketh of Iudas: Wo be vnto that man, it had bene better for him neuer to haue bene borne. He being reiected and a reprobate, it muſt néedes follow that he hated God, when as God firſt hated him. And foraſmuch as the nomber of the reprobate is the greater nomber,Whether is had bene better for Iudas that he had neuer bene borne. euery man (ſay they) might eaſly ſurmiſe, that he is one of that nomber. And ſo it ſhould come to paſſe, that many ſhould abhorre from God. But we aunſwere, that Chriſt ſaid wel, that it had bene better for that man if he had not bene borne. For euery one of vs ought rather and gladlier to deſire, either neuer to haue bene, or to be brought to nothing, then that by committing of ſinne we ſhoulde offende God. Wherefore Chriſt ſayd truly and plainely, that it had bene better for Iudas, that he had neuer bene borne. Howbeit ſimply & as touching God, it had not bene better: for by him both the counſell of God, as touching our redemption was fulfilled, and alſo by the puniſhment which was inflicted vpon him both the iuſtice and power of God appeared the more manifeſt. And it is vaine that they ſay, that many fall into ſuſpition of their reprobation. For out of the holy ſcriptures no man canNo man hath a certaine and in fall ble argument of his repro atiō. An example of Frances Spiera. gather any argumentes of efficacye, that he is a reprobate. And if God will ſometimes reueale it by a certaine ſecret iudgement, yet cannot that be made a common rule. In our time in déede it happened, that a certaine man in Italy called Francis Spiera inwardly felt that God had inflicted vpon him this euill. But this I ſuppoſe was done to the terror of others. For he after that he had at the beginning knowne the truth of the Goſpell, and openly profeſſed it, being broughte to Venice before the legate of the Biſhop of Rome, publikely abiured it. Afterwarde being ſtriken with a gréeuous wounde of conſcience, he perſwaded himſelfe that he had ſinned againſt the holy Ghoſt. By meanes whereof he was throwne into ſo greate a deſperation, that he woulde neuer afterwarde receiue any conſolation, though he were aſſiſted euen by notable and religious men, which exhorted him to haue a good hope of Chriſt, and of his death. And he would ſaye, that theſe thinges ſerued well to be ſpoken vnto others, but vnto him they nothing at all preuailed, for that he knew moſt aſſuredly y he had ſinned againſt the holy Ghoſt, and y there was no remedy remaining to deliuer him from damnation, and ſo remaining in this deſperation he died. God would in this man by a certayne ſinguler and vnaccuſtomed diſpenſation feare away others from the like wickednes, and impietye. Howbeit this neither cuſtomably happeneth, as farre as we can gather out of hiſtories, neither alſo can any man by the holye ſcriptures gather this deſperation. And peraduenture God did not put this into the heade of Spiera, but the Deuill (whoſe bondſlaue he was, hauing now renounced piety) to the ende to driue him to vtter deſperation. Wherefore we muſt make a diſtinction as we before admoniſhed that either we ſpeake of them that are vtterly without all feeling of piety, or els of the godly, and of them that are now called. If we ſpeake of thoſe that are ſtraungers, they either nothing regarde theſe counſels of GOD, or els they areThe godly ſuſpect not that they pertaine to the number of the reprobate. alreadye in diſpayre of themſelues: If we meane of the godly, they will not ſuffer themſelues to be any longer tormented with this ſuſpicion, for that they now ſée that they are called, that they haue obteyned faith, and therefore are iuſtified, all which thinges moue them to haue confidence, and to hope that theyr names ar in the roule of the elect. Laſtly Pigghius imagineth, that we ſpeake things abſurd, for that we teach that men were firſt in a maſſe vitiated and corrupted wi •• originall ſinne, before that they were predeſtinated of God, as though we would here by iuſtifie the purpoſe of God: when yet notwthſtanding we in the counſell of predeſtination put condemnation, and eternall infelicity before ſinnes, and our corrupt nature, and ſo we iuſtefy that which is firſt by that which commeth after: he addeth alſo, that hy this meanes as touching the purpoſe of God euen by our owne doctrine the ende is firſt appointed, and thoſe thinges alſo whiche bring vnto the ende. Wherefore foraſmuche as originall ſinne is one of the meanes whereby we are condemned, it cannot as we imagine go before reprobation, when as it falleth and is comprehended vnder it, is a meane vnto eternall condemnation. But theſe thinges declare, that this man vnderſtoode not what we ſay. Neyther Auguſtine Pighius vnderſtandeth not our ſentēce. nor we euer ſayd, that originall ſinne goeth before predeſtination, when as predeſtination is before al eternity, but Adams fall was in time. Nether is it ſo abſurd as he imagineth, that ſinnes ſhould fall vnder reprobation, not indéede as the cauſe therof, but as the cauſe of condemnation, and of eternall miſery. And whereas heOriginall ſinne g e h not before predeſtination. Sinnes how they fal vnder reprobation. ſaith, that if it were ſo, it ſhould follow, that God willeth ſinnes, we haue before declared how this is to be aunſwered vnto. Neyther can he deny, but that God vſeth ſinnes, which are continually committed, to thoſe endes whiche he himſelfe hath appointed. And foraſmuch as this is not done of him raſhelye, but by his appointed counſell, how can it be, that after a ſort ſinnes are not comprehended vnder reprobation? Nowe if he contende that God willeth not ſinnes neither is the cauſe of ſinnes, in ſuch ſort as he willeth good works, & is the cauſe of good works, we alſo affirme the ſame. But yet in the meane time let him ceaſe to count it for a thing abſurde, that both the ende and alſo the meanes either of predeſtination, or of reprobatiō are cōprehended vnder the purpoſe of God, although after a diuerſe manner. And as touching originall ſinne, we alſo affirme that it goeth not before predeſtination or reprobatiō, but of neceſſity followeth it: for that God would not produce men out of any other ſtocke or matter, but out of the progeny of Adam, by meanes wherof we are al borne infected with the ſpot of corruption. And foraſmuche as this was not hidden from God, therefore Auguſtine, and we alſo with hym ſaye, that God from eternallye purpoſed to haue mercye on thoſe whome he loued, and not to haue mercye on others whome hee loued not: ſo that if they whiche wante that mercye whyche is beſtowed vpon others, do leade theyr life in originall ſynne, and when they are come to age and to the vſe of reaſon, do adde vnto it many other ſinnes, then are they iuſtly and worthely condēned. And this may ſtrongly be ſayd to repell thoſe, which paraduenture preſume to lay the cauſe of theyr damnation, not vpon theyr owne ſinne, but vpon God. Wherefore originall ſinne goeth before the birth of all men, ſo that thou haueOriginall ſinne goeth before euery mans damnation. a reſpect vnto euery perticular man: it alſo goeth before the damnation of all the wicked, although it could not be before the eternal purpoſe of God, but only as touching foreknowledge. Theſe thinges being as we haue declared them, as they are in no caſe abſurd, ſo alſo may they well be perceaued, if we depart not from the ſence of the ſcriptures: which ſence how much in this place Pighius ouerpaſſeth by meanes of his owne fond inuencion. I will in few words touch. He maketh many degrees or actes in the minde of God, which he ſetteth in orderA fond imagination of Pighius. betwixt them ſelues, not in dede by diſtinction of time, but by diſtinction of nature, and therefore ſuch actes he calleth ſignes: and yet had he not that out of the holy ſcriptures, but borowed it out of Scotus. In the firſt ſigne (ſayth he) God appoynted to bring forth all men to eternall ſaluation, which they might haue fruition of together with him, and that without any difference: and ouer them he would haue Chriſt to be the hed, whome he thinketh alſo ſhould haue come in the fleſh, although the firſt man had not ſinned. In the ſecond ſigne he ſayth, that God foreſaw the fall of man, by reaſon whereof it was not now poſſible that men ſhould come vnto ſaluation, that is, vnto the end, which God had purpoſed in him ſelfe, when he decreed in the beginning to create man. Howbeit that the matter mought go forward, he ſayth, that God did put in the thirde ſigne remedies in Chriſt, namely, of grace and of the ſpirit, and ſuch like, wherby mought be holpen thoſe which would receaue them, and thoſe forſakē which ſhould refuſe them. Laſtly in the fourth ſigne for that he foreſaw that manye would embrace theſe aydes, and would vſe them well and actiuely, he therefore predeſtinated them to ſaluation: but others whome he ſaw would reiect theſe benefites of God, he adiudged to vtter deſtruction: this he ſpeaketh touchinge them that be of ful age. But foraſmuch as by this fond imagination he could not ſatiſfy as touching infantes which periſh before they cā haue the vſe of free wil, he patcheth thereunto an other fable: namely, that they after the iudgmēt ſhalbe in this world happy with a certayne naturall bleſſednes, wherein they ſhall continually prayſe God, and geue thankes vnto him for that theyr eſtate ſo tollerable. So this man fayneth a doctrine, which he can not proue by any one word of the ſcripture. For how attributeth he vnto God, that he in the firſtGod appointeth not thoſe thinges which ſhall haue no ſucceſſe. Chriſt had not come vnleſſe ſinne had ben cō mitted. ſigne decreed thoſe things which ſhould not haue ſucceſſe? Namely, that al mē ſhould enioy felicity. Is it the poynt of a wiſe man, I will not ſay of God, to decree or will thoſe thinges which ſhall take no effect? Let him alſo bring forth ſome oracles of God to declare vnto vs, that the ſonne of God ſhould haue taken vpon him humane fleſh, although man had not ſinned. But he is not able in any place to ſhew any ſuch thing, when as the holy ſcriptures euery where teſtify vnto vs, that he was geuē for our redemption, and for the remiſſion of ſinnes, which thing alſo mought haue taught him if he had conſidered, that originall ſinne went before all the effectes of predeſtinatiō, only creation excepted when as Chriſt was to this end predeſtinated and geuen vnto vs, that we might haue a remedy of our falles, of all which falles originall ſinne is the hed and principall. And he had not taken vpon him humane fleſh, if there had bene no ſinne committed. He without the ſcriptures alſo imagineth, that it lieth inInfants periſh vnleſſe they be renued by the mediator. the power of our free will, to receaue the remedies being generallye ſet forth, when as this is the moſt abſolute gifte of God. And that whiche he laſt of all bringeth, namely, of the naturall felicity of children, is not only auouched beſides the ſcripture, but alſo is playnly agaynſt it, which teacheth that all periſh in Adam, vnles they be renued by the mediator. But, to periſh, or to dy, how repugnant it is with felicity, al men eaſely vnderſtand. And beſides that he hath not on his ſide one of all y fathers whiche durſt imagine any ſuch fond deuiſes. Neyther can I be perſwaded, that Pelagius him ſelfe if he were a liue agayne, would more diligently colour his opinion, then this man hath paynted it and ſet it forth. That which we haue hitherto proued touching predeſtinatiō, namely, that i dependeth not of workes foreſene, the ſelfe ſame thing alſo affirme we of reprobation, for neither it alſo dependeth of ſinnes foreſene, ſo that by reprobatiō y vnderſtand not extreme damnatiō, but that moſt depe eternal purpoſe of God of not hauing mercy. For Paul writeth alike of Eſau and Iacob: Before they had done any good or euill: it was ſayd, The elder ſhall ſerue the younger, Iacob haue I loued, but Eſau haue I hated, that it ſhould not be of workes, but of him that calleth. And Pighius laboureth in vayne, to haue this ſentence of Paul vnderſtanded of one of them only, that is, of Iacob: when as the Apoſtle ioyned them both together vnder one and the ſelfe ſame conditiō. Which thing he more manifeſtly afterwardIf ſin were the cauſe of reprobatiō, no man ſhould be elected. What are the effectes of predeſtination. Chriſt is the firſt effect of predeſtination. declareth, ſaying, He hath mercy on whome be will, and whome he will he hardeneth. Further if ſinne were the true cauſe of reprobation, thē ſhould none be elected. Whē as God foreknoweth that all men are contaminated with it. Which ſelfe thing Auguſtine proueth vnto Simplicianus.

But now we will entreate of the third article, to ſee what are the effectes of predeſtination and of reprobacion. And we will be the briefer, for that thoſe thinges which ſhalbe ſpoken haue much light by thoſe thinges whiche haue alredy bene ſpoken. The firſt effect therefore of predeſtination is Chriſt him ſelfe, for the elect can haue none of the giftes of God vnles by our ſauiour it be geuen vnto them. Then alſo let there be put thoſe effectes which Paul deſcribeth in the 8. chapiter when he ſayth: Whome he foreknew, thoſe alſo hath e predeſtinated, whō he hath predeſtinated, thoſe alſo hath he called, and whome he hath called, thoſe hath he iuſtified, and whome he hath iustified, thoſe hath he glorified. Whereby it is euident, that vocation alſo, and iuſtification, and glorification are the effectes of predeſtination: whereunto alſo may be added conformity of the image of the ſonne of God, when as Paul reckneth it vp as an effect of predeſtination. Good workes alſo may be added, ſeing th •• God is ſayd to haue prepared thē that we ſhould walke in thē. Thē followeth certaynty or confirmation of our ſaluation, which certainty of what ſort it is, we will declare in the 10. chapiter. Laſtly is the declaration of the riches of God, which ende Paul manifeſtly mencioneth in thysEffectes of reprobatiō. Of the ſtate of the firſt man. 9. chapiter, and vnto the Epheſians he writeth, That we might be to the prayſe of hys grace and glory. But as touching reprobation if it be compared vnto the firſt man, GOD from eternally decreed to produce hym, that by free will, and certayne grace geuen vnto him he mought haue ſtode if he had would: and God could haue geuen vnto him greater grace, ſo that he could not haue fallen, butWhether the firſt mā were of the number of the predeſtinate, or of the reprobate. he would not. But whether Adā were of the nomber of the reprobate, or of the predeſtinate, can not be gathered out of the holy ſcriptures, although all the fathers in a maner conſent that he was ſaued, and therefore pertained to the nomber of the predeſtinate. But other men which were reprobated, were offred vnto God in a maſſe of perdition and vtterly corrupted. For God decreed to produce them not els where, but out of the ſede of Adam and foraſmuch as by his free purpoſe he would not beſtowe his mercy vppon the multitude which is made reprobate, therof followed reiection, wherby they were left in theyr natiue ſin. Further foraſmuch as God ſuffreth not his creatures to be idle, they alſo are perpetually pricked forward to worke: and for that they were not healed, they do all thinges of theyr corrupt ground: which although they ſeme ſometimes to be beautifull workes, yet before God they are ſinnes. Moreouer according as theyr wicked factes deſerue, God continually puniſheth in them ſinnes by other ſinnes, as vnto the Romanes many are ſayd to haue bene deliuered vp into a reprobate minde, for that when they knew God they glorified him not as God. But yet as touching the ſinne of the firſt mā, this is to be conſidered, that that ſinne could not be ſayd to haue bene the puniſhment of an other ſinne. For if it were the firſt ſinne, it had not any other ſinne before it: and that God vtterlye willed not that ſinne, that can not be ſayd, for agaynſte his wil how coulde it be committed? And he ſawe that he woulde fall if he were not confirmed with his ſpirit and with a more plentiful grace, and yet he holpe him not, neither put he to his hand to kepe him from falling. Moreouer the deuil, vnles God had would, durſt not haue tempted him. Furthermore he had appointed by him to declare his goodnes and ſeuerity: hereof he gaue an occaſion, when he ſet a law, which he knew ſhould not be kept, and alſo in geuing him a wife which ſhould entiſe him. And finally the action it ſelfe which as a ſubiect or matter ſuſtained the priuation of vprightnes, could not without the power and might of God haue bene produced. Wherefore it is euident, that God after a ſort willed that ſinne, and was ſome way the author hereof, although that it were not a puniſhment of ſinne going before. But contrariwiſe he is ſayd not to haue willed it, and not to haue bene the author of it, for that he prohibited it, puniſhed it, and willed it, not ſimply, but for an other ende he of himſelfe miniſtred not y prauity, neither infuſed he it into him, but the wil of Adam not being letted by a more mighty grace, of his owne accord declined from vprightnes. Eſay alſo bringeth as an effect of reprobation, the blinding and making groſſe the hart of the people, that they ſhould not vnderſtand. And God oftentimes, either by himſelfe or by euil angels ſendeth cogitations, and offreth occaſions, which if we were vpright mought be taken in the beſt part: but for as much as we are not renued, we are by them driuen vnto euil: afterwarde iuſtly and worthely foloweth damnation for ſinnes: and finally the declaration of the power and iuſtice of God is the laſt effect of reprobation. Al theſe thinges follow reprobation, although God, as we haue before declared, is notGod is not a like the cauſe of all the effects of reprobation. a like the cauſe of them all. But becauſe al the benefites of God which are geuen vnto the predeſtinate, are referred vnto grace as to their hed and fountain, therefore let vs ſee, whether that principall effect of Gods predeſtination be, as ſome haue imagined, ſet forth of God cōmon vnto al men: for if it were ſo, then ſhould al men be predeſtinated, & it ſhould lye in their owne power, or in their own handes (as the ſaying is) to be predeſtinated, ſo y they would receaue grace whē it is offred. We in no wiſe ſay, y grace is cōmon vnto al men, but is geuē Whether the grace of God be ſet forth as common vnto all men. vnto ſome, and vnto others according to the pleaſure of God it is not geuen. And to confirme this ſentence we alleadge theſe places of the ſcripture. In the 6. of Iohn i is ſayd, No man commeth vnto me, vnles my father ſhall draw him. And I wonder, that the aduerſaries ſhould ſay, that al men are drawen of God, but all men will not come. As if a man ſhould ſay, no man can attaine vnto learningWhether •• are drawen of God. A ſimilitude. or good artes, which is not endewed with reaſon and witte. And yet doth it not thereof follow, that though al men haue reaſon and witte, al men ſhould attayne vnto good artes, for beſides thoſe grounds are required an endeuor, and wil. So ſay they al men are drawen of God, but beſides the drawing of God there is required, that we haue a wil thereto and do geue our aſſent, for other wiſe we are not brought vnto Chriſt. But doubtles it can not be that in al thoſe propoſitions whiche are ſpoken with an exception, that exception ſhoulde belong vnto al men. For Chriſt ſaid vnto Pilate, Thou ſhouldeſt not haue power againſt me, vnles it were geuen thee from aboue, ſhal we therefore take vpon vs to ſay that vnto al men was geuē power againſt Chriſt? And whē as it is writtē. That no man ſhall enter into the kingdome of heauen, vnles he be of water and the ſpirit borne agayne, ſhal we thereof inferre, that al men are borne agayne of water and the ſpirit. And when the Lord ſayth, ye ſhall not haue life in you vnles ye eate the fleſhe of the ſonne of man, and drinke his bloud, ſhal we thereby vnderſtand, that al men eate the fleſh and drinke the bloud of the Lord? And if this ought not ſo to be, why wil theſe men, when we ſay, No man commeth vnto me, vnles my father ſhal draw him, therof inferre that all men are drawen vnto the father? Verely if a man conſider y courſe of the text, he ſhal ſee y this ſence cānot ſtand. After y he had made m nciō of the eating of his fleſh, & of ye drinking of his bloud, y Iewes were by reaſō therof offended, & the diſciples went their way. Vpon occaſion wherof Chriſt ſaid, No man cōmeth vnto me, vnles my father ſhall draw him, which he ought in no caſe to haue ſaid, if he had ment only to reproue thē of infidelity. He ſhould not doubtles haue made mencion of y father, as though he drew them not, if he do beſtow this gift vpon all men. And Auguſtine when he interpretateth this place ſaith: Why he draweth this man, and draweth not that man, do not thou iudge if thou wilt not erre. In which words he declareth that all men are not drawen of God. And in the ſelfe ſame chapter it is written, Euery one that my father geueth vnto me, ſhall come vnto me: Wherfore if all men were drawen, they ſhould all come vnto Chriſt. And in the ſame place it is written, Euery one which hath heard of my father, and hath learned, commeth vnto me. Wherfore ſeing that many come not vnto Chriſt, therby is declared that many neither haue heard nor learned. And in the 10. chapiter when Chriſt had ſayd, that he is the ſhepherd, and hath his ſhepe, amongſt other thinges he ſayth: Thoſe whome the father hath geuen vnto me, no man can take out of my handes. But we ſée that many fall away from ſaluation, and therefore we ought to thinke, that many are not geuen of the father vnto Chriſt. But here alſo the aduerſaries cauille, that although no man can take them away yet notwithſtanding men of their owne accord may departA cauillatio away. As if a man had ſeruaunts being himſelfe a Lord of great might, he mought doubtles ſay, no man can take away theſe ſeruants frō me: but they may of theirA ſimilitude. owne accord depart from me. But how vayne this their cauillation is, the words which follow, declare. For Chriſt addeth, That which the father hath geuen vnto me is greater then all. By which words he declared, that therefore thoſe whome he had receaued of the father, could not be taken away from him, for that he is moſt mighty: wherefore if they which are in Chriſt can not be taken away by others, neither alſo are they able to withdraw themſelues: not that they are compelled by force, but by the way of perſwaſiō, it is of neceſſity that they abide. Which ſelfIt is of neceſſity that the predeſtinate do abide. thing the Lord alſo ſpake touching the temptacion of the latter times, namely, that the elect ſhould be deceaued if it were poſſible. In the ſelfe ſame 6. chapiter of Iohn Chriſt ſayd, That no man commeth vnto him, but he vnto whome it is geuen of the father. Which place hath one and the ſelfe ſeme ſence with that other ſentence wherin he ſaid, No man commeth vnto me vnles my father ſhall draw him. And Iohn Baptiſt, as it is written in the 3. chapiter of Iohn when he heard of his diſciples, that Chriſt baptiſed many, anſwered, that no man can receaue any thing, vnles it be geuen him from heauen. And in the ſelfe ſame chapiter, The ſpirite bloweth where it will: which thing although it be ſpoken of the winde, yet notwithſtanding is it applied vnto the holy ghoſt which regenerateth. For to declare the force of the holy ghoſt the ſimilitude is taken of the nature of the winde. ButThe reueling of Chriſt is not commō vnto al mē. this is more manifeſtly ſet forth in Mathew, when it is ſaid, No man knoweth the father, but the ſonne, and he vnto whome he will reuele hym. In which place we are tought, that the reueling of Chriſt is not geuen vnto all men: which thing Chriſt in the ſelfe ſame Euangeliſt declared, when turning him vnto the father he ſaid, I geue thee thankes o king of heauen and of earth, for that thou haſt hidden theſe thinges from the wiſe and prudent men, and hast reueled them to infantes. Here alſo is declared that the reuealing of true doctrine is not common vnto all men. But if thou wilt ſay, that therefore it is not reuealed vnto the wyſe men,A cauillation. for that they wyll not receaue it: The woordes whiche followe doo not render thys cauſe, but rather declare that the wyll of God hath ſo decreed. For it followeth: For ſo hath it pleaſed thee. And agayne, when the Apoſtles enquired why he ſpake in Parables vnto the people, he aunſwered, Ʋnto you it is geuen to knowe mysteryes, but vnto them it is not geuen: and he ſayde, that he ſo ſpake vnto them, that they ſeeing ſhoulde not ſee, and hearinge ſhoulde not vnderstand. And he cited a propheſie out of the ſixte chapter of Eſay, wherein was commaunded, that the people ſhould be made blind, and that theyr hart ſhould be made groſſe, leſt peraduēture they ſhould be conuerted, & God ſhould heale thē. Moreouer ye apoſtle citeth out of y boke of Exodus God thus ſpeaking, I wil haue mercy on whō I wil haue mercy, and wil ſhew compaſſion, on whō I wil ſhew cōpaſsion. Alſo y which is written of Pharao, To this ende haue I rayſed thee vp, that I mighte ſhewe in thee my power. And he ſaith alſo that ſome veſſels are made to honor, and ſome to contumely: Which wordes moſt euidently declare, that grace is not ſet forth common vnto all men. Peter alſo in the Actes of the Apoſtles ſayd vnto Simon the ſorcerer, Repent, if peraduenture God forgeue vnto thee this thought. But they ſaye that in this place Peter doubted not, but that grace is common vnto all men, but he was vncertaine whether Simon would receiue it, and earneſtly repent. But this ſubtle ſhifte nothing helpeth them, for as the Apoſtle teacheth vs vnto Timothe, euen repentaunceRepentāce is the gift of God. alſo is the gifte of God. For he admoniſheth a Biſhop to kepe faſt ſound doctrine, and to reproue them that reſiſt, If peraduenture God geue vnto thē to repent. Whereby is concluded, that it lieth not in the handes of all men to returne into the right way, vnles it be geuen them of God. Moreouer ſome ſinne againſte the holy ghoſt, who are not pardoned, neither in this world nor in the world to come. Wherefore it is manifeſte, that vnto theſe men grace is no longer ſet foorth, nor common. And in the Actes of the Apoſtles, God is ſaide to haue opened the harte of the womā that ſolde ſilkes, to geue héede to thoſe thinges which Paul ſpake: which is ſpoken as a certaine thing peculiarly geuen vnto that woman. And this place maketh that plaine which is written in the Apocalips, Behold I ſtand at the doore, and knocke, if any man open vnto me. &c. For we are ſayd to opē, in as much as God worketh that in vs: for he maketh vs to open, and it is he whiche geueth vnto vs to worke our ſaluation, as it is ſaid vnto the Philippians. And in the Goſpel it is many times written, that many are called, but few are elected. Paul alſo declareth the liberty of the ſpirite, in diſtributing his giftes whē he ſayth vnto the Cor. That one and the ſelfe ſame ſpirite diſtributeth vnto all men, as pleaſeth him. Which ſentence althogh it may be vnderſtanded of frée gifts & gracious (as they cal thē) & other giftsGrace is not to be put as nature. alſo, yet may it no leſſe be tranſferred vnto the grace wherby we are renued vnto ſaluation: whēas God is a like frée in the one, as in the other. Laſtly whileſt theſe men thus make grace common vnto all men, they conuert it into nature, whiche thing in no wiſe agréeth with the doctrine of the holy ſcriptures. And howe muche they are deceued, hereby it may eaſly be proued, for that, they ſéeke of theſe things to inferre that it lieth in euery mans power to receaue grace when it is offred vnto them, which in no caſe agréeth with the holy ſcriptures. For Paul ſayth, that we are not able to thinke any thing of our ſelues, and that all our ſufficiencye is of God. AndIt lieth not in our power to receue grace when it is offred. vnto the Phillippians he writeth, that God woorketh in vs both to will and to performe according to his good will. And vnto the Corrinthians, when he had ſaide, that he had labored much, he added, not I, but the grace of God which is in me. In this Epiſtle alſo he writeth, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. Which could not be true, if it lye in our will, to receaue grace when it is offred. Touching which place Augustine to Simplicianus in his firſt booke and ſecond queſtion ſaith, that the meaning of thoſe wordes is not, as though it is not ſufficient for vs to will, vnles God ayde vs with his grace, for by that meanes he moughte contrarywiſe haue ſayd, It is not of God that hath mercy, but of man that willeth. But the ſence is, as it is written vnto the Phillippians, that it is God which worketh in vs to will and to performe. And it is true, that we in vayne will vnles God haue mercye and helpe. But who will ſay that God in vaine hath mercye, if we will not? In Ezechiell the Prophet it is ſayd, that God himſelfe would chaunge our hartes, and in ſteade of ſtony hartes geue vs fleſhy hartes. And Dauid in the Pſalme ſingeth, Incline mine hart O God vnto thy teſtimonies, to declare that it pertaineth vnto God to bow our wils: which thing he in an other place ment, when he ſayd, A cleane hart create in me O God. And in the boke of wiſedome it is written, that no man can haue a chaſte hart, but he vnto whome God ſhall geue it. And Chriſt moſt manifeſtly toughte, y an euill trée cannot bring forth good fruites. Wherefore ſo long as men are not regenerate,A ſimilitude. they can not bring forth fruite ſo good, that they ſhould aſſente vnto grace when it knocketh. Wherfore firſt it is neceſſary, that they be chaunged of it, and that of euill plantes they be made good. As in the generation of the fleſhe, no man whiche is procreated any thing thereto helpeth: So alſo is it in regeneration, for that there alſo we are borne againe through Chriſt, and in Chriſt. Moreouer if we ſhould geue place vnto the ſentence of theſe men, all boaſting ſhoulde not be excluded: for euery man mought boaſt of that his owne acte, whereby he receaued grace when it was offred. Furthermore ſéeing that this apprehenſion is by faith according to our ſentence, but as they thinke, by charitye, what will they do? Will they deny that faith and charity are the giftes of God? Auguſtine alſo reaſoneth, that as in Chriſt the diuine nature tooke humane nature fréely, not wayting for the conſent therof: ſo they which are iuſtified, are not iuſtified by theyr owne will or aſſent. The ſame father alſo noteth, that eternal life is in the ſcriptures ſomtimesGrace and rightouſnes are neuer called a reward. What fleſh ſignifieth in the holy ſcriptures. called by the name of a rewarde, for that good woorkes do go before it. But grace (ſaith he) and righteouſnes are neuer in the holy ſcriptures called by the name of a reward, for that before it goeth no good worke acceptable vnto God. And vnto the Rom. Paul writeth: I know that in me, that is, in my fleſh dwelleth no good: Where, by fleſhe he vnderſtandeth, whatſoeuer is in a man not yet regenerate. And dare they notwithſtanding attribute vnto man, being yet in the fleſh, that is, not yet regenerate, ſo much good, that he is able to apply ſaluation vnto himſelfe? And vnto the Corrinthians, What hast thou (ſayth he) which thou haſt not receaued, and if thou haſt receaued, why boaſteſt thou, as though thou haddest not receaued? Nether wil we ſuffer theſe men to runne vnto creation, for here we ſpeake not of the ſoule, or of the powers therof, that is, of will or vnderſtanding, which we had of God by creation: but of that action or woorke which theſe men ſéeke to picke out of frée will to the receiuing of grace. And foraſmuch as they ſay that they haue this of thēſelues, they manifeſtly ſpeake againſt the Apoſtle. For the Corrinthians mought haue anſwered, thou demaundeſt of vs, what hath ſeperated vs, what haue we that we haue not receaued? Behold we now ſhew vnto thée that act and aſſent, wherby we fréely and by our own power receaue the grace which thou preacheſt vnto vs: this hath ſeperated vs from others: and ſo Paul had in vaine in ſuch ſorte reproued thē, Moreouer if grace were ſet foorth as common vnto all men, as theſe men teache, what ſhoulde we pray vnto God for the conuerſion of infidels? Doubtles we ſo do, for that we beleue that it lieth in the hand of God to open theyr hartes if he wyll.Why we pray for infidels. Neither muſt we thinke, as theſe men faine, that God geueth vnto euery man ſo much grace as is ſufficient to moue them, for if that were ſufficiente, they ſhoulde without all doubt be moued. For if there were ſet before a mā a great heuy thing,Whether God do geue vnto euery man ſo much grace as is ſufficient. and he being willing to moue it had in him ſo muche ſtrength as were ſufficient, that is, as mought ouercome the waight which is to be moued, thē doubtles there would follow motion. So if God (as they ſay) would in very déede moue the hartes of the wicked, & would geue ſo much ſtrength, that is, ſo muche grace, as ſhoulde ſuffyce, yea rather as muche as ſhoulde excéede the hardenes of the wycked harte, nothyng coulde lette, but that it ſhoulde be bowed, not in déede by compulſion, but by moſt effectuall perſuaſion. Augustine vnto Simplicianus in his firſt booke and 2. queſtion ſayth, That vocation is of two ſortes, one is common, whereby men are called, but not by one and the ſelfe ſame maner whereby they are apt to be moued and conuerted: others are called, as they are apt to be moued, neyther, ſayth he, muſt we thinke that God could not ſo haue called Eſau as he mought be moued and as he mought be made apt: for all men are not after one and the ſelfe ſame manner moued and allured vnto God: Verely foraſmuch as he is omnipotent, he mought by his impulſion take away y hardnes which is grafted in vs. But ſay they, if he would he mought and yet wil not God alwayes do that which he can. Let it be ſo: we ſay euen the ſelfe ſame, that God ouerhippeth ſome, and will not haue mercy on them, and therefore geueth not vnto all men ſo much as mought be ſufficient vnto theyr ſaluation. And in thoſe whome he ouerhippeth, he attayneth to that end which he willeth: as it is written of Pharao: To this purpoſe haue I rayſed the vp, to declare in the my power, & that my name mought be publiſhed abrod thorough out the whole earth. Chriſt knew very well, as he he him ſelfe teſtified that Tire and Sidon, and Sodoma ſhould haue bene moued to repentāce, if he had ſhewed vnto them the miracles and doctrine which he ſhewed vnto the Iewes: wherforeTyre and Sydon, wā ted that which ſufficed. The aduerſaries are compelled to ſay that no man is elected of God. foraſmuch as he gaue not thoſe thinges vnto thē, they wanted that which ſufficed vnto ſaluation. The lord alſo ſayd vnto the Apoſtles: I haue choſen you, but ye haue not choſen me. But by the opinion of the aduerſaries, putting that vniuerſall grace, no man ſhould be choſen of God, foraſmuch as he ſhould be after one and the ſelfe ſame ſort vnto all men, yea rather we ſhould choſe God, in receauing his grace when it is offred, and we ſhould be potters of the election of God, and ſhould not be formed of him. I haue planted (ſaith Paul) Apollo hath watred, but God hath geuen the encreaſe, that is, life and ſpirite. But if thoſe thinges ſhould be put common vnto all men, he ſhould rather haue ſayd, ye haue receaued vnto your ſelues, the ſpirite, life, & grace. The ſelfe ſame Apoſtle ſayd, that God had begonne in the Corrinthians a good worke, and alſo would performe the ſame agaynſt the day of the lord. Which wordes playnly declare that all whole is to be aſcribed vnto God, namely, to beginne, and to performe. And vnto the Epheſians, He worketh all thinges according to the counſell of his will, not (ſayth he) according to the counſell of an other mans will. Which thing doubtles he ſhould haue ſayd, if euery mā had in his power to receaue ſaluation, or not to receaue it. Agayne vnto the Galathians, When it ſemed good vnto him, which ſeperated me from my mothers wombe, &c. If it were as theſe men affirme, Paul ſhould haue ſaid, whē it ſemed good vnto me. For as touching God, they affirme, that grace is alwayes redy, and layd forth vnto all men. Wherfore by theyr ſentence conuerſion ſhould then come, when it ſhould pleaſe vs. And theſe argumentes, although many more might be brought, I thinke at this preſent ſufficient. Only now reſteth to ouerthrow thoſe reaſons which ſeme to make againſt vs.To the arguments of the aduerſaries. Outward calling is common to the predeſtinate and to the reprobate.

But before we enter into that matter this we ſay, that we in no wiſe deny, but that God by outward calling, namely, by his prophets Apoſtles, preachers, and ſcriptures calleth all men. For this man is no more excluded from the promiſes or threatninges then that man: but theſe thinges are a like ſet forth vnto all men, although all men are not predeſtinated to attayne vnto the fruite of them. This is diligently to be noted, if we will redely anſwere to thoſe thinges which are obiected. And when they lay agaynſt vs, which thing they very often do, that the promiſes are common, and are vniuerſally ſet forth, neither ought to be contracted vnto theſe men, or vnto thoſe men, and that God dalieth not in them, but dealeth in good earneſt. Firſt as touching vniuerſallity, I will bring other propoſitions no les vniuerſall: All fleſh ſhall ſe the ſaluation of God: All ſhall be taught of God: Al ſhal know me from the leaſt to the greateſt. I wil poure of my ſpirit vpon all fleſhe. Shall we ſay that theſe thinges are true as touching all men? no doubtles, vnles Origens fable ſhould be renewed, that all men ſhall at the laſt be ſaued. They will anſwer, that theſe propoſitions ought to be contracted vnto the beleuers, vnto them that are willing, and vnto them that receaue the grace of God. And we alſo ſay, that they are to be contracted, but we referre our contraction more higher, and aſcend vnto the election of God and vnto reprobation: and whether reſolution I beſech you is the perfecter? & whether contraction is of more equity? And yet do we not ſay that God dalieth in theſe vniuerſall promiſes. For foraſmuch as the predeſtinate and the reprobate led theyr life together, neyther are they knowen one from an other, it is mete that preaching ſhould be had vnto all men together, and that for the reprobate the elect ſhould not be defrauded, which by the preaching of the word of God receaue profit. And by this vniuerſal preaching God bringeth to effect that end which he him ſelfe willeth. For the godly whē they ſe that the reprobate are left in their owne ſence, and beleue not, thereby vnderſtand that grace is not nature: and in them conſider what ſhould alſo haue happened vnto them ſelues without the mercy of God, whoſe gift conuerſion is, and lieth not in the ſtrength of man. And the vngodly are made vnexcuſable, when as they haue not ſo much as performed thoſe outward workes, which they mought haue done, as it is declared to the Romanes in the firſt and ſecond chapters. Firſt the aduerſaries imagine, that they are ſetters forth of the mercy of God, for that they put it common vnto alWhether ſentence aſcribeth more to the mercy of God. men. But if we conſider the matter more thorowly, we attribute much more vnto mercy thē they do. For we affirme y al whole dependeth of it, which thing is of thē in the meane time denied, whileſt they wil haue it to lye in our power, to receaue the grace of God. And if we ſay, that mercy is not a like vnto al men deſtributed, we can not therefore be reproued, foraſmuch as the ſcriptures manifeſtly teſtify the ſame. But theſe men when they ſay that it lieth in our wil to receiue grace, although they extenuate the ſame, yet is it in very dede proued to be much: for what ſhould it profit to haue grace vniuerſally ſet forth vnto al men, vnles a man would by his owne proper wil apply it vnto himſelfe? Wherfore let them ceaſe to adorne this theyr opinion with the title of the mercy of God. They bring alſo an other argument: that foraſmuch as God prouideth for al men thinges competēt vnto the life of the body, it is not very likely, that he wil fayle them as touching the preperation of eternal ſaluation, which he ſhould not do, vnles vnto euery man were ſet forth ſo much of the grace of God as is ſufficient. But by this theyr ſimilitude they them ſelues are reproued: for euen as God geueth vnto euery man corporal life without any theyr aſſent, ſo alſo muſt they nedes conclude of ſpiritual life, which thing by al meanes they refuſe to graunt. We graunt in dede that God thorough his mercy maketh hisThe reprobate want not all the benefites of God. Many are borne vnapt to naturall felicity. Sonne to aryſe vpon the good and vpon the euill, and we alſo confeſſe, that both the predeſtinate and the reprobate are pertakers of ſome of the benefits of God. And euen as in this life the commodities of the body and of life are not a like geuen vnto al men: ſo alſo predeſtination vnto eternall felicity is not common vnto al mē. Some are borne leprous, blind, deafe, foliſh, moſt poore, & vtterly vnapt vnto al maner of natural felicity, neither attayne they vnto it at any tyme, wherefore the compariſon which they bring maketh very much agaynſt them ſelues. But ſay they God hath created al men to his owne image, and therfore hath appoynted al men vnto bleſſednes, wherefore we ought not to ſay, that ſome are predeſtinate, and ſome are reprobate. That men are made to the image of God we graunt, & that they were able to receaue bleſſednes: but after the fal, nature was vitiated, and the image of God much blotted. Wherefore men can not of them ſelues attayne vnto felicity, but haue nede to be deliuered from miſery. But that God hath now decreed to deliuer al men from miſery, and thorough Chriſt to make them bleſſed, the ſcriptures teach not. Wherfore we do not without iuſt cauſe ſay, that he hath decreed to deliuer ſome, and to leaue other ſome, and that iuſtly: the cauſes of which iuſtice yet are not to be ſought for of our workes, when as they are knowen to God only thorough hisWhether al men haue power to be made the ſonnes of God. hidden and vnſpeakable wiſedom. They obiect this alſo out of Iohn, He gaue vnto them power to be made the ſonnes of God. As though they could thereof inferre, that euery man may be made the ſonne of God if he wil. But they geue no hede to thoſe things which folow: for it is added, Vnto thoſe which haue beleued in him, which are borne not of bloude, nor of the will of the fleſh, nor of the wil of mā, but of God. Theſe things if they be rightly peyſed, declare, y this dignity & priueledge is geuen vnto the beleuers and vnto the regenerate: for to haue power geuen to be the ſonnes of God, ſignifieth nothing els. Wherfore this dignity is put as an effect of regeneration and of faith, and not as the beginning thereof, as theſe men dreame. They alleadge alſo, that Chriſt dyed for vs all: and thereof they inferre that his benefite is commō vnto all men. Which thing we alſo wil eaſely graunt,How this is to be vnderſtanded, Chriſt hath •• ed for all. if only the worthines of the death of Chriſt be conſidered. For as touching it, it mought be ſufficient for all the ſinners of the world. But although in it ſelfe it be ſufficient, yet it neither had, nor hath, nor ſhall haue effect in all men: which thing the ſchoolemen alſo confeſſe, when they affirme that Chriſt hath redemed all men ſufficiently, but not effectually: for thereunto it is neceſſary that the death of Chriſt be healthfull vnto vs, that we take hold of it, which can not otherwiſe be done but by faith, which faith we haue before aboundantly declared to be the giftThe cōpariſon of Adā with Chriſt how it is to be vnderſtanded. of God, and not to be geuen vnto all men. This alſo is obiected vnto vs, that the Apoſtle compared Adam with Chriſt, and ſaid vnto the Romanes, that euen as in Adam we all dye, ſo in Chriſt we are all quickened. Wherfore by this meanes they ſay that the grace of Chriſt ought vniuerſally to be layd forth vnto all men. But if they will ſo take this compariſon, they ſhalbe compelled to graunt that all ſhall by Chriſt be brought vnto felicity, as by Adam all are throwen hedlong into ſinne and into death. But ſeing that the thing it ſelfe declareth the contrary, they may eaſely perceaue, that this ſimilitude is not to be taken as touching all the partes thereof, eſpecially when as none fall of their owne conſent into originall ſinne: but thoſe men will not haue grace to be receaued but through a mans own conſent. Wherfore if they admit this difference, how dare they affirme that the matter is on eche ſide a like? The ſkope of the Apoſtle in this compariſon is to bee conſidered, and beſides the ſkope nothing is to be inferred. And in that compariſon Paul ment nothing elles, but that Chriſte is to thoſe whiche are regenerated, the beginning of life and of bleſſednes: as Adam is vnto them that are deriued of him, the cauſe of death and of ſinne. Nowe whatſoeuer is afterwarde beſides this ſcope gathered touching the equalitye of multitude, or of the manner, the ſame is per accidens, that is, by chaunce, and pertaineth not vnto the ſkope and ſubſtance of the ſimilitude. They obiect alſo the ſentence vnto Timothe. God will haue all men to be ſaued. For this ſentence Pigghius perpetually inculcatethHow God will haue al men to be ſaued. as though it were inuincible, whē yet Auguſtine oftentimes hath tought, y it may in ſuch ſort be expounded, that it bringeth no waight at all to proue thoſe mens fond inuention. Firſt we take it to be ſpoken of all eſtats and kinds of mē, namely, that God will haue ſome of all kinds of men to be ſaued: which interpretacion agréeth excellently well with the purpoſe of the Apoſtle. He had commaunded that prayers and ſupplications ſhould be made for all men, and eſpecially for kings and thoſe which haue publike authority, that vnder them we may liue a quiet life in all piety and chaſtity. And therefore to declare that no eſtate or kind of men is excluded, he added, that God wyll haue all men to be ſaued. As if he ſhoulde haue ſaid, no man is letted by that vocation and degrée wherein he is placed, ſo that it be not repugnant vnto the word of God, but that he may come to ſaluation, and therefore we ought to pray for all kind of men. But hereof we can not inferre, that God endueth euery man perticularly with grace, or predeſtinateth euery man to ſaluation: as in the time of the floud all liuing creatures are ſaid to haue bene ſaued in the Arke with Noe: for that only ſome of euery kinde were gathered together in it. Or we may vnderſtand it thus, that God will haue all men to be ſaued, for that as many as are ſaued, are ſaued by his will. As if a man ſhould ſay of one that teacheth Rhetorike in a city, that he teacheth all men. By which kind of ſpeach is not ſignified, that all the citizens are learners of Rhetorike, but that as many as learne, are tought of him. And this alſo is like. If a man pointing to the gate of a houſe, ſhould ſay, that all men enter in this way, we muſt not thereby vnderſtand, that all men enter into that houſe, but that as many as do enter, do enter in by y gate only. Farther there are ſome which interpretate theſe wordes of the Apoſtle of the will of the ſigne, or of the antecedent will: that all men are inuited, for that preaching is indifferently ſet forth vnto all men, neither is there any in a maner, which inwardly féeleth not ſome pricke, whereby he is continually ſtirred vp to liue well. So that if we haue a conſideration vnto this will of God, we will eaſely grant that he will haue all men to be ſaued. But they will not haue it to be vnderſtanded of the hidden and effectuall will which they call the conſequent will: and after this maner may thoſe kindes of ſpeach be vnderſtanded, God illuminateth euery man which commeth into this world. Come vnto me all ye which labour and are laden. For all men are prouoked by the oracles of God, and all men are inwardly moued by ſome pricke. All theſe interpretacions are doubtles very likely, and alſo apt. And yet is there an other beſides th ſe, bothTwo ſocieties of mē wherof eche haue their vniuerſality. redy and playne. The holy ſcriptures ſet forth two ſocieties of men, the one of the godly, and the other of the vngodly, and do of eche ſociety pronounce vniuerſall propoſitions, which ought of the wary reader to be contracted ech to their kinde. The Prophetes ſay, and Chriſt citeth the ſame, All men ſhalbe taught of God. And all men ſhall know me from the leaſt to the greatest. Agayne, When I ſhalbe lifted vp from the earth, I will draw all thinges vnto my ſelfe. Theſe vniuerſall propoſitions, vnles they be vnderſtanded of the godly which are elected, are not true. As are theſe alſo, I will poure of my ſpirite vpon all fleſhe. And all fleſh ſhall come in my ſight and ſhall worſhip in Ieruſalem. Agayne, All fleſhe ſhall ſee the ſaluation of God. Againe alſo, God lifteth vp all them that fall. Now who ſéeth not that theſe things are to be vnderſtanded only of the Saints? Contrariwiſe to the fellowſhip of the vngodly pertaine theſe ſentences: No man receaueth his teſtimony, and yet many beleued, Ye ſhalbe hated of all men. Agayne, All men ſeeke the thinges that are their owne. Agayne alſo, All men haue declined, and are all together made vnprofitable, there is none which doth good, no not one. When yet notwithſtanding holy men, and they that are now regenerate, are acceptable vnto God, and do endeuor themſelues to exhibite vnto him ſome obedience of the law. But theſe vniuerſall ſayings ought not to be extended beyond their ſociety. This diſtinction had Auguſtine a regard vnto in his booke de Ciuitate Dei, where he declareth and proueth that thereTwo cities haue euer ben two cities, namely, one the city of God, and an other the city of the deuill. Wherfore in theſe generall propoſitions we muſte alwayes haue a conſideration vnto what order or fellowſhip of men they pertayne. Whiche thing if we in this preſent place do, then ſhall we apply vnto the Saints and vnto the elect this ſentence which we are now in hand with, namely, that God will haue all men to be ſaued: and by that meanes all maner of doubt is taken away. Otherwiſe that God with efficacy willeth not the ſaluation of all men, very many infantes declare, which periſh without Chriſt, and many alſo which are borne fooles and deafe, and had neuer in their life time the right and iuſt vſe of reaſon. And itSondry obiections. againſt the aduerſaries oftentymes happeneth that ſome haue liued long time indifferent honeſtly and faithfully, and yet in the meane time do at the laſt fall, and being taken out of the world do eternally periſh. And contrariwiſe others, which haue perpetually led their life wickedly, being at the end of their life endued with ſodaine faith and repentance, are ſaued. Whē yet notwithſtanding thoſe firſt mought haue ben takē away, that maliciouſnes mought not haue chaunged their mindes. Who will in theſe examples ſay, that God with efficacy a like willeth the ſaluation of all mē? They obiect alſo a ſentence of Chriſt, How often would I haue gathered together thy children, as a hen gathereth together her chickens, and thou wouldeſt not? But here alſo is ment of the antecedent will of the ſigne, whereby God by his Prophetes,Whether Chriſt wer etted that he could not gather together his. preachers, Apoſtles, and ſcriptures continually inuited the Iewes, to flye vnto him by repentance, which thing yet they refuſed to do. But yet God by his will of efficacy which they call the conſequent will, perpetually drew vnto him thoſe that were his: neither was there euer any age, wherein he gathered not together as many of the Hebrewes as he had predeſtinated. Therefore Auguſtine ſayde, Thoſe which I would I haue gathered together, though thou wouldeſt not.

They thinke alſo y this maketh on theyr ſide, which is writtē in the beginningHow the Gentles ar ſaid to be in excuſable. in his epiſtle cōcerning ye Gētils, namely, y they were inexcuſable: which they ſay could not haue bene ſaide, vnles vnto euery mā were geuē ſo much grace & helpe, as might ſuffice vnto ſaluatiō. But this is to be known, y the Apoſtle in y place entreated only of knowledge, namely, that the Gentils could not excuſe theyr ſinnes for that they had not a law geuen vnto them of God, as had the Iewes, neither for y God had not in ſuch ſort opened himſelf vnto them, as he had opened himſelf vnto the people of the Iewes. Ye knew God (ſaith he) by his creatures, & by the lighte of nature ye wanted not the knowledge of right & of wronge. Therefore ye are inexcuſable. Wherfore we muſt not thinke that this ſentence extendeth farther, thē wherfore Paul ſpake it. And if alſo thou weigh the matter better, thou ſhalt ſe that the Ethnikes and vngodly men, againſt whome the Apoſtle writeth, thought not that they wanted ſtrengthes to performe thoſe thinges which they knew to be vpright foraſmuch as they aſcribed all thinges vnto frée wil. Wherefore the Apoſtle very well concludeth againſt them. As if he ſhould haue ſaide, do ye thinke that ye haue ſtrength inough, ſo that ye iudge that ye haue no néede of Chriſte? But foraſmuch as I haue proued, that ye wanted not knowledge, and haue yet notwithſtanding liued wickedly, I do thereof inferre y ye are in excuſable. Furthermore infirmity and wante of ſtrengths excuſeth not, ſéeing that we haue it not in our ſelues by creation, & by our firſt conſtitution, but by the fal and ſinne which was brought in into our whole kinde by the firſte man. The Ethnikes alſo were excuſable, for that they performed not that in ciuill iuſtice whiche lay in them to do. Wherefore nothing can be inferred of this place, whiche can proue the ſentence of the aduerſaries.

They thinke that this alſo maketh with thē, which is ſpoken in this ſelfe ſame Epiſtle. Is God the God of Iewes onely? and not of the Gentiles alſo? yes of the Gentils alſo. The labour of this place to inferre, that God geueth vnto all men ſufficiente aide, for that he is the God of all men. But they ſhoulde conſider, that Paul there reproueth the Iewes, for that they thought that the beneuolence and grace of God was ſo bound vnto them, that the Gentils were vtterlye excluded. Wherefore he declared that God hath not onely elected ſome of the Iewes, but alſo hath his elect amongſt y Gentils. Neither followeth it therfore of neceſſity, that vnto all y Gentils ſhould be geuen grace which mought ſuffice vnto ſaluation, when as neither were all the Iewes pertakers of ſuche grace. And we ſpeake this, not as thoughe we deny, that God is the God of all men: for we know that euen the wicked alſo, will they or nill they are ſubiect vnto him, neither can they auoyde his prouidenceGod is the God of all men. whome, although he bring not to eternall ſaluation, yet at the leaſt way he puniſheth for theyr euill deſertes. But he is peculiarly ſaid to be the God of them, vnto whome he hath geuen, to acknowledge him for theyr God, and hauing acknowledgedWhoſe god peculiarly God is ſaid to be. How God is the ſauior of all men. him, to worſhip him. But that place ſéemeth to be of more difficulty whiche is written vnto Timothy, where God is called the ſauiour of all mē, and eſpecially of ye faithful. In which wordes this word 〈 in non-Latin alphabet 〉 , that is ſauiour, is to be takē, not as though God geueth vnto all men eternall ſaluation, but as it ſignifieth that he preſerueth and defendeth all men from many euils, whiche otherwiſe the Deuill practiſeth againſt them. For ſo great is his rage againſt mankind, that if he were not reſtrained of God, he would deſtroy all thinges. He would ſuffer no common wealth nor church, but would bring to nought both goods and al things whatſoeuer pertaine to mans life. Wherefore in ſuch ſort is God the Sauiour of all men, in that he driueth away ſo great euils from men But as touching eternall ſaluation, that is to be vnderſtanded of the elect onely: and therfore it is added, And eſpecially of the faithfull. For foraſmuch as they are predeſtinated, they aboue all others attaine vnto this benefite.

They wreſt that alſo out of the Prophet Eſay, whiche we ſhall haue a little afterward in this Epiſtle, All the day long haue I ſtretched abroade mine handes to a people that beleueth not, but ſpeaketh againſt me. Out of which place they can gather nothing els, but that which hath oftentimes bene ſaide, namely, that all men in vniuerſall are inuited of God: that the Prophets were ſent indifferentlye vnto all men: that the holy ſcriptures are ſetfoorth vnto all men. But this maketh nothing to that grace of efficacy whereof we ſpeake. We graunte alſo, that he ſtandeth at the doore, and knocketh, and will enter in, if any man wil let him in: but this they ſhould adde that there is no man, which can of himſelf open, but it is neceſſary that that be firſt geuen vnto him of the méere goodnes of him that knocketh.

And to commende alſo the mercy of God they bringe a ſentence of Ieremye, Thoughe a mother can forget her children, ye will not I forget thee. Whiche ſentence doubtles very little, or nothing at all pertaineth to this matter, whereof is nowe entreated. Who euer denied but y God is conſtant of faith, and ſtandeth to his promiſes and couenantes? This thinge doth God in that place promiſe of himſelfe, namely, that he will not forget his promiſes. And we alſo euery where hetherto haue taught, that the predeſtination of God is moſt certaine, wherefore whether this place of Ieremy be vnderſtanded of predeſtination, or of the couenauntes and promiſes, yet doth it not thereof follow that it is to be vnderſtanded of all men.Whether the reprobat do ſerue the purpoſe of God.

Pigghius alſo cannot abide that which both Auguſtine and we ſaye, namely, that the reprobate do ſerue the purpoſe of God, to illuſtrate and to ſet forth the power of the ſeuerity of God, and ſaith farther that God hath no néede of thys cruell dealing to illuſtrate his name, whiche thing he laboureth to proue by a certaine ſentence taken out of the booke of Eccleſiasticus. But that is thus to be interpretated, That none of vs ought to thinke, that God hath néede of the woorkes of men: for his felicity is perfect and abſolute without the aide and helpe of anye creature: But that the iuſtice of God is made manifeſt by the vnfaithfulnes & wicked facts of men, when God taketh vengeaunce of them, who dare deny, when as Paul teacheth that moſt euidently and plainely.

He citeth alſo out of the ſelfe ſame booke of Eccleſiasticus, God hath mercy vpon all men, and winketh at the ſinnes of all men, becauſe of repentance. But the ſolucion of this obiection euidently appeareth by that whiche hath bene ſpoken, namely, that theſe wordes are to be vnderſtanded of the vniuerſallitye of the electe. For by the winking of ſinnes, it is ſo farre of, that the wicked do aſpire vnto repentance, that rather becomming euery day worſe and worſe, they fall hedlong into more gréeuous ſinnes. But it pertaineth to the predeſtinate onelye, to returne againe into the right way, after that God hath borne ſome while with them. And touching aunſwering to obiections here will I finiſh and conſequently end the third article.The reprobate maye for a while do good workes, and the predeſtinate may on the other ſyde fall into moſte greuous ſins. Howbeit this we will in the meane time put you in minde of, that the reprobate may ſometimes in ſome degrée do good woorkes, and that the predeſtinate on the other ſide may fall into ſinnes moſt gréeuous. Of the firſte parte Saul may be vnto vs an example and firm teſtimony: for he was at the beginning moderate, hauing a modeſt opinion of himſelfe, as the ſcripture ſaith. Salomon alſo at the latter ende of his age fell gréeuouſly, yea he fell away from God, when yet at the beginning he was moſt holy, and had in his prayers when he was conſecrated required thoſe thinges which highly pleaſed God, wherfore he was alſo heard. Achab alſo repented, which repentance God talking with Helias, commēded. And alſo Ioas the king ſo long as Ioiada the prieſt liued behaued himſelfe well. Ezechiell alſo teacheth this ſelfe thing when he writeth, If a righteous man depart from his righteouſnes, and liue wickedly, I will forget all his righteouſnes. Yea and experience it ſelfe teſtifieth, that there are many which haue liued indifferent honeſtly, & yet do at the length in the laſt time of theyr life periſh. Wherefore it is manifeſte, that in the reprobate good workes ſometimes haue place, which yet come not frō a ſincere and perfecte faith but from a fayth, that endureth but for a time: and therfore they can not ſimply be ſaid to be good, neither do they in very déede pleaſe God, but onely haue a ſhowe of goodnes, and may as touching outward diſcipline be praiſed. And that the predeſtinate do ſometimes moſte gréeuouſly ſinne, Dauid is a witnes, who committed adultery and murther: Peter alſo is a witnes, who abiured his ſauiour. Moſes alſo & Aaron ar witneſſes, who as the ſcripture teſtifieth committed no light ſinne. We dayly alſo ſée, that they whiche are peraduenture in the nomber of the predeſtinated, do fall into horrible crimes. And therfore we may affirme, that good woorkesGood workes do ſerue both vnto predeſtination, & vnto reprobation. do ſometimes ſerue vnto predeſtination, and ſometimes alſo to reprobation. Predeſtination by them bringeth the elect vnto eternall life: and as touching reprobation, they are ſometimes reaſons why the fall is made the gréeuouſer: for they whiche fall awaye from God, foraſmuche as they were by him adorned with good woorkes, as theyr ſinne is more gréeuous, ſo alſo is theyr puniſhment more ſharpe. Sinnes alſo ſerue both to reprobation and vnto predeſtination: for they which areSinnes alſo ſerue vnto the purpoſe of god. reprobate, are by them brought to eternal deſtructiō: they which are predeſtinate, by thē the more illuſtrate the glory of God, when they are deliuered from thē. And therby alſo is miniſtred vnto them occaſion, more and more to know themſelues, and to acknowledge the benifites that are geuen vnto them of God, and ſo to geue thankes for them, and to call vpon him for helpe. And yet are not theſe thinges ſo to be taken, that, for that God by his moſt ſinguler wiſedome vſeth theſe thynges moſt rightly to our ſaluatiō, we ſhould therfore ſin: we muſt follow the holy ſcripture, which commaundeth, that euill thinges are not to be done, that good may of them enſue.

Now let vs at the length come vnto the fourth article, in which we purpoſe to entreate of three thinges in eſpeciall. Firſt, whether by the predeſtination orWhether of predeſtination bee inferred neceſſitie. reprobation of God is brought vnto vs any neceſſity: Secondly, if there be any neceſſity, whether the ſame do hinder free will: Laſtlye, whether by the foreknowledge or predeſtination of God be taken away his iuſtice, whereby he is ſayd in the ſcriptures to render vnto euery man according to his works. Theſe thinges being thoroughly declared, I truſt, the article propoſed ſhalbe fully ſatiſfyed. Touching the firſt part, this we ſayd firſt, that neceſſity is defined to beWhat is neceſſitie. Diſtinctiō of neceſſity. that, which can not be otherwiſe: but the principles or grounds of neceſſity are ſometimes inward, and ſometimes outward. Things which of theyr owne nature ar of neceſſity, & of an inward principle, ether they are ſimply neceſſary, as God, and whatſoeuer things if they ſhould be changed include contradiction as they ſpeake. As, that fower is not an euen nomber, or that fower and three are not ſeuen. And this is called a geometrical neceſſity, for that it ſuffreth no variety. Other things are of neceſſity of an inward ground, but yet not abſolutely and ſimply, vnles we followe the accuſtomed courſe of nature. Fire is ſayd of neceſſity to burne that which is apt to be burnt. And the Sonne alſo of neceſſity perpetually moueth: but theſe are not ſimply neceſſary: for God is able to let them & to cauſe theſe phiſical & natural thinges ſometimes to ceaſe from theyr proper operation: as it is manifeſt of the three children put into the ouen of fire, which were not burnte, although the flambe were moſt great. The Sunne alſo ſtayd from his courſe, whileſt Ioſua purſued after his enemies. And in ye time of Helias it is moſt likely that there were vapors drawen out of the earth, & out of y ſea, and yet for all that for the ſpace of three yeares came not downe out of the cloudes, dew, or rayne. This alſo is manifeſt of Ezechias, that his diſeaſe was by nature to the death. And theſe things ſhall ſuffice touching inward neceſſity.

That neceſſity alſo which commeth outwardly is of two ſortes, the one violent, when thinges are compelled to abide or to worke contrary to theyr nature,Neceſſitie outwardly put to. Diſtinction of thys neceſſitie. A ſence cō poſed, and a ſence deuided. the other is by ſuppoſition: by occaſion whereof the ſcholemen haue ſayd, y there is one neceſſity of the conſequence, & an other of y conſequent. By which diſtinction they ment nothing els, but that the connexion is ſometimes neceſſary, although that which is inferred be not of it ſelf neceſſary. The logicians alſo haue thus diſtinguiſhed them, that they call the one a compoſed ſence, and the other a deuided ſēce: as, if thou wilt ſay y it is not poſſible that white ſhould be blacke, that will they graunte, if theſe two thinges be taken coniunctly, and together: namely, that one and the ſelfe ſame thing ſhould be both white and blacke, which is by no meanes poſſible: but if they be taken a part, then it may be ſayd not to be impoſſible. For that which is now white, may be changed and made blacke. Wherefore the Scholemen thinke, that the whole difficulty of this controuerſy conſiſteth in the neceſſity of the conſequence, and of the conſequent, in the compoſed ſence, and in the deuided ſence. But we for more perſpicuityNeceſſitie of coaction & of certainty will adde an other diſtinction, that there is a neceſſity of certainty or of infalliblenes, and an other of compulſion. Now let vs more narrowly ſerch out, how thoſe diſtinctions of neceſſity may be applied vnto this preſent purpoſe.Our actiōs haue not neceſſity of inward beginninges. Our actiōs haue neceſſitie by ſuppoſition. Firſt I ſay that our actions haue not neceſſity by an inward principle: for the ground of them is the will, which of his owne nature, that is, as God hath created it, is mutable and flexible vnto eyther part: howbeit they haue neceſſity by ſuppoſition. For that ſo ſone as thou conſidereſt the foreknowledge and predeſtinatiō of God, it followeth of neceſſity, that it ſo come to paſſe as it is of God foreknowen and predeſtinated. Our will in dede hath an aptnes, that it may alike be bowed to either part: but it hath not the action therof, namely, the turning or boweng, but to that parte only which God hath foreknowē. Wherfore the neceſſity falleth vpon the connexion and coniunction of the predeſtination of God with our workes which thing they ment by the compoſed ſence, and by the neceſſity of the conſequence. For our workes, if they be conſidered a parte, and if we only haue a reſpect vnto theyr nieſt ground or beginning, that is, vnto the will, are not of neceſſitye. Here alſo is confeſſed neceſſity of certainty, or of infalliblenes, for that God can neyther be changed nor be deceaued. Neyther do we playnly graunt that predeſtination bringeth neceſſity of coaction: for coactionThe will can not bee gouerned. and violence is agaynſt the nature of the will. For if it ſhould vnwillingly do any thing, it ſhould not now be called will, but rather nill (if a man may ſo terme it) which were to deſtroy will. I knowe that the Scholmen ſtriue amongeſt themſelues, whether God foreknoweth thoſe thinges which he foreknoweth, neceſſarily, or contingently. But in this contencion I will not entermedle my ſelfe, for that there is no ſuch matter ſet forth in the ſcriptures. It isProues of neceſſity by ſuppoſition. ſufficient vnto me to diſcharge God from all maner of change and alteration, for the contingence and newnes is in the thinges: but God alwayes and perpetually abideth one and the ſelfe ſame. But that there is ſuch a neceſſity, namely of the conſequence or of the compoſed ſence, or of infallibility found in the holy ſcriptures, we wil alledge certayne places which euidently proue the ſame, leſt any ſhould thinke it to be but a fayned inuencion. Chriſt ſayd, It muſt nede be that he ſhould be deliuered vnto the Iewes to be mocked. This neceſſity can be of no other thing inferred, but of the definite counſell of God which thing Peter teacheth in his ſermon in the actes of the Apoſtles. Chriſt alſo ſayd, that it muſt nedes be that the ſcriptures ſhould be fulfilled. In Iohn it is written, The ſcripture can not be broken, that is, It is not poſſible, but that it muſt needes be fulfilled. Vnto y Hebrues, It is impoſſible, that they which once being illuminated. &c. In which place is entreated of ſinne agaynſt the holy ghoſt, that it is impoſſible that they which are guilty of it ſhould eſcape, for that God hath vtterly decred perpetually to forſake thoſe which haue ſo ſinned. Chriſt alſo ſayd of the temptacions of the latter times, That the elect alſo if it were poſſible ſhould be deceaued. Agayne, Heauen and earth ſhall paſse away, but my wordes ſhall not paſſe away. In which wordes is ſignified, that all thoſe thinges which God hath ſpoken eyther in the Scriptures, or in his eternall determination, can not be by anye meanes made fruſtrate. He anſwered alſo vnto his parentes, Did ye not know, that it behoueth me to worke thoſe thinges which pertayne to my father? Vnto Timothe Paul writteth, The foundation ſtandeth firme, God knoweth who are his. And in Iohn Whome the father hath geuen vnto me, no man can take out of my hand. Laſtly, All things whatſoeuer he would be made, both in heauen and in earth. Wherfore of all theſe thinges is gathered, how euidently this neceſſity of certainty and infalliblenes is ſet forthe in the holy ſcriptures, nether is it as ſome thinke a deuiſe of man. And theſe thinges which we haue ſpoken of foreknowledge, pertaine alſoTheſ thinges pertain alſo to prouidence. to prouidence: for although in this vniuerſality of things many things are ſaid to be done by chance, yet notwithſtanding bycauſe that there is nothing, be it neuer ſo ſmall, but it is ſubiect vnto the prouidence of God, therefore alſo hath it neceſſity, which we call neceſſity of certainty, and others call neceſſitye of conſequence, And if thou wilt aſke: that foraſmuch as thinges may be called partly neceſſary, and partly alſo contingent, or free, as we haue declared, whitherWhether our actions are to be called nece ſarye or contingent. of theſe conditions moſt agree vnto them? I anſwere, that that moſt agreeth vnto them which is natural and inward. Wherefore foraſmuch as the neceſſity whereof we nowe entreate commeth outwardly, and is onely by ſuppoſition, therefore thinges ought in no wiſe to be eſtemed according to it, but according to thoſe principles or groundes which are vnderſtanded of vs: and ſo our workes, which procede of the will ſhall be ſayd to be free: and thoſe thinges which are ſo produced in nature, that alſo theyr contrary may come to paſſe are be counted contingēt. Howbeit that neceſſity of certaynty or of conſequēce which we put is neuer to be denied, nether muſt we plucke away our workes eyther from nature, or frō foreknowledge, or from the prouidence of God. And as touching the will of God we muſt thinke that it in very dede gouerneth and moderateth all thinges which thing is of all men commonly graunted. For although mē perceaue and fele, that they by the will decree and elect thoſe things which they are minded to do, yet if they be men godly, they will alwayes ſaye, This or that will I do, if God wil permitte. But if they be men that are yet without the religion of Chriſt, as were the Ethnikes, yet notwithſtanding they alwayes make mencion of Fate or deſtiny, of the three ſiſters called Parcae, or of lot, which thing is oftentimes red in the Poets. Who, if (as we haue before ſayd) by the word Fate or ſuch like wordes they vndeſtode the connexion of cauſes, ouer which God himſelfe is the ruler, and moderateth and gouerneth it then is there no hurte in that opinion, although by reaſon of the abuſe of the word, it be better, vtterly to abſtayne frō it. There are ſome alſo which dreame of a certayne fatall mighty and ſtrong neceſſity afflicted vnto the ſtarres, and vnto naturall cauſes. Which God himſelfe can not change: which opinion is erronius, impious, and alſo ſtrange from the wiſe men of old time, who expreſſedly declare, that by Fate they vnderſtoode the will and gouernment of God The verſes of Cleanthes the Stoike which he wrote touching thys matter, Seneca in his 18. booke of Epiſtles hath turned into Latine. Whoſe ſentence in Engliſhe is thus.

Leade me (o ſoueraigne Sire, and Lord, that ruleſt the heauens hye)Verſes of Cleanthes touching deſteny. Where pleaſeth thee: for I obey: to follow ſpedely. Lo preſt I am without delay. Though loth thou makeſt me. Yet groning forward ſhall I go. And euill while I be, What being good I might haue done, to do I ſhalbe fayne. The willing perſons, fates doo leade: vnwilling they conſtrayne.

Although in theſe verſes be auoutched fate, or deſtinie, yet is the gouernement thereof put in the hand of God: for he calleth vpon the moſte high father, and deſireth to be led of him. Whoſe will notwithſtanding he affirmeth to be both certain and infallible. The ſelfe ſame thing ſéemeth Homer in his Odiſea to haue ment in theſe verſes which are thus in Engliſh.

Such is the minde in earthly men, and ſo themſelues they bend, As moues the Sire of men and Gods, that dayly doth aſcend.

And when we ſpeake of foreknowledge we exclude not will, for, as we at the

The foreknowledge of God is not to be ſeperated frō his will.

The foreknowledge of God ouer throweth not natures

beginning admoniſhed, God can not foreknow that any thing ſhall come to paſſe, but that which he willeth ſhall come to paſſe, for there can nothing be, but that which God willeth to be, and that which God willeth, he alſo bringeth to paſſe in vs. For as Paul ſayth, He worketh in vs, both to will and to performe. But this will ioyned to foreknowledge, neither inuerteth nor deſtroyeth things naturall, but ſo worketh in them, as is agréeing with them: and therefore foraſmuch as the nature and propriety of the will of man is, to worke fréely and by election, the foreknowledge and will of God taketh not away this faculty or power from it, although

Predeſtination is the cauſe of all oure good workes. Prayers of the church.

his predeſtination be the cauſe of all good actions, which are done of the elect, and in the elect. Which thing is not only proued by teſtimonies of the ſcriptures, but alſo the conſent of the Church in their prayers affirmeth the ſame, for thus it prayeth, O God from whome all holy deſires, all good counſels, and iuſt workes do proceede. &c. And ſinnes, although after a ſort they are ſubiect vnto the will of God, yet are they not in ſuch ſort produced of it, as good workes are. Howbeit this ought to be for certaine, that they alſo are not done vtterly without any will of God. For permiſſion, which ſome put, differeth not from will for God permitteth

Permiſſion pertayneth vnto will.

that which he will not let: neither ought it to be ſaid that he permitteth vnwilling, but willing as Auguſtine ſaith. Wherefore in either kind of works the will and foreknowledge of God in ſuch ſort vſeth it ſelfe, that it ouerthroweth not the faculty or power of mans will. In the predeſtinate it prouideth, that nothing be of them committed, which may ouerthrow their ſaluation. And in the reprobate

Note this that is ſpoken of the reprobate.

he taketh away from them no naturall power, which pertaineth to their ſubſtance or nature, neither compelleth he them againſt their wil to attempt any any thing: but he beſtoweth not vpon them ſo much mercy nor ſo much grace as he doth vpon the elect, and as ſhould be nedfull for their ſaluation. But a great many hereat ſtomble, for that they thinke with themſelues, If God haue foreknowen that we ſhall méete together tomorrow, then muſt it néedes be that our will was vtterly determinate to this part, otherwiſe that could not be foreknowē But we anſwere as we haue alredy ſignified, that that determination in in ſuch

Whether our will be determinate to one part.

ſort with God, as is agreeing with the propriety or nature of the will. But vnto it, is proper, ſo to will one part, that of his nature if can alſo will the other part. Wherefore we confeſſe that if we haue a reſpect vnto God, it is appointed and decréed, what we ſhal do. For his knowledge is not in vayne called foreknowledge for he hath not an opinion of things ſo that his knowledge can be changed, but hath a certaine and ſure knowledge, or ſcience, and there can be no ſcience vnles as we haue ſaid it be certaine and firme. But this determination and certainty of his we both haue ſaid and do ſay, inuerteth not the nature of things, neither taketh away liberty from our nature. Which thing is proued by this reaſon. God

Many thinges are poſſible which neuer ſhall be.

foreknewe that many thinges are poſſible, which in very déede ſhall neuer be: and although they ſhall neuer be, yet the foreknowledge of God taketh not away from them, but that they are poſſible. Which thing we will declare by an example of the ſcripture. Chriſt when he was taken ſayd, I could haue aſked of my father, and he would haue geuen me eleuen legions of Angels, which ſhould defend me from theſe ſouldiors. Wherefore Chriſt affirmeth, that it was poſſible for him to aſke, and that vnto him mought be granted ſo many legions of Angels: which yet was neither done, nor was by any meanes to be done. And yet notwithſtanding God foreknew that it mought haue ben done, and although it ſhould neuer come to paſſe, yet was it not letted by foreknowledge, but that it was poſſible. Wherfore as the foreknowledge of God letteth not poſſibility, ſo alſo taketh it not away contingēcy and liberty. This neceſſity of infalliblenes is not only declared and proued by the holy ſcriptures, and by reaſons, as we haue now ſhewed, but alſo is acknowledged of the fathers. Origen againſt Celſus in his ſecond booke againſt the argument of Celſus, which he obiected againſt ye Chriſtians, ſaying. Your Chriſt at his laſt ſupper foretold, as ye ſay, that he ſhould be betrayed of one of his diſciples: if he were God as ye contend he was, could he not let the doing thereof? Origen here wondereth, and anſwereth, that this obiection is very ridiculous: for foraſmuch as he foretold that that thing ſhould come to paſſe, if he had letted it, then had he not ſpoken the truth: and therefore he added, that it was of neceſſity, neither could it otherwiſe be, but that that ſhould come to paſſe which was foretold. Howbeit becauſe that this foretelling chaunged not the will of Iudas, therefore is he worthely accuſed, neither ought the blame to be layd vpon Chriſt which foretold it. Origen in that place acknowledgeth either, namely, the neceſſity of certainty, and that the nature of the will is not letted. Ambroſe alſo when he interpreteth thoſe words of Paul, Iacob haue I loued, and Eſau haue I hated, referreth the ſentence of the Apoſtle to works foreſéene, and yet addeth, that it could not otherwiſe haue come to paſſe, but as God foreſaw that it ſhould come to paſſe. Chriſoſtome alſo expounding that which is written vnto the Corrinthians, It behoueth that hereſies ſhould be, cōfeſſeth that this neceſſity is a neceſſity of foretelling, which is nothing preiudiciall vnto the power of our will and choyce. Neither is this neceſſity taken away by certaine places in the ſcriptures which otherwiſe at the firſt ſight ſéeme to put a chaunge of the ſentences of God: as is that of Eſay, when he threatened vnto Ezechias the king preſent death, which propheſie yet God ſéemed to change, when he prolonged his life fiftene yeares. And vnto the City of Niniue it was foretold that it ſhould be deſtroyed within forty dayes: which thing yet came not to paſſe. Thoſe things in very dede make nothing againſt the truth before taught: For God foretold vnto Ezechias, death which was euen at hand according to the cauſes of the diſſeaſe whereof he was then ſicke, and therein was made no lye. But

The certaintie of ye foreknowledge of god is conſtant, and is not chaunged.

as touching foreknowledge, as God foreknew that the king ſhould be in danger of that deadly diſſeaſe, ſo alſo foreknew he that his life ſhould be prolonged fiftene yeares. And as he foreknew that the ſinnes of the Niniuites deſerued preſent deſtruction, ſo alſo foreknew he, that of his mercy he would geue vnto them, to repent and to be preſerued. By which ſelf rule is to be expounded that place of Ieremy in the 18. chapiter, wherein God ſayth, that he alſo would chaunge his ſentence, or repent him of the plage which he had threatened to any city, nacion, or kingdome, if they would repent. But what ſhall we ſay of Paul, who writeth to the Corrinthians that he chaſtiſed his body, and brought it into bondage, that he might not be made a reprobate. What ment he to chaunge that firme purpoſe of God? Verely Paul ment not, that he was able to inuert the order of the predeſtination or reprobation of God: and therefore he ſayde not, ne & reprobatus efficiar: that is, that I be caſt out as a reprobate, but ne reprobus efficiar:

The ſaints worke wel, to the ende to be obediēt vnto predeſtination. Why Paul chaſtiſed his body. It is a diſhoneſty for a man to geue good monitiōs & to liue wickedly.

that is, that I be not a reprobate. For he indeuored himſelfe by all induſtry and diligence to bee obedient vnto the predeſtination of GOD: for they whiche are predeſtinated vnto eternall life, labour to mortifye the fleſhe. And he ſayde that he woulde not bee made reprobus, that is, he woulde not bee founde and accuſed to leade his life otherwiſe then he preached: whiche kinde of vice all men diſallowe, deteſt, and condemne. Wherefore in that place was not entreated of the reprobation of GOD, but of that kinde of crime, whiche they are giltye of, whoſoeuer geue good monitions, and in the meane time they themſelues leade theyr life moſt wickedly. Although if a man will néedes referre theſe thinges to the iudgement of God, we might wel graunt the ſame as touching preſent iuſtice or iniuſtice, but not according to firme purpoſe, whereof we at this preſente entreat. Cicero a man otherwiſe full of wit and excellently well learned was excéedingly deceaued in this queſtion, as it is euident by his ſecond booke de Diuinatione:

Cicero was deceiued.

which thing Auguſtine declareth in his fiueth booke de ciuitate Dei, the 9. & 10. chapters. For he thoughte that it was not poſſible, that the foreknowlege of things to come ſhould not ouerthrow the faculty or power of mans will: therefore he tooke away all manner of prediction or foretelling: whiche opinion how muche repugnant it is vnto our religion all men vnderſtande, when as it is ſtaide vpon the oracles of the Prophets, as vpon ſure foundations. And we read not that God did euer any thing, which was of any waight, but that he firſt reuealed it vnto the

God reueleth vnto Prophetes the greate works whiche he will do.

Prophets. He ſhewed vnto Noe the deſtruction that ſhould come by the floud, long time before it came to paſſe. Vnto Abraham he forſhewed the burning of Sodoma: And vnto him he ſignified the oppreſſion and deliuery of his poſterity in: Egipte. And vnto the ſelfe ſame Prophets in a manner he gaue charge to foretell the captiuity of Babilon, and the returne from thence. He alſo commaunded all the Prophets to foretell the comming of Chriſt. Therfore vnto vs ſo conſtant is the autority

The autoritys of the Prophet is conſtant.

of propheſies, that to deny it, is vtterly to ouerthrow all religion. Wherefore Augustine not without iuſt cauſe ſaid, that thoſe men which were called Geneth liaci, which auoutched the fatal neceſſities of the ſtarres, were more tollerable thē Cicero: for they gaue ſome place vnto God. But if he be denied to foreknow things

If God be denied to know thinges to come thē i he de 〈…〉 d to b e God. No e this that i ſpoken of Cicero.

to come, therby alſo is he denied to be God. Dauid ſaith, the foliſh mā ſaid in his hart There is no God. Which ſaying of the wicked he hereby proueth, for that they whē they commit wicked facts, thinke that God ſéeth them not, and that he will neuer puniſh them. And Cicero hath geuē vs occaſion to ſuſpect, y he was after a ſorte enfected with this impiety, for that in his booke de Natura Deorum, he bringeth in Cotta, and the high prieſt thus reaſoning together, that Cotta deſired much that he mought haue vndoubtedly proued vnto him that there are gods. Howbeit becauſe he ſaw that it was a thing odious, hatefull, and in a maner infamous to deny that there is a God: therfore towards the end of the booke, he gaue ſentence on Balbus ſide, who defended that there are Gods: but yet he ſo gaue ſentence, that he ſaid vnto Ʋelleius, that the opinion of Cotta ſéemed vnto him more likely. Verely a Godly man, and one confirmed in religion, woulde neuer ſay that that ſentence is likely to be true, wherein the diuinity is called into doubt. But theſe are the cogitations or reaſoninges of our reaſon whereof Paul aboundauntly wrote in the firſt chap. But afterward Cicero himſelf in his booke de diuinatione vnder his owne perſon taketh away frō God ye foreknowledge of things to come, and maketh anſwer to Quintus his brother, who had in ye whole courſe of the firſt booke confirmed oracles and Propheſies. But why denied he foreknowledge? was he driuē vnto it therfore for that he ſaw that he muſt néedes graunt an order of cauſes and of effectes which

Why Cicero denied the forknowledge of Go :

ſhould be vnmoueable and conſtante for otherwiſe thinges to come coulde not be foretolde. Now if ſuche an order ſhoulde be graunted, he ſuppoſeth that nothing ſhould remaine in our hande and power. But as in God there is to be put a moſte ſingular wil ioyned with a moſt ſinguler power, ſo alſo vnto him is to be attributed the knowledge of all thinges: yet let vs not therefore be afearde, but that we do thoſe thinges whiche we do, by our owne will and choyſe. The Stoikes which did appointe fate or deſteny, ſéeme alſo to haue bene ſomewhat moued with Ciceroes

How the Stoikes diſcharged the will of mā frō fate.

reaſon, for they did place the motions of the will of man not to be vnder fate or the connexion of cauſes, Not that they vtterly made frée the wil of man, but only they affirmed that in it lay, by the choyce thereof to meddle or not to meddle with ſome things: which if they meddled with ſtraight way they were wrapped into the neceſſity of fate. By an example the thing may be made more plaine. They ſay that it was in the power of Oedipus to haue fellowſhippe with a woman, or to temper

An example of Oedipus

himſelfe therefro. But if he once ſhould haue felowſhip wt her it could not be auoyded, but that he ſhould committe inceſt, of which inceſte ſhoulde be borne children, which ſhould pollute themſelues with murthering one the other, and ſhould ouer throw theyr fathers kingdome. The auncienter Philoſophers, as Democritus and Empedocles, affirmed that the will alſo is ſubiect vnto fate, or vnto the connexion of cauſes. But Chriſippus the Stoike hereunto rather inclined, to excepte the will of man, as Oenomaris Cynicus (as Euſebius Caeſarienſis de Preparatione Euangelica citeth him) ſaith, that Democritus made men bondmen, and Chriſippus halfe bondmen. But leuing theſe, let vs returne vnto Cicero who ſaid, If there be foreknowledge, then thinges ſhould in ſuch ſort come to paſſe, as they were foreknown, neither can the euent foreſéene be auoyded: ſo that then the liberty of men is vtterly takē away. Lawes thē are in vaine, admonitions are in vayne, rewards, puniſhmēts, and ſuch like things are in vaine: wherfore he ſetteth forth a choyce, that a man ſhould chuſe, whether he would rather admitte foreknowledge, or liberty of the will, for that they could not conſiſt both together, as farre as he iudged. And becauſe he was man hauing to do in ciuill matters, and delt in lawes & iudgemēts, he rather reiected the foreknowledge of God, then he would looſe the liberty of the will of man. Wherefore Auguſtine ſayth of him, Thoſe which will be free he maketh ſacrilegious perſons, ſo that to defend their liberty they ſpoyle God of his foreknowledge. Ciceroes reaſon was, If the wil be frée, there can not be a certaine and ſure connexion of cauſes: for if it were certaine, it could not be broken of our will, and if there be no certaine connexion, then can there be put no foreknowledge: and therfore he affirmed that God alſo foreknoweth not what thinges ſhall come to paſſe, for if he ſhould foreknow them, then ſhould there be a certaine and firme order of cauſes, which being graunted, there ſhoulde bee nothing remayning in the power of our will. But we ought to hold either of theſe ſentences: for of the one we haue by ſence experience. For euery man may conſider in himſelfe, how he woorketh by counſels and deliberation, and electeth that whiche pleaſeth him. But the other, that is, the foreknowledge of God, we hold by faith, whiche knowledge is of no les

The elections & counſels of man are not againſt the prouidēce of of God. The wil of man is placed in the order of cauſes. God by his foreknowledge changeth not the nature of cauſes. Fortune & chaunce are referred vnto vs & not vnto God.

force, then the apprehenſion both of ſence and of reaſon. Wherefore we deny vnto Cicero this conſequence. There is a certaine and conſtante order of cauſes whiche God foreknew, therfore there is nothing in our will. And we therfore deny the argument, for that our will alſo is to be placed amongſt the cauſes of thinges, yea it hath not amongſt them the vnworthieſt place. Wherefore euen as God can foreknow, what ſhall come to paſſe of other cauſes, in like ſort is he able plainely to ſée what our willes wil elect. And as in foreſéeing other cauſes and theyr effectes he in no wiſe deſtroyeth nor chaungeth the natures of them: ſo alſo leaueth he in their ful ſtate the willes of men. This alſo moued Cicero that then nothing ſhould come by chaunce: But foraſmuch as very many thinges happen by chaunce and fortune it is manifeſt that there cannot be a certaine or ſure order of cauſes, neither alſo any foreknowledge. In this ſort reaſoned he. But we aunſwere, that thoſe thinges which are ſaid to come by chance, ar ſo called things cōming by chance, as they are referred to our vnderſtanding, whiche foraſmuch as it is weake, by reaſon of the dulnes therof ſeeth not the courſe or connexion of cauſes: but if their be cō pared vnto the mind of God from which nothing is hidden, they can not be ſaid to come by chance or raſhely. The infirmity of the mind of man is that it maketh fortune or chance to be, with thing we wil declare by an example. If a maiſter ſhould ſende his ſeruaunt to the market, and commaunde him to be there by ſixe of the clocke, and ſhould alſo commaund his Baliue apart to doo the ſelf ſame thing, doubtles both the Baliue and the ſeruaunt ſhould mete together, which to either of them ſhould come by chaunce, for that they knew not of their maiſters commaundement: but the maiſter he ſelfe who knoweth the matter, will not iudge this to come by chance: which thing hereby alſo may be made more plaine. Suppoſe that I knewe that there were treaſure hidden in a place, and I ſhould commaund one to digge in that place, when he ſhould find the treaſure, he would cry good fortune, but I which knew the matter would attribute nothing vnto fortune. So God foraſmuch as he knoweth the courſe and connexion of all cauſes neuer aſcribeth any thing to fortune. Wherefore let vs put all thinges to be ſubiect vnto the purpoſe of God, and amongeſt all other thinges our wils, alſo which we affirme haue that power which God willed, who tempereth the natures of all thinges. There is a certayne cauſe, as ſayth Auguſtine, which ſo worketh, that it is by no meanes wrought, and ſuche a cauſe is God. And there is an other cauſe which ſo worketh, that it alſo is wrought of an other, of which kinde is our will, which ſo willeth and worketh, in that that it alſo is wrought of God. Wherefore we ought neyther to aſſent vnto Cicero, nor to the Stoikes, for as we ought to withdraw nothing from

Our wils are not free frō the foreknowledge of God. Note a ſa ing of Auſtine.

the foreknowledge of God, ſo leſt of all are our willes to be exempted from it: for they pertayne to y better part of the world. For what ſhould he haue a care of, or what ſhould he foreknow, if he ſhould neglect men? Our willes (as ſayth) Augustine, are able to doo ſo much, as God would and foreknew they ſhould be able to doo: and therefore whatſoeuer they are able to doo, they moſt certaynly are able to doo, and whatſoeuer they ſhall doo, they ſhall without all doubt doo, for that he whoſe foreknowledge can not be deceaued foreknew that they ſhould be both able and alſo do it. And in y

Neceſſity of two ſortes.

10. chap. of the fifth booke before cited, he deuideth, as we alſo did, a neceſſity in to two parts: one whereby we are compelled to ſuffer thoſe thinges whiche we would not, as is the neceſſity of death, wherunto will we or nill we, we muſt g ue place. The other neceſſity he ſayth is that, according to which any thing is ſayd to be neceſſary, that is, ſhall vndoubtedly come to paſſe. And touching this there is no nede that we ſhould be aferd concerning our will, for by it the will is not diminiſhed, the firſt indede is repugnant vnto it, for it is not poſſible

Not euery neceſſitie h tteth the will.

that it ſhould will anye thing vnwillinglye. But this latter is nothing at all agaynſt the nature of the will. The life and foreknowledg of God, although they are neceſſarily attributed vnto him, yet they nothing hurt his nature nor will: He can not neyther be deceaued nor dy, and yet ſuffreth he not any thing which he willeth not. So alſo we ſay y when we will any thing, by will we neceſſarily wil it, and yet do we not thinke that hereby our choyce is violated. And how the

What thinges wicked men wiſhe for in this queſtion.

foreknowledge of God hurteth not our will, Auguſtine in his 3. booke de libero arbitrio in the 2. and 3. chapiters very well declareth. And firſt he ſayth, that by this queſtion are excedingly ſet a worke a greate many wicked men, which eyther would, that if the will be free, God had no prouidence nor care of thinges pertayning to men, that they might with the more licentiouſnes geue thēſelues vnto luſtes, in denying the iudgments both of God and of man, and to the vtter moſt of theyr power auodyng them: or if it can not be auoyded, but that it muſt nedes be graunted that God prouideth and vnderſtandeth the things which are done of vs, yet at the leaſt they would obteyne this, that his prouidence ſhould ſo compell the willes of men, that they may be excuſed from blame of theyr wicked factes. But how theſe mens deuiſes are deceaued he eaſely declareth in ſetting forth, how the forknowledge of God may ſtand with will, and that a free will. He demaundeth of him with whome he reaſoneth, whither he knew that he ſhould haue to morrow a wil vpright or corrupt? He maketh aunſwere that he could not tel. Doost thou thinke, ſayth Auguſtine, that God knoweth thys? The other confeſſeth, that he thinketh that God knoweth this Wherefore ſayth Auguſtine: foraſmuch as God foreknoweth this, he alſo foreknoweth, what he will do with thee, that is, whither he will glorifie thee at the end of thy life: and if he foreknowe and can not be deceaued, then of neceſſity will he glorifie thee. But in the meane time tell thou me? Shalt thou be glorified agaynſt thy will, or with thy will. Verely (ſayth he) n ot agaynſt my will, for I moſt earneſtly deſire the ſame. And hereby is concluded, that that which God wil of neceſſity do in vs, hindreth not the wil. He ſheweth alſo that this ſhal be more plaine, if we cōſider of foreknowledge as though it were ours, Suppoſe that I foreknowe that a certayne man ſhal come vnto me to morrow, ſhal this my foreknowledge take away from him wil, but that if he

Our memory cōpelleth not thinges paſt to be paſt

come, he commeth thorough his owne election? Doubtles we can not ſo ſay: for he willingly commeth, neyther ſhal my foreknowledge diminiſh any thing of his liberty. And as our memory compelleth not thinges paſt to be paſt, ſo foreknowledge compelleth not thoſe thinges which ſhall come to paſſe to come to paſſe. This thing alſo may an other way be declared. If a mā ſhould ſe Plato diſputing with Socrates, or the Sunne or Moone to be eclipſed, the ſight of the beholder cauſeth not that they which diſpute together, ſhould of neceſſity or agaynſt theyr willes diſpute together, neyther alſo cauſeth it that the Sunne or Moone ſhould be eclipſed by chance, when as thoſe eclipſes of the heauenly lights haue theyr neceſſary cauſes. Wherefore he which ſeeth both, maketh not by his ſight that which is contingent, neceſſary, neyther maketh he that which is neceſſary, contingent. Neyther ought we to imagine that the foreknowledge of God obteyneth his certaynty of the neceſſity of thinges, for ſo greate is the perſpicuity of the minde of God, that it can alſo moſt certaynly vnderſtand thinges contingent. Neyther is thys reaſon any thing hindred by that which we before oftē admoniſhed, namely, that the foreknowledge of God hath alwayes will ioyned with it, when as nothing can be foreknowen of God to be, which he him ſelfe will not to be. But yet this will, wherby God worketh all in all, applieth it ſelfe

How the wil of God bringeth not neceſſitie to thinges.

to the natures of thinges. For in meate it noriſheth, in the Sunne it ſhineth, in the vine it bringeth forth wine, and in the will of men it cauſeth, that they of theyr owne accord and freely wil thoſe thinges which they wil. Paul as we rede in the Actes, cited that ſentence of Aratus, In him we liue, are moued, and haue our being. Whereof it followeth, that the wil of man, hath his motions of God. But if a mā wil ſay, that it receaueth of God ſuch motions, as it ſelfe before willeth, then ſhal he ſpeake things abſurd: for thē ſhould our wil meaſure and gouerne the influences of God, which thing is far from the truth. But rather let vs ſay

The wil receueth ſuch motions of God as he will. Second cauſes may be doubtfull, whē yet the will of God is certaine.

that it receaueth of God ſuch impulſions and motions as he will geue. And let vs in y meane time marke, that God ſo worketh in our will, that it gladly, willingly, and of his owne accord receaueth the motions which God putteth into vs. But how it commeth ſo paſſe, that God moſte certainly foreſeeth thinges to come, when yet the willes of men, and many naturall cauſes are doubtfull, and worke contingently, it may thus be declared. It is true in dede, that thoſe which conſider thinges onely in theyr cauſes, are oftentymes deceaued, for that all cauſes doo not neceſſarilye produce theyr effectes: for ſometimes they are letted, and enclyne an other way then they were ſuppoſed. Wherefore men are not deceaued, when they now behold the effect brought forth: but they are deceaued when they iudge of effectes lying hid in their cauſes. But the foreknowledge of God not only knoweth what thinges ſhall come to paſſe in their cauſes, but alſo thorowly ſeeth thē, as if they were alredy brought forth, and of their cauſes made perfect: and hereof it commeth that we may of the foreknowledge of God infer neceſſity of certainety and of infalliblenes, and ſo can we not do of the ſecond and nieſt cauſe. For when we ſay, that God foreknew that this or that thing ſhal come to paſſe to morrow, we wel conclude,

All thinges are neceſſary whileſt they are.

y therefore it ſhal of neceſſity be. Neceſſity is not applied vnto a thing known, but as it is foreknowē of God as preſent and alcedy brought forth, which maketh not onely to perſpicuity, but alſo to neceſſity. For euery thing whileſt it is, is of neceſſity, neither muſt we afterward graunt, that y thing is of neceſſity, for that it is not taken in ſuch ſort as it was foreknowen of God. Hetherto

We do not defend free will.

haue we defended the power of mans will, whiche yet we wil not ſhould be taken vniuerſally, but only as touching foreknowledge and predeſtination. For although therby (as it is proued) be not letted free wil, yet doth not it otherwiſe want impedimēts or lettes. For we are borne in ſins, & wil we or nil we, we are wrapped in original ſin, neither can we by any meanes wynd our ſelues out of ſinne. And before regeneratiō what maner of power ſo euer we geue vnto the will of man in thinges indifferent & ciuil, this firſt we ought to thinke, y which way ſoeuer it do turne it ſelfe, it of neceſſity ſinneth, neither cā it do any thing which is in very dede acceptable vnto God, neither alſo can it geue vnto ciuill works y ſucceſſe which it purpoſeth. Wherfore Augustine worthely wrote in his Enchi idion, that the firſt man in ſinning, loſt the liberty of choyſe or will. This moreouer is to be conſidered that the wils, motions of the mind, & actions euen of men not yet regenerated, are directed of God, and ſo directed, that by his prouidence they are brought vnto the ende by him prefixed and determined. Yea alſo when we are regenerated, althoughe after a ſort we obteyne liberty thorough Chriſt, yet is not it full, but only begonne. For the firſt motions whiche ſtirre vp vnto ſinne, crepe vpon vs agaynſt our willes: whiche motions to be ſinnes, we haue in the ſeuenth chapter proued. And Ambroſe plainly confeſſeth, that our hartes are not in our owne power, neyther is there any of the beleuers, which continually falleth not, when yet he would ſtand. Wherefore we ought all to pray, Forgeue vs our treſpaſſes. And vnto the Galathians Paul ſayd, The ſpirite fighteth againſt the fleſhe, and the fleſhe agaynst the ſpirite, ſo that ye do not thoſe thinges which ye would. And in his epiſtle as we haue heard it is written: The euill that I hate, that I do, agayne, I feele an other law in my members ſtriuing with the law of my mind, & leading me away captiue into the law of ſinne. Which wordes can not be vnderſtanded but only of a man regenerated. For he had ſayd, In minde I ſerue the lawe of God, but in fleſh the lawe of ſinne, which in no wiſe can be referred to a man not yet iuſtified. We graunt in deede, that God coulde if he

God coulde kepe vs frō all maner of ſinne but he doth not.

would geue vnto men ſo much ayde that they ſhould not ſinne at all: but that hetherto hath he not done, neyther hath he promiſed that euer he will do it. Wherfore our will is ſubiect yet vnto ſome ſeruitude which as we deſire to remayne certayne and vndoubted, ſo on the other ſyde we affirme, that by the foreknowledge and predeſtination of God the will is not letted.

We haue hetherto in this third article ſene, what neceſſity commeth of the foreknowledge and predeſtination of God, namely, ſuch a neceſſity which is not abſolute, but by ſuppoſition, which we call neceſſity of conſequence, of infalliblenes, and of certainty, but not of coactiō. And ſeing that it is ſo, it is now euident, that no iniuſtice is committed of God, when he condemneth ſinners, and glorifieth the iuſt. For vnto euery man is rendred according to his works: ſo that no man can ſay that his ſinnes are not his owne workes, when as he is not compelled to committe them, but excedingly alloweth them and willeth them. Neither are lawes, admonitions, promiſes, and puniſhements in vaine,

Monitiōs, lawes, and puniſhmēts are not in vayne.

as it was obiected: for they are ſo much of force as God hath decreed they ſhall be of force, as Auguſtine writeth in his fifth booke de Ciuitate Dei, in the chapter before cited. For Gods will is to vſe them to the ſaluatiō of many: and though they profite not ſome, yet they want not theyr end, for they conduce to the condemnation of the wicked. Prayers alſo are not made vnprofitable, for by them

Prayers a not vayne. Sinnes are not excuſed by the predeſtination and counſel of God. An example

we obteyne thoſe thinges which God hath decreed to geue vnto vs by them. Wherfore this is an excellent ſaying of Gregory in his dialogues: That by prayers can not be obteyned but thoſe thinges onely which God hath predeſtinated to geue. And howe by predeſtination, or foreknowledge, or predictions ſinnes are not excuſed, we are taughte by very many teſtimonies of the holye ſcriptures. Chriſt foretold that Iudas ſhould betray him: verilye that foretelling neyther tooke away from Iudas his wickednes, nor alſo powred it into him. He followed the entiſementes of couetouſnes: he betrayed not the Lord to the end to fullfill his propheſy. Chriſt alſo was by the will of God ſlayne. For he ſayd in the garden: Let this cup paſse away from me if it be poſsible, but not my will be done but thine, And touching himſelf he foretold: I will geue my life for my ſhepe. Yea Herode and Pilate are in the Actes of the Apoſtles ſayd to haue ioyned together, to doo thoſe thinges which the counſell of God had decreed. Are by reaſon of thys eyther the Iewes or thoſe princes to be acquited from ſinne, when as they condemned and ſlew an innocent man? Who will ſay ſo? Can any man alſo diſcharge of villany the brethern of Ioſeph, whē they ſold theyr brother, although God would that by that meanes Ioſeph ſhould come into Egipt? Neyther ſhall the cruelty of the king of Babilon be excuſed, although the iuſtice of God decreed to haue the Iewes in ſuch ſorte puniſhed. He which is killed, is ſayd to be of him deliuered into the hande of his enemy. And God is alſo ſayd to deliuer a city, when it is wonne by aſſault. And Iob ſaid that thoſe thinges, which were by violence and theft taken away from him by the Caldeans and Sabeans, were taken away by God. The Lord (ſayth he) gaue, & the Lord hath taken away. Wherefore of that counſell of God, whereby he vſeth ſinnes to theyr appointed endes, can not be inferred any iuſt excuſes of ſinnes. For wicked workes are iudged and cōdemned, bycauſe of the vitiate and corrupt harte from whence they are deriued. Wherefore let no man be offended with the doctrine of predeſtination, when as rather by it we are led to acknowledge the benefites of God, and to geue thankes vnto him only. Let vs alſo learne not to attribute more vnto our owne ſtrengths then we ought: let vs haue alſo an aſſured perſuaſion of the good will of God towardes vs, whereby he would elect his before the foundacions of the world were layd: let vs moreouer be confirmed in aduerſities, knowing aſſuredly that whatſoeuer calamity happeneth, it is done by the counſell and will of God, and that it ſhall at the length by the gouernment of predeſtination turne vs to good, and to eternall ſaluation.

The tenth Chapter.

BRethren myne hartes deſire and prayer to God for Iſraell is, that they might be ſaued. For I beare them record, that they haue the zeale of God, but not according to knowledge. For they being ignorant of the righteouſnes of God, and going about to ſtabliſh their owne righteouſnes, are not ſubiect vnto the righteouſnes of God.

Brethern mine hartes deſire and prayer to God. &c.] Foraſmuch as in the ninth chapiter he had declared that the promiſes were not proper vnto the

The ſūm of this chapiter.

Iewes which periſhed, and therefore their diſtruction was no derogation either to the certainty of Gods promiſes or to the doctrine of iuſtification by faith, which he had before tought: for they to whome the promiſes pertaine, do by faith come vnto Chriſt: now in the 10. chapter he remoueth an other doubt, and ouerthroweth a ſtrong hold, wherewith the Iewes were wont proudly to defend themſelues, who without end boaſted of ceremonies, works, and outward righteouſnes: and he declareth that they being ignorant of the true righteouſnes, which is called the righteouſnes of God, in vayne went about to eſtabliſhe their owne righteouſnes. And for that he vnderſtoode that it would be vnto them a thing very hard and ſharpe, to be not only ſpoyled of the promiſes, but that alſo the righteouſnes of works, which they chiefly embraſed, ſhould be abrogated: firſt by a preuention he lenifieth their mindes, in teſtifiing his good wil towardes them. After that, for that they were infected with ignorance, he enſtructeth them with a plaine and euident diſtinction of righteouſnes. And leaſt he ſhould ſeme of his owne hed to haue deuiſed the righteouſnes of faith, he confirmeth it by a teſtimony of Moſes and of Oſea the Prophet: which righteouſnes, he ſaith, God would haue to be brought euen vnto the Gentles which were farre and wide diſperſed abroade? But ſo that it ſhould not be hid from the Iewes, when as it was firſt manifeſted vnto that people. Which thing Eſay teſtifieth, when he writeth, that God all the day long holdeth abroad his handes to a nacion, which perpetually reſiſted hym. This is the ſumme of the doctrine of this chapiter.

He teſtifieth that he •• ueth the Iewes and hateth thē not.

And in the firſt part thereof to comfort the Iewes he taketh in hand to proue this propoſition: I beare a ſingular good will towards you, neither am I led by hatred to write theſe things. And this he thereby proueth, for that he with a certaine perpetuall deſire had then alwayes in mynde, and was ſo carefull for their ſaluation, that he continually by prayers deſired it. Vnto them that geue admonitions,

Neceſſary preparatiōs of the hearers.

A ſimilitude.

and alſo vnto them that preach the Goſpell, theſe are neceſſary preparations of mens minds. For oftentimes the things that are ſpoken ſkarſly profit, vnles the hearers féele or perceaue that they are beloued of him that ſpeaketh vnto them. For euen as phiſitions when they mind to miniſter ſtrong purgations, to bring forth hurtfull humors out of the ſicke body, do firſt looſe the body by certaine drinks: ſo alſo their mindes with whom we deale, are firſt to be lenified with gentle ſpeach, before we come to the bitternes of reprouing. So did Paul, whē he wrote vnto other Churches, and eſpecially vnto the Corrinthians, whom at the beginning he commendeth as holy and elected, inſtructed in all wiſdome and knowledge, and finally adorned of God with all good gifts. But afterward he vehemently and ſharply accuſeth euen the ſelfe ſame men of moſt haynous crimes: that they had ſects and contentions amongſt themſelues: and that by humane wiſdome they obſcured the Goſpell: that they puniſhed not moſt horrible inceſt: that they diſturbed the ſupper of the Lord: and that they did iniuries, and proſecuted matters of contencion before infidels: and many ſuch other like haynous facts he reproueth that Church of, to y end they ſhould correct them. Wherefore it is no meruayle if in this place he vſe the ſelfe ſame maner: and do ſay, that he writeth not thoſe things with a hatefull mynde. Alwayes in his epiſtles after gentle and louing preuentions follow gréeuous and ſharpe reprehenſions: which maner we ought alſo to follow, that thoſe things which we entend to admoniſhe may the more profit. Rhetoricians vſe this pollicy, neuer to ſpeake any thing that

An example of Rhetoricians.

is ſharpe or vnpleaſant but firſt do mollefy it by ſome colour. And foraſmuch as the Scorpion that deadly ſtinging beaſt embraſeth with her fore clawes, that he may the better ſtrike with his tayle, and ſticke in his venemous ſting, why do not we alſo moſt erneſtly with loue and charity embrace our neigh bour that we maye heale hym. The Apoſtle to proue his loue towardes the Iewes ſayth, that in his harte he had a vehemente deſire, and an incredible redines (whiche he calleth 〈 in non-Latin alphabet 〉 ) towards their ſaluation, wherof ſprong prayers. Theſe are a ſured tokens of Chriſtian loue. And this is worthy to be noted, that Paul ioyneth

What prayers are feruent and of efficacy.

theſe two things together: for prayers are neuer liuely nor feruent vnles in the hart go before a moſt feruēt deſire of the things which are to be prayed for. Some deſire of God, that they mought abſtaine from ſinnes, but becauſe they deſire it not, with feruency, their prayers are faint. Others pray, that they may not be vnworthy miniſters of the Church, but foraſmuch as they are but lightly touched with this deſire, their prayers are cold. And therefore it is no meruaile if they be

Preachers muſt auoid offences.

ſo rarely hard. Wherfore Paul to declare that his prayers were no ſlender prayers, ſaid, that there went before them a feruent deſire. Hereby moreouer we learne, that they which preach the Goſpel muſt auoyde offences geuē out of time: and if offences muſt néedes be geuen, the ſame ought to be lenified and made ſoft: vnles paraduenture the ſaluation of the hearers be paſt all hope, or that they are ſo obſtinate and peruerſe, that they can not be moued to God, but by moſt ſharpe

Whē ſharp reprehenſions are to be vſed.

reprehenſions. So Chriſt ſomtimes ſaid of the Phariſeis: Let them alone, they are blind, and leders of the blind, This wicked and adultrous generation ſeketh a ſigne, but none ſhall be geuen vnto it. Of Herode alſo Chriſt ſayd, Go and tell that foxe. Iohn Baptist alſo ſaid vnto the ſelfe ſame men, Ye generation of vipers. who hath tought you to flye from the wrath to come? Our Paul alſo when he was ſtriken as he ſtoode before the iudge ſayd, God ſtrike thee thou paynted wall. And vnto Elimas, who was alſo called Barieu he ſayd, Thou ſonne of the deuill, full of all guile, how long continueſt thou to peruert the straight wayes of the Lord? Behold the hand of the Lord is vpon thee, and thou ſhalt be blind, and ſhalt not ſee. But when we come to this poynt,

The ſpirite is to be examined.

we muſt examine the ſpirit wherewith we are moued, leaſt paraduenture we be deceaued, and vnder a godly pretence ſerue a wicked affect. And we muſt take héede, that our brethern be not raſhly turned away from the doctrine of the Goſpell, and we muſt chiefely beware that we geue not them occaſion to ſuſpect that we are by hatred, enuy, & deſire of vengeance or by ſome wicked luſt moued to

We muſt not flatter them that ſinne.

ſpeake thoſe things, which we ſeme to ſpeake ſomwhat vehemētly. Furthermore on ye other ſide we muſt beware of ye other extremity, y we flatter not thē y ſinne, making a marchādiſe of y word of God either to win mēs fauour, or for lucre ſake, or for pleaſure ſake. For doubtles the truth as touching doctrine ought neuer to be kept in ſilēce, neither are they which ſinne to be ſpared, although troubles ſhould therof ariſe, or that we ſhould therfore ſuffer greuous things. Chriſt knew right

An example of Chriſt.

well, that by teaching the truth and by reprouing of vices, he ſhould at the length be crucified, and be alſo forſaken of his diſciples, and yet did he not therefore ceaſſe either from neceſſary doctrine, or from profitable reprehenſions. Of that, that the

The autoritie of the Iews was great in the Church.

Apoſtle ſo diligently ſeketh to auoide the offending of the Iewes, we gather, that the authority of that nation was great in the primitiue Church: for they before other nations beleued the Goſpell, and the iudgement of them was had in great eſtimation. For the Iewes were ſtudious in the ſcriptures, and moſt diligent obſeruers of the worſhipping of God, wherefore the offence of them could not be in curred without excéeding great hurt to the Goſpell.

He calleth them bretherne, the more to conciliate them vnto him. For theſe are no ſmall degrées of beneuolence, to wiſh well vnto a man, to pray for him, and to call him by a gentle and louing name. Howbeit there is a difference betweene

A differēce worthy to be noted.

the reaſō which he vſeth in the ninth chapter, and betwene that which he vſeth in this chapter to proue his loue towardes the Iewes. For there he ſaide, that he ſo feruently loued them, that for the redéeminge of theyr deſtruction he deſired to be made accurſed: but here he writeth that he powreth out prayers for theyr ſaluatiō. Of this difference this is the reaſon. In the. 9. chapter he entreated of election or predeſtination, which is not chaunged by prayers: and therfore it had bene in vain there to haue made mencion of them. But in this place is entreated of the righteouſnes of fayth, which faith foraſmuch as it is the the gift of God, there is no doubt but that by faithfull prayers it may be obteyned for our neighbours.

He bringeth moreouer an other argumente of his loue towardes the Iewes, whereby he excuſeth theyr incredulity, as much as the nature of the thing ſuffreth, but yet he ſo excuſeth it, that thereunto he addeth a moſt gréeuous accuſation.

I beare them record (ſaith he) that they haue the zeale of God, but not according to knowledge.] And yet muſt we not thinke, that all the Iewes had this zeale, for in that nation there were a greate many which were manifeſt wicked & filthy liuers. But when Paul thus wrote he had a conſideration to the ſounder ſort: and vnder this common name ment them onely. And to be briefe he vſeth the figure Synecdoche, whereby an indefinite propoſition is by reaſon of ſome partes y it containeth taken for true. This ſelfe ſame excuſe Peter in the Actes vſed, when he ſaid, For I know that ye did it thorow ignorance. &c. Paul nowe attributeth vnto them zele, but he reproueth their ignorance as an haynous ſinne. For ſéeing that they were by the law and by the ſcriptures dayly tought, they ought not to haue bene ignorant of thoſe thinges. Theyr ignoraunce he hereby proueth, for

What was the ignorance of the Iewes.

y they knew not the difference betwene the righteouſnes of God and their owne righteouſnes, neither ſaw they that by eſtabliſhing their owne, they fell away frō the true and perfect righteouſnes. That they had a zeale, he therfore ſaith, for that

What zeale ſignifieth.

they ſought to worſhip God, and that diligently: but they knew not the manner of true worſhipping, wherefore their zeale was a blinde zeale. And to declare what zeale is, we wil firſt conſider the etimology thereof. 〈 in non-Latin alphabet 〉 , that is zeale, is a Gréeke word deriued of 〈 in non-Latin alphabet 〉 . And this word ſignifieth to loue, but yet vehementlye to loue, ſo that after loue followeth admiration, after admiration imitation, and thē after that a grief if he may not enioy the thing which he loueth, or if others be admitted to enioy the ſame. This is the proper ſignification of the word. Wherfore

Definition of zeale.

we may thus define it. Zeale is an affection, whiche conſiſteth in that parte of the minde which luſteth or deſireth, after which by reaſon of the vehemēcy followeth grief, both becauſe of the fellowſhip of others, and alſo for the wante of the thinge which is deſired. But ye nature of it is not of one ſort. For there is a good zeale, & an euill zeale. Of the good zeale Paul ſpake, when he ſaide, I am zelous for you with the

A good zel & an euill.

zeale of God, for I haue betrouthed you, that ye ſhould geue your ſelues a chaſt virgen vnto one man Chriſt. Alſo in the firſt to the Corrinthians, Be zealous of the better gracious giftes. God himſelfe alſo is affected towards vs with a moſt perfect zeale, as the ſcripture oftentimes teacheth, although affectes are not properly, attributed vnto him. But of the euill zeale is not at this preſente entreated: But of it Paul to the Galathians thus writeth, that the falſe Apoſtles loued them with a zeale, that they might glory in theyr fleſh, and leade them away from Chriſt into the bondage of the law. And in many other places is mencion made of it. But the cauſe whereof

The cauſe of a good & euill zele.

either a good or euill zeale ſpringeth, may be thys. The manner is a lyke in thys affection, as it is in other affections. Wherfore euen as boldnes, luſt, and anger are ſo long time good or euill, how long they kéepe themſelues within certaine bondes preſcribed vnto them by prudence, or paſſe thoſe bondes: ſo alſo commeth it to paſſe in zeale. But this we ought to know, that accordinge to morall doctrine, prudence commeth by naturall vſe or diſcipline, but in very déede as it is here conſidered, it can not be gathered but out of the holy ſcriptures by the breathing of the holy goſt. Wherefore zeale is then good, when it is thorow faith brideled by a iuſt and godly knowledge: and it is then euill whē it is not by ſuch knowledge reſtrayned: as a ſhip when y maiſter or gouerner is preſent is preſerued, but he being abſent goeth

A ſimilitude.

to wracke. Wherfore Paul ſpake moſt warely: for when he condēneth their zeale, he taketh away from them knowledge, and by one word, that which mought haue bene an excellent vertue he noted as a vice, and that daungerous. And as the difference is greate betwene a good and an euill zeale, ſo alſo the effectes which are of other deriued are much diuers. Chriſt was kindled with a good zele, when he draue

Effectes of good euill zeale.

the biers and ſellers out of the temple, ouerthrowinge theyr tables and chayres. With the ſelfe ſame zeale was Phinees moued when he thruſte thorow the moſte filthy whoremongers. Contrariwiſe the effect of an euill zeale we may beholde in Paul, who through zeale perſecuted y church of Chriſt. And in Iohn it is writen, y y the time ſhould be, when they ſhoulde thinke y they do God highe ſeruice, which afflict the faithful of Chriſt. Peter alſo being kindled wt an immoderate zeale drue out his ſword, to kill them which laid hands vpon Chriſte. There is alſo an other difference. For an euill zeale engendreth hatred: but a good zeale hath ioyned with it charity. For Samuell although with a great zeale he worſhipped God, yet a long time he mourned for Saul. And nothing is more repugnante vnto euill zeale then charity: as vnto a good zeale is chiefly repugnant ſelfe loue. They alſo are of a contrary affect, which are either ſo blockiſhe, that they are ſtirred vp with no deſire of good thinges, or els are ſo corrupt, that they are not afeard to boaſt of wicked and villanous factes. Theſe thinges generally ſpoken, we will now applye vnto the

An euill zele of the Iewes.

Iewes. They had a zeale towardes the lawe, ceremonies, and outward workes, for that they excéedingly loued, and had in admiration, and onelye embraced theſe thinges: wherfore it wonderfully gréeued them to be excluded from them, neither could they abide that the Ethnikes ſhoulde be admitted into the fellowſhip of true religion. Wherfore they were affected with a zeale, but yet with an euil zeale: for that (as Paul ſaith) it wanted knowledge. But foraſmuche as Paul ſéemeth to be moued with a deſire and good wil towards the Iewes by reaſon of this zeale, there ariſeth a queſtion, whether anye ſinnes may ſo pleaſe vs, that of them we ſhoulde

Whether i be lawful to take pleaſure of ſins. A diſtinctiō of ſinnes.

take pleaſure, or that therfore ſhould be engendred any good will. We muſt put a difference betweene ſinnes, for there are certayne ſinnes enormious and groſſe, which all men vnderſtand to be ſinnes: and there are other ſinnes which although they be condemned before God, and are in very déede ſinnes, for that they are committed of men not regenerate, who are as yet euill trées, neither directe they their workes vnto God as they ought to do, yet are they morally good. Wherefore if we meane of groſſe ſinnes, and ſpeake of ſinnes as they are of theyr owne nature properly and truely, then none that is godly will delight in this kind of ſinne. For if a man loue God with all his hart of neceſſity, he wil abſtaine from al ſinnes, which are manifeſtly repugnant vnto the will of God and vnto his law: but per accidēs that is, by chaunce it is poſſible that ſome pleaſure may bee taken in them: as if we be now deliuered, the more & greater the wicked actes are whiche we haue cō mitted, the more ſhal we therfore reioyce. And if a man haue ben before proud and arrogant, & after ſome fal being repētant do behaue himſelf more modeſtly, he wil ſomwhat reioyce by reaſon of his ſinne. Which thing alſo happeneth, if after faultes comitted be made good lawes, and an order appointed, that ſuch faults be not afterward committed. For we reioyce that ſuch an occaſion was offred. And becauſe that, as Paul ſaith, where ſinne hath abounded, grace alſo ſhall abound, and vnto

We reioyce in ſinnes 〈◊〉 accidens.

them that loue God all thinges worke to good, we will graunt that by a phraſe of ſpeach although not proper but per accidens, the godly may ſomtimes take ſome pleaſure of ſinnes. But if we ſpeake of moral works which are done of them that

Good moral workes delight vs, althoughe they be ſinnes.

are not regenerate, if we conſider them ſimply, we can not but reioyce in them. For euen as it is a pleaſure, and that no ſmall pleaſure, to conſider ye natures of herbes, the proprieties of liuing creatures, of precious ſtones, and of the ſtarres, ſo alſo is it a delight, to ſée the actes of notable men, which actes God would haue to be in the nature of man, for the preſeruation of common wealthes, and of ciuil diſcipline. Who taketh not pleaſure, when he readeth the honeſt life, and vertuous actes of Socrates? Or when he weigheth with himſelfe the notable actes done by Scipio Africanus? and alſo when he ſéeth the things which are in our time done of notable men, when yet they are voyde of Chriſtian religion? Yea foraſmuch as they haue a certaine ſhew and countenaunce of ſounde vertues, the godly ſo much delight in them, that they are not ſeldome moued erneſtly to pray for the ſaluation of thoſe mē, thus thinking with themſelues: If God would vouchſafe to change theſe men, and to draw them vnto Chriſt, they ſhould be a great ornament and

A ſimilitude.

help vnto the Church, neither do they eaſely diſpayre of theyr ſaluation. As a ſkilfull huſbandman, if paraduenture he ſée a ground very ranke with brakes and wedes deſireth to buy the ſame: for he thus thinketh: That if the noughty herbes were weded out, and the brakes with a plowe rooted out, that grounde woulde plentifullye bring forthe good corne. And ſo alſo will he doo, if he ſée wilde vine trées, or wild oliue tréees of their owne accord ſpring in any place, for he will thereby iudge the ground to be méeke both for vine trées, and for fat oliue trées, if it ſhould be well huſbanded. Chriſt alſo our Sauior, when a young man had aſked him counſell, what he ſhould do to attaine vnto eternall life? and he had anſwered kepe the commaundements: and the young man made anſwere, that he had thereunto endeuored himſelfe euen from his youth, which yet was not true, Ieſus notwithſtanding delighted in that his endeuour ſuch as it was of enquiring touching ſaluation, and of obeying the commaundements of God as much as lay in him. For this is the meaning of that which Marke writeth in the 10. chapiter, that Chriſt loued him: namely, being moued with mercy by reaſon of his preſent calamity, for that he labouring and going about to attayne vnto the righteouſnes of works, fell away from it? And the Lord alſo, when he had made anſwere, that the greateſt commaundement is, that we ſhould loue God with all our hart, with all our ſoule, and with all our ſtrenthes, and that the next commaundement is, that we ſhould loue our neighbour as our ſelues: and a certaine ſcribe had commended this anſwere of the Lord, he ſayd vnto him, Thou art not farre from the kingdome of heauen, although he yet beleued not, neither was yet by Chriſt iuſtified. But the Lord would declare, that this his aſſent to the truth reſembled ſome

We are alſo ſorye by reaſon of the morall workes of ye Ethnikes.

certaine ſhew of piety and of duty. Wherefore in ſuch workes which are morally called good, the minde of the godly delighteth: although therewithall alſo it ſorroweth that thoſe workes are not done as they ought to be done. And as touching this preſent ſentence of the Apoſtle we muſt not gather, that he of ſinne, that is, of zeale without true knowledge conceaued a loue and good will towardes the Iewes: for he reaſoneth not from the cauſe: yea rather by the effect he declareth his loue towardes them: namely, in that he not onely prayeth for ſaluation for them, but alſo agrauateth not the crime which they were guilty of, but rather

Paul loued not ye Iews for their euill zeale.

as much as the thing ſuffreth excuſeth it. It ſhould be a falſe kind of reaſoning a non cauſa vt cauſa, (that is, taking that for the cauſe which is not the cauſe) if a man would hereby proue, that Paul had a delight in the ſinnes of the Iewes. But if a man will nedes contend, that this argument is taken from the cauſe, we ſay that 〈 in non-Latin alphabet 〉 , which is engliſhed, harts deſire, is in this place an affect

What 〈 in non-Latin alphabet 〉 in this place ſignifieth. The zele of the Iewes was ſinne.

which pertaineth to mercy: and ſo Paul had compaſſion vpon the Iewes, for that he ſaw the Iewes ſo miſerably erred. And this ſentence is of no ſmall force to proue, that that zeale of the Iewes, though it were goodly to the ſhew, was ſinne: for nothing ſtirreth vp mercy, but only miſery and calamity: neither are we moued to pray for any that they might be conuerted from euil workes, vnles the ſame workes were ſinnes, and that very hurtfull. Wherefore I wonder at the Nicodemites of our tyme, which obiect the hiſtory of Elizeus, and of Naaman

The Nicodemites of our time. The fact of Naamā the Siriā, very ill cited.

the Sirian, to proue that it is lawful for them, ſo that they thinke wel in in their hart, to be preſent at vngodly ſuperſticions. For Naaman the Sirian although he were newly conuerted yet he vnderſtoode that that was ſinne, and for that he had not as yet ſo farre gone forwarde to departe from his commodities, he required of the Prophet to pray for him: which declareth that he iudged that ſuch a ſinne neded pardon. Wherefore we conclude that this zeale of the Iewes, whereunto the Apoſtle now beareth record, was in very deede ſinne: and although it haue ſome ſhew of vertue, yet is it very farre of from it. For as it is plaine by moral philoſophy that vertues and vices are, as touching

Vices and vertues are occupied about one & the ſame matter.

where about they are occupied, one and the ſame, but in forme much differ: as fortitude and feare, temperaunce and intemperance, iuſtice and iniuſtice. For one and the ſelfe ſame affectes, when they are by right reaſon bridled to a mediocrity, and when thorough vice they either want or exceede, differ not in matter, although the habites or qualities which are occupied about them are much differing. And that which the Philoſophers ſpeake of vertues and of vpright reaſon, we ought to tranſferre alſo vnto the holighoſt and vnto faith geuen vnto the ſcriptures. And although in a good and euil zeale the affect be one and the ſame, yet is the difference moſt great, when it is gouerned by true knowledge and faith, and when it is gouerned of it ſelfe, and wanteth true knowledge. As

A ſimilitude.

the water of the ſea, and rayne water, although they agree together in matter of moiſture, yet are they ſundred by very many proprieties & differences. Theſe

A good intent is not ſufficient to make the worke good

thinges haue I therefore alleadged to confute thoſe, which oftentimes defend wicked actes, for that they are done of a good minde & purpoſe, or as they ſay, entent: as though euery zeale were ſufficient to make the worke good. Whoſe ſentence, if it were true, mought eaſely excuſe the Iewes, in that they killed Chriſt, and afflicted his Apoſtles: for they beleued that by theſe meanes, they defended the lawe of God, and ceremonies of their fathers. But the Apoſtle

Errors in matters of faith is hurtfull.

Againſt workes of preparation

ſaith otherwiſe: when he attributeth vnto them zeale, but yet a zeale ioyned with error: but when error lighteth in matters of faith, it is a deadly ſinne. Wherfore let them well aduiſe themſelues, what to ſay which ſo ſtoutly defend workes preparatory, doubtles their meaning is nothing els, but that men although before iuſtification they abſolutely worke not good workes, yet, by reaſon of a certaine vpright purpoſe and zeale, of congruity they deſerue grace. Such workes for as muche as they want true knowledge, whiche is fayth, it followeth that they are ſuch a zeale as the Apoſtle nowe ſpeaketh of. We deny not, but that God ſometimes vſeth ſuche our wycked workes, by thē at length to bring vs vnto iuſtification: but that we our ſelues do thorow them deſerue iuſtification, it is farre from the truth: yea rather oftentimes

Goodly workes are ſometyme a let vnto ſaluation.

it commeth to paſſe, that ſuch workes are a great let vnto ſaluation. For the Philoſophers and Phareſies being dronken & glutted with thoſe goodly workes, were ouermuch puffed vp: and for that they delighted in thē ſelues, they contented them ſelues with thoſe workes, neither endeuoured they to aſcend vnto the true degree of righteouſnes. We are by this doctrine alſo of Paul

We muſt not ſtreight way geue place to zele

admoniſhed not ſtraight way to geue place vnto zeale: we muſt firſt trye and diligently examine it: for oftentimes vnder the goodly ſhew thereof lyeth hidden moſt great impietie: as it is manifeſt in the Iewes which ſlew Chriſt, and perſecuted the Apoſtles, and as this place euidently declareth.

It is a greuous ſinne to refuſe to be ſubiet vnto God.

A rule to try zeale.

For they being ignorant of the righteouſnes of God, and going about to ſtabliſh their own righteouſnes, are not ſubiect vnto the rightouſnes of God.] What more wickednes could haue bene deuiſed, then to refuſe to be ſubiect vnto God, and to ſeeke to prefer their own righteouſnes, before the righteouſnes of God. The Apoſtle in theſe wordes geueth vs a rule, whereby we may be able to trye and examine our zeale. And that rule is this, to ſee whether we will be ſubiect vnto God, whether we can abide that all thinges ſhoulde bee attributed vnto God, and claime nothing vnto our ſelues, as the true knowledge of God requireth. There are a great many in our daies, which as it were by a certain zeale labour to defend worſhipping of Images, pilgrimages, and other ſuche ſuperſticious actes: vnto whom if a man manifeſtly declare, that thoſe thinges are repugnant vnto the word of God, they will not be ſubiect vnto it, but ſtrayght way flee to the cuſtome of their Elders, and to the helps of humaine traditiōs. There are ſome alſo which are moued with a zeale to defēd ſole lyfe of the Miniſters of the Church, vnto whom if a man do ſhew that the bed of matrimony ought to be vndefiled in all men, as it is ſayde vnto the Hebrues, and as it is writen vnto the Corinthians, It is better to marry, then to burne: They which cānot lyue continent, let them marry. Let euery man haue hys own wyfe, and euerye woman her owne husband to auoide fornication: they wyll not be ſubiect vnto this knowledge

Men will not be ſubiecte vnto God.

of the lawes of God, but bring forth the Fathers, Councels, and humane inuentions. Whereby it is plaine, what is to be iudged of their zeale. It is vndoubtedly a very euill zeale, and onely leaneth vnto ſelfe loue, and geueth it ſelf o his own thinges, and nothing regardeth the thinges that pertain vnto God. Such are the Monkes, which preferre their inſtitutions, rules, and workes before all other thinges, which are commonly done of Chriſtians, and much delight in contemning all others in reſpect of them ſelues. With this blind zeale are the miſerable people euery where infected, whom the Paſtors and prechers ought to ſuccor and helpe, in diſcouering their want of knowledge, and ſetting before them the true knowledge of the ſcriptures, and that of a ſingular affection,

We muſt euen of mercy be moued to fall to prayers.

and true Chriſtian mercy, wherewith they ought thorowlye to be touched in ſo great a diſſipation of Churches, which can of no man bee ſufficientlye lamented. We haue neede of Ieremy to bewayle the calamities of the Churche. And from this mercy we muſt go forward vnto prayers, as Paul ſayth he dyd: and in imploring the ayde of God, we ought there to record before God, that which is in this place written, They haue the zeale of God, but not according to knowledge, which ſelfe thing our Sauiour did vpon the croſſe, when he prayed, Father

An example of Chriſt.

forgeue them, for they know not what they do. Further, ſeing that we delight in the good moral workes of men not yet regenerate, and are ſory for that they are not done as they ought to be done, we maye thus gather: If theſe men diſpleaſe God, and are condemned, which yet of a good entent (as they ſpeake) doo theſe ſo honeſt things, when yet notwithſtanding they want true knowledge, what ſhall at the length become of vs, which being endued wyth knowledge, liue filthily, yea euen againſt our conſcience. They are able to pretend a zeale, but we Miſers, what excuſe ſhall we make, when as wee profeſſe the Goſpell? Howbeit this is not to bee paſſed ouer, that the Iewes, of whom the Apoſtle ſpeaketh, had not, if we wyl ſpeake properlye, the zeale of God: for there hath

The Iews had not the zele of God.

not bene at any time, nor euer ſhal be any true God, which wyl haue the law of Moſes to be defended againſt Chriſt and his Goſpell. Wherefore they abuſed the name of God, when as they defended not him, but rather their owne opinions. As the Turkes alſo, although they boaſt that they worſhip and cal vpon the true God, yet they lye, for there is no where ſuch a God, which hath not our

The turks worſhip not God.

Lord Ieſus Chriſt, and the holy ghoſt of one and the ſame ſubſtance with him: which foraſmuch as they take away frō the God whō they worſhip, they worſhip theyr owne inuencion for God, & fight and are zelous for it & not for ye true God. And Paul ſpeaketh according to the accuſtomed maner of the ſcriptures, which oftentimes nameth thinges not as they are, but as they ſeme to be. Seing

The ſcripture oftentymes nameth thinges not as they are, but as they ſeme to be.

therefore that thoſe men thought that they were moued with ye zeale of the true God, neyther did they for any other cauſe enter into theſe zeales but for that they thought them to be acceptable vnto God, therefore Paul ſayth, that they had the zeale of God, when yet they were deceaued. For if they had bene kindled with the zeale of the true God, they would neuer haue reſiſted Chriſte. Wherefore in Iohn the lord ſayd excellenlye well vnto thoſe which boaſted that they would beleue Moſes and not him. If ye beleued Moſes, ye would beleue me alſo: for he wrote of me. Wherfore Chriſoſtome in this place very well noteth, that Paul

Paul deceueth not as Rhetoricians do.

gratefied the Iewes, but yet in wordes only. Further let vs conſider, that the arte vſed of the Apoſtle farre differeth from that which the Rhetoricians vſe. They to couer and to extenuate vices, adorne them wt the name of the vertues nexte vnto thoſe vices, defending a couetous man, by the name of frugallity, a bold and raſhe perſon, as valiāt, and ſo in other vices. But Paul bycauſe he had named an effect, which ſemed to approch nigh vnto vertue, to the end he would not deceaue, made open the vice thereof, in taking awaye from it knowledge. And this he proueth, adding thys.

For they being ignoraunt of the righteouſnes of God, and going aboute to ſtabliſh theyr owne righteouſnes, are not ſubiect vnto the righteouſnes of God, Agayne when he maketh mencion of ignoraunce, he ſemeth to gratefie the Iewes. And indede he ſheweth that they were not ſo culpable, as if wittingly and willingly they had reſiſted the truth knowen: allbeit notwithſtanding he moſt greauouſly accuſeth them. It is certayne that ignoraunce ſignifieth defect

What ignoraunce is. Difference betwene natural priuations & morall.

or wante of knowledge, not indede fully, but requireth a ſubiect or matter apte to know. For betwene naturall priuations and morall there is greate differēce for in phiſicall or naturall priuations, the greater the nighnes & aptnes is vnto any perfection, ſo much of more valew is the thing counted. For for y the drinke or liquor of fruites is more apt to reſemble wine, therfore of ſo much the more worthines is it. The gold of the Alchumiſtes is better then yron: bicauſe with a greater aptnes or nighnes it draweth nere vnto true gold. But in moral things if a man ſeme to be more apte to receaue vertues, or to attayn vnto knowledge then other are, and by his owne default or folly, will not take any paynes in them, he is more to be accuſed then others are, which are farther of from that commodity. Wherefore ſeing that the Iewes had aboue all other nations geuen vnto them the ſcriptures, the Prophets, the Apoſtles and Chriſt himſelfe for theyr erudition, and were taught by ceremonies, preaching, and miracles, the ignoraunce of Chriſte coulde not but to theyr moſte greate rebuke be obiected vnto them.

Paul in this place maketh a diuiſion of righteouſneſſe, and the one he maketh proper and theyr owne, and the other he maketh to be of God: of which diuiſion he

A diſtinctiō of righteouſnes.

maketh mencion alſo in an other place. For in the thirde chapter he ſpeaketh of the one parte when he ſaith, The righteouſnes of God is reuealed by fayth, And in the ſame place of Abraham he writeth, And if he were iuſtified by woorkes, he hath wherof to glory, but not before God. And vnto the Phillippians in the thirde chapter, when he ſaith, That I may be found in him, not hauing mine owne righteouſnes which is of the law, but the righteouſnes of God. And the Apoſtle when he would declare the ignoraunce wherewith the Iewes were enfected, the more to lay the haynouſnes thereof before theyr eyes, ſaith that they had erred in y thing which is the chiefeſt in mās life, namely, in that righteouſnes which hath ſaluation and felicity ioyned with it: they had no vpright iudgement of the ends of good and euill, nor alſo of the

The Iews erred touchyng the chiefe good thyng. What our righteouſnes is.

fountaine of all piety. And of this thing were the Iewes ignorant, who aboue all other nations ſéemed to haue a care of religion. Wherefore he deuideth righteouſnes into two partes: whiche thing they could not do: and by our righteouſneſſe he meaneth that righteouſnes which is gottē by works. And that righteouſnes may be conſidered two wayes, either as it goeth before regeneration, or as it followeth it: of which partes onely the firſt maketh to the purpoſe. For this place can not be vnderſtanded of woorkes whiche follow regeneration: for Paul dealeth againſte

Our righteouſnes is of two ſortes. The good workes of the faithful are both imperfect, and alſo do follow iuſtification. What is the righteouſnes of God. Definition of ſinne. What is to be abſolued from ſinne. Abſolution taketh not away the defect. Definition of abſolutiō

thoſe which reiected Chriſt. And y righteouſnes which was allowed of the Iewes before faith, for that it was no rightouſnes, coulde not ſtande before God. For that can not be cōſtituted or ſtabliſhed which is nothing. But that righteouſnes which followeth faith, may indéede after a ſorte be eſtabliſhed, for that it pleaſeth God: howbeit it is ſuch, that by it we cannot be iuſtified: both bicauſe it is vnperfect, and alſo for that it followeth iuſtification. Now reſteth to ſée, what is the righteouſnes of God. And it may thus be defined, that it is an abſolution from ſinnes by fayth through Chriſt. And that we may the better vnderſtand the nature of this abſolution, we muſte on the other ſide weigh the nature of ſinne: for this being knowne we ſhall the eaſſier know, what it is to be abſolued from it. Sinne is a defect or falling away from the law and will of God, which ought to be the rule both of vs & of all our doings, and to this defecte is neceſſarilye annexed an obligation to eternall death and damnation. Wherefore when by the mercy of God this obligation and guiltines is taken away, a man is abſolued from ſinnes: For the defect is not takē away, for there abideth in vs an infirmity, and therfore our actions alwaies want of that perfection, whiche they oughte to haue. And it is not poſſible but that the thinges which we haue already committed haue theyr defect or want. Wherefore God when he forgeueth ſinne, taketh away the obligatiō, wherby we were bound vnder the curſe. Now by theſe thinges it is manifeſt what abſolution is: namely, an action of God, whereby he ſo deliuereth and acquiteth vs, not indéede from the diſcommodities of this life, but from ſinnes, that is, from guiltines, and obligation vnto eternall death. But that we ſhould not thinke that ſo greate a benefite commeth thorough our deſert, therfore there is added, thorow Christ. For him as an inſtrument, doth God vſe to this deliuery of ours. And that we ſhoulde not be ignorant how the ſacrifice and redemption of Chriſt is applied vnto euery one of vs, it is added, by faith. This definition is a great helpe to the right vnderſtanding of iuſtification.

The righteouſneſſe wherby we are iuſtified is without vs. The righteouſnes of God cannot properly be called ours. The righteouſneſſe which followeth regeneration may be called both oures & the rightouſnes of God. We are not iuſtified by faith as it is a worke.

This righteouſnes Paul ſaith is the righteouſnes of God. And if thou demaund, whether it may be called ours? I aunſwere, that properlye it cannot be called ours, foraſmuch as it is without vs. For it is an action of the will of God, the reſpecte whereof, although it be directed vnto vs, yet is it not in vs. And if at anye time it be called ours, that is by a figuratiue ſpeach, namely ether becauſe that we haue the fruicion thereof, or for that we by faith whiche is in vs embrace it. But the righteouſnes whiche followeth regeneration may be called both ours, and the righteouſnes of God. Of God, becauſe it is done by his ſpirite and grace, which he geueth vnto vs in regeneration: for by it we are impelled to leade a godly and holy life, and to attaine to true vertues. It is alſo called ours, becauſe our ſtrengths being renued we woorke together to the attaining vnto it, and it is done in vs, and reſteth in our hartes. But if thou ſay, that foraſmuche as the righteouſnes of God is applied vnto vs by faith, we ſéeme to woorke together to the obteining therof. We aunſwere: that faith indéede is a worke wherby in the minde we geue aſſent vnto the wordes of God: but we are not vy the merite and worthines of this work abſolued from ſinne: for, that commeth of the clemency of God and force of his promiſe, which by faith we embrace. Wherfore when the ſcripture ſayth that we are iuſtified by faith, as ſoone as we heare the name of fayth, we muſt ſtraighte waye haue a conſideration vnto the obiect or correlatiue thereof, namely, vnto the mercy of God, and promiſe thorow Chriſt. By theſe thinges let vs gather, that this righteouſnes of God is moſt farre diſtant from the righteouſnes which is knowne by nature: for neither reaſon nor Philoſophy knoweth anye other righteouſneſſe, but that which hath his abiding in the minde. Not that they were ignorante of abſolution

The righteouſnes of God is not knowen by nature.

or of the pacifieng of God, for, that thing did theyr ſacrifices teſtifie, whiche doubtles tended to other ende: but they called not that pacifienge of God our righteouſnes, neither euer vnderſtoode they the true pacefieng of God, nor in whom it conſiſted. But why the righteouſnes of works is called ours, Chriſoſtome ſaith, that the cauſe thereof is, for that it dependeth of our workes, neither wayteth it for the helpe of God: but the other righteouſnes is called the righteouſnes of God, for that it vtterly dependeth of grace, and commeth without our labour. He moreouer noteth this word 〈 in non-Latin alphabet 〉 , Which ſignifieth to eſtabliſh, and that Paul by that word mēt to declare the vnſtablenes of humane righteouſnes. For we labour not to confirm

Humane rightouſnes vnſtable.

and eſtabliſh, but onely thoſe thinges which are weake and are not able to conſiſte of themſelues. But they which are godly, do, after the example of Paul to the Philippians, count theyr workes, eſpecially ſuch which they did before iuſtification, for loſſe and donge, ſo farre is it of that they ſéeke to eſtabliſhe them, or to cleaue vnto them, as vnto ſound and true righteouſnes. In this place alſo is to bee noted an excellent

The godly ſtabliſh not their owne righteouſne . Thoſe thinges are not to bee mingled together which Paule putteth contrary. What is not to b ſubiect vnto the righteouſneſſe of God. They whiche are ſubiecte vnto the righteouſnes of GOD doo moſt of all glorify him.

antitheſis, or contrary poſition. For here the Apoſtle counteth, to be iuſtified by workes, and to be ſubiect vnto the righteouſnes of God as oppoſites or contraries, which can in no wiſe ſtand together. So y I wonder at thoſe which in our time dare mingle theſe two together, namely, that we are iuſtified both by grace, and alſo by our workes. If theſe two might ſtand together, thē ſhould the reprehē ſion of Paul be ſmal, yea rather none at al, who affirmeth, y they which ſéeke to ſtabliſh their own righteouſnes can not be ſubiect vnto the righteouſnes of God. And by this word ſubiectiō he vnderſtandeth nothing els, but not to be a receiuer or pertaker therof: yea & he ſpeaketh moſt properly. For they which are iuſtified by faith do verely make themſelues ſubiect vnto God counting themſelues as ſinners and ſuch as haue nede of his grace. And hereby is geuen vnto him glory: for although they ſeme to glorify God which confeſſe the truth, and which for the truths ſake put either their goods or life in danger, yet herein chiefly conſiſteth his glory, whē we attribute not vnto our ſelues any vertue or holynes, but acknowledging ourſelues moſt miſerable do attribute vnto him only, whatſoeuer goodnes or ſaluation we obtaine. The commentaries which are aſcribed vnto Ierome herein very well agrée. They are not ſubiect, ſay they, vnto the righteouſnes of God, that is, vnto the abſolution from ſinnes, as though they were not ſinners, and had no néede of Chriſt. And Chriſoſtome ſayth, that Paul not in déede manifeſtly, but yet not obſcurely noteth the moſt gréeuous puniſhement of theſe mens ignoraunce: namely, that through their own peruerſe endeuor they were left naked of all righteouſnes: for they could not attayne vnto their owne righteouſnes by works, and fell away from that righteouſnes, which by the faith of Ieſus Chriſt they mought haue had. And doubtles the condition or ſtate of ſuch men is moſt miſerable: for foraſmuch as they are not iuſtified by faith, although they may after a ſort apply

The moſt miſerable condition or eſtate of thē which truſt to theyr owne righteouſnes.

themſelues vnto outward works, yet notwithſtanding when they ſée that they litle profit, they at the length caſt away all endeuor to liue godly and religiouſly, and in this life liue filthily, and at the laſt in an other life are moſt miſerably tormented.

For the ende of the lawe is Chriſt vnto righteouſnes to euery one that beleueth. For Moſes thus deſcribeth the righteouſneſſe which is of the lawe, That the man which doth theſe thinges ſhal liue thereby. But the righteouſnes whiche is of faith ſpeaketh on this wiſe: Say not in thyne hart, who ſhall aſcende into heauen that is, to bring Chriſt from aboue. Or who ſhall deſcende into the deepe? that is to bring Chriſt agayne from the dead? But what ſaith it, The worde is nere thee, euen in thy mouth and in thyne hart. This is the worde of fayth which we preach.

For the end of the law is Chriſt vnto righteouſnes to euery one that beleueth.] Now he confirmeth the propoſition which he tooke in hand: namely, that

Why Chriſt is the ende of the law.

they which wil be iuſtified by works are not pertakers of the rightouſnes of God: for the end of the law is Chriſt vnto righteouſnes. This is a cauſall propoſition, for Chriſt is called the end of the law, becauſe y he bringeth the perfection and abſolution or fulnes thereof. The propertye alſo of this word 〈 in non-Latin alphabet 〉 , that is, end, is to

End ſignifieth two things.

be noted, for it ſignifieth two things: namely, the extreme or vttermoſt part or limite of a thing: and after this maner death is called the end of liuing creatures, not doubtles that we ſhould liue to dye: for that which is the worſe can not be the cauſe of that which is better. It moreouer ſignifieth the perfection, and abſolution or fulnes of any thing, whē it is brought to the vttermoſt of his action or motion. Now although as touching the firſt ſignification Chriſt by his comming ſet an end to the law, for he tooke away the ceremonies, and curſe therof: yet in this place Paul meaneth not that Chriſt is in ſuch maner the end of the law, but hath a reſpect vnto the other ſignification of this word, namely, vnto perfection and abſolution, for that Chriſt hath made perfect and full that which the law could not. And that this may the better be vnderſtanded, let vs conſider the end and ſcope of

The ſcope and ende of lawes.

lawes. Lawes are made to make men good and iuſt, for for no other cauſe do they ſet forth things right and honeſt, but that they ſhould be put in vre. But amongſt other lawes, this law which God made chiefly requireth at mens hands righteouſnes & holines: but this thing it can not attayne vnto, not in dede thorough hys owne default, but by reaſon of our corruption. Howbeit that which it can do

The law by it ſelfe can not attaine vnto hys ende.

it doth: namely, vrgeth vs, it accuſeth vs and it condemneth vs, that at the leaſt being ouerpreſſed with ſo great waight, we ſhould thinke of one to deliuer vs, and by that meanes ſhould be conuerted vnto Chriſt, by whome we may both be abſolued from ſinnes, and alſo may thorough his ſpirite and grace be able as much as y condition of this life wil ſuffer to be obedient vnto his law geuen vnto vs. Which two thinges Chriſt moſt liberally geueth vnto them that beleue in him, and ſo is called the ende, that is, the conſumation and perfection of the lawe. This, Paul in plaine words noted when he before ſayde, That which was impoſſible vnto the lawe, in as much as it was made weake thorough the fleſhe, God ſending his owne ſonne in the ſimilitude of the fleſhe of ſinne, by ſinne condemned ſinne, that the righteouſnes of the lawe might be fulfilled in vs. Hereunto alſo had Ambroſe a reſpect, who thus interpreteth this place, that Chriſt is called the end of the lawe, for that God by him bringeth to paſſe thoſe thinges which he had promiſed

The law is our ſcholemaiſter to Chriſt. A ſcholemaſter muſte not be turned into a father. In euery commaundement of the law two thinges to be conſidered.

and commaunded. Theſe wordes of the Apoſtle teach, that this is the principal office of the lawe, to direct vs vnto Chriſt: wherefore vnto the Galathians it is called a ſcholemaſter. Wherefore they are worthely to be reproued, which of a ſcholemaſter make it a father, ſeking rightouſnes at the lawes hād, which ought to be looked for at Chriſtes hand onely. Let vs therefore hereby learne in euery precept of the lawe to conſider two things: namely, our ſinnes, and Chriſt our deliuerer, whome al the commaundementes ſhewe forth, for otherwiſe we ſhal vnprofitably conſider of the lawe. And the Iewes, for that they excluded Chriſt, in vayne boaſted of the lawe, as they which had not the lawe, but only a ſhadow thereof. And when that is added:

Vnto righteouſnes to euery one that beleueth.] Paul putteth vs in mynde of the calling of the Gentiles, affirming that al kinde of men, ſo that they beleue, ſhalbe pertakers of this ende of the lawe. Farther let vs for a certainty know, that of this propoſition dependeth the ſumme of Chriſtian religion. For

The ſūme of Chriſtian religion.

the Iewes in vrging the lawe of Moſes and the Ethnikes in following the law of nature mought paraduenture boaſt of ſome righteouſnes: but that righteouſnes is ſtraight way reproued, when as we heare that Chriſt is the ende of euery

If frō actions be takē away theyr iuſt ende, they are not vpright.

iuſt lawe. And I thinke no man is ignoraunt, that if from vertues and humane actions be taken away their due ende, all the vprightnes of them fayleth. Wherefore this place moreouer proueth, y all the workes of infidels are ſinnes, for that they want their end. They which are endued with the righteouſnes of fayth, attaine alſo vnto the righteouſnes of the lawe. For being

The works of infidels are ſinnes. They whiche are endued wyth the righteouſnes of faith attaine alſo vnto the righteouſnes of ye law but not contrariwiſe. The righteouſnes of faith and of the law in what ſort they are oppoſite. The righteouſneſſe of faith may be ioyned together with that righteouſnes of the lawe whiche followeth iuſtification. A ſimilitude taken out of Logike. They whiche are not regenerate cā not haue good motions of the minde. Hereout is gathered a conſolation of the Iues

iuſtified, they labour with all induſtry and diligence to obey the will of God. And contrariwiſe they which haue not the righteouſnes of faith, vtterly want the righteouſnes of the lawe. For the thinges which they do, they can not make to frame, whē as they want their end. But if theſe two rightouſneſſes be ſo ioyned together, how are they by an antitheſis oppoſite the one to the other. We aunſwere that the righteouſnes of faith, and that righteouſnes which followeth iuſtification are not oppoſite as contraries: for although the one be not the other, yet are they both one. But the antitheſis is contrary betwene the righteouſnes of faith, and that which goeth before iuſtification. And the endeuor to obtayne iuſtification by this or by that, hath ſuch a contrary oppoſitiō, that the one can not ſtand with the other. And Chriſoſtome is in this place warely to be read, when he ſaith, that the righteouſnes of faith, and the righteouſnes of the law differ not in very dede, but are one & the ſelfe ſame: for he is deceaued: for it is not poſſible y it ſhould be ſo, for y the righteouſnes of God (as we haue ſaid) is the abſolution from ſinnes, but the righteouſnes of the lawe or oures conſiſteth of good workes done after regeneration, or before regeneration. But peraduēture he mēt y which we now teach, namely, that y righteouſnes of faith is ioyned together with y righteouſnes which followeth iuſtificatiō. We may by a ſimilitude not vnaptly ſée in what ſort this twofold righteouſnes is vnto iuſtification, namely as differentia, that is difference, and proprium, that propre is in Logike. For as differentia maketh the nature or kinde, ſo the righteouſnes of God maketh our iuſtification: for that when we are by him abſolued from ſinne, wee are iuſtified. And as proprium followeth the nature already made, ſo the righteouſnes of good works followeth iuſtification now obteyned, and receaueth his force of it, and not of the lawe. For although the Lawe of God doo labour to make vs iuſt, yet by reaſon of the prones to euill, which is grafted in vs by nature euen from our infancy, it looſeth his labour: for that the lawe amongeſt other thinges requireth good and ſpirituall motions, which they that are not yet regenerate can in no wiſe haue. And the Apoſtle by this his doctrine ſemeth not a little to comfort the weaker ſort of the Iewes. They were ſomewhat afeard leſt by comming vnto Chriſt, & imbraſing the righteouſnes of fayth, they ſhould be excluded from the true righteouſnes of the law, but he ſaith, be not aferd y by comming vnto Chriſt, ye ſhall tranſgreſſe the lawe, for through Chriſt ye ſhall both fulfyll it, and alſo be made partakers of the righteouſnes of God. And that he might not ſéeme to bring in a new or fayned diſtinction of righteouſnes, he alledgeth Moſes, who maketh mention of either righteouſnes. Fyrſt of the righteouſnes of the law he entreateth in Leuiticus in the. 18. chap. the woordes are theſe, Keepe my commaundements, and do myne ordinaunces; which if a man doo, bee ſhall lyue in them. The ſelfe ſame ſentence alſo we reade in the .xx. chapiter. They

The law requireth a moſte pertect obedience.

haue caſt away my commaundements, which commaundemants who ſo kepeth, ſhal liue in them. But we muſt remember, that when lyfe is promiſed to them that doo or kéepe the commaundementes, that is not to be vnderſtanded of a certaine lyght and ſclender obedience, but of a moſt perfect: for ſuche an obedience the law requireth. But this obedience can no man performe. And where as vnto the obſeruers of the law is promiſed life, ſome haue vnderſtand thereby thys corporall and temporall life. For the tranſgreſſers of the law of Moſes were put to death.

What maner of life the law promiſeth.

For it is commaunded, He which curſeth father or mother, let him be ſlayne. Blaſphemers alſo, adulterers, and breakers of the Sabaoth daye were put to death, but they which obeyed, remayned on lyue. And hereunto it ſéemeth that the epiſtle to the Hebrues had a reſpect in the. 10. chapter, where we reade, He whych

The lyfe whiche is promiſed, is not only tē porall, but alſo eternal

maketh fruſtrate the law of Moſes, periſheth without any mercy. This ſentence, although it be Auguſtines and certayne others, yet I can not eaſely admit, for that I ſée that the life which God promiſed, was not onely temporall, but alſo eternal. For there is no doubt, but that they pertaine vnto God, which doo his will. Neither is it conuenient, that God ſhould geue vnto them whoſe God he is, a ſaluation which endureth but for a tyme, for this thing haue brute beaſts at his hand, and the wicked alſo. Moreouer Chriſt the moſt true interpreter of the law, teacheth the ſelfe ſame thing. For a young man demaunding of him, what ſhall I doo to poſſeſſe eternall lyfe. He made aunſwere, Keepe the commaundementes, if thou wilt enter into lyfe. This place moſte plainly proueth that the talke was of eternall lyfe. Neither is it anye meruaile, that the Lawe is the woorde of God, whoſe propriety is to bring lyfe with it, ſo that it be receaued. Although the Law

The law & the Goſpell are diuerſly receiued. The worde of God bringeth lyfe.

and the Goſpell are not receaued after one and the ſelfe ſame maner. For the Lawe is receaued by doing, and moſte exactly performyng that whiche is commaunded: But the Goſpell is receaued by a lyuely and effectuall aſſent of fayth. And that the propriety of the woorde of GOD is to bryng life, it is manifeſt by the creation of thinges, wherin God called thoſe thinges whiche were not, and ſtreight way they had being. And Chriſt alſo many tymes ſaid, y his wordes are life, which thing the Apoſtels alſo ment, when they ſayd: Thou haſt the wordes of life. &c. And Paul moſt manifeſtly before in this ſelfe ſame Epiſtle, in y 7. chap. writeth of the Lawe, that it is ſpirituall. And of the commaundement of God he affirmeth, that it is iust, holy, and good, and ordayned vnto lyfe. Moſes alſo in the 30. chapiter of Deut. writeth of the ſelfe ſame lawe, that he had ſet before the people lyfe and death, manifeſtly declaring, that if the Lawe were receaued and fulfilled,

The promiſes of ye law art by ſuppoſition The promiſes of the law were vnto the trāſgreſſors of the law turned 〈…〉 o a cu 〈…〉 e. The promiſes of the law freely follow the good work of thē that are iuſtified

it would bring with it lyfe, and that eternall lyfe. But for that wee are debarred of this commoditye, our mercifull God hath prouided an other woorde, namely the word of fayth, which if by aſſenting vnto it, it be receaued, hath with it lyfe. By this place it is euident that the promiſes of the Lawe are giuen by ſuppoſition or condition of workes going before. So that if theſe workes be not performed, the promiſes are made voyde: yea rather in ſtede of them ſucceedeth a curſe, which thing was declared in Deutero: when vpon Mount Garizim and Hebal were recited the bleſſinges and curſinges. But in the Goſpell, if vnto promiſes be annexed workes, they are not to be taken either as deſertes, or as cauſes of thoſe promiſes, but we muſt thus thinke, that thoſe giftes of God which are promiſed follow after workes although thoſe workes be not perfect and abſolute, as they are commaunded in the Law.

But the righteouſnes which is of faith ſpeaketh on this wyſe: Saye not in thine hart, who ſhall aſcend into heauen, that is to bring Chriſt from aboue. &c.] As the fyrſt righteouſnes is ſayd to conſiſt in doing, ſo this all whole ſtandeth in beleuing. For if thou haue the word nere thee, that is, if thou beleue in thine hart, thou ſhalt obtaine ſaluation. The Apoſtle ſéemeth by the figure Proſopopaeia to bryng in the ryghteouſnes of fayth thus ſpeakyng, as though it ſhould ſay, Say not in thine hart. &c. Although we may reade it other wyſe, namely that Paule putteth forth this ſentence abſolutely.

But the righteouſnes which is of faith.] And ſtraight way he addeth, this he ſayth, as though Moſes ſhould ſpeake of it. But which way ſo euer we reade it, it is no great matter. But this is certain, that he declareth the nature of faith

What is that fayth which engē dreth righteouſnes.

by the propertie thereof, that we ſhould not thinke that euery kinde of faith bringeth righteouſnes, but onelye an aſſured and conſtant fayth. For this is the nature of fayth, to exclude all ambiguitie and doubtes. For if we ſhould with feare and ſuſpition geue our aſſent, that aſſent ſhould be but an opinion, and not faith. Seing therefore that there are two principall thinges ſet forth vnto vs to be beleued, namely that Chriſt perpetually obtaineth of the father grace and reconciliation for vs, and that by hys death he hath ouercome eternall death: Of theſe two humaine reaſon doubteth, and therefore it is brought in of Paul as though

Incredulity of mans hart.

it ſhould ſay, And who ſhall aſcend vp into heauen, to ſee that God is pacified towards vs through Christ? Or who ſhall go downe into the deepe, to ſee that eternall death is by hym broken and extinguiſhed. After this ſorte is the vnbeleuing mynde woont to wauer, which thing Paule by the figure Mimeſis expreſſeth. Theſe cogitacions ought fayth to driue away, and onely to looke vpon the goodnes and power

An example of Abraham.

of God. Which thing our Apoſtle before did notably teache that Abraham did, for when he had ſayd that Abraham beleued, & it was imputed vnto him to righteouſnes, he declared how his fayth reſiſted ſuch reaſoninges. He conſidered no (ſaith he) his body now in a maner dead, nor the wombe of Sara now past child bearing,

The property of faith is to mortifye the aſſaults of reaſon.

but gaue glory to God, moſt fully knowing that he was able to performe the things which he had promiſed. And ſo in hope he beleued against hope. Wherfore the propertye of fayth is, to mortifie theſe aſſaultes of reaſon.

Say not in thine hart.] The Apoſtle therfore wrote this, for that althoughe theſe cogitaciōs of reaſon be not expreſſed by ye mouth, or by the wordes, yet they

We can not let but that euil motiōs of the mind will aryſe. Paul was accuſed as an enemy to Moſes.

wander abrode in the harte. Neyther doubtles can we let, but that ſuch cogitations will aſſault our minde, howbeit we are taught to reſiſt them. For he which geueth place to theſe thinges, both denieth Chriſt, and alſo deſpayreth of ſaluation. Paul not without iuſt cauſe cited Moſes. For he was accuſed as though he were an enemy to Moſes, and preached that men ſhould fall away from him. Wherefore his meaning is to declare, that he is not agaynſt Moſes, but rather teacheth the ſelfe ſame thinges that he taught: wherefore we may ſay that he turneth y argument of the aduerſaries agaynſt themſelues. They ſayd: We will not receaue the righteouſnes of fayth, for that we beleue Moſes. Yea rather ſayth Paul, foraſmuch as ye beleue Moſes, ye ought to follow thys

The miniſtery of Moſes, and the miniſtery of the Goſpell in what ſort they differ.

righteouſnes. But if Moſes preach the righteouſnes of fayth, how is his miniſtery diſtinguiſhed from the miniſtery of Chriſt and of the Goſpell? Iohn ſayth, The law was geuen by Moſes, but grace by Ieſus Chriſt. And if he preached the righteouſnes of fayth, he alſo brought grace. Vnto this queſtion we anſwere. That Moſes, to ſpeake of his doctrine, did not generally preach y law without Chriſt: For in that he chiefely vrged the Law, it was of neceſſity, that therewithal alſo he taught Chriſt, vnto whome the law as a ſcholemaiſter led them. But becauſe his trauayle was to this thing chiefely bent, to ſet forth and e pound the law, therefore was he peculiarly called the teacher thereof. As Chriſt and the Apoſtles in preaching repentaunce, taught alſo the Law, howbeit bycauſe that they chiefely hereunto endeuored themſelues, to publiſhe abrode grace and the Goſpel, therefore they are called miniſters, not of the law, but of grace, and of fayth. But Paul in alledging the wordes of Moſes ſemeth not a litle to diſagrée both from his meaning, and alſo from his wordes: For in Deut. y 30. chapiter it ſemeth that the diſcourſe of Moſes talke was of the commaundemente of God. For he ſayth: My cōmaundement is not wonderfully aboue thee, that thou ſhouldeſt ſay who ſhall aſcend vp into heauen, to bring it vnto vs, that we maye heare it, and doo it? Neyther is it beyond the ſea, that thou ſhouldſt ſay: which of vs ſhall go beyond the ſea, and bring it vnto vs, that we may heare, and do it? But the woorde is very neare vnto thee, in thy mouth, and in thyne harte, that thou maiſt heare it, and doo it. But this we muſt know, that the Apoſtle conſidered the matter more depely, then the wordes ſhew at the firſt brunt. For he

Declaratiō of ye words of Moſes.

ſawe that Moſes, althoughe before he gaue the lawe in the name of God, yet in this place he ſimply entreated not of the commaundement, but as it was now eaſy to be obſerued by grace, and by fayth, and the ſpirite grafted in the harte: which workes can not be workes of the law. For when the law is ſet forth, the commaundementes are not therefore made eaſy to be obſerued, yea rather we labour agaynſt that which is forbidden vs, and we fly away and leap backe frō the gouernment of God, ſo farre is it of, that his commaundementes ſhould be grafted in our harte. Thoſe are the thinges which Paul had a reſpect vnto. And for that he ſaw, that thoſe thinges come vnto vs thorough Chriſt, and the righteouſnes of fayth, therefore he gaue that ſence which is proper and natiue. He conſidered moreouer that in the ſelfe ſame chapter at the beginning are ſuch thinges ſet forth which can not be aſcribed, but vnto Chriſt only, and vnto his ſpirite. For God ſayd, that he would conuerte them vnto him, that they ſhould loue him with all theyr ſoule, with all theyr hart, and with all theyr ſtrengths: and that alſo he would circumciſe theyr hartes, and the hartes of theyr ſede, and cauſe that they ſhould heare and doo his commaundementes. And ſeing that ſtreight way after theſe thinges are added theſe wordes which Paul citeth, who ſeeth not but that they pertayne vnto the Goſpel? Wherefore the commaundemente whereof Moſes ſpeaketh, is takē eyther according to the bare and ſimple knowledge thereof, or ells according to the mighty and effectuall power of driuing men to the obedience thereof. The diſcourſe of Moſes will not ſuffer, that we ſhould take it in the firſt ſence, when as the ſimple and playne vnderſtanding the commaundement is not made eaſy to be done, neither is it grafted into our hartes and bowells. Wherefore we muſt nedes vnderſtand an effectuall and mighty knowledge, which foraſmuch as it is not had but by fayth & by Chriſt, therefore Paul erred not from the true ſence, whē he thus interpretateth Moſes. The Sillogiſme or argument is thus to be framed together. Moſes ſpeaketh of the word which is in our hart, and maketh vs apt to performe the commaūdementes. We preach the ſelfe ſame thing, when we ſet forth the iuſtification of fayth: Wherefore we ſpeake the ſelfe ſame thing that Moſes did. And in verye dede if a man conſider that chap. of Deut. he ſhall ſee, that God moſt manifeſtly promiſeth vnto the people his gouernment, not indede outward, which he had

The nature of humane wiſedome.

ſet forth in Sina, but inward, which in very dede pertayneth to the miniſtery of fayth and of the Goſpell. And the Apoſtle by theſe wordes of Moſes notably declareth, what is the nature of humane wiſedome, namely, perpetually to reſiſt fayth. Vnto whoſe reaſons they that geue place, do as much as lieth in them diminiſhe the ſtrengths of God, and of Chriſt, as though he can not performe the thinges which he is ſayd to haue done and promiſed. For as fayth extolleth the power of God: ſo incredulity weakeneth it. And this is it, which Eſay ſayd vnto Achaz: Is it a ſmall matter, for you to be troubleſome vnto men, but that ye will alſo greue God, And at the leaſt thorough your opinion or rather incredulity make him weake. When the vnbeleuers heare, that Chriſt after his reſurrection aſcended vp into heauen, and there hath pacefied the father towardes vs, and miniſtreth eternall life vnto the beleuers, ſtreight way they ſaye with them ſelues: Who ſhall aſcend vp into heauen to ſee if it be ſo? Which is nothing ells but to fetche downe Chriſt from aboue, and to abrogate his power. Likewiſe when it is preached, that by dieng he hath ouercome death, ſinne, damnation, and hell they ſay, who ſhall deſcend downe into the deape, that we may be made ſure of theſe victories? whiche is nothing ells but to make voyde the benefite of Chriſte. Theſe wordes may paraduenture be applied vnto other formes of doubtinges of the harte of man, but y ſkilleth not much. This we ought without all doub to thinke, that it was ſo ſure, that ye things which Paul cited out of Moſes are to be vnderſtanded of Chriſt, that at that time the Iewes thēſelues durſt not haue denied them: for theyr Rabines which we haue now in vſe, moſt manifeſtly apply thoſe thinges which are written in the beginning of this chap. of Deut. vnto the times of the Meſſias. Paul alſo weighed that although Moſes had before put this word commaundement, yet afterward when he ſayth that it is nighe vnto vs, & in ye hart, he calleth it Dabar, ye is, word, which word ſerued Pauls purpoſe, whē he ſayth, This is the word of fayth which we preach. And the Apoſtle ſo alledgeth the ſentence of Moſes y he excellētly wel alludeth to his wordes, which he not only amplifieth, and by expoſition maketh perſpicuous, but alſo interpreteth. For when he ſayth, To aſcend into heauen: which Moſes alſo hath, he addeth that it. To bring downe Christ from aboue. So that thoſe things which Moſes ſpake generally of diſtruſt and doubting, Paul applieth to thoſe doubtinges, whiche moſt of all hinder the iuſtifieng fayth. And for that it was a thing very requiſite that the Iewes ſhould be perſwaded that the righteouſnes of fayth, is not repugnant vnto Moſes, therefore would Paul the more largely ſet forth this place and tary the longer in it. When he addeth.

But what ſayth?] It may ſeme doubtfull whether it ought to be referred vnto Moſes, whome he had before cited, or vnto the righteouſnes of faith, which is brought in as if it ſhould ſpeake. But thys is no matter of wayght and there are ſome greke exēplers wherin is added, 〈 in non-Latin alphabet 〉 , y is, But what ſaith the ſcriptures Nether is this to be paſſed ouer, y in the Hebrue is had not only nigh, or next: but there is alſo added this aduerbe Meod which ſignifieth, very: whereby is noted a very nigh inward néerenes. The Seuenty intepreters haue in their tranſlation, not onely, in the hart, and in the mouth, but haue added, in the handes. But that is not had in the Hebrue, and Paul hath left it out. Auguſtine in his queſtions vppō Deut. who readeth after the tranſlation of the Seuenty, diligently noteth that. But if it be added, it nothing hindreth, yea rather it helpeth the interpretacion of the Apoſtle, whereby is declared, that in that place is entreated of the commaundement of God as it is grafted in the hart, as it is confirmed by the mouth, and as it is expreſſed in worke. But all theſe thinges are to be referred vnto Chriſte and

How great the ſtrēgth of fayth is.

vnto faith: for that is it which cauſeth our mind and harte to be opened and made able to receiue thoſe thinges, which are vtterly repugnant vnto reaſon, iudgemēt and ſence: and ſo is that made nigh vnto vs, which is by nature moſt farre of from vs. And that the ſcripture by name mencioneth the hart, it wanteth not a miſtery: for although faith pertaine vnto the aſſent of the minde, yet notwithſtandinge hath it moſt nighly ioyned with it the affect of the will, which is by the hart deſcribed: for that, if vnto our vnderſtanding or minde be offred thoſe thinges which are moſt manifeſt and plaine, it is ſo ouercome, that it ſtraight way geueth aſſent: nether

The minde when it aſſēteth vnto thinges very manifeſt waiteth not for the conſent of the will.

How the vnderſtanding & will are vnto faith.

waiteth it for the commaundement or conſent of the will, as it is euident in the firſt principles of all ſciences, and in mathematicall demonſtrations. But whē thinges doubtfull are ſet foorth, and that the reaſons on either ſide are obſcure, and many thinges are agaynſt the propoſition ſet foorth, the minde and vnderſtanding geue not aſſent, but by the commaundement and conſent of the will, which in that caſe peiſeth and examineth the ambiguity. Wherfore when faith is engendred in vs the holy ghoſt therein vſeth two workes. The one is, ſo to illuſtrate the minde, that it may be made certaine of the thing ſet before it, although it be not very euident. The other is, that the will be ſo ſtrengthned, that by the affect therof it may ouercome whatſoeuer ſence or reaſon, do ſet foorth which is repugnante vnto the word of God geuen vnto vs. For in the worke of faith, vnto our will is ioyned the holy Ghoſt, for the aſſente whiche by beleuing we geue vnto the oracles of God is firme and of efficacy: for the ſpirite chaungeth the will, and maketh it of hys owne accorde vtterly to will thoſe thinges which it before refuſed. Wherfore God whē he geueth vnto vs faith, gouerneth ech power of the ſoule, as is agreable vnto their nature. And foraſmuch as this pertaineth to ye wil, not to iudge any thing of it ſelf, but to follow the iudgemente of vnderſtanding, the minde is by the ſpirite of God made aſſured of the thinges which are to be beleued: and vnto it therewithall it is made plaine, that we muſt wholy be obedient vnto God. Therof it commeth that the wil reſiſteth not, but repreſſeth all thinges which otherwiſe ſhoulde be a let to this aſſent required at our hands. He calleth the Goſpel y word of faith, for none other cauſe, but for that by faith it is apprehended: whereby a figuratiue kinde of ſpeach the obiect is illuſtrated and deſcribed by the vertue which apprehendeth it.

This is the worde of faith which we preach.] This is not ſpoken, that we ſhould beleue that the Goſpell is not ioyned with the law: for how then could repē tance be preached? But therfore it is written, for that the chiefeſt parte of the miniſtery of the Apoſtles is occupied about the righteouſnes of faith. And when it is ſaid, This is the word of fayth, which we preach, by a certaine Emphaſis is declared, that the doctrine of the Goſpell is in no wiſe repugnant vnto the lawe of Moſes, yea rather it excellently well agréeth with it. It is not onely ſayd, that the woorde is nigh in the hart, but alſo in the mouth. Which thing Paul weying, moſte aptly applied it to his purpoſe: for this he ſaith belōgeth to confeſſiō, which euer ſtraight way foloweth a true & effectuall faith. Some of the Iewes vnderſtood this place as though Moſes ſhould ſay, now the word is in your mouth, y is, ye haue it in ſight & before you: for this woorde Pi diſagréeth not from this ſignification, for it is ſayde Keephi lephi, which ſignifieth, hard by and nighe. Others alſo haue not vnaptlye by, in the mouthe, vnderſtanded expreſſing or reherſing: for the lawe being geuen and written, the Iewes mought repeat and recite with themſelues the woordes thereof. And the Leuites daylye repeated it in the Tabernacle or in the temple of God, and in this wiſe it was ſaid to be had in the mouth. But this is to be conſidered, that it was for no other cauſe had in handes and ſighte, or recited either of the Leuites, or of any of the people, but to bring men vnto Chriſte, and to ſtirre them

Why the law was oftentimes repeted.

vp to faith in him, and to prouoke the godly to confeſſe, to praiſe, and to allowe that which the Lord had ſpoken.

If thou ſhalt confeſſe with thy mouth the lord Ieſus, and ſhalt beleue in thine harte that God hath raiſed him vp from the deade, thou ſhalt be ſaued. For with the hart mā beleueth vnto righteouſnes, and with the mouth is confeſſion made vnto ſaluation. For the ſcripture ſaith, whoſoeuer beleueth in hym ſhall not be made aſhamed. For there is no difference betwene the Iew, and the Grecian. For there is one lorde ouer all, who is riche vnto all them that call vpon him. For whoſoeuer ſhall call vpon the name of the lord ſhalbe ſaued.

If thou ſhalt confeſſe with thy mouth the Lord Ieſus, and ſhalt beleue in thine hart that God hath rayſed him vp from the deade.] Althoughe Paul ſéemeth not here to obſerue a right order, for firſt we beleue, before we make confeſſion:

The fayth of an other mā is knowen onely by confeſſion. In the reſurrectiō is accompliſhed our ſaluation.

yet becauſe that we cannot iudge concerning our brother, whether he beleue, vnles we heare him firſt confeſſe, for this cauſe the Apoſtle putteth the effect before the cauſe. And amongſt other thinges which are to be beleued, he doth not without good conſideration ſetfoorth vnto vs the reſurrection of Chriſt, for that doubtles in the reſurrection is accompliſhed our ſaluatiō. For, that which is now begonne in vs, we ſhall haue abſolute and perfect, when we ſhall be pertakers of that life, which Chriſt in his reſurrection hath gotten not onely for himſelfe, but alſo for vs. Farther if Chriſt had not riſen again from the dead, he ſhould not now be with the father obteining by his interceſſion grace, ſpirite, & life for vs. And as Auguſtine teacheth, the faith whereby we beleue that Chriſt aroſe againe from the dead, is proper vnto chriſtians: for, that he died, the Iewes alſo, and the Ethnikes,

The fayth of the reſurrection of Chriſt is proper vnto chriſtiās. The article of the reſurrection is a knitting together of al the reſt of the articles

and all infidels beleue: but that he aroſe againe, onelye the members of Chriſt are perſuaded thereof. Laſtly, the reſurrection of the lord is after a ſorte a knitting together and a bond, whereby the articles going before and the articles following concerning the faith of our ſaluation are very well knit together. For if Chriſt roſe againe, it followeth, that he died for our ſinnes, and that his ſacrifice was acceptable vnto God: neither could theſe thinges haue bene done, vnles he had for the redemption of mankinde taken vpon hym fleſh, and had in very dede become man. Moreouer if he roſe againe, he hath eternall life, he is aſcended vp vnto the father: neither is he in vaine with him in heauen: yea there he is, as he hath promiſed, at hand to helpe vs, and prepareth a place for vs.

For with the hart man beleueth to righteouſnes, and with the mouth is confeſſion made to ſaluation.] With a certayne exclamation, and that doubtles very profitable he concludeth the entreaty of the place which hee alledged out of Moſes, wherein he attributeth righteouſnes vnto fayth onely, and ioyneth cō feſſion thereunto, becauſe a man ſhould not thinke that hee ſpeaketh of a weake & dead fayth, but of ſuch a fayth as bryngeth forth confeſſion. And although there are a great many good woorkes which followe fayth, yet Paule mencioneth that which is the chiefeſt, and may eaſelieſt be gathered out of the woordes of Moſes before alledged: for he as we haue heard, vnto the hart ioyned the mouth. And Chriſt ſayth, Of the aboundance of the hart the mouth ſpeaketh. How be it this is to be noted, and that no negligently, that Paule in this place attributeth iuſtification vnto fayth, but ſome ſaluation he attributeth vnto confeſſion. And by ſaluation he here vnderſtādeth not the chiefeſt ſaluation, that is, our reconciliation wyth God, or abſolution from ſinnes, as he before dyd, when he ſayd, If thou beleue that God rayſed him from the dead, thou ſhalt be ſaued. And afterward, Whoſoeuer ſhall call vpon the name of the Lord, ſhall be ſaued. But by ſaluation he vnderſtandeth a farther perfection, which is geuen vnto them whych are now iuſtified: for dayly the powers of their mynde, and the inſtrumentes or members of theyr body are made perfect by doyng good woorkes. And wythout doubt when wee confeſſe the Lord, by this laudable and holy worke we get much profit. So ment Paule vnto the Philippians, when he ſayd, Woorke your ſaluation with feare, and with trembling. And if thou contend that in this place by ſaluatiō is vnderſtanded iuſtification, that, we wyl not ſticke to graunt, ſo it be vnderſtanded onely as touchyng the effect, and a poſteriori (as they vſe to ſpeake) that is, by that which followeth, namely, y a mā may hereby iudge that ſuch a one is iuſtified This place alſo maketh very much againſt certaine Libertines, whych renew againe the errour

Againſt Libertines

of the Carpocra ians, and ſay that we muſt not confeſſe the e •• ye of fayth before the iudgement ſeates of perſecuters. From whych errour the Nicodemites of our time are not very farre of, whych ſay that it is mought to thinke we in the hart, although outwardly true pietye be diſſembled, and although men g to the rites and ceremonies of the Papiſtes. We muſt in deede ſake héede that we doo not raſhly caſt our ſelues into daungers, but when God ath brought vs into them, and that wee are examined touching the truth, wee muſt remember that they which are aſhamed of Chriſt before men, he at the length wyll he aſhamed

Faith conſiſteth not without good works.

of them before the father. Let our aduerſaries go no , and obiect vnto vs, that fayth can conſiſt without good workes. The Apoſtle, when he entreateth of iuſtification, deſcribeth alwayes ſuch a faith, which of neceſſity hath confeſſion and good woorkes ioyned with it. For the ſcripture ayth.

Whoſoeuer beleueth in him, ſhall not be aſhamed.] Now is it manifeſt why the Iewes could not complaine of theyr re ection, namely, for that they were vnbeleuers. And it is euident that righteouſnes, if we ſpeake of the true righteouſnes, whych is before God, can not be had but by fayth onely. Whereof we may inferre, that whereſoeuer fayth is, there alſo is iuſtification, and contrary,

The complaint of the Iewes ſtopped.

wyſe, where it wanteth, iuſtification can in no wyſe haue place. Wherefore the Iewes haue nothing whereof to complaine. For euen as the chiefeſt cauſe of our ſaluation, namely the election or predeſtination of God, is not contracted vnto the Iewes, but is alſo poured abroade amongeſt the Gentiles, as it hath bene declared in the. 9. chapter: ſo faith, which is the next cauſe of ſaluation is not ſhut vp amongeſt the Iewes onely, yea rather but fewe of them beleued: therefore the Iewes ought not to haue bene diſpleaſed for the conuerſion of the Gentiles: Hereunto the Apoſtle now endeuoreth him ſelf, to proue ye the ſentence which he had before ſpoken indifinitly, namely, with the hart man beleueth vnto righteouſnes, is to be vnderſtanded vniuerſally. Leſt the Iewes paraduenture ſhould ſay: It is true in deede that thou ſayeſt, but yet in our ſtocke onely, and in the ſeede of Abraham. It is not ſo (ſayeth Paule) when as the Prophet Eſay in hys 28. chapiter, ſpeaketh it by this word of vniuerſality whoſoeuer, for hee ſayeth: who ſoeuer beleueth in him ſhall not be made aſhamed. To bee made aſhamed in this place is nothing els, but to be fruſtrated of the ſucceſſe which was loked for. For

What is to be made aſhamed.

when men are deceaued, they are aſhamed of vayne confidence. This teſtimony of Eſay the Prophet is in the. 28 thapiter, which Paule alſo before vſed towards the end of the 9. chapiter. But foraſmuch as we haue there declared, how it is written in the Hebrew: and haue by the expoſition of the Hebrew verity, and of the tranſlation of the 70. interpreters, which Paule followed, ſhewed the natiue and proper ſenſe thereof, wee will now ommitte to ſpeake any more touching it.

For there is one Lord ouer all.] This ſentence firmely proueth that as toothing ſaluation there is not to be put any difference betwene the Iewes and the Gentiles. The ſelfe ſame reaſon in a maner he before vſed in this ſelfe ſame Epiſtle

Cauſes haue an affect towards their ffects.

in the 3. chapiter, in that place, where he ſayd: Is God the God of the Iewes onely: yea, and of the Gentiles alſo. And the argument of Paule is firme, for that it cleaueth vnto a ſure ground: namely, that nature hath ſo framed, y things, which are ioined vnto any other things as cauſes of them or beginning haue a deſire towardes their effectes. As the father hath to his children, the woorkeman to his workes, the Lord to his ſeruauntes: ſo alſo hath God to his. But they nooriſh, helpe, and adorne the thinges which pertayne vnto them, wherefore God alſo will be vnto his both a helpe and alſo ſaluation: and that his propriety is to preſerue them, the common prouer be declareth, wherein it is ſayd, Homo homini

Why God helpeth not the damned

Deus, that is, Man is vnto man a God. And if thou demaunde why hee helpeth not the damned, when as they alſo pertayne vnto him, we anſwer, bicauſe he is now compared vnto them as a iudge, and an auenger, and not as God, in whom they may any longer put cōfidence, or whom they can any more inuocate. Moreouer, let vs note that this vniuerſall ſentence is to bee vnderſtanded, predeſtination and election remaining ſafe: for God is not ſo the God of all, that he

God is the God of all, but yet hee predeſtinateth not all.

electeth and predeſtinateth all. This thing onely we ought to gather, that there are certayne of all ſortes of people, whome hee hath from eternallye elected, and vnto whom in dew tyme he will geue fayth: and that alſo hee woulde that fayth ſhould be preached vnto all mē without difference, & yet hath choſen out certain, whom he bringeth to the obteinment of the promiſſes. And in this ſenſe alſo, as Auguſtine teacheth, and as we haue oftentymes admoniſhed, is to be expounded that ſentence of Paule vnto Timothe, God will haue all men to be ſaued. And that the propoſition now alleaged is in this maner to be contracted, the wordes which follow plainly declare.

Riche vnto all them that call vpon him.] They which are brought vnto ſaluation, call vpon God, and through the ſinguler and principall gift of God do beleue, which gift is not giuen vnto all men. Wherefore it is euident, that preaching

Preaching is common vnto al mē, but aith is not commō vnto al mē. In what ſēſe God is called rich.

ought to be common: and ſo Chriſt is ſayd to pertayne vnto all men. But they which haue ſaluation, which are endewed with fayth and the ſpirite, vnto whom God is ſayd to be rich, are not indifferently all men, but are in a certayn and definyte number conteyned in the election of God. And God is called riche toward his, for that he enricheth them with his grace and giftes. In Greeke it is written 〈 in non-Latin alphabet 〉 , for God hath no neede to be increaſed, and enriched, but encreaſeth, and enricheth thoſe that are his. This ſentence is of great force to pacifie the myndes of the Iewes, which through a certayne enuy were grieued that the Gentyles were called vnto the Goſpell: which thing they woulde not haue done, if they had bene perſwaded that God is ſo rich, that he hath aboundantly ynough both for the Iewes and for the Gentiles: ſo that by the calling of the Gentiles nothing was taken away from the Iewes. And it is a cōmon phraſe in the ſcriptures, by the name of riches to ſignifie the moſt plentifull goodnes of God. So it is ſaid in this epiſtle, doeſt thou contemne the riches of his goodnes, patience, and long ſuffering? And vnto the Epheſians, Who is rich in mercy. And Chriſt to the Coloſſians is ſayd to be he, in whome are all the treaſures of the wyſedome and knowledge of God. When he addeth, Rich to all them that call vpon him, he adioyneth an other worke of faith. For before by the teſtimony of Eſay it was ſaid, Who ſoeuer beleueth in him, ſhal not be made aſhamed. Now for inuocation

A place of Ioel.

he annexeth a teſtimony taken out of the ſecond chapiter of Ioell.

VVhoſoeuer ſhall call vpon the name of God, ſhalbe ſaued] So that again we ſee that there is required a liuely fayth. And as before confeſſion was added vnto faith, and Moſes made mencion not only of the hart, but alſo of the mouth: ſo now together with faith is mencion made of inuocation. And without doubt Ioell in that chapiter ſpake of the Meſſias: for he ſaith, that in thoſe dayes ſhould be geuen bloud, fire, & pillers of a cloude, and the Sunne ſhould be turned into darknes, and the Moone into bloud. And there is added, I will poure my ſpirite vpon all fleſhe, and your ſonnes, and your daughters ſhall propheſie, your olde men ſhall dreame dreames: and I will poure my ſpirite vpon your ſeruauntes and handmaydens. That all theſe thinges pertayne vnto Chriſt, and vnto the pouring forth of his ſpirit, no man doubteth. Wherfore if Paul applie them to the inuocation vpon him, he nothing erreth from the natiue ſence. The prophet had before ſaid, that there ſhould be a great deſtruction throughout the whole world, and throughout the regions adioyning but he added thereunto, that whoſoeuer ſhould call vpon the name of the Lord, ſhould be ſaued: which foraſmuch as he pronoun eth generally and vniuerſally, Paul therby declareth that this propoſition is to be taken vniuerſally. It is true in deede that the Prophet ſaith, that this ſaluation ſhould be geuen in Ieruſalem, and in Zion: but yet notwithſtanding that letteth not, but that it may be applied vnto the Gentiles alſo: for he ſpeaketh of that Ieruſalem & of that Zion which are preſerued by God: but the carnall kingdome of the Iewes is deſtroyed: wherefore it followeth, that ſuch cityes are figuratiuely taken for the people of the faithfull which liued in them. And thoſe faithful were in their time the Church, which afterward was ſpred abrod thoroughout the whole world: neither are there any which call vpon the name of Chriſt, but in the Church onely. And it may be, as ſome thinke, that by the inuocation of the name of God is vnderſtanded the whole order of piety, and of ſound religion. But in my iudgement I thinke it better by inuocation, ſimply to vnderſtand the prayers of the faithfull. And this is diligently to be noted, that the Prophet writeth of that inuocation, which procedeth from the ſpirite, and

What maner inuocation obtayneth ſaluation.

from a ſincere faith: for prayers ſaid but of a facion, and mumbled vp without vnderſtanding, obtaine not ſaluation. We muſt alſo cal to memory that which Paul ſaid vnto the Corinthians, that no man can ſay the Lord Ieſus but in the ſpirite. Moreouer the Prophet ſayth not, whoſoeuer ſhall call vpon the name of the Lord, ſhall haue whatſoeuer he aſketh, but ſhalbe ſaued. For oftentimes we are ignorant, what it is that we aſke: and then God which knoweth what thinges are profitable for vs, although perticularly he ſeeme not to graunt vnto our requeſtes, yet moſt of all he heareth our prayers when he geueth ſaluation: and therefore is he neuer in vaine called vpon of his faithfull. Theſe things being thus ſet forth and confirmed, Paul ſetteth the Churches in quiet: d claring, that neither the Gentiles ought to deſpiſe the Iewes, nor the Iewes alſo ought not to enuy the Gentiles, when as faith and inuocation may be common to ech people. For the Prophetes alſo teſtifie, that whereſoeuer ſhalbe ſounde faith and inuocation, there alſo ſhalbe ſaluation and an aſſured obtainment of righteouſnes. For as touching the lacke thereof, the Iewes and the Gentiles were both equall: as it is ſaid in the 3. chapiter of this epiſtle, For all haue ſinned, and haue nede of the glory of God. Neither herein is there any difference betwene Iewe or Grecian. Moreouer neither people hath of himſelfe faith, whereby to be iuſtified: Wherefore as touching theſe things, the lot both of the Iewes & of the Gentiles is a like. And therfore it was mete, y as the Goſpel was preached vnto ye Iewes, ſo alſo it ſhould be preached vnto other people: & the Iewes wer vnwiſemen, for this thing to be angry with the Apoſtles. We are alſo taught, foraſmuch as faith may be geuen of God vnto whomſoeuer he will, neither is

We muſt deſpaire of no man. Note,

his predeſtinatiō knowē, to deſpayre of no mā, but by teaching, admoniſhing, & preaching to endeuor our ſelues to draw all men vnto Chriſt. The Lord commaūded the Apoſtles, to go into the whole world, & to preach to al nations, neither excepted he any. Therefore Paul earneſtly laboured to be made all to all, y he might winne all, or at the leaſt ſome vnto Chriſt. None, when he falleth into any ſinne, or in any thing diſagreeth from vs, is ſtraighway to be reiected: he may yet beleue and call vpon God, and thereby obtaine righteouſnes and ſaluation. Neither ought we hereof to be ignorant, that the wordes of the Apoſtle which we haue hitherto entreated of in this 10. chapiter, ſo proue certainty of ſaluation, that vndoubtedly they can not be denied nor auoyded. Firſt he ſayd,

Hereby is certayntye of ſaluation proued.

Say not in thine hart who ſhall aſcend into heauen? By which wordes he ſuffreth vs not to doubt, that Chriſt being in heauen, pacifieth the father, and maketh him meroifull towardes vs, and that by his death he hath ouercome eternall deſtruction, ſinne, the deuill, and hell fire, ſo that they can not preuaile againſt vs if we hope in him. Moreouer that we ſhould not doubt, he added, He which beleueth in him ſhall not be made aſhamed. Agayne, Whoſoeuer calleth vpon the name of the Lord ſhalbe ſaued. This ſuffreth vs not to doubt of ſaluation, whatſoeuer our aduerſaries obiect vnto vs.

But how ſhall they call vpon him, in whom they haue not beleued? and how ſhall they beleue in him of whome they haue not heard? and howe ſhall they heare without a preacher? And howe ſhall they preach except they be ſent? as it is written, How bentifull are the feate of them which bring glad tidinges of peace, and which bring glad tidinges of good thinges.

But how ſhall they call vpon him in whome they haue not beleued?] That thou ſhouldeſt not thinke that by the worke of inuocation thou ſhalt haue ſaluation, the Apoſtle ſtraight waye declareth vnto thee the roote whereby thou art made ſafe, namely, faith. None inuocateth, but he which beleueth: wherefore the fruit of inuocation commeth vnto vs through faith. Paul in this place

The fruite of inuocation cōmeth vnto vs by faith.

maketh a certaine kinde of gradation, wherein he knitteth the cauſes together with their effectes. We muſt beginne at ſaluation, which is put for the laſt effect, ſaluation commeth of inuocation, inuocation is by faith, faith commeth of hearing: and hearing is by preachers: and they come by the ſending of God. Wherefore it followeth that if the Gentiles ought to haue ſaluation as well as the Iewes, then God ſhould ſend preachers vnto them alſo. Wherefore the Apoſtles are not to be blamed, in that they preached vnto the Gentiles, ſeing that God ſent them. This kind of argument is called Sorites, of heaping vp together, for the cauſes are gathered of the effectes, and of the firſt is inferred the •• ſt, or of the laſt is concluded the firſt.

How ſhall they call vpon him, in whome they haue not beleued?] No man imploreth the helpe of God, vnles he be perſwaded with himſelfe that God is at hand and redy to helpe him. And here againe thou haſt an argumēt to confirme

The certainty of ſaluation confirme

the certainty of ſaluation.

How ſhall they beleue in him of whome they haue not heard?] We muſt firſt heare the thinges that are to be beleued: for that whiche is beleued is the word of God, which is receaued by hearing. It is not lawfull that we ſhould of our owne hed deuiſe things to be beleued of vs, we muſte beleue God, in ſuche force as he hath reuealed hym ſelfe vnto vs.

The miniſters of the church are adorned with an excellent title

But how ſhall they heare without a preacher? 〈 in non-Latin alphabet 〉 .] Behold with how excellent a title the miniſters of the Church are adorned: they are called 〈 in non-Latin alphabet 〉 that is, the ambaſſadors of God. This is theyr chiefeſt worke to publiſhe abrode the wordes of God. But they haue vtterly loſt this dignity, which are of this minde that the higheſt and ſingularieſt honor is to conſecrate (as they vſe

Vnles they preach the Goſpel they are not the Ambaſſadours of God.

to ſpeake) the ſacrament, or to tranſubſtantiate bread and wyne. They are not ſo deſcribed in the holye ſcriptures, but that they ſhoulde preache, and doo the office of ambaſſadors.

How ſhall they preach vnles they be ſent?] For an ambaſſader can ſignifie nothing of the will of his prince, but ſo much as his prince ſhall before ſhew vnto him. Paul was not ignoraunt, but that it is poſſible, that God can by him ſelfe worke without an outward miniſter, & he knew very well, that he which planteth, and which watreth is nothing, but it is god only which geueth the encreaſe:

God can without outward preaching bring to ſaluation.

But he here ſpeketh of the ordinary way which God vſeth in the Church. For he ordeyneth the miniſtery, and vſeth the voyce and words of the preachers to kindle fayth by the holy ghoſt in the hartes of the hearers. Wherefore we ought to geue thankes vnto God for ſo ſingular a gift. But manye contemne and loth the miniſters of the Church, and would (as I ſuppoſe) be inſtructed by Angells, & are ignoraunt that Chriſt would by his humanity miniſter vnto vs ſaluation. God delighteth in the loue and knitting together of the members in the Church, that we ſhould hang one of an other: by this meanes loue is more

By the inſtitution of the miniſtery is kept charity. God calleth mē vnto the miniſtery two maner of wayes.

entier, then if ſaluation ſhould be miniſtred vnto vs by Angells. Howbeit thys we ought to know, that the efficacy of the worde of God, or of the ſacramentes depēdeth not of y goodnes or holines of the miniſter. This moreouer is to be noted that the ſending of God, is eyther by himſelfe immediately or ells by the calling of the Church, for the right ordering whereof, there ought not a regard to be had vnto money, affinity, frendſhippe or ſuch like, but vnto the worthines of them that are called. And Chriſtiās ought to be fully perſwaded, that although they which chuſe the miniſters of the Church are ſinners, yet is not that a let vnto theyr ſaluation: for vnto them is geuen eyther a good paſtor or an euill. If they haue a good paſtor, they haue cauſe to geue vnto God thankes, which hath not only prouided that ſaluation ſhould be miniſtred vnto them, but alſo hath geuen vnto them an holy and good paſtor. But if he be an euill paſtor, let them alſo acknowledge the goodnes of God, which when as they deſerued not a good

It is a greuous ſinne o aduance or to tolerate vnworthy miniſters.

paſtor, ſuffreth rather the worde and ſacramentes of God to be miniſtred vnto them by ſuch a one, then that he would forſake them. And yet they to whome it pertayneth to admitte the paſtor, let them not thinke that they commit a light offence, when they eyther aduaunce or tolerate vnworthy paſtors. And the people when they heare the word of God, and receaue the ſacramentes ought moſt chiefely to weigh thoſe thinges which are miniſtred vnto them: whether they h deliuered vnto thē purely & ſincerely, or corruptly, rather thē to loke vpon y conditiōs or maners of theyr miniſter: although his ſaluation alſo is not to be neglected, neyther are offences to be tollerated more then muſt nedes. And although Paul in this place entreate of vocations and ſending, which as I haue ſayd is both ordinary and extraordinary: yet is it not to be doubted, but that he nowe

Here is entrcnted of extraordinary vocation but it is rightly epp •• ed vnto the ordinary vocation.

ſpeaketh of the extraordinary way, when as the Apoſtles were not choſē by the iudgment of the prieſtes and biſhoppes, but were ſent thorough out the world at the commaundement of God only. Howbeit the thinges which are mencioned in the commendation and prayſe of the miniſtery, pertayne alſo vnto the ordinary vocation of ye miniſters of ye Church. There are two things which Paul thinketh are now remayning to be proued: namely, y the Apoſtles ſhould be ſeni of God himſelf, to preach y Goſpel: ſecondly, the it is not ſo much to be meruayled at, if but few beleued. For the confirmation of the firſt, he bringeth a place out of the prophet Eſay in the 52. chap. How beautifull are the feete of them whiche bring glad tidinges of peace, and which bring glad tidings of good thinges. Theſe things are ſpoken of y deliuery from y captiuity of Babilon: but I haue oftentimes admoniſhed, y thoſe perticular deliueries, either frō Egipt or from the Aſſirians & other oppreſſors of the people of y Iewes, had to theyr roote & foundaciō iuſtification from ſinnes thorough Chriſt: for captiuites, oppreſſions, and other miſefortunes, foraſmuch as they are effects of ſinne, when they are taken away, God is declared to be reconciled by the forgeuenes of ſinnes. And in that ſence is Mathew to be vnderſtanded, when he writeth, that in Chriſt, when he healed the ſicke, was fullfilled that ſentence of Eſay, He hath borne our infirmities: Which although at the firſt ſight it ſemeth not to agree, for that Eſay ſpeaketh of the death

The root of the deliuery of the Iewes. A place of Mathew.

of Chriſt, wherein he ſuffred the puniſhmentes dew vnto our ſinnes, and the hiſtorye is declared of the healing of diſſeaſes, yet in very dede it excellently wel agreeth: for Mathew conſidered, that the infirmities which Chriſt draue awaye, entred in thorough ſinne: and thoſe infirmities being gone, ſignified that ſinne the cauſe of them was taken away, namely, by Chriſt, whome it was neceſſary that he ſhould be our reconciliator, and this argument may be taken á minori, that is, of the leſſe: for if the meſſengers of the redemption from the captiuity of the body were had in honor and admiration, and were ſent from God vnto the Iewes, how much more are the meſſengers and legates of eternal ſaluation to be had in honor and admiration, which were ſent not only vnto the Iewes, but alſo vnto the whole world? And that they were ſent of God, it is very playne by the wordes of Eſay. For before this ſentence cited of Paul he maketh God complayning of the oppreſſors of his people, and promiſing, that foraſmuch as they were ſo cruell agaynſt his people, that thereby his name was layd forth vnto blaſphemies and curſinges, he would therefore deliuer hys people. And the tiding bringers of this his will he ſayth ſhould be very welcome, and receaued with great ioy and admiration. But the Hebrue veritie hath, Vpon the mountaines. The wordes of Eſay in the 52. chap. are theſe. Mah gan al heharim ragle mebaſher maſhimiaa ſhalom mebaſher tob. Which place ye Seuenty interpreters haue thus turned: 〈 in non-Latin alphabet 〉 : y is, I am at hand as a pleaſantnes or beautifulnes vpon ye mountaynes. But this particle Paul omitted, for that this worde chiefly hath a reſpect vnto the ſituation of the citie of Ieruſalem,

The ſituacion of the citie of Ieruſalem.

which was ſituated betwen mountaines. Therefore in the Pſalme it is writtē, The mountaynes are in the circuite thereof. Yea verye oftentimes we reade in the Pſalmes, that the eyes were lifted vp vnto the mountaynes. Seing therfore y the meſſengers ſhould come from the Aſſirians or Perſians, they could not come vnto the city vnles they were firſt ſene vpon y mountaines. Howbeit this

The diſciples called out of Galile.

oracle may alſo eaſely be applied vnto ye Apoſtles: for foraſmuch as they wer called out of Galile, as it is playne by y hyſtory of the Goſpell, whē they were ſent o preach, they wēt hither & thither thorough yt mountaynes and eſpecially whē they came vnto Ieruſalem: & hauing receaued the holy ghoſt preached y Goſpel

The preaching of the Goſpel was publike and not in co ners.

there. Moreouer by this metaphore is notablye deſcribed the cōdition or maner of y preaching of ye Goſpell. For it is not done ſecretly or in corners, but publikely as thoſe thinges are which are ſéene in open places. Which kind of ſpeach Chriſt alſo vſed when he ſayd, The things which ye haue heard of me in your eare, preach vpon the houſe toppe. Wherefore it is neceſſary that the preaching of the Goſpell be frée, opē and perſpicuous, ſo that it be neither bound nor hidden, either thorow feare or thorow flattery. And by fete the Prophet by the figure Metonymia vnderſtode comming. But in that he calleth them beautifull, he figuratiuely vnderſtandeth, that preaching is excellent and pleaſaunt. For they came to preache the Goſpell, then which is nothing more beautifull. Wherefore by that beautifulnes of the féete vnderſtand the beautifull Goſpel. And therfore the meſſangers thereof were worthy to be receaued wt great reioyſing, & much ioy of the godly. For if the Philoſophers were had in eſtimation, for that they were thought to ſhow the ends of good and euill,

The preachers of the Goſpell are more to be honoured then y Philoſophers.

although in very déede they performed not that, how much more worthy of honour are the Euangeliſtes, which openly ſet forth vnto the world ſound felicitye & eternall life? And that theſe men ſhould be ſent of God, not onely the wordes of the Prophet, as we haue before ſignified, declare, but alſo reaſon firmelye proueth, for that no man could come to the knowledge of ſo greate a will of God towards his, which paſſeth the ſtrength of nature, and farre goeth beyonde the capacitye of humane reaſon, vnles God himſelfe made it knowne and reuealed it vnto him. And they which are not ſent of God do lye and deceaue, ſo farre is it of that they preach the Goſpel. Wherfore in Ieremy the Prophet in the. 14. 23. & 27. chap. the lord ſaid: Behold I ſent not them, and they ranne. The Prophet ſpeaketh by way of admiratiō and demaundeth. How beautifull are the feete? For the Apoſtles did not onelye preach the pleaſaunte woorde of God, but alſo wroughte wonderfull miracles, by meanes wherof was worthely ſtirred vp admiration both to the ſéers & to the hearers. Moſes was in ſuch ſorte furniſhed, that whē he ſaid vnto God which ſent him They will not beleue me, God gaue vnto him power miraculouſly to turne his rodde into a ſerpente, and alſo to do other other thinges, whiche farre paſſed all humane ſtrengthes. And Chriſt alſo when he ſent his Apoſtles to preache, adorned them

Miracles are not ſufficient to proue doctrine.

with this power to worke miracles, thereby to confirme the truth of the doctrine. Not that miracles are of themſelues thereunto ſufficient (for we are admoniſhed in Deut not to beleue falſe prophets, though they alſo worke miracles And of Antichriſt Paul hath foretold vnto the Theſ. y he ſhould come with lying wonders to deceaue) But this commodity onely they haue, to ſtirre vp admiration, diligentlye to conſider the thinges which are toughte: for we are ſo blockiſhe, that we woulde

What is the vſe of miracles.

eaſely neglect them. Wherfore when we are ſtirred vp, we oughte by the conſideration of the woorde of God to allow them, and to holde faſte the thinges whiche are good.

Of them whiche bring glad tidinges of peace, and whiche bring glad tidinges of good thinges.] The ſumme of the preaching of the Goſpel is peace, and chiefly with God. For they which preach, as the Apoſtle teacheth in the latter

The ſūme of the preaching of the Goſpell is peace.

to the Corrinthians, bring with them the wordes of reconciliation, neither exhort they any thing els, but that we ſhould be recōciled vnto God through Chriſt. God was before angry with mankind, he puniſhed and condemned men, reiected theyr prayers, and contemned theyr workes, thoughe they were notable, for that they were done of their enemies. And men on the other ſide were not onely miſerable, but alſo hated euen God himſelf, they wiſhed that there were no God, they curſed his iudgements, and fled from him, as from a tyranne, and cruell butcher, for that their owne conſcience on euery ſide accuſed them. But the Goſpel preacheth peace and reconciliation through Chriſt. This is it which the Angels ſange at the byrth

What is the peace of Chriſtians.

of Chriſt: Glory on high, peace in earth, good will towardes men. The Angels extolled the acte of God, which had decréed by his ſonne to redeme mankind, and this their praiſe and reioyſing is the glory of God. Further foraſmuch as we now throughe Chriſt reconciled vnto God, we obtaine peace inwardly as touching our mind, for being by grace and the ſpirite renued, we leade an vprighte life, neither do wicked affectes any more rage in vs, our conſcience reproueth vs not, nether are our harts by furious rages ſtirred vp to perturbations. Moreouer we wiſh well, and do good vnto our neighbours as vnto our ſelues: and haue with them peace, & that a moſte louing peace. Neither is this any let that Chriſte ſayde, that he came not to ſende peace vpon the earth, for that it is to be vnderſtanded as touching the peace of the

What 〈◊〉 Chriſt ca e not to 〈◊〉 ,

fleſh and of the world. For with the peace of the Goſpell whereof we now entreat are ioyned great daungers and diſcommodities of the fleſh. Straightway after it, follow perſecutions and loſſe of goods. But it is added.

And which bring gladde tidings of good thinges.] Goodnes is that as Philoſophers ſay, which all things deſire. And more largely or plainely to declare the nature therof, Good thinges are all ſuch which in reſpect of vs, are either profitable,

What good is.

commodious, or pleaſaunt to our vſes. Wherfore by the power of the Goſple this benefite we obtaine, that all thinges are made to ſerue vs. All things (ſaith Paul) are yours, whether it be life or death, or Paul, or Cephas, & we are Chriſtes, and Christ is Gods. Againe, To them that loue God all thinges worke to good. And this is

How we a by Chriſt deliuered from 〈◊〉 .

to be noted, that Eſay added, that theſe meſſengers ſhould alſo preach deliuery: for although death, miſfortunes, pouerty, diſeaſes, and ſuch other kinde of euils do ſtil vexe vs: yet notwithſtanding are we by Chriſt ſayd to be deliuered from them: for that they haue not any longer the nature of puniſhments. For al theſe diſcommodities of the fleſh hath God by his croſſe and death ſanctified, ſo that they haue not any longer the nature of puniſhment, but are made vnto vs enſtructions, fatherly chaſtiſementes, victories, triumphes, & notable actes. But to ouer paſſe nothing, we ought not to be ignorant, that in the Hebrue tonge Shalom, that is, peace, ſignifieth, happy ſucceſſe of thinges, ſo that whereas the Grecians ſay 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ,

What peace in the Hebrue ſignifieth.

in the ſuperſcription of their letters, the Hebrues vſe to write Shalom, that is, peace. And ſo foraſmuche as Euangeliſtes publiſhe abroade peace, they preache ſound & true felicity. And if thou demaund, in what thing conſiſteth ſuche a peace, goodnes, and deliuery? We aunſwere, that to ſpeake in one worde, it conſiſteth in the kingdome of God. Therfore Chriſt when he ſent his diſciples to preache, willed them to preach, that the kingdome of heauen was at hand. This ſelfe thing Eſay

This peace conſiſteth in the kingdom of god.

in this place ſaith, when he writeth, And they ſhall ſay vnto Sion, Thy God raigneth. Hetherto hath ſinne raigned. Wherfore Paul in this Epiſtle ſaid, Let not ſin raigne in your mortall body. Death alſo hath raigned. For the ſame Apoſtle, Death hath raigned from Adam euen vnto Moſes. The Deuill alſo hath raigned, whom the Lord calleth the Prince of this world, and Paul the gouernour of this worlde and the God of this worlde. All theſe thinges haue hitherto miſerably exerciſed their

What maner of princes the Hebrues had.

tyranny ouer vs: But nowe the Lorde raigneth. For as touching outwarde kingdomes, the Iewes indéede had many iudges, and many kings, few good, ſome tollerable, but a greate many moſte wicked tyrannes. And they whiche were good, as Dauid, Ezechias, Ioſias, and ſuche like, were yet notwithſtanding weake, neyther coulde they eyther defende the people from calamities, or make them good. Wherefore the Iewes were oftentimes oppreſſed of theyr enemies: led away into captiuitye, and being therout deliuered, were in reſte for a while. But after Alexander the greate, came the Macedonians, and moſt grieuouſly afflicted Iewry. After thē came Pompeius, Craſſus, Herode, and laſt of all Veſpaſianus and Titus, whych vtterly ouerthrew all. The church alſo of Chriſt had hys outward Princes, partly wicked, and partly good as touching ciuill righteouſnes, but yet very

Then ſhall we bee in good eſtate whē Chriſt raigneth in vs. Wherein cōſiſteth the kingdom of God.

weake. Wherefore our eſtate can neuer be in good caſe, vnleſſe Chriſt raygne in vs. Thys, as Daniel ſayth in hys ſeconde chapter, is ye kingdome of heauen which is neuer corrupted: in it is peace, not during for a time, but an euerlaſting peace. For in the Pſalme it is ſayd, In his dayes ſhall aryſe righteouſnes, and aboundance of peace, vntill the moone be taken away. And in Eſay, And of his peace there ſhall be no ende. But herein conſiſteth hys kingdome, that we be directed by the word and ſpirite of God. After theſe two maners Chriſt raygneth in vs. The woord ſheweth what is to be beleued, and what is to be done. The ſpirit impelleth and moueth vs to doo theſe thinges. Thys is the euerlaſting kyngdome of God, whereunto when he wil adioyne any people or any nation, he viſiteth them by hys ambaſſadours, whych are Preachers of the Goſpell: and them wyll hee haue to be receaued cherefully: yea he ſayth, He which receaueth you, receaueth e, and he which deſpiſeth you, deſpiſeth me. We haue now the iudgemēt of God ouchyng Miniſters, wherewith the beleuers ought very mutch to comfort themſelues, although the world iudge otherwyſe, and count them for mad men, and 〈…〉 caſtes, and eſtéeme them as paringes and chips: & ſo long as there is a world th y ſhall be ſo iudged of. But for as much as the iudgement of the world is foo 〈…〉 , and vnderſtandeth not the thinges that pertayne vnto God, therefore we 〈…〉 ſt not leane vnto it, but rather embrace the moſt firme and moſt pleaſant ſen 〈…〉 ce of God. Nahum the Prophet in hys fyrſt chapter, hath the lyke ſaying of 〈…〉 beutifull féete of ſuch as preach the Goſpell, ſo that that whych was foretolde of Eſay, he alſo foreſawe ſhoulde come to paſſe. But at Rome in our dayes men

At Rome they fall downe to kiſſe the fete of the Pope

drawen by thys teſtimony of the Prophet, doo fall downe and kiſſe the féete of the Pope: as though he preached the Goſpell, going about the whole worlde preachyng peace: when as rather he is a ſworne enemy of the Goſpell, and maketh open warre agaynſt the true doctrine thereof, neyther at anye tyme ceaſeth to diſturbe peace betwene Chriſtian Princes.

The Pope as a ſworne enemy of the Goſpell & not a preacher therof.

But all obeye not the Goſpell, For Eſay ſayth: lorde, who hath beleued our hearing? vnto whom is the arme of the lord reuealed? Then faith is by hearing, and hearing by the word of God.

But all obey not the Goſpell.] This ſéemed to bee agaynſt that ſo great dignitye of the Apoſtles (whych hath now bene proued, both by the authoritye of God which ſent them, and alſo by theyr ambaſſadge) that very fewe, and eſpecially

Of preaching doth not always follow the faith of the hearers.

of the Iewes beleued: which came to paſſe by no other meanes, but for that outward preachyng is not alwayes of neceſſity ioyned wyth the fayth of the hearers. For it is poſſible, that for as much as ye power of God is not bound vnto inſtruments, a man may beleue wythout a Preacher, and on the other ſyde, a man may heare preaching, & yet not haue fayth. As in thys ſelfe ſame epiſtle he ioyned foreknowledge together wyth predeſtination, although manye are foreknowen of God, which yet are not predeſtinated vnto eternall life: he ioyned vocation alſo together wyth iuſtification, although verye manye are called, whych yet are not iuſtified. The Apoſtle in thys place deſcribeth fayth by the name of obedience, and that not wythout iuſt cauſe, for in it is contayned obedience twoo maner

Faith is iuſtly called obedience.

of wayes. For fyrſt it is neceſſary that the minde or humaine reaſon do geue place vnto the reuelation of God, ſimply conſenting thereunto: whych thing pertayneth to a redy obedience: for otherwiſe there are many thinges, which let, and after a ſort call vs an other way. There is alſo an other obedience, for they which truly beleue, endeuor themſelues to obey the commaundementes of God: whiche thing before they neither did nor could do. The Apoſtle vſed this ſelfe ſame phraſe in the firſt chapter of this epiſtle: By whome we haue receaued grace, and Apoſtleſhip to be obedient vnto fayth. In the Actes of the Apoſtles alſo it is declared, that many of the prieſtes were obedient vnto faith: and in this ſence is faith ſomtimes

Why faith is called a law.

called a law, not for that it bringeth with it bleſſing or curſing, but becauſe that it likewiſe, as the law doth, requireth obedience, howbeit diuerſe. For the law requireth obedience euen of them that will not: and yet in the meane tyme doth it not geue ſtrenthes to performe it: but faith foraſmuch as it moſt fully perſuadeth piety, ſtirreth vs vp to liue according to the profeſſion thereof. And for that thys doubt touching the fewnes of the beleuers chiefely moued the Iewes, therefore to quiet their mindes, he bringeth a teſtimony of Eſay, whoſe doctrine they durſt not reiect, whereby they mought vnderſtand, that God had long tyme before prouided for this ſkarſity of the beleuers.

For Eſay ſayth, who hath beleued our hearing?] The Prophet before thoſe wordes brought in God the father, which commaunded that his ſonne ſhould be preached, and that his reproches which he ſhould ſuffer for the ſaluation of mankind ſhould be tolde abroade: vnto whome the company of the Prophetes aunſwered, who hath beleued our hearing? And to whome is the arme of the Lord reuealed? As if they ſhould ſay, we indéede haue preached, and haue done our duety: bu few haue beleued. Chriſt alſo ſayde, Many are called, but fewe are elected. There was no nation, which had ſo diligent and often preaching of the worde of God as the Iewes had: And yet in it was alwayes a wonderfull multitude of vnbeleuers Wherfore there was no cauſe why they ſhould ſo inſolently boaſt that the pro 〈…〉 ſes

How the promiſes of God are to be contract d.

were made vnto the ſéede of Ahraham: for they ought to be contracted, both to the elect, as it was ſayd in the 9. chapiter, and alſo vnto the beleuers, as we ha e now heard. The Prophet by way of admiration brought forth the ſentence now alleaged. For foraſmuch as mans reaſon knoweth not the cauſe, howe ſo greate an incredulity can withſtand the word of God, and the holy miniſtery, it wondereth thereat. Which thing Iohn alſo conſidered in the 12. chapiter: for he writeth. that the Iewes beleued not, when yet Christ had wrought miracles, that that might be fulfilled which is written in Eſay, Lord who hath beleued our hearing, and to whome is the arme of the Lord reuealed? The preaching of Chriſt and of the Apoſtles was moſt cleare and mighty, and was confirmed with miracles ſuch as were neuer before ſene: and therefore it was wonderfull, how ſo few ſhoulde beleue: yea ſo farre of were the Iewes from fayth, that they beleued that Chriſt was put to ſo cruell death for his wicked actes and blaſphemyes. And therefore in this ſelfe ſame chapiter Eſay ſayde, And he was counted with tranſgreſſors. And it is not to be meruailed at, that whereas in the Hebrew is not had this worde, Lord, Paul yet added it: for the 70. interpreters haue added it. And foraſmuch as it corrupted not the ſence, Paul alſo vſed it.

Vnto whome is the arme of the Lord reueled.] Here is not ſpoken of reuelation done by outward preaching, for that is preached vnto all men, but of the inward reuelation, and which is of efficacy. The Apoſtles were ſent vnto all, but the inward reuelation had not place in all. By the arme we vnderſtand the

What is o be vnderſtā ded by the arme of God.

mighty power of God to ſaue. For ſo Paul defined the Goſpell, that it is the power and might of God to ſaluation. Neither is there any cauſe, but that alſo by the arme of God we may well vnderſtand Chriſt. For as euery man by the arme doth all the things yt he doth, ſo God by his word createth, gouerneth, and iuſtifieth, & therfore his word, which is Chriſt Ieſus, is called his arme. Neither is this word arme applied only to a man but alſo the long ſnout of an Elephant is called an hand or arme, for that by that inſtrument he worketh many thinges. And Cyrillus teacheth, how that place in Iohn is to be vnderſtanded, wherin it is ſayd, That that might be fulfilled, which was ſpoken by Eſay, Lord who hath beleued our hearyng? namely, that that word, That, expreſſeth not a cauſe, but rather a conſequence. For theſe mē were not by the propheſy of Eſay made vnbeleuers: but becauſe they ſhould be vnbeleuers, therfore the Prophet foretolde it. There is in déede in ſuch kind of reaſonings ſome neceſſity, but yet only of ſuppoſition or of conſequence as they vſe to ſpeake, yet is not any ſuch neceſſity there to be graunted, which bringeth violence or compelleth the will of man.

To our hearing.] By hearing is ment words or preaching. It is an Hebrew phraſe. The name of the ſenſe is tranſferred to thoſe things whereby the ſence is moued. Schamaa, in Hebrew ſignifieth to heare. In Eſay it is written Liſch miothenu, After which ſelfe ſame maner Eli ſayd vnto his children in the firſt booke of Samuell. It is no good fame that I heare of you: the Hebrew word is Hiſch miah, which ſignifieth, hearing. Theſe words are deriued of hearing, for that by ye talkes of fame and by words is ſtirred vp hearing. Although Ambroſe vnderſtād hearing paſſiuely, that the Apoſtles preached not but the things which they had heard of the Lord. But the firſt expoſition is more ſimple, and moſt agréeth with the cuſtomable ſpeach of the Apoſtles: who although they wrote in Greke yet they euery where in a maner kept ſtill the Hebrew phraſes. But as touching the matter it

It is a wō der that •• ē do beleue.

ſéemeth no great meruaile, if men beleue not: but rather it is to be wondred at that they beleue: for therein God vſeth his ſtrength and his gracious and mercifull ſpirit. And they which are faithfull, when they ſée that others are left in their obſtinacy and incredulity, may conſider in them, what they had deſerued, vnles they had bene ayded with ye help of God. And if any man complayne, why the Lord through his grace geueth not one and the ſame thing vnto all men, we haue nothing els iuſtly to anſwere but this, Is thyne eye euill, becauſe I am good: take that which is thyne and go thy wayes, it is lawfull for me to do with myne owne what I will, but vnto thee I do no iniury. Neither in that theſe things were foretold of Eſay the Prophet, is the cauſe of the Iewes any thing holpen, or their incredulity any thing excuſed. For as Cirillus ſaith vpon Iohn in the place now alleadged. Theſe thinges came not to paſse, for that they were foretold, but for that they ſhould come to paſſe, therfore were they foretold. It was of neceſſity indéede that it ſhould be ſo, but yet no coaction was therby brought vnto the will of man. And doubtles God could if he would haue geuen faith vnto all men: but by his iuſt counſell, although vnto vs hidden, he would not: whereby we may know that faith commeth not of our own ſtrengths, but is in very déede the gift of God, as is ſayd vnto the Epheſians and vnto the Phillippians. And although faith be indifferently preached vnto al men, yet is it not geuen vnto all men: for neither he which planteth is any thing, nor he which watreth, but God which geueth the encreaſe. And as it is ſaid in Iohn, He which ſhall heare of my father and which ſhall learne, he it is that ſhall come vnto me. But he which is not taught inwardly of God is ignoraunt. And becauſe he hath in himſelfe the cauſes of his ignoraunce he is without excuſe. Wherefore we ought not to wonder at the fewnes of ye beleuers. For the light ſhineth in the darkenes, and the darkenes comprehendeth it not. They which heare, are not after one and the ſelfe ſame maner prepared of God: for ſome are made good ground, ſome ſtony,

God prepareth not all men after one and the ſelfe ſame maner.

ſome ouergrowen with thornes, or ouerworne with much treading vpon. And althoughe this ſentence of the ſkarſity of beleuers may bee applied both vnto the Gētles and vnto the Iewes, yet in this place it rather pertaineth vnto the Iewes: for Eſay preached vnto the Iewes, and had experience of their incredulity: and Paul here chiefely reproueth the Iewes. We may alſo hereby learne how farre we are of from the perfection of God. He ſuffreth, & long tyme beareth with men

God is more patiēt then men.

that will not beleue in him: but all men are high mynded and can not abide, that either their wordes or writinges ſhould be contemned.

Then faith is by hearing, and hearing by the word of God.] Here again is repeted the commēdation of the miniſtery, that by it faith is diuulged amongſt

Commendaciō of the miniſtery.

men. Faith is by hearing, this ſentence muſt be rightly and ſoundly taken, that is, when God will worke therewithall and put to his ayde. Some haue thought, that by hearing is here to be vnderſtanded the inward word, for that in it is the full and perfect cauſe of faith. Which thing as I deny not, ſo alſo I ſée that Paul ſpeaketh not of the inward hearing, that is, of the motion that is done by the holy

Here is entreated of ye outward worde. The worde of God abideth firme though it be not beleued.

ghoſt, but of the outward preaching, to the office whereof the Apoſtles were ſent. And although faith can not after the ordinary and accuſtomed maner be without the word of God, yea and that without the outward word, yet the word of God abideth ſtill, although faith be not geuen vnto it: for knowledge hath relacion, as they vſe to ſpeake, to the thing knowen, but that which may be knowen is not on the other ſide referred to knowledge, when as there are many thinges which may be knowen, & are not knowen. After which ſelfe maner very many thinges are to be beleued, which yet are not beleued. Wherfore faith, foraſmuch as it is an aſſēt

Wherehēce faith taketh his differences.

geuen vnto the word of God, although it take not his differences of the ſubiect or of his forme, yet taketh it them not either of the efficent cauſe or of the obiect, for it is occupied aboute thoſe things which haue bene reuealed by God, neither commeth it by the light of nature, but by the illuſtracion of the holy ghoſt. But as touching the ſubiect, it is placed in the minde, as wiſdome, prudence, and other ſciences are, and the nature thereof is a quality, as other knowledges alſo are qualities. Furthermore, if hearing, whereof ſpringeth faith, be by the word of God, it is manifeſt, that the foundacion of faith is the word of God only. Wherefore the miniſters of the Church and preachers ought hereby to learne, what is to be preached:

Onely the worde of God is the foundacion of faith. Humane traditions are not the worde of God.

namely, the word of God only, and not humane traditions: although now they are ſo bold to call them ye word of God, which yet they are not by any meanes able to proue, when as they are vncertaine, and repugnant the one to the o her, and are oftentimes aboliſhed or renued, which in no wiſe agrée with the word of God. Baſilius in his ſermon de confeſſione fidei, ſaith, that it is a falling away from faith, and a great pride, either not to admitte the thinges which are written in the holy ſcriptures, or to adde any thing vnto them. Which ſentence he confirmeth by the teſtimony of Paul to the Galathians, where he ſaith, The teſtament although but of a man when it is once ratefied, no man maketh voyde, or addeth any thing thereunto, which thing ought much more to be taken hede of in the testament of God ſet forth in the holy ſcriptures. But here a riſeth a doubt. For if onely the woorde of

Whether we muſt beleue miracles.

God is to be beleued, why ſayd Chriſt, that if they woulde not beleue him, they ſhoulde yet at the leaſt beleue his workes? For it ſéemeth by thys ſentence that we ſhoulde alſo beleue miracles. But we aunſwere, that miracles are as teſtimonies by which men are the eaſelier brought to beleue, ſo that they are thinges by meanes whereof men beleue, not that fayth is directed vnto them, as vnto his obiect: although as touching the miracles of Chriſt and of the Apoſtles we muſt beleue, that they were done by God, and not by Belzebub, or by the deuill, as the Phariſe is ſclanderouſly reported: and this is conteyned in the worde of God, for it geueth teſtimony, that theſe miracles ſhould be wrought, and that they were wrought in theyr due time, namely, in the preaching of ſoūd

The Sacramentes are beleued

doctrine. The Sacramentes alſo are beleued: but they are nothing ells, but the viſible words of God, wherunto alſo is adioyned y word of God which is heard, as Auguſtine fayth, The worde commeth vnto the element, and it is made a ſacrament. Howbeit there is diſcretion and iudgmente to be had when we beleue the word of God, yt we picke not thereout any wicked or corrupt ſentence: there is alſo requiſite good triall and examination to diſcerne miracles, and in the ſacramēts

Whether we muſt beleue with iudgement or without iudgement

is to be conſidered, that they be orderly miniſtred, that is, as they were inſtituted of God. And by ſound iudgement we muſt remoue away, and ſet aſide the inuencions of men: that we beleue not them as we would beleue the wordes of God. And when Baſilius or other of the fathers doo ſay, that we muſt beleue with out examination or iudgemēt, which ſemeth to be taken out of that which Paul ſayth in this epiſtle that Abraham beleued, neyther iudged he, that word in greke

Diſtinction of iudgement.

is, 〈 in non-Latin alphabet 〉 . To anſwer to this doubt, this is to be vnderſtanded, that iudgement is of two ſortes The one is, when we take counſell of the ſences and humane reaſon, and this is vtterly to be remoued from fayth: for it alwayes reſiſteth the word of God. The other is the iudgment of the ſpirite, which is of neceſſity to be had: And this is it which Paul ſayd, Proue all thinges, and that which is good hold faſt. And vnto the Corrinthians, Spiritual thinges are compared with ſpirituall thinges: and by this iudgment it is neceſſary, to conferre one place in the holy ſcriptures which is more obſcure with an other whiche is more manifeſt. The authority of the Church hath not dominion ouer faith, as ſome wickedly thinke. The office of it is to preach, to admoniſhe, to reproue, to teſtifie, &

The autority of the church hath not dominiō ouer fayth.

to lay the holy ſcriptures before mens eyes, neyther requireth it to be beleued, but ſo farre forth as it ſpeaketh the wordes of God. Paul before he here made mencion of the worde, by which fayth is brought forth, made mencion of them that preach the Goſpell, that is, of the miniſters, which are ſent of God, in whō he deſcribed the miniſtery of the Church, namely, that it conſiſteth in preaching of the Goſpell. Moreouer if fayth as it is here written, come by hearing, that is, as it is added by the word of God, then followeth it of neceſſity, that there is nothing whereby fayth is more noriſhed, maintayned and confirmed, then by continuall reding and repeting of the woorde of God. Thys thing teſtified

How ayth is noriſhed.

Tertullian in his Apology, when he ſayth, that to this end holy aſſembles are gathered together to heare the woord of God. The Philoſophers ſay, that we of the ſelfe ſame thinges both are, and are noriſhed: wherefore in like ſorte is it, y if fayth be by the woorde of GOD, then by the ſame alſo is it nouriſhed. We knowe moreouer that of woorkes often repeted are confirmed habites or qualities: as contrariwiſe if a man ceaſe of from actions they waxe weake. Wherefore if a man ceaſe to rede, to heare, or to repete the holy ſcriptures, fayth will waxe feble in him. And they which thinke that a liuely and pure faith may continew in Churches without oftē preaching doo excedingly erre. Chriſoſtome hath a very ſimilitude of a light or lampe that burneth, which eaſely goeth out, vnles

A ſimilitude of Chriſoſtome.

there be ſtil oyle powred into it. By the lampe or light he vnderſtandeth fayth, & by oyle y word of God: & this he there writeth, where he entreateth of ye parable of the wiſe and fooliſhe virgens. But now y I haue made an end of interpretating the Apoſtles ſentēce, there reſteth, that out of his ſayings we gather things much profitable. When he had put a diſtinction betwene the righteouſnes of God, and the righteouſnes of men, and had taught that by the righteouſnes of God is to be vnderſtanded faith in Chriſt, to the end he would declare that faith pertayned not onely vnto the Hebrues, He brought out of the prophet Eſay, Whoſoeuer beleueth in him, ſhall not be made aſhamed: And out of Ioell, Whoſoeuer calleth vpon the name of the lord ſhalbe ſaued. Theſe thinges moſt manifeſtlye proue the diuinity of Chriſt. For if fayth in him, and inuocation of his name haue ſaluatiō

The diuinitye of Chriſt proued.

ioyned with them, which thing is moſt true, it followeth of neceſſity, that he is God, when as it is not lawfull to put confidence in any creature, or to call vpon it. Yea theſe two thinges are ſo proper vnto God, that he communicateth them not vnto others, & he is pronounced curſed, which putteth his confidēce in man, or maketh fleſh his arme. An other thing worthy to be noted is, y that ſo excellent commendatiō of the miniſters of God, is to be referred vnto thoſe only, which in very dede execute theyr office: for the prophet ſayth, that the féete of

The commendation of the miniſtery pertaineth not vnto thē whiche haue only the name or title therof.

them that preach the Goſpel are beautifull, and not the fete of them which haue haue only the name or title thereof. It hath alſo bene declared, that the word of God is the inſtrument, which the holy ghoſt vſeth to inſtill fayth into the beleuers, wherfore we may conclude, that no other thing •• ght eyther to be taught or preached in the Church. No man alſo ought to be moued with the fewnes or ſcarſety of the beleuers, for that alwayes euen from the beginning the nomber the faythful hath bene ſmall. And Auguſtine if ſometimes he vſe this kind of reaſoning agaynſt the Donatiſtes when he ſayth that they are very few in compariſō of the multitude of the catholikes, he reaſoneth agaynſt them as it were a probabili, that is, by probability, agaynſt them I ſay whome he had before by other neceſſary reaſons confured. Moreouer when he alledgeth the multitude of Churches, he reproueth the error of the Donatiſtes, which had contracted the church of God only into a litle corner of Affrike as though it now had no where place but with them: which vtterly ouerthroweth the propriety of the Church, namely, to be Catholike or vniuerſall: for it is ſpread abrode thoroughout all places, although euery where be found an incredible ſmal nomber of them that beleue truly. Ireneus alſo and Tertullian for no other cauſe appealed to the teſtimonies of many Churches, but for that they had to deale agaynſt thoſe heretick s, which receaued not the holy ſcriptures, but vſed them, maymed, vitiated and corrupted, as ſemed good vnto them: and therefore to reproue theyr vanity, he referred them to the old Churches, where the ſcriptures had ben kept ſincere and vncorrupt. Laſt of all is declared, what preachers ought to ſet forth vnto the people, if they wil nouriſh and maintaine the true faith now receaued.

But I ſay, haue they not heard? No doubt theyr ſound went ou thoroughout all the earth, and theyr woordes into the endes of the worlde.

But I ſay haue they not heard?] When he had reproued the Iewes of incredulity, and had ſhewed that meſſēgers were ſent vnto them, which brought vnto them glad idinges of peace whome they beleued not, he ſaw, that peraduenture they would excuſe them ſelues that they had not heard. How, ſayth he can ye ſo ſay, ſeing that the Goſpell is now euery where publiſhed abrode? He had reproued theyr ignoraunce, and the more to aggrauate it, he declareth that they could not pretend that they had not heard.

No doubte theyr ſound wente out throughout all the earth.] By theſe woordes is ſhewed that the Goſpel was nowe euerye where preached. But ſome thinke that Paul ſéemeth here to abuſe Dauids woordes, when as in that place is entreated of the knowledge of God by creatures gotten by the lighte of nature: for therto ſéemeth the ſcope of the Pſalme to tend as touching the firſt parte thereof. For in the other part it entreateth of that knowledge whiche is had by the law, or by the ſcripture: for ſtraight waye at the beginning he ſaith, that the heauens declare the glory of God, and the firmament or ſky ſet foorth the woorkes of God. So that although in heauen are not words nor ſpeaches, and albeit that thoſe higher orbes ſéeme to be without voyce, yet notwithſtanding is euery where heard theyr ſpeach. The Chaldy Paraphraſt aptly expreſſeth this trope or figure, for he ſaith, that they which looke vp into heauen do declare abroad the glory of God, and they which looke vp vnto the ſky do ſetfoorth his workes, ſignifieng that theſe creatures indéede ſpeake not, but allure vs to ſpeake, and to confeſſe God. In Hebrue is not written, Theyr ſound.] The Seuenty haue thus turned it, 〈 in non-Latin alphabet 〉 , but in Hebrue is written, Canam, and Can ſignifieth a line, a rule, or leuell. Neither any other thing can thereout be gathered, but y there is ſéene & noted euery where ſure rule of the making of the celeſtiall orbes, and that their mouinges & ſucceſſion of their reuolutions is regurall and infallible. Wherfore without all doubte the ſpeach of the heauens ſetting forth their creator is moſt excellent, wherby men are inſtructed touching many moſt excellent and moſt honeſt ſentēces. Cicero in his oration for Milo mencioneth many thinges of the conſtante order of the celeſtiall motions, to confirme and amplify the law of nature.

And their words into the endes of the world.] The latter part of this ſentence repeateth the ſenſe of the firſte, and more fully expreſſeth it and with amplification. Howbeit Origen here reaſoneth, that this word ſound, in the firſte parte is to be referred to the capacity of the rude and vnlearned ſort. But words are to be referred to the knowledge of the wiſe and ſtronger ſorte. But this curioſitye of words is vaine, nether can it by any good reaſon be proued. But as touching Pauls meaning, ſome thinke that it is an allegory. And an allegory is, where the words are not tranſferred from their proper ſignification, but ſounde one thinge, and couertly ſhew forth an other thing: as whē it is ſaid, That perles are not to be geuē vnto ſwyne. Here euery word kéepeth ſtil his proper ſignification, & in them is tought, that the precious doctrine of God ought not to be ſetforth vnto impudent and obſtinate men. So Dauid ſaith, that the heauens declare the glory of God, but he vnderſtood an other thing, namely, y the Apoſtles and Prophets go about throughout y whole world preaching and ſetting forth ye prayſes of our moſt excellent creator. This interpretacion, Auguſtine and manye of the Fathers haue followed. But ſome ſay, if it be ſo, Paul then ſhall not confute ye Iewes, foraſmuch as of an allegory

What maner of argument is gathered our of allego es

is brought but a weake argument. But we aunſwere, that an allegory is then profitable, when the matter is before proued by other firme teſtimonies: whiche thing Paul hath alredy done. Firſt he ſhewed, that God had ſent forth meſſengers which preached the Goſpell. Wherfore the Iewes coulde not cauel, that they had not heard the Goſpel. Further he againe proued the ſame by Moſes and Eſay the Prophet: wherfore if by the way he brought an argument taken of an allegory, it is not to be reproued. Moreouer we muſt make a diſtinctiō of allegories, ſome are deuiſed by men, and thoſe haue in thē no weight at all: but thoſe which haue bene by the holy ghoſt reuealed in the holy ſcriptures are moſte firme. As that whiche Chriſt ſaide of Ionas, and of the ſerpente lifted vp in the deſerte: and that whiche is written to the Galathians of the ſonne of the boundmaide, and of the ſonne of the frée woman, that they are two teſtaments. We may alſo ſaye that Paul cited not the words of Dauid as a teſtimony to proue any thinge, but rather alluded to hys wordes, in replying againſt the Iewes, which made their excuſe that they had not heard them that preached the Goſpel, when as the ſound of thē went out throughout all the earth: not as though Dauid ſpake of them, but becauſe his wordes are agreable with the thinge, whereof is nowe entreated: as ſome ſometimes vſe the wordes of Homere or of Ʋirgill to diſcribe thinges which they neuer entreated of. And we may eaſly thinke ſo, for that Paul when in reaſoninge he citeth the holye ſcriptures, is wont to adde, As it is written, or Eſay, or the ſcripture ſo ſaith. whiche is here omitted. And if we will not that it be an alluſion, let it be a metaphore, which draweth the wordes to a like ſignification, without adding the note of ſimilitude. Of Bees, Ʋirgill ſayde, that they make themſelues a king, and other little pety rulers: ſignifieng thereby that theyr ofſpring are partly of the common ſorte, and partly of the honorable ſorte: As if he ſhoulde haue ſaid adding a note of ſimilitude, Their ofſpringes are as kinges or as counſellers. So Chriſt ſayde, Ye are the ſalt of the earth, that is, as the ſalte of the earth: & the light of the world. And of Iohn we reade, He is Helias, that is, as it were Helias. So Paul now to amplifie the publiſhing abroade of the Goſpell, ſaith, How haue they not hearde the preachers of God, which are the heauens, that is, like the heauens, Whoſe ſounde is heard throughout the whole earth, and theyr words into the ends of the world? And ſo it ſhall neyther be an allegory, nor an alluſion, but a metaphore. And finallye if we will néedes haue this argument to be taken out of Dauid, we muſt thus ſay: God as ſayth the Pſalme, would that his naturall knowledge ſhould by the celeſtiall creatures be publiſhed abrode throughout the whole world: wherefore he hath in like ſorte prouided, that the Goſpel ſhoulde be euery where publiſhed abroade, how then can ye ſay that ye haue not heard? And the reaſon then ſhalbe taken a pari, that is, of y like: for ether doctrine is profitable, and as God would haue that to be publikely ſet foorth: ſo alſo would he not this to lye hidden. Or els it is taken a minori, that is, of the leſſe: If this naturall knowledge being, of les value and not ſo profitable be publiſhed abroad, ſhall not the other, which is of the Goſpell being much more healthfull and of much more profite not be publiſhed abroade? And doubtles there are very many places in the ſcriptures, whereby may be proued that the doctrine of the Goſpell ſhould be publyſhed abroad thoroughout the whole worlde. As in Eſay. 24. & 59. chapters, and in Malachy, and in a manner euerye where in the Prophets. And if the Goſpell were publiſhed abroade throughout the whole worlde, then coulde not the Iewes cauel, that they had not heard of it, eſpecially when as preaching began at them, according to that ſaying, Out of Sion ſhal go the law, & the word of the Lord out of Ieruſalem. Neither did the Apoſtles turne vnto the Gentiles, but when they now ſaw the obſtinacye of the vnbeleuinge Iewes. For then they wente vnto the Gentiles, which yet before alſo had miniſters of the word of God, althoughe not ſo aboundantly, and by ordinary ſucceſſion, as the Iewes had. Amongſt the Gentils liued Melchizedech, Balam, Iob, and the Sibilles, whoſe teſtimonies touchinge

The Gentles had ſome miniſters although not by ordinary ſucceſſion.

Chriſte are recited of old writers. Ioſeph liued in Egipt: Ionas was ſente vnto the Niniuites: Daniell and his companions preached in Babilon: Nehemias and Eſdras liued amongſt the Perſians: all which mē kindled ſome light of true piety amōgſt the Gentiles. But at the length was the doctrine by the Apoſtles made complete. The Iewes are confuted by an argument taken a minori, that is, of the leſſe. If the Gentiles being farre of and in the endes of the world haue heard, how haue ye Iewes not heard? And this maner of expoſition foloweth Chriſostome. Neither is it any meruaile that Paul now writeth, that the Goſpell is euery where publiſhed abroade: for he writeth the ſelfe ſame thing vnto the Colloſſians in the firſt chapiter, and that twiſe. Firſt he ſaith: In the truth of the Goſpell, which being preached thoroughout the whole world bringeth forth fruite. And towardes the ende of the ſame chapiter he ſaith, The Goſpell which is preached vnto euery creature vnder heauen. And in this epiſtle alſo the 15. chapiter, he declareth, with how great diligence he had laboured to publiſh abroade the Goſpel euery where. From Ieruſalem (ſaith

In the Apoſtles tyme the Goſpell was ſpred abroade a great way.

he) vnto Illirricum haue I filled all the countryes round aboute with the Goſpell. And now ſeing I haue no more place in theſe quarters, as I go into Spayne, I will come vnto you. If one Apoſtle did ſo much, what do we thinke that the reſt of the Apoſtles and Euangeliſtes did? Mathew preached vnto the Ethiopians which were in the furthermoſt partes: and Thomas vnto the Indians, which thing they themſelues euen to this day teſtifie. And in the firſt chapiter of this epiſtle it is written, that the fayth of the Romanes was ſpoken of thoroughout the whole worlde. And this diligence of the Apoſtles ought to ſtirre vp men of our time, by continuall preaching to reſtore religion now fallen farre in decay. Wherefore that commaundement of the Lord which he gaue vnto the Apoſtles, to go into the whole worlde and preach the Goſpell to euery createre, ought alſo to be of force in our time, that euery man in his place which he is appointed vnto by preaching ſuffer not ſound doctrine to be aboliſhed. That the Goſpell was in y Apoſtles time preached thoroughout the whole worlde, ſome expounde by the figure Synechdoche, namely, that it was now preached in the principal & chief prouinces, & from them went vnto the nations adioyning, at the leaſt way the fame and name of this doctrine.

An example

And this ſentence followeth Ambroſe, who vpon this place ſayth: Where wanted the perſon of the preacher, thither came it by fame. And this he proueth by a ſimilitude. The wonderfull workes which God had wrought in Egipt to preſerue the Iſraelites, were by fame knowen in Iericho, as Rahab testified to thoſe meſſengers or ſpies whome Ioſua ſent. No nation as yet in the Apoſtles time publikely and by the authority of the Magiſtrates profeſſed Chriſt. For this came to paſſe onely in the times of Constantine and of Theodoſius, And hereby is eaſely perceaued what they ment which wrote, that certayne nations were newly conuerted vnto the Goſpell: which thing they affirme of Engliſhe men, as thoughe in Gregories time they came vnto Chriſt, by meanes of Auguſtine his legate and Biſhoppe of Canterbury:

Engliſh mē Saxons.

and alſo of the Saxons, that they in the time of Carolus magnus receaued the fayth of the Goſpell. This in déede mought be as touching publique confeſſion of Cities and regions, when yet Chriſt was long time before preached in thoſe places And as touching England, it had preachers of the Goſpell euen from the beginning, namely, in the time of Eleutherius the firſt: and in ſuch ſort had, that there remained Biſhoppes in that region euen vnto the tyme of that Auguſtine which was ſent by Gregory: and that Iland obſerued as touching the feaſt of Eaſter the olde maner of the Eaſt Church, and eſpecially of the Church of Epheſus. For they celebrated it the fourtenth day of the firſt moneth. So that that Auguſtine as I thinke rather brought in the tyrannicall ſubiection vnder the Pope, then pure Chriſtian religion: and ſo may we iudge of the Saxons and of other ſuch like nations. Augustine in his booke de natura & gratia, the 2. chap. affirmeth, that in hys tyme were ſome regions farre of, although very few, vnto whome the Goſpell had not as yet bene preached. Which I thus vnderſtand, that the word of God was not publiquely receaued and beleued. He writeth alſo of this matter in his epiſtle to Heſichius, which is in number the 80. But Chriſoſtome moſt manifeſtly maketh on my ſide in his 10. homily vpon Mathew, and alſo vpon the 24. chapiter of Mathew when he enterpreteth theſe wordes, This Goſpell of the kingdome ſhalbe preached thoroughout the whole world for a teſtimony: and then ſhalbe the conſumation or end. The Goſpell doubtles was preached before the deſtruction of Ieruſalem, for conſumation in that place ought to be referred vnto the publike wealth of the Iewes, which was deſtroyed in the time of the Apoſtles. For Iohn

The Goſpell was euery where pr ache but not 〈…〉 ry where receiued.

liued euen vnto the time of Traianus. Wherefore the Goſpell was in that firſt time preached in a maner euery where, but was not euery where receaued: yea 〈…〉 her the preachers were euery where handled with moſt greuous perſecutions, as Chriſt had foretolde: for, ſaith he, they ſhall deliuer you, and ſhall ſkourge you, in counſels and Synagogs, and ye ſhall be brought before kinges and rulers. Wherefore th re were very few, or in a maner none, which either heard not the preaching of the Goſpell, or at the leaſt heard not of the noble and excellent fame of Chriſt: although in ſucceſſe of time it is poſſible, that the name of Chriſt was thorough negligence and incredulity aboliſhed: as the Portingales report of places found out

New regions ound out by the Portingales.

What becommeth of men which neuer h ard any thing of Chriſt.

by them in their iorney wherein they ſayled from the Gades into India: where fo ſome moue a curious queſtion, what is to be thought of thoſe which are borne it er in wilde woddes out of the company of men, or in thoſe places where Chriſt is ot preached, and his name not heard of. Vnto whome we may anſwere, that ſuch men if there be any ſuch, are in déede ſomewhat excuſed, neither ſhall their damnation be ſo gréeuous, as theirs ſhalbe which haue heard the Goſpell and contemned it: yet for all that, obtaine they not the benefite of ſaluation, when as they haue in themſelues the cauſes of theyr damnation, namely, originall ſinne, and many other ſinnes which no doubt they alſo committe. That God can reueale them Chriſt without the outward miniſtery, we doubt not: and peraduenture he ſo doth ſometimes of his mercy, but not of deſert, as the wicked Sophiſters ſaye, if they doo what lieth in them, as thoughe they coulde merite it (as they ſaye) of congruety. But thus much by the way touching this matter. And this is diligently

It was a miracle that the Goſpell co lde ſo quickly be ſpred abrode

to be conſidered that it was not a ſlight miracle but moſt wonderfull, that in ſo ſhort a time the doctrine of Chriſt coulde be ſpred abroade thoroughout the whole world, when as it had ſo many aduerſaries, the deuill, wicked men, and alſo tyrans, the high Biſhoppes and prieſtes, the wiſe men both of the Iewes, and alſo of the Gentiles, and beſides the ſimplicity and rudenes of the preachers was

The doctrines of the Philoſophers were long time or euer they could be publiſhed abrode.

The doctrine of Mahumet why it was ſo quickly ſpred abrode

otherwiſe as touching humane artes very great. Within the ſpace of 20. or 30. yeares the preaching of Chriſt was in a maner euery where heard, as Chriſoſtome writeth. But it was long firſt or euer the wiſe and learned Philoſophers coulde ſpread abroade their doctrines farther then Grece. And in ſuch ſorte were they at the length ſpred abrode in ſome places, that yet very few either vnderſtoode thē or gaue credite vnto them. The doctrine of Mahumeth may peraduenture ſeme to haue bene wonderfull quickly publiſhed abroad: but we muſt conſider, that y doctrine which he preached as touching y ſūme therof, was not new. For he denieth not the creator of heauen and of earth, he beleueth that y ſoules are immortall, he cōmendeth Chriſt as a prophet, he affirmeth the reſurrection of the dead, he ſetteth forth alſo eternall paines, and eternall felicity, and a great many other things which are contayned in the old and new teſtament. Wherefore it may iuſtly be called an hereſy, and indede they are remnantes of the Arrians. For he commendeth Chriſt, but yet as a creature. Wherefore he builded vpon an other mans foundation. But Chriſt & the Apoſtles whē they began to preach the Goſpell, found all thinges vtterly diſagreing from that which they taught. Therfore it was a wonderfull miracle that in ſo ſmall a tyme the heauenly doctrine could be publiſhed abrode, and that it partly long remayned almoſt in all places for in all cities and prouinces there came vnto Chriſt ſome families which beleued. Seing therefore that the Goſpell was ſo farre and wide ſpread abrod, how could the Iewes cauel, that they had not heard of it?

But I ſay, did not Iſraell know? Firſt Moſes ſayth: I wil prouoke you to enuy by a nation that is not a nation, and by foliſh nation, wil I ſtirre you vp to anger. And Eſay is bold & ſaith, I was found of them that ſought me not, and haue bene made manifeſte to them that aſked not after me. And vnto Iſraell he ſayth, All the day long haue I ſtretched forth mine handes, vnto a diſobedient and gainſaing people.

But I ſay, did not Iſraell know? Firſt Moſes ſayth: I vvill prouoke you to enuy by a nation that is not a nation, by a fooliſh nation vvil I ſtirre you vp to anger.] Still he proueth that the Iſraelites were not ignoraunt of the Goſpell, but ad manifeſtly heard of it, not only for that they were the firſt that had meſſengers of peace, whoſe comming alſo was beawtifull and pleaſant, but alſo for that in as much as the Goſpell was publiſhed abrode thoroughout the whole world euen vnto the endes of the earth, it could not be hidden from them. Now he addeth, that they had to theyr greate griefe and vexation felt the Goſpell. Which thing Moſes in the 32. chapiter of Deut. foretold ſhould come to paſſe, and that iuſtly: For y Iewes prouoked God to anger by Gods, which in very dede were not Gods, an reiected him for theyr idolles ſake, So ſayth the Lord I will cast you away, and will take to be my nation and my people the Ethnickes, whiche were not my nation, and which were a foliſh people, and them will I adorne with my benefites. Thys

Poena talionis.

was paena talionis, that is, like puniſhmēt. The Sinagoge ſought an other God, & God maried an other wife. God was prouoked to zeale, for y his due worſhipping was geuē vnto idoles & theſe mē alſo were prouoked to zele: for y they ſaw theyr pruiledges and ornamentes tranſferred vnto the Gentiles. The ſcripture by the figure Anthropopathia bringeth in God after a ſort traueling with a zele. And what zeale is, we deſcribed at the beginning of this preſent chapiter, namely, to be a griefe, which louers take, when eyther they obteyne not the thinge which they loue, or for that others are admitted to be pertakers in the poſſeſſiō thereof. Thys interpretation as touching the ſumme, Chriſoſtome followeth. But in that Paul ſayth, Firſt Moſes ſayth, By this word firſt he vnderſtandeth the firſt in order. As though he ſhould ſay the firſt witnes I alledge Moſes, for afterward

Wherin God prouoked the Iewes.

he citeth Eſay. God prouoked the Iewes to anger, enuy, and zeale, for that he began to fauor the Gentiles, and to trāſferre vnto them the knowledge of the ſcriptures, the holy ghoſt, miracles, gracious giftes, and the participation of all ſpirituall giftes: this thing the Iewes ſawe, & were therewithall much diſpleaſed. Let vs here in the meane time note two thinges: Firſt that Moſes

What maner ones w be before God adopteth vs.

calleth the Ethnikes, not nations, and foliſh, for in very dede this is the nature of men before they are receaued of God, Wherefore of the Iewes alſo Ezechiell excellently wel writeth, deſcribing what maner ones they were before y God adopted thē into his people. The prophet counteth y nation to a moſt filthie mayden, abiect, and forſaken of all men, which lay ouerwhelmed in durt and in her bloud, ſo that all m n in a maner deſpiſed her, and trode her vnder foote. I paſsed by (ſayth the Lord) nd ad compaſsion of thee. The ſecōd thing which is to be noted is, that the chiefeſt and excellenteſt gift which God beginneth to beſtow vpon any nation which he fauoreth, is ſound doctrine and piety. For thereby are men

Sound doctrine is the fountain of the giftes of God.

The doctrine of pure religiō maketh the barbarous milde.

made gentle, and of men barbarous are made meke, mild, and modeſt, and all good thinges in a maner follow them. For it is written. Firſt ſeke the kingdome of God, and all theſe thinges ſhall be caſt vnto you. For Chriſt commeth not naked, but adorned with all good thinges. And it is not to be doubted, but that if any common wealth abide in ſound religion, and continew in the confeſſion of Chriſt, it ſhall obteyne many and excellent good thinges. Not that it ſhall awayes be proſperous in the good fortunes of this world and in ciuill felicicity, for it oftentimes commeth to paſſe that men haue nede of fatherly chaſtiſement, and exerciſe of diſcipline: but it ſhall not be deſtitute of good lawes, holy maners, and religious conuerſation. Neyther did the Iewes in Pauls time enuy the Church of Chriſt, bicauſe of theyr ciuil good fortunes: for at y time the chiſtiās had neither

What thinges prouoked y Iues to enuy.

mageſtrates, nor kinges, which publiquely profeſſed Chriſt: but theyr ſpirituall giftes ſtirred vp enuy: in all which giftes the Gentiles moſt plentifully abounded: when as contrariwiſe the Iewes euen as touching ciuill ornamentes were deiected, for the Romanes bare dominion ouer them, and as touching giftes of the ſpirit they were vtterly deſtitute, for they wāted miracles and propheſieng, and afterward vnder Titus and Veſpaſian were like moſt vile bondſclaues diſperſed thoroughout the whole world. This griefe, zeale, and enuy they began to haue experience of, ſo ſone as the Goſpell of Chriſt was preached: wherefore they could not ſay that they were ignorant: and ſo much the more was theyr griefe, how much they thought the Gentiles vnworthy ſuch a benefite of God, for they alwayes counted the Ethnikes for brute beaſtes, and fooles. Ambroſe vpon this place very well noteth, that God vſed this griefe and enuy for a tormenter,

God was the author of th 〈…〉 y as it wa a puniſhmēt

whereby to auenge the ſinne and idolatry of the Iewes. This enuy doubtles was ſinne, but God was not the author thereof, but as it was a puniſhment. And it hath oftentimes bene declared, that he puniſheth ſinnes by other ſinnes, and as ſinnes come from him, they haue the nature of good and not of ill. But how he prouoked them to enuy or zeale, may thus be declared. Firſt he did ſet outwardly before thē things, wherby he knew they would be moued and prouoked. After y peraduenture, according to Auguſtines minde, he moued theyr hartes, as they had deſerued, vnto ſuch an affect, not that he powred in thē that affect of new, but ſtirred it vp, which paraduenture otherwiſe had lyen ſtil.

By what manner of means God prouoked the Iewes. Theſe thinges are to be vnderſtanded of the laſt captiuitie.

But this his prouoking, if the Hebrues had bene wiſe men, mought haue bene vnto thē in ſtede of a monitiō or warning to returne vnto God, and to embrace the Goſpell, which they deſpiſed. Neyther was the reiection of the Iewes the whole and proper cauſe of our ſaluation, but only miniſtred an occaſion there vnto. The only and perfect cauſe of our ſaluation, is the mercy of God thorough Chriſt. And although the Iewes were oftentimes afflicted with greauous captiuity, yet are not theſe wordes of Moſes to be vnderſtanded, but of this laſt captiuity: for in the other captiuities God tooke not to be hys people the oppreſſors of the Iewes, neyther adorned he them with thoſe ſpirituall giftes wherewith the Iewes were before endewed, yea rather deliuering the Iewes he left thoſe nations in theyr blindnes and idolatry. But now the Hebrewes are turned out of all, & wander abrode naked, & the Chriſtians haue ſucceded into the adoption of God and are enriched with ſpirituall gifts. Moreouer their other captiuities were very ſhort, but of this is neither meaſure nor end. He calleth the Ethnikes not a nation, as a people moſt vile, which deſerued not ſo much as the name of a nacion. And in very dede, there can be no ſocietye ioyned together and firmely knitte, which is framed together without God and Chriſte, for there want the ſinnues and bounds of charity: and the farther a city of common wealth is from

The morall workes of the Ethnikes ouerthrowen

vnitye, ſo much the weaker and febler alwayes becommeth it. This place not a litle ouerthroweth the opinion which the common people haue of moral workes, and of the philoſophy and wiſedome of the Ethnikes. We wonder at the knowledge of the Grecians, and at the grauity of the Romanes, when we reade their hiſtories. But God calleth theſe mē, not a nation, or, a foliſhe nation: what greater

The Ethnikes were in very dede fooles.

foliſhenes could there be, then for a man to make an Image of wood, ſtones, or mettall, and to worſhip it for God. Or who will deny, but that foliſhnes is priuation of true wiſedome? Seing therfore that the Ethnikes wanted the wiſedome reueled of God, which is the true wiſedome, they were in déede fooles. Neyther entend I here to reaſon with Origen, who ſayth, that it may peraduenture ſéeme to be contumelious agaynſt the nation, whō God elected through merite of their faith and deuotion, when as he diſdayneth to call it a nation, and moſte manifeſtly nameth it, a fooliſhe nation. And he aunſwereth, that theſe thinges are thus to be vnderſtanded, that the Church is not one nation, as are the Egyptians, Scythians, Aſſirians, Chaldeans &c. For it conſiſteth of all nations, neyther is it perticularly any one nation. Further, it is called fooliſhe, for that it would not be made wiſe: but he which will be made wiſe in the Lorde, muſt firſt be made a foole. This is wide from the ſenſe of the Apoſtle, for as it is manifeſt, he ſpeaketh not of the Church now eſtabliſhed, but ſpeaketh of it as it was before it was receaued of Chriſt, and made the Church: and then it is ſayd, not to haue bene a people,

In what ſtate the church was before it was taken of God.

as it is writen in the 2. chapter of Oſea: And it ſhall be in the place where it was ſayd, ye are not the people of God, there ye ſhall all be called the ſonnes of the liuing God: and verely they which are not the people of God are not a people: and the Ethnikes were fooles in aſmuch as they wanted the true wiſdome which is Chriſte. Let vs ſée what the ſame Paul pronounceth of the Church, before it was conuerted vnto Chriſt. In the epiſtle to the Epheſians he ſayth, Y were ſomtymes without Christ ſtraungers from the publique wealth of Iſraell, aleants from the promiſes, without hope and without God in the world. And vnto the Corinthians, when he had mencioned, that dronkerds, euil ſpeakers, thieues, idolatrers, and abuſers of mankind ſhall not enter into the kingdome of God, he added, and ſuch were ye once, but now ye are waſhed, ye are ſanctified. But whē by the ſentēce which he alleadgeth out of Moſes he reproueth y idolatrous Hebrues which prouoked God by reaſō of thoſe idols which were no Gods, it may ſéeme not to touche the Iewes, which liued in hys tyme and in Chriſtes tyme, for at that tyme idolatrye was not in vre in Iſraell. Vnto this obiection we aunſwere, that the Iewes of that tyme moſt manifeſtlye prouoked and reiected God, when they reiected his ſonne Chriſt, and did put him to death vpon the croſſe. For ſo great is the coniunction betwene the Father and

The Iews both in the latter tyme were & alſo at this day are idolatrers.

the Sonne, that they which reiect the Sonne, can not kéepe ſtill the father. Moreouer as touching idolatry, for aſmuch as they offred vnto him ſacrifices without fayth and repentāce: God deteſted their oblations, as the ſcriptures euery where teſtifie. And ſo farre had their impietye proceaded, that they more eſtemed their owne traditions, then they did the commaundements of God. But no God will ſo be worſhipped. And foraſmuch as the true God is not in ſuch ſort worſhipped, and yet notwithſtanding they worſhipped ſomewhat, it followeth that that was an idoll, which they fained to be their God, which delighted in theſe rites and worſhippinges. Neyther ſkilleth it, whether ſuch an idoll be in the minde, or in ſtone or in wood. Wherfore the Iewes, agaynſt whome Paul dealt, are no les comprehended and reproued in this ſentence of Moſes, then their fathers were. Yea rather

Hidden idolatry is oftentymes more hurtful then op idolatry.

if we ſhall vprightly weigh the matter, the more couert this idolatrie of the Iewes was, the more hurtfull it was: for they counted themſelues godly and iuſt, for that they were not enſected with outward groſſe idolatry: but God who beholdeth al things, and ſeeth the ſecrets of the hart, by reiecting them, moſt manifeſtly declared what he iudged of their hipocriſye. By theſe thinges we maye now perceaue, in what ſtate common wealth, empires, and followſhippes of men are without Chriſt. And when we ſhall conſider this, let vs remember y we were once euery one ſuch, which doules in my iudgemēt is of great force both to pluck away our pride, and alſo to reſtrayne our anger agaynſt thoſe whiche yet lye op 〈…〉 vnder impiety and ſuperſtitiōs. And let vs with as much diligence as we ca 〈…〉 eware, that that thing which happened vnto the Iewes happen not vnto vs alſo. For as God tooke away from them his kingdome, ſo alſo wil he take it away from vs, if we only counterfeate our ſelues to be Chriſtians, and doo not in very déede performe the things, which the religion which we profeſſe requireth.

And Eſay is bold and ſaith.] Therefore is Eſay ſaide to be bold, for that he ſpeaketh very plainly. And doubtles this boldnes declared a ſtoute man, when as by ſpeaking the truth, he put hymſelfe in daunger. By this phraſe of ſpeaking is

Liberty of ſpeach is neceſſary for the miniſters of the worde of God.

expreſſed that freadome of ſpeache which is neceſſary for preachers, and thē that propheſie. The truth got vnto them wonderfull greate hatred, and deadly enimityes: which thinges although vnto the fleſhe they were moſt hard, yet the men of God contemned them in reſpect of the truth, which was cōmitted to their charge: when it was told Paul that he ſhould be in daunger of death if he went vnto Ieruſalem, he ſaide, I know that priſons and bondes doo abide for me, but I eſteme not my life more precious then my ſelfe. And how the Iewes had perſecuted all thoſe which had truly and ſincerely foretold Chriſt, Stephen declareth in the Actes of the Apoſtles: Whome haue they not perſecuted which foretold the comming of the righteous? Origen vpon this place very wel noteth, that hereout we may manifeſtly gather, that the Prophets when they propheſied, had not ſuch an aſtoniſhed and troubled

The prophets were of a ſound and perfe ynde.

mind, as though they vnderſtoode not the thinges which they foretold. Euery one of them without doubt ſawe that the Prophets were ill delt with, which had ſignified the ouerthrow of the publique wealth of the Iewes, and yet notwithſtanding durſt they alſo to ſet it forth when God commaunded them to do it. This teſtimony which he bringeth is written in the 65. chapiter of Eſay.

I was found of them, ſayth Paul, that ſought me not, and haue bene made manifeſt vnto them that aſked not after me.] He followeth the tranſlation of he 70. interpreters, whiche as touching the ſenſe differeth not from the Hebrue erity. The woordes in Hebrue are thus, Nidraſhti lelo ſchaalu nimtſethi lelo 〈…〉 ſchumi, amarti hinneni hinneni el goi locora biſchim. In theſe wordes at 〈…〉 firſt ſight ſéemeth to be ſome contradictiō, for he ſayth: I was ſought of thē which 〈…〉 d not after me? if they aſked not, howe ſought they? But the aunſwere is 〈…〉 ſy: eyther we may ſay that they afterward ſought, which before had not aſked, 〈…〉 de may ſay that y verbe Nedareſch, as Rabbi Dauid writeth in his booke of •• ts, is to be expounded by Hidzamin, deriued of the verbe Zaman, which ſigni ieth to be redy, to come agaynſt, to go to méete, to prepare, and to inuite. As if it 〈…〉 d haue bene ſayd, I offred my ſelf, and went to meete thoſe which aſked not 〈…〉 ne. And Paul with the 70. interpreters turneth that verbe by 〈 in non-Latin alphabet 〉 hat is, I haue bene made manifeſt, or haue manifeſtly appeared. And this •• o be noted, that in Eſay before theſe words, I haue ſtretched out mine hands ll the day long, are put, I haue ſayd, Behold me, behold me, vnto a nation, which called not vpon my name, or ouer whom my name is not called. Which wordes alſo manifeſtly declare, that he ſpeaketh of the Gentles, which were not called by the name of God, neither called they vpon him in their prayers: which thing can not be applied to the Iewes. And when he addeth:

I haue ſtretched out my handes all the day long.] The perſon is here couertly chaunged, and he here beginneth to ſpeake of the Iewes. Wherefore Paul manifeſtly putteth the diſtinction ſaying, And agaynſt Iſraell he ſayth, Neither doubtles do the Rabines deny, but that theſe thinges are to be vnderſtanded of the Iewes, but herein only they diſagrée, for that they thinke that the former wordes which are put in the beginning of the chapiter pertayne alſo vnto their nacion. But as we haue ſaide, this ſentence will not ſtand well which the text, when as in the people of Iſraell God was both ſought for and aſked after: and there the name of God was called vpon, and they were called by the name of God: for euery where in the ſcriptures they were called the people of God. And according to the ſentence of Paul, the other part wherein the Prophet ſayth, I haue ſtretched out myne handes all the day long vnto a people, is added as a cauſe of the firſt, wherin God ſaith that therefore he had ſhewed himſelfe manifeſtly vnto the Gentles, and therefore had offred himſelfe vnto them, although they ment nothing les, for that he was now wery with the to great obſtinacy and incredulity of the Iewes. But in what things the Iewes were rebellious againſt him the Prophet declareth. for he addeth that they walked in a way that was not good, euen after their owne imaginations. They prouoke me (ſaith he) to anger to my face, ſacrificing alwayes in gardens, and burning incenſe vpon brikes: which ſitte in the graues, and lodge in the deſertes, eating ſwynes fleſhe. Which ſay, ſtand apart, come not nere to me: For I am holier then thou. Theſe words doubtles declare, what things make vs to depart from

In what thinges we depart from God.

our God: namely, when men follow their owne imaginations, and wil not as touching religion obey that which is preſcribed them of God. This is to prouoke God to his face. They had a delight in the pleaſantnes of gardens, and therefore contemning the word of God, they thought that God delighted in that pleaſantnes, and contemning an alter made of earth, or of rough and vnhewed ſtones, as the law commaunded, they built it with brickes: they contrary to the commaundement of God did eate ſwines fleſh: and did ſit in graues, paraduenture wayting for anſwers from the dead: or as our men do, worſhipping the reliques of their deade carkaſes: or with obſequies and vigils praying for the dead, that they might be deliuered out of purgatory. They dwelt in the wildernes, either there ſéeking acquaintāce with deuils, or els as our Heremites do, thinking it holines to liue in a ſolitary life. Theſe thinges a certaine Rabbine witty as it ſéemeth (as Munſter

n apt ſen •• nce of a •• rtaine Rabbine

mencioneth) laboureth to wreſt againſt the Chriſtians, for they (ſaith he) ſacrifice in gardens, for they haue their grene encloſed places hard by their temples, wherein whileſt they are abiding, they boaſt that they there worſhip God: they burne incenſe alſo vpon brickes, for they haue their alters whereupon they ſay they do ſacrifice: and they dwell in graues, for they runne from place to place to dead carkaſes, and ſuch other like thinges he obiecteth vnto vs. This Iew doubtles in my iudgement is to be commended, not for that he wrongly interpreteth Eſay, and wreſteth to the Gentiles thoſe thinges which are ſpoken againſt 〈…〉 Iewes: but for that he ſaw, that thoſe things are ſuperſtitious, which are re ayned ſtill in the Papacy for a ſingular worſhipping of God, and perceaued that thoſe thinges are in the ſcriptures reproued in his brethern the Iewes, which ou religious men and ſacrificing prieſts count for moſt high holynes. For they ſay come not nere to me, I am holier then thou art. For if a man come vnto them to admoniſh them out of the word of God, they make him afeard, and vtterly 〈…〉 him away, neither wil they heare him. This Hebrew word Sodar, that is, ebellious, the 70. interpreters, and Paul agreeing with them haue turned by 〈…〉 wordes, namely, by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is, vnbeleuing, and gainſaying. For theſe two thinges are proper vnto them that fall from God, not to beleue, and to gayneſay his commaundementes: as contrariwiſe they come vnto God, and geue themſelues vnto him, which beleue his wordes, and obey

The ſumm of impiety

his commaundementes. In theſe two wordes is comprehended the ſumme of al impiety. With which although the fathers of the Iewes were infected, yet their childrē whē they crucified Chriſt filled it vp vnto y toppe, for which cauſe they are moſt greuouſly puniſhed & lōg time haue ben puniſhed, ſo y Chriſt ſaid truely: That vpon you may come all the righteous bloud, which hath bene ſhed from the bloud of Abell, vnto the bloud of Zacharie the ſon of Barachias. This place moſt manifeſtly teacheth, that it is vtterly neceſſary, that y grace of God do preuent vs,

It is neceſſary that the grace of God do preuent vs.

foraſmuch as of our owne ſtrēgths we are not firſt able to ſeke to recouer ſaluatiō loſt. Firſt we are ſought of God, who offreth himſelfe vnto thē y are in hand wt other matters, & not only with other matters, but alſo cleane contrary matters, yea and to ſuch which vtterly reſiſt him. Neither is it poſſible that of vs being corrupt ſhould ſpring forth the beginninges of goodnes. The ſhepherd ſeketh

Examples.

the ſhepe gone aſtraye, and not the ſhepe the ſhepherd. The woman ſeketh the grote, and not the grote the woman. We are fallen into ſo deepe a pit, that of our ſelues we can by no meanes get thereout. And foraſmuch as by reaſon of ſinne we are now dead, we are not able to rayſe vp our ſelues. I would gladly therefore demaunde of thoſe which defend workes preparatory, whether they

Agaynſ workes of preparation

will confeſſe that men by reaſon of ſinne are dead, or no? If they wil not confeſſe this, they haue Paul againſt them, who ſaith, that the ſtipend of ſinne is death, and they ſhalbe thought to be of this iudgement, that ſinne is not ſo greuous an euil, that it bringeth with it vtter deſtruction. And if they confeſſe that they which ſinne are dead before God, then muſt there be looked for ſome ſtrēgth from els where, whereby they may riſe agayne and reuiue. I woulde know of them alſo, whether Abraham were moued of himſelfe, to depart out of his owne contrey and to forſake idolatry? And whether the Iſraelites deliuered thēſelues out of Egipt or no? And if the efficacy and goodnes of God were of force in all theſe, why contend they that a man being now dead through ſinne, can prepare himſelfe to grace? he prepareth himſelfe rather to greater corruptiō, then to ſaluation. But what nede we ſo many wordes in a matter not doubtful: howbeit

Sinners prepare thē ſelues to greater corruptiō an not to ſa 〈…〉 tion.

this I ſay, that they which defend workes of preparation, haue their feete ſo faſt t ed with teſtimonies of the ſcriptures, that the more they ſtirre themſelues the faſter are they bound, and leſſe able are they to eſcape away. Moreouer hereby it is manifeſt, why the Ethnikes, ſo long as they were ſtrangres from God were called, not a nation, and fooles: for that they ſought not God, nor aſked after God. The firſt and principall ſteppe to ſaluation is, that God do declare

The principall ſtep to ſaluation.

himſelfe vnto vs, and that manifeſtly, for vnles he manifeſtly and plainly reuele himſelf vnto vs, our mind wil alwayes leape backe, for that by reaſon of o the corruption grafted in it, it abhorreth from things diuine. If GOD be found of him that ſeeke hym not, and do appeare vnto them that aſke not after im, ſaluation then commeth vnto them by chance, not that there is any fortune or chance, as touching God, but as touching them. For they are in hand with ther deuiſes, their purpoſes and ententes be farre diuers, when they lighte ppon ſaluation, yea oftentimes they manifeſtly labour to bryng themſelues to deſtruction. For Paul when he was taken, perſecuted the members of Chriſt, and entended to put in priſon and in bounds as many as he found addicted to that way. Wherefore let vs acknowledge thoſe thinges which are of God o ee Gods, neither let vs attribute his giftes to our preparations.

But vnto Iſraell he ſayth.] Thys propoſition, 〈 in non-Latin alphabet 〉 , which ſignifieth vnto, may alſo aptly ſignifie agaynst, and peraduenture alſo 〈 in non-Latin alphabet 〉 , that is, touching: but thys is not of much waight. Paule vſeth here manifeſtly the figure Apoſtrophe, which is, when a man turneth hys ſpeach to an other perſon: when as in Eſay as we haue ſayd, the perſon is couertly chaunged. I haue ſtretched out myne handes all the day long. By the geſture of the handes, he declareth the bene olence of God, in what ſorte it was euer towardes the Iewes. They which call any man vnto thē, do vſe to ſtretch out theyr hand vnto hym: and they alſo which

What to ſtretche ou the hande ſignifieth.

doe allure by giftes, oftentymes ſhewe them forth in theyr handes. Wherfore to ſtretch out the handes, is by an allegorye nothyng ells, then to call & to allure by giftes: although God alſo be ſayd to ſtretch forth hys handes to worke miracles and wonders, as it is written in the Actes: Stretch forth thine hand to thys end, that healynges, wonders, and ſignes may be wrought through the name of thy holy ſonne Ieſus. Wherefore, if after thys maner alſo we ſhoulde vnderſtand that ſentence, the Apoſtle ſpake moſt aptly, for there was neuer any tyme wherin God did not with great miracles and wonderfull workes call vnto hym the Iewes. Origene and Ambroſe vnderſtand thys of the maner, wherby Chriſt being vppon the croſſe, had hys handes extended abroad: but thys ſéemeth not to ſerue to the meanyng of thys place. For the Prophet entreateth of the earneſt care of God, whereby he euen at the beginning called the Iewes vnto hym. Yea Chriſt before he ſuffered vpon the croſſe, ſayd: How often would I haue gathered together thy children, as a henne doth her chickens vnder her winges, and thou wouldest not? Whereby he declareth, that before he was crucified he had hys handes ſtretched abroad to call. By thys is taken away from the Iewes all excuſe, neyther could they ſay that they had not heard. For as Chryſoſtome very well noteth, vnto theſe callinges and giftes he at the length added an irritation, which affecte is wont to moue many, which yet through blockiſhnes or contempt, otherwyſe would not bée moued. Which thyng we may perceaue euen in children: for ſometymes it commeth to paſſe, that a litle childe when hys father calleth hym, of a certayne ſtubborne ſtomacke refuſeth to come: but if he ſée an other child made much of, of hys father, and louingly embraced of hym, ſtraight way being moued of zeale or enuye, he alſo runneth to hys father: ſo great is the affecte of zeale or enuie. Wherefore God beganne to adorne the Gentiles with hys benefites, that the Iewes being therwithall prouoked, myght at the leaſt through emulation or enuye, returne vnto hym. Thys diligent and earneſt goodnes of God in callyng the Iewes, is expreſſed vnto vs in Ieremie the 7. and 11. chapters, where God teſtifieth, that he had riſen vp early and ſent Prophets to ſtyrre vp the people. Which thyng Chriſt alſo in the parable of hys vineyarde, very euidently declared. Neyther wanted the people of God euer at any tyme, euen frō theyr firſt father Abraham, preachers and miniſters of ſaluation ſent from God: but they alwayes continued vnbeleuing and gainſaying. They ſayd vnto Chriſt, that in Belzebub he did caſt out deuills. And in Moſes tyme they moſt manifeſtly reſiſted the worde of God: wherfore Moſes in Deut. ſayd to theyr faces: Ye haue alwayes delt contentiouſly. We ſée now that in Eſay is contayned that which the Apoſtle before ſayd, that ye Gentiles which followed not after righteouſnes, attayned vnto the lawe of righteouſnes, but Iſraell which aſpired vnto it, could not attayne vnto it. Wherefore the Iewes ought not to be offended, if they heare that ſpoken of the Apoſtle which Eſay had before prophecied. Chryſostome vppon thys place firſt ſayth, that Paule woulde not ſay, that the Gentiles drewe God vnto them, namely, by theyr ſayth, or godly affecte, for that all whole is of God, and he woulde not that they ſhoulde puffe vp them ſelues with pride. But ſtraight way he ſayth, that yet notwithſtanding the Ethnickes were not emptie, for of them ſelues they brought to take holde and to know. It is wonderfull, how he ſhould ſpeake ſuch contradictions in one and the ſame place, that al whole is of God, and that they brought fayth of themſelues. For God is not by any other thing either taken hold of or knowen, but by fayth. Wherfore y firſt part of his ſentence is without any doubt to be allowed: namely, that all is of God. But that which followeth, is to be reiected, namely, that we of our ſelues bring fayth.

The eleuenth Chapter.

I Demaund then, hath God caſt away his people? God forbidde. For I alſo am an Iſraelite of the ſede of Abraham, of the tribe of Beniamin. Wherfore God hath not caſt away his people whom he foreknew. Know ye not what the ſcripture ſaith of Helias, howe he maketh requeſt vnto God againſt Iſraell: ſaying, Lord they haue killed thy Prophets, and digged downe thine Altars: and I am left alone, & they ſeke my life? But what ſayth the aunſwere of God vnto hym? I haue reſerued vnto my ſelf ſeuen thouſand men which haue not bowed the knee to Baal.

I demaund then, hath God caſt away his people?] The ſumme of the doctrine

The methode of this chapiter.

of this Chapiter may thus briefely be ſet forthe. The Iewes haue not vtterly in ſuch ſort periſhed, that there is no hope remayning of their ſaluation. There yet remayne remnants whiche attayne to ſaluation which now in déede are but few in nomber: but yet they are the ſalt of the worlde, and in tyme to come they ſhal be a great multitude, and y manifeſtly. It the meane tyme certayne of y Iewes remayne blinde, which thing they both deſerue, and alſo was foretold of them. But by theſe fewe remnants which are ſaued, ſhall ſaluation be communicated vnto the whole world, for the Apoſtles and the other Euangeliſtes which come of the Iewes ſhall go thoroughout all the borders of the earth and preache Chriſte And that blinding of the Iewes ſhall be an occaſion of ſaluation to the Gentiles, And when the fulnes of the Gentiles ſhalbe conuerted vnto Chriſt, then alſo ſhall the Iſraelites come. But God by his hidden and wonderfull counſell would haue all men for a tyme ſhut vp vnder ſinne, that he might haue mercy of all men. The Gentiles all the whole tyme before the preaching of the Apoſtles lay in darkenes, a few only excepted. But as ſoone as the Goſpell was preached, the Iewes were forſaken. And for that the reaſon of the purpoſe of God can not be comprehended of vs, with a certayne religious exclamation he concludeth his doctrine, ſaying, Oh the deapth of the riches. &c. Affirming that no man is of Gods counſell touching theſe thinges. Wherfore now that we haue declared the ſumme of the doctrine, let vs ſéeke out the principall propoſition of the firſt part of this Chapiter: and the plainlier this to do, let vs ſomwhat more deapely repete the things which haue bene before ſpoken. Paul affirmed that the promiſes were made vnto the Iewes, but not in ſuch ſort that they pertayned to all of them, but only vnto the elect and predeſtinate. And therfore for aſmuch as many of the Iewes are not of the nomber of the elect, (which thing he proued in Eſay and Iſmaell) there are manye therfore vnto whome the promiſes of God pertayne not, and many haue periſhed in their incredulity. Now he declareth, that their fall is not vniuerſal, and he leuefieth & mollifieth the thinges which before might haue offended, namely, that y nomber of the Iewes which beleued is ſo ſmall, that Eſay ſayd, Lord who hath beleued our report? And Moſes ſayth that the Iewes were ſtirred vp to enuy againſt a nation fooliſh, and a nation that was not a nation: and finally that God had ſtretched out his hands to a rebellious people, not beleuing, but gayne ſaying. Vnles he had after this maner tempred his ſpeache he mought haue ſéemed to haue ſpoken theſe thinges of hatred againſt his nation. He putteth it by the waye of interrogation, the more thorowly to moue them, & to make them attentiue. And ſaith,

Hath God caſt away his people?] As if it ſhould be obiected, it is a thing vnſemely, that God ſhould be chaunged, and that he ſhould forget his couenaunt. Wherfore the propoſition is, God hath not caſt away all the Iewes, but wil ſaue as many of them as he foreknew, that is, whome he hath predeſtinated. This ſentence conſiſteth of two parts. Firſt is ſayd, that God hath not caſt awaye all the Iewes contrary to his couenaunt. Secondly, that not all the Iewes are comprehended in this couenaunt, but only the predeſtinate.

For I my ſelfe am an Iſraelite of the ſeede of Abraham.] His firſte proofe is of the election of himſelfe. And it may thus be reduced into a ſilogiſme whiche is commonly called expoſitorius. This man is not reiected. This man is an Iſraelite: wherfore not all the Iſraelites are reiected. And by the pronoune demonſtratiue he ſheweth himſelf. And that he is a Iew, he firſt declareth generally, calling himſelf an Iſraelite. And that we ſhould not thinke that he was a proſelite, he addeth of the ſéede of Abraham. Afterwarde he addeth alſo of the Tribe of Beniamin

The tribe of Beniamin was noble.

whereby he proueth that he was not of a baſe ſtocke. For the Tribe of Beniamin was counted noble, which came not of the handmaidens, but of Rachell, Iacobs beſt beloued wife. Furthermore the firſte king, namelye Saul came of that Tribe, and the temple of the Lord was built in the lot or inheritance of that Tribe. This ſelf thinge alſo he mencioneth to the Philippians. And vnto the Corrinthians in the lat er Epiſtle he affirmeth that he was an Iſraelite, and of the ſéede of Abraham.

The Iewiſh religion was not a hindrance vnto Paul

And ſéeinge that it was no hinderaunce vnto me to be a Iewe, neyther alſo ſhall it be an hynderaunce vnto you: wherefore be ye of good comforte. And herehence may bee gathered an argumente negatiue taken a maiori, that is, of the greater. For it ſéemed that the Iewiſh religion oughte much more to haue bene a let vnto Paul, when as towards it he had a wonderful great zeale, for with great rage he perſecuted the Chriſtians, and yet notwithſtanding he was in ſuche ſorte receaued, that the preaching of the Goſpell was committed vnto him, and he was ordeined a maiſter of the whole world, and had all the miſteries of Chriſtian religion committed to his chardge.

Wherefore God hath not caſt away his people whome he foreknew.] He ſaith, His, by reaſon of the peculier name, wherewith Iſraell is euery where in the ſcriptures adorned, and becauſe of the couenāt which God publikely made with them: and which couenant all men confeſſed to be made betwéene them and God. He which was in times paſt fauorable vnto the Iewes, is not nowe become hatefull towardes them: and that which was at other times counted to be of a ſpeciall grace, namely, to be borne a Iewe, is not now counted hatefull. Neither are y Iewes therfore odious vnto God, for y they are Iewes: For how could it be, whē

The Iews as touching their kinde are not euē at this day odious vnto God.

as they were illuſtrated with ſo manye and ſo greate giftes, ſo that theyrs was the adoption, the glory, the teſtaments, the conſtitution of the lawe, the woorſhipping, the fathers, and Chriſte as touching the fleſhe, as was before in this Epiſtle declared? Wherfore if God hath not reiected me, he hath not then caſt away his people whome he foreknew. Here the kinred and ſtocke is appointed by the election of God. Kinred is not inough vnles thereunto come predeſtination. Neyther is kinred a thing of ſuch neceſſity, for without it alſo election hath place (for the Gentils

Kinred is not ſufficiēt villes therunto come predeſtination. Predeſtination may be out of the ſe e of Abraham, but kinr d with o t predeſtanatiō is not ſufficient.

were not as touching the fleſh borne of Abraham, neither do as manye as are borne of him pertaine vnto election) yet is it no ſmall matter to be borne of holye parents. Yea rather foraſmuch as vnto them is made the promiſe, that oughte to be vnto the parentes no ſmale pricking forward to bring vp their children godlye and vertuouſly.

Whome he foreknew.] This is not to be vnderſtanded of a bare and ſimple knowledge, for they alſo which are damned are not vnknown vnto God: But this knowledge hath ioyned with it an allowinge: and they are ſaide to be foreknowne, which are embraſed of God, and whome he hath put a part from the reſt as his, to attaine ſaluation. Wh rfore Auguſtine in his booke de bono perſeuerantiae, turneth this word, he foreknew, by this worde, he predeſtinated. They whiche will haue election to conſiſt of woorkes foreſéene, ſaye, that they are choſen out, whome God foreknew ſhould beleue, and liue godly and holyly. But this opinion we haue before at large confuted, wherfore let vs rather hold faſt the contrary ſentence, and beleue that therfore we aſſent vnto God, and liue godlye, for that we are elected, and not that we are elected for that we ſhall beleue: it is neceſſary that our ſaluation depēd of God, and haue not his beginning of our ſelues. Chriſt ſaid, as it is written in Iohn. Whome thou haſt geuen vnto me haue I not loſt. That is if any heare me not, if any peariſhe, they are none of them whome thou haſte geuen vnto me.

Know ye not what the ſcripture ſayth of Helias? Howe he maketh interceſſion againſt Iſraell?] He addeth an other reaſon taken of an example of Helias time, and that as Chriſostome noteth, of neceſſity. For the Iewes mought eaſely obiect, what? Doſt thou thinke that the promiſe of God is fulfilled in thy ſelfe alone, or in a few other ſuch like as thou art, when as in it is foretolde, that thorow Chriſt our ſéede ſhall be bleſſed in great nomber, ſo that it may be compared with the ſtarres, and with the ſande of the ſea? Wherefore the Apoſtle woulde declare that the multitude of the Hebrues whome God by his election hath preſerued vnto himſelf, is very great, although it be hidden from the vnbeleuing Iewes, as Helias was ignorant that a great many were preſerued of God, from worſhippinge

What is to be obſerued in examples taken out of the ſcriptures.

of Baal. To bringe examples out of the ſcriptures for confirmation of thinges is very profitable, ſo that men beware, that the compariſon be made as touching like partes, whiche thing the Apoſtle in this place very well obſerueth, as we ſhall afterward declare. Moreouer in them is to be obſerued, that they be not repugnante vnto the common lawes, for then are the factes of the godly rather to be wondred at, then to be imitated. For our parte is to liue according to lawes, and not according to certaine peculiar actes of the fathers. Helias thought that religion had bene vtterly gone, and that all the godly had bene rooted out of the land of Iſraell: But he was deceaued, when as God had reſerued vnto himſelfe ſeuen thouſand. So alſo thoſe were deceaued, which ſuppoſed that ſo fewe of the Iewes ſhoulde receaue Chriſt and his Goſpell. But euen as at that time many were preſerued from idolatry by the goodnes of God, ſo now alſo by his grace manye are deliuered from incredulity, and many more ſhalbe deliuered towardes the end of the worlde. This hiſtory is written in the firſt booke of kinges the. 19. chapter. Although the hiſtory of Helias actes begin in the. 17. chapter. There Helias foretolde vnto Achab, that

An hiſtory of Helias.

becauſe of idolatry and impiety which was dayly encreaſed, heauen ſhould be ſhut vp. When he had declared this great euill to come, he departed, and God hid him by the brooke Cherith. For Achab went about to ſéeke him, to the end to kil him. A rauen euery day by his miniſtery fed him, whereby was declared, that the ſeruantes of God, when néede is, haue all thinges to do them ſeruice, yea euen thoſe creatures whiche otherwiſe ſeme vtterlye vnprofitable. The brooke was dried vp by reaſon of want of rayne. God coulde haue filled it with water againe, that the Prophet mought thereout haue dronke, but he woulde not, yea rather God ſente him to Sarepta, to ſuccor a faythfull and godlye widow, and her ſonne, who, as the Hebrues thinke was Ionas. After thrée yeares he was commaunded to returne to the kingdome of Iſraell, and to geue raine. But he thought that fertility could not conueniently be reſtored againe, vnles he ſhould firſt purge the land of idolatrers. He therfore cōmaunded that the Prophets ſhould be gathered together in mount Carmell, where they coulde not obteine of theyr God fire from heauen for their ſacrifice. Which thing Helias by a wonderfull great miracle obteyned. Whiche acte foraſmuch as it coulde not but be allowed of all men, cauſed him to take the Prophets, and to ſlay them at the broke Ciſon, and after the iuſt execution of this death he obtayned of God greate aboundance of raine. Neither is he to be condemned as a murtherer, in that he ſlew ſo many Prophets. For they by reaſon of theyr idolatry were iuſtly according to the law of God guilty of death. And foraſmuch as the ordinary power ceaſſed, it was lawful for the Prophet to puniſhe them, when as God had committed vnto him an extraordinarye power. Ieſabell that wicked woman as ſoone as ſhe heard of theſe thinges, ſware, that ſhe would the nexte day kill Helias, by occaſion, whereof he fled, and being wery in his iorney, and conſidering with himſelfe the vngodlines which at that time raigned, he was wery of his life and deſired of God to die. And the Aungell was preſent with him, and ſet by him breade baked on the coales and water, and twiſe bad him to eate: and from thence he came to mounte Horeb, and lodged in a caue, waytynge to talke wyth God. And being demaūded what he did, he anſwered this which Paul now citeth. And ſtreight way was ſtirred vp a ſtrong mighty wind, and in the wind was heard a voyce, y the lord was not in ye wind: after y wind came a mighty earthquake after the earthquake a vehement fire, but God was neyther in the earthquake nor in the fire, after that followeth a ſoft thinne breath, as it were an hiſſinge, & there was the lord who aſked Helias what he did? And he anſwered, I am very

Rabbi. Leui.

A place of the booke of kinges declared.

zelous for God, bycauſe the children of Iſraell haue foreſaken the couenaunt, and ſlayne the prophets caſt downe the alters, and now alſo they ſeke my life. What theſe thinges ment I will briefely declare, according to the enterpretacion of Rabby Leuy the ſonne of Geriſchon, the wind, the earthquake, and the fire repreſented the zeale and vehement affect of Helias, who would haue had God ſtreight way to be angry, to auenge, and to deſtroy the wicked: there was not the Lord, for he had not decreed ſo to deale, but would gently and by litle and litle correct & puniſh them, moderatly I ſay by leaſure & in continuance of thē: therfore the Lord was in the ſoft and thin breath and noyce wherfore when he had heard Helias complaynt, he ſayd, I wil doubtles puniſh them whē I ſe time, not after thy pleaſure, but as I ſhall thinke good. Anoynt Azaell to be king ouer Siria: he when the time commeth ſhalbe the miniſter of my vengeance. Anoint alſo Iehu to be king of Samaria: and he ſhall puniſh the Baalites: Anoynt alſo Helizeus to be prophet in thy place for he alſo ſhal correct the wicked ſinnes of y

The godly thorough to much zeale expoſtulate with God.

people. But whereas thou thinkeſt that thou alone art left it is not true: for I haue reſerued vnto me ſeuen thouſand men which haue not bowed theyr knees before Baal. So oftentimes commeth it to paſſe with the godly, y thorough to much zeale they expoſtulate with God for the good ſucceſſe of the wicked, as though he ſhould ſeme to neglect his owne cauſe. The ſame thing alſo happeneth vnto vs in our dayes, for we thinke that we alone are left, when as all Itally, France, and Spayne are bondſclaues to ſuperſticions, and to Antichriſt. But it is not ſo indede. The Church is not cut of, although it be oppreſſed with great tiranny, and in thoſe places are many thouſandes of good men, which in theyr oppreſſions and anguiſhes moſt chaſtly kepe theyr fayth vnto God. Seuen thouſand is not here to be taken for a certayne and definite nomber, but for a very greate nomber. The multitude of them that ſhalbe ſaued is not to be meaſured by the capacity of our vnderſtanding, and by the diſcretiō of mans iudgement. God alwayes preſerueth vnto himſelfe many both in the Papacy, and vnder the Turke, and in Counſelles, whome we know not: but vnto him vnto whome it belongeth they are perfectly knowen. The expoſtulatiō of good men with God

The expoſtulation of men with God is of two ſortes.

may come two maner of wayes, eyther that they are only ſory and complayne vnto him of ſinnes, of impiety, idolatry, and ſuch like wickednes, and expreſſe vnto him, what a griefe it is vnto them to ſe ſuch thinges: and this acte is godly and laudable, and vſed in the prophetes and in the Pſalmes. Sometimes it is done as though they would accuſe God of negligence, as which looketh not to his owne cauſe, and they will preſcribe vnto him a way, as though if they were in his rome, they would handle the matter a greate deale better, which without doubt is ſinne, and that no light ſinne. The thinges which happened at that time were very like vnto thoſe things which Paul had experience of in his tyme. For all the whole kingdome of the ten tribes had gone aſtray, and in the kingdome of Iuda, there remayned very few which were deſirous and zelous of true piety, as in the firſt times of the Apoſtles all in a maner mought ſeme to haue bene ſtrange from Chriſt. Helias without doubt deſired to dye, and euen ſo are oftentimes found many ſuch miniſters, which by reaſon of the greate burthen of theyr vocation, and bycauſe of the maliciouſnes and incredulity of the people, deſire to forſake theyr miniſteries, hauing ye ſelfe ſame infirmity, where with this our Prophet ſemeth to haue bene after a ſorte ouercome, when he deſired to dye. But let miniſters this know, that they muſt abide in theyr vocation,

Miniſters ought not to forſake their vocation.

ſo long as the ſtrengths of the body will ſuffer them, and that they be not thruſt out by force. For the men and people committed to theyr charge ought neuer to be forſaken ſo long as they can abide to heare the word of God. And if they be all together contemners of the word of the lord, and will not ſuffer it to be preached, then as Chriſt commaunded his Apoſtles, let them ſhake of agaynſt them the duſt of theyr feete, and depart. But ſo long as there are any amongeſt them which will ſuffer the paſtor to preach, and to entreate of the word of God, he ought not to geue ouer his miniſtery. Wherefore I know not whither Melitius did well or no, of whome Theodoritus maketh mēcion in his 2. booke and 31. chap.

An hiſtory of Melitius

that he foreſooke the biſhopricke of a certayne Church in Armenia being offended with the ouer greate diſſobedience of his flocke. But the ſame man afterward being choſen biſhoppe of Antioche, was for defending the catholike fayth agaynſt the Arrians thruſt into exile. In which fact God paraduēture declared, that he was not well pleaſed, that he had departed from his firſt vocation. By the example of this Prophete we may know, how many troubles miniſters haue to paſſe through in gouerning ye Church, and hoſe no ſmall or common

Miniſters haue a gre many troubles to paſſe thorow.

troubles, but ſuch as in compariſon of the which, death is rather to be choſen. With how greate a griefe and zeale doo we thinke Chriſt ſayd, O vnbeleuing nation, how long ſhall I ſuffer you.

VVhich haue not bowed the knees to Baall] In Hebrue is added, and haue not kiſsed him. Although the nature of idolatry be placed in the mind, yet by theſe ſignes it ſheweth forth it ſelfe outwardly. The wicked bowed theyr knees to idols, and kiſſed them. And here are manifeſtly reproued y Nicodemites of our

Againſt the Nicodemites.

time. For the Lord ſayth, that thoſe whome he had reſerued vnto him ſelfe, dyd not theſe thinges, how then ſhould they thinke it to be lawfull for them in time of perſecution? Baall is deriued of this Hebrew word Baall, & ſignifieth to beare dominion, and to be an huſbande. For they choſe theſe made Gods to be theyr

What Baal ſignifieth & how that word agreeth with idols.

Lordes & patrones, as our men had their peculiar ſaintes to be their defenders, whome they worſhipped. Nether is the name of an huſband, vnapt for idolatry, for in ſtede of the true God, which is the only huſband of the Churche, they broughte in other Gods as huſbandes. Wherefore the Prophetes called idolatry by the name of fornication, whoredome, and adultery, which yet the vngodly, as I ſuppoſe, ſought to adorne with the title of matrimonye. God was angry with this heynous wicked crime, & that not without iuſte cauſe, for they went about to parte and to deuide amongeſt many Gods, that worſhippinge which was dew vnto one God only: and that which they gaue vnto theyr owne imaginations, was taken away from the true God. And there could nothing haue bene deuiſed more contrary to the firſt and greateſt commaundement, wherein we are commaunded to loue God with all our hart, with all our ſoule, and with all our ſtrengths. And ſo much God deteſted this worſhipping of Baall that in Oſea the prophet in the 2. chapiter he ſayd: Thou ſhalt cal me Iſhi, that is, my man and not Baal , that is, my huſband, For although God were the huſband of the Church, yet would he not ſo be called of it, leſt he ſhould by any maner of meanes to communicate in name with idoles. Wherefore I haue oftentimes meruayled, how the Chriſtians in the old time when the Churche firſt began, ſuffred the names of the dayes (as Dies Solis, which we call Sonday, Dies Lune called Monday, Dies Martis, called tewſday, Dies Mercurij, called wedenſday, Dies Iouis, called thurſday, Dies veneris, called friday, and Dies Saturni, called ſaterday) to take place, & would alſo by the ſelfe ſame names name the planets. Verely foraſmuch as theſe names were at that time the names of idoles, it had bene better to haue aboliſhed them: and it was more dangerous at that tyme, thē it is now. For there are now none left which worſhippe ſuch idoles, as they 〈◊〉 ſtill did, although I ſe that in the Church many vſed to ſay prima, ſecunda, ercia, & quarta feria, that is, as it were the firſt, ſecond, third, or fourth day of the weake, as the Iewes vſe to ſay the firſt, ſecond or third day of the ſabaoth. And in like ſorte may it ſeme wonderfull touching the monthes, as Ianuary Marche and ſuche like, in ſtede of whiche the godlye named them accordinge to the order of nombers,

Helias maketh interceſſion againſt Iſraell.] It may ſeme that the diſpoſition of Prophetes ought rather to be enclined to mercy. Samuell being offended with the Iſraelites ſayd: far be it from me, that I ſhould ceaſe to pray for you. How thē doth Helias now make interceſſion againſt Iſraell? Some ſay that this was only

How Helias prayed againſt Iſraell.

a complaint made in familiar talke before God: but Paul ſaith manifeſtly, 〈 in non-Latin alphabet 〉 , that is, againſt Iſraell. And his viſion touching the wynd, earthquake, and fire declareth, that he being moued with a great zeale deſired that God woulde auenge the wickednes of the Iſraelites. Wherefore Paul rightly interpreted his

It is lawfull for the faintes to pray againſt the wicked.

prayers, that they were made againſt Iſraell. But this ought not to be counted a fault in the Prophetes & in the godly, when as they inueigh not againſt the men, but againſt vices and ſinnes, them would they haue deſtroyed, them woulde they haue puniſhed: and foraſmuch as thoſe ſinnes can not be ſeperated from mē, therefore their prayers deſcribe them in ſuch ſort as they are, namely, with men. Moreouer oftentimes it is to be ſene, that they frame themſelues vnto the will of God, which by the impulſion of the ſpirite they know, and do to the vttermoſt of their power allowe, and therefore as they know any to be puniſhed, they ſeme in their prayers to pray that way euen agaynſt them. And the things which they ſéeme oftentimes in their prayers to ſpeake, they to this end only ſpeake them, to foretell vnto them of their time things which they knew ſhould afterward come to paſſe. Lord (ſaith he) they haue tranſgreſſed thy couenannt, and haue ſlayne thy Prophetes, ſo great an enemy was Iezabell vnto piety, and vnto the true worſhipping of God, y ſhe ſought vtterly to deſtroy all the Prophetes. Whoſe fury yet the piety of Abdias at that time reſiſted, and hid an hundreth Prophets in caues, fifty in one caue and fifty in an other.

They ſeeke (ſaith he) my lyfe.] For at what time he fled, Ieſabell had threatoned to kill him the next day.

I haue reſerued vnto my ſelfe.] When God thus maketh anſwer, he manifeſtly declareth, that others which had bowed their knées vnto Baal & had kiſſed him, pertayned not vnto him. And in that he ſaith, I haue reſerued vnto my ſelfe, he declareth, that that was his gift, that theſe men alſo went not aſtraye. Neither

All whole is of God.

ſayth he, y his helpe was the chiefeſt part of their ſtaying from idolatry, but plainly ſaith, I haue reſerued them vnto my ſelfe. Hereof Paul concludeth that not all the people of the Iewes are reiected, neither yet are all choſen. And in that example which he bringeth, when he ſo plainly and largely handleth it, he moſt ſharply accuſeth the Iewes. For by the doings of their elders he declareth, what maners ones they alſo preſently were. For, if they had ſaid, we crucified Chriſt as a deceauer, and we perſecute his Apoſtles as ſeducers. What did your fathers (ſaith he) vnto Helias? What did they to the Prophetes? This place declareth, in what ſort the Iewes alwayes behaued themſelues againſt the meſſengers of God. The accuſation, as ſaith Chriſoſtome, is after a ſort tranſferred, & is, as if he ſhould haue ſaid, Now Paul accuſeth you not, nor Peter, nor Iames, nor Iohn, but Helias, who ſhut vp heauen, whom the rauen fed, who ſlew the Balites, and obtayned fire from heauen, with whom the Lord as ye haue heard, ſpake ſo familiarly.

They haue cut downe thine alters.] Theſe were the high places in which

High places.

the Fathers Abraham, Iſaacke, and Iacob, in the old time offred ſacrifices: their alters erected in the name of the Lord were yet remayning, and it was lawfull to ſacrifice on them vntill the temple was built. But the Iſraelites, namely, the ten tribes, were ſuch enemies vnto the name of God, that they could not abide ſo much as his alters to remayne: for they would haue no ſacrifices done but vnto their golden calues, or to Baall and to other idols, and could not abide that any monuments of the true God ſhould be left remaining. But as touching alters

Alters ought 〈◊〉 to •• vſed in this time

they haue no place in the tyme of the Goſpell: For foraſmuch as the only ſacrifice of our ſaluation is accompliſhed by the death of Chriſt Ieſus our ſauior vpon the alter of the croſſe, and the oblations of ſacrifices are vtterly taken away, therefore alters alſo haue ceaſſed. But we erect a table in the congregacion of the faithfull, vpon which we celebrate the ſupper of the Lord. And now at the length to make an end of this place, I thought it good to admoniſh, that we in examining of the ſcriptures, vſe the like diligence that Paul did: for vnles he had with great attentiuenes red theſe thinges, he coulde not with ſuch dexterity haue entreated of them.

Euen ſo at this preſent tyme is there a remnaunt according to the election of grace. And if thorough grace, then not of works. Or els were grace now no more grace. But if it be of workes, it is no more grace, or els were worke no more worke.

Euen ſo alſo at this preſent time is there a remnaunt according to the election of grace.] He applieth the example which he hath now entreated of to the ſtate of his time. When he ſayth a remnaunt, he thereby ſignifieth, that that part which periſheth is farre greater, as he before had ſayd, Though the multitude

They that ſhalbe ſaued are called a remnaunt for that they are few.

of the children of Iſraell be as the ſand of the ſea, a remnaunt only ſhalbe ſaued. Againe, Vnles God had left vnto vs ſeede, we had bene as Sodom, and had ben like to Gomorrha. Wherefore if in Helias time, when the leſſe part was ſaued, the promiſes fell not away, ſo now alſo in ſo great a blindnes of Iſraell they are not made voyde. And the more to abate the Iewes pride, he ſaith, that this remnaunt is remayning vnto vs not of merite, or of workes, but of grace. Wherefore we haue here a new propoſition, whoſe firſt part is not proued, namely, that they which are ſaued, are ſaued by grace, for that thing all men graunt: but this he declareth, that this ſaluation is not of workes, which neded a demonſtracion or profe. The Iewes would not denie the firſt part, as our Sophiſters alſo at this day deny it not, but either of them haue alwayes gone aboute to mingle therewithall the merites of men. The Apoſtle expreſſeth what he chiefely ment by grace,

Merites cā not be mingled with grace. Election is the chiefeſt grace. What election of grace is.

namely, the election of God: for that is the firſt & chiefeſt of all graces & giftes. Election of grace in y Hebrue phraſe is a gracious or free election, which is not of merites. Howbeit Chriſostome and the Greke Scholies thought that by this word election, is after a ſort corrected or contracted the name of grace, that wherſoeuer election is added we ſhould vnderſtand that grace is geuen according to approbatiō. But what they vnderſtand by approbation it is not ſo playne, but that one of theſe two wayes we ſe it muſt of neceſſity be vnderſtanded, namely, that they take approbation either actiuely, or paſſiuely. Actiuely, that the remnauntes haue grace, for that they elect and approue the thinges which are vpright, ſound, and iuſt. Or paſſiuely, that they are approued of God as men godly, iuſt, and beleuing. The firſt way can not be admitted, for it is manifeſt that here is not entreated of the election of men, wherby as it pleaſeth them they elect good or euill thinges, but of the election of God: for Paul manifeſtly ſaith, that God had not caſt away his people, whome he foreknew or, as Auguſtine ſaith, predeſtinated. Neither can the other be graunted, for election dependeth not of our workes foreſene, as we haue before declared. Origen hath in a maner the ſelfe ſame ſentence, for he ſaith, that all in dede are ſaued by grace, but

Here is not entreated of ceremoniall workes.

when election is added, thereby are ſignified perfecter ſoules, which vnto purenes and holynes of workes added a ſingular endeuor and diligence. Moreouer he would fayne haue the workes which are heare excluded of Paul to be vnderſtanded only of ceremoniall workes, which can not be, when as Paul as we ſhal ſ , addeth an vniuerſall reaſon: that vnto the nature of grace it is repugnaunt to be of workes, and this is true what kinde of workes ſo euer we put. But it ſemeth that he therefore taketh ſuch great paynes in this matter, for that he is aferd leaſt if workes ſhould be excluded from the cauſe of our ſaluation, they ſhould haue no place at all left. Howbeit afterward when he after a ſort ſawe that he neded not ſo much to be aferd of this matter he ſaith, workes in deede are not required, but yet they are to bee had that grace be not in vayne. For Paul ſaith, And his grace was not in vayne in me. Wherefore good works (ſaith he) are to be had, that we be not ingrate to the grace of God.

And if thorough grace, it is not of workes. Or els were grace now no grace.] Chriſoſtome not vnaptly knitteth this parte together with that whiche went before. The Iewes ſaith he mought haue ſaid vnto Paul: It is true indede that we haue bene called of God, not only by his word, but by benefites, miracles, & irritaciō: but ſo greuous and hard thinges were required at our hands that we were not able to beare thē: and therfore we folowed him not when he called vs. Not ſo, ſaith Paul, Grace was ſet foorth vnto you without woorkes, and to ſéeke woorkes to the ende to attaine vnto grace, had bene to darkē it. But God ſuffreth not, nether at any time hath ſuffred his gifts ſo to be darkened. Wherfore workes are not required of you. After that he moueth this queſtion. Why then are not all men ſaued? Bicauſe (ſaith he) all men will not, neither are anye ſaued but onelye thoſe whiche will. Theſe thinges in déede are true if they be warelye vnderſtanded, otherwiſe they may deceaue the Reader. It is true that they whiche

It lieth not in our power to aſſent vnto the Goſpell.

Grace is not commō vnto all mē. How none are ſaued but they that will.

repell the Goſpell, will not beleue it, and will not geue aſſente vnto the truth offered vnto them, but yet muſte we not therefore imagine, that it lieth in their hand to will and to aſſent. They will and beleue, whoſe minde God boweth, and whoſe hart he ſofteneth: Neither muſte we thinke that grace is common vnto all men. Farther when it is ſayd, that they are ſaued whiche will, two thinges are to be taken heede of. The one is that we thinke not that this will is the cauſe, why we are made pertakers of grace: when as rather that aſſente of the will commeth of grace. Againe we muſt beware, that we aſcribe it not vnto humane ſtrengthes and vnto frée will, as they call it: and theſe two errors being excluded we graunte that none are ſaued, but ſuch as will: for no man beleueth againſte his will, nor is

Workes ar not to be counted as cauſes of ſaluation.

An argument taken of contradictoris.

compelled by any violence to receaue the Goſpell. The ſecond part of the propoſition, namely, that workes are to be excluded from being cauſes of ſaluation, Paul proueth by an argument taken of oppoſites. And for that the nature of oppoſites is manifold, he vſeth thoſe kindes of oppoſites which are called contradictories, which can by no meanes be true both at one time. For then, ſaith he, grace ſhoulde not be grace, and worke ſhould not be worke? But who ſéeth not, y it is impoſſible, y one and the ſelf ſame thing ſhould at one and the ſame time, and in reſpect of one and the ſelfe ſame thing, be called grace, and not grace, woorke and not woorke? Doubtles this is the nature of contradictories, that the one being put, the other is deſtroyed, the one being taken away, the other followeth. Paul alſo before proued this ſelf thinge, although not ſo manifeſtly, when he ſayd, Beinge ignoraunte of the righteouſnes of God, and ſeeking to ſtabliſh their owne righteouſnes, they are not ſubiecte vnto the righteouſnes of God. In which wordes alſo we were then taught, that they which went about to be ſaued by theyr owne righteouſnes, that is, by workes fell away from the righteouſnes of God, which is the perfect and true ſaluation. Moreouer by this reaſon of Paul is moſt ſtrongly proued, that that moſte high grace of the election of God conſiſteth not of workes, which God from eternally foreſaw: for, that knowledge of God, or (as they cal it) foreſight, cauſeth not, but that a work is a worke. And Paul when he here maketh mencion of election, in plaine wordes declareth and teſtifieth, that it is not had by workes. Which being true, as in very déede it muſt néedes be true, neither can iuſtification be of woorkes: when as the

A rule of the Logicians. If election were of workes we ſhould by them alſo be iuſtified.

An argument taken a maiori.

rule of the Logicians which euen children knowe, is this, That whatſoeuer followeth of the conſequente, followeth alſo of the antecedente. Wherefore if election ſhould depend of workes, foraſmuch as vocation and iuſtification depend of electi , it ſhould of neceſſity followe that iuſtification commeth alſo of workes. Neyther doth the difference of the time anye thinge helpe our aduerſaries: yea rather the proofe may be made a maiori, that is, of the greater. If woorkes whileſt they are extant and preſent haue not the power to merite either iuſtification or election, much les can they do it, when they are not yet extant, but are onely foreſéene. For who can deny, but that a thing which is, is of more efficacy to bring forth a worke, then when yet it is not? Peraduenture vnto Ethnikes it is lawfull by workes to ſéeke righteouſnes, and by them to eſtabliſh the fauor and election of God: and ſo is it alſo for theſe Sophiſters, which as touching this doctrine little or nothing at all differ from Ethnikes. But we which follow the oracles of the ſcriptures, and wil cleaue faſt vnto them, ought by no meanes to graunte that the election of GOD dependeth of our woorkes. The foundation of the Apoſtles reaſon is: Thinges

The foundaciō of the reaſon now brought.

whiche are rendred vnto woorkes, are rendred of duety, but thinges whiche are of grace, are not of duety: where we plainly ſée that duety and not duety haue manifeſt contradiction. And this roote of this argumente the Apoſtle before declared vnto vs in the. 4. chapter, when he ſaid, If Abraham were iuſtified by works, he hath in deede glory, but not with God: for vnto him which worketh reward is not imputed according to grace, but according to debt. But of Abraham it is written, that he beleued, and it was imputed vnto him to righteouſnes. Wherefore Pauls argument leadeth to an abſurdity, or as they vſe to ſay, to an impoſſibility. And doubtles they ſinne greuouſly which acknowledge not the grace of God, and they more gréeuouſlye which ſéeke to obſcure it, but they intollerably and moſt gréeuouſly of all, which vtterlye ouerthrow it. Of this it followeth not, but y God rewardeth good woorkes, which

How felicity may be called a reward.

are done of his faithfull: but hereby followeth that merite is taken awaye, & is denied that the things which are geuen are due by the force of the worke. Wherfore eternall life may indéede be called a rewarde, but not that it is due throughe the worthines of the good worke, but becauſe it followeth good workes by a diſpoſition and order inſtituted of God. And after good workes followeth the reward of felicity, and after euill the rewarde of eternall death, althoughe hell fire be in verye déede due to the deſertes of ſinnes.

Grace (ſaith he) is not grace.] For that it is turned into a recompenſe due to workes. And worke ſhould not be worke, if that which is geuen and rendred vnto works, ſhould be counted to be geuen by grace: for it is the nature of worke, to claime the ende, of duetye and not fréelye. Some cauell that we are not ſaued and iuſtified by the workes which we our ſelues haue done, but if they be the workes of God which are done in vs, by them we are iuſtified: herebye entendinge that by the receiuing of the ſacramentes is conferred grace, as the terme it: but they are farre deceaued. For no man in receiuinge the ſacramentes receaueth any grace, but that which he receiued by faith. When as we receaue the ſacramentes as ſealinges

The ſacramentes do not thorow the worke wrought cō ferre grace. Wherunto the receauing of the ſacraments s an helpe.

of grace, and of the giftes already obteyned: neither is any thing gotten by them by vertue and ſtrength of the worke wrought, as they vſe to ſpeake. For he which receaueth the ſacramentes, commeth either worthely or vnworthely, if vnworthely he thereby getteth nothing but hurt and loſſe: if worthely, then bringeth he a liuely faith, wherby he receaueth grace repreſented by the wordes of God, and the ſacramentes. The woorke it ſelfe, is an helpe, whereby faith being ſomewhat weake is thorough the holy ghoſt ſtirred vp, and foraſmuch as there is celebrated the memory of the Lord, and his name is called vpon, therfore many good things are obtained, and by thoſe obſignations and ſeales the mindes of the beleuers are confirmed: but that the worke it ſelfe conferreth grace, we can in no wiſe graunt. They ſay alſo, that workes which follow iuſtification, foraſmuche as they are not

An other ••• llatio .

ours, but come of grace, do merite many thinges. But althoughe that the grace of God do helpe vs in doing good workes, and the thinges which we do are therefore acceptable vnto God, and that he will reward thoſe workes, yet notwithſtanding therein is neither duety nor merite, as we haue tought, but onely an order, and a certaine conſequence by the inſtitution and goodnes of God. And in ſumme according to Pauls doctrine, where mencion is of grace, there muſte woorkes néedes be baniſhed, as touching that they ſhould be cauſes eyther of ſaluation or of iuſtification. And although the propoſition which is now proued do pertaine as well vnto the Gentils as vnto the Iewes, yet notwithſtanding therein are chiefly reproued the Iewes: who peraduenture would eaſely haue graunted, that the Gentils grafted into Chriſt were ſaued by grace, when as before they had liued wickedly and in ydolatry. But they which were Iſraelites, and were as they boaſted obſeruers of the lawe, craked that ſaluation came vnto them throughe the merite of workes. Which opinion as it was erronious and iniurious vnto Chriſt, ſo is it euery where confuted by the Apoſtle.

What then? Iſraell hath not obtained that he ſought: but election hath obteined it: and the reſt haue bene made blinde: According as it is written: God hath geuen vnto them the ſpirite of pricking that when they ſee they ſhoulde not ſee, and when they heare they ſhould not heare vnto this day. And Dauid ſaith, let theyr table be made a ſnare, and a net, and a ſtomblinge blocke euen for a recompenſe vnto them. Let theyr eyes be darkened, that they ſee not, and bow downe theyr backe alwayes.

What then? Iſrael hath not obteyned that he ſought: but the election hath obteyned it.] He concludeth his argument thus, that not all the Iewes are

The Iues ſought not rightly.

ſaued, but thoſe onely whome God foreknew, the elect I meane. If they ſought, how found they not? becauſe they ſought not rightely. They ſought a Meſſias, which in glory and pompe ſhould raigne ouer the whole world, which ſhould enriche them, and ſubdue all nations vnto their Empire. They ſought their owne aduauntages, namely, to be féede with bread at Chriſts hand. They ſought to worſhippe Meſſias and God otherwiſe then was preſcribed in the holy ſcriptures. They ſought Chriſt to kill him, as it is written in Iohn the 7. chapiter: Yet a litle while I am with you, and I go vnto my Father, ye ſhall ſeeke me, and ſhall not finde me. Wherfore ſeing that they ſought not rightly, it is no meruaile if they found not. Wherfore Chriſt alſo when he ſayth: Seke & ye ſhall finde, aſke and ye ſhal receaue, knocke and it ſhalbe opened vnto you, we muſt adde thereunto this aduerbe, rightly, namely, that we aſke rightly, that we ſeke rightly, that we knock rightly, otherwiſe we ſhall do all in vayne. The Iewes ſought ſaluation prepoſterouſly when as they ſought to get it by workes. That they ſought ſaluatiō it is not to be doubted, when as Paul attributeth vnto them zele, although he take away from them, vpright iudgement and true knowledge. They applied them ſelues to ſacrifices and ceremonies for no other cauſe, but by them to be ſaued: But foraſmuch as that was not to ſeke a right, they attayned not to their purpoſe. Chriſoſtome truly ſaith, that they therfore were fruſtrated, for that they ſtroue agaynſt them ſelues. For in ſeeking of ſaluation they repelled it being offred vnto them frealy by Christ: but to ſeke a thing and to reiect it when it is offred, is manifestly for a mā to reſist that which he purpoſeth.

Election (ſayth he) hath obteined it.] Here he toucheth the true cauſe, yea

The chiefeſt cauſe of ſaluation.

and the chiefeſt and the aſſured cauſe of ſaluation: otherwiſe they which are ſaued had by nature nothing of more excellency or woorthines then thoſe which periſh. Election according to the Hebrue phraſe ſignifieth the elect, as circumciſion doth

What election is after the Hebrew phraſe.

the circumciſed. And Iſrael is called the ſanctification of God, for that it was ſanctified by him. They are alſo called Gods poſſeſſion, for that he poſſeſſeth them. And this kind of ſpeache not a litle furthereth the purpoſe of Paul: for he ment to drawe vs agayne to the conſideration of the very cauſe, that we might with the more attentiuenes conſider of it.

But the reſt are made blind.] Here he deuideth Iſraell into two partes, into

ſrael is deuided into two partes.

the elect (I ſay) and into the reprobate. And affirmeth that the promiſes are accompliſhed in the elect, which were indefinitly ſet forth vnto all men. Wherefore this propoſition is to be proued: that the reſt which are not comprehended vnder election are by God made blind, the cauſe of which blinding if a man enquire, ſome aunſweres, wickednes or ſinne. But thereby is not the queſtion diſſolued,

What is the efficient cauſe of excecation.

for ſinne or wickedneſſe, are eyther ignoraunce & blindnes, or els they bring with them and comprehend ignoraunce & blindnes. Wherfore as touching the effic ent cauſe, ſome ſaye, that it is the deuill: which ſentence is true, and is written of Paul, in the 4. chapiter of the ſecond to the Corrinthians: The God of this worlde hath made blind the mindes of the vnbeleuers. Neither let vs regard, that the Fathers,

A place in the . to the Corinthiās

as Hilary, Chriſoſtome, Augustine, and Ambroſe haue interpreted that place not of the deuill, but of the true God: as though this were the ſenſe: God hath made blinde the minds of the vnbeleuers of this world. But this tranſpoſing of woords, the order of the Greke tonge will not ſuffer. Neyther is it an hard matter to ſée, wherunto they had a reſpect in that their violent interpretacion. They had to doo agaynſt the Arrians, and agaynſt the Maniches, bothe which vſurped the

The Manichies made two beginninges.

words of the Apoſtle, as though they made on their ſyde. The Arrians went about to proue, that the name of God mought be attributed vnto Chriſte although he were a creature, when as the deuil is here called God. And the Maniches taught y there are two beginnings of things, a good and an euil. God the maker of y world,

We muſt not for heretikes decline from the true ſēce of the ſcriptures.

and God the father of our Lord Ieſus Chriſte aboue the worlde: and they ſayd, that the Apoſtle in this place calleth the euil beginning, the God of this world, as though he ought to be called the author of the world. But we muſt not, becauſe of heretikes decline from the true ſenſe of the ſcriptures. Neither is it to be denyed vnto the Arrians, that the deuill is called God, when thereunto is added this particle of this worlde. For this particle declareth, that he is not the true God, but is of the worldlings and men of this worlde both counted and worſhipped for God. As Dauid alſo ſayd: the Gods of the nations, but ſtraight way as it were by way of correction he addeth, Deuils. And vnto the Corrinthians in the firſt epiſtle: There are many Gods, and many Lords: namely, according to the iudgement of men corrupted. And of ſome he ſayth, whoſe God is the bealy. And Helias ſayd vnto the falſe prophetes, touching Baal: Crye yet louder, for your God is paraduenture in his caue, or he is buſy talking, ſo that he can not heare. And ſo he calleth Baal God, becauſe he was ſo comted of men. But when Chriſt is called God, he is ſayd to be bleſſed ouer

Chriſt is not called with any terme d nin •• i e, for he is in very dede god

al, and world without end. Which cōditions added plainly declare the nature of the true God. Moreouer we are admoniſhed, to put our confidence in him, to call vpon him, & to worſhip him: which things without al doubt are to be attributed vnto the true God onely and to none other. Neither will we ſo be agaynſt the Maniches, to deny, but that the deuill hath geuen him of God a certayne dominiō or preheminence in the world, when as in the Goſpell he is called the Prince of this world, and Paul calleth him 〈 in non-Latin alphabet 〉 , that is, the gouernour of the world,

How the deuil is called y prince of thys world.

and called him alſo principality and power. But theſe things he to this end hath to do ſeruice vnto God, and therfore he can do nothing more or les then is permitted him of God. He in déede exerciſeth power, but yet that power which he receaueth of God: and therefore he is ſometymes called the ſpirite of the Lord: but yet the euill ſpirite, for ſo is he deſcribed in the booke of Samuell, to haue inuaded Saul. Wherfore excecation or making blind is a work common both to God and

Excecation cōmeth both from God, and frō th Deuill.

Sinne is the in ard cauſe of excecatio Excecation commeth of want of gra ••

to the deuill. God maketh blind as commaunding, as a iudge, as the chief and principall author: but the deuill as the miniſter and hangman of God, in which worke doubtles he is redy at hand, and willingly offreth himſelf, and yet can he do nothing vnles, God commaunded him. Hereby now is declared, that ſinne is the inward cauſe of excecatiō, yea, that it hath alwayes ioyned with it ignorance, and that the deuill is the inſtrument thereof, and the true God as a iudge is the cauſe efficient. But how excecation cōmeth may thus be ſhewed: Men by reaſon of ſinnes are thorough Gods hidden iudgement, whiche is yet notwithſtanding euer iuſt left deſtitute of his grace, ſpirite, fauour, and light: and being thus miſerably deſtitute they muſt néedes, ſtill more and more ſtomble, and more greauouſly fall: eſpecially then when they be deliuered vp vnto ſathan to be deceaued, and to be throwne downe hedlonge. That which the Apoſtle before ſayd of Iſmael and Eſau, and Pharao, he now moſt manifeſtly affirmeth of the Iewes, and that as it is moſt likely not without their great hatred and griefe. Chriſoſtome ſayth, that they were made blind thorough their euill and contentions mynd. But the commentaries aſcribed vnto Ierome, adde thereto, God, whereof Chriſoſtome ſpeaketh not. And doubtles we can not deny, but that God doth with euery one of vs what ſoeuer ſéemeth good vnto him, but yet ſo iuſtly that no man can excuſe his ſinnes, or wreaſt the fault vpon him. It is méete without doubt, that we thinke the beſt of God, and that we ſpeake moſt reuerently of him, but yet not in ſuch ſort, that we be againſt the ſcriptures, or plucke away any thing from his mighty power. Paul had abſolutely pronounced, that the reſt of the Iewes are made blind, but he left vnmencioned the efficient cauſe thereof, but now in the oracles whiche he citeth, he expreſſeth it, ſaying:

As it is vvritten: God hath geuen vnto them the ſpirite of pricking, that when they ſe they ſhould not ſe, and whē they heare they ſhould not heare.] Here now we ought not to doubt, but that alſo the excecation of the wicked commeth frō God and that by his iuſt iudgement. Origen ſayth, that he had in no part of the ſcriptures red, that God gaue y ſpirite of pricking, and he thinketh that it may be, that Paul added that of his owne for explication ſake, as alſo at the end, he of him ſelfe addeth, euen to this day. Which thing he alſo before did, for when he had ſayd, Who ſhall aſcend vp into heauen? he added, to fetche downe Chriſt, And after that he had ſayd Who ſhall go downe into hell? he added, that is, to fetch agayne Chriſt from the dead. But although Origenes ſurmiſe be not vnlikely to be true: yet in the 51. chapiter of Eſay we rede, that the Iſraelites had geuen them of God to drinke the cuppe of fury, and Hithraalah that is, of madnes or of poyſon. And the ſelfe thing is written in the 60. Pſalme, and alſo in the 19. and 29. chapiters of Eſay, God is ſayd to haue ſent the ſpirite of Teradmah, which is of diſines, and the ſpirite of O m, which is of errors. Whereby it is manifeſt that the Apoſtle

Paul added nothyng whiche he had not out of the ſcriptures.

added nothing, which he had not out of ſcriptures. The metaphore is taken of thoſe, which allure men to drinke and labour to make them dronke, and if the drinke be tempred with medicine to bring them to madnes. But herein only is the difference, for that when men ſo doo they doo it vniuſtly, but when God ſo doth he doth it moſt iuſtly. That which the Hebewes ſay Teraalah the 70. interpreters haue turned 〈 in non-Latin alphabet 〉 , and the latines Compunctionem. And that greke word may be expounded two maner of wayes: Firſt to ſignify griefe, hatred,

What the woorde of God worketh in the wicked, and what in the elect.

and vexation: for when the word of God and ſaluation is ſet before them, ſtraight way they are pricked with griefe of hart, they are vexed, they burne in hatred, and moſt earneſtly reſiſt, as it is ſayd of the Iewes, When they heard Steuen, theyr harts were rent a ſonder, and they gnaſhed with theyr teth. But contrariwiſe the ſpirite of God whiche is geuen vnto the godly, maketh appeaſed, contented, and quiet, and bringeth a wonderful conſolation vnto thoſe y are with it inſpired. The other interpretation according to Chriſoſtome is by 〈 in non-Latin alphabet 〉 , to vnderſtand ſtedfaſtnes, for that they were ſo addicted, fixed, and faſtened vnto wicked affectes, and vnto incredulity, that they could therehence by no meanes be plucked away, although they wanted not exhortacions vnto piety. Doubtles this is a moſt greate infelicity, when in ſtede of that ſweete cuppe of mercy is geuen vs to drinke the cuppe of fury, in ſtede of the cuppe of truth, the cuppe of error, in ſtede of the cuppe of brightnes and ſoūd doctrine, the cuppe of madnes and blindnes, and that by God him ſelfe. Wherefore let them take hede which ether teach or heare the holy ſcriptures, that thorough theyr owne default, that thing which is vnto others life and ſaluation, be not made vnto them perdition

God maketh not blynde by pouryng •• of new malice

and preſent deſtruction. God indede powreth not into any man any new malice, but ſtirreth vp that which before lay hidden. They had eyes, to ſe miracles, they had alſo eares, wherwith they heard both the propheſies of the prophets, and alſo the preachers, but it nothing preuayled with them. The Apoſtles argumente is, Thus was it foretold, thus hath God appoynted, wherefore I bring nothing that is new: We muſt not conſider what the Iewes claymed vnto them ſelues, but what the ſcriptures gaue vnto them. There was no cauſe why they ſhould ſo highly be offended with Paul, when as he ſpake nothing, but ſuch thinges a had happened in the time of Helias, and Eſay had foretold ſhould come to paſſe as touching them alſo. He addeth,

Vnto this Day,] For that towardes the end of the world they ſhal beleue. So alſo he wrote vnto the Corinthians, That there is a vaile put ouer the harte of the Iewes, whē the ſcripture is red, which abideth alſo euen to this day. And that which Eſay ſpeaketh indefinitly of the Iewes, is to be vnderſtanded as touching the greater part. The Prophet there aſked, How long Lord? and anſwere is made vnto him euen vnto deſtruction. So afterward alſo in this epiſtle it is ſayd, Vnto the entrance of the fullnes of the Gentiles. But for the better vnderſtanding of that

A place of Eſay in the 6. chapiter.

place of Eſay taken out of the 6. chapiter, there are certayne thinges worthy to be noted. Firſt that the Prophet ſaw God ſitting vpon an high ſeate, and the ſkirtes eyther of the garments of God, or of his throne filled the temple. And y forme wherein God ſhewed him ſelfe was like vnto a iudge. By him ſtoode his miniſters the Seraphins, and he would pronounce a ſentēce agaynſt the Iewes and that a definite ſentence, which ſhould be paſt remedy, as Aben Ezra writeth

When God hath once geuen ſentēce it is not letted by repē taunce.

vpon that place: who ſayth, that after God hath once geuen ſentence, it is not poſſible but that it ſhalbe put in execution, yea although repentance come in the meane time, as though the ſentences of Ezechiell and Ieremy entreate only of threatninges. Whome ſhall we ſend, ſayth the Lord? Rabby Solomō ſaith that theſe be the wordes of one being ſomewhat in a doubt: for he had ſent Amos and they had derided him ſaying, This man is a ſtammerer neyther can he bring forth his wordes playnly, and ſhall we beleue that God hath ſent him? When Eſay had offred him ſelfe, Go thy wayes ſayth the Lord, as if he ſhould haue ſayd, Reſiſt not my ſentence as did Moſes, which would haue bene blotted out of the booke of life? Nor as did Ionas, which refuſed to denounce vnto the Niniuites deſtruction. Goe not about to praye, as Ieremy did in the 7. chapiter, for I haue ſayd that I will not heare. Tell vnto this people, which was once mine, but now not mine, that was once wiſe, but now more fooliſh then an aſſe and an exe which acknowledge theyr Lordes, and know the way to theyr manger vnto this people I ſay worſe then Sodoma and Gomorha which call good euil, & euill good and honor me with theyr lippes only. In hearing heare ye. Rabby Dauid Kimby ſayth, that that place is red in the imparatiue mode, but is of ſome expounded by the future temps of the indicatiue mode as though it were a foretelling. And ſome are moued, not to vnderſtand it by the imparatiue mode, for that this ſemeth to be agaynſt the goodnes of God to commaund ſinne and the death of the ſoule. For in an other place he ſayth, I will not the death of a ſinner: but will haue all men to be ſaued. Wherefore (ſay they) theſe thinges are not to be taught: for they opē a way vnto ſinnes: which ſinnes if God cōmaund thē can not diſpleaſe him: but

There is nothing in the ſcriptures whiche edifieth not.

this is, as though y holy goſt ſhould ſpeake things which ſerue not to edificatiō. There is nothing in the ſcriptures which being aptly and rightly declared may not be taught, and ſo farr is it of that by this doctrine a way is opened vnto ſins, that vnto them which haue but euen a cromme of piety and of wiſedom hereby is ſet forth a doctrine to expell ſinnes. For if for the puniſhment of ſinne God doo

If God 〈…〉 niſh ſinne by ſinnes, we ought to abſtaine frō ſinne.

in ſuch ſorte deliuer vp men to wicked affectes and to madnes to be thereby puniſhed, who will not fly from ſinne? When as it is a thing farre more greauous to fall into theſe euills, then to fall into pouerty or into the death of the body. uen the Ethnike vnderſtoode the truth of this matter. Pallas in Sophocles ſhew 〈…〉 h how that Aliax being in a greate rage agaynſt Vliſſes was ſo farre beſides him ſelfe that he ſlew oxen, ſhepe, and ſuch like cattayle in ſtede of the recians and alſo in ſtede of Agamēnon, Menelaus, and of Vliſses, and in this ſorte ſayth he 〈…〉 s he ſmitten of God bycauſe of his blaſphemy. But the holy ſcripture where 〈…〉 e cleaue, teach this thing alſo in other places moſt manifeſtly: He deliuered them vp (ſayth Paul) into a reprobate ſence: he hath mercy on whome he wil, and whome e will he hardneth: It is not of him that willeth, nor of him that runneth but of God that 〈…〉 h mercy. Eſau was bated, Iſmaell was not counted for the ſede: Pharao was hardned: The •• tter maketh veſſels ſome to honor, and ſome to contumely, Yea & Rabby Kimby ſaw this, and ſayth, that of the ſonnes of Hely the prieſ it is ſayd, that they harkned no vnto theyr father, for that God would ſlay thē. And king Roboam harkned not vnto y people, for that God was agaynſt him, as he had foretold by Ahiam the Silomite. Moreouer although theſe thinges ſhould be ſpoken by the future tempſe of the indicatiue mode, yet for all that is not the minde quieted: for if in ſeing they ſhal e, and ſhall not vnderſtand, and if in hearing they ſhall heare, and not know, it may be enquired what is the efficient cauſe of this excecation. Men eſchew to ay that God is the cauſe: for that they haue theyr eyes drowned in the fleſhe, and are aferd, leſte they ſhoulde make God a ſinner. For they can not ſeduce, make blind, or impell others vnto ſinne, vnles they themſelues ſhould ſin: & they thinke y we ſhould ſo imagine of god, if we ſhould ſo make anſwer. But an argument taken a ſimili, ye is, of the like in theſe matters is dāgerous whē we trāſferre vnto God things pertaining vnto vs. The deuil which is the father of Sophiſters, after that ſort reaſoneth a ſimili whē he tranſformeth himſelfe into an Angell of light: and a ſimili ſeketh to deceaue vs, to the end we ſhould worſhip him. Aben Eſra affirmeth that the Prophet had not the power to make blinde,

The Prophet could not make blinde.

but the word of God, the burning cole that was taken out of the alter had this power: and doubtles that this ſhould come to paſſe by the power of the word, the Prophet before ſaw. For when the Seraphines cried, the threſholdes and poffes of the temple were moued, to declare that the wordes of God pronounced by his Angels, by the Prophetes (I ſay) and the Apoſtles, ſhould ſo irritate and moue the Iewes vnto impiety, and hatred of God, that at the laſt by his iuſt iudgement they ſhould be caried away out of their owne land into captiuity and be deſperſed abroade. Moreouer y houſe was filled with ſmoke wherewith

God puniſheth vs not by ſins, v les ſinne haue bene before committed.

the Iewes were made blind. Wherefore let this be a ſure and a conſtant doctrine that God puniſheth not men by ſinne, vnles before by them hath bene committed ſome ſinne deſeruing the ſame and contrariwiſe that no man is ſaued, but through his rich and plentifull mercy, which alſo ſhineth forth, euen when men are in ſuch ſort iuſtly puniſhed. For when it is ſayd, that hearing they heare not thereby is declared, that the power of hearing is not taken away from them, but rather that the word of GOD is aboundantly offred vnto them. There were alſo miracles ſhewed vnto thē, which they mought haue ſene, and in their hart was grafted ſome light, and iudgement of conſcience, which thinges who will euer deny but that they are ſingular giftes of God? But thou wilt ſay: they profited them not: I graunt that alſo, but yet are not theſe things therefore to be depriued of their dignity and of their dew prayſe. If a wound were to the death, and yet notwithſtanding vnto it be laid good playſters and oyntmēts which nothing preuaile, ſhould therefore thoſe playſters and oyntments be depriued of their valew and ſtrength? Who euer doubted, but that the gracious gifts which ſerued to worke miracles are the giftes of God, and thoſe moſt excellent, although ſometimes they nothing profited them that had them? And we may yet more plainly in them ſée the plentifulnes of the goodnes of God, if we conſider wel the Hebrew phraſe. For as often as a verbe is put before, and thereunto is added

A certayne Hebrue phraſe declared.

an infinitiue moode, the ſame verbe which we turne by y Gerunde, thereby is ſignified an often and vehement action: Wherefore in hearing to heare, is oftentimes to heare, and that not after a common ſort. In ſéeing to ſée, is both oftentimes to ſée, and alſo to behold excellent and wonderfull thinges. What other thing els was this, then, as it is ſayd of Tantalus, to dye for thirſt, being vp to the chine in water and to ſtarue for hunger, hauing all kinds of delicate meates before him? So did God puniſh the Iewes, that in ſo great an aboundance of ſpirituall giftes they are ſmitten with an extreme blindnes and madnes. They wer wicked, and therefore they were iuſtly ſmitten of God with theſe plages: when as dayly they were made an earth more ful of ſtones, ouergrowen with thornes, & a way ouertroden & to much worne, ſo y the ſéede of God fell amongſt thē without fruit. They which ſinne againſt y holy ghoſt are puniſhed wt his horrible blindnes. Neither is this ſentence now alleadged any thing hindred by that which was obiected, that ſome will ſay, let vs commit ſinnes ſeing that God ſemeth to commaund them: for whoſoeuer pretendeth this, let him looke vpon the lawe of God ſet forth vnto all men, and there let him diligently ſerch, whether that he can find that God hath commaunded any thing that is ſinne? Wherefore our part is to obey the law of God, and not to haue a regard vnto his hidden will. God, ſay they, would haue all men to be ſaued: I deny not this: For in the promiſes I heare of none that are by name excluded: they are generally both ſet forth and preached

God in his lawe commaundeth not ſinnes.

vnto all men. Wherefore as farre as appeareth by them, he would haue all men to be ſaued. Which ſentence may alſo be expounded, as we haue before many times interpreted it. And that which is written in Ezechiell: I will not the death of a ſinner, is both true, and maketh nothing againſt vs. For if thou ſpeake of a ſinner that abideth in his ſinne, and alloweth his wickednes, his death he willeth, for by his lawes he commaundeth him to be puniſhed, and he condemneth him to hell fire, and vtter deſtruction. But if thou ſpeake of a ſinner which is ſory for his ſinnes, which repenteth, and which deteſteth his ſinnes, his death he willeth not. And without doubt God is moſt gentle, and moſt plentifull of mercy: but he is alſo moſt iuſt, and therfore it is not to be meruayled at, if ſomtimes he puniſh with this kind of puniſhment. Pigghius that moſt trifling Sophiſter laboureth to inuert this place cited of all the Euangeliſtes, to the end to proue that God is by no maner of meanes the cauſe of ſinne. But how farre wide he is from the doctrine of Paul, hereby it may plainly be proued, in that he maketh election common vnto all men, and affirmeth that God hath a like appointed all men vnto eternall life, when as Paul not only in very many other places, but alſo here chiefly deuideth the Iſraelites into choſen, and into not choſen: and ſaith that others were made blind, and that only election obtained ſaluation. The firſt place he bringeth out of the 4. chapiter of Marke, when Chriſt was aſked why he ſpake in parables, he anſwered, Vnto you it is geuen to know the miſtery of the kingdome of God, but vnto them which are without all thinges are ſhewed by parables. Here, by an vntimely allegory he reproueth vs as though we are without, and the flocke of the Papiſts are within. And therefore he ſaith that we vnderſtand not the ſcriptures. But I would gladly know of this man whether they are to be counted out of the church, which embrace the holy ſcriptures? which obſerue the ſacraments, and rightly

Who are to be counted to be in the Church.

adminiſter them? which deny not the holy ghoſt, wherby the life of the body of the Church is nouriſhed? and which confeſſe the ſelfe ſame articles of faith which all Chriſtians confeſſe? What I pray you claymeth he vnto himſelfe that we haue not, but only mere ſuperſticions, and bondage, wherin he flattereth the Antechriſt of Rome? Verely that we are without theſe things and haue eſcaped them, we are exceding ioyfull: and he, if he had any witte would much lament that he is within and abiding in them. Marke ſayth: That ſeing they ſhould ſee, and not perceaue. Theſe words are moſt playne, and vnles he had thornes in his eyes, without any doubt. God becauſe of the wicked deſerts of the Iewes would make them

By what meanes Chriſt 〈…〉 ſeth to make blind.

blind: thereto he vſed theſe meanes: namely the foretellinges of the Prophetes, the preachinges of Chriſt and of the Apoſtles, which when they heard, they were more irritated, and ſkipt backe from the truth. And therfore Chriſt ſayth: Vnto thē I ſpeake in parables, that thereby they may receaue for their ſinnes the iuſt reward of obſtinacy, and pricking. But ſaith he, the obſcurenes which is in the words of Mark touching this may be explaned by the brightnes and light which ſhineth in the words of Mathew. For he in the 13. chapiter ſaith, Therefore do I ſpeake vnto them in parables, for that ſeing they ſee not, and hearing they heare not. But he willingly ouerhippeth that which was before ſaid: Vnto you it is geuen to knowe the miſtery of the kingdome of heauen, but vnto them it is not geuen: for in theſe words is manifeſt y inequality of the grace & gifts of God. Ʋnto him that hath (ſaith he) it ſhalbe geuē: but he which hath not, euen that which he hath ſhalbe taken away frō him. They are

Hou 〈…〉 them that haue •• geuen, and frō them that haue not, is takē away.

ſayd to haue, vnto whom is graunted election vnto ſaluation, and of election commeth faith, vnto thoſe I ſay are continually many heauenly giftes aboundauntly geuen. They are ſayd not to haue, which are reprobate, and which are deſtitute of faith, and loſe alſo euen y which they haue: for the natural gifts, wherwith they were ſometimes excellently adorned are made vnto them vnprofitable, and the wordes of God and miracles which are offred vnto them bring forth no fruite in their minds. Therefore vnto them I ſpeake by parables, for y ſeing they ſée not. Now ſayth Pigghius, thou ſéeſt the cauſe, why Chriſte ſpake in parables, for that they were blinde and obſtinate, not that they were ſuch, becauſe that Chriſte ſo ſpake, but for that they were ſuch, therfore Chriſte ſpake vnto them in parables, and ſo neyther in Chriſt nor in God is there any cauſe of excecation. But this man is farre deceaued, for that word quia, that is, for that, or becauſe, alwayes ſignifieth not the cauſe of a thing to make it to be, but rendreth a cauſe of ye knowledge that it may be, and that by the effect. As in Luke it is written of the ſinfull woman, Many ſinnes are forgeuen her, becauſe ſhe hath loued much. This vehement & aboundaunt loue was the effect, and did ſet open the remiſſion of ſinnes, which lay before hidden. So alſo is it in the parable of the debters, He loueth more, vnto whom more is forgeuē. So here alſo when the Apoſtles demaund, Why ſpeakeſt thou in parables? The reaſon is geuen by the effect, becauſe that they ſeing, ſee not: Hereof commeth the excecation of theſe men. Do ye not ſée what here followeth? I ſhewe the effect, I declare the euent, which is, that theſe men in ſeing ſée not, in hearing heare not, and are made blind. And that Pigghius expoſitiō aptly agréeth not, I will proue by two reaſons. Firſt for that this ſentence of Eſay, where as in the Hebrue is written, God cōmaunding. In Paul is not expreſſed the name God, as the efficiēt cauſe of this madnes, and obſtinacy: but in other places of the ſcripture it is put, and eſpecially as we ſhall ſée, it is moſt plainly ſet forth in Iohn. Secondly, for that it agréeth not with the queſtion of the Diſciples. They aſked, Why ſpeakeſt thou in parables? If Chriſt had aunſwered that their blindnes was the cauſe therof, it mought be thought, that therfore he ought not to haue ſpoken vnto them in parables, but ought rather to haue ſpoken vnto them more manifeſtly and more plainly, to ouercome their blindnes with the brightnes of his doctrine. But for that he would puniſhe them for their rebellion againſt God, to the ende they ſhould be made blind, ſuch a doctrine was ſette forth vnto them, whiche for that they vnderſtood not, they hated, and fled away from it. If one man to an other would ſpeake obſcurely, that they which ſtand by ſhould not vnderſtand hym, & ſhould afterward be aſked, why ſpeakeſt thou ſo obſcurely? would he ſay, thinke you, for y they which ſtand by are blockes, & vnderſtād not? Doubtles this ſhould be a ridiculous aunſwere. But he would aunſwere, if he would aunſwere with reaſon: Therfore ſpake: I obſcurely, that they which ſtoode by ſhould not vnderſtand. The Apoſtles aſked not, why thoſe men beleued not? whiche if they had, then mought this cauſe haue bene geuen, becauſe that they are blind, and heare not the thinges which are ſpoken. But they aſked, why doſt thou ſpeake vnto them in parables? and then cā not their blockiſhnes and blindnes be rendred as a cauſe: for that then Chriſte ought rather to haue holpen them by ſpeaking plainly, and not darkely vnto them. But whereas the thing is ſpoken in the future tempſe of the indicatiue mode, that nothing helpeth their caſe: for we alſo affirme, that that then was to come, which nowe we know to be done: but we ſay that it was done by the commaundement of the Lord, as Eſay expreſſeth, & as Paul alſo declareth. Moreouer ſayth Pigghius, it is a foretelling, and therfore it is not a cauſe. This is a weake profe: for, that which Eſay foretold, his words I ſay and preaching irritated the Iewes, and ſtirred vp in them the affect of incredulity. Is not the doctrine of the law ſayd to encreaſe ſinne? for that by it are ſtirred vp luſtes? But this (ſayth he) commeth not thorough the default of the law, we graunt that: neyther alſo ſay we, that this commeth to paſſe thorough the default or ſinne of God, or of the prophets & preachers: when yet notwithſtanding they are after a ſort cauſes

Men are not made blind thorough the default of the doctrine or preaching of the Goſpell.

therof: but let vs looke vpon originall ſinne, which is the foundacion of all the euils that come vnto mankind. There doubtles after the firſt fall, Adam with all his poſterity was ſpoiled of grace and the ſpirite: from the mind was taken away light, that it ſhould not vnderſtand the things that pertayne to God: from reaſon was taken away the power to kéepe vnder wicked appetites: and on the other ſyde, the affects were corrupted, to rebell with greate violence agaynſt reaſon and honeſty. Theſe thinges thou wilt ſay are puniſhements, yea they are alſo ſinnes. And who inflected them? God inflicted them: which thing no man can deny. For it is his ordinaunce, & that iuſt, that he which departeth from him ſhould incurre & ſuffer theſe thinges. But of this matter I will ceſſe now to ſpeake any more, for that I haue before at large fully diſcourſed it. But (ſayth he) men are not compelled to ſinne. Is this moſt ſharpe ſighted Sophiſter yet ſo dull, that he knoweth not how to diſtinguiſhe neceſſity from violence? This particle vt, that is, that,

The word of God and preaching are inſtruments, whereby they which ſhalbe made blind are irritated.

ſayth he, in Marke ſignifieth a conſequence, and not a cauſe: yea it alſo ſignifieth a cauſe, for the words of God ſpoken and preached by Eſay, by Chriſt, and by the Apoſtles were inſtruments wherby they were irritated. This may be perceaued by a ſimilitude very manifeſt and playne. Suppoſe that there were a body full of choler, which choler notwithſtanding as yet burſteth not forth, when ſommer is com, then by reaſon of heate, if vnto him be geuen cold fruites, and alſo cold drinke, whereof he exceſſiuely taketh, theſe things are corrupted in his ſtomack, the choler is encreaſed, and is poured abrode thoroughout the bodye, whereof ſpringe perillous flixes, and gripinges in the inward partes. Who can deny, but that the heate of the ſommer, the fruites and drinke, were the cauſe of this diſſeaſe: at the leaſt, the cauſe called 〈 in non-Latin alphabet 〉 , although it were not the principall cauſe, or as they call it 〈 in non-Latin alphabet 〉 ? He ſuppoſeth, that this particle, That, in Marke ſignifieth a cauſe efficient and not finall. So that the ſenſe is, Therfore I ſpeake in parables, for that ſeing they ſée not. He chaungeth the coniunctine mode into the indicatiue mode, and tranſformeth the whole in ſuche ſort, that he turneth the words of Marke into the words of Mathew, when yet the holy ghoſt of purpoſe cauſed this diuerſity of words to be. And Pigghius ſéemeth to obtrude theſe things, as though we ſhould deny Mathew, which thing is not true. Onely we are diſpleaſed with Pigghius expoſition: but the Goſpell of Mathew we both receaue and reuerence. Moreouer he declareth himſelf not to haue bene very d igent in the Popes decrées, although he bable of them continually. In them is cō maunded, that if any controuerſy ariſe about any part of the ſcripture of the old Teſtament, we ſhould goo vnto the Hebrue verity: And it is Augustines rule in his booke, De doctrina Chriſtiana. Seing therfore that the Euangeliſts expreſſe

In controuerſies per ayning to the old teſtament, we muſt go to the Hebrue verity

not this place of Eſay, with one and the ſelf ſame words, why goeth he not to the fountayne of the Hebrue verity. Neyther is there any reaſon why he ſhould be offended if this particle, That, do ſignify a finall cauſe, as though Chriſt to this end ſpake in parables, that they ſhoulde be made blind. Doth not the Lorde ſay of Pharao, to this end haue I rayſed the vp, that I might in the ſhew forth my power? And is not the potter ſayd to make ſome veſſells to honor, and ſome to contumely? After whoſe maner God is ſayd to haue ordeyned veſſels of mercy, and veſſels of wrath, to declare both the riches of his glory, and the ſeuerity of his iuſtice. When the ſcripture plainly ſetteth forth vnto vs ſuch ends of the workes of God, they ought neyther to be obſcured nor to be denied. Mathew turneth this place of Eſay by the indicatiue mode, and by the future tempſe, followinge the edition of the Seuenty, which thing he mought lawfully do, when as theſe interpreters diſagréed not from the Hebrue verity as touching the ſenſe, but onely as touching oords. And that this might lawfully be done, Rabbi Dauid Kimhi, one of the Hebrues vnderſtoode: only in that edition wanteth the efficient cauſe of their blindnes: which cauſe both Paul and Iohn haue expreſſed. And in the Hebrue it is plainly declared by the imperatiue mode, which is in that place not in vayne put. But it ſhalbe good to heare what Ierome ſayth touching this matter, who in his Commentary vpon the ſixt chapiter of Eſay, at the firſt doubteth, why Luke, as it is read in the Actes of the Apoſtles in the 28. chapiter, citing this place followeth the 70. and not the Hebrue verity. And he anſwereth, y the Eccleſiaſtical writers write y Luke was expert in the arte of Phiſike, & was more ſkilfull in the Greke oung then in the Hebrue, & therfore it is no meruaile if in citing teſtimonies of y

Luke had more ſkil in the Greke tonge then in the Hebrue.

old teſtamēt he followed ye texte which he was beſt acquainted with. But in ſtead of this anſwere I would rather thus make anſwere, That the holy ghoſt had ſo inſtructed Luke and the reſt of the Euangeliſts, that they mought redily haue cited teſtimonies out of the Hebrew verity, if they had would: but of purpoſe when they might conueniently, they followed the 70. that the Gentiles, vnto whoſe vſes theyr writinges ſhould chiefely ſerue, might by that edition of the 70. which only they had, vnderſtand the thinges which were by them cited. Ierome moreouer reproueth thoſe which in his time ſayd, that we ought not to looke vpon the Hebrew bookes for that the Iewes had corrupted them. Origen

The text of the old Teſtament is not corrupted of the Iewes.

ſaith he, in his interpretacion vpon Eſay denieth that it is ſo, and that by thys reaſon, for that Chriſt and the Apoſtles, would not haue paſſed ouer in ſilence ſo heynous a crime. For if the lord manifeſtly reproued the vayne and falſe interpretacions of the Phariſes and Scribes, what would he haue ſayd, if they had preſumed with raſh handes to corrupt the holy bookes? But they ſay that the bookes of the ſcripture were by them conterfeated, after the aſcenſion of Chriſt, and after that the Apoſtles had ſet forth the Goſpells. Heare (ſaith Ierome) I am not able to withhold my ſelfe from laughter, as though the Apoſtles, which oftentimes in theyr writinges alledge ſentences of the old teſtament would not cite the places according to the 70. but according to the Hebrew verity, as the bokes ſhould be afterward falſified of the Iewes. What then ſayth he? ſhall we here go from the Hebrew verity, and follow the 70. leſt we ſhould ſeme blaſphemous, in attributing vnto God ſo greate ſeuerity, that he will not haue the Iewes to ſe or to heare, that he ſhould make them blynde & hardē thē? But thereby we ſhall nothing preuayle, for the 70. haue not alwayes in their tranſlatiō auoyded ſuch kinde of ſpeaches. For in them we finde, To this end haue I rayſed thee vp to declare in thee my might & power. Agayne, God hardned the hart of Pharao. Likewiſe: let theyr table be made vnto them a ſnare, and an offence. Make dimme theyr eyes, that they ſe not, and alwayes make crooked theyr backe. When we come to this, whether ſhall we fly? Wherefore he concludeth, that here is no blaſphemy. For Paul ſaith that God hath ſhut vp all vnder infidelity, that he might haue mercy vpon all men. And foraſmuch as this pitte is very deape, in which we are neyther able to wade, nor yet to paſſe ouer it, the Apoſtle cried out, O the deapth of the riches of Gods wiſedōe and knowledge. And he ſayth, that the Iewes were therefore made blind, that the Gentiles mought beleue, neyther is that to be counted any cruelty that one litle part of the world was made blinde that all the other partes thereof might be illuſtrated, and it pleaſed God with the

God was not cruel in makyng blynde the Iewes.

conuerſion of the Gentiles to make amendes for the loſse which came thorough the fall of the Iewes. Christ in Iohn ſayth of him ſelfe. I came for iudgment ſake into this worlde that they which ſe ſhould not ſe, and that they which ſaw not ſhould ſe. Eſay alſo foretelleth of him, that he ſhould be a ſtone of offence, and a ſtombling blocke. And Simeon ſaid, that he is put to the fall and riſing of many. Theſe thinges alledgeth Ierome making altogether on our ſide. But in Iohn this place is moſt manifeſtly cited in the 12. chapiter, that it can not be denied but that the Iewes were made blind by God:

Iohn affirmeth that the ewes could not beleue.

yea it is added, that they could not beleue, which thing Pigghius will not grant, when yet notwithſtanding it is moſt true. For how can a man beleue, which is voide of the ſpirite and grace of God, and left in the corruption of his owne nature wherein we are all borne? Doubtles his incredulity is of neceſſity, not indede abſolutely, but by ſuppoſition. And he addeth, that if that were impoſſible, it ſhould not vndoubtedly be impoſſible by reaſon of the foretelling of the prophet. Vnto this we anſwere that here alſo is impoſſibility by ſuppoſition: for that which Eſay had foretold muſt nedes be verified, and moreouer the prophet when he foretold and preached theſe thinges, could not but make blind theſe which were forſaken of God. For of neceſſity they were more and more incēſed, and they more and more hated the worde of God, and as men blind leped backe from it, when as they were deſtitute of the grace and ſpirite of God. But theſe

That which is ont by the cōmaundement of God, is ſaid to be done of God.

Agaynſt thoſe which here no 〈◊〉 , 〈◊〉 tro •• s or figures, but repell them 〈◊〉 they are neceſſary.

reaſons of neceſſity Pigghius weigheth not, but addeth, that Eſay ſaith not, that God made blind the Iewes. But is not in that place the excecation of the Iewes commaunded of God? For it is all one. That which is done by his commaundement is ſayd to be done by him. When he commaundeth the Prophet, Make blinde the harte of the people: nothing els ſayth Pigghius is therby ſignified, bu preach, namely, that the people ſhalbe made blind. Here I ſe a new trope or figure, that to make blind ſignifieth to preach. Theſe are they which ſo ſharp lye reproue vs, if in the matter of the ſacrament we vſe as it is neceſſary a trope, and that a trope commonly vſed: when yet they without any neceſſity bring a trope, and that ſuch a one as was neuer hard of before. Neither is y true which he alwayes taketh as graunted, that the cauſe of excecation was in ſuch ſor in the people, that God can by no meanes be ſayd to be the cauſe thereof. But let vs heare, how he vnderſtand of this place of Iohn, that it was impoſſible that they ſhould beleue. Impoſſible ſayth he, ſignifieth, difficult or hard. O new diuinity: to affirme that a man deſtitute of the ſpirite and of grace, and cleauing only vnto his owne corrupt ſtrengths can beleue, althoughe with difficulty?

Whether impoſſiblity ſignifye di ficulty.

What could Pelagi s ſay more in his owne defence if he were nowe on liue agayne? But ſayth he, Impoſſible, ſometimes ſignifieth ſo, as when we commonly ſay, I can not loue that man, that is, I can not but with much difficultye be brought to loue that man. But is this a good couſequence, that if we ſometimes ſo ſpeake, that therefore we ſhould ſtreight way graunt that it is ſo to be taken in this place of Iohn? If I ſhould graunt vnto thee that this worde ſometimes ſo ſignifieth, canſt thou thereby proue, that ſuch a ſignification is here to be vſed? I will not ſpeake, how the ſimilitude which thou bringeſt hath not that force which thou thinkeſt it hath. For when the Lord ſayd vnto hys brethern, The world can not hate you. He ment not, as thou imagineſt, that this is a hard matter, but that it is by no meanes poſſible. For that it is in very dede impoſſible, that a carnal and worldly mā, in as much as he is ſuch a one, ſhould be hated of carnall and worldly men. He may paradnenture for other cauſes be hated, as for his riches, or for his great power, & a thouſand ſuch like things but for that he is a carnall and worldly man he ſhall not diſpleaſe men that are of the ſame ſorte. Which thing yet I doo not therefore ſpeake, as though I will deny but that impoſſibiltie ſomtimes is al one with difficulty or hardnes. For I am not ignoraunt what Gregorius Nazianzenus in his 4. booke of his theology hath writtē as touching this matter, vnto whome whither I may in all things aſſent, I mind not at this preſent to debate. And when as Pigghius can not deny: but that Ihon ſayth that God made blind the Iewes, he ſayth, that although vnbeleuers haue in themſelues the cauſe why they are made blind, yet not with ſtanding the ſcripture ſo ſpeaketh, as if God ſhould make them blind. Doth the ſcripture ſo ſpeake? and doth it that without reaſō? would it ſo ſpeake, as though God herein doth nothing? I ſuppoſe not. But it ſhall not be amiſſe to examine an notable ſimilitude which he bringeth. A man (ſayth he) that is pore blinde, or that hath ſore eyes if he looke vpon the Sunne ſhall thereby be blind. Shall we

Similitudes which Pighius bringeth.

ſay that the beames of the Sunne haue made him blind, when as he had in hym ſelfe the ground and beginning of that diſeaſe? How wil he him ſelfe auoyde the ſharpnes of this his ſimilitude. I graunt that y beginning of diſeaſe was in the eyes, but the diſeaſe was not ſo greate that he which was pore blinde could ſe nothing at all: for although he were dull ſighted, yet was he not blind. In that he is now etterly made blind, who will not ſay but that the Sunne according to hys nature and maner of working is the cauſe therof. The dew alſo or raine ſaith he is not y cauſe, that ground vntilled bringeth forth thornes, who would euer ſo ſay? and that the raine cauſeth fertlenes, in bringing forth thornes, who will denye that hath but one ounce of witte? But he hath neuer his fill of ſimilitudes, but at the laſt he addeth ſuche a one as Pelagius neuer durſte vſe. Imagine (ſaith he) that a ſoule were ſhut vp in a chamber together with two counſellers, with the ſpirite (I ſay) and the fleſh: and without on the one ſide let Chriſt ſtande, hauing with him a companye of all vertues and ſpirituall giftes: on the other ſide let ſtand the Deuill with his whole route of wicked ſinnes: both theſe waite with out to ſee which of them the ſoule will let in: within the ſpirite geueth counſell to receaue Chriſt: and the fleſh to receaue the deuil: the ſoule being as it were in the middeſt inclineth fréely to whether parte it will: if it receaue Chriſt, the deuill is vtterly driuen away: but if it entertaine ye deuill: Chriſt departeth away: Pelagius for his opinion could ſay no more. He putteth the ſoule in the middeſt, whiche yet

The ſoule of him that is not regenerete, can not be ſayd to be in the middeſt betwene the ſpirite and the fleſh.

without Chriſt is a bondſlaue of the fleſh. That the will ought to be chaunged by the inſpiration Chriſt, he ſpeaketh not ſo much as one word. That we muſt haue geuen vs a fleſhy hart, and our ſtony hart taken away, he vtterly kéepeth in ſilēce: onely peruaſions are ſet before vs. So ſaide Pelagius that men are moued by the lawes and ſcriptures, but he alſo neuer ſpake one woorde of the chaunginge of the hart. And Pigghius fearing leaſt in this fayned declaration we ſhoulde not vnderſtand him, addeth, that frée will is a weake eye, in whoſe power yet it lieth to be healed. What ſounde diuine woulde euer ſpeake this, that it lieth in the power of the will or of humane ſtrengthes, that a man ſhoulde be ſaued? He laboureth yet more plainely to declare his ſentence. We are (ſayth he) the good odor of Chriſte, vnto ſome indéede vnto life, and to other ſome vnto death. A good odor (ſaith he) killeth no man: but it is not ſo: for a man may iuſtlye ſay that ſerpentes are killed with good odors, and with the ſwéete ſmell of ſpices? So alſo incredulitie may be

Without blame and without cauſe ar not all one.

ſtirred vp by ſound doctrine, and preaching of the word of God. But not through ye default of the doctrine or preaching I ſay. But yet may we not ſay, y it is not the cauſe thereof, as it is not by the default therof. God alſo without any his fault maketh blind, yet notwithſtanding maketh he blinde as the ſcripture teſtifieth. But now let vs leaue this Sophiſter in whoſe ſayinges there is much more abſurdity, then difficulty in aunſwering. But as touchinge the matter whiche we were in hand with, it was as I before ſayde, a gréeuous offence, to ſée that Chriſt being the true Meſſias, and ſhewed in the ſcriptures was receaued of ſo few of the Iewes, yea rather he was hated in a manner of them all, who yet were verye ſtudious in the ſcriptures. And in our dayes this ſelf offence troubleth many, for that wheras it ſéemeth y vnto Chriſt were promiſed all nations, yet notwithſtanding there is ſo great plenty of Epicures, ſo great filthines of Turkes, and ſo great a wicked heape of Papiſtes, which vtterly reſiſt the Goſpell. But againſte this kinde of offence the holy Ghoſte hath before armed vs. Firſt Moſes ſaide, that the Iewes ſhould be irritated againſt a nation that is not an nation. Eſay ſayth: Though the nomber of the children of Iſraell be as the ſand of the ſea, onely a remnanie ſhalbe ſaued. Ʋnles the Lorde had lef e vnto vs ſeede, we had bene like vnto Sodoma, and Gomorrha. Christe the stone of offence and ſtomblinge blocke is ſet to the riſinge and fall of manye. Lord who hath beleued our report? Many are called, but fewe are elected. And there are infinite other ſuch like teſtimonies, whereby the holy ſcripture confirmeth vs not to be moued with this ſmall nomber. They which receaued not Chriſt, when Chochalus, and Theudas, came, followed after thoſe falſe Chriſtes, and counterſeated

They whiche receaue not Chr 〈…〉 receaue f lſe Chriſtes.

Meſſiaſſes: and they which renounce Chriſt follow Mahumeth, ſhall we therfore ſay, that Chochalus, Theudas, & Mahumet is Chriſt? we ſhoulde be farre beſides our ſelues if we ſhould ſo ſay, when as Chriſt himſelf foretold that this thing ſhould come to paſſe. Me (ſaith he) ye receaue not: but if an other come in my name him ye will receaue. Yea rather this ought to be vnto vs a manifeſt proofe, that Ieſus of Nazareth is the true Meſſias, when as we ſee, that in him this oracle together with other oracles is fulfilled, namely, to be receaued of few. He indede prayed vnto the father, but not for the world, but for them, whome the father had geuē vnto him, otherwiſe the whole worlde is ſet on miſchiefe. There is yet an other doubt which ſtayeth vs, for that the wordes of Eſay ſeme to pertain vnto his time onely, and not vnto Chriſtes and the Apoſtles time, and vnto our time. I graunte that that blinding was in the time of the prophet, which yet ſhould continue euen vnto the ende of the world. The Prophet when the Lorde had commaunded hym the thinges which we haue now heard ſayd. How long Lord? and vnto him was anſwered, Ʋntill the cities be deſtroyed, and brought to deſolation and to waste: whiche thing without doubt was partly accompliſhed, when the Iſraelits were led away captiues into Babilon but not perfectly: at this day that deſolation is fullye accompliſhed, namely from the time of Ʋeſpacian euen vnto the ende of worlde. Moreouer experience it ſelfe teacheth vs y they are euen to this day blind. Furthermore the argument of the Apoſtle is yet notwithſtanding of efficacy, although the Prophet ſhould ſpeake of his time: For the Iewes ſeemed to be excéedinglye offended, for that Paul preached that they were made blinde: whereas they oughte not to haue taken that in ſo ill parte, ſeeing that the Prophet had long time before foretold vnto their fathers that this puniſhment ſhould be inflicted vpon them. Wherfore thereby is proued, that Paul had ſpoken no new reproches againſt them, nor had deuiſed any contumely of which they had not before heard. And as it was ſhewed that in Helias time ſome were ſecretly preſerued, whereas all the reſt peariſhed,

The things which the Iewes ſuffered in times paſt, it is no meruaile if they now ſuffer.

It was Chriſt whō Eſay ſaw in the perſō of a iudge.

What is the purpoſe of God in makyng blynde the Iewes.

to proue that the ſame thinge had happened vnto the Iewes in the time of Paul: ſo now is mencioned that the Iewes were in the time of Eſay made blinde, that it ſhould not ſeme incredible, but that they mought now alſo be infected with the ſame diſeaſe. But the firſt interpretacion is both truer and plainer: wherfore whoſoeuer attentiuely readeth the woordes of Iohn, may eaſly perceaue that Eſay the prophet in that high iudge, whome he teſtifieth was God, ſawe Chriſt. Theſe things (ſaith Iohn) ſpake he, whē he ſaw his glory & talked with him. That pronoune, His, hath a relation vnto Chriſte, for of him was the whole courſe of his talke. Wherefore this place is not to be forgotten, when we ſhall proue the diuinitie of Chriſte: for the Prophet calleth him whome he ſaw, the God of hoſtes, and is not afeard to attribute vnto him the name of Iehouah. Wherefore we ſée both out of Paul, and out of the Prophet, that we ought to graunte that God is the efficiente cauſe of the blinding of the Iewes, whoſe principall ende is not, that they ſhoulde ſinne, but that in theyr puniſhment ſhould be declared his iuſtice: as it is written vnto the Theſſalonians of the time of Antichriſt. Whefore foraſmuch as they haue not receaued the loue of the truth, therefore hath God ſente vpon them the ſpirite of errour. And in Deut. the. 28. chapt, Moſes threatened in the name of God, that the Iewes ſhould be ſmitten of him with furiouſnes, madnes, and blockiſhnes of hart if they harkened not vnto his wordes. And in Ezechiell God ſaith, y for the puniſhment of y wicked ſinnes both of the euill Prophets and alſo of them which aſked counſel at their handes, he would ſeduce the Prophet. Theſe ſelfe thinges in a maner, which happened vnto ye Iewes, we ſée alſo to haue happened vnto y Papiſts: for they hauing

The things which are 〈◊〉 of the Iew s haue happened a ſo vnto the papiſtes.

bene oftentimes admoniſhed, now at the length to ceaſſe of from wicked ſuperſticions, and continuall corrupting of the churche, not onelye woulde not heare, but dayly throwe themſelues downe hedlong into greater darkenes, and are ſmittē wyth greater blindenes. Whome when we ſée in thys caſe, we ought to pity, and to thinke with our ſelues, that we alſo ſhould be in the ſelfe ſame daunger, if we were not contynuallye holpen by the fauoure of God. In Marke the eyghte chapiter we reade, that when the Apoſtles muttered amongeſt themſelues, that they had forgotten to take bread with them, and had miſerably let ſlip out of their memory that great miracle wherin Chriſt had with a few loues fed many thouſands of men, the Lord ſaid vnto them: Do ye not yet perceaue, nor vnderſtand? is your hart ſtill blinded? haue ye eyes and ſee not? and eares and heare not? And do ye not remember? This is the ſtate and condition of our corrupt nature, that if it be left vnto it ſelfe, it is by preaching and miracles made blind: but God is preſent with his elect, and when the words of God, or ſacraments or miracles are ſet forth

Our corrupt nature when it is left vnto it ſelf s by preaching, & miracl s made blind.

vnto them, he openeth their harts, as in the Actes of the Apoſtles we reade of the woman that ſold ſilke. Moreouer this blindnes in ſome dureth but only for a time: for when it ſemeth good vnto God, it is by the ſpirit of Chriſt taken away, in others it is perpetuall and is euery day more and more encreaſed: namely, in thoſe whome God by his hidden iudgement, but yet moſt iuſt iudgement, vtterly forſaketh, and hath euen from eternally reiected. And Dauid ſayth, Let their table be turned into a ſnare, and a net, for a ſtombling blocke, and a recompence vnto them. This is written in the 69. Pſalme, where Dauid complayneth of the calamities and oppreſſions, wherewith he was vexed, and in himſelf as in a type or figure he hath a reſpect vnto Chriſt, and vnto all his members, which he ſaw are obnoxious vnto the ſelf ſame croſſe: he maketh vehement prayers for his deliuery, he curſeth and banneth theſe enemies of God: ſtraight way he addeth ioyfull prayſes of the goodnes of God, which had heard his prayers, and therwithal ioyneth comfortable ſentences Hereout Paul aptely gathered this teſtimony. The words in Hebrew are thus. Iehi Schulchanam liphnehom lephach veliſchlomin lemoceſch. Techſchachnah enehem maroth vmothnehem tamid hamad. Which ſentence the 70. haue ſo turned, that as touching woordes they ſomewhat differ from the Hebrew verity, although in the ſence they nothing at all diſagrée from it. Paul alludeth vnto the Seuenty, from whome yet (as we ſhall afterward declare) he ſomwhat varieth. The greateſt difference betwene the 70. and the Hebrew verity herein is, that they wheras in the Hebrew is red, peace making, or ſuch things which ſerue to peace, haue 〈 in non-Latin alphabet 〉 , that is, a recompenſation. But the error hereof ſpringeth, for that the words if they be red without prickes may ſeeme to be in a maner all one. For Schalam ſignifieth to be at peace, & Schalom ſignifieth peace: But Schelem ſignifieth to recompence, & Schelom ſignifieth a recompēce, & Sehelolim in the plurall nomber ſignifieth recompenſes. But the ſence is: The things which of their owne nature ſhould be pleaſant, ioyfull, and proſperous, let them be made vnto theſe wicked men hurtfull & pernicious. Let their frendes alſo be vnto them an offence, and become vnto them vnfaithfull and traytors. Moreouer let their eyes or minde be ſpoiled of ſound iudgement, that they may not ſee the thynges whiche are to bee deſired, and if they ſee and deſyre them, let their ſtrengthes ſo be weakened, that they may not be able to attaine vnto them.

An allegory of the table.

But let vs diligently conſider and weigh all the partes of this execration: And that which is firſt ſpoken of the table expreſſeth a goodly allegory: for by the table is ſignified vnto vs, whatſoeuer is pleaſaunt, acceptable, and delighting, or wherin we content our ſelues, as in a good thing which recreateth and refreſheth vs: as we know the table to be: for vnto it we come, to be refreſhed with meate and drinke, and to be mery, yea and in feaſtes are knitte amities, and mutuall frendſhippes, which are made more firme. For Menſa, that is, a table, as Ʋarro ſaith, is as it were Meſa that is to ſay, a meane: for it is an arbitrer and mediator betwene two or more. But ſaith Dauid, vnto theſe wicked men let it chaunge his proprieties, let it be voide of his end, let it not be vnto them pleaſaunt, nor ioyfull, nor ſweete, but pernicious, hurtfull and a ſnare: let them euen there be taken and be deſtroyed. Origen againſt Celſus maketh mencion of a certaine Poet, who wrote a kind of verſes called Iambica, againſt Licambes, for that he had tranſgreſſed againſt the table and ſalt, and had bene vnfaithfull and cruell againſt him, with whom he had vſed ordinarily to be at table and to eate with: and he aptly applieth that vnto Iudas Iſcariot, who betrayed the Lord with whome together he had eaten. And our ſauior inſtituted the holy table, whereat the faithfull receaue the Euchariſt, that there ſhould not only be celebrated the memory of his

The table of the Euchariſt.

death, but alſo that in the holy banquet, ſhould be wéeded out all maner of hatred and diſpleaſure growen betwene Chriſtians. Pithagoras in his banquets and meates would not ſuffer that bread ſhould be deuided with a knife: by bread ſignifieng y bond of humane ſociety. And the Macedonians were wōt to make leagues and couenaunts at their feaſtes and banquets. Plutarch alſo in his problems telleth,

An vſage of the Macedonians.

how that the table is an holy thing, and therefore the elders were carefull, that in preſence of the gueſts it ſhould neuer be empty or voyde, for that, that is not ſeemely for thinges conſecrated vnto God. Wherefore the Prophet prayeth, yea he prayeth againſt the wicked, that all proſperous and happy things ſhould be turned vnto them into miſery, which thing we reade in the hiſtories came oftentimes to paſſe: for wordly men in thoſe things very often came to deſtruction, wherein they both moſt delighted themſelues, and placed all their felicity. When Pompey was ouercome in Pharſalia, Egipt and Ptolome were his table: for he hoped that there he mought be recreated, and be at reſt: howbeit there he miſerably loſt his head. Ceſars table ſéemed to be aboue all others in the publike wealth of Rome, when as he was the chiefe of the Senate houſe, and as Dictator out of his regall ſeate gaue lawes and bare dominion: but whileſt he ſetled himſelfe in theſe things he was mirably ſlayne. The table of the Iewes was in the time of Chriſt, to kéepe ſtill their dignity, place, nation, and prieſthod: and whileſt they with a blind zeale too much gaue themſelues to theſe things, they ſlew Chriſt, and therefore they were throwen down hedlong into vtter deſtruction. Neither let vs looke for any other ende of the Pope & of his kingdome, whoſe table is, the name of the Church, counſels, Fathers, cuſtomes longtime receaued, the pompe and ſhew of outward ceremonies, and ſuch other like things: for the defence wherof, foraſmuch as he together with his fighteth againſt the truth, and that plainly ſet abroad, he ſhall fall into a ſnare and into diſtruction. This ſelf thing did the Iewes in the time Ieremy, whē they cried: The tempell of the Lord, The tempell of the Lord: boaſting that they were the ſonnes of Abraham, and frée men, and the children of promiſe: but yet they were with great miſeries brought to deſtruction. And how euen the outward table hath brought vnto ſome deſtruction, the holy hiſtory ſetteth forth vnto vs in the eldeſt ſonne of Dauid. For he was ſlaine of his brother Abſalon, for defiling his ſiſter Thamar. And the like chaunce happened vnto Simon the high prieſt, as we rede in the firſt booke of the Machabes, who being bidden by his ſonne in law to a feaſt, was by him ſlaine. Dauid by an antitheſis aptly maketh a ſnare to be contrary vnto a table. For the table ought to be frée, where we may ſafelye refreſhe the minde: and if any ſnares bee there laid , a man can not well auoyde them. There is added an other curſe, which according to the Hebrew verity is of quiet men, that is, of frends and ſuch as are ioyned by any familiarity

Frendſhip is a neceſſary thing.

or acquaintaunce. There is no man but vnderſtandeth that frendſhip is a neceſſary thing? Which neither euen great princes, nor Emperors can want: for if they be deſtitute of frends by whom ſhall they gouerne their dominions & kingdomes? And howe méete and profitable concorde is in aduerſityes, wée néede not many wordes to declare, for that it is to all men moſt manifeſte. It is alſo as a thing moſt to be deſired, and moſt pleaſant grafted in vs by nature, or rather by God, and as Aristotle in his Ethikes ſayth of it, it is more conuenient then iuſtice: For if we were all truly frendes betwene our ſelues,

Frendſhip better then iuſtice.

there ſhould be no nede of iuſtice: for no man would hurte one an other: but if we were all iuſt, yet ſtill ſhould we nede frendſhippe, for that it is a thing of hys owne nature and of it ſelfe good. Of ſo greate a commodity doth Dauid in hys execration deſire that the wicked might be depriued, and prayeth, that thoſe whome they thought to be theyr frendes mought be vnto them traytors: which how deteſtable and hurtfull a thing it is, the hiſtory of Samuell declareth: where it is written that Ioab ſlew Abner and Amaſa two notable captaynes fraudulently, namely, pretending frendſhippe vnto them, and kiſſing them. Our Lord

An example of traitry.

alſo, who for our ſakes would ſuffer all kinde of greues, ſuffred alſo this kind of miſhappe: touching which thing we haue in the Pſalme a wonderfull complaynte, for vnder the perſon of Chriſt it is ſayd, My quiet frend, which did eate meate together with me, hath lifted vp his hele agaynſt me. Thus haue we now declared the Hebrew verity. But bycauſe Paul and the Seuentye haue turned it retribution or recompence, let vs ſe how theyr phraſe of ſpeach agreeth with thys ſence. In my iudgement it ſignifieth, that Dauid prayed, that in the table, where they were wont to refreſh theyr mindes, and to haue all thinges in ſafety and ſecurity, there ſhould happen vnto them a recompence, and y there they mought be puniſhed for all the wicked actes which they had before committed, that whereas the ſeuerity of God ſemed before to winke at theyr ſinnes, it might there take vengeance of them. Let theyr eyes be made dimme, that they ſee not, and theyr backe or loynes or raynes alwayes make crooked, or make it to conſume or to waste away. As it is had in the Hebrew. That which is now ſpoken of the eyes pertayneth vnto the mind, and the ſence is, let them be ſpoyled of iudgement and vnderſtanding, that they may not vnderſtand what thinges are to be wiſhed for, and what thinges are for them profitabe. And by the loynes, backe or raynes, we muſt vnderſtand the ſtrengths, which he prayeth, might be taken away frō thē, y they might not be able to obteyne any good thing, if paraduēture they had choyce of it. Neither here let vs of this be ignoraunt, that in this place is ſhewed

Here is declared that free will is in the wicked ouerthrowen.

that in the wicked and in them that are forſaken of God frée wil is taken away, whoſe roote and beginning, as we haue ells where taught is vnderſtanding. For the will, foraſmuch as it is blind, can not chuſe that which reaſon offreth vnto it. And if they which are reiected of God can not vnderſtand thinges ſpirituall and in very dede good, for as much as they are mē naturall, then alſo ſhall they not be able to chuſe them. And though ſometimes they be ſo illuminated with ſome ſclender light, that they can iudge ſomewhat of vprightnes, yet notwithſtanding theyr ſtrengths are ſo made crooked, and conſumed, that they cā not follow the better thinges which they allow, but cleaue and ſticke faſt vnto the worſe. Pauls argument agaynſt the Iewes is in this maner. That ye are made blind and therfore receaue not Chriſt and his Goſpell, ought not to ſeme vnto you a thing ſo incredible, when as both Eſay foretold it, and holy Dauid alſo hath ſpoken of it. Neither is it to be doubted, but that the thinges which are now cited touching the Iewes pertayne alſo vnto Chriſtes time and alſo vnto ours: for in this pſalme it is writtē, The zeale of thy houſe hath eaten me vp. Which

It is proued that this pſalme pertaineth vnto Chriſt

ſentence Chriſt vſed, when he clenſed the temple of iers and ſellers: yea there was none which was more moued with this kinde of zeale then he was, and for that cauſe chiefly was he ſlaine of the Iewes. Moreouer in the ſelfe ſame pſalme we rede. They gaue me to eate gaule, and in my thirſt they gaue me viniger to drinke, Which thinges we no where rede happened vnto Dauid. But that Chriſt had at his death, ſuch meat to eate, & drinke to drinke, the Euangeliſts moſt manifeſtly teſtify. And in this place we may ſe an excellent amplification by ſteps or degrees. Firſt is ſayd, Let the good thinges, namely, which they now haue and poſseſse, as the table and frendes be turned vnto them into deſtruction. And ſuch thinges which are to be wiſhed and deſired, let them not ſe them, and if hereafter they ſhal paraduenture ſe them, yet let not them attayne vnto them. Neither is only this execration red in y Pſalme of Dauid, but alſo other more greauous then this, Poure vpon them thy wrath. Lay iniquity vpon iniquity, and let them not enter into thy righteouſnes. Let thē

Why Paul rather toke this part o the pſalme then any other.

be put out of the boke of the liuing, and let them not be written with the iuſt. But Paul picked out that part only which ſerued beſt to his purpoſe, and chiefely as touching execation, for he would not irritate the Iewes more then was nede, leſt paraduenture he ſhould vtterly haue diſcouraged them all. But foraſmuch as theſe horrible and bitter thinges are applied vnto the wicked, it followeth, that the godly and faythfull may by a contrary kind of reaſoning gather thereout no ſmall conſolation vnto themſelues. For euen as vnto them things pleaſant

What conſolation is herehence deriued vnto the godly.

and proſperous are turned into miſery and calamities, ſo vnto the godly, the things which of theyr owne nature, are dolefull, hard, and miſerable, are made healthful, pleaſant and glorious: as perſecution, honger, baniſhmēt, ignominie, and euen death it ſelfe, for Chriſt hath ſanctified vnto vs the croſſe, and therefore hath pronounced them bleſſed which ſuffer perſecution, and thoſe alſo bleſſed which mourne and likewiſe thoſe bleſſed which are affected with contumelies & reproches: for there is not one of thoſe euilles which in the elect of God haue not a moſt happy end. The cruell dealing of the brethern of Ioſeph aduaunced hym

Thinges dolefull are to the godly turned into things ioyfull and pleaſaunt.

in a maner to the kingdome of Egipt. By the calamities and afflictions wherewith Pharao oppreſſed the Iſraelites, they obteyned liberty: and in the horrible and vnpleaſant wildernes they had in a maner a paradiſe: when as by the conduite of Moſes, yea rather of God they were brought vnto the land of Chanaan: the battailes which the Amalikites, Chananites, and Amorhites made agaynſt them were turned vnto them into victories and triumphes. The death of Chriſt although it was ignominious vnto him, in reſpect that he was a man, brought vnto him reſurrection, an heauenly ſeate, and a kingdome laſting world without end. And by moſt cruel martirdomes both the Apoſtles and alſo many other of the faythfull are brought vnto eternall felicity, ſo that the Apoſtle ſayd truly, vnto them that loue God all thinges worke to good. Now that we haue expounded the wordes of Paul we will ſe what is to be gathered out of the expoſitions of other men. Chriſoſtome by the table vnderſtandeth as we doo the pleaſures of the Iewes: and maketh theſe thinges ſo playne, that they nede no expoſition at all: for experience it ſelfe teacheth with what calamities both of ſoule and body the Iewes are tormēted. He diligently noted alſo the aduerbe of time, which in Hebrew is Hammid, that is, alwayes, whereby he ſayth is ſignified the perpetuity

The calamity of the Iewes perpetuall.

of this miſery, ſo that the Iewes can not hope that it ſhall haue an end. It ſemed vnto him wonderfull, that it had now in his time dured aboue 300. yeares: but what would he now ſay whē as now it hath laſted fiftene hundreth yeares? Theyr captiuity in Babilon continewed 70. yeares. Howbeit in it they were not vtterly deſtitute of the fauor of God: for they had with them Daniell and his

The captiuity of Babilon was much more tollerable then this.

fellowes, and Eſdras alſo, Nehemias, Zorobabell, Ieſus the prieſt of the ſonne of Sadoch, Zachary, Aggeus, and before all theſe Ezechiell, and Ieremy, although Ieremy went downe with the runnagate Iſraelites, inot to Babilon, but into Egipt, howbeit for all that he wrote vnto them. And after the 70. yeares were expired they returned home agayne and poſſeſſed theyr owne auncient dominion vntil the time of the Macedonians. Next after that they were for a while vexed by

The Iewes were not infected with outward idolatry, when they were at the laſt afflicted of y Romanes

Antiochus: but the Aſſamonites did ſet them agayne at liberty. But now they are without end and meaſure oppreſſed although they be not enfected with that outward and groſſe idolatry, wherfore of their diſperſion & miſery cā no other cauſe be geuē but y Chriſt is now come whome they haue reiected. And therfore in ſtéede of a floriſhing kingdome they are compelled to be in bondage: in ſtede of a famous temple, they haue cōtemptuous Sinagoges: in ſtede of offrings and ſacrifices, they are wrapped with abſurd ſuperſtitions: in ſtede of honor and dignity wherein they were before, they are now odious and hatefull vnto all men. And which is moſt greauous of all, they will not acknowledge the cauſe of theſe ſo greate euils. Ambroſe entreating of this matter deuideth this excecation into two kinds: one kind he maketh curable, vnto which ſentence alſo agréeth the cō mentaries, which are aſcribed vnto Ierome: for in them it is written, Make croked their backe alwayes, vntill they beleue, and be conuerted. And, that as touching manye

Two kindes of excecation.

there ſtill remayneth remedy, Peter declareth in the Actes of the Apoſtles, when he ſayth, And now I know that ye dyd it of ignorance, wherefore repent and be baptized euery one of you. Paul alſo ſayth, that the branches of the Iewes are ſo cut of, that yet they may agayne be grafted into Chriſt. The other kind of excecation, he ſayth, is paſt all remedy, and vpon them is this inflicted which haue reiected the truth once knowen, and do ſtriue againſt it. And he addeth, that Paul at this preſent meaneth of either kind of excecation. But y Greke ſcholies referre the bowing of the backe to the perpetuall bondage, wherewith the Iewes are oppreſſed of outward nations: which in my iudgement is not ſo apt, for that I ſée that Paul writeth onely of the euills and calamities of the mynde. For he neuer vpbrayded vnto the Iewes any outward infelicitye. But this is woorthy of noting, that ſome interpreters

Blindnes of the ind goeth before incredulity and is the cauſe thereof.

affirme, that the cauſe of this excecation was incredulity. But I, as I graunt, that by incredulity is encreaſed darckenes, ſo alſo affirme, that blindnes of the mind goeth before incredulity: for howe commeth it to paſſe, that wicked men beleue not the words of GOD, but becauſe they are blinded and ſée not, as they ought to ſée, the thinges which conduce vnto ſaluation? I will not ſpeake, how Paul putteth blindnes as the cauſe of incredulity: for this was in controuerſie, how the true Chriſt ſhould be preached, when as ſo fewe beleued in him. Which thing Paul affirmeth therfore came to paſſe, for that election obteyneth fayth, and the reſt are made blind. Now at the laſt come we vnto Origen, who at the beginning writeth, that Paul hath left out, before them, which both the Hebrue verity, and alſo the 70. haue. But of his owne hath added this word, Snare: which word is neyther had in the tranſlation of the 70. nor alſo in the veritie of the Hebrue. But this is of ſmall waight: neyther doth it any whit alter the ſenſe. He moreouer ſheweth, that the teſtimony of Dauid is very nighe and agreable vnto theſe things which Eſay foretold. For euen as there were eyes geuen, that they ſhould not ſée, & eares that they ſhould not heare: ſo is it here ſayd, Let their eyes be made dimme that they ſee not. Straight way for that he thinketh it abſurd, that vnder the perſon of Dauid, or of Chriſt ſhould be made any execration or curſing, he deuiſeth a wonderfull ſtrang ſenſe. For as (ſayth he) our eye can looke vpon the light, and ſee thinges profitable and which are expedient, and contrariwyſe can behold things noyſome and hurtfull, ſo the ſight of the mynd turneth it ſelf ſometymes to thinges heauenly and ſpirituall, and ſometymes to thinges earthly and wicked. But now if a man ſhould pray, that the vnderſtanding of certayne men ſhould not looke vpon, or beholde wicked and peruerſe doctrines, this man ſhould not pray againſt them, but for them. After that he addeth, I would to God Marcion, Valentinus, Baſilides, and ſuch like peſtilences, had neuer ſene the wicked and pernicious doctrines which they deuiſed. Wherfore (ſayth he) theſe are not execrations, but rather medicines. But touching this woord table, he thus writeth (by this place to defend his allegories, for as farre as we cā coniecture by this words, all men did not like wel of them) Let one of thoſe (ſayth he) come, which deride thē, and let him without an allegory interprete the things which the Prophet now ſpeaketh: Then goeth he on in his expoſition, and affirmeth, that the table is the holy ſcripture: for wiſedome hath ſet her table, and mingled wyne. This table he proueth is turned vnto the Iewes into a ſnare. For when the Iewes read that Chriſt ſhould deliuer Iſraell, and ſhould reigne with greate honour and might: they ſaw that Ieſus of Nazareth liued here on the earth in a baſe and abiect forme, and

Howe the table of the ſcriptures is vnto the Iewes turned into a ſnare.

they ſawe that they were ſtill oppreſſed with the yoke of the Romaines: therfore the table was vnto them a ſnare: which thing doubtles had not comme to paſſe, if that they had vnderſtoode, that the deliuery which ſhould be accompliſhed by the Meſſias, ſhould be from ſinne, from the deuill, death, and hell: and that the kingdome of Chriſte, ſhould be no worldly kingdome, but wherein he ſhould by the woord and the ſpirite raigne in the harts of men, then I ſay, had they not ſuffred ſo great miſerie. Chriſt longe ſince aſked them, Whoſe ſonne is the Meſſias? They ſayd, Dauids ſonne, as they had read in their table: Chriſt aunſwered, But howe doth Dauid call him his Lord? when he ſonge, The Lorde ſayd vnto my Lord. Now here the table is turned vnto them into a ſnare, neyther were they able to aunſwere one woord. In Iohn alſo he ſayd: Do not ye thinke that I came to acc ſe you, there is an other which accuſeth you, namely Moſes. Here agayne alſo they are ared: for the law wherof they ſo much boaſted is made both their accuſer and condemner. Lastly, they were taught that Chriſt ſhould abide eternally, and they ſawe that our Lord died & was buryed: ſo that their table was vtterly made vnto thē an offence. As touching the holy ſcriptures, that they were turned vnto the Iewes into deſtruction I am not againſt him, but that he thereby obtrudeth vnto vs his allegories,

Twokinds of allegories.

I in no wiſe allow. For there are two kinds of allegories: for ſome are ſet forthe vnto vs by the holye Scriptures: as that Chriſt is Ionas, who was in the hart of the earth thrée dayes, as he was in the bealy of the whale. Againe that he is Salomon, or the ſerpent hanged vp in the deſert, or the lambe. And that the two ſonnes of Abraham are two teſtamentes. Theſe I ſay, foraſmuch as they are found in the holy ſcripturs, may in no wiſe be reiected: but are firme places, wherby when nede requireth may be proued doctrines. There are other allegoryes, which men through their owne iudgement and reaſon find out, whō indéede we confeſſe, y they may follow their owne fantaſie, ſo that they beware of two things: Firſt, that they deuiſe nothing that is repugnant vnto ſound doctrine: ſecondly y they obtrude not thoſe their deuiſes as naturall & proper ſenſes of the holy ſcripture. There is alſo a third kind of allegories, which is when the ſcripture vſeth a trope or figure: neither hath any other ſence but that allegoricall ſence, as we now graunt is in the words of Dauid. And then the allegory is the only ſence of the words: as Cicero in his oration for Marcus Celius, called Clodia by the name of Medea Palatina. But what I beſech you hath this kinde of allegories common with Origens allegories? And whereas he interpreteth the imprecation of Dauid, as though he ſhould pray, that the Iewes ſhould not ſée that things which are euill and hurtfull, it is moſt farre of from the purpoſe of Paul: for he entreated of incredulity, and ſaid that the cauſe thereof is, for that the Hebrues were made blind, and then he cited the words of Dauid. Now there is none which ſéeth not, that faith hath a reſpect vnto good & ſound doctrine, and if he pray that they might not ſée ſuch ſound doctrine, then doubtles, he wiſhed not vnto them good thinges but euill. And I wonder that Auguſtine ſhould fall in a maner into the like interpretacion, when he entreateth of a place in the 1. chapter to the Galathians in his 16. booke and 22. chapter againſt Faustus. The place is, I woulde to God they which trouble you were cut of. The ſence whereof he ſaith is, vtinam euirentur, y is, I would to God they were gelded for the kingdom of heauens ſake. Theſe mē without doubt were moued to thoſe expoſitions, for that they thought it a thing not

Of imprecations and curſinges.

mete for Dauid or the Prophetes or Chriſt, to pray for the euill thinges againſt any man: for that ſemeth ſtraunge from the gentlenes and lenity which we are in the ſcriptures commaunded to ſhew euē towards our enemies. But foraſmuch as we are fallen into ſuch matter, it ſhall not be amiſſe ſomewhat to ſpeake of imprecations and curſings. This maner of execration and euill ſpeaking is in the

Execratiōs much vſed in the ſcriptures.

ſcriptures a thing tyme out of mynd vſed. Nohe curſed his nephew Chanaan: Curſed be Chanaan, let hym be a ſeruaunt to his brethern. Baalake alſo the ſonne of Zippor called Balam to curſe Iſrael. In Deut: we rede: Curſed ſhalt thou be in the town and in the field, in the barne, and in all other thinges, curſed be the fruite of thy body. Theſe execrations were recited vpon mount Heball. The law of ieoloſy hath alſo in the booke of nombers his imprecations, that the wombe ſhould ſwell, and rent in ſonder, and the thighes rotte: all which things could not hurt the woman if ſhe were innocent, but vnto an adultereſſe they were not without vertue and efficacy recited. Ioſua curſed him which ſhould réedifie. Iericho, namely, that he ſhould do it with the death of his children, which thinge happened vnder Achab, as the hiſtorye of the kinges mencioneth. And Nehemias ſaith, that he not onelye reproued them, which had maried ſtraunge wiues, but alſo curſed them. In the newe teſtament alſo there wante not examples, whiche we will hereafter bring, yea and the Ethnikes alſo vſed curſinges. Acteius a Tribune of the people of Rome, as Plutarche declareth in the life of M. Craſſus, whē he could by no other meanes diſſuade Craſſus from his expedition into Parthia, at the length in the way which Craſsus ſhould go foorth at, he ſet on fire the city of Crates, and there with horrible and bitter curſes he curſed the Generall Captaine and his hoſt: and that theſe execrations were not vaine, the euent plainely and manifeſtly declareth. Oedipus alſo, as the Poets tell, with banninges curſed his Sonnes Adraſtes and Polynices, namely, that they might be without citie, and houſe, that they might be beggers, and wanderers abroade, and haue ſuch diſcord betwéene themſelues, that the one ſhoulde kill the other, whiche thinges according to his wiſhe came to paſſe. And Horace ſaith: I will banne you, and let not my banning be put away or purged by any ſacrifice. Neyther is that to be paſſed ouer which Auguſtine mēcioneth of Paulus and Palladia for they being curſed of their mother, miſerably wandred about from country to country, vntill at the laſt they were deliuered at the tombe of Sainte Stephan. Wherefore ſéeing that alwayes both amongſt the Iewes, and amongſt the Gentils there hath bene ſo great plenty of curſinges and banninges, is it poſſible, that it ſhould vtterly be vniuſt, and ſinne to curſe or to wiſh euill vnto any man, ſo that at no time it ſhould be lawfull? Auguſtine without doubt was of this minde, y it is not lawful,

Execratiōs n the Prophetes are foretellings

and entreateth of this matter towardes the ende of his firſt booke de ſermone Domini in monte: and writeth: that thoſe imprecations which are red in the Prophetes per •• yne onely to propheſies, ſo that vnder that forme of prayer they onelye foretolde the thinges which they ſaw ſhould come to paſſe. And whereas they vſe the optatiue moode in ſteade of the indicatiue moode, that he ſayth amongeſt the Hebrues is not to be wondred at: when as they oftentimes vſe ſuch figures in theyr ſpeache, for manye times they vſe one tempſe or an other, whē they put the time paſt for the time to come. Why haue the Gentils ſinned, & the people imagined vayne things? Againe, They deuided my garmēts Theſe thinges were to come, and were foreſpoken of Chriſt, when yet they are written as already paſte. Howbeit he confeſſeth, that ſometimes men praye for puniſhmentes and chaſtiſementes to come vnto ſome, that they may be corrected, whiche is not (ſaith he) to pray againſt them, but for them. And he citeth a place out of the Apocalipſe in the

It is lawful to pray for puniſhmēts to light vpō ſome mē, to the end they may be corrected. A place of y Apocalips. Sinne may be deſtr ied two maner of wayes. The ſoules of the martyrs pray for the ende of the world

6. chapter where the Martyrs cry vnder the alter. Take vengeaunce vpon the earth for our bloud which is ſhed: and he thinketh, that therebye is mente, that theſe martyrs pray against the kingdome of ſinne. And ſinne may be deſtroyed two maner of wais: Firſt, by bringing in a contrary qualitye, ſo that ſinne beinge excluded, do ſuccéede mortification of luſtes, and do followe righteouſnes, honeſty, and all kindes of vertues. Againe ſinne is ſubdued vnto GOD, when vpon it is inflicted puniſhment: for ſo longe as it is vnpuniſhed, it hath nothing in it that is good, but ſo ſoone as puniſhment is inflicted vpon it, foraſmuch as that puniſhment is a parte of iuſtice, ſinne is thereby at the leaſt ſomewhat reſtrained and brideled from ranging any farther abroade, whiche thing alſo is profitable vnto wretched ſinners: Wherfore if we will iudge vprightlye, the martyrs in ſo prayinge, prayed rather for them, then againſte them. Neither alſo were it abſurde if they ſhoulde pray for the end of the world, wherein they had ſuffred ſuch great euils, that impiety may once at the length haue an ende. Althoughe I thinke not that all the elders are of

Tertullian thought that we ſhould pray for the prolongyng of the end of the world.

Why they prayed for the prolonging of the ende of the world.

this mind, that we ſhould pray for the end of the worlde: when as rather contrariwiſe Tertullian in his apology ſaith, that Chriſtians in theyr congregations praye for the prolonging of the end of the world. And in the ſame place he writeth, that our men by the preſcript of the holy ſcriptures prayed not only for Emperors, but alſo for the long preſeruation of the the world. For after this monarchy of the Romanes, as Paul writeth vnto the Theſſalonians ſhall come Antichriſt, and the end. Wherfore ſome of the ſaintes prayed that the time might be prolonged, partly that the tribulatiō which ſhould come through Antichriſt might be differred, and partely that the Children of election might be gathered together. The Gréeke Scholies write that thoſe holy martyrs prayed againſt the deuill, that his power might at the length be brideled, or brought to an ende. And thus much touching Auguſtines opiniō, who was alſo of the ſame minde againſt Fauſtus, where he ſayth, Theſe things which we read in the Prophets ſeeme to be wordes of execration of ſuch as foretell or foreſpeake, and not the deſires of ſuch as pray. But as touching this thinge I thinke this to be true: that when there is an enemy whiche both wiſheth euell vnto vs, and alſo to the vttermoſt

We muſt make a diſtinction of the cauſe why our enemies ha e vs Diſtinction o y perſōs which vſe imprecatiōs

of his power worketh euell againſt vs, we firſte of all make a diſtinction of the cauſe, wherfore he hateth vs. For either it is our proper cauſe, humane, and ciuill, or els it is becauſe he hateth God and his truth. Secondly that we make a diſtinction of the men: for ſome are led by an accuſtomed affection of theyr own, and other ſome are moued of God, who reuealeth vnto them both what he wil do, & in what ſtate the wicked are, & ſtirreth thē vp to ſpeake the things which they ſpeak: nether is this in the meane time to be paſſed ouer, y the euils which we praye for are ether tēporal or eternal. Theſe diſtinctiōs conſidered, this we ſay, y if it be our own cauſe only, therin we ought to be patient, long ſuffring, & mild. Bleſse & curſe

Diſtinction of the uils which we pray for. In our own cauſe we ought to be patient.

not, the ſcripture cōmaundeth vs. We ought alſo to pray for them that perſecute vs. God hath created vs men, let vs not ſpit out the venome of ſerpentes: and foraſmuch as we are mē, let vs not ſuffer our ſelues to be changed into wild beaſts. They which hurt vs are madde, and are moued with furies, and therfore are worthy rather of compaſſion then vengeaunce, or imprecations. The mouth is geuen vnto vs to helpe and remedy things, and not that we ſhoulde with it curſe & han. Otherwiſe God will ſay, vnto ſuch execrations, I haue commaunded thée to pray for thine enemies, why dooſt thou now then irritate me againſt them? Wilt thou

An example of a prieſt of Athens.

haue me to be a helper to thée to tranſgreſſe my lawes, and to be thine hangman? A certaine woman prieſt of Athens coulde not be perſwaded to curſe Alcibiades, for ſhe ſaid that ſhe was placed in the prieſthoode to pray for men, and not to curſe them. And amongſt the Romanes it was not lawfull for the high prieſte of Iupiter to ſweare, for that oftentimes the ende and concluſion of an othe is execration: for they ſay, let this or that fall vpon me, vnles I performe this or that. And ſéeing it

In our own cauſe we muſt vſe prayers, & not ex cratiōs.

In Gods cauſe it is lawfull ſomtymes to vſe imprecations.

Our cauſe i ſomtimes nerely ioyned wt gods cauſe. In imprecations we muſt beware of the incitation of the fleſh. We muſt e ioyne ſinne from the nature of him that ſinneth

How it is lawfull to wiſhe temporal afflictions vnto ſinners.

A mā may ſometymes wiſh temporall euill things vnto himſelfe.

was not lawfull for the prieſt to curſe himſelfe, muche les was it lawfull for him to curſe others. Wherfore if the cauſe be our owne, we ought not to vſe execrations, but rather prayers, compaſſion, and bleſſing: but whē Gods cauſe is in hand, and that this our anger commeth by reaſon of ſinnes and wicked actes, there is no thing to let but that the godly may ſometimes vſe imprecations in ſuch manner as we ſhall expreſſe. And it oftentimes happeneth, that our cauſe is ioyned wyth the glory of God and is ſo ioyned, that it cannot be diſſeuered therefro but onely by diligent and attentiue conſideration. As if a miniſter of the church ſée himſelfe cō temned, and derided, although oftentimes he contemne his owne dignity yet notwithſtanding neither can he nor ought he quietly to ſuffer y worde of God (which he miniſtreth) to be contemned. For which cauſe the prophets ſemed many times to be very wroth, for that theyr meſſages and propheſies were derided. Wherfore I graunte that in this caſe both imprecations and curſinges maye iuſtly be vſed. Howbeit this I thinke good to admoniſh you of, that here we go warely to worke: for our fleſh is wonte oftentimes vnder the pretence of Gods glorye and honor, to fight and to braule for our owne honor and eſtimation. Moreouer this is not to be neglected, that we very diligentlye ſeioyne ſinnes from nature, and that in anye wiſe we wiſh well vnto nature it ſelfe, that is vnto men, but let vs curſe and hate ſinnes. And foraſmuch as it oftentimes happeneth, that men, after that they haue bene by ſome afflictions and puniſhmentes corrected, do repente, therefore if vnto wicked men beinge ſtraungers from God, and tranſgreſſors of hys lawes, we ſometimes wiſhe ſome diſcommodities and aduerſities of the fleſhe, to the ende they maye féele the wrath of God, I ſée nothynge but that we maye ſo doe. Thys thing without doubte we maye ſometime wiſhe vnto our ſelues, and that iuſtly, that God ſhould rather afflict and ſcourge vs, then to ſuffer vs to fall into ſinnes or if we ſinne, that he would at the leaſt by theſe meanes call vs home againe. And if we may wiſh theſe and ſuch like things vnto our ſelues, why ſhould we not wiſh them vnto others, ſeing that we are commaunded to loue our neighbours as our ſelues? So Helias ſhut vp heauen. So God brought home againe ſome of his elect which went aſtray: for there are ſome kind of men ſo blockiſh, ye they can not be brought home againe but by this meanes. Wherfore the Pſalme ſaith: Fill their faces with ignominy and they will ſeeke after thy name. And therefore we may wiſh the croſſe and affliction both vnto our ſelues and alſo vnto others for amendment and correction ſake. In which cauſe yet nothing ought to be done

In this matter we muſt go diſcretely & warely to worke.

raſhly, for oftentimes it happeneth, that ſome by afflictions are not amended, but rather made worſe. Wherfore the better way were to pray vnto God to correct them, and not to wiſh vnto them aduerſities, except it be with this condition to conuert them, or that the glory of God ſhould thereof enſew. And ſo as ſaith Auguſtine we ſhould not pray againſt them, but for them. But this is to be knowen that amongſt men there are ſome, which are the ambaſſadors of God, which are

Why it is lawfull for prophets to curſe.

not as priuate men, but execute an extraordinary miniſtery. And they by the ſpirite of propheſying doubt not of the will of God: for in their prayers they talke together with God: and in that talke they ſee and vnderſtand many thinges as touching the mind, and are wonderfully affected. Wherefore ſeing that God ſheweth vnto them, that ſinners ſhall be brought to amendment by ſome kinde of puniſhementes, and that he hath appointed to puniſhe them, or that ſome are now paſt all hope of ſaluation, and ſhall without all doubt be puniſhed with eternall miſery, ſeing I ſay, that God ſheweth vnto ſuch holy men ſuch things, and they in no wiſe doubt, but that ſuch things are decreed of the moſt mighty God, which foraſmuch as he appointeth them, muſt of neceſſity be good, how can they not but allow them? how can they not but wiſhe them? when as they continually pray, thy will be done. Wherefore when they ſee thoſe thinges, they pray, they make imprecations, they poure out ſuch execrations and curſings, as we reade in the Prophetes, and in the holy hiſtories. Whereout the godly

What conſolation is gathered out of the curſings of the Prophetes.

take conſolation, which thereby vnderſtand, in what ſort wicked men ſhall at the length be handled, and the weaker ſort and they which go aſtray which pertaine vnto the flocke of God, are by theſe thinges corrected, and take hede vnto themſelues, that they deſerue not the like. Wherfore Gregory vpon thoſe words of Iob, wherein he curſed the day of his birth, warely wrote, that the execrations of the Saintes procede not of ranker, that is, of the affect of the fleſh and hate of the world, but of good conſideration, namely, whereby they ſe that theſe things are allowed through the will of God. But ſaith he, they pray not for thoſe thinges of a deſire and an affecte: vnto which his laſt ſaying I can not aſſent: for as I haue now ſayd, the ſaints can not but allow, and erneſtly wiſhe thoſe thinges which they ſe God willeth, ſo that they be aſſured that God hath thus firmely decreed. In this maner Paul made blinde Elimas y ſorcerer: Peter ſlew Ananias and Saphira: ſo alſo the ſame Peter ſaid vnto Simon the ſorcerer, thy mony and thou be deſtroyed together. Paul deliuered vnto Satan him that had committed inceſt, and ſaid alſo, I would to God they were cut of which trouble you. And in the ſame ſort alſo Helias commaunded fire to come downe from heauen, which deuoured the captains ouer fifty, with their fifty ſouldiers. Heliſeus alſo curſed the children which derided him, & they were rent in ſonder of beares. What difference is there, whether God doo a thing by himſelfe, or by others, whome he hath appointed out to be his miniſters?

They which will imitate the Prophetes muſt take hede that they haue their ſpirit. The ſword of vengeāce and execration cōpared together.

Wherefore that which he doth by himſelfe, he can in like ſorte do by the Saintes and Prophetes. Farthermore if any man be moued to curſe others, and do pretend the imitation of the Prophetes and of the Apoſtles, let them firſt well conſider, whether he haue their ſpirit or no. For euē as no man ought to vſe the ſword, but only the magiſtrate, ſo let none vſe theſe execrations but they which are moſt fully aſſured of the will of God, and which are moued by the ſpirit to inflict them. This place is of nigh affinity, yea rather all one with that place which is of vengeaunce. Priuate vengeaunce is forbidden, but ſo is not publique vengeaunce, and that which is done by Princes: ſo they which are of the common ſort, let them abſtaine from execrations, eſpecially let them no wiſhe any croſſe vnto any man as touching eternall condemnation, vnles it be of condition that it may do good, and let them aſſuredly knowe that they are bound to obey this common rule, bleſse and curſe not: agayne, pray for them which perſecute you. And they which by the impulſion of God vſe any execratiōs or imprecations, let them alwayes haue before their eyes the amendment of ſinne: or at the leaſt way the diminiſhing of the maliciouſnes thereof by paynes and puniſhmentes, that the righteous may not be hindred from the worſhipping of God, and alſo may not extend their handes vnto iniquities: and finally let them ſeeke onely that the will of God may haue place, and let them not be deſirous of their owne commodities. Neither ought it to ſeme vnto any man wonderfull, that that common rule wherein is preſcribed vs, to bleſſe and not to curſe, and to wiſhe well vnto them that perſecute vs, admitteth any exceptions, for, that thing happeneth alſo in other commaundementes. Are we not in an other place commaunded to pray for all men? And vnto Timothe a reaſon is added, for that God will haue all men to be ſaued. And yet Iohn ſaith, that ſome ſin vnto the death,

We muſt not alwaies pray for our enemies.

and for them he ſaith, we ought not to pray: which yet we ought to vnderſtand, when we are fully aſſured that they haue ſinned vnto the death. Wherefore as touching that trope or figure of Auguſtin, wherein he ſaith that theſe imprecations of the Saints, were predictions or foretellinges, as we vtterly reiect it not,

We muſt not pray for them that ſinne vnto the death.

ſo alſo do we ſay that it is not of neceſſity. Neither do we graunt that in the execrations of the Prophetes and of the Apoſtles were not erneſt requeſts and deſires: for how could they not deſire that which they ſaw God had willed and decreed? vnles paraduenture by requeſt or deſire he ment the ſence of the fleſhe or of reaſon, as it is led by humane counſels. Laſt of all this is to be noted, that it is not abſurd, that in one and the ſelfe ſame will of godly men are contrary motions,

Contrary motions may be in the will of men.

when as they happen not in reſpect of one and the ſelfe ſame thing, but in reſpect of diuers. For in that they looke vpon the will and decrée of God, and the deſtruction of ſinne, and ſuch like, they can not but reioyce in the puniſhments of the wicked. But in that they looke vpon them as men, being ioyned vnto them by nature, of one and the ſame fleſh and lompe, they are excedingly ſory for their deſtruction, as Samuell mourned for Saul, for that he was reiected of God, as it is

An example of Samuel.

written in the 15. chapiter of the firſt booke of kings. And this ſhall ſuffice touching this matter. Wherefore I will now returne vnto the words of Paul. For that it was to be feared, leaſt the Gentiles, hearing theſe ſo horrible things of the reiection and blindnes of the Iewes, ſhould be puffed vp with arrogancy and contemne the Iewes as people vtterly reiected of God: and alſo it was to be feared leaſt the nation of ye Iewes ſhould vtterly be in diſpaire of their ſaluatiō, and ſhould thinke that a way vnto Chriſt is vtterly cut of from them, when as the Gentiles were now called to ſupply their roome, It is not ſo (ſaith Paul.) And he bringeth an argument

An argument taken of the finall cauſe.

taken of the finall cauſe: Therefore are the Gentiles called, that the Iewes ſhould be prouoked to emulation. Wherefore their ſaluation is not paſt all hope. And we muſt cal to memory that which was ſaid at ye beginning of this chapiter: namely, ye Paul, here entēded to proue two things: Firſt y the fall of y Iewes was not vniuerſal: which he hereby proueth, for ye electiō obtaineth ſaluatiō in many of ye nation of the Iewes, as Paul before plainly declared in himſelf although others are left in their blindnes. The ſecōd thing which is to be proued, is now ſet forth, namely, that the fall of the Iewes is not vnprofitable, when as of it followed the ſaluation of the Gentles. This is it which he at this preſent ſaith:

I ſay then, Haue they therefore ſtombled that they ſhould fall? God forbide. But thorough theyr fall ſaluation hath come vnto the Gentiles to this end to prouoke them to emulation. Wherefore if the fal of them be the riches of the world, & the diminiſhing of them the riches of the Gentiles, howe muche more ſhal theyr fullnes be?

I ſay then, haue they therefore ſtombled that they ſhould fall? God forbid, But thorough theyr fall, ſaluation hath come vnto the Gentiles.] The meaning is: God hath not therefore made blind and forſaken the Iewes, that they ſhould fall, as though the purpoſe of God ſhould ſtay there, nor ſeke any farther commodity: it ſought doubtles farther commodity, and that was the conuerſion of

Many ends appointed one vnder an other.

the Gentiles: whoſe end alſo is the ſaluation of the Iewes: wherefore that nation ought not vtterly to deſpayre or repentaunce, neither ſhall theyr fall be perpetuall. Auguſtine in his Enchiridion ſayth that God is ſo good, that he ſuffreth nothing that is euill to happē, but that thereof come ſome good things. And the ſame Auguſtine interpreting this place ſayth, that the Apostle denieth not: but that the lewes fell, but he ſayth, that theyr fall was not in vayne, nor vtterly without fruite. But this is not to be paſſed ouer with ſilence that the thinges which the Apoſtle ſpeaketh are not to be vnderſtanded of all the Hebrewes perticularly, for ſome of them

The thinges which are here ſpokē are not to be vnderſtanded of all men perticularly.

were in ſtate to be holpen, and were cōuerted vnto Chriſt: but others thorough theyr incurable obſtinacy and blindnes periſhed. Wherefore theſe thinges are to be referred vnto the nation of the Iewes generally, which ſo fell away from the grace, fauor, and giftes of God, that yet notwithſtanding there ſtill remayneth in it precious ſede, y ſtill hath remnantes which ſhalbe ſaued, and the roote is not vtterly ſo dead, but that God in due time commeth and when it ſhal ſeme vnto him good, can make it to ſpring forth agayne. For the promiſes of God, although they are not bound vnto the ſtocke of the Iewes, yet are they alwayes fullfilled in them as touching the elect. Neither is it of neceſſity, that whē a Iew

As touching ſaluation it is no hindraunce to a Iewe that he is borne a Iewe.

is borne, his plague ſhould therefore for that he is a Iew, be incurable, or vtterly paſt all hope. And as touching the wordes Paul ſayth 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ſignifieth nothing els but to ſtomble and to fall. The Lattine interpreter hath added this word, So: But in the Greke is not red that particle. And it ſkarſely fitteth well, when as Paul entreateth not here of the greauouſnes of the fall of the Iewes, but rather le ifieth it by the end, namely, for that it was not vnprofitable. For of it followed the ſaluation of the Gentiles: and therefore it is to be

The Iewes by their fall made roume for the Gentiles to enter in.

thought that it ſhall dure but for a time. For the Iewes gaue place for a time, to make roume for the Gentiles to enter in. And this is referred vnto God, who ſuffred the Iewes therefore to be reiected, that the Gentiles which were vnbeleuers might be called. But this is to be knowen, that the fall of the Iewes, if we will ſpeake properly, was not the cauſe of the ſaluation of the Gentiles, but rather an occaſion. For this is a conſtant and moſt firme rule, that the effect can

The fall of the Iewes was an occaſion and not a cauſe that the Gentiles were called

not in dignity excel ye cauſe, if we cōſider it as the ful and true cauſe. Wherfore it is of neceſſity, that good thinges, in as much as they are good, doo ſpring from ells where, then of the euill thinges. And if after ſinnes follow ſome ſpirituall commodities, that is in no wiſe to be aſcribed vnto them, but vnto the goodnes and prouidence of God, which hath a perpetuall care for the gouernment of the world and rule of the Church. And euen as of falſe propoſitions ſometimes followeth a true propoſition by the force and order of the ſillogiſme, but yet not by

A ſimilitude.

the efficacy of the falſe and lieng propoſition: ſo by this order which God vſeth in the adminiſtration of thinges, out of euill thinges commeth ſome good. And as in naturall tranſmutacions we perpetually ſe, that the generation of one thing is the corruption of an other: for this commeth not, for that corruption

An other ſimilitude.

of his owne nature helpeth forward generation: but bycauſe that efficiēt cauſe, which expelleth out of the ſubiect the firſt forme, bringeth in a new. And that the elect ſuccede thoſe which haue fallen, we rede in the Apocalipſe. Hold faſte that which thou haſt, leaſt an other man receaue thy crowne. This is therefore ſpoken that we ſhould not glory in ſinne, for that the nature of it is not to helpe vs forward

God vſeth the wickednes of the vngodly.

to good things, neyther lieth it in our power, to make the euente thereof happy, for whēſoeuer that happeneth, it commeth thorough Gods helpe, and not thorough the deſert of them that ſinne. For God oftentimes vſeth the wickednes of the vngodly, to bring thinges to paſſe farre otherwiſe then they thought for: as we manifeſtly ſe came to paſſe in vs. For that the Iewes reiected the Goſpell, and would not admitte it, and by that meanes contemned the preaching of the Apoſtles, the Apoſtles turned to the Gentiles. God could vndoubtedly together with the ſaluation of the Iewes haue called the Gentiles alſo vnto Chriſt, but he would not: yea rather he would follow this order in bringing the gētils

Betwene the fal oft e Iewes and ſ luation of the Gētles is not a neceſſary connexion.

to ſaluation. Wherefore in this connexion of the blindnes and reiection of the Iewes, with the ſaluation of the Gentiles, there is not any abſolute neceſſity, but only by ſuppoſition, namely, that God by his eternal counſell had ſo apointed: and this thing is not only now at this preſent declared, but alſo ells where in many places. In the Actes Paul and Barnabas ſayd vnto the Iewes, Vnto you ought the kingdome of God firſt to be preached, but bycauſe ye reiect it, behold we nowe turne vnto the Gentiles. Chriſt himſelfe alſo in the Goſpell vnder the parable of the vineyard taught the ſame, when he teſtified, that the vineyard ſhold be trāſferred and let out vnto other huſbandmen, which ſhould render fruite: and that doubtles in ſuch ſort y the wicked ſhould wickedly periſh. Chriſt alſo ſayd vnto ye womā of Sidon, I am not ſent but vnto the loſt ſhepe of the houſe of Iſrael, neyther it it mete to take the childrens bread and to geue vnto dogges: In an other parable alſo of the wedding, for that they which were bidden, refuſed to come, they which ſemed vtterly vnworthy lieng in the ſtreates and by the high way ſides were compelled to enter in, and they which deſpiſed theyr calling, were worthely puniſhed. Paul moreouer as we ſhall afterward ſe, ſayth, that Chriſt was the miniſter of circumciſion. And euery where, where is entreated of the rendring of the ſaluation

Betwen the Iewes and th Gē tles is only a reſp ct of order.

and felicity which we looke for, he ſayth, Vnto the Iew firſt and vnto the Grecian. After this maner the fall of the Iewes is called the ſaluation of the Gentiles, the riches of the worlde, and reconciliation with God: and the Iewes are ſayd therefore to be cut of, that the Gentiles might be grafted in theyr place. But to what end the calling of the Gentiles tendeth, Paul declareth when he ſayth:

To this end, to prouoke thē to emulation.] How ye Hebrues were by the calling of ye Gentiles incenſed with zeale and emulatiō, it is not hard to know. For they ſaw that the ſpirite, grace, knowledge of the ſcriptures, miracles, and in a maner all ſpirituall giftes, wherwith they before floriſhed and were adorned, were now tranſferred vnto the Gentiles: which giftes although of themſelues they are greate and excellent, and mought as touching theyr nature be common vnto all men, yet notwithſtanding they ſemed moſt of all proper vnto the Iewes. Wherfore they could not but be excedingly ſory, y they which were the childrē of the kingdome, the peculiar people and inheritaunce of God had fallen away from ſo greate giftes, and y the Ethnikes ſhould be put in theyr place to poſſeſſe theſe thinges, which before were idolaters, vncleane, ignoraunt of thinges diuine, fooles, and contaminated with all kind of vices: and that the ſame ſhould be brought to paſſe not by the iudgement of men, which is oftentimes peruerſe & weake, but by the iudgement of the immortal God, who as he ſtraieth not frō iuſtice, ſo alſo moſt conſtantly appoynteth he his decrees. God would in thys maner haue the Iewes grieued for that the Gentiles were receaued, and would alſo that our ſaluation ſhould nippe them at the hart, for y theſe things were of no ſmall force to impel vnto Chriſt, the elect of that nation. He before made mention of thys irritacion, when he cited the teſtimonye of Moſes. And as touching the word, 〈 in non-Latin alphabet 〉 ſignifyeth nothing ells but to prouoke and ſtirre vp to emulation. Wherfore the Lattine interpreter turned it ill, ſaying, vt illos aemulentur: that is, that they, namely, the Iewes ſhoulde emulate or prouoke thē. For vnto God is all whole referred, and the ſence is that whiche we before gaue, namely, to prouoke them to emulation: Which hath effect in thoſe which pertain vnto election. For the reprobate which are of that natiō, are hereby rather diſturbed, prouoked to enuy, and in great deſperation peariſh: and are in a manner broughte to that point, that they neither alſo beleue Moſes. But whereas Paul ſaith, that this emulation in ſome turneth to good, that is both now partly true, & towardes the end of the world ſhalbe fully performed. Yea this ſhould now alſo haue better ſucceſſe, if as we haue the veritye of doctrine, ſo alſo we had vprightnes of life. By

What is a et to the aduancement of the kingdom of god.

this meanes without doubt, when the euidence of the doctrine, and efficacye of the woordes of God ſhoulde be ſet foorth vnto infidels, as well Turkes, as Iewes, and Papiſtes, the kingdome of Chriſt ſhould much be aduaūced: but our doings ſéeme ſuch, that we rather turne away the hartes of the vnbeleuers frō God. Chriſoſtome could not but wonder at the excellent prudency of the Apoſtle, which minding to entreate of the blindenes and reiection of the Iewes vſed the oracles of the Prophets, to the ende the leſſe to irritate their minds againſt him in ſo teaching. But on the other ſide when he comforteth them, and extolleth their conuerſiō to come, he ſpeaketh in his owne perſon, to the ende they might vnderſtande that he loued them, and hated them not. Although in déede the Iewes fell gréeuouſlye, yet doth not Paul here entreate of the gréeuouſnes of the fal, and deſtruction of the Iewes, to deny that they fell gréeuouſly: but by the euente he comforteth them, and ſayth that that nation ſhall after the ſaluation of the Ethnikes be rayſed vp and erected. The oracles now alleadged ſéemed at the firſte to make the fall of the Iewes irrecouerable, but Paul here by his wiſedome helpeth the matter, and geueth a milde expoſition. For God is good and ſuffreth not his promiſes to be vniuerſally voyde. But as touching the wordes this is to be noted, that Paul putteth no ſmall difference betwéene 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . For in the firſte place by 〈 in non-Latin alphabet 〉 , Paul vnderſtandeth to fall irrecouerably: but 〈 in non-Latin alphabet 〉 ſignifieth to fall thorow negligence: which happeneth vnto them that liue careleſly and looſely. Neither is this a meane honor which the holy Goſt by Paul aſcribeth vnto the natiō of the Iewes, when vnto theyr fall he adioyneth the calling of the Gentils, and vnto theyr laſte conuerſion the reſurrection from the dead. Origen vpon this place noteth, that the fall of the nation of the Iewes was not as the fall of the Deuill, for that their fall is recouerable. But Satan cannot be conuerted, no not at the ende of the worlde. Which ſentēce is both worthy of admiration, and is alſo moſt manifeſtly repugnante vnto his opinion whiche he hath both in his booke Peri arch 〈 in non-Latin alphabet 〉 , and alſo in

Origens interpretatiō vpon this epiſtle ſuſpected.

many other places. Wherfore this his interpretacion vpon this Epiſtle to the Romanes is not without iuſt conſideration ſuſpected of the learned, as though it wer none of his: vnles we wil ſay that at diuers times he was diuerſly minded: or that his bokes were as ſome thinke corrupted by heretikes which thing in my iudgemente is not ſo credible: for that it is ſcarſe poſſible to corrupte all the examplers. But this mighte be, that he whiche turned this expoſition into Lattine ſalued it ſomewhat in ſome places. But touchinge this matter, howſoeuer it be, it ſhall ſuffice to be admoniſhed thereof. In the meane time let vs conſider that God in his iudgements is alwayes one, & therfore y which we haue now hearde, let vs neuer

How we may vſe the ſinnes of other men.

ſuffer to ſlippe out of memory. Namely that falles and ſinnes by the prouidence of God alwayes bring with them ſome profite and ſomewhat tending to the glorye of God: but although not alwayes to them which haue ſinned, yet oftentimes to others. Wherfore it is our part, that when we ſée ye fal of our neighbor, we ſtraight way conſider, how we may vſe that fall either to our edification, or to admoniſhe, correct or to comfort him which hath ſinned, or at the leaſt way to inſtruct & helpe others. And if peraduenture none of theſe thinges take place, yet let vs not therefore put of all hope, but cleauing faſte to this doctrine, let vs praye vnto God, that he woulde vouchſafe to geue vnto ſinnes and wicked actes that are committed ſome deſired fruite.

If the fall of them be the riches of the world, and the diminiſhing of thē, the riches of the Gentils, how much more ſhall theyr fulnes be?] Hereto Paul tendeth, to teach that the conuerſion of the Iewes ſhalbe profitable, euen as theyr blinding was, & he vſeth an argumente taken a minori, that is of the leſſe. For if their fal and diminiſhing gaue place vnto the Gentils, that they alſo might

Good is of more might then euil.

obteine ſaluation, muche more ſhall theyr conuerſion be profitable vnto the Gentils: for that which is good is of his owne nature of greater might to produce forth good thinges, then is that which is euill. And Paul by an excellent Antitheſis vnto fulnes ſetteth as contrary falling, and diminiſhing. And when he ſayth that theyr fal and diminiſhing was the riches of the world, he meaneth, that by that meanes great plenty and a great multitude of the Gentils came vnto the Goſpell and vnto

He comforteth not only the Iues but alſo the Gentles.

the church. Theſe thinges ſerue not onely to comforte the Iewes, but alſo to cō firme the Gentils: for they mought haue ſuſpected that the conuerſion of y Iewes ſhould be vnto them noyſome, by an argument taken of contraries after this ſort. If the execation of them was a way and occaſion of theyr ſaluation, then contrariwiſe their conuerſion ſhalbe an occaſion of theyr reiection. But ſaith Paul it is not ſo: for that this came to paſſe againſte the order of nature, that the fall of the Iewes ſhould cauſe the calling of the Gentils. But that the repentaunce and ſaluation of the Iewes ſhoulde aduaunce the fayth and pietye of the Gentils, is farre more agréeable: and if we ſhoulde weigh the matter well, humane reaſon can not ſo well perceaue how the fall of the Iewes could cauſe the calling of the Gentils: and therfore we before ſayd, that this is wholy to be aſcribed vnto the ordinaunce

What ſhall be the fulnes of the Iewes.

of God. The fulnes of the Iewes ſhall then be, when that nation ſhall publikelye confeſſe Chriſt: for now only a few remnantes are adioyned vnto the church. But at y time the number ſhal be great, and they ſhal haue an ample church gathered of theyr own nation. 〈 in non-Latin alphabet 〉 . Paul in this place taketh for wante or diminiſhing of this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth to be vanquiſhed and to be ouercome. Wherefore 〈 in non-Latin alphabet 〉 is a conflict and hath a paſſiue ſignification, namely when a man in fighting and ſtriuing is ouercome. Whē the Iewes withſtood Chriſt and his doctrine and ſought to driue him away cleane, they were ouercome, and were ſpoyled of al the good giftes wherwith they were before adorned. This ſelfe ſame woord Paul vſed to the Corrinthians, in his firſt epiſtle againſt them which in matters of contention drew theyr bretherne to the iudgement ſeates of infidels: and there when they were ouercome with luſt or deſire, and not able to bridle their affectes they ſuffred 〈 in non-Latin alphabet 〉 , that is, they were vanquiſhed, Origen in this maner expoundeth the fulnes of the Iewes, that in this time the churche ſhalbe enlarged amongeſt many natiōs, which church although by getting vnto it new members it be alwaies encreaſed, yet then ſhall it haue his fulnes, that is, his vttermoſte power and perfection, when the people of the Iewes ſhall cleaue vnto Chriſt. And yet let no man thinke, that all ſhall at the length ſo come vnto the Goſpell, that in that people amongſt the ſhéepe ſhall not be mingled many goates, and with the wheate, tares, and with the wiſe virgins, fooliſh virgins, But the ſence is, that euen as nowe all of them are in a manner turned away from Chriſte, ſo at that time the greateſt parte of them ſhalbe turned vnto Chriſte. Chriſoſtome vpon this place hath in my iudgement a very bold interpretation. For he ſayth that Paul in wordes only fauoreth the Iewes, after a ſorte to comforte them, and aſcribeth vnto them thoſe commendations, which in very déede are not commendations: for that howſoeuer it were that the Iewes were made blinde, the Gentils ſhould neuer haue had ſaluation vnles they had beleued. Here doubtles I durſt not geue ſuch an interpration, and although I confeſſe that by the vſuall and naturall order ſinnes can in no wiſe bee the cauſes of any thing that is good, eſpecially if we conſider them that

We muſt not charge the Scriptures wyth any kind of lyeng.

God hath no nede of ſecōd cauſes, but vſeth ſuch cauſes as pleaſeth hym. God cā vſe ſinnes for inſtrumentes of ſaluation

ſinne: yet woulde I in no wiſe take vppon me to ſay, that Paul dealeth onely in wordes, & in ſteade of commendations, ſetteth forth vnto vs thoſe which in very dede were no cōmendations: for we ought to defend the holy Scriptures from all manner of lying. Therfore I thus thinke with my ſelfe that God doth not of neceſſity néede ſeconde cauſes, but rather that naturall cauſes therefore bring foorth ſome effect, for that it hath pleaſed God to vſe them as inſtruments in the ſetting forth of new thinges. Wherfore euen as he vſeth the Sunne to make warme and to geue light, for this thing hath he by his word commaunded that it ſhoulde do ſo: can he if he will vſe any other thing to theſe workes? Wherefore as I haue before ſayd, according to the order of nature, ſinnes can not be the cauſes of vocation, and of ſaluation: but onely occaſions, howbeit if God will vſe them as inſtrumentes whereby to woorke, I ſe not what can let him. For he calleth thoſe things which are not, as if they were: he healeth by the ſight of the braſen Serpent, he by ſpittle and duſt reſtoreth ſight vnto the blynde man: wherefore he can alſo vſe ſinnes as inſtruments and meanes whereby to bring ſome to ſaluation. Yet not withſtanding we aſcribe the whole efficacy thereof vnto God, and doubt not but that Paule ſpake in good earneſt. But there yet remayneth an other doubt. What ſayth Paule, ſhalbe theyr fulnes, if theyr fall & diminiſhing be the riches of the world? Of which wordes it ſéemeth that we might gather, that by the conuerſion of the Iewes many other nations ſhall be brought vnto Chriſt, which is not poſſible, when as afterwarde it is ſayd, that the Iewes ſhall then bee ſaued and enter in, when the fulnes of the Gentles hath entred in. And if the calling of the Gentles ſhalbe complete, what other Gentles ſhall there be remayning to be by the conuerſion of the Iewes brought vnto Chriſt? But this wee maye aunſwere, that Paule in this place ſayth not, that by the conuerſion of the Iewes in the laſt time ſhalbe drawen other nations vnto Chriſt: but onely ſayth, How mutch ſhall theyr fulnes be? For it is poſſible that the Gentles already conuerted may wonderfully bee holpen by the Iewes which beleue in Chriſt: for paraduenture by lyght of doctrine, feruentnes of the ſpirit, and holynes of lyfe, they ſhall ſo illuſtrate the

The church ſhal receiue profite by the conuerſion of the Gentlles.

Church, that by them the Gentles alſo ſhall be ſtirred, and confirmed, and ſhall thinke themſelues to bee in a manner nothing in compariſon of them, or to haue done nothing in reſpecte of them. Wherefore by them as it appeareth ſhall be brought much perfection vnto the Church.

For I ſpeake to you Gentles, in as mutch as I am the Apoſtle of the Gentles, I glorify my miniſtery. To trye if I might by any meanes prouoke them of my fleſh to followe them, and might ſaue ſome of them. For if the caſting away of them be the reconciling of the world, what ſhall the receauing be, but life from the dead? For if the firſt fruites be holy, then is the lompe holy: and if the roote be holy, the braunches alſo ſhalbe holy.

For I ſpeake to you Gentles, in as much as I am the Apoſtle of the Gentles, I glorifie my miniſtery.] When he had now reaſoned a minori, that is, of the leſſe, he by an example of himſelfe confirmeth his ſentence which he put forth. namely, that of the conuerſion of the Gentles ſhould follow the ſaluation of the Iewes through emulation. For he had ſayd that God called the Gentles to prouoke the Iewes to followe them: he now addeth: that which God doth, I alſo ſéeke in my miniſtery: for I glorifye it by this, to bring many of the Gentiles to Chriſt, to ſée if I coulde by any meanes prouoke them of my fleſhe to followe them, and to bring ſome of them to ſaluation. By this place we ſée, wherein conſiſteth

The honor of the miniſtery wherin it conſiſteth.

the honour of the miniſtery, namely, to bring and to conuert manye vnto Chriſt, and this is done by doctrine and preaching, both publique and priuate. The miniſtery is not adorned with riches, nor with ſilkē and precious garments eyther to be vſed commonly, or to be vſed about any holy ſeruices. Theſe ornaments are Sophiſticall, that is, per accidens, or by chaunce. For euery thing ought to be adorned with thoſe thinges which pertayne to the nature & ſubſtance therof. Wherefore ſeing that the holy miniſtery conſiſteth chiefely in doctrine and preaching, thereout ought it to haue his dignity. But as there haue bene many which only by beard, cloke, and ſtaffe haue made a ſhew of Philoſophers, and as Seneca ſayth, ſought rather to haue the viſor then the face of a Philoſopher: ſo in our dayes, there are many, which will vſe only the name, title, and garments of miniſters, but will not performe the work therof. Paul ſayd, that this thing is

What is chiefly required at miniſters handes.

chiefely required of ſtewards and miniſters, that they be found faythfull. And in the 2. to the Corint: the 6. chapiter. Let vs in all things approue our ſelues as the miniſtres of God, in much patience, in afflictions, in neceſsities, in diſtreſſes, in ſtripes, in priſons, as deceauers when yet we are true. All which thinges he as a notable example to miniſters excellently performed, for he continually ſuffred greate troubles, beſides the dayly care which he had ouer all Churches: none was tempted or burned, but he together with him ſuffred and was burnt. Where néede was, he preached frealy, he ſought not his owne things, but was made all to all, to the end to winne all men, he ſayd: Woo be vnto me if I preach not the Goſpel. He which to his power doth not with theſe vertues glorifye the miniſtery of the Goſpel, diſhonoreth it. Yea, and Origen vpon this place ſayth, That Deacons or Miniſters by the testimony

A place of the fi •• t to Timothie.

of the Apoſtle, if they Miniſter well, gette vnto themſelues a good degre. Wherfore it is manifeſt, that they which execute not their office well, but yll, gett vnto them ſelues a degree of reprobation, yea, rather aſſured damnation. And the ſame writer in this place, exhorteth Prieſts, and alſo Biſhops, to glorifye their miniſtery. And doubtles all men as many as haue the charge of ſoules committed vnto them ought to thinke that this is ſpoken vnto them: for, for that at this tyme there are not Apoſtles, they haue ſucceded in their place. But euen as ciuills lawes are many

A ſimilitude.

tymes well and healthfully made, but yet want ſuch as ſhould ſée them put in vſe and executed, ſo at this day in the Church are degrées, and titles, and names of miniſteries. But there are found very fewe which truly execute their office. Wherefore God is not without iuſt cauſe angry for that the miniſtery is ſo conterfeated. And it is much to be lamented, that this office is of a great many of the laity had in contempt: neyther can the miniſters iuſtly complayne hereof, when as the greateſt part of them haue firſt, and before all others thorough their licentiouſnes, idlenes, ſlouthfulnes, and neglecting of their office, brought this functiō out of eſtimation. Wherfore we muſt earneſtly pray vnto GOD, that he would vouchafe now at the length to ſuccour his Church in ſending woorkmen, which

The falſe Apoſtles ſpake ill of Paul

will labour diligently. The Apoſtle mought haue ſayd, I glorifye the grace which is geuen vnto you, for that ye ſhould come vnto Chriſte and vnto his Goſpel, for thereby the Iewes were ſtirred vp to emulation: but he would make mencion of his miniſtery, to the end to commend it and to ſet it forth, and that not without néede, for there were many falſe Apoſtles, which ſayd that Paul was not the true Apoſtle of Chriſt, and euery where as much as in them lay extenuated his authoritye. And that Paul was an inſtructer and teacher of the Gentiles, it is manifeſt by the Epiſtle to the Galathians, where he ſayth, that Peter, Iames, and Iohn, had geuen vnto hym their right hands, that he ſhould preache amongſt the Gentiles, as they

Paul was an inſtructer and teacher of the Gentles.

Paul firſt preached vnto the Iues before he preached to the Ethnikes.

did vnto the circumciſion. And vnto Timothe he teſtifyeth, that he was appointed a teacher and inſtructer of the Gentiles. Although as he went thoroughout the world, before that he preached in any city vnto the Gentiles, he went firſt to the Sinagoge of the Iewes, beginning thereto publiſhe abraode the Goſpell, according to the order appointed by God, that the Iewes ſhould firſt be called: but y charge of the Church of Ieruſalem he wholy left vnto others.

In as much as I am the Apoſtle of the Gentles.] That which in the Greke is 〈 in non-Latin alphabet 〉 , that is, in as much, the lattine interpreter turneth quamdiu, that is, ſo long: and this alſo he doth in Mathew ye 25. chapiter ſaying, So long as ye haue done theſe thinges to one of my leaſt, when as in that place alſo in the Greke is reade 〈 in non-Latin alphabet 〉 , which is more aptly turned, in that, in as much, and as. For when it ſtandeth for an aduerb of time, the Apoſtle commonly addeth this greke worde 〈 in non-Latin alphabet 〉 which ſignifieth tyme. As in the firſt to the Corrinthyaus: 〈 in non-Latin alphabet 〉 , y is: the wife is bound vnto the law, ſo long as her huſband liueth: And vnto the Galathians: 〈 in non-Latin alphabet 〉 . &c. that is, So long as the heyre is a child. But Origen I know not how readeth, quamdiu, that is, ſo long: and doubteth whether it ſhould at the lēgth come to paſſe that Paul ſhould ceaſe to be the Apoſtle of the Gentiles, and that Paul ſawe that after this life, he ſhould be the Apoſtle of inuiſible ſpirits, and that vnto him ſhould be ſayd that which we reade in the Goſpell, Come hether good ſeruaunt and faythfull: for that thou hast bene faythfull in fewe thinges, I will ſet thee ouer many thynges. But becauſe he ſawe as I ſuppoſe that thys is ſomewhat to harde to be eaſely beleued, he addeth: Shall we vnderſtand thys ſaying to bee as that is, I wyll be wyth you euen vnto the ende of the worlde, not as though I wyll not afterwarde alſo bee wyth you: ſo nowe alſo he ſayth, ſo longe as I am the Apoſtle of the Gentiles, not as though at any time he ſhould not be the Apoſtle of the Gentiles? Paul ſayth that he glorifieth his miniſtery, for y he laboured by all maner of meanes that the miniſtery of his preaching might be of efficacy, and that that which he

The miniſtery is glorified ſo lōg as it is of efficacy in the h rtes of the hearers. Nothing in the world better then the church.

ſpake without, might by the power of the ſpirite be written in the hartes of the hearers: wherevnto he bent all his induſtry, and laboured by continual prayers to obteyne that at Gods hand, to the end to prouoke them of his fleſh to emulation. Men labour to the vttermoſt of theyr power to followe that whiche they iudge to bee good, honeſt, and godlye. But I thinke that there is nothing in the world more goodly or better then the Church being wel and holily ordered: which Church God ſo loueth, as the huſband doth his wife. This gaue occaſiō to Salomon to write thoſe ſonges of loue which are called Cantica Canticorum. And Chriſt omitted nothing though it were hard & horrible, which was eyther to be done or ſuffred for it. At this Church doo the Angels wōder, & of it learne many thinges pertayning to the ſondry and manifold wiſedome of God. And men if they want not theyr right wittes embrace and reuerence it. Wherfore in the firſt to the Corrinthians it is written: And if they ſhoulde propheſie and behaue themſelues in a decent order in the Church, and there ſhould enter in any vnlearned hearing his ſecretes touched, and made manifeſt, namely, by preachinges, they would fall downe and worſhippe, and will they or nill they ſhould confeſse that God is amongſt thē. Wherefore let thē vnto whome is committed the charge to enſtruct and adorne ſo amiable and wonderfull a ſociety take hede what they doo: for they haue committed vnto them not only the charge of thoſe which are preſēt with them, but alſo of others which by emulation of y church being wel ordred may be brought vnto Chriſt. He calleth the Iewes his fleſh after the maner of y ſcripture, wherein

The Iews are called the fleſhe of Paul.

mē vſe to ſpeke of theyr brethern and kinſfolkes, He is our mouth and our fleſh. And in ſo ſaying he obteyneth theyr good will to heare him.

That I might ſaue ſome of them.] He ſayth not all, for that he knew that this was not now poſſible for him to doo, for at that time it behoued that y greateſt parte ſhould be made blinde, and be ſhut vp vnder incredulity. Towardes the end of the world is to be looked for a generall conuerſion of the Iewes. Thys phraſe of ſpeach is to be noted wherein he ſayth, That I might ſaue ſome of them: For no man doubteth, but y it is God which ſaueth as many as are ſaued: but

The miniſters by a certaine propertie of ſpeach are ſaid to ſaue.

The holy miniſtery ought not to be contē ned.

Paul ſo ſayth, for that he knew that he was a miniſter of the newe Teſtament, and of the ſpirite. And after the ſame maner wrote he vnto Timothe, when he exhorted him, to be diligent in doctrine and in reding, This doing (ſayth he) thou ſhalt ſaue both thy ſelfe, and them which heare thee. Wherefore that which is proper vnto God, is by a certayne communicating of proprieties of ſpeach attributed alſo vnto the miniſters. And if God vouchſafe ſo honorably to ſpeake of the holy miniſtery, they then greuouſly ſinne, which contemptiouſly & diſdainfully deſpiſe it.

If the caſting away of them be the reconciliation of the world.] He ſayth the caſting away of them, and not the remnauntes, ſo that it may be referred vnto the Apoſtles which were counted caſt away, as though they were the reconciliation of the world: but by caſting away he vnderſtandeth theyr fal & excecation. And

A propoſition cauſall.

this is a propoſition cauſall: for caſting away can not be reconciliation, but it is ſo called, for that the one ſpringeth of the other: as if we ſhould ſay, that ſtudy is wiſedome, or that drines is barennes: and by reconciliation he vnderſtandeth ſaluation. For we haue by the benefite of Chriſt obteyned reconciliation with God. And in ſumme God in the Goſpell will haue no other thing to be preached vnto vs but ſuch a reconciliation. Vnto the Corrinthians in the latter epiſtle it is ſayd: God was in Chriſt reconciling vnto himſelfe the world, to the end not to impute

The ſūme of the Goſpell is our reconciliation with God.

vnto it the ſinnes thereof. And of the Apoſtles he ſayth, God hath put in vs the word of reconciliation. We beſech you for Chriſtes ſake, be ye reconciled vnto God.

VVhat ſhall the reaceauing be but life from the dead?] In the expoſition of this part, life from the dead, the interpreters much diſagre. For Origen and Chriſostome here vnderſtand the true and proper reſurrection from the dead, which ſhalbe in the laſt time at the end of the world: as though ſoone after the conuerſion of the Iewes vnto Chriſt it ſhould follow. And ſome thinke that the Iewes ſhalbe conuerted in the ouerthrowe of Antechriſt: as though there ſhould be a certayne analogy or proportion, that euen as by the cutting of and the fall of the Iewes, the Gentiles were called: ſo when many nations haue fallē by the ſeducing of Antichriſt, the Iewes ſhall then be receaued into y Church, by whoſe helpe the Gentiles which haue fallen ſhalbe holpen vp agayne. But theſe things are doubtfull, vncertayne, and obſcure, therfore I will of them affirme nothing as touching the maner, forme, and reaſon how they ſhal come to paſſe. This we muſt beleue, as the holy ſcriptures teſtifye, that it ſhall come to paſſe that Antichriſt, who now by his miniſters worketh the miſtery of iniquity, ſhall deceaue many, as alſo at this day manye are by him deceaued, and that ye ſhall at the length by the power of the ſpirite of Chriſt be deſtroyed, and that the Iewes towardes the end of the world ſhall come vnto Chriſt: But whether the Gentiles that haue fallen ſhalbe by them repaired or no, the ſcriptures declare not. Ambroſe thinketh it to be an allegory, wherin is ſhewed that the world ſhall receaue greate vtility of the conuerſion of the Iewes, and that therefore it is called life from the dead, for that that ſhalbe vnto the world greate increaſe thorough the fayth of Chriſt, and the worlde ſhalbe made on liue in men thorough the fayth of Chriſt. Verily that the felicity of the Church ſhalbe greate, all the Prophetes in a maner write, and eſpecially Eſay, which as it is moſt likely it as yet had not, but ſhall then haue. Neyther of theſe opinions doo I reiect, neither is it neceſſary vnto ſaluation to know aſſuredly whether of them is the truer, howbeit this I ſuppoſe to be more probable, that the Apoſtle ſpeaketh of the commodity which ſhall come by the conuerſion of the Iewes, which ſhalbe in this life, and not of that commodity which we ſhal haue in ye eternal reſurrection. But theſe thinges are of no greate force. And if we receaue the allegory of Ambroſe, we ſhall ſeme to attribute ſmall fruite vnto the conuerſion of the Iewes, yea rather not one white more then to theyr reiection: for if thereof ſhall come only the encreaſe of fayth, and ſpirituall life by the death of ſinnes, this ſelfe thing was before geuen vnto the world in theyr reiection. Howbeit my mind bēdeth more to this ſentēce: and to that which is obiected I would ſay, that the Apoſtle deſcribeth not vnto vs a diuerſe nature of the commodity and vtility, but only amplifieth one and the ſelfe ſame as though it ſhalbe a degree more, and extend farther.

And if the firſt fruites be holy, then is the lompe alſo holy: and if the roote be holy the branches alſo ſhalbe holy.] That the nation of the Iewes is not abiect and to be contemned he confirmeth by the promiſe of God made vnto the fathers: for in the fathers it was by reaſon of the leage which was made with thē ſanctified, and as touching this the Iewes were of greater eſtimation thē other

Here is entreated of the whole nation, and not of perticuler perſōs

nations. Howbeit in this place is not entreated of men perticularly, for there were amongſt the Hebrewes many wicked men, which thorough theyr obſtinacye, incredulity, and moſt heaynous factes wickedly periſhed. Wherefore Iohn Baptiſt called them, Generation of vipers. And Chriſt ſaid, Ye are of your father the deuill. Wherefore here is entreated of that nation generally, which was called the people of God, and came of the moſt holy partriarch. For ſo is it to be conſidred in this place, & not as it had his beginning of Adam, for that way it nothing

Here is ſpoken of the Iewes not as they had their beginnyng of Adam.

excelleth other nations. For in Adam we are all ſinners, we are all dead, and we are all the children of wrath. But in Abraham, Iſaake, and Iacob, were the Iewes ſeperated from other nations: and eſpecially by reaſon of the couenaunt which God in times paſt made with thoſe fathers. Which couenaunt for that it thorough the vnfaythfulnes of men which liued in this latter time ſemed to be obſcured, Paul now aptly putteth the Ethnikes in mind of the firſt fruites and roote of that ſtocke wherof conſiſted the greate nobility of that nation. And nobility

What nobilitie is.

What is the nobility of any natiō or people.

(as ſaith Ariſtotle in his Rhetorikes) is nothing els, but the honour & great fame of elders. And he ſaith alſo, that when we ſpeake of any perticular famely or perſon, or nation, or people, to the nobility thereof belongeth, that they be 〈 in non-Latin alphabet 〉 , that is, men firſt inhabitting the land: which thing the Iewes were not: for they were brought from an other countrey into the land of Chanaan: but which is of much more excellēcy then this, they obteined ye poſſeſſion of y lād, not by y force of man but of God, & y by many miracles & wonders. This alſo belongeth to nobility, y men be frée, and liue vnder no man, but vnder their own lawes.

The nobilitie of the Iewes is deſcribed.

The Iewes were ſet at liberty by God, and by Moſes receaued of God himſelfe moſt wiſe and wonderful lawes. Moreouer the nobility of any nation is commended by auncientnes: But there are no hiſtories that make mencion of any nation auncienter then the Iewes. For the writers of the Gentles can find nothing that was written before Abrahams time. This alſo maketh a nation noble, if it haue had excellent and notable Princes: which thing the Iewes wanted not: for they came of Abraham, Iſaacke, Iacob, and other of the patriarches. Finally this alſo is conſidered, whether in a nation haue floriſhed many excellent and notable men. As touching which thing there was neuer any people that therein could compare with the Iewes: they had Patriarches, Prophetes, Iudges, and moſt noble kings, and infinite other moſt notable men excelling in all kind of vertue. Wherfore before in the 9. chapiter it was ſayd, Ʋnto whome pertayneth the adoption, the glory, the teſtaments, the geuing of the law, the worſhipping, the promiſes, the fathers and Chriſt alſo as touching the fleſhe. Wherefore that nation without doubt is to be counted moſt noble, and that not only as touching ye nobility of this world (which is doubtles a gift of God not to be contemned) but alſo as touching ſpirituall nobility, which dependeth of that couenaunt which God himſelf made with them?

Wherin the holines of the Iewes chiefly conſiſted.

And to make the thing more plaine, this is to be noted, that Auguſtine in his 106. epiſtle to Paulinus, or to Bonifacius writeth that this holines conſiſteth rather in the communion of faith and of the ſacraments, then in carnall propagation Which his ſaying is moſt true. For true & ſound holines in them that are of full age dependeth of faith, which by the ſacraments is both ſealed and ſtirred: when theſe thinges are had men geue themſelues vnto God, and are made vnto hym holy. Whereunto if procreation of godly elders be adioyned, it is not to be doubted, but that God doth for the moſt part beſtow more ample gifts vpon them, according to his promiſe, wherein he hath promiſed, that he will do good vnto the godly euen vnto a thouſand generations: for he remembreth the couenaunt which he hath made betwene him and the faithfull, that he is the God not only of them but alſo of their ſéede. Yea and alſo oftentimes for the godly parents ſake he geueth vnto their children ſo much grace, that they are brought vnto faith, are adorned with the ſacraments, and endued with giftes of the ſpirite. Which thing although it do not alwayes happen or of neceſſity, yet vnder the hope of ſuch promiſe we baptiſe our infants, as the Iewes in the olde time circumciſed their infants. But as we haue before ſaid, here is not entreated of men perticularly, but of the whole kind vniuerſally, and here is not a reſpect had vnto carnall propagation, but vnto the couenaunt and promiſe. For the father when he begetteth a childe doth not together with the ſede poure into him holines, but rather ſinne and corruption of nature, according to that ſaying of Dauid, In iniquities was I conceaued, and in ſinnes hath my mother conceaued me. The Apoſtle in theſe hys wordes vſeth two moſt elegant metaphors, or rather allegories when he calleth

The metaphors which the Apoſtle vſeth.

the fathers of the Hebreues the firſt fruites, and the roote. In the law it was commaunded, that of all the encreaſes and fruites of the earth ſhould be geuen vnto God the firſt fruits, yea alſo the firſt borne of liuing creatures were due vnto him And when Paul maketh mencion of the maſſe or lompe, he alludeth to that which we reade in the 15. chapiter of the booke of Nombers, that ſome part of the lompe of new dough was commaunded to be ſeperated for God before that the new bread ſhould be taſted of: for thereof were made ſwéete cakes which were offred vnto God. Which thing he therefore cauſed to be done, that men by that ceremony might vnderſtand, and of their owne accord teſtify y God is vnto them the

What the firſt fruites ſignified in the law.

geuer and diſtributer of all fruites. Wherefore that oblation encreaſed not the riches of God which are otherwiſe infinite, but only nouriſhed in men a greatfull memory of benefites receaued. As oftentimes Emperors and great and mighty kings geue vnto ſome one man a city, or prouince or ſome certaine dominion,

A ſimilitude.

with this condition, that he ſhall pay vnto him euery yeare ſome thing of ſmall valew in the name of a tribute, not that they ſeeke by that tribute to be enriched, but that man maye perpetually vnderſtande and teſtifye, that he dependeth of that Prince, and that that he hath at his handes obtained that dignity, which he now enioyeth. Moreouer this commodity had the common wealth by that ceremony, that by ſuch oblations the holy miniſtery was ſuſtayned, whoſe vſe is ſo great that it ought to be maintayned, yea though with great charge. Moreouer in all the firſt fruites was ſignified Chriſt the firſt borne of all creatures, and namely, the firſt fruites of them that riſe againe from the dead, whereby all the faythfull are ſanctified: for by the firſt fruites was made holy that which was remayning and left at home to ſuſtaine the family. Yea and this maner of offring firſt fruites was deriued alſo vnto the Ethnikes: for the virgens called veſtae, offered fruites vnto their domiſticall Goddes: and as Plutarch telleth in Sympoſiacis,

The cuſtome of offring the firſt fruites came alſo vnto the Ethnikes.

the men in the olde time dranke not any wyne, before that they had firſt offred ſafice to ſome God, that that which they dranke might not hurt them. And at Athens the 11. day of the month they offred the firſt fruites of wyne. In all theſe things we may behold the ſteppes of that holy inſtitution: although the Ethniks had with idolatrous ſuperſticion violated that which was well inſtituted. At this day alſo although the yoke of the ceremonies of Moſes be taken away, yet ſhould it be very well done of vs, of our frée and liberall will to offer vnto God the firſt fruites by geuing them to the poore. The other metaphore or allegory is taken of

The firſt fruites are offred vnto God in the poore.

the rootes of trées, which draw good ſappe out of the earth, which is diſperſed thorough out the ſtocke and branches and cauſeth good nouriſhement and plentifull fruit. And that a ſtocke or famely is called a roote, it is ſo commonly vſed in the ſcriptures, that it nedeth no expoſition. Eſay ſayth, A rod ſhall come out of the roote of Ieſſe, &c? In which words is deſcribed that Chriſt ſhould be borne of the ſtocke of Dauid. And when as by this roote are vnderſtanded the fathers as Abraham, Iſaacke, and Iacob: theſe are not to be conſidered as they were men, but as they were ioyned vnto Chriſt, and thereout as out of a moſt fertile ground thorough faith drew the ſappe of ſaluation. Neither in this place, as I haue admoniſhed, is to be imagined any other holines in y roote or in the firſt fruites, then the bleſſing

What holines in the firſt fruites is here mēt.

Holines of the roote & originall ſin let not one the other.

of the couenant made betwene God and the fathers. Neither is the holynes of the roote or firſt fruites any thing againſt originall ſinne, for by nature we incurre that ſinne, which nature we draw corrupted from our parents. But by the promiſe and force of the couenaunt it is forgeuen, which forgeuenes when God worketh, we can not learne by the teſtimony of the ſcriptures. Paraduenture it is forgeuen vnto infantes, when they are yet in the wombe, or when they are borne or ſtraight way after their birth, neither is it paraduenture geuen vnto all men at one and the ſame time. And ſuch a forgeuenes is nothing els, but not to impute that ſinne vnto them, although in very déede it be in them. Wherefore we putting our confidence in the conſtancy of the couenaunt and truth of the promiſe of God, do baptiſe our infants. This allegory of Paul of the holines of the rootes and of the firſt fruites might at the firſt ſight ſeme to be againſt a ſaying of Ezechiell,

Whether Paul be againſt Ezechiel.

in the 18. chapiter, wherein he ſaith: If the father be godly, innocent, and adorned with vertues, the ſonne which is borne of him, if he be vngodly, and an oppreſſor, and defiled with wicked facts, ſhall dye the death: the holines of his parent ſhall nothing profite him. And Chriſt ſéemed to declare the ſelfe ſame thing, when he ſayd, If ye be the children of Abraham, do his workes. But in very déede obſeruing the expoſition which we before brought, in thoſe ſayinges there is no contrariety, for we do not affirme y the generation or propagation of the fleſh is the whole, perfect, & abſolute

The propagatiō of the fleſhe is not the cauſe of holines.

cauſe of grace or of holynes (for God can without it geue grace, and in very déede he geueth it vnto many, which were the children of infidels: and many of thoſe which are the poſterity of holy parēts are excluded from it) but the promiſe which is y cauſe of holines is in this manner & forme ſet forth & offred vnto vs of God, y he will be our God, and y God of our ſéede. Which promiſe y childrē of ye godly whē they come to age ought by faith to take hold of, and to aſſent vnto it, and y with an effectuall aſſent, which hath ioyned with it ye fruits of good workes, otherwiſe they ſhould not haue ſaluation, & the piety of their parēts & elders ſhould nothing profite thē. Neither muſt we ſay, as ſome ſay, y Paul now ſpeaketh not of actual holines, as they call it, but of holines in power: for the children of the wicked alſo maye as touching power be ſaued, for they are created vnto the image of God, whereunto is not repugnant, ſo that it pleaſe God, but that they may be brought to ſaluation. Howbeit they vſe to ſay that the childrē of the faithful haue a more nigher power. But this alſo is not inough: for that in this ſorte to be nigh in power, what thing is it? Doubtles they can aſſigne none other thing but this promiſe and couenante made with God. Howebeit Ambroſe laboureth thus to declare it. Foraſmuch as (ſaith he) they haue had faithfull elders, they alſo are not vnworthy to be called vnto the fayth. But he ſéemeth to write ambiguouſly. For if he take worthines for merite,

Iuſtificatiō coſiſteth not of merites.

his wordes ought in no wiſe to be admitted. For there is none which meriteth or deſerueth to be brought vnto iuſtification. But if by woorthines he vnderſtande, that they by reaſon of the promiſe and couenant of God are ſomewhat more apte then others, this is to come to that expoſition which we firſte gaue. Let vs in the

We as touchyng our childrē haue the fruicion of the ſame priuiledges that the Iewes had

meane time hereof gather, that the Iewes are not to be reiected, as Paul concludeth. Let vs alſo conſtantly beleue, y we are in ſuch ſort brought into theyr ſociety, that as touching our children, we haue the fruition of the ſelf ſame bleſſinges and priuileges that they had. And therfore is not their ſaluation paſt all hope, whiche now both in the eaſt parts, and alſo vnder the tyranny of the Papiſtes liue in ſondry ſuperſticions: ſéeing that they haue diſcended from faithfull elders: for it maye eaſly come to paſſe, that the bleſſing and vertue of the couenant may ſpring forth againe in them, and that they may be drawen to ſaluation.

And though ſome of the braunches be broken of, and thou being a wilde oliue tree was grafted in them, and made pertaker of the roote, and of the fatnes of the oliue tree, boaſt not thy ſelfe againſte the braunches: And if thou boaſt thy ſelfe, thou beareſt not the rote but the roote thee.

And though ſome of the braunches be broken of.] When the Apoſtle had now proued that the fall of the Iewes was not ſo horrible, but that manye of them were ſaued, and ſhall hereafter be ſaued and had added that y fall was ſuch, that it brought no ſmall commoditye vnto the Gentils: and after that had by the holines of the roote and of the firſt fruites proued the excellēcy of ye Iewes: now he concludeth that we ought not to deſpiſe them, nor to reproche them. And he vſeth the figure occupatio, that is, a preuention: for the Gentils moughte haue ſayde, what profite haue they by the holines of the roote and of the firſt fruites, when as they are cut of from the holy ſtocke of their godly parentes? The Apoſtle aunſwereth, now indéede they are cut of, but ye haue bene long time wilde oliue trées, vnfruitfull,

The calling to minde of a mans olde eſtate much conduceth to modeſty.

and ſtraungers from God. He putteth them in minde of their old eſtate, which thing much conduceth vnto modeſty. Men ſhould plucke the wallet whiche hangeth at theyr backe before them and looke vpon it and beginne firſte of all to wéede their owne fieldes, and then they ſhould not eaſly ſkorne at other mens infirmities, miſfortunes, and chaunces. In this ſorte doth Paul now deale with the Gentils. The braunches (ſaith he) are broken of, but ye haue bene longe time vnfruitefull: they are cut of, but they were in the ſtocke: we are grafted in, but they before obteined the naturall ſappe, and proper fatnes, when the Gentils are ſayde to haue bene wild oliue trées without fruit, he entreateth not of any Ethnikes perticulerly which thoroughe faith obteined ſaluation, but as I before admoniſhed, theſe things are ſpoken of the people of the Gentils generally: which are worthely called a fruiteles wild oliue trée, for that they had not publikely the profeſſion of true piety as the Iewes had. Some thinke it ſtraunge, that Paul ſhould ſay, that ſome of the braunches were broken of, when as the greateſt part of the Iewes had fallen away. And Chriſoſtome cleaueth vnto his firſte expoſition: namelye, that the Apoſtle in words onely comforteth the Iewes, and ſpeaketh to get fauor of them, whiche thinge ſaith he, vnles it be well marked, he ſhall ſéeme to ſpeake manye thinges repugnant. This interpretacion I thinke not ſo apte, for if there be in the ſcriptures admitted any kinde of lye, there ſhall doubtles be nothing remayning in them, whiche ſhalbe without ſuſpition of a lie or of falſhoode. Paul in this place had a reſpect not onely to one age of the people of the Iewes, but to the whole nation together, both which was from the beginning, and which ſhould be euen vnto y end of the world. And who ſéeth not that thē at that time were ſaued a great part? There were many moſt holy patriaches, iudges, kings, prieſtes, prophetes, priuate men, and women, which were all deare vnto God, and towardes the end of the world they ſhall in great heapes be conuerted vnto Chriſte. Yea and in the Apoſtles time, there were in one day wonne vnto the Lord fiue thouſand. What marueile then is it, if he ſaye that ſome or certaine braunches were broken of? It

Paul in this treatiſe maketh no lie.

mought haue ſéemed a lie, if all had bene cut of. Further althoughe the Apoſtle do ſomewhat extenuate, or rather lenifye that which was in déede verye harde to be ſpoken, yet maketh he no lie, to ſpeake for fauour, or to comfort in woordes onely contrary to the truth of the matter. Wherefore he putteth the Gentils in minde what manner ones they were before, and in what ſtate the Iewes were in times paſte before God. And doubtles if the Gentils had conſidered with thēſelues their former eſtate, and the publike and ciuill doctrine and manners receaued amongſt them, they ſhould haue found nothing in a manner, which was not obnoxions vnto the curſe. And if they had any thing afterward, whereof to glory, the ſame came

The grafting in of the Gē les into ye wilde oliue tree is wonderful.

wholy not of the doctrine and manners receiued of long time amongſt them, but of their new grafting into Chriſt in the place of the Iewes which had fallē away. And without doubt that grafting in of the Gentils which we now entreat of was wonderful. The lord ſayd of it, Many ſhall come from the eaſt, and from the weaſt, & ſhall reſt with Abraham, Iſaack, and Iacob, &c. And Paul excellently wel expreſſeth the ſame vnto the Epheſians in the 2. chapter, ſaying: Remember that ye beinge in times paſt Gentiles in the fleſh, were called vncircūciſion, of thē which are called circumciſion in the fleſh, whiche circumciſion is made with handes, that (I ſay) ye were at that time without Chriſt, aleantes from the common wealth of Iſraell, and ſtraungers frō the couenantes of the promiſe, and had no hope, and were Atheiſtes, or without God in the world: but now ye which were once farre of, are made neere through Chriſt, by his bloud. And ſtraightway in the ſelfe ſame chapter. Now therfore ye are no more ſtraungers and foreners, but citezens with the ſaintes, and of the houſehold of God, and are built vpon the foundation of the Apoſtles and Prophets. And this is to be noted y this place

The olde Teſtament and the new is one, and the ſelf ſame thing as touching the ſubſtaunce.

maketh much to proue, that the olde Teſtament and the new is one and the ſelfe ſame. For the roote is one and the ſelfe ſame, and the ſtocke or bodye of the trée is one and the ſelfe ſame, the Iewes are cut of, and we are grafted in, one and the ſelfe faith abideth, one and the ſelfe ſame mediator, the ſelfe ſame ſacramentes, as touching the thinge, although the outward ſignes and ceremonies are chaunged. And doubtles the promiſes as touching the ſubſtance abide now the ſelfe ſame, although, at that time were mingled with them certaine ſhadowes of thinges, as of theyr infinite populous multitude, of the poſſeſſion of the lande of Chanaan, of the kingdome, of the prieſthoode, of the temple or tabernacle. &c. Wherefore the ſubſtaunce, thing, and ſpirite are in either teſtament one and the ſame, onely there is found ſome difference in qualities, and certayne circumſtances. But whereas the Apoſtle calleth the ſtocke and propagation of the ſaintes an oliue trée, it may ſeme that he tooke that out of the holye ſcriptures. For in the 11. chapter of Ieremy, the Lord ſaid, that he had made Iuda an oliue tree full of braunches, fruitefull and fat, but he there propheſieth, that it ſhoulde be broken for their impiety: whiche ſentence the Apoſtle nowe vſeth, namely, that the braunches are broken of. And Dauid ſaide, I as a greene oliue tree and full of braunches in the houſe of the Lorde, haue put my truſte in my God. In whiche ſentence is touched the cauſe of the fatneſſe, namelye, for that the Saintes put their confidence in God, and do truelye beleue in him. I mighte alſo ſpeake of that parable whiche in the booke of Iudges Ioathan, the ſonne of Ierobaall brought againſt Abimelech, and againſt the Sichimites, where he maketh mencion of the Oliue trée and and of the fatnes thereof, together with the ſwéetnes of the fig trée, and pleaſantnes of the vine trée: wherefore theſe thrée kinds of trées, the vine trée, the oliue trée, and the figge trée are in the ſcriptures compared vnto the Church. The Cedre trée alſo is ſomtimes added becauſe of the beauty and heigth therof. Although of the vine trée it be ſayd that it was turned into a wild vine, yet that is not to be vnderſtanded vniuerſally, but only as touching the braunches which fell away. Wherfore Auguſtine hath a very good ſaying, that this tree is putata, non amputata, pruned and not cleane cut away. The Apoſtle ſtraight way prohibiteth the Gentles from glorieng againſt the Iewes. He indéede forbiddeth not glorying generally (for how can it be, but

It is not poſſible but that we ſhould reioyce in the giftes of God.

that we ſhould reioyce in the giftes of God? but addeth againſt the bowes that are broken of, namely, that we ſhould not reproch them. To glory againſt thē, were to glory againſt the roote, and to go about in a manner to ſtriue euen againſt Abraham, who is our father. For in the third to the Galathyans it is written, They which are of faith are the ſonnes of Abraham. And likewiſe to the Romanes in the 4. chapiter. But in Pauls metaphore the abſurdity is a great deale more manifeſt if the braunches ſhould ariſe againſt the roote. Neither is the elegance of the meatophore of the wild oliue trée lightly to be paſſed ouer: for euen as the wild oliue trée hath in deede the forme and ſhape of an oliue trée, but yet as touching the ende and fruits it is not ſo prayſe worthy: ſo they which are ſtraungers from Chriſt, although they haue ſtill a certaine print of the image of God, & do certayne works

Why ſtrangers from Chriſt are called w lde oliue trees.

What the grafting into the good oliue t e is.

which are goodly to the ſhew, yet notwithſtanding they are not acceptable before God, and the things which they do are barren, yea rather they are ſinnes before God. Farther the grafting into the good trée whereof is now made mencion, ſemeth to be nothing els but the communion of the Saintes which in the article of our faith we confeſſe. For this we ought to know, that whatſoeuer grace and good gifts are geuen vnto vs, are not geuen only for our owne ſakes, but to helpe to the ſaluation and edification of others. Which thing if Chriſtians would in theſe dayes diligently weigh with themſelues, there ſhould be les ſelfe loue and miſery in the Church. Neither is this to be paſſed ouer that in this place is reproued the

In this allegory are reproued the Iewes.

wickednes of the Iewes, which were not by their holy firſt fruits chaunged, as a whole lompe of dough is commonly chaunged by leuen though it be neuer ſo litle, and they would not imitate their roote, but miſerably degenerated from it. We may when we heare that the braunches are broken of, thereby gather, that the

The promiſe is not bound vnto any kinred, nor to the fleſhe.

election and promiſe of God is not ſo bound to any ſtocke or to the fleſh, that none can be damned which come of godly parents: which thing alſo was before declared in Eſau & Iſmaell, which were borne of Abraham & of Iſaack. And when the Apoſtle ſaith that the Gentles were wild oliue trées, he not only putteth down their pride and arrogancy, but his words alſo are of great force to prouoke the Hebrues to emulation, when they heare that the good fat and fertile iuyce of their oliue trée is participated vnto wild oliue trées, that is, vnto the Gentiles which had before bene filthy idolaters. This I ſay mought haue ſtirred vp the Iewes to repentāce if they had had any conſideration. And he thought it not inough to ſay, Thou art grafted into the good oliue tree, but he alſo addeth, and art made pertaker of the fatnes of the oliue tree, that the Gentles Gould vnderſtand, that they were not only in name made the people of God, but were in very déede made partakers of grace, and of the ſpirit, and of heauenly gifts. Let vs moreouer conſider that this grafting in, which the Apoſtle now entreateth of is contrary (as Ambroſe noteth to to the maner of naturall huſbandry, wherein a good ſcience or graft is taken, and grafted into a barren and wild tree, namely, that by the fatte and fruitfull ſappe of the good graft might be amēded the barenes and wildnes of that ſtocke whereinto it is grafted. But here it is contrary: The tree that is the body of the Church and the ſociety of the godly is good: but the graftes are vnfruitfull

This grafting in, is contrary to naturall grafting.

barren and wild oliue trees. Neither could it be otherwiſe, for whatſoeuer is found without Chriſt, and his body, how glorious ſo euer it be, can not but be wicked and vncleane. And to boaſt againſt the braunches, is to reioyce in their fall. If God thereby bring commodity, then in that reſpect we may reioyce, but to reioyce for the fall of any man, we can not lawfully, vnles raſhly and per accidens as they ſpeake, that is, by chaunce.

Thou beareſt not the roote, but the roote thee.] They which fight againſt their roote can not ſtand lōg themſelues. This place of the Apoſtle alſo teacheth

An argumēt againſt iuſtification by workes.

vs, that vnto our iuſtification are not required merites of workes and naturall endeuors, for the wild oliue tree can by no meanes graft it ſelfe in. Wherefore as we are begotten of an other without any our help, and as trees are grafted of others: ſo we are through Chriſt iuſtified of God without any merites. Moreouer by thoſe words is declared as we alſo before ſayde, that we had not bene grafted in vnles the Iewes had firſt fallen: as graftes are not grafted in vnles firſt be cut away ſomewhat from the tree. Farther Origen noteth that by thys doctrine is confuted Valentinus, and his diſciples, who thought that the ſoules

An error or the Valentinian heretikes.

are in kind diſtinct, and that ſome of them are ſo good, and as they ſpake golden, that they can by no meanes be damned, howſoeuer they liue, and whatſoeuer they do. Other ſoules they thought to be by nature euill, ſo that they could by no meanes attaine vnto felicity, but yet by their labours and good workes, they might at the length ſo profite, that they might be brought to a midle eſtate, where ſhould be ſome refreſhing, but not the chiefe felicity. Wherfore they ſayd that they were ſpirituall, perfect, and mere gold: ſo that although they committed many vncleane, and abſurd thinges yet they ſayd they loſt not their holines, for gold though it be neuer ſo much couered with durt, ceaſſeth

A ſimilitude.

not to be gold. But they exhorted others to do good workes, namely, for that they ſhould nede them, if at y leaſt they would attayne vnto the middle eſtate. And of this peſtilente doctrine Iereneus maketh mencion in his firſt booke. Paul now contrary to this peſtiferous doctrine ſaith, y branches cut of frō a wild oliue tre may be grafted into a good oliue tre. Origen after y he had confuted theſe men, doubteth, that foraſmuch as we affirme y the nature of the ſoules is one & the ſelfe ſame, how we can, as Paul now teacheth, defend the double tree, ye good oliue tree, I ſay, & the wild oliue tree. He anſwereth vnto this queſtion by a ſimilitude:

A ſimilitude.

All the bodyes (ſaith he) that are in the worlde, as touching that they are a body communicate in nature, neither differ they one from an other, but out of euery nature of them ariſe and ſpring many properties and conditions, whereby they beginne to differ from others, and do indeede much differ from them. And in this maner the celestiall bodyes are diſtinguiſhed from the elementes: and the elements from corruptible liuing creatures: and agayne thoſe liuing creatures from the plants: ſo ſaith he, happeneth it as touching the ſoules: all are endued with one and the ſelfe ſame faculty of free will: where out whē ſome bring forth faith, vertues, & good works they make a good tre: & when as cōtrariwiſe ſome out of the liberty of the will wherewith they are endued, do bring forth impiety, ſins, & euill works, therby they are made wild oliue trees: and by this meanes he aſcribeth ye whole diuerſity & diſtinctiō of trees y one frō ye other vnto fre wil. And to confirme his ſentēce he bringeth that ſaying of Chriſt out of the Goſpel, Eyther make the tree good and his fruites good, or the tree euill and his fruites euill. But in the braunches he noteth an other diuerſity. That euen as in naturall bodyes, there are ſome which longe kepe ſtill theyr proprieties and qualities, as the heauenly bodyes which ſhall in one and the ſelfe ſame estate abide euen vnto the end of the world: and there are others which are more eaſely changed yea alſo come to corruption, as herbes, plantes, and ſenſible creatures: So there are ſome brāches which perpetually adide in that tree, or doubtles very long, but other ſome ſoone fall away. At the length he writteth, that although ſome thinke that Abraham and the holy fathers are the good tree and the root, yet he thinketh that we ought to put Chriſt to be that good tree and roote, as into whō we are by fayth grafted. Touching theſe thinges out of him alledged, we may allow the former part which was brought firſt agaynſt Valentinus, for they are well and profitably noted of him. But that difference of the two trees is farre

The whole lompe of our corrupt nature, may be called a wild oliue tree. I tlieth not in our power to make our ſelues good trees.

otherwiſe to be put. And firſt we ought to know, that the whole lompe of our nature is corrupted with originall ſinne: wherefore it might well be called a wild oliue tree. Neyther ſhould we haue had from any elſewhere a good tree, vnles by the mercy of God, Chriſt had bene both promiſed and geuē, into whom the elect by beleuing are altered, tranſplanted, and grafted, as into a fruitfull and fat tree. But that they ſhoulde beleue, commeth not by the power of free will, for fayth is the gifte of God, and not a worke of our ſtrengths: and therefore it lieth not in vs to make the tree good. And if Origen thinke that Chriſt ſo ſayth, the error ſpringeth of the miſvnderſtanding of this worde, Make ye: for in that place it ſignifieth not a working, but a ſuppoſition: As though he ſhould haue ſayd, Thinke and be aſſured that that tree ought to be good, which ſhould bring forth good fruites & that tree euill which ſhould bring forth euil fruites. And that this is the ſence of thoſe words, that which went before declareth. For the lord had ſayd: Foraſmuch as ye are euill ye can not ſpeake good thinges. And in the 7. chapiter of Mathew it moſt manifeſtly appeareth that the tree ought firſt to be good before that good fruites can follow. but Origen contrariwiſe imagineth that by the workes of free will the tree is made fruitfull. And as touching the plant and roote, we alſo affirme that the fathers, with whome was made the couenaunt, and who led in it an holy life, are that plant and roote although we are not ignoraunt that in other places of the ſcripture Chriſt calleth himſelf the vine tree and vs the branches: yea and in this ſelfe ſame epiſtle it is written that by baptiſme we are grafted into Chriſt, into the ſimilitude of his death. Neyther doth any man doubt, but that Chriſt is the only foundation, beſides which no man can put any other. But Paul now tendeth not that way, but only hath a conſideration vnto the kinred of the Hebrues, and holines of the fathers, which is here by gathered, for that he calleth the Iewes the naturall braunches of the good oliue tree: which can not otherwiſe be vnderſtanded, but for that they came of holy parentes. And ſtreight way he expreſſedly ſayth, There are enemies for your ſakes, but elect for the fathers ſakes. Neither doth this which is added any thing let: Thou ſtandeſt by fayth, which fayth hath a reſpect vnto Chriſt as vnto the obiect thereof: for we alſo when we affirme that the holy fathers are the plant and root doo not exclude Chriſt, for the roote and tree are not here taken, but in as much

The fathers are called the roote, & the plant, in as muche as they ar rooted inchriſt.

as they are holy: but the fathers had not of them ſelues naturall and inward holynes, but, as we haue before ſayd, they by fayth drew it from Chriſt.

Thou wilt ſay then, The braunches are brokē of, that I might be grafted in, Thou ſayeſt well. Thorough vnbelefe they are brokē of, and thou ſtandeſt by fayth, Be not high minded, but feare. For if God ſpared not the naturall braunches, take heede that he alſo ſpare not thee.

Thou wilt ſay then, The braunches are broken of, that I might be grafted in, Thou ſayeſt well, Thorough vnbeliefe they are broken of, and thou ſtandeſte by fayth.] The Apoſtle continueth ſtill to repreſſe the arrogancy of the Gentiles which extolled themſelues againſt the Iewes. And he vſeth a conterfeate ſpeach vnder the perſon of the Gentiles, ſo that it is a preuention. The Gentiles paraduenture mought haue ſaid, we glory, for that we are both better and more worthy then the Iewes: which is hereby proued for that they were brokē of for our ſaluation ſake, that we ſhould be grafted in: but he is of much more worthines for whoſe ſake a thing is done, then is y which is done for his ſake. The Apoſtle anſwereth, Thou ſayſt well, that the Iewes are broken of, that thou ſhouldeſt be grafted in, this I deny not: but thē remember thou that thy grafting in commeth not of merites or workes, but of fayth, which is mere and pure grace, and hath a reſpect vnto the mercy of God only. It is the practiſe of Sathan to make vs to glory of that thing, which we haue not of our ſelues, but is the pure and ſimple gift of God. I will not ſpeake how that the Iewes mought by the like kinde of reaſoning ſay, we are of more excellency then thou, when as thou wert to this end called, that we by thy conuerſion might receaue fruit, and by emulation be prouoked vnto ſaluation. Chriſoſtom ſayth, that here are touched the true and proper cauſes of the deſtruction of the Iewes, and of the grafting in of the Gentiles, incredulity, I ſay, and fayth. And therfore he continueth in that mind which he was of before, that the Apoſtle comforteth the Iewes in wordes onely, and with cō mendations which in very dede were no commēdations. But in thus ſpeaking he conſidereth not that which was before ſayd, that the counſell of God in the execation of the Iewes ſtayed not there, as though he willed that blindnes in reſpect of it ſelf only, but had a reſpect vnto the calling of the Gentiles, which he would ſhould therof follow. And I wonder he ſaw not, y the Apoſtle here approueth ye argument of ye Gentils wherin they ſayd, They are broken of that we ſhould bee grafted in. He mought doubtles haue ſayd, this is not true: frō which ſaying he is ſo farre of, that he rather auoutched, graunted, and approued that which they alledged. Wherfore it is not to be doubted, but that the blinding of the Iewes was appoynted of God as a meane, whereby the ſaluation of the Gentiles ſhould follow. Wherfore Paul calleth backe the Gentiles to the conſideration of this end, and willeth them to weigh with themſelues, that they ſtād by fayth, whereof they can not glory, for that they haue freely receaued it at Gods handes. In the firſt to the Corrinthians the 1. chapiter, he ſayth likewiſe, that the beleuers ſtand by fayth. Neyther is that hereunto repugnaunt which is written in the ſelfe ſame epiſtle in the 15. chapiter, That the Corrinthians ſtoode in the Goſpell, for fayth is referred vnto the Goſpell as to his proper obiect, yea rather after a ſorte it thereof ſpringeth, as we haue before hard. Neyther is in this place entreated of men perticularly, but of the congregation & body of the beleuers: And therefore he not without iuſt cauſe addeth,

Be not high minded, but feare. For euen as the Church of the Iewes is now extinguiſhed, and Affrike likwiſe and Grecia, and Aſia haue loſt many churches:

The compariſon is declared. No perticuler mā oght to ſtand in doubt of his ſaluation. So long as we liue here we cannot vtterly ſhake of all feare.

ſo is it to be feared leſt the ſelf ſame thing happē now vnto the Churches which ſeme to ſtand. Wherefore let them not puffe themſelues vp. But no man of the member of the faythfull ought to be in doubt of his own ſaluation. For the nature of fayth is, to make men aſſured of the promiſe of God. Howebeit thys is to be knowen, that it is not poſſible, that ſo long as we liue here, we ſhould vtterlye ſhake of all feare. For we are continuallye toſſed betwene two cogitations, the one of the goodnes, fayth, and conſtancye of GOD, the other of our corruption, infirmitye, and prones to euill. For when we conſider howe weake we are, and prone to euill, and conſider alſo the filthines and imperfection of our workes thoughe they be neuer ſo good, & there with all the ſeuerity of the lawe in requiring euen to the vttermoſt the thinges which it commaundeth. This conſideration (I ſay) if it be vehement, can not but excedingly make a feard the minde, and deiect it. But on the other ſyde, when we conſider the clemency, goodnes, and mercy of God, and his conſtancy in his promiſes, and therewithall alſo remember, that all the merites of Chriſt are communicated vnto vs, we are refreſhed, and recreated, and the feare is eyther lenified, or els ſometymes vtterly layd away. And theſe affectes where they are perfect & vehement, doo ſuccede the one the other: for they can not be both at one tyme: or if they be both at one tyme, then are eyther of them remiſſe and not vehement. But in what maner they geue place the one to the other, we may by daylye experience vnderſtand. For if any man be ſet vpon the toppe of an highe toure, and if being there his mind runne vpon nothing els but vpon the heigth of the tower, and what a déepe way he ſhould fall, ſo that he can not fall without daunger of death, it is not poſſible, but that his mind being ſtill vpon this, he ſhould be altogether ſmitten with an horrour: But if he turne his eyes a ſyde to the barres or battlements which ſtay him vp ſo that he can not fall, then will he plucke vp hys ſpirites agayne, and put away all feare. Neither ought it to ſeme vnto any man ſtraunge, that we ſay, that fayth expelleth that feare which is ioyned with doubting

Faith doth no leſſe expell feare, then doth charity.

of ſaluation, when as in Iohn it is ſayd, that charity dryueth feare out of doores. For, it is moſt certaine, that that which ye ſcripture attributeth vnto charity ought much more to be attributed vnto faith: for charity ſpringeth of it. But as we haue alredy ſayd, Paul in this place entreateth not of men perticularly, but of the publique profeſſion of Chriſt, and of the preaching of the Goſpel and of his religion receaued in any whole nation or prouince. And that which is here ſpoken, ought to ſtirre vp godly men to moſt feruent prayers for the preſeruation of the churches. After that he addeth a reaſon of his ſentence.

For if God ſpared not the naturall branches, take hede that he alſo ſpare not thee.] He reaſoneth à minori, that is, of the leſſe: for it ſéemed les likely, that the naturall branches ſhould be broken of, then they which are agaynſt nature. Now if they be broken of, thē is it much more to be feared, leſt others alſo ſhould be cut of. But let vs ſée what is to be vnderſtanded by the natural branches, or by the brāches of nature, which phraſe Paul a litle afterward alſo vſeth. Chriſostome ſayth: Foraſmuch as in things natural is found neceſſity, in this place can not be put that neceſſity, for that holynes, and theſe gifees of God whereof we now entreat, may both be in vs, and alſo be remoued away from vs. Wherfore he thinketh, that here is rather to be vnderſtanded a certayne likelines of truth, and conſequence, as we commonly ſaye, that that is naturall, whiche reaſon iudgeth probable and agreable. Ambroſe expreſſedly writeth theſe woordes: For if they which throughe the prerogatiue of the fathers were woorthye, vnto whome alſo was made the promiſe, and which were adopted of God into childrē, were for theyr incredulity ſake made blind, what ſhall become of them, which are without any commendation exalted on high? and which being of no dignity at all, are brought to honour? But Origen by nature vnderſtandeth frée will, as though this whole dignity ſhould depende of frée will, which opinion we haue a litle before confuted. Wherfore Ambroſe commeth nerer vnto the truth, who referreth this dignity or worthines to the promiſe of God, althoughe none of them haue properly declared, why mencion is made of nature. And Paul in my iudgement therfore maketh mencion of nature, for that the children of the ſaints were ſo borne, that they came out of a good trée, and out of an holy roote.

The etimology of this worde nature.

And verely the etimologie of this woord, nature, is deriued of this woord, naſci, that is, to be borne. And yet is not this ſo to be taken, as though they ſhould haue in themſelues the beginning of holynes: for, that dependeth of the goodnes, promiſe, and will of God. For there is no part of the bleſſing of God to be attributed vnto the ſtocke of the fleſhe being conſidered apart by it ſelfe, but ſo far forth as vnto the ſtocke or propagation is ioyned the promiſe which is a thing of great efficacy: which promiſe if we will know of how great force it is, let vs looke vpon

How the bleſſing of God in towardes the ſtocke and propagatiō of the fleſh.

the nation of the Iewes, which was in déede ſinfull and contaminated with many kinds of ſinnes: and yet it ceſſed not to be the people of God, vntill they had publiquely denied and reiected Chriſt, although euen then alſo remnants of them were ſaued. Howbeit that people was firſt corrected with the rodde and with afflictions, and ſometymes ſent into captiuity, but was not altogether reiected: And that this benefite was beſtowed vpon the fathers, the Scripture in many places mencioneth. There were other nations which in déede receaued the Goſpel, but yet kéept it but for a while, ſkarce aboue one age or two. It is true, that we haue ſucceded in the place of the Iewes, and are made pertakers of the ſelfeſame priuiledges with them: yet notwithſtanding the Iewes were before vs: & abode the long tyme before in poſſeſſion. Wherefore if they be nowe broken of, we ought more to bee afeard: if they for their pride were ſmitten with blindnes, & were for their incredulity cut of, what is to be thought of vs wild oliue trées, and barren, & vnfruitfull branches? Thorough incredulity were they broken of (ſayth Ambroſe) not for thy ſake, but by reaſon of their owne defaulte: whiche thing I meruayle he ſhould write, If this Prepoſition propter, that is, For, do ſignifie the cauſe efficient, I graunt that our ſaluation was not the cauſe of their cutting of. They had

Our ſaluatiō was the ſmall cauſe of the reiection of the Iewes.

in themſelues the ſinne of incredulity, which GOD minding to puniſhe, in this ſort by his iuſtice reiected them. But that our calling was not the finall cauſe, which God in their reiection had a regard vnto I can in no wiſe deny, ſeing that Paul affirmeth it: wherefore I thinke rather we may ſay, that they were broken of from their fruitefull trée both for theyr owne default, and for our ſakes.

Be not high minded. 〈 in non-Latin alphabet 〉 .] This is, which is otherwiſe ſayd, 〈 in non-Latin alphabet 〉 which vice is oppoſite vnto the pouerty of the ſpirite, which Chriſt ſo commended that he called them which were endewed with it, bleſſed. But they are to be laughed at, which by this ſaying of the Apoſtle labour to defend ignoraunce, & to feare away men from knowledge. Noli altum ſapere ſay they, that is, Be not ouer wiſe. Whiche expoſition how ſtrang it is from the ſkope of the Apoſtle, I ſuppoſe now euery man plainly ſéeth. But to cloſe vp the expoſition of this place, I thinke that betwéene the degrées whereby we come to ſaluation, & the meanes which bring vs hedlong to deſtruction this order is to bee put. As touching them

The degrees to ſaluation, and the degrees to deſtruction.

which ſhalbe ſaued: firſt is election or predeſtination. Thereout burſt forth grace the ſpirite and fayth, ſtrayght way follow good workes, then haue they geuen vnto them perſeueraunce, and at the laſt is rendred the crowne of felicitie. But vnto deſtruction the firſt degrée, is the corruption of the lompe of mākind thorough originall ſinne, & that God would not haue mercy: thereof followe many ſinnes, which we by liuing wickedly afterward adde: after them followeth blindnes, & they are infected with incredulity, moreouer the harte is hardened, and at the laſt followeth eternall damnation.

See therfore the bountefulnes & ſeuerity of God. Towards thē whiche haue fallen into ſeuerity, but towards thee, bountefulnes, if thou continue in his bountefulnes: or els thou alſo ſhalt be cut of. And they alſo, if they abide not ſtill in vnbeliefe, ſhalbe grafted in. For God is able to graft them in agayne. For if thou waſt cut out of the oliue tree, which waſt wild by nature, and waſt grafted contrary to nature into a right oliue tree, how much more ſhall they that are by nature be grafted into their owne oliue tree?

Se therfore the goodnes and ſeuerity of God. &c.] This word 〈 in non-Latin alphabet 〉 , in Greke ye is, See, ſome turne Ecce, y is, Behold, for in ſignification it is ſomtimes all one wt 〈 in non-Latin alphabet 〉 . The Apoſtle cōtinueth ſtil in one & the ſelf ſame matter. For this treatiſe was very neceſſary to put away the diſcord which in ye primitiue ſprang betwene the Gentiles & the Iewes. He exhorteth thē to ſet two things before their eyes, the goodnes of God, & his ſeuerity. Goodnes he calleth 〈 in non-Latin alphabet 〉 , which word ſignifieth clemency, & a redines of mind to do a man good, & to do him pleaſure. Seueritye he calleth in the Gréeke 〈 in non-Latin alphabet 〉 , whiche is then, when thinges are done with extremitie, and that men are delt with, euen according to the rigor of iuſtice.

The ſinguler bountefulnes of God towardes the Gē tiles. Againſt the Maniches and Marcionites. The ſcripture euery where inuiteth vs to conſider the ſeuerity an goodnes of God.

Towardes thee (ſaith he) goodnes.] For that was a ſinguler bountifulnes, that when as the Gentils were contaminated with idolatry, and mought iuſtly & worthely haue bene left in their infidelity, they were yet notwithſtanding called adopted and adorned with ſo many ornamentes and giftes. By theſe woordes are confuted the Manichies & Marcionites, which affirmed that there are two Gods, one good, gentle, and mercifull: the other ſeuere, yea and cruell: when yet the Apoſtle in this place attributeth the ſelfe ſame proprieties vnto one and the ſelf ſame true God. It is manifeſt alſo that they which are cut of, are by the iuſt ſeuerity of God broken of, and fall away, ſo that they are without excuſe. Moreouer not onely Paul in this place, but alſo the whole ſcripture in infinite places in a maner, prouoke vs to the conſideration of thoſe two thinges. And that not without iuſt cauſe for in the conſideratiō of the goodnes of God we are prouoked vnto faith, and vnto loue towards him, & alſo to geue him thanks for y benefits receiued at his hands. But when we conſider y ſeueritie & iudgements of God, it maketh vs to pity thoſe which fall, and to be fearefull of our owne eſtate. Chriſoſtome expounding this ſentence, See the goodnes. It is not ſaide, (ſaith he) See thy merites, and thy laboures, for it commeth all whole of grace from aboue. I woulde to GOD he had alwayes ſpoken after this manner, and that he had abode ſtill in that whiche he here teacheth. The entent of the Apoſtle in the conſideratiō of the ſeuerity of God is, that we beholding other mens dangers and falles ſhould be made more ware. Which ſelfe thing he in an other place meaneth when he ſayth in the firſt to the Corrinth. He which ſtandeth, let him take heede that he fall not: and vnto the Galathians, Conſidering

Two kinds of feare.

thy ſelf, leaſt thou alſo be tempted. Wherfore this is to be known, that feare is of two ſortes: the one is, which abateth nothinge of confidence, but onely engendreth a greater diligence, and bringeth more effectuall endeuors. The other is which excéedingly diminiſheth, yea rather taketh away confidence, pulleth away endeuor, and bringeth ſluggiſhnes. The latter commeth of infidelity, the other cō meth of diligence and of fayth. By this kind of feare are the churches moued more and more to apply themſelues vnto God, and to praye inſtantlye for their preſeruation,

What prayer is vaine.

namely that the kingdome of God ſhoulde not be tranſferred from them vnto other nations. This is the cauſe why in holy ſeruices prayer is made for the churches: which I would to God it were done with that feruentnes of minde that it ought to be done with, and that vnto the prayers were adioyned an endeuor to adorne and reforme them: for to praye, and not to labour to do thereafter, is to dally with God.

Otherwiſe thou alſo ſhalt be cut of.] None which beleueth, ought as touching himfelf to be perſuaded that he ſhalbe cut of. For faith ſuffreth not this perſuaſion

None that is godly is vncertayne of his ſaluation.

to take place. The Lord ſaith, that he which beleueth paſseth from death vnto life, not to euery kinde of life, but vnto eternall life: whiche is nowe already begonne, and ſhall be accompliſhed in the world to come. Wherfore ſéeing that eternall life is promiſed vnto vs, we ought in no wiſe to doubt therof: euery one of the faithfull beleueth that he is adopted of God into his ſonne, and that he is elected vnto eternall life. Wherfore it ſhalbe vnto him as he beleueth. For the Etimoligy of this woorde faith many thinke hereof to come, as thoughe that ſhall indéede be

The etimology of aith

done which is ſpoken. Howbeit he which ſo beleueth, ought always to be mindfull of perſeuerance, and not to liue looſely, and ought alſo to implore at Gods hands his gift and grace to abide in his bountefulnes, touching the obtainment whereof we oughte not to doubte, when as God hath both promiſed it vnto his, and alſo a

Our fleſh is to be taken hede of, for that it is weake and vncleane.

faithfull prayer cannot be powred out with doubting, as the Apoſtle Iames teſtifieth: howbeit, it is profitable attentiuely to looke vpon our fleſh, which is weake and euery way vncleane, neyther is any thinge in the nature thereof, but that it may be damned. Wherfore theſe words of the Apoſtle ſtirreth vs vp to bridle the pride therof, and to breake the ſecurity of it, and alſo to ſhake of ſluggiſhnes. Howbeit for the retaining ſtill of certainty we muſt fly vnto that, whiche is a little afterward written, that the giftes and calling of God are without repentance. And that

What is to be feared touching the church: It is not poſſible that the church, ſhould periſhe. Perticuler churches may fayle.

we may ſée howe profitable this admonition of the Apoſtle is vnto the faithfull, and not in any wayes in vayne, we will vſe this diſtribution, firſte to ſée as touching the church what is to be feared. If we ſpeake of the whole church we muſte not in any wiſe feare that it ſhall euer fayle: for Chriſt hath promiſed that he will be with it vnto the end of the world. It may indede be tempted, ciſted, and ſhaken: but vtterly ouerthrown it can not be. And therfore we pray that the croſſe, temptacions, and perſecutions thereof might be aſſwaged, and turned to good. But touching perticuler churches, for that it is poſſible that they maye be tranſferred, we do pray both againſt their continuall temptacions, and alſo that with them and eſpecially with our church may abide the kingdome of God. And as touching our

We iuſtly feare touching our poſteritie.

poſterity alſo there is cauſe why we ſhoulde feare, for that the promiſe is indefinitely ſet forth, and vnles it be contracted by election and predeſtination, it maye come to paſſe that it ſhall not comprehende them, as all the Iewes were not comprehended in the promiſe. And touching infants we may alſo iudge the like. The couenant indéede and promiſe excludeth them not, yea they are generally ment in theſe wordes, wherin the lord ſaith, I wil be thy God, and the God of thy ſede. Vnder which promiſe we baptiſe them, and viſibly incorporate thē into the churche, who yet when they come to age may reiect the couenante, and contemne the Goſpell: whereby is made manifeſte that they in very déede pertained not to election and vnto the promiſes. Wherfore we may iuſtly feare, leaſt they ſhould not ſtande, as we ſée happened in Iſmaell and Eſau. There are moreouer in the church ſome 〈 in non-Latin alphabet 〉 , that is, which beleue but for a time, and in time of temptacion ſtep backe, as did Iudas, and they which in time of perſecutions denied Chriſte: wherefore for theſe alſo we haue greate cauſe to be afeard. And touching thoſe which ſincerelye beleue in Chriſt, although they haue confidence of their ſaluation, and are aſſured

Many fals hange ouer the faithfuls heds. We are in hope that they whom we excommunicate, may be reſtored agayne. The godly alſo haue whereof to be afeard.

thereof, yet ſo long as we liue here there alwayes hang ouer our heads many fals, and thoſe greate, as it is manifeſte in Peter and in Dauid. Wherefore they haue wherof to be afeard, although they be not afeard, that they ſhall eternally be damned, but aſſuredly hope that either they ſhall be defended of God from fallinge, or that if they do fall they ſhalbe reſtored againe: as we alſo haue confidence of them which are excōmunicated: for they are not caſt out of the church that they ſhoulde peariſh, but that at the laſt their ſpirite ſhould be ſaued. And therfore the elect alſo and they which ſincerely beleue, ought continually to be afearde of falles, and that they be not cut of from Chriſt, at the leaſt way for a time. And of this reſtitution of them that haue fallen is alſo mencion made in Ieremy the. 3. chapter. Thou hast played the harlot with thy louers, howbeit returne againe. All theſe things declare vnto vs, that this exhortacion of Paul vnto feare, is not vnprofitable: when as we ought ſo many ways to be careful both for our ſelues & alſo for others. Chriſoſtome addeth alſo hereunto, that the abuſe of the grace of God whiche raigneth amongſt vs, ought to be vnto vs a great feare and horror ſo often as we conſider it.

If thou continue in his goodnes. Otherwiſe thou alſo ſhalt be cut of. And they alſo if they abide not ſtill in vnbeliefe, ſhalbe grafted in agayn.] Foraſmuch as it is not to be doubted, but that very many of the Iewes ſo fell away, that they ſinned againſt the holy ghoſt, and could no more be grafted in againe, it is manifeſt, that Paul ſpeaketh theſe thinges, whiche he ſpeaketh, indifinitly of y people of the Iewes, as touching a part. Further, foraſmuch as it is vncertayne, whē a man doth fall into ſo horrible a caſe, vnles it be declared by ſome certayne peculiar reuelation of God, therefore Paul ſo ſpeaketh, that we ſhould not put away all hope of any man, ſo longe as he liueth here. Chriſoſtome ſemeth now to alter his mind, as touching that y he had before ſpoken, namely, that all thinges ought to be attributed vnto the grace of God, and that merites or good workes are not to be regarded. For by this he ſayth, It is manifeſt, how greate the dominion of our purpoſe, and the power of our will is: as though it ſhould lie in our hand to ſtand in the goodnes of God, or not to abide in incredulitye, when we are fallen into it. And for ſome profe and confirmation of this his corrupt ſentence: he from the true ſenſe wreſteth theſe wordes, If thou continue in his bountefulnes, and ſaith, If thou ſhalt do the things which worthely are correſpondent vnto the goodnes of God, and he ſayth not, If thou ſhalt abide in fayth, for fayth onely is not ſufficient. Theſe thinges in very déede are not ſo. For Paul althoughe he ſayd not, If thou abide in fayth, yet is it all one when he ſayth, If thou abide in his bountefulnes. For 〈 in non-Latin alphabet 〉 , as we a litle before ſayd, is goodnes, and a certeyne redines of the mind to do good to any. In this goodnes of God, ſayth he, if thou abide, that is, if thou fall not away from it: In which wordes he moſt manifeſtly attributeth vnto the goodnes of God our conſeruation. For of it dependeth faith, whereby we

Paul putteth the cauſe for the effect.

are ſaued. Wherefore he putteth the cauſe in ſtede of the effect. For before he had ſayd, Thou ſtandeſt by fayth, but that thou ſhouldeſt not thinke that y fayth is of thy ſelf, now he maketh mencion of bountefulnes, whereof as of his true beginning fayth dependeth, and that this is true, it is plainly to ſée by the Antitheſis or contrary poſition. For he ſayth, If they abide not in their incredulity, they ſhalbe reſtored agayne, thou ſhalt be cut of, if thou continue not in his bountefulnes. This bountefulnes, as thou ſéeſt, is oppoſite vnto incredulitye: and therfore it occupieth the place of fayth, and that very aptly, when as fayth is inſpired vnto vs by the ſingular bountefulnes of God. Neyther ought we to thinke (which thing that godly father ſéemeth to goe aboute to proue) that it lieth in the handes of euery man, either to continue and to abide in a good and holy purpoſe, or els, if peraduenture we fall, to be reſtored agayne. For what dead man is able to rayſe vp himſelfe agayne? or in ſtéede of a ſtony hart to graft in himſelfe a fleſhy hart? And, that perſeuerance alſo is the gift of God, the Apoſtle declareth when he ſayth, that it is

Perſeuerance is the gift o God.

God which geueth both to will and to preforme, and that according to his good will. And Auguſtine wrote a very good booke, De bono perſeuerantiae, whereout we may aboundantly gather ſound doctrine. But what néede there many arguments for proue hereof. Paul himſelf diſcuſſeth this queſtion when he addeth:

For God is able to graft them in agayne.] He ſayth not, that it lieth in their handes: this worke he attributeth vnto God only. Why do we then runne vnto

True faith which iuſtifieth, is neuer alone

the power of our owne will, or to the determination of our owne purpoſe? And whereas he ſayth, that fayth alone is not ſufficient when we ſpeake of iuſtification, this is in no wiſe to be receaued, eſpecially ſeing that he himſelfe in an other place ſayth, that fayth alone is ſufficient, and ſo is contrary to hymſelfe. Notwithſtanding to auoyde confuſion in ſerching out of theſe thinges, this we ought to know, that the true and iuſtifying faith is neuer alone, but hath ioyned with it other good workes and vertues. But yet as the effects thereof, which effectes followe naturally after that it hath iuſtified the beleuer, ſo that amongeſt other effectes iuſtificatiō hath the firſt place. Origen noteth in this place that, of the Iewes

Amongeſt the effectes of faith, iuſtification hath the firſt place.

it is ſayd 〈 in non-Latin alphabet 〉 , that is, they are broken of, but of the Gentiles 〈 in non-Latin alphabet 〉 , that is, thou ſhalt be cut of: and he thinketh it a farre more greauous thinge to be cut of, then to be broken of: as though the puniſhement of the Gentiles, if they ſhould fall away from the faith receaued, ſhould be more gr uous then the puniſhement of the Iewes, which were remoued from their old eſtate. I can ſkarſely be perſwaded, that Paul in theſe woords had ſuch ſubtile vnderſtandinges. Further the holy ſcriptures neuer in any place make mencion, that the fall of the Gentiles ſhould be more greauouſly puniſhed then the fall of the Iewes. Yea, rather if a man will conſider the matter well, he ſhall ſee, that if puniſhements ought to be according to the ſinnes, wherſoeuer is the greauouſer ſinne,

Whether fal is more greuous, the fall of the Iewes, or the fall of the Ethnikes.

there ought to be the greauouſer puniſhement inflicted. And if the Iewe and the Ethnike be equally placed in the calling of God, and both, as it poſſibly may be do fall, it is out of doubt, that the Iew ſinneth more greauouſly: for that beſides the fayth of Chriſt, which he hath common with the Ethnike, he was in compariſon of him endewed with many other gifts: which foraſmuch as he hath neglected in falling away from God, he is the more ingrate, and therfore his fault is the greater. That the Iewes ſhall at the laſt be reſtored agayne, the Apoſtle proueth by the power of God. And his argument is taken à maiori, that is, of the greater: If God could graft thee into it being by nature a wild oliue tre, and ſtrange from a good oliue trée, how much more is he able to reſtore the brāches which were in tymes paſt broken of from the fat oliue tree? And when he ſayth, that the Gentiles were cut of from the naturall wild oliue trée, he ſemeth to affirme, that malice or wickednes is naturally in them, which ought not to be vnderſtanded of nature as it was inſtituted of God, which was created good, but as it is corrupted thorough the ſinne of Adam, and ſo by generation deriued into his poſteritye.

And waſt contrary to nature grafted into the true oliue tree.] Shall we ſay, that it is contrary to the nature of men, though they be Ethnikes and infidells,

A diſtinctiō of the nature of mē.

to be called agayne to God, and to be conuerted vnto pietye? We muſt make a diſtinction of the nature of men, either as it is referred vnto God, or as it is referred to his owne proprietyes. For as it is referred vnto God, there can nothing be done of him in it, which is not ſayd to be done according to nature: for this is naturall to euery thing created, to be ſubiect vnto his Creator. And man

It is naturall to the creature to be ſubiect to his creator.

was made to the Image of God, and to this end inſtituted to be ioyned to his Creator: wherfore both by the fyrſt counſell of God, whereby he made man, & alſo by the nature of thinges created which are naturally ſubiect vnto the efficacy and working of their author, it is naturall vnto men, religiouſly to cleaue vnto God. Wherefore ſinners are not ſayd to be grafted into the good oliue tree againſt nature: neither in this reſpect are miracles done, eyther beſides nature or agaynſt nature. But if we looke vpon the proprieties and qualities of things, both miracles are not according to nature, yea, rather they are repugnant vnto it, and men are contrary to nature called backe to true piety, and grafted into a good tree. Wherefore Auguſtine aptly ſaid, that to haue poſſibility to beleue, is of nature: but to beleue is of grace. I knowe that there are ſome which in this place referre contrary to nature this way, that the ſpirituall grafting in, is contrary to the naturall grafting in, which men according to y rules of huſbandry vſe, whē as in naturall grafting, the grafte, which is grafted in bringeth forth fruite agreable to his owne ſappe, & not to the ſappe of the ſtock wherinto it is grafted. But here the braunches of the wild oliue tree grafted into the fatte oliue tree, draw their ſappe whereout they bring forth good fruites, not of their owne naturall plant, but of that whereinto they are grafted. Theſe thinges without

Braunches proper haue greater conformity to theyr owne plante, then ſtraunge plantes.

doubt as I haue before mencioned, are true, but they ſeme not to ſerue to the purpoſe of Paul. The ſumme is, that there is a greater conformity, agreeablenes, and proportion betwene braunches broken of to their owne plant, then betwene ſtraunge braunches to the ſelfe ſame plāt. But becauſe this conformity though it be neuer ſo nigh is not of it ſelfe ſufficient, therefore the power of of God is neceſſarily to be had. Whiche power is ſufficient to grafte in any, whether they be nigh or farre of, or howſoeuer they be. God is able (ſaith Iohn) of theſe ſtones to rayſe vp children vnto Abraham. And the Lord ſayth, Thinges which are impoſſible with men, are poſſible with God. The Prophets and all y ſcriptures in a manner, when any great thinges or after a ſort incredible are to be looked for at Gods hands, commaunde vs to conſider the power of God. And thereof commeth vnto the godly moſt ſwete conſolation, if at any time any great aduerſityes hange ouer their heddes: for they doo not eaſely feare the power of their aduerſaries, which ſet before their eyes the power of their heauenly father. And hereof it commeth that the Church when it prayeth for helpe at Gods

In the beginnyng of prayers are well put theſe words almighty God. The power of God extendeth farther thē his will. How an argument a poſſe ad eſſe, is in this place of force.

hands, alwayes in a manner in the beginning of their prayers hath theſe two wordes, Almighty God. Neither is this to be paſſed ouer, that it commeth to paſſe farre otherwiſe in vs then in God, both in all other thinges in a maner, and alſo in this thing chiefly. For in vs the will extendeth a great deale farther, then the power, when as oftentimes we will very many thinges, which yet we are not able to performe. But it is cleane contrary with God, for he is able to do many more thinges then he will. For the Father coulde haue geuen vnto his ſonne which was euen at the point to be crucified eleuen legions of Angels, which ſhould ſtraight way haue deliuered him, but he would not. But if a mā ſay that it is not a ſtrong argument a poſſe, ad ſſe, as the Logicians vſe to ſpeake, that is, from poſſibility, to being, and therefore Paul ought not to conclude that the Iewes ſhalbe grafted in againe, for that God is able to performe that thing, for beſides power is alſo required will: We anſwere that here can no controuerſy be made touching his will, for, that he is redy to do them good, the promiſes, the couenant which he made, and the benefits which he beſtowed vpon their elders, playnly declare. Further if he would graft in the Gentles being ſtraungers, why ſhould we doubt, but that he will one day beſtow the

A ſimilitude.

like benefit vpon the Iewes? Wherefore this we may affirme that the nation of the Iewes is at this tyme like vnto the roote of ſome good tree in the tyme of winter, which roote if one that hath no ſkill looke vpon, he will ſoone contemne, plucke, vp and burne it if it lye in him. But a ſkilfull huſbandman will ſay, that it ought to be ſpared, and will be more carefull to cheriſhe it: for he knoweth that when the time commeth he ſhall haue thereof leaues, flowers, &

God hath not extinguiſhed the Iewes, but daily calleth ſome of thē.

fruites. So vndoubtedly doth God deale with the Iewes, he extinguiſheth not that ſtocke, but oftentimes out of it calleth ſome vnto him, and towardes the end of the world looketh for great plenty of his elect to come thereout. Not that any holynes is to be attributed vnto that ſtocke or generation, if it be conſidered by it ſelfe: for as we haue already twiſe admoniſhed, as touching it ſelfe it is condemned and obnoxious vnto the curſe. Which thing Paul acknowledged when he ſayd, We are by nature the children of wrath, as others are. But when theſe excellent things are ſpoken in the commendation of the nation of the Iewes, vnto it is adioyned the fauor of God and his promiſe, and couenant, which yet burſt not forth into acte, but only as touching the elect. Of which things yet there appeare

Certain tokens of the nobilitie of the natiō of the Iewes.

ſome markes in others: for they are ſtudious of the law and of the word of God, although they vnderſtand it not rightly, and as Paul ſayd, They haue the zeale of God, but not according to knowledge, which things although vnto them they are ſinnes, yet is it a certaine light and ſhew of that nobility wherof we ſpeake.

For I would not brethern that ye ſhould be ignoraunt of this miſtery, leaſt ye ſhould be high mynded, that partly blindnes is come vnto Iſraell, vntil the fulnes of the Gentiles be come in. And ſo all Iſraell ſhalbe ſaued, as it is written. Out of Sion ſhall the deliuerer come & ſhal burne away the vngodlines from Iacob And this is my teſtament with them, whē I ſhall take away their ſins.

For I would not brethern that ye ſhould be ignoraunt of this miſtery.] The entent of the Apoſtle now is to proue, that in the nation of the Iewes ſtill remayneth ſéede of election, which thing he doth many wayes. Firſt, he ſetteth forth his propheſy which he calleth a miſtery, after that he bringeth teſtimonies of the Prophets, then he declareth the nature of the vocation and giftes of God, namely, that they are without repentance, laſt of all he teacheth that the order of thinges ſo requireth: and he abideth long in this matter, for that of the full knowledge thereof much depended the peace and quietnes of the Church at that tyme. And how much the peace and tranquillity of Churches is to be deſired, we may

How much the tranquilitie of churches is to be be deſired.

eaſely hereof gather, if we loke vpon the contrary. Doubtles it is a miſerable and horrible thing, to ſée in one and the ſelfe ſame body the members at diſcorde one with an other, yea rather fighting one againſt an other. And when he ſaith brethern, and ſaith, that he ſetteth forth a miſtery, he moueth them to geue diligent attentiuenes. Miſtery, Chriſoſtome ſayth in this place, ſignifieth a thing vnknowen, vnſpeakeable, which is full of admiration, and is contrary to the opinion of men. Auguſtine in his booke de predeſtinatione ſanctorum, when he interpreteth this place turneth miſtery by this word, Sacrament. And touching the ſignification of this word miſtery, I finde that it is diuers in the ſcripture. Sometymes

What myſtery ſignifieth & how many ſignifications it hath.

it is a ſecret thing, and which happeneth contrary to hope, and to the iudgement of our reaſon, as Paul ſaith in the firſt to the Corrinthyans, Behold I tell vnto you a miſtery, we ſhal not all ſlepe, but we ſhal all be changed. And vnto the Coloſ. & vnto y Ephe. he calleth ye vocation of the Gentiles a miſtery. Sometimes miſtery ſignifieth that which is indéede partly knowen vnto vs, but yet not perfectly, but the perfect knowledge thereof is reſerued till we come to our contrey, where we ſhall be in full poſſeſſion thereof: and this is it which Paul ſayd, I ſpeake wiſdome in a mistery. Of this kind are the articles of the faith, which we beleue, but not fully vnderſtand: Now we partly know, but then we ſhall know as we are knowen. Laſtly that is called a miſtery, which ſetteth forth one thing vnto our ſēce, and miniſtreth vnto our minde and ſpirite an other thing, as Paul ſayth of the coopling together of the man and the wife in matrimony, for it ſignifieth vnto vs the coniunction of Chriſt with the Church. Neither for any other conſideration are our ſacraments,

How our ſacraments are called miſteries.

Baptiſme, I ſay, and y Euchariſt, called miſteries, in which bread, wine, and water are ſhewed vnto the ſenſes, but farre other thinges are ſignified. But why they ar called Sacraments, it is more hard to gather. Howbeit this muſt we know y amongſt y Lattins this word Sacramētum, that is a ſacramēt, is takē for an oth: ſo that we reade oftentimes euen in good writers, thoſe wordes Sacramenta

Sacramentum militare.

militaria, that which ſignify othes pertaining to warre: for they which were admitted into warre fare ſware that they would manfully do whatſoeuer theyr Generall captayne commaunded them to doo for the pub. welth of Rome. So long as they were bound with this ſacramēt or othe, they could not depart from warfare, and it was neuer lawfull for them to fight agaynſt theyr enemies, vnles they were bound by Sacramentum militare, that is, by the othe of warre. Wherefore foraſmuch as in theſe miſteries and ſacramentes, and manifeſt ſimboles we are adioyned vnto the hoſt of Chriſte and vnto the Church, whereinto we were before thorough the ſpirit and fayth hiddenly grafted, therfore were they called ſacramentes. And beſides this, as Varro telleth in his booke de Lingua Latina, when any matter of contencion was, both the playntife, and

A maner vſed of them which had any matter of contenciō

alſo the defendant layd downe with the prieſtes a certayne ſumme of money and of other thinges which was layd vp in ſome holy place: and he which had the vpper hand, receaued agayne out of the holy place, that which he had layd downe, ſo that he was ſayd to receaue agayne his ſacrament: but he which had y foyle was puniſhed, and the things which he had layd downe were forfeated and put into the common threaſory. Whereby it is manifeſt that a ſacrament ſignifieth not only the inuocation of the name of God, which is vſed in an othe: but alſo a certayne bond. And for that in thoſe ceremonies which the Churche now calleth ſacramentes, men binde themſelues vnto the eccleſiaſticall ſociety: and do alſo addict themſelues vnto God, and God by them ſealeth his promiſes, therefore it ſemeth that they are not without good conſideration called ſacramentes. And this is to be noted that ſuch ceremonies are called miſteries, when they are taken in that third ſignification which we haue now mencioned. But here miſtery pertaineth vnto the firſt, for the Apoſtle now openeth that, whiche was hidden vnto humane reaſon, and ſhould come to paſſe contrary to the opinion of the Gentiles. For when they ſaw the Iewes ſuch enemies vnto God, they thought that they ſhould neuer agayne be receaued.

Be not high minded.] In Greke it is 〈 in non-Latin alphabet 〉 . Which word ſemeth to be referred vnto prudence and wiſedome, ſo that the Latine interpreter turneth it, Ne ſitis ſapientes apud voſmetip ſos. y is, be not wiſe in your owne conceate. Which ſence Origen alſo followeth, when he ſayth, that this is the wiſedome which properly commeth of God, whereby we are impelled not to be puffed vp agaynſt our neighboures.

Wiſdome of two ſortes.

And he maketh mencion of an other wiſedome of the fleſhe whiche the Apoſtle now reproueth. But I thinke rather that that word 〈 in non-Latin alphabet 〉 is to be trāſferred vnto the affect, namely, that we ſhould not be high minded. And this affect commenly hereof ſpringeth, for that men thinke y they haue by theyr owne ſtrēgths gotten the giftes which they haue, and thereby are ſtirred vp in reſpect of themſelues to diſdaine others. By theſe wordes we may eaſely perceaue what the ſcope of the Apoſtle is, namely, to reconcile vnto the Iewes thoſe whome he admoniſhed,

Wherof ſpringeth hautines of the minde.

and to take away the diſcord, which y Church was infected thē with.

Blindnes is partly come vnto Iſraell.] Origen in expounding of theſe wordes ſomewhat digreſſeth, whoſe digreſſion I thinke it good here to touch, At the beginning (ſayth he) the moſt higheſt deuided the earth vnto the children of men according to the nomber of the Angelles, ſo that euery nation was vnder the gouernmēt of ſome one Angell: but the people of Iſraell he reſerued vnto himſelfe as peculiar and proper, whome he would by himſelfe gouern. Theſe thinges it ſemeth he tooke out of the booke of deut: the 32. chapiter according to the tranſlation of the 70. interpreters for there they haue 〈 in non-Latin alphabet 〉 . That is, according to the nomber of the angelles of God. But in the Hebrew it is not ſo, for in the Hebrew it is written Lemitpar bene Iſchraell that is, according to the nomber of the children of Iſraell. That the Angelles as miniſters gouerne diuerſe regions I deny not, but that can not

Angels are ouer diuers regions.

by that place be proued, but rather it may be proued by Daniell. Further we may not thinke that God without the miniſtery of Angelles gouerned the Iſraelites: for we know that he many times ſent angelles vnto the Fathers and vnto

God gouerned alſo the Iſraelites by aungels. God excluded not the Gentles frō his prouidence.

the Prophets: howbeit we are aſſured that by reaſon of the ſingular giftes and wonderfull fauour of God, the Iſraelites were vnto him a peculiar people That he had vtterly no care ouer the Gentiles, it is not to be thought. For he had a ſingular care ouer Iob, ouer the Niniuites, ouer Naaman the Sirian, ouer all thoſe which in Chaldea and Perſia beleued by the meanes of Daniell, and hys fellowes. Origen addeth, So long as that the Iſraelites claue firſt vnto God, as his ſingular inheritaunce, the Gentiles could not come vnto him, for the poſseſsion was enioyed of others: but it happened, that the Angelles which gouerned ouer the Gentiles, and held thē after a ſort captiues enuied this ſo bleſsed eſtate of the Iſraelites, and therefore entiſemētes drew them away from God, namely, vnto idolatry, and to other wicked factes. And God ſeing this, ſuffred it, and reſiſted not, but the Iewes being withdrawen from him, he called the Gentiles, and toke them out of the handes of the Angelles, and made them his people. So that God here vſed the lawe of the like, for in that thing wherein the ill Aungelles

Lex talionis.

ſoughte after a ſorte to haue taken him, they were taken themſelues: and whileſt they went about to take away an other mans ſeruauntes, they loſt thoſe whome they alredy poſseſſed. Hereby I ſe that this man was of this mind, that the Angelles whome God hath ſet ouer diuers regions are euill, which thing is not mencioned in the

The ſcriptures teſtify not that the angels whiche are gouernours ouer regiōs, are 〈◊〉 .

ſcriptures. Paul indede ſayth, that the deuill and euill ſprites are the rulers of darknes, & he calleth them gouerners of the world: for they are Gods miniſters in the world to auēge ſinnes, neither ſhould they be able to tempt the iuſt, vnles God permitted them: yea they were not able to enter inter into the ſwine, before that Chriſt had geuen them leue. Theſe thinges I ſay we know right well, but that thoſe Angelles which are called the princes of the Grecians, or of the Perſians are euill I thinke not, yea rather they are good, whome God will haue to defend kingdomes and prouinces, that they ſhould not be deſtroyed thorough the malice & violence of Sathan. But that which he afterward addeth is true, both that by the plucking away of the Iewes from God is place made vnto the Gentiles, and alſo that God by his prouidence hath appoynted thoſe courſes and alteracions, that ſo long as the Iewes beleued the Gentiles ſhould be excluded, and y Iewes being made blind, the Gentiles ſhould enter in: but yet not in ſuch ſorte that the Iewes ſhoulde abide ſtill in theyr blindenes, for at the laſt when the Gentiles are illuminated, they ſhall ſe in what good caſe we are, and how vnhappely al things go with thē, ſo that being by emulation pricked forward, they ſhal ſay, as it is writtē in Oſe the prophet, I will return vnto my firſt huſband for then was it better with me, then it is nowe. And God wil neuer forget his leage & couenant, as he hath many times teſtified by Ieremy & by other prophetes. And foraſmuch as the Iewes were made blind, that the Gentiles ſhould enter in, it followeth that the Gentils being entred in, the blindnes of the Iewes ſhal ceaſe Wherfore it is ſayd. Whē the fulnes of the Gentils ſhall be entred in, all Iſrael ſhall be made ſafe. But who they be y pertaine vnto this whole Iſrael, & who they be y are that fulnes of the Gentils, none knoweth but god only, & the ſonne of God, & th y if there be any ſuch which are his déere frends to whom he hath reuealed it. Theſe thinges I doubt not but are true, for that the ſecretes of the predeſtination and eternall election of God can by no manner of meanes be knowne of vs: but yet he ſayth y hereby this we may vnderſtand, that none of the Iſraelites, if they be Iſraelites onely as touchinge the fleſhe ſhall haue ſaluation: and alſo that none of the

Origens rule in 〈…〉 dyng the prophetes.

Gentils ſhalbe ſaued, vnles they pertaine to this fulnes: wherof is mencion nowe made. And he addeth a rule which we ought to obſerue in reding of the Prophets, that ſo often as we read any dolefull and horrible things ſpoken againſt the Gentils, we ſhould apply thē to thoſe which wer none of that fulnes: but whē we here ny pleaſant ioyful and happy things ſpoken, then let vs know that they pertaine vnto this fulnes. And ſo as touching the Iewes, where the Prophets ſpeak things proſperous of them, let them bee vnderſtanded of election and of the holye remnants, but when they ſpeake of thinges ſharpe and troubleſome, we muſt applye them to the blinded and to the reiected. But in the meane time let vs not ceaſe to

With how great wiſedome God vſeth the deſtruction of the wicked.

Men are purged by the word of God and by preaching.

wonder, how God being moſt wiſe turneth to the ſaluation of others that deſtruction whiche men thorough their owne defaulte bring vnto themſelues. But the better to vnderſtand touching the Iſraelites that ſhalbe ſaued, and touching thys fulnes, he ſaith. They which are by the word of God and preachinge of the Goſpell purged, ſhall obteine ſaluation: but they which are not by theſe purged, ſhall be deliuered vnto fires to be purged. We graunt indéede that men are purged by the woord and by preaching, for it is written, by faith purifieng their harts. We graunt alſo that they which are not purged, ar deliuered vnto fires, but not to be purged, as though the puniſhmentes of the damned, that is, of infidels which haue neither receiued the word of God, nor preaching of the Goſpell ſhall euer haue end. And that he ſo beleued,

The wicked ſhall by fires be tormented and not purged.

it is manifeſt, both by other bookes of his, and alſo by thoſe thinges which he here addeth. For he ſaith, This purgation by fire how long time, or how many hundreth yeres it ſhall laſt, only the ſonne is able to know, vnto whō the father hath geuen all iudgement. What other thing els is this, but of the paynes of hell to make ſuche a purgatory

Origene made of hell the papiſtes purgatory.

as the Papiſtes haue fayned? Neither is he holpē by that teſtimony which he bringeth, namely, that God will haue al men to be ſaued: for as we haue before taught, that ſentence of the Apoſtle hath a farre other ſence. Now that we haue noted theſe things in Origen, let vs ſomewhat more diligentlye peiſe that whyche Paul ſayth.

Blindnes is partly come to Iſrael.] It was before declared, who ſent that blindenes, and it was concluded that it was done of God, whileſt he puniſheth ſin by ſinne, without any his fault, for ſinne claue only in them which are made blind. And when Paul here ſpeaketh of Iſraell, he taketh the woord properly, and not by an allegorye.

Partly, for that the blindnes ſhall not be perpetual in that nation. It may alſo haue a reſpect vnto the remnantes that were ſaued or it may be referred vnto the time. Chriſoſtome ſaith partly, for that all are not made blinde. But by fulnes vnderſtand a definite and an appointed multitude, which is therefore called fulnes, for that the number of the beleuers ſhoulde be a iuſte and verye greate number, ſo that publikely amongeſt the Gentilles ſhoulde be gathered a wonderfull great Churche. As alſo all Iſraell is to be taken for a greate nomber of the Hebrues amongeſt whome Chriſte ſhoulde be publikelye acknowledged. Not that ſome both of the Gentils and alſo of the Iewes ſhall not be deſtroyed. For vniuerſall propoſitions in the holy ſcriptures are oftentimes ſo to be taken, that they ought

Vniuerſall propoſitiōs in the holy ſcriptures how they ar to be vnderſtanded.

to be contracted to a definite vniuerſality: as this, All fleſhe ſhall ſee the ſaluation of God. Again, They ſhall all be taught of God. Again, God will haue all men to be ſaued whiche is to be vnderſtanded, as Auguſtine ſaith, of all thoſe whiche are ſaued: for they are made ſafe by the will of God. Which manner of interpretacion Gregorius Nazianzenus alſo followed in the fifte booke of his theologye, where he had to do againſt thoſe which denied the holy goſt to be God, and fained him to be a creature, alledging for themſelues that which Iohn writeth of the word, All thinges were made by it. Whereof they inferred, that the holy Ghoſte alſo was both made and created by the ſonne. He aunſwereth, that this ſaying of Iohn is to be vnderſtanded of all thinges which are made, as if it ſhould haue bene ſaide, whatſoeuer thinges are made, are made by him, as Auguſt expoundeth, As many as are ſaued, ar ſaued by the will of God. This connexion of the blindenes of Iſraell with the entringe in of the

The cōnexion of the blyndnes of Iſrael, with the entryng in of the Gentiles is not natural.

fulnes of the Gentils hath not an naturall order, but is firme onely by the diſpoſition and order appointed of the prouidence of God. This particle partly Ambroſe moſt aptlye referreth vnto time. I knowe there are ſome whiche by all Iſraell, of whome the Apoſtle now ſpeaketh, vnderſtande the people of God gathered both out of the Gentils and alſo out of the Iewes, which people is dayly gathered together euen vnto the ende of the world, neither thinke they that there is to be looked for any greater aboundaunce of the Iewes to be conuerted. But if we follow this expoſition, what miſtery or what ſecret had Paul now reuealed? all men ſaw that ſome of the Hebrues were dayly conuerted and came vnto Chriſte. Further it is moſt manifeſt, that Paul ment with a certain peculier commendation to adorne the Iewes, to the end they ſhould not be contēned of the Gentils. But if he ſhould haue ſaide as theſe men meane, then ſhoulde he haue ſpoken no new thing at all,

Whether this place proue that towardes the ende of the worlde ſhalbe great plenty of the Iewes conuerted vnto Chriſt.

when as it was manifeſte vnto all men, that ſome few of the Iewes were daylye conuerted vnto Chriſte. Moreouer the foretellinges of the Prophetes, as we ſhall ſtraight way ſée, entreat not of any certain perticuler men, but ſpeake euen of the multitude or people of the Iewes. Finally by that meanes Iſraell ſhould ſéeme to be taken allegorically, whiche in no wiſe agréeth with the entente of the Apoſtle. Yea and many of the fathers incline this way that the fulnes of the Gētils being entred in, the Iewes alſo ſhall returne vnto Chriſt. Chriſoſtome in his. 12. Homely de verbis Domini in Marcum, in the. 2. Tome, when he entreateth of the figge trée that was dried vp at the word of the Lord, ſaith, If Chriſt had found fruit in the figge tree, the fulnes of Gentils had not entred in: but bicauſe the fulnes of the Gentiles hath entred in, all Iſraell ſhall at the laſt be ſaued And he addeth, that whiche is written in the Apocalipſe of Iohn: Of the Tribe of Iuda were ſealed .xii. thouſande, of the tribe of Rubene were ſealed xii. thouſand. And alſo Hilarius, in his xi. boke de Trinitate when he entreateth that the Sonne ſhall deliuer vp the kingdome vnto God and vnto the father, but in the meane time it behoueth him to raigne vntill he haue put his enemies vnder his féete, by enemies vnderſtandeth the Iſraelites, who although according to election and for theyr fathers ſake they were beloued, yet are they enemies for our ſakes, and according to the Goſpell. The ſelfe ſame thing alſo teſtifieth he vpon the 58. and 60. Pſalmes. And if a man diligently loke he ſhall ſée that the reſte of the fathers likewiſe write the like, when they enterprete theſe places. And Gennadius amongſt others, as the Gréeke Scholies declare ſaith, that Paul addeth, Partly, becauſe of election: for the electe are not made blinde, and then he addeth, that God will afterward take them all vnto him. But they which thinke that this is by no meanes to be looked for, are hereby moued, for that all Iſraell ſhal neuer be ſaued, but ſome ſhall periſh. But that word, All, as we haue declared, is not ſo to be vnderſtanded, as though no Iſraelite as touchng the fleſh ſhalbe excluded. Auguſtine in his queſtiōs vpon Geneſis the 118. queſtion toucheth either of theſe opinions. But what ſhall we ſay vnto the words of Chriſt wherin he ſayth, Dooſt thou thinke that when the ſonne of man commeth he ſhall find faith vpon

A conciliation of two places whiche ſeme to be repugnāt

the earth? Verely if the Iewes be in ſuch great plenty conuerted vnto Chriſt, and that with the commodity of the Gentles, as we haue before declared, then ſhall there remayne much faith, which Chriſt when he returneth vnto vs ſhall find. But we may anſwere, that here is no contrariety, for Antichriſt ſhall ſubuert in a manner all thinges, ſo that if it were poſſible, the elect alſo ſhould be deceaued, which Antichriſt when he ſhall by the ſpirite of the mouth of Chriſt be ſlaine, paraduenture the Iewes ſhall returne againe and ſhall acknowledge their Meſſias, and ſhall confirme the Gentils being wauering and ſeduced. It is poſſible alſo, that when the Iewes ſhall beleue, and the Gentils ſhall after a certayne tyme put to their helpe, then, as the nature of the fleſhe is, may ariſe ſome ſecurity, and licentiouſnes, eſpecially if Antichriſt follow, by meanes whereof an infinite number both of the Iewes and of ye Gentils may be alienated from Chriſt: ſo that that ſhalbe true, that Chriſt when he commeth ſhall find very fewe which purely and ſincerely ſhall confeſſe him. Whether of theſe two opinions a man receaue, there is no abſurdity, and he ſhall eaſely thereby conciliate theſe places, but whither of them is the truer I can not certainly iudge, neither is the knowledge

The Gentles before they are called, are without.

thereof neceſſary to ſaluation. Let vs conſider alſo, that when Paul ſayth, that the fulnes of the Gentles ſhall enter in, he thereby noteth, that before the preaching of the Goſpell the Gentles were without, for as much as they ſhould afterwarde enter in. Neither ſpake Chriſt any otherwiſe whē he ſayth, that they which were in the high wayes and ſtreates ſhould be compelled to enter in. Ambroſe expounding theſe wordes ſaith, That then ſhalbe wyped away from the eyes of the Iewes their blindnes, that they may beleue. In which wordes he declareth, that ſo long as this execation abideth, they can not beleue. And he addeth, That God prohibiting from their hartes the ſpirit of pricking which worketh in them blindnes, may render vnto thē

Ambroſe minde touching free will.

the fre choyce of the will. In this ſentence he manifeſtly declareth, what he thought of frée will, namely, as touching thoſe thinges which pertayne vnto iuſtification and vnto regeneration. Whatſoeuer he writeth of it in other places, here he moſt truly affirmeth, that ſtraungers from Chriſt want liberty of will, which then is reſtored vnto them, when they are illuminated.

As it is written, Out of Sion ſhall the deliuerer come, and ſhall turne away the vngodlines from Iacob.] This profe which he bringeth out of the ſayinges of the Prophets, hath in the concluſion neceſſity only by ſuppoſition, and not abſolutely. The ſtrength of the argument herein conſiſteth, for that deliuery was by couenant promiſed vnto Iſraell. But with y Gentles there was neuer before Chriſts tyme any leage or couenant publiquely made. There was in déede a

Before the goſpell was preached there was no league made with the Gētles.

promiſe of their calling. For it was ſayd vnto Abrahā: In thy ſede ſhal all Gentles be bleſſed. but in very déede there was no couenaunt publiquely made with the Gentiles. Neither can this deliuery be vnderſtanded as touching any perticular perſons, when as it is promiſed vnto Sion and vnto Iacob, by which names, not any ſingular perſons are ſignified, but the whole people. This teſtimony as touching the greater part thereof is taken out of the 59. chap. of Eſay, and part of Ieremy, and eſpecially out of the 31. chapiter towardes the end. Origen & Ambroſe affirme that it is taken out of Eſay. And Ambroſe peculiarly ſeemeth to ſaye that the conuerſion of certayne of the Iewes perticularly, which happened dayly was a certaine experiment of the will of God as touching the reſtitution of that nacion. Howbeit that which Eſay ſpeaketh in the 59. chapiter, is not in all pointes as touching the wordes in ſuch ſort as the Apoſtle now alleadgeth them. For he after this maner followeth the 70. interpreters, who not as touching the ſence, but only as touching the wordes. In Hebrew it is, Vba leſion goel vleſchabe peſcha beiaacob vehum iehouah: that is, There ſhall come a redemer ſaith the Lord vnto Sion, and vnto thoſe in Iacob, which ſhal repent them from their iniquities. And then is added, And this is my couenaunt with them, ſayth the Lord, my ſpirite th t is vpon thee, and my wordes which I haue put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſede, nor out of the mouth of the ſede of thy ſede. Whereas in the Hebrew it is ſayd, Vnto Sion ſhall come the redemer, the Seuenty as Ierome writeth haue turned it, out of Sion: whome Paul alſo followed. And it wel known that Chriſt was borne of the Iewes who are ment by the name of Sion: and the word of the Lord and preaching of the Goſpell therehence had his beginning, although the Greke edition which we vſe, hath 〈 in non-Latin alphabet 〉 , that is, for Sions ſake, whereby it is manifeſt that this which we haue, either is not the tranſlation of the 70. or els it is in many places corrupted. And Ierome addeth, that this word Noal according to the nature of the Hebrew ſignifieth to be nighe, ſo that is

The Greke tranſlation which we vſe, is ether not the trā ſlatiō of the 70. or els it is corrupted. Faith whiche iuſtifieth hath repentaunce annexed with it.

all one with 〈 in non-Latin alphabet 〉 , which ſignifieth nigh, namely vnto whome the inheritance of the kinſman that is dead commeth. Wherefore the ſence of the Hebrew words is, that vnto Sion ſhall come a nigh deliuerer. Moreouer, that which is written both of the 70. and of Paul, And he ſhall turne away the vngodlynes from Iacob, is in the Hebrew, Liſhbe which they paraduenture tooke as though it were written Leſchob peſchaa, but this maketh no diſagréeing as touching the ſence. For they which are deliuered by faith from their ſinnes haue alwayes repentaunce annexed and ioyned with their faith, not as a condition which ſhould be the cauſe of remiſſion, for this ſhould be a condition of the law, and vnprofitable, when as no man is able to performe it: but an euangelicall condition, as which followeth the forgeuenes of ſins or iuſtification, at leaſt by nature, & is acceptable vnto God: for whatſoeuer wāteth therof by reaſō of our infirmity is holpē by ye merits of Chriſt.

And this is my teſtament with thē.] That which followeth in Eſay touching the ſpirite and word of God, excellently ſetteth forth vnto vs the couenaunt or leage of Fod. For firſt are the wordes of the promiſe, which alſo ſhall alwayes remaine amongeſt the faythfull: which yet ſhould be vnprofitable, vnles therto were added the ſpirite, whereby the hartes of the hearers are moued to beleue.

VVhen I ſhall take away theyr ſinnes.] This part is not read in Eſay, wherfore it may be taken as a compendious interpretation of thoſe thinges which the Prophet before ſpake of the couenaunt, for where the ſpirite is, & the wordes of God are ſpoken, when we embrace them by fayth ſtreight way foloweth forgeuenes of ſinnes: and for that the prophet expreſſed not the effect, Paul thought he would manifeſtly ſet it forth. Otherwiſe it is gathered out of ye 31. chap. of Ieremy, where when mencion had bene made of ye new couenant, ye firſt being abrogated, it is ſayd: I will be mercifull vnto theyr iniquity, and I will no more remember theyr ſinne. And that whiche Eſaye ſpeaketh of Sion and of Iacob, and Ieremye alſo of the houſe of Iudah and of Ieruſalem, can not be taken of Paul allegoricallye as thoughe in theſe woordes is ſignifyed the number of the faythfull,

Theſe wordes are to be vnderſtanded properly of the Iſraelites.

An argument wherby is proued that the Meſſias is God. Only God forgeueth ſinnes.

of what people ſo euer it be. For as we ſayde, Paules meaninge is peculiarly to commende the Iewes, and to put away the diſcord which was ſprong in the Church betwene the Ethnikes and the Iewes. And in y it is ſayd that the Iewes ſhould by the Meſſias be deliuered from theyr ſinnes, it is a ſure argument that he ſhould be God, when as it belongeth vnto him only to forgeue ſinnes. Men may indede remitte the puniſhmentes which they which haue ſinned ſhould ſuffer, and not take vengeaunce of them: but they are not able to blot out the ſinne: for the the giltines abideth ſtill, and he which hath ſinned is obnoxious vnto the iuſtice of God. Only God whome the ſinner offendeth is able to blot out ſuch guiltines. Wherefore the Phariſes when they ſaw that Chriſt toke away the diſſeaſes & paynes of the body, which are the effectes of ſinnes, and heard him ſay moreouer, Thy ſinnes are forgeuen thee, cried out, that the blaſphemed for that he attributed vnto himſelfe that which was proper vnto God. But paraduenture

Of ye kayes

ſome man will ſay, doth God ſo forgeue ſinnes, that men may not remitte them? Whereto then ſerue the kayes in the Church? In this caſe by this

The kayes of the churche are the worde and faith.

meanes is committed error, for that the Papiſtes imagine farre other thinges of the kayes, thē the word of God teacheth. Chriſt hath left vnto the Church the kayes wherewith ſinnes ſhould be forgeuen, which kayes are the word and fayth. For in the word of God is ſet forth vnto men the promiſe of God, whereby thorough fayth in Chriſt ſinnes are forgeuē, and he which beleueth not, ſhall be condemned, and his ſinnes ſhall be imputed vnto him. This is one kay which the Churche vſeth, whileſt in it is both publiquely and priuately preached the word of God. The other kay is fayth: for if any heare, and geue theyr aſſēt vnto theſe things which are ſet forth vnto thē, they haue remiſſion of ſins. And theſe two kayes the Euangeliſts haue excellently wel declared vnto vs. For in Iohn Chriſt breathed vpon ye Apoſtles & ſaid, Receiue ye the holy goſt, and whoſe ſinnes ye forgeue &c. And what he wrought by this brething & ſpirit, is declared in Luke where it is ſaid, that he had opened vnto thē the ſence of the ſcriptures. This kay alſo is ſet forth in Math. whē Chriſt cōmaunded ye apoſtles to go & preach &c. The other kay belongeth vnto ye heares, namely, ye they beleue. He which beleueth ſhal

Although the kayes be in the church, yet do not men geue remiſſion of ſins.

Whether the old Teſtament and the new be vtterly diuers.

be ſaued. Wherefore although the kayes be in the Church, yet do not men geue remiſſion of ſinnes: for the kayes are the inſtrumentes wher by God offreth it. But bycauſe Paul ſayth out of the teſtimony of Eſay, that this is a Teſtament: and we read the ſame in the 31. chapiter of Ieremy, that the new couenaunt herein conſiſteth, that the deliuerer ſhould come, and be mercifull vnto inquities, there ariſeth a doubt, whether the new Teſtament and the old be diuers or no. Of which matter I haue before ſpoken ſomewhat, but nowe I entend more at large to entreate thereof.

At the firſt ſight they ſeme vtterly diſtinct, ſo that the one is altogether diuers from the other: for in Ieremy it is ſayd, that there ſhould be a new Teſtament, and not according to that which he made with the fathers. And the epiſtle to the Hebrewes addeth, When he ſayth, a new, then is that aboliſhed which was old: but who ſeeth not but that when one thing aboliſheth and maketh voyde an other thing, it vtterly differeth from the ſame? There is alſo an other argument, for that as they ſay in the old teſtament was not forgeuenes of ſinnes. For the epiſtle vnto the Hebrewes in the 10. chap. ſayth, That the bloud of Goates and of oxen, and of calues could not take away ſinnes. But in the new teſtament no man doubteth but that there is remiſſion of ſinnes: wherefore no man will ſay but that the thinges which in ſo greate a matter differ, are diuers. But on the other ſide

One & the ſelfe ſame maner of iuſtification in eche.

One and the ſame mediator.

The promiſe of the forgeuen s of ſinnes & of eternall lyfe is in eche.

The ſelfe ſame morall commaundements, & the ſelfe ſame ſignication of the ſacramēts.

The ſelfe ſame roote and tree.

The ſubſtance of either Teſtament is one & the ſame, the accidences differ. In the olde Teſtament was iuſtification, that is, remiſſiō of ſinnes.

this is to be conſidered, that that fayth whereof iuſtification conſiſteth, is in eyther Teſtament one and the ſame: moreouer, that the mediator is one and the ſame, namely, Chriſt Ieſus: one and the ſame promiſe of the remiſſion of ſinnes, and of eternall life thorough him: the ſelfe ſame commaūdementes as touching morall commaundementes: one and the ſame ſignification of the ſacramentes: one and the ſelfe ſame roote and plant, from which ſome of the Iewes are cut of, and we grafted in theyr place. All which thinges playnly declare, that eyther Teſtament as touching the ſubſtance or eſſence (if I may ſo call it) is one and the ſame thing: although there muſt be granted ſome differences by reaſon of the accidences, which are, that Chriſt was there knowē, as which ſhould come, but with vs he is knowen, as which is alredy come. And alſo theyr ſimboles or figures were diuers from ours in forme, but of like ſtrength in ſignification, as Auguſtine ſayth. Moreouer they had a certayne and aſſured pub. welth, for the preſeruation whereof they had ciuill precepts deliuered vnto them, which we haue not. And finally vnto the promiſe of the remiſſion of ſinnes by the Meſſias, were in the old time added a greate many other promiſes, as of the encreaſe and preſeruation of theyr poſterity, and of the poſſeſſion of the land of Chanaan, which promiſes we haue not. And beſides all this, our ſacramentes are more eaſy, and fewer in nomber, and alſo more manifeſt, and extend much farther, whē as they are not ſhut vp in a corner, as theirs were in Iewry, but are ſpread abrode thoroughout the whole world. Wherfore we may affirme that the new teſtament and the old are in very dede one as touching the ſubſtance, and differ only in certayne accedences which we haue now mencioned. But now reſteth to anſwere vnto the two argumentes which were before brought. Touching remiſſion of ſinnes, we deny that it was not in the old Teſtament, for if we conſider ye promiſe which there alſo was of force, by it the elders were iuſtified. For it was ſayd of Abraham, He beleued God, and it was imputed vnto him to righteouſnes, as the Apoſtle hath declared. And Dauid ſayth: Bleſſed are they whoſe iniquities are forgeuen, and whoſe ſinnes are couered. But if we looke vpon the ſacramentes or ceremonies, they did not remitte ſinnes, as touching the worke, yea neyther haue out ſacramentes ſtrength ſo to doo. But whereas Paul ſayth vnto the Hebrewes, that the bloud of goates, oxen, and calues could not take away ſinnes, We deny not this to be true, but yet in the meane time neyther doth Paul deny, but that

The bloud of Chriſt, and not the bloud of ſacrifices waſheth away ſinnes.

How we are baptiſed into the remiſſion of ſinnes. Faith muſt go before the receauing of the ſacraments

the faith of the elders, wherby they had a reſpect vnto Chriſt and embraſed him, in the ſignification of thoſe ſacrifices, iuſtified, and obteyned remiſſiō of ſinnes. Doubtles ye bloud of thoſe ſacrifices waſheth not away the ſinnes of the world, but only the bloud of Chriſt as he ſayd, This cup is the new teſtament in my bloud, which ſhall be ſhed for you, and for many, for the remiſſion of ſinnes. But whereas we are ſayd to be baptiſed into the remiſſion of ſinnes, the meaning thereof is, that in that ſacrament is ſealed vnto vs and ſignified the remiſſion of ſinnes, which by the bloud of Chriſt we haue alredy obteyned: which ſelfe thing alſo is done in the Euchariſt, and fayth ought alwayes to go before the receauing of the ſacramētes, if we receaue them rightly, and the order be not inuerted: for as without fayth men eate and drinke in the Euchariſte vnworthely, ſo alſo without faith baptiſme is vnworthely receaued: which yet is to be vnderſtāded touching them that are of full age: for touching infantes, how it is with them we haue els where declared. Wherfore if faith go before, thē is it manifeſt that ſinnes are forgeuen, which thing the ſacraments which follow, ſeale vnto vs and confirm vs of the will of God: and when they are ſet forth vnto vs, they oftētimes ſtirre vp faith no otherwiſe then doth the word of God, whē it is heard. So that it is not poſſible, but that faith being newly ſtirred vp, iuſtificatiō is more and more taken hold of, and our ſtrengths are more and more renued to leade a newe life. And therefore whereas Chriſoſtome when he enterpreteth theſe wordes ſaith: When I ſhall take as way their ſinnes, they are not yet circumciſed, they do not yet offer, & whileſt they do other thinges pertaining to the law, their ſinnes are taken away, we muſte not doubtles ſo vnderſtād him, as though the fathers in ye old time when they did theſe things, and by them excerciſed their faith, for that they ſaw Chriſte ſignified in them, had not thereby fruite, as we haue: but he ſo ſpake, for that now after that Chriſt hath ſuffred, theſe things are vnprofitable, & in the old time they did not of the worke it ſelfe conferre grace, as ye Iewes dreamed. In which thing alſo in our dayes ye ſophiſtical diuines are deceiued as touching our ſacramēts. But as touching ye other argument,

A place of Ieremy.

wheras in ye epiſtle vnto y Hebrues it is ſaid, that the olde ieſtamēt is aboliſhed & made voide, the new taking place, & wheras Ieremy ſaith, that God wold make a new couenant, not according to the couenant which he made with the fathers, whē he brought them out of the land of Egipt: We anſwer that there the couenant is taken for the law, as it is diſtinguiſhed from the Goſpell: whiche is hereby manifeſt, for that he ſayth, that he will write his lawes in theyr hartes, and will graue them in their inward partes: Which thing is not agreable with the law, whiche onely ſheweth ſinnes, condemneth and accuſeth, neither geueth ſtrengthes: yea rather it after a ſorte commaundeth infinite thinges, and layeth vpon vs ſuch a burthen, as we are not able to beare, and therfore the prophet there ſaith, that they abode not in their Teſtament: Wherfore this word couenant or teſtament is not there ſo takē, as we now here take it: for as we here entreate of it, it comprehendeth both the law and the Goſpell. And this way there is no differēce betwene the old teſtamēt and the new, but onely as we declared. And if thou wilt ſay that the prophet there alſo vnderſtandeth this woord Teſtament, in ſuch ſorte as we now ſpeake of it, we may then graunte that by the comming of Chriſte is made ſome abrogation,

The figure Sinechdoche is vſed, when the old Teſtament is ſaid to be abrogated.

when as thoſe accidences, condicions and qualities, which were in the olde teſtamente are now abrogated. Wherefore therein is vſed the figure Sinechdoche, wherby a thing is ſimply or abſolutely ſayd to be aboliſhed or made voyde, when it is taken away onely as touching ſome parte thereof. The Iewes are wonderfully troubled with this ſentence of the Prophet, and can ſcarce tell what to ſaye: for whileſt they ſeke to defend the old law, and ſo to defend it, that nothing is therof to be chaunged, and reproue vs, for that we haue chaunged circumciſion into baptiſme, and the day of the Sabaoth into the Lords day, and haue reiected many other thinges, how can they affirme that a new couenaunte ſhalbe made, and not according to that which was made when they were brought out of Egipte? Here they can ſcarce tell whiche way to turne themſelues. Howbeit leaſte they ſhoulde

A ſtartyng hole of the Iewes.

ſéeme to geue place, they ſay that onely the manner ſhalbe diuers, and thinke that the couenaunte as touchinge the thinge ſhalbe one and the ſame, but that vnder Meſſias, it ſhall more firmely and more ſurely be eſtabliſhed. But we may more truely ſaye that this was done at the beginning of the churche, when ſo greate aboundance of the holy ghoſt was poured into the beleuers, y they not onely ſpread abroad the Goſpell throughout the whole world, but alſo no perſecutions nor torments were they neuer ſo horrible, no nor death though it were moſt ſharp, could cauſe them to depart from the couenante which they had nowe thorough Chriſte made with God. And as manye as are in very déede faithfull do willinglye and of their owne accord cleaue vnto the truth and vnto holines. And foraſmuch as here is mencion made of the couenant, this is to be knowne, that it is for the moſt part called of the lattines Teſtamentum, of the Gréekes, 〈 in non-Latin alphabet 〉 , and of the Hebrues Bedith, all which wordes very aptlye expreſſe it. For a teſtamente is ſo called, for that it is a teſtimony of the laſt will of him, which diſpoſeth his goods, and for that

By what words a teſtament is called.

this is done vpon ſure conſideration & in iuſt order, the Grecians called it, 〈 in non-Latin alphabet 〉 that is, a diſpoſinge. For the inheritaunce is ordered in deuiding it amongeſt the heires. But with the Hebrues, Bedith, ſignifieth a league or couenant, which here had great, force for in this leage was appoynted that God ſhould be their God, and

I teſtamēt why it i ſo called.

they his people. And the form and ſtrength of this couenant, leage, and teſtament herein chiefly conſiſteth, that our ſinnes ſhould be forgeuen vs and that by Chriſt. And when the Prophet writeth, that out of Sion ſhall come a redeemer vnto Iacob,

Chriſt ſhall not come again to redeme mankind.

it is not ſo to be vnderſtanded, as though Chriſt ſhall come againe into the worlde to redeme them: for it is ſufficient that he in ſpirite come into their hartes, and be applied vnto them by faith.

As concerning the Goſpel they are enemies for your ſakes: but as touching election, they are beloued for the fathers ſakes. For the giftes and calling of God are without repentaunce. For euen as ye in times paſt haue not beleued God, yet haue now obteined mercy through their vnbeliefe: euen ſo now they haue not beleued, by the mercy ſhewed vnto you, that they alſo maye obteyne mercye. For God hath ſhutte vp all vnder vnbeliefe, that he myghte haue mercye on all.

As concerning the Goſpel they are enemies for your ſakes: but as touching election, they are beloued for the fathers ſake.] The Apoſtle maye ſéeme here to ſpeake thinges contrarye: for before he wrote that the Iewes were reiected, made blinde, and vexed with the ſpirite of pricking, whereby they were ſtirred vp againſte God. But now he ſéemeth to make them holy by their ſtocke, and by the hope of the redemption whiche ſhall come vnto them to pertayne vnto GOD. What ſhall we then ſay of them? For Gods frends and enemies are alſo our frendes and enemies: For if we loue God, it is méete that we count his enemies for our enemies, and his frendes for our frendes. The Apoſtle in a diuers reſpect affirmeth eyther to be true of them: according to the Goſpell, which they beleue not, which they reſiſte, whiche they woulde not haue to be ſpread abroade and to be preached, they are the enemies of God. For your ſakes alſo whoſe ſaluation they cannot abide, and whom they enuy for that ye are adopin to children, they are enemies, ſo long as the Goſpel whilſt they are thus blinded is preached, and ye brought to ſaluation. How Hilarius in his 11. booke de Trinitate Dei calleth them the enemies of God, we haue before declared. Seing therfore

What we ought to do againſt the Iewes which are enemies vnto vs.

they are the enemies of God, they oughte alſo to be our enemies: but not that we ſhould entreat them ill, or hurt them, but rather that we ſhould withſtande their wicked enterpriſes. Will they not beleue? Let vs do the beſt we can to bring thē to beleue: Wil they not haue the Goſpel preached? Let our care be that it be more diligently preached: Do they ſéeke to hinder our ſaluatiō? Let vs ſéeke to aduaunce it. But on the contrary ſide if we looke vpon election, if we conſider the fathers of whome they came, we ſhall ſée that they were beloued of God: for he choſe their fathers, and would haue the ſéede y came of thē to be holy, not as touching all which

We ought not for own priuate cō modity ſake to coūt any for our enemies.

ſhould come of them, but as touching ſo many, as ſhould be able to adorn that kinred with the name of holines. And this loue hath declared it ſelfe in thoſe eſpecially, which are as remnantes ſaued, and ſhall towards the ende be ſaued. But in the meane time let vs obſerue this rule, that thoſe whome we count for our enemies or frendes, we ſo counte them for the Goſpell or ſaluation ſake, and not for our owne priuate commodities or pleaſures ſakes, and that that maner that we haue before deſcribed. Whereunto this alſo is to be added, that for the amplifieng of the Goſpel we ſuffer at their hands thinges diſpitefull and hateful, we ſuffer them patiently. As foraſmuch as the Iewes are, according to election and according to the couenant made with the fathers, beloued, God will not be vnmindful of his couenant. But whereas Chriſoſtome ſaith here, that this conſolation of Paul, which he vſeth vnto the Iewes, conſiſteth in woordes only, is in no wiſe to be receaued: For Paul ſaith nothing in words, which is not firme and ſound. Neither is that of any force which is ſayd, that the fathers profited them not vnles they beleued, for we alſo cō feſſe that thing, and affirme that the Iewes whiche are ſaued, are ſaued by faith: but we ſay moreouer that God is of his mercy and voluntary clemency moued to geue vnto thē faith, and this alſo he doth, for that he wil not be counted vnmindfull of the promiſes whiche he made with the fathers, and for their progenitors ſakes who were vnto him dearely beloued, he beſtoweth vpon thē many giftes: for ſo would he honor them. As it is ſayde of Iſaack, in the booke of Geneſis, that God woulde doo good vnto hym for hys father Abrahams ſake, who had obeyed hys voyce. And in the tenne Commaundementes the ſame our GOD promyſeth that vnto the godly he will do good euen to a thouſande generations. Neither is Ambroſes interpretacion to be allowed, who ſaith that foraſmuche as they are the children of good parentes, when they repente they ſhalbe receaued of God: for that the remembraunce of their parents ſhalbe ſtirred vp before God. God is not forgetful, neither nedeth he to haue his remembraūce to be ſtirred vp. Farther his appointmēt

How farforth the acceptation of the fathers conduceth vnto the children.

is, y as many as repent ſhalbe receaued into grace: and whē they firſt beleue, the acceptatiō of their fathers is not annexed thereunto, but they are receaued for Chriſtes ſake in whom they beleue. Howbeit to the end they ſhould beleue and y God ſhould adorne them with faith & motions of ye good ſpirit thefrendſhip & leage wherby god was ioyned to their fathers may be of force, yea & is ſomwhat of force.

For the giftes and calling of God are without repentaunce.] By this reaſon he proueth that the election of God abideth ſtill in that kinred. For this is the nature of God, not to repent him: he is conſtant and is not chaunged: his ſingular wiſdome ſuffreth him not to repent. This pertaineth to vnware men, which haue an ill iudgement euen from the beginning, and contrary to whoſe opinion many

Why men repent thē, and why God repē teth him not.

things oftētimes happen. But in God can no ſuch thing happen: for he hath from eternally moſt wiſely appointed all thinges & nothing can happen but that which he foreſaw, and is thereof in a maner the author. Wherefore ſeing that he hath promiſed ye the ſede of the fathers ſhalbe holy, he wil ſtand to his promiſes, and wil thereout gather many his elect. For his gifts and calling are without repentance, although the Iewes ſeme for a tyme to be expulſed. But this is worthy of conſideration, how this is true, that God repenteth not, when as he himſelfe ſayde, It

Places which ſeme to note that God repē teth.

repenteth me that I made man. And it repented him that he had made Saul king. And in the 18. chapiter of Ieremy it is written. I will repent me of the good, which I promiſed to a kingdome or nation, if they decline to iniquitye. And dayly experience teacheth, that many giftes are of God taken away from many men. Hereto we ſay, that God is not moued with affectes as men are, although the ſcripture entreat & ſpeake of him by the figure 〈 in non-Latin alphabet 〉 : but he is deſcribed as one ſtirred vp by affects, for that he doth thoſe things which men ſtirred vp by affects vſe to do. He

God is not moued with affects.

is ſaid to be angry becauſe he auengeth, as mē ouercome with anger do, although he thereby ſuffer no perturbation. He is ſayde alſo to repent for that althoughe he be not ſory, yet he chaungeth the thinges which he had before done. He had appointed Saul to be king, whome he afterward reiected: and he had appointed man vpon the earth to be encreaſed in number, whome he afterward deſtroyed by the flood! and therefore he is ſayd to haue bene moued by repentaunce. But here thou wilt ſay, I ſpeake not of the perturbation of God: admitte that he be quiet: but foraſmuch

The things which are geuen by predeſtination are not chaunged.

as he can chaunge the thinges which he hath done, he can alſo chaunge his vocation, and can take away the giftes from them, vnto whome he before gaue them. This we deny not, but this is to be knowen, that Paul here ſpeaketh not of all kinde of gifts or callings, but of thoſe only which according to his eternall predeſtination he geueth: for they are moſt conſtant and vnchaungeable, as it was before ſayd in this ſelf ſame epiſtle: Whome he foreknewe, thoſe hath he predeſtinated: whome he hath predeſtinated, thoſe alſo hath he called: whome he hath called, thoſe alſo hath he iuſtified: and whome he hath iuſtified, thoſe alſo hath he glorified: this gradatiō is vnmoueable, and this chayne is indiſſoluble. But to make the thing yet more playne, we will make this diſtinction: they which receaue the giftes or calling of God, are either predeſtinated, or els are not of the number of the elect. If they be not predeſtinated, they haue oftentimes certaine gifts of God, but thoſe are ſlender gifts, which do not perfectly chaunge thē, ſo that in temptacions and perſecutions they fall away, and are called 〈 in non-Latin alphabet 〉 , that is, men during but for

Giftes beſtowed vpō them that are not predeſtinated, are taken away from them.

a time, and they eaſely loſe theyr gifts, not that God repenteth him or that he is chaunged, but the chaunging is in them which withdraw themſelues from the truth: and God appointed to geue vnto them gifts, not perpetually, but for a time. But they which are predeſtinated do, as touching vocation to ſaluation, and touching the gift of the fauor of God, abide in the ſtate of ſaluation without any repentaunce and chaunging of the purpoſe of God. And although for a tyme be taken away from them the ſpirite, conſolation and ſome certayne grace, as from Peter when he denied Chriſt, and from Dauid when he fell into adultery: yet are they reſtored againe, and ſo the gift of election, and their calling abideth perpetually,

The calling & ſaluation of the predeſtinated is not chaunged.

and God repenteth him not thereof. But the Apoſtle at this preſent ſpeaof the nation of the Iewes generally, and not as touching euery ſingular perſons. And this is worthy to be conſidered that in the threatnings which the Prophetes vſe againſt the Iewes, is alwayes in a manner towards the ende added a conſolation of the pacifiyng of God to come, and that they ſhalbe reſtored and called

The threatonings of y prophetes oftentimes end in conſolations.

home agayne to their olde eſtate. In Deut. the 30. chapiter it is ſayd, Though thou be diſperſed thoroughout the fower corners of the worlde, yet will I gather thee together agayn into thyne owne land. Howbeit although thoſe things are ſpoken of that nation and of the couenaunt made with it, yet can it not be choſē, but that they muſt nedes helpe alſo our confidence, namely that we which beleue in Chriſt ſhould not be in doubt of our ſaluation. But thou wilt ſay, what if my calling and giftes ſhould be temporall, and ſhould thorough my default and not through the inconſtancy of God be chaunged? We ought to aunſwere, that in déede our fleſhe, and

Whereby we are confirmed touching the certaynty of ſaluation

corrupt nature is ſo made, that it may goe backe, & woulde eaſely of it ſelfe fall away, but faith when it is a true faith, perſwadeth to the cōtrary on Gods behalfe, namely, that he will not ſuffer, that when we fall, we ſhould for euer fall away from him. For how is it poſſible that we ſhould confeſſe and beleue that God is in very dede our father, and yet in the meane tyme be in doubt of his faith? Thoſe thinges hang not together. Wherefore although as touching vs there is no let, but that we may be deſtroyed, and we haue in our ſelues the cauſes of damnatiō, yet notwithſtanding faith bringeth with it a contrary perſwaſion, that God is our father, and wil be our God and ſauior. And that which the Apoſtle now ſaith, is in a maner all one with that which he before ſayd: What if ſome of them haue not beleued: ſhall their incredulity make voyde the faith of God? God forbid. Let God be true, and euery man a lyar. Ambroſe ſemeth to interprete thoſe things vtterly wide from the text, as we alſo before ſayd, for he will haue this ſentence, the giftes and calling of God are without repentaunce, to be referred vnto baptiſme, namely, that they which are baptiſed haue fréely the forgeuenes of ſinnes, neither are they compelled to any repentaunce. And this he thus goeth about to apply vnto thys place, That it mought ſeme wonderfull that the Iewes being ſuch vnbeleuers, obſtinate perſons, wicked and vngodly men, ſhould one day be receaued agayne of God into fauor: this (ſaith he) is not to be wondred at, foraſmuch as that receauing by baptiſme is done without repentaunce. But it is moſt manifeſt that Paul at this preſent ment no ſuch thing, but onely would declare, that they by reaſon of election, and for the couenaunt ſake made with the fathers, are beloued. For confirmation of which reaſon he bringeth, that God repenteth him not, neither chaungeth he his purpoſe. Further the Greke wordes ſuffer not this interpretacion: for it is ſayde that the calling, and 〈 in non-Latin alphabet 〉 , that is, giftes, or 〈 in non-Latin alphabet 〉 , that is, theſe are the things which are without repentance. But if Ambroſes expoſition ſhould be true, not the gifts but the ſinnes before cōmitted ſhould be without repentaunce, ſo that they which are baptiſed ſhould not repent them of theyr ſinnes. Moreouer it is not true that in baptiſme is not as touching them that are of full age required repētaunce: For Peter in the Actes of the Apoſtles ſayth: Repent ye, and be baptiſed

In the baptiſme of them that are of full age is required repē taunce. with a true faith is ioyned repentaunce.

euery one of you. Neither auaileth this any thing, if thou ſay y this repentance is takē for fighing and morning & ſuch workes which are called ſatiſfactions. For although we graūt, y vnto thē which were baptiſed were not enioyned ſuch eccleſiaſticall ſatiſfactiōs, yet if it be a true & effectual faith, how cā it not haue ioyned wt it a vehement repētance, and mourning, and moſt plentifull teares? Read the conuerſion of ſaint Auſtin, and thou ſhal eaſely ſee, with how vehemēt gronings and ſtrifes he (before he was baptiſed) lamēted and bewayled his lyfe before led. Wherfore let vs kepe ſtill the former expoſition, as ſimple and more true. And this ſelfe thing let vs obſerue towardes our neighbours, namely, to loue them conſtantly and without repentaunce. Now therefore we ſee y the propoſition of

A repeticiō of three arguments.

Paul is confirmed by three reaſōs: namely, by his owne propheſy, by the oracles of the prophets, and by the nature of the purpoſe and counſell of God, which is, not to be changed, nor to be altered by repentaunce. Now is behind the fourth perſuaſion, wherein he ſheweth that the conſideration in vs and in them is all one, and that the like euēt is to be looked for in them that was in vs: and he ſaith:

For euen as ye in times paſt haue not beleued God, yet haue now obteyned

The fourth reaſon.

mercy thorough theyr vnbeliefe, euen ſo now they haue not beleued by the mercy ſhewed vnto you, that they alſo may obteyne mercy.] As ye were from incredulity brought vnto fayth, ſo they which are now enfected with the ſelfe ſame incredulity ſhalbe brought agayne to ſaluation. And euen as ye were not forſaken of God when ye were vnbeleuers, ſo they ſhall not be forſaken in theyr excecation eſpecially ſeing that they are for the fathers ſake elected, which benefite ye had not. The workes of God are of that nature, that they helpe the one the other, and by no meanes hinder the one the other. Therefore the excecation of the Iewes although in them it be ſinne, yet bycauſe it is the worke of God, had

The workes of god do help the one the other.

a good end, namely, the conuerſion of the Gentiles: and the conuerſion of the Gentiles ſhall helpe towards the ſaluation which ſhalbe geuen vnto the Iewes for as it hath bene declared it ſhall prouoke them to emulation. And in y meane time vntill this thing come to paſſe, let vs conſider with our ſelues the wonderfull worke of God: they ſtill in ſuch greate aduerſities, and in ſo diuers and greauous a captiuity and diſperſion cōtinew and are preſerued, they hold ſtill theyr

It is a ſingular work of God that the Iewes continue euen to this tyme.

religiō as much as they may: they excerciſe themſelues in the holy ſcriptures, although they vnderſtand all thinges corruptly. Doubtles no auncient Troiās, Lombards, Hunes, or Vandales, haue ſo held ſtill theyr owne, that they were in ciuill life and religion ſteyned from all other nations, and could ſhew theyr originall and hiſtory ſet forth in moſt ſure writing, and being euery where diſperſed forſooke not theyr ordinaunces. Which thing foraſmuch as it ſo contineweth amongeſt the Iewes, is without doubt a ſingular worke of God, and bringeth vnto vs no ſmall commodity. For they are witneſſes of our bookes, &

The Iewes are our witnes

do cary them aboute with them as theyrs and of greate authority, which thing Augustine alſo noted. For vnles that people were ſtill yet remayning, the Ethnike Philoſophers mought ſuſpect that theſe thinges are of our owne inuenting which we beleue and preache of the creation of the world of Adam of Noha of Abraham, of the Patriarches, kinges, and Prophets. Wherefore they are vndoubtedly all this while perpetually preſerued of God to ſome ſaluatiō to come. Paul aſcribeth vnto either part the ſinne of incredulity, to the end that both the Gentiles ſhould not puffe themſelues vp, when as they heare that they were in that ſtate once, and alſo that the Iewes ſhould not refuſe to come vnto Chriſt, nor be paſt all hope of pardon, when as they ſe that the Gentiles which were before enfected with the ſelfe ſame ſinne are brought to ſaluation. Eraſmus noteth, that when it is ſayd, So they haue not beleued by the mercy ſhewed vnto you, the ſence may be not only, that the Iewes were made blind, that the Gentiles ſhould obteyne mercy, but alſo, that euen therefore for that we are called, and receaued of God into fauor, they are more irritated, and more and more goo

Our ſaluation is called by the name of mercy.

back from God, and from fayth in him: which thing Chriſostome alſo before noted, when he interpreted that place, they are enemies for your ſakes, as though he had ſayd, by reaſon of your fayth and ſaluation they are made more contentious and rebellious. Neither is this to be paſſed ouer, that Paul calleth our ſaluation and the ſaluation of the Iewes to come by the name of mercy, that we might know that nothing is attributed vnto merites or workes. Theſe courſes & alteracions of thinges are ſo to be taken, that yet we go not on infinitely. For when the Iewes ſhalbe conuerted, the Gentiles ſhall not agayne be made blind or reiected: but there ſhall the ſtay be. After that, let vs looke for nothing els, but the end and conſummation of the world. And the thinges which Paul now writeth, are partly admonitions, whereby the Gentiles are put downe from theyr pride, and whereby the Iewes are pacefied by the cōſolation of the Apoſtle, and partly they are foretellinges and propheſies of thinges to come. And this is to be

The difference betwene the foretellings of the ſaints and of the prophets, & betwene the foretellings of deuiners

noted that herein the propheſies of the Prophets and of the holy ſcripture differ from the fortellinges of curious Mathematicians and of diuiners, for that in them is a reſpect had to vanity only, but here the end is edification: namely, that men ſhould eyther be conuerted and ceaſe of from ſome ſinne, or ells that they ſhould profite and be confirmed in the way of God.

God hath ſhut vp all vnder vnbeliefe, that he might haue mercy on all.] Here he ſpeaketh of two nacions, namely, of the Gentiles, & of the Hebrewes, of which eche were ſhut vp vnder vnbeliefe, that the glory of God might be made the

They whiche are called are brought frō incredulity. Paul manifeſtly ſaith, that God ſmiteth with vnbeliefe.

more manifeſt. In Oſea it is ſayd, I will call a people that is not my people, my people, and that is not beloued, beloued. The ſtate from whence we are called, is incredulitye, vnder whiche none of the people of God remayne. Beholde the Apoſtle moſte manifeſtly affirmeth, that GOD puniſheth men wyth incredulitye, wherewith when he hathe ſmitten them, there can none but himſelfe illuminate agayne theyr mind. And although vnto humane reaſon it ſeme very hard and abſurd, that ſo greate a multitude haue periſhed in vnbeliefe, God both ſuffring and willing the ſame, yet ought we not to ſpeake any thing agaynſt him, but rather to cry out with Paul, Oh the depth of the riches &c. And whē we heare that the Iewes, though they be neuer ſo much vnbeleuers, ſhalbe conuerted, let vs thereby learne to diſpayre of none, though they be ſtraungers from fayth vnleſſe by a peculiar reuelation we haue ſome knowledge that they haue ſinned to the death: yea rather we muſt perpetually ſeke to bring them to ſaluation: For although they be ſhut, vp vnder that vnbeliefe where with they are infected, yet are they oftentimes by hidden wayes prepared of God, and called vnto true religion. Neyther ought we to thinke that there is any crime ſo heynous that it can be any let vnto the power of God, but that he can draw vnto him whome he wil. And foraſmuch as we are all called out of one and the ſelfe ſame eſtate, namely, out of incredulity, none of vs ought to be puffed vp aboue an other. Howbeit hereout is not to be gathered (which thing ſome fooliſhly go aboute)

All men ſhall not be ſaued.

that all men ſhalbe ſaued, for that it is ſayd, that he might haue mercye on all: that followeth not, when as here is entreated of the kindes or ſortes of mē, and not of euery perticular man, as Auguſtine interpreteth this ſentence, God will haue all men to be ſaued. Wheras our trāſlation hath, God hath ſhut vp, omnia, that is, all thinges in infidelity, it is not ſo red in the Greke, for there it is, 〈 in non-Latin alphabet 〉 , that is omnis, namely al men. It is true in dede that vnto the Galathians in the 3. chapter it is ſayd, The ſcripture hath ſhut vp al things vnder ſinne: but howſoeuer it be, it ſkilleth not much: this only let vs note, that we are all bound with the ſelfe ſame chayne of error and blindnes, vnder which God wil haue all men to be holden, at the leſt for a time, to the end they ſhould be more moderate, & the better be able to iudge of themſelues, & to the end as it was before ſaid, euery mouth ſhoulde be ſtopped, and the whole worlde made ſubiect vnto God. Chriſoſtome thinketh, that that word, hath ſhut vp, is thus to be interpreted, hath reproued, declared, and manifeſtly conuinced that they are vnbeleuers. Vnto which expoſition paraduenture he was moued by an other place vnto the Galathians in the third chapiter, where it is ſaid, The ſcripture hath ſhut vpal vnder ſinne: where by ſcripture out of doubt he vnderſtandeth the law. For a little before he had made mencion of the law ſaying: For if there had bene a law geuen which could haue geuen life, righteouſnes ſhould haue bene by the lawe. Wherefore Chriſoſtome conſidered that the office of the law is to ſhew and to reproue ſinne, and ſo the ſcripture ſhut vp all vnder ſinne: ſo that here alſo he vnderſtandeth nothing els, but to reproue, to conuince,

The law by occaſiō ſtirreth vp to ſinne.

and to ſhew forth. But this is to be noted, that the law alſo by occaſion ſtirreth vp, and more pricketh forward to ſinne, for the luſtes in that they are forbidden are more vehemently inflamed. So God beſides his reprouing, doth alſo in puniſhing ſtirre vp and incline, as we haue before taught. And Origen alſo hath in a manner the ſelfe ſame expoſition that Chriſoſtome ſayth: He hath not ſhut vp by pouring in infidelity, but through it making open to others an entrance to ſaluation. And God is ſayd to haue ſhut vp, for that he did not cut of the euill purpoſe of infidelity. Vnbelief ſprang out of frée will, and God letted it not, knowing whereunto he would at the length vſe it. Others ſay that God only permitteth it, but we haue els where declared that the permiſſion of God is at the length reſolued into his will. The commentaries aſcribed vnto Ierome haue this interpretacion: God hath ſhut vp all vnder vnbeliefe, but not by force, but by reaſon. I thinke that he in theſe wordes ment the ſame thing that Chriſoſtome and Origen ment, namely, that God by reaſon ſhewed vnto men their vnbeliefe, ſo that they coulde not deny it, before that he called them to ſaluatiō. Although neither we in thys, as we haue oftentimes declared, put any coaction or violence. But in my iudgemēt the Apoſtle here ſpeaketh in a maner after the ſame ſort, that he ſpake in that third chapiter to the Galathians which we before cited: and before faith came, we were kept vnder the law, ſhut vp vnto the faith which ſhould afterward be reuealed. Wherefore vntill Chriſt came, which is our faith, we abode vnder the law as in a priſon, and ſhut vp vnder it. So commeth it to paſſe in men before that they obtaine mercy through the Goſpell, for ſo long they are held of God the iuſt iudge, ſhut vp as it were in a darke priſon of infidelity.

That he might haue mercy on all.] Chriſoſtome thinketh that is to be vnderſtanded by way of compariſon, namely, that by theſe he woulde haue them to be ſaued. But Ambroſe ſemeth to haue conſidered that which is written to the Galathyans: that the ſcripture hath ſhut vp all thinges vnder ſinne, that the promiſe ſhoulde be geuen vnto the beleuers by the fayth of Ieſus Chriſt. Wherfore he ſaith, Foraſmuch as all men were holden vnder with vices, wicked factes, and vnbeliefe, God ſeing that man could not be ſaued by the lawe, ſet forth vnto them fayth, by which only they might obtayne mercy. And he addeth, that it is a miſerable thing for him to be proude, whoſe faultes hath bene forgeuen, and therefore ſeing that the Gentiles were by the mercy of God forgeuen their vnbeliefe, they ought not to behaue themſelues proudely agaynſt the Iewes in contemning them.

O the deepenes of the riches both of the wiſedome and knowledge of God, how vnſearcheable are hys iudgementes and hys wayes paſt finding out? For who hath knowen the mynde of the Lord? or who was hys counſeller? Or who hath geuen vnto hym firſt, and he ſhalbe recompenſed? For of him, and through him, and for hym are all thinges: to him be glory for euer. Amen.

O the depenes of the riches both of the wiſedome and knowledge of God] The

Why the apoſtle thus crieth out.

Apoſtle hauing now ended his ſo long diſputation, burſteth forth into this exclamation, for that he knew that it was not poſſible, but that all men would be amaſed when they heare that all thinges are attributed vnto the mercy of God, for that all otherwiſe were ſhut vp vnder incredulity. And that the lawe, the ceremonies, the common wealth, and miracles wrought by God nothing profited the Iewes: and alſo that philoſophy, excellent lawes, and notable works nothing auayleth the Gentils. And that foraſmuch as we are all of one & the ſame lompe, only the election of God and predeſtination putteth the chief differences betwene men. That a man can haue nothing of himſelfe, whereby he can obtaine the mercy of God, and deſerue righteouſnes. And foraſmuch as humane reaſon is wonderfully againſt theſe thinges, and is offended therewith, for it would by it ſelfe get ſaluation, and coueteth this ſimilitude or likenes of God, that euen as he hath felicity of himſelfe, neither dependeth of any other, ſo would it be vnto it ſelf the cauſe of bleſſednes. This is that poyſen which the ſerpent in the firſt temptacion breathed into our firſt parents. Seing therfore the caſe ſtandeth ſo, and that there can not be rendred a reaſon of the iudgementes of God, the Apoſtle draweth the faithfull into this bottomles pit. And although he had ſayd much, and brought inuincible argumentes, whereby he proued that the thing is ſo, yet when he ſawe y this could not ſatiſfy, and that mans iudgement could not be therwith content, he being as it were ouercome with the déepenes of the matter, cryeth out, O the deepenes. He is al whole inflamed with a wonderfull affect, and that the motion of his exclamation ſhould not ſeme to be of man, the things which he addeth he bringeth out of the ſcriptures of God. for this, VVho hath knowen the minde of the Lord? or who hath bene his counſeller, is thus written in Eſay in the 40 chapiter, mi ticcen eth ruah iehoua, that is, Who hath prepared & inſtructed the ſpirit of God? Veiſch atſatho iod eunu, that is, And who hath ſhewed vnto him his counſell? And that which is added, who hath geuen vnto him firſt, and it ſhalbe recompenſed

Foraſmuch as God is the higheſt and chiefeſt he is not moued by outwarde thinges.

him? is written in Iob the 41. chapiter, mi hecdimani vaaſchallem, that is, Who ſhall preuent or go before me, and I will recompenſe? Wherefore the Apoſtles meaning is by theſe wordes to proue that God through his frée will and election geueth ſaluation vnto men. By which ſentence mans pride is wonderfully abated and put downe. And theſe are the reaſons which he vſeth: God is the chiefe in all things: therfore he is moued by no outwarde things: the chiefe as touching wiſedome when as he nedeth not to be inſtructed of any: the chiefe as touching ſtrēgth and power, for no man hath geuen vnto him any thing firſt, but he geueth vnto all others the thinges which they haue. Doubtles theſe thinges ought to be a bridle vnto euery man though he haue neuer ſo redy a witte and déepe iudgement, not to ſpeake arrogantly of God, or to be more curious in ſearching out of things

If Paul the teacher of the Gentles do in this ſorte wonder, what ſhall we do?

then it behoueth. Let euery man conſider with himſelfe, who it is that after this ſort crieth out, and he ſhall ſée that it is Paul the inſtructer of the whole worlde, who was rapt vp euen into the third heauen, and there ſaw ſecretes which were not lawfull for men to ſpeake. And ſeing that he ſo wonderth, and is amaſed at the iudgementes of, God, how ſhould not we which are farre inferior vnto him reuerence them? O the depenes (ſaith he) of the riches, of the wiſdome & of the knowledge of God. Theſe wordes we may thus vnderſtand, as though by theſe thrée

Three properties of God.

genitiue caſes were ſhewed thrée diſtinct proprieties of God, namely, his riches, wiſdome and knowledge, and ſo ſhewed, as moſt déepe and inpenitrable. And by riches paraduenture is to be vnderſtanded goodnes and clemency. Or it may be taken ſeperately, O the depth of the riches, and the two genitiue caſes which follow, namely, of the wiſedome, and of the knovvledge, depend and are gouerned of the firſt word, namely, of riches: as though he ſhould ſay, that the wiſedome and knowledge of God is moſt rich and plentiful, but which way ſoeuer it be taken it maketh no matter. We know by many places of the ſcriptures, that wiſedome

In God & in Chriſt, wiſedome & knowledge are ioyned together,

and knowledge are ioyned together in God, and not only in God, but alſo in Chriſt, according to that ſaying in the epiſtle to the Coloſſians, in whome are all the threaſures of the wiſedome and of the knowledge of God: where alſo thys worde treaſure anſwereth vnto this word riches. So greate is the wiſedome and knowledge

God knoweth al thinges & that after a wonderfull maner.

of God, that nothing eſcapeth his ſight. Wherefore vnto the Hebrewes it is ſayd, All thinges are naked and open before his eyes. Neither doth he only know all thinges, but alſo after a wonderfull maner knoweth them.

Hovv vnſerchable are his iudgmentes, and his vvayes paſt finding out?] Here is after the Hebrew maner a repeticion and doubling of wordes: and one and the ſame thing is ſignified. And vvayes & iudgmentes are taken both for one and the ſame thing: vnles by iudgmentes we will vnderſtand the endes, and by wayes the meanes and maner whereby he bringeth all thinges to theyr endes appoynted. The wayes and iudgments of the Lord are after a ſort known by the creatures, and ſo farre is there no let, but that we may ſearche them out. But although

We muſt enquire no farther of the iudgemēts of god then the holy ſcriptures ſet forth vnto vs, and creatures declare. The deepenes pertayneth to election and to predeſtination.

By theſe wordes we are not feared away frō the ſearching out of the ſcriptures.

we ſearch out the endes or ſucceſſes of thinges and alſo the reaſons whereby God worketh in thinges, yet ſhall we neuer be able to find them out. The iudgmentes of God, as it is ſayd in an other place, are a great a depth. Wherfore let vs thinke that God doth always that, which is beſt. And touching his ways and iudgmentes, let vs enquire not farther, then is ſet forth in the holy ſcriptures, otherwiſe we ſhall fall into ſuch labirinths or maſes that we ſhall neuer be able to winde our ſelues out of them. And this is to be knowen that theſe vnſerchable iudgements whiche are ment in this place pertayne chiefely to the election of God and to predeſtination. And when he ſayth 〈 in non-Latin alphabet 〉 , he ſayth not only vnſearchable, but which alſo ought not to be ſerched out. And yet doth he not in theſe wordes feare vs away frō the ſearching out of the ſcriptures, when as here is not entreated of ye wil of God reuealed in the ſcriptures, but of ye ſecrets of his counſels, whoſe moſt wonderfull depth Paul wondered at, but yet expreſſed not how greate it is. And leſt he ſhould ſeme to ſpeake this without any proofe, he addeth:

For who hath bene his counſeller? or who hath geuen vnto him firſt, and he ſhalbe recompenſed?] Which teſtimonies as we haue ſayd are taken out of the 40. chapiter of Eſay the Prophet, and out of the 41. chapited of Iob. And the meaning is, that we can not penitrate vnto the ſecretes of God, when as they no maner of way depend of vs: for our wiſedome, or goodnes can do God no pleaſure at all. Of this matter it is written in the firſt to the Corrinthians, The things which are of God no man knoweth, but only the ſpirite of God. And if we vnderſtand

How we may vnderſtand ſome ſecretes of God.

any thing of them, that commeth, as it is there ſayd, for that God hath reueled vnto vs his ſpirite. And we haue the mind of Chriſt, which we haue drawē chiefely out of the holy ſcriptures ſpiritually vnderſtanded as it is mete. Auguſtine entreateth of this place towardes the end of his booke de gratia & libero arbi trio, and ſayth, That Paul before ſayd, That God hath ſhut vp all vnder infidelity, that he might haue mercy of all. And ſhewed alſo that ſo long as the Iewes beleued, the Gētiles were vnbeleuers: but when the Iewes were made blind, the Gentiles came vnto the true fayth: and from the ſerching out of theſe ſecretes mē are iuſtly forbidden, for that they are not able to perſe into them yea oftentimes they haue thereby hurt, and they fall into abſurd

Reaſon ought not to perſuade vs to do euill thinges that good may enſue. By theſe ſayinges is nothing taken away frō the certainty of fayth.

opinions. For when mē heare that God hath ſhut vp all vnder beliefe, that he might haue mercy of all, ſtreight way they adde: therefore are euill thinges to be committed, that good thinges may enſew: when as rather they ought to ſay: We haue done euill thinges and the lord hath thereout thorough his mercy brought forth good thinges, let vs therfore doo good thinges that better may enſew. No man hath bene Gods counſeller, for he is the chiefe wiſedome. Howbeit by theſe ſayinges is nothing taken away from the certainty of fayth, for that it commeth not vnto vs by humane ſtrength, or by our owne vnderſtanding, but by the breathing of the ſpirite of God. And whoſoeuer do rightly and diligently weighe thoſe thinges, they ſhall neuer be able any maner of way to complayne of God, as though he ſhould deale with them vniuſtly when as he, as it is manifeſt, is in debt to no man. Neyther can this be true, that predeſtination is of workes foreſene, when as it is ſayd, that no man hath

Predeſtination is not of workes foreſene.

geuen vnto him firſt, that he ſhould be recompenſed. For what ells is this, God to predeſtinate according to woorkes foreſene, then to render vnto them his appointing to eternal life. Merites alſo are herby moſt manifeſtly excluded, which can not properly conſiſt, vnles we affirme that we geue ſomthing that is our

Merites at excluded.

owne, which thing this ſentence which we now entreate of ſuffreth not. Wherfore let no man cry out that he hath done many thinges, and therfore many and greate thinges are dew vnto him, when as no man hath any thing that is hys owne. And although it be written, that God will render to euery man according to his

Our good workes are the workes of God.

workes, yet is that ſo to be vnderſtanded, that if they be good workes, they are for no other cauſe called any mans workes, but for that they are wrought in hym, namely, by the power of the ſpirite of God, whereby they are in very dede the workes of God. And Auguſtine moſt truly ſayth, that God crowneth in vs his gifts. For as touching vs, we deſerue nothing but death. Finally let vs hereout gather, that foraſmuch as no man can by hys owne wiſedome or ſtrengths attayne vnto thinges diuine, the beſt remedy is that we all ſuffer our ſelues to be led by the ſpirite and word of God.

For of him, and thorough him, and for him are all thinges: to him be glory for euer. Amen.] That we can in no wiſe be Gods counſellers, hereby it is euident, for that all thinges depend of him, as it manifeſtly appeareth in the creation of all thinges, and alſo in regeneration whereby we are iuſtified, where all whole is attributed vnto him, and finally we are no otherwiſe in his handes, then the veſſell is in the hand of the potter. Wherefore we may conclude, that he hath ful right to do with vs, whatſoeuer he wil: and it is our part not to be to much inquiſitiue, but to geue the glory vnto him, and to direct all our doinges vnto him. Frō which thing both idolatrers and alſo they which attribute iuſtification vnto theyr workes, are moſt farre diſtant. Origen noteth, as alſo he before

When it is ſaid that no man can be Gods counſeller, the ſonne nor y holy ghoſt are not excluded, for the whole bleſſed Trinitie knoweth all thinges. Origens expoſition vpon this epiſtle ſuſpected. The things which are created, conſiſt not of the nature of God. How God created all thinges by the ſonne. Inſtrumentes are not to be made equal vnto hym that worketh with them. Why God created all thinges for himſelfe.

did, that this ſentence, None can be Gods counſeller, ought to be vnderſtanded of thinges created, and not of the ſonne, or of the holy ghoſt. And to proue that the holy ghoſt knoweth the father, he bringeth this ſentence, No man knoweth the thinges which are of God, but the ſpirite of God. Wherefore he admoniſheth, that from this propoſition is to be exempted the bleſſed trinity: which thing I therefore mencion, for that it is thought that he was of this opinion that the ſonne knoweth not the father, and that the holy ghoſt knoweth not the ſonne. Wherfore this commentary of Origen vpon the epiſtle to the Romanes is not without iuſt cauſe ſuſpected. The Apoſtle, when he ſayth, Of him, meaneth not that the thinges which are created doo conſiſt of the nature of God as of a certayne mater, but they are of God as of the efficient beginning, neyther neded there any matter in theyr creation, for they were made of nothing. And all thinges are therefore thorough him, for that God neded not an helper: for he is endewed with a full power of his own, he is ſufficiēt of himſelfe. And he created all things by the ſonne, not as by an inſtrumente, but as an artificer by wiſedome excerciſeth his arte. For inſtrumentes haue not any ſuch force that they are to be counted equall to the artificer: But the ſonne is in all poyntes equall vnto the father. And all thinges were created of God for him, for that he hath nothing more perfecter then himſelfe, and therefore for him ſelfe he created all thinges: for he is the end of all thinges. Auguſtine in his booke de Natura boni agaynſt the Maniches, in the 27. and 28. chapiters at large intreateth, how theſe thinges are to be vnderſtanded, neither varieth be from the expoſition now brought. I omit to ſpeake of them which referre theſe thinges vnto the father, the ſonne and the holye ghoſte, for as it is not of anye greate wayght, ſo ſemeth it to be to muche conſtrayned.

Amen, is a word of confirmation. For the maner of the Apoſtle is, ſo often as he hath made an end of entreating of thoſe thinges which pertayne vnto the glory of God, to burſt forth into this affirmation: which thing we alſo ought to imitate, to approue the glory of God ſo often as occaſion ſerueth: & with all our harte to wiſhe it, and with a willing and glade aſſent to affirme and ratify it.

Of Iustification.

BVt now to make an end of the long diſputation which we haue had, it ſhall not be amiſſe more fully to entreate of Iuſtification, which is the

The queſtiō put forth.

ſcope and end of all that which Paul hath hitherto ſpoken of. And in this ſort, let the queſtion be put forth: Whether men be iuſtified by workes, or by fayth. But firſt of all it ſhall be good to peaſe and diſcuſſe the woordes of the queſtion propoſed, and let vs beginne with this woord Iuſtification.

The ſignification of this worde to iuſtifie.

This verbe Tſada, with the Hebrues, in the firſt coniugation ſignifieth, to be iust. But if it be tranſferred vnto the third coniugation, it ſignifieth to tranſferre righteouſnes into an other, and to make iuſt: for this is the nature of the forme of thoſe verbes which they call Hiphil. Euen as Amad, ſignifieth, to ſtand: ſo Heamid, ſignifieth, to appoint, that is, to make an other thing to ſtand. Wherfore Hitſadik, in the Hebrue ſignifieth, to iuſtifie, that is, to make one iuſt: which thinge

God is ſaid two maner of wayes to iuſtifie.

when it is done of God, is done of him two maner of wayes. For ſometymes he doth in very deede bring forth righteouſnes in men: Firſt when with his holy ſpirite, he frameth them agayne & wholy reneweth them, in reſtoring the ſtrengths of their mindes, and deliuering the powers of man from a great part of his naturall corruption, and this is the firſt righteouſnes which ſticketh and cleaueth to our mindes by the benefite of God thorough Chriſt. Then when he hath ſo reſtored and made them new agayne, he geueth good and holy workes, by the vſe and frequency of which workes is engendred in our minds a quality, or as they call it an habite, whereby we are made prone to lyue honeſtly and holyly. And we deny not but this kind of righteouſnes is in the harts of the regenerate. But ſometimes God iuſtifieth in abſoluing vs from ſinnes, and aſcribing and imputing vnto vs righteouſnes. And then this woord Hitſadik, is a woord taken of the lawe, whiche pertayneth to iudgements, as alſo this word Hirſehig which ſignifieth, to declare, one to be wicked and hurtfull. And to iuſtifie is by iudgement, words, teſtimony, and affirmation, to count one for iuſt. And foraſmuch as there are two ſignifications of this word to iuſtifie, namely, eyther in deede or in accompt, and eſtimation. And God is the author of either of them, whether of theſe two ſhal we followe

We now in treate of the latter forme of iuſtification.

in the diſputation propoſed? Forſothe the latter, and that for becauſe the renouation inſpired by the ſpirite of God, and our righteouſnes, as touching the habite gotten by good workes, are whileſt we lyue here ſo vnperfect and mayned, that if iudgement ſhould be geuen by them, we were neuer able to ſtand before the iudgement ſeate of God. Beſides that, Paul diſputing of this matter, after he had brought forth the authority of Dauid, and a teſtimony of the hiſtory of Abraham in Geneſis, vſeth this word of imputing, and by the proper ſignification thereof he reaſoneth touching this preſent cauſe or queſtion. And this I ſuppoſe to be ſufficient, as touching the declaration of the firſt word, namely, of Iuſtification.

Now let vs entreate of fayth. A man wt the Hebrues in the firſt coniugation ſignifieth to be firme, which ſelf ſame verbe in the third coniugation, which as I

What this worde faith ſignifieth.

haue ſayd, is called, Hiphil, ſignifieth to geue conſtancy and aſſurednes to any promiſe or thing. Wherefore the Latines ſay, Fidem homini, aut verbis tribuere, which is in Engliſhe, to geue fayth vnto a man or vnto words, and it ſignifieth as much as if a man ſhould ſay to beleue. Wherefore this Hebrue verbe Heemin, ſignifieth none other thing, then to ſuppoſe or thinke a thing to be firme, conſtant, and ſure: And as touching God, he which beleueth not him, maketh him a lyar. For Iohn ſayth in his firſt Epiſtle, the 5. chapiter: He which beleueth not God, maketh him a lyar. Which thing how greauous a ſinne it is, let euery man conſider with himſelf. Contrariwiſe, he which beleueth God, adorneth him with glory and honour. For in this Epiſtle to the Romanes it is written of Abraham, that he ſtaggered not thorough doubting, in hauing conſideration to his own body, being now almoſt dead, or to the wombe of Sara being paſt child bearing, but gaue the glory vnto God being ſtrong in fayth, and fully perſuaded, that he was able to performe whatſoeuer he would. Wherefore there ſemeth to be a certayne Analogye or proportion betwene this verbe, to beleue, and to iuſtifie, as we in this place take it: for as to iuſtifie,

An analogy or proportiō betwene to beleue and to iuſtify.

A double certainty of faith.

is by iudgement and eſtimation to aſcribe righteouſnes to a man, and not to make him to be in very deede iuſt, ſo to beleue, is not in very deede to make the words and promiſes of any man ſure, and firme, but to thinke and ſetle with our ſelfes that ſo they are. But this acte of beleuing whereof we now intreate, hath two maner of firmenes and certaynety. Firſt of the things, namely, of the words and promiſes of God, which abide much more firmely then heauen and earth. Secondly, as touching the perſuaſion, which foraſmuch as it is wrought by the power of God, is alſo moſt firme and moſt certayne, and of an aſſured perſuaſion, that is, that it is neuer naked, but alwayes draweth with it many and ſundry motions

An aſſured perſuaſiō is not naked it draweth with it alſo other motions of the mynde.

of the mind. For experience and dayly vſe teacheth, that in things ciuile, a man being well and fully perſuaded of pleaſaunt promiſes, is filled with confidence, reioyſeth, ſheweth a mery contenaunce, is glad, and pleaſaunt and cleaueth vnto hym that made the promiſe, ſo that he doth by all meanes allowe him. But contrariwiſe when he beleueth not the perſuaſion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the browe: wherefore it can neuer be, that he which beleueth in very deede, can want ſuch affections, whiche are accuſtomed to followe a full and ſtronge perſuaſion. And therfore thoſe that are the pure profeſſors of the Goſpell do iuſtly affirme, that to beleue hath a very greate coniunction with action, or withe the motion of confidence, hope and ſuch like affections: But moſt of all with a ſincere and firme affiance, which it alwayes draweth with it. Whereby it commeth to paſſe, that in the holy Scriptures promiſes are made

Vnto true faith is ioyned an aſſured confidence.

Promiſes are in the ſcriptures geuen both vnto ſaith, & alſo to cō fidence. Why in the olde Teſtamēt is oftener expreſſed hope & confidence, but in the new teſtamēt fayth.

both to fayth and to truſt. For euen as it is ſayd, The iuſt man liueth by fayth: Alſo, He which beleueth in him, ſhall not be confounded: And in the new Teſtament: He which beleueth in the ſonne, hath eternall lyfe: Agayne, We thinke that a man is iuſtified by fayth: So alſo is it written in the Pſalme, Bleſſed are all they, which put their truſt in him. And in Eſay, the 26. chapiter, He ſhall keepe peace, becauſe they hoped in him. And in the new Teſtament, Hope confoundeth not: To Titus alſo the 3. chap. That we may be heyres according to the hope of eternall lyfe. Althoughe in the old Teſtament we finde the promiſes are oftener made vnto hope, then to fayth, yet in the new Teſtament it is contrariwyſe: whereof this may be the reaſon, becauſe in the old tyme, the Hebrues erred not in the beliefe that there was but one God: yea, they profeſſed the worſhippinge of hym onely: but this was not well amongſt them, that they had not a liuely fayth, which draweth with it a truſt, but onely by education had conceaued eyther a certayne opinion, or els a certayne knowledge, and therfore vnto this the Scripture exhorteth them, to beleue truly and with efficacy, which is expreſſed by the affecte vnder the name of truſt. But in the new Teſtament they erred in the meaning, both the Gētiles which were worſhippers of Idoles and of many goddes, and alſo the Iewes, as touching the conditions of Meſſias, for they looked that he ſhould come in glorious pompe, like a kinge, and magnifical in worldly gouernement, wherfore faith was oftentymes beaten into them, whereby they myght obteyne the promiſes of God: For it was very neceſſary, that they ſhould rightly be inſtructed of the chief point of the thing that they ſhould beleue. And of this Hebrue verbe A man is deriued this nowne Emunah,

Faith ſign fieth firmenes.

which ſignifieth fayth. And it ſometymes ſignifieth certaynty and conſtauncy of wordes and promiſes. Wherfore God is in the holy ſcriptures oftentymes called faythfull, and his workes are called faythful, becauſe they are firme, and conſtantly cōtinue. And we read before in this Epiſtle: What if ſome of them haue not beleued? hath their incredulity made vayne the fayth of God? Yea, and this latten word Fides, that is, fayth (if we may beleue Cicero) is deriued of Fio: becauſe that thing is done in dede which was ſpoken. And ſometymes it ſignifieth the aſſent of our mynd, whereby we receaue words which are ſet forth vnto vs, as it is ſayd of Abraham,

How fayth is taken in this diſputation.

He beleued God, and it was imputed vnto him for righteouſnes. And foraſmuch as is this diſputation nowe we take fayth after this maner, it ſhall not be from the purpoſe to define what fayth is, wherefore fayth is a firme and an aſſured aſſent of the mynd vnto the words of God, which aſſent is inſpired by the holy ghoſt

The definitiō of fayth.

vnto the ſaluation of the beleuers. And therfore it conſiſteth in the mynd, and is occupied about the words of God, from whence we haue the matter thereof. Of the forme alſo we neede not to doubt, becauſe it is defined to be an aſſent. The efficient cauſe is here, to be the inſpiration of the holy ghoſt. And the ende is declared in the laſt place, when as we ſay, that this aſſent is inſpired of the holy ghoſt

The definition of faith which is written in the 11. to the Hebrues is declared. What hypoſtaſis ſignifieth.

to the ſaluation of the beleuers. Not much vnlike vnto this definition, are thoſe thinges which are written concerning fayth, vnto the Hebrues the 11 chapiter: namely, that fayth is a ſubſtance of thinges to be hoped for, and an argument of thinges that appeare not. Where that which the Latine interpretor hath turned ſubſtantia that is, ſubſtance, in Greke is written 〈 in non-Latin alphabet 〉 , which word Budeus moſt lernedly turneth in his commentaries, boldnes, ſtrength, or valiantnes of mynd. And it is deriued of this verbe 〈 in non-Latin alphabet 〉 , which ſignifieth, to ſuſteyne, to receaue, not to geue place to one that ruſheth vpon a man. Hereof a ſouldier is called 〈 in non-Latin alphabet 〉 , which is truſty, and turneth not his backe vnto his enemies, but goeth agaynſt them, and reſiſteth them. And vndoubtedly in beleuing we haue neede of this ſtrength and patience, by reaſon of the greate fyght, of which there we haue

In beleuyng we haue nede of ſtrength.

experience. For we muſt reſiſt the fleſhe, reaſon muſt be ouercome, whiche very much ſtriueth agaynſt fayth: we muſt alſo reſiſt the condemnation of our owne conſcience, ſynne, and the anger of God, and there are many thinges beſydes, by which a faythfull aſſent is both letted and reſiſted. Very well are compared together betweene them ſelues theſe two, 〈 in non-Latin alphabet 〉 , that is, a ſubſtance, and thoſe thinges that are hoped for. For God promiſeth reſurrection, but yet vnto ye dead: he promiſeth eternal lyfe, but yet to them that are rotten: He calleth men bleſſed, but yet thoſe which aboundantly thyrſt and hunger, and are on euery ſide oppreſſed: He pronounceth men to be iuſtified, but yet ſuch as ar couered with ſinnes and filthines. Wherefore ſeing theſe thinges ſeeme to be ſo farre of from vs, it is needfull that we haue boldenes, ſtrength, and the aſſuraunce of a moſt firme aſſent, which may make theſe thinges to abide, and to conſiſte vnto vs as thinges moſt aſſured. With ſuch a ſhield of defence ought we to be armed, whereby we may quenche all the fyrie dartes of the deuill, when they are caſt agaynſt vs, that we may alſo ouercome euen the world. For as Iohn teſtifieth, This is the victorye which ouercommeth the world, euen our fayth. Further we muſt note, that this word Argumentum, that is, argument, which in Greke is 〈 in non-Latin alphabet 〉 , is turned of ſome demonſtratio,

〈 in non-Latin alphabet 〉 .

that is, a declaration: becauſe, by fayth are ſhewed and declared thoſe thinges which appeare not: but me thinketh Augustine, althoughe peraduenture not ſo Latine like, yet very faithfully turned it conuictio, that is, an ouercoming. For by fayth our mynd is ouercome to graunt that thoſe thinges are true whiche God eyther ſpeaketh or promiſeth. But Hoſtienſis in his booke, De ſumma Trinitate, & fide Catholica, laboureth by two reaſons to ſhewe, that fayth is not by theſe wordes of the apoſtle defined, becauſe that 〈 in non-Latin alphabet 〉 , or ſubſtance agreeth alſo with hope. Wherfore foraſmuch as it is not proper to fayth, it can not be applied to ye definition therof. Further, becauſe fayth hath not a regard onely to thinges to come, and thoſe thinges which are hoped for, but alſo is referred vnto things paſt. For we beleue that GOD created heauen and earth: that Chriſt was borne of a Virgin, that he ſuffred for vs, and was rayſed from the dead: but all theſe thinges

Whether faith be defined in that place to the Hebrewes.

are paſt, neyther are they hoped for to come agayne. Theſe two reaſons of Hostienſis are very weake, neyther do they proue, that theſe wordes vnto the Hebrues can not be applied vnto the definition of fayth. I graunt in deede that the entente thereof the Apoſtle (or what ſoeuer he was that was the author of the Epiſtle) was not to define fayth: becauſe then he chiefely entreated of patience, & endeuoured to ſhewe that it is moſt of all ioyned vnto fayth, becauſe fayth is 〈 in non-Latin alphabet 〉 , that is, a ſubſtance, &c. But by this his reaſon are touched all thinges that expreſſe the

〈 in non-Latin alphabet 〉 is applied vnto hope alſo.

nature of fayth. And to the firſt obiection we ſay, that 〈 in non-Latin alphabet 〉 or ſubſtance may in deede be applied vnto hope, but yet that 〈 in non-Latin alphabet 〉 which it draweth from fayth, not that which it hath of it ſelf. Neyther ought it to ſeeme any new thing, if theſe

Diuers and ſundry natures haue ſomethyng common in their definitions.

thinges which are of a diuers nature haue ſome thing common in their definitions: for a Lyon, a dogge, and a mā, although they differ much in nature, yet herein they agree, in that they be liuing creatures, and therefore in their definitions is ſomething put which is common vnto them all, when as they are both bodies, and alſo thinges hauing life, and endewed with ſenſes. Wherfore it ought not to ſeeme meruelous, if fayth and hope agree in this word 〈 in non-Latin alphabet 〉 , foraſmuch as they are ſeperate by other differences. For in fayth 〈 in non-Latin alphabet 〉 is referred vnto the aſſent,

〈 in non-Latin alphabet 〉 . what it hath a regard vnto in faith and what in hope.

but in hope to the expectation, whereby we patiently abide vntill the promiſes & ſuch thinges as we haue receaued by fayth be rendred vnto vs. To the other reaſon we aunſwere, that Paul made mencion alſo of thinges paſt whiche are made playne vnto vs by fayth, for he ſayth not onely, that it is a ſubſtaunce of thinges to bee hoped for, but addeth, that it is an argumente or conuiction of thinges that appeare not. Nowe thoſe thinges alſo whiche are paſte appeare not:

Faith hath a reſpect to things peſt and alſo to things preſent, ſo that they be h •• den.

for by that worde Paul (or any other whatſoeuer he was) comprehendeth what ſoeuer is beleued and is not euident, whether it be paſte, or whither it be to come or whether it be now preſent. But peraduenture thou wilt demaund, why in the firſt place he maketh mencion of thoſe thinges which are hoped for? we aunſwere that it is aptly done, becauſe worthely are thoſe thinges put firſt, which are more harde to beleue. For peraduenture there are ſome, which will eaſly inough graunt that God created all thinges, that Chriſte the ſonne of God came into the worlde, and was borne of the virgine, and ſuch like: but yet they will much doubte of the remiſſion of their ſinnes, of the reſurrection of the fleſh to come, and of the eternal glory which ſhalbe geuen vnto the iuſte. Wherefore aptlye and orderly are thoſe things placed which are read in the Epiſtle to the Hebrues. But what the nature of faith is, Eſay the Prophet hath aptly expreſſed in the 26. chap. in which place is deſcribed the church as a citie built of God. The Prophet crieth: Open your gates & a iuſt nation ſhall enter therein. And he addeth the cauſe of that righteouſnes Schomar emanim: that is, preſeruing or keping fayth: where thou ſéeſt that by faith the beleuers are iuſtified. Then he addeth in what thing conſiſteth that faith, whereby the people of God is iuſte, namely becauſe Iatſar ſemoch titſor ſchalom, that is, with a conſtant affect thou ſhalt kepe peace. This is the true faith whereby we are iuſtified, namelye, becauſe we beleue that God will be vnto vs the author of peace and felicity, and a faithfull kéeper of his promiſe. Auguſtine in his 40. treatiſe vpon Iohn ſaith, What is faith, but to beleue that which thou ſeeſt not? Whiche ſelfe ſame thing he writeth vpon the words of the Apoſtle in his 27. ſermon: but in his booke de ſpiritu & Litera the 31. chap. he writeth, that to beleue is nothing els but to conſent, that that is true which is ſpoken. The Maſter of the ſentences in the third Diſtinction the .xxiii. ſaith, that faith, ſometimes is that which we beleue. For in the Symbole of Athanaſius it is ſaide: And this is the Catholike faithe that wee

The Symbole of Athanaſius. A diſtinctiō of fayth. A liuely faith, and dead fayth. The fayth of miracles.

ſhoulde beleue &c. But ſomtimes it is that, whereby we beleue. and in this latter ſignification, do we vnderſtande faith in this diſputation. He ſeperateth alſo a liuely faith from a deade faith: whiche diſtinction is to bee liked, becauſe Iames maketh mencion of a dead faith. But we muſt know, that a dead faith is only a faith in name, neither is it any more a faith, then is a deade man a man. For euen as a dead man is called a man although he be none: ſo a dead faith although it be called a faith, yet hath it not the nature of faith. There is alſo an other kind of faith, whiche ſerueth to work miracles, and much differreth from the faith which iuſtifieth and is common both the godly & alſo to the vngodly. Of this Paul maketh menciō in the firſt to the Corrinthians when he ſayth, Ʋnto one is geuen the woorde of wiſedome, to an other the word of knowledge, to an other he ſaith is geuen faith and it is not méete, that in that reherſall of giftes and frée graces is ment any other faith, then that which is the roote of miracles, eſpecially whē as ſtraightway are added gifts of healinge, and giftes of vertues or powers. And of this kinde of faith both Chriſostome and alſo Theophilactus haue made mencion vpon the ſame firſte Epiſtle to the Corrinth. where in the xiij. chapter it is ſaide: If I haue all fayth ſo that I can remoue mountaines. And that vnto the wicked alſo is this kinde of faith graunted, is hereby teſtified, in that it is moſt certaine that of them are ſet forth both Propheſies and miracles. Wherefore Chriſt ſhall ſay vnto them: I know you not: although with full mouth they boaſt, Haue not in thy name propheſied, haue we not caſte out deuils? There is an other faith whiche endureth but for a time, of whiche the Lorde

Faith that dureth but for a tyme.

made mencion in the parable of the ſéede which is ſowen in the field: for all falleth not vpon good earth, but ſome vpon ſtony ground, and when it is ſprong vp, it very plainly declareth thoſe, which with a glad and ioyfull minde receaue the worde of God, but when the burning heate and feruentnes of perſecution ſhal waxe hot, they fal away from it, and therfore they are called 〈 in non-Latin alphabet 〉 , that is, men hauing faith for a ceaſon. Wherfore leauing all theſe ſignifications, in this diſputacion by faith we vnderſtand that firme aſſent which is of ſo great force and efficacye, that it draweth with it the affect of truſt, hope, & charity, & laſtly al good works, as much as the infirmity of this preſent life will ſuffer. Therefore Smithe whiche wrote a

Smith an Engliſhmā an impudēt Sophiſter.

booke agaynſt me of Iuſtification, (although he ſet it out before agaynſt Luther, & agaynſt Melancthon, and ſpeaketh much againſt others, and ſeldome maketh mencion of me, is herein excedingly deceaued, in that he iudgeth that thoſe are ſharpely to be reproued, which ſay, that faith is a truſt. And he bringeth a place out of

A place to the Ephe. declared.

the Epiſtle to the Epheſians the 3. chapiter, where it is written, By whome, namely, by Chriſt Ieſus we haue 〈 in non-Latin alphabet 〉 , that is, boldnes to ſpeake, and 〈 in non-Latin alphabet 〉 , that is, an acceſſe 〈 in non-Latin alphabet 〉 , that is, in truſt which commeth by fayth. Seing therfore, truſt (ſayth he) is by fayth, it is not fayth. Oh trimme man, I promiſe you, and a ſharpe diuine, which alone ſawe that theſe two thinges namely, faith and truſt, are two things ſeparated. What other thing in a maner ment Philip Melancthon, and other our faithfull teachers, when they call that fayth whereby we are iuſtified, truſt, but that it is not dead, that is, not ſlouthfull, that it is not a humane perſuaſion, but ſo vehement an aſſent, that it hath euen truſt it ſelfe moſt inwardly nighly ioyned vnto it? But I mynd not much to contend with this man All that he bableth he ſcrapeth out only of Eccius, Pighius, and other beaſtes of the Antichriſt

A dead faith iuſtifieth not but driueth into deſperatiō. This word Amen ſealeth praiers

of Rome, and ſetteth them abrode as thoughe they were his owne. That faith which draweth not with it truſt, and other holy mocions of the mind, driueth men into deſperation, ſo farre is it of that it can iuſtifie, which thing the miſerable endes of Cain and Iudas do plainly teſtifie. But that which is a firme faith continually truſteth, yea it ſealeth our prayers in the Church by this common and receaued word Amen, among other words vſed of the faythfull. Which word is deriued of this Hebrue worde Aman, which I before ſpake of: & as Dauid Chimhi

They whiche pray without faith do loſe their labor. A ſimilitude.

teſtifieth, it ſignifieth, It ſhal be ratified and firme, ſo ſhal the Lord bringe to paſſe. They which pray without ſuch a faith do loſe their labour. In this fayth vndoubtedly men do quiet themſelues in tranquillity and vnſpeakeable peace, and are like vnto him which found a moſt ample treaſure and precious pearle, wherein he ſo contented himſelf, that he ſold all that he had, to buy it. Hereof came it that in the 7. Chapiter of Eſay the Prophet ſayd vnto the wicked king Achaz, exhorting him to the true fayth Hiſchamar Vehiſchakat, that is, Take hede, and be quiet: for the Prophet would, that the king ſhould beware of incredulity, and ſtay himſelf

What is the property of fayth A diſtinctiō of workes.

with the word of God, which is the proprietye and nature of fayth: as contrariwiſe the nature of infidelity is, to wauer and to be vnconſtant. For they which beleue not, are caryed about with euery wynd of doctrine and opinions, and are always wauering and vnconſtant. Wherfore in Ioſua the 17. chapiter, the people are reproued, becauſe their hart flowed as water, and that vndoubtedly happened only by reaſon of their incredulity. Wherefore foraſmuch as hereby it now appeareth what we vnderſtand by fayth, and what ſignification of this word among many ſignifications we followe in this queſtion we muſt now ſpeake ſomewhat of workes. There is one kynd of worke, which after the action and motion remayneth outwardly, and appeareth after it is finiſhed as the Image whiche Phidias made, is called a worke, and the temple at Ieruſalem was called the work of

Workes inward, & outward.

Salomon. And after an other ſort, actions of men & their motions depending of will and reaſon, are called workes, & after this maner do we now take workes, which are alſo ſoundry wayes diſtinct the one fromt he other. For there are ſome which are inward, as to beleue, to loue, to fauour, to feare, and to pitye: other ſome are outward, as to trauaill abrode, to geue almes, to preache, to teache, and ſuch like.

Workes morall and ceremonial.

And of both theſe kinds of workes is our queſtion ment. They deuide alſo works into ſuch which pertayne vnto ceremonies, into ſuch which (as they call them) are

Workes ether go before, or els foll w iuſtification.

morall, both which kinds alſo doth this queſtion comprehend. Further the tyme wherein workes are wrought is to be diſtincted: for ſome are done before we are iuſtified, and haue obteyned the benefite of regeneration: and other ſome followe and are counted as the fruites of a new lyfe, and of righteouſnes begon. And foraſmuch as we can not entreate of theſe latter workes as ſuch which followe iuſtification, we will ſpeake only of the firſt: for this onely is called into controuerſie, whether workes iuſtifie vs: for thoſe which follow iuſtification can not bring forth

In thre propoſitions this queſtiō is comprehended.

iuſtification, becauſe it is alredy had. Theſe ſuppoſitions being thus ſet, we will diſſolue this whole queſtion by three propoſitions, which are theſe: Iuſtification is not of workes: Iuſtification is had by faith: Iuſtification is geuē by fayth only. Theſe three thinges when we haue confirmed by reaſons taken out of the holy ſcriptures, and haue defended them from the obiections and cauillations of our aduerſaries, we ſuppoſe that then we haue ſufficiently anſwered the queſtiō. God

If good workes iuſtefy not, it commeth not thorow their default.

graunt and worke with vs to bring this to ſuch effect as we deſire. As touchinge the firſt propoſition, when we ſaye that men are not iuſtified by workes, it is not to be thought that the ſame happeneth thorough the default of good workes: For if they coulde ſo be performed of vs, as the law commaundeth them, then ſhould we be iuſtified: by them for God, for that he is iuſt, as he acquiteth not the wicked, ſo ſhould he by his ſentence iuſtifie ſuch as ſatiſfie the lawe. But there is no man which can thoroughly accompliſhe ſuch workes as the lawe commaundeth. As if a man ſhould owe a thouſand crownes of gold, and had toward the payment therof, but onely a thouſand pieces of leade, or braſſe money, vndoubtedly he ſhoulde not be diſcharged of the debte, neither can he bee pronounced cleare or quitte: whiche thing ſhoulde not happen thorough the default of the crownes of golde, but through the defaulte of his noughty money, and for that he wanteth money of golde: euen ſo ſay we that the lawe is in deede ſpiritual, iuſt, and holy, and he which could do all the thinges that it commaundeth, ſhould liue in them, for it is

Faith as it is a worke iuſtifieth not.

ſet forth vnto vs as life, but foraſmuch as none of vs either doth or can do it, as it is geuen of God, therfore are we not iuſtified by workes. Moreouer alſo fayth if it ſhould be cōſidered as it is our workes, we can not be iuſtified by it, foraſmuch as it is a worke both maimed and vnperfect, and farre vnderneth that that y law requireth. But therfore are we ſayd to be iuſtified by it, for y by it we take hold of the promiſes of God, and of the righteouſnes and merites of Chriſte, and apply

A ſimilitude.

them vnto vs. Suppoſe there were a begger which hath a moſt filthy and leprous hand, wherewith he receaueth the almes of him that offreth it vnto him, vndoubtedly that beggar is nothing at all holpen by the filthines or leproſy of his hand, but by the almes which he receaueth with his hand, what maner of hands ſo euer

The doctrine of iuſtificatiō, is the principall point of godlines.

he haue. There is none endued with true piety, but muſt needes greauouſlye lament & be ſory, when he ſeeth that many which are called chriſtians are ignorāt whether workes iuſtifie or no: when as this doctrine is the head, fountayne, and ſtay of all religion, and therfore of it aboue all thinges we ought to me moſt ſure and certayne. But now a dayes it is not onely called into controuerſie, but many diſagre one from an other, and perniciouſly erre from the true doctrine. But if by complayning I might any thing preuayle, I would very much complayne of this vnhappines: but for aſmuch as it is ſo, and that by no meanes we can haue it otherwiſe, this only will we diligently prouide for, that we fall not into thoſe opinions which diminiſhe the glory of God, and are repugnant vnto the holy ſcriptures, & alſo are hurtful vnto our conſcience. Paraduenture ſome wil loke that I ſhould chiefely make anſwer to the curſed ſpeakings, ſlaunders & reproches, with which the aduerſaries do as touching this matter moſt vnportunately & tragically infame vs: but I am not ſo mad to thinke that theſe thinges are to be preferred before the ſetting forth and defence of the truth. Wherfore firſt of al I wil deſcend to the matter, and then when I haue confirmed our ſentence, I will picke out ſuch wicked obie ions as are layd againſt vs, and will according to the ſtrength that God hath geuen me ouerthrowe them. And to the end it may manifeſtly appeare, that men are not iuſtified by workes, (which thing was our firſt propoſitiō) I will reherſe in a iuſt order the courſe of the reaſons of Paul, which we hetherto haue heard, whereby it may the eaſelyer be perceaued, that I in all pointes agree with him, neyther do I one here breadth depart from his doctrine.

In the firſt Chapiter he began to reproue the Gentiles, becauſe before they

The firſt reaſon for the firſt propoſition.

came to the knowledge of Chriſt, although by their philoſophy they knew the true GOD, yet they worſhipped him not as they ſhoulde haue done, neyther gaue they thankes vnto him as to the author of all good things: but became fooles, and were fruſtrated in their reaſons and cogitations, and chaunged the glory of GOD, and tranſferred it from him, and gaue it not onely to the Images of men, but vnto byrdes, fower footed beaſtes, and ſerpentes. Wherefore God deliured them ouer to the affe ions and deſires of their owne hartes: by meanes whereof they lyued moſt filthily, and became (as it is there written) full of all iniquity, malitiouſnes, fornication, auarice, and thoſe vices which there followe. And if in caſe they were ſuch, and lyued after that maner, vndoubtedly they could not be iuſtified by their workes, neither ſhould Pauls reaſon agaynſt the Gentiles haue bene of any force, to proue vnto them that it was neceſſary for them to receaue the religion of Chriſt, that they might be iuſtified, vnles he had tought, that they were vniuerſally ſuch as in the firſt chapiter he painted them out to be. For who would thinke it to be any reaſon of efficacy, whiche appeareth to be true onely of ſome, and not of all?

And in the ſecond chapiter he writeth in a maner the ſame thinges of the

The ſecond

Iewes, Behold (ſaith he) thou art called a Iewe, and truſteſt in the lawe, and makeſt thy boaſt of God, and knoweſt his will, and allowest the thinges that are profitable, beyng inſtructed by the lawe, thou boaſtest that thou art a leader of the blind, a light of them which are in darknes, an informer of them which lacke diſcretion, a teacher of the vnlearned, as one that hath the forme of the doctrine that is by the lawe: thou therefore which teachest an other, doost thou not teach thy ſelfe? Thou which preacheſt a man ſhould not ſteale, doost thou ſteale? Thou that ſayest a man ſhould not commit adultery, doost thou committe adultery? Thou that abhorrest images, doost thou robbe God of hys honour? And thou which makest thy boast in the lawe, doost thou by the tranſgreſſion of the lawe diſhonour God? For the name of God (as it is written) is euyll ſpoken of among the Gentilss thorough you. Such therefore were the Iewes without Chriſt, wherefore they coulde by no meanes haue bene iuſtified by their workes, or els they might haue aunſwered Paul, that they were vniuſtly ſo gréeuouſly accuſed.

But in what caſe men were before they receaued the faith of Chriſt is more manifeſtly ſhewed in the 3. chapiter for there we reade: There is none righteous,

The third.

there is none that vnderstandeth or ſeketh after God, all haue gone out of the way, and are become vnprofitable, there is none that doth good, no not one. Their throte is an open ſepulchre, with their tongues they haue deceaued, the poyſon of aſpes is vnder their lippes whoſe mouth is full of curſing and bitternes, their feete ſwift to ſhed bloud, destruction and wretchednes are in their wayes, they haue not knowen the waye of peace, the feare of GOD is not before their eyes. &c. Theſe teſtimonies Paule gathered together out of ſondry places of the holy ſcripture, by which the nature of man being deſtitute of the grace of God is ſet forth in his coloures. And that no man ſhould ſay that only the idolatrous and wicked Gentles are by theſe wordes ſignified, the Apoſtle as it manifeſtly appeareth, ſheweth that theſe thinges are alſo extended vnto the Iewes, who aboue all others thought themſelues moſt holye, and therefore he addeth: We knowe, that whatſoeuer thinges the lawe ſpeaketh, it ſpeaketh vnto them which are vnder the lawe. And to the ende wee ſhoulde not doubt but that his entent was to bring an vniuerſall reaſon: he addeth: Becauſe by the workes of the lawe no fleſhe ſhalbe iustified. And by fleſhe he vnderſtandeth a man not yet regenerate. I know there haue ben ſome, which by the fleſh haue vnderſtand the inferior parts of the mynde which are groſſe and wrapped with filthy luſtes. But this ſence Paul excludeth, when he ſaith, by the workes of the lawe, that is, by workes commaunded of God in the law, which muſt néedes come of reaſon and not of the ſtrength of the inferior ſoule. Farther the ſcripture after the Hebrew phraſe, by the fleſhe vnderſtandeth the whole man: whiche thing we haue in an other place more aboundantly expreſſed. Afterward to the end he might the

The fourth

better confirme this ſentence he ſaith: that euery mouth might be stopped, and that the whole world might be guilty before God. Vndoubtedly if men ſhould be iuſtified by works, their mouthes ſhould not be ſtopped, neither ſhould they be guilty before God: for they ſhould alwayes haue ſomewhat to ſay, namely, that they are therefore quite from ſinnes, becauſe they had deſerued it by workes: but now whē men perceaue the contrary, they dare not once open their lippes. Farther he ſaith:

The fifth.

But now without the lawe is the righteouſnes of God made manifeſt, whiche hath the teſtimonye bothe of the lawe and of the Prophetes. What man would appoint that thing to be the cauſe of our righteouſnes, without which righteouſnes may be obtayned? vndoubtedly no wiſe man would ſo doo, when as ſuche is the nature of

The ſixt.

cauſes, that without them the effectes can not be brought to paſſe. To the ſame purpoſe alſo ſerueth that which followeth: Where then is thy boaſting? It is excluded. By what lawe? By the lawe of workes? No, but by the lawe of fayth. He woulde haue vs know that all iuſt cauſe of glory is excluded and taken away from vs, for the whole glory of our righteouſnes ought to geue place vnto God: but if we ſhould be iuſtified by workes, then ſhould it not be ſo: for the glory ſhould be ours, and euery man would count himſelfe to be therefore iuſtified, becauſe he hath

The ſeuēth

liued vertuouſly and iuſtly. And how certaine and aſſured this was vnto the Apoſtle, thoſe thinges which follow do declare: We thinke therefore that a man is iuſtified by fayth without workes of the lawe. Wherefore, ſhall we then deny that which the Apoſtle with ſo great vehemency affirmeth? Vndoubtedly it is a thing moſt impudent ſo to do. Wherefore let vs aſſent vnto him, and not reſiſt ſo great a teſtimony

The eight.

of hys. But beſides theſe thinges, let vs waighe and conſider the pithe of Pauls meaning: If we ſhould be iuſtified by workes (ſaith he) we ſhould not only haue matter to boaſt of, but the occaſion of glorying in God, and of publiſhing his fauour towards vs ſhould be taken away. For without doubt it is vnto vs a thing moſt prayſe worthy and glorious to acknowledge, that the beneuolence and redy fauour of God towards vs through Chriſt is ſo great that he deliuereth vs miſerable men from our ſinnes, and receaueth vs into fauour, although we were couered ouer with neuer ſo great filthines and dragges of ſinne. If (I ſay) we ſhould be ſhould be iuſtified by workes, then vndoubtedly could we not truly boaſt, bragge or glory hereof.

But let vs go on and heare what the Apoſtle ſayth in the beginning of the 4.

The ninth.

chapiter: What ſhall we ſay then that our father Abrahā found according to the fleſh? For if Abraham were iuſtified by workes, he hath whereof to boaſt, but not before God, For what ſayth the ſcripture? Abraham beleued God, and it was imputed vnto him for righteouſnes. But vnto him which worketh a reward is not imputed according to grace, but according to debt. Wherefore to the end that ſo ſwete a conſolation of the loue and beneuolence of God towards vs ſhould not be taken away from vs, let vs conſtantly affirme with the Apoſtle, that we are not iuſtified by workes. And that he might the better perſuade vs hereof, he vrgeth this word 〈 in non-Latin alphabet 〉 , which we ſay ſignifieth to impute, to aſcribe vnto a man righteouſnes, or to count a man for a iuſt man, and ſetteth it as an Antitheſis or contrary vnto merite or debt, ſo that he to whome any thing is imputed, deſerueth not the ſame, neither receaueth it as a debt. But he which obtaineth any thing vnto himſelfe as a debt, counteth not the ſame as imputed or aſcribed vnto him: neither thought Paul it ſufficient to haue alleadged ye ſcripture cōcerning Abrahā, but alſo he citeth Dauid: Bleſſed are they whoſe iniquities are forgeuē, & whoſe ſins are couered. Bleſſed is the mā vnto whō the Lord hath not imputed ſinne. By which wordes we do not only gather, that the righteouſnes by which we are ſayd to be iuſtified, ſticketh not in our mindes, but is imputeth of God, & that it is ſuch an imputation which conſiſteth not of works,

The tenth.

but of the mere clemency of God. Farther the Apoſtle doth by an other propriety of good workes confirme his ſentence, namely, becauſe workes are ſignes or ſeales of the righteouſnes already obtayned, wherefore he ſayth of Abraham: And he receaued the ſigne of circumciſion, a ſeale of the righteouſnes of fayth, which was in vncircumciſion &c. Wherefore foraſmuch as good workes are ſignes and ſeales, which beare witnes of y righteouſnes already receaued, they can not be the cauſes thereof. Neither haue ceremonies only that property, but alſo euen thoſe workes

Morall workes alſo are ſeales of righteouſnes before obtayned

The eleuenth.

which are called morall, when they are pleaſant and acceptable before God, for they alſo are ſignes and tokens of our righteouſnes. Wherefore Peter exhorteth vs to endeuor our ſelues to make our vocation ſure, namely, by liuing vprightly, and by good workes. Yea and the forme alſo of y promiſe is diligently to be weighed, which God made with Abraham, for vnto it is not added a condition of the law or of workes: And ſeing God added none, with what audacity ſhall we then preſume to do it. And Paul ſaith, For not through the lawe was the promiſe made vnto Ahraham or to his ſeede, that he ſhould be the heyre of the world, but through the righteouſnes of fayth. For if thoſe whiche pertayne vnto the lawe be heyres, then is fayth made vayne, and the promiſe is of no force, namely, becauſe the lawe worketh anger. Wherefore if we fulfill not the lawe, the promiſe will take no place and it ſhalbe a thing vayne to beleue that promiſe which ſhall neuer be performed: which vndoubtedly muſt néedes vtterly be ſo, if it be geuen vpon thys condition that we ſhould performe the lawe, when as no man can perfectly accompliſh the law. But the Apoſtle procedeth farther, & this iudgeth of the moſt mercifull counſel of God:

The twelfth.

Therefore is the inheritaunce geuē by faith, that it might bee according to grace, to the end the promiſe ſhould be firme: as if he ſhould haue ſayd, our mynde ſhould continually wauer, if the promiſe ſhould depend vpon workes: none could appoynt any certainty of his owne ſaluation, for his conſcience would euermore accuſe him, that he had not performed thoſe workes, vnto which the promiſe ſhould be made: to the end therefore we ſhould not in ſuch ſort wauer, God would that our iuſtification ſhould conſiſt of faith and grace, that the promiſe might be firme. The ſame thing alſo is gathered out of that which is declared of Abraham, how that contrary

The thirtenth.

to hope he beleued in hope. He is ſayd to beleue in hope contrary to hope, which either in himſelfe, or in nature, ſéeth or féeleth no maner of thing, which might perſwade him to hope. As Abraham was an hundreth yeares of age, his body was in a maner dead, his wife an old woman, and barren, all which thinges naturally feared him away from hoping: and yet preuailing againſt them all he hoped. But we if we ſhould haue merites or good workes, by which we might obtaine righteouſnes, then ſhould we not hope contrary to hope, but in hope, and accordyng to hope. Wherefore our iuſtification is to be appointed no otherwiſe, thē we read that it was in Abraham: For he is the father of vs all: as it was imputed vnto him, ſo ſhall it alſo be imputed vnto vs. But now let vs come to the 5. chapter. There

The fourtenth.

agayne Paul plainly expreſſeth, in what caſe men are before they be regenerate, for he ſayth: For Chriſt when we were yet weake, according to the conſideration of the tyme, dyed for vngodly ones. And ſtraight way, But God ſetteth out his loue towardes ve, in that that when we were yet ſinners, Chriſt dyed for vs: And he addeth: For if when we were ennemies, we were reconciled to God by the deathe of his ſonne, muche more being now reconciled ſhall we be ſaued by his life. Hereby we gather that before regeneration men are weake, ſinners, vngodly, and the enemies of God. Who then can aſcribe vnto ſuch men power to attayne vnto iuſtice when they will, by bringing forth good workes? Others may beleue it, but the godly will neuer be ſo perſwaded.

This is moreouer an other profe, in that he ſetteth forth the cauſe of ſo greate

The fiuetene.

an euill, when he ſayd: Therfore euen as by one man ſynne entred into the world, and by ſinne death, and ſo doath went ouer all men, foraſmuch as all men haue ſinned: as if he ſhould haue ſayd, we were euen thē from the firſt beginning by the firſt man loſt and condemned. And leſt thou ſhouldeſt thinke that infantes are to be excepted, he ſayth: Yea death hath raigned from Adam euen to Moſes, ouer them alſo, which haue not ſinned after the ſimilitude of the tranſgreſsion of Adam. The Maſſe or lompe of perdition comprehendeth all thoſe that are borne, from whiche corruption the holy ſcriptures teach that it is not poſſible for men to eſcape by their workes, & to claime vnto themſelues iuſtification. Afterwarde in the 6. chapter thus ſpeaketh

The ſixtene.

our Apoſtle: What fruite had ye then in thoſe thinges, whereof ye are now aſhamed? For the end of them is death. But now being deliuered from ſinne, and made the ſeruantes of God, ye haue your fruit to ſanctification, and the end euerlaſting life. What other thing meane theſe woordes, then that all thinges, whiche men do, before they beleue in Chriſt, deſerue nothing els but ignominy and ſhame? And there is no fruit of ſanctification but that which followeth regeneration. And who will ſay that we are

The ſeuentene.

iuſtified of thoſe thinges whiche are full of ignominy and ſhame? But now let vs heare what is ſaid in the beginning of the ſeuenth chapter: Knowe ye not bretherne (for I ſpeake to them that know the lawe) how that the lawe hath power ouer a man, as long as it endureth? For the woman which is in ſubiection to a man, is bound by the law to the man as long as he liueth: but if the man be deade, ſhe is looſed from the lawe of the man: Wherfore if whileſt the man liueth ſhe coople herſelfe with an other man, ſhe ſhalbe counted a wedlocke breaker: but if the man dead ſhe is free from the lawe of the huſband: ſo that ſhe is no wedlocke breaker, though ſhe coople her ſelfe with an other man: Euen ſo ye alſo my bretherne are dead vnto the law by the body of Chriſt, that ye ſhould be coopled to an other, namely to him, which is riſen againe from the deade, that we ſhoulde bring foorth fruite vnto God. Paul would by this reaſon declare, that we before our faith in Chriſt were as it were to huſbandes coopled to the law, and to the fleſh: of which copulation could come no fruites, but thoſe that are pernicious and deadly. But now being deliuered by the grace of God, we are coopled vnto Chriſt by the ſpirit, vnto Chriſt (I ſay) being rayſed from the dead: by which copulation, we ſhal now bring forth fruite vnto God, and not any more to death and damnation. And the ſelfe ſame thing he affirmeth, or rather expoundeth, when he addeth: For when we were in the fleſhe, the luſtes of ſinnes, which are by the law, were of force in our members to bring forth fruite vnto death. Here let vs note that ſo long as we were in the fleſh, we were ſubiect vnto wicked affections, whiche by the lawe were of force in our members, how then could we be iuſtified by our workes? Further in the ſame chapter is written: For that which I do, I allow not. For what I woulde, that do I not,

The eightene.

but what I hate, that do I. If now I do that which I would not, then is it not I that do it, but ſinne that dwelleth in me. For I know that in me, that is, in my fleſh dwelleth no good thing. Here as it manifeſtlye appéereth is entreated of the bodies of men, and although in interpreting theſe wordes I am aſſured that they are to be vnderſtande of thoſe workes, which are done of the godly, which haue already obteined iuſtification: yet now I leaue it fre vnto the aduerſaries to take whether part they wil, and if they graunt, that theſe things ought to be vnderſtand of works done before iuſtification, then foraſmuch as they are neither allowed nor good, how ſhall they deſerue righteouſnes? for they are called euil, & no man is iuſtified by an euil actiō. But if we vnderſtād works which are here deſcribed to be the works of thoſe that are iuſtified, then wil I make mine argument a maiori, that is frō the greater. If thoſe workes, which rather ſéeme to be acceptable vnto God, & iuſt & holy, are called euil, & by the iudgement of reaſon now renued are not allowed, howe can we affirme thē, that thoſe works which are done of ſinners, are ſuch, that they are able to iuſtifye And leſt any man ſhould ſay, y we take our argumēt only of ye, which happeneth thorough the ſlouthfulnes of men, when as the diſputacion is of that which may be done, if mē would put to theyr good will, for many are not iuſtified by theyr good workes, when as yet they might be iuſtified by them if they

The 〈◊〉 .

would: hereunto we anſwere with the Apoſtle in the 8. chapiter: who ſayth. For that which the law could not performe, in as much as it was weake bycauſe of the fleſhe, that performed God by his owne ſonne being ſent vnder the ſimilitude of fleſh ſubiect vnto ſinne, and by ſinne condemned ſinne through fleſh. This place admoniſheth vs, that the iuſtice of God which is commaunded in the commaundementes, could not be performed by the helpe of the law, by reaſon of the vice and infirmity of the fleſh, and for that cauſe was Chriſt ſent of the father, to performe that whiche

The 20.

could not be accompliſhed of vs. The ſame thing alſo teacheth he a litle after: for when he had ſayd, that the luſt of the fleſh is death, he addeth moreouer, That it is enmity agaynſt God, for it is not ſubiect vnto the law of God, neither indede can be. Wherefore whatſoeuer we do by our naturall ſtrengths, which is called fleſh, the ſame reſiſteth God: for our corrupted nature can not be ſubdued vnder the law of God. And foraſmuch as it is ſo, thē can we not be iuſtified by y dedes therof. In the ſame chapiter alſo we read, Vnto thoſe that loue God all thinges worke to

The 21.

good, vnto thoſe I ſay which are called of purpoſe. In which wordes the Apoſtle touched the beginning and chiefe poynte of all our goodneſſe, namely the purpoſe of God, whiche is ſo the cauſe of our ſaluation, that all our other goodnes dependeth thereof, but it is not moued by any of our goodneſſe. But the very cauſes of mans felicity are afterward orderly and diſtinctly deſcribed, amonge which there is no mencion at all of our good workes. Thoſe which he knew before, he alſo predeſtinated: and whome he hath predeſtinated, thoſe hath he alſo called: And whome he hath called, them alſo hath he iuſtified: and whome he hath iuſtified them alſo will he glorify. This chayne is lincked together with all the meanes and helpes, by which God bringeth vs to ſaluation. But ſeing there is no mencion made of the workes of the law and of merites, it ſufficiently appeareth, that by them we are not iuſtified. Farther when it is ſayd: Who ſhall accuſe againſt the elect of God?

The 22.

It is God which iuſtifieth, who ſhall condemne? It is Chriſt which dyed, yea which alſo is riſen agayn, which alſo ſitteth at the right hand of God, which alſo maketh interceſsiō for vs: If by the iudgment of God we ſhould be iuſtified by workes, it had bene ſufficient to haue ſayd, the elect ſhalbe accuſed in dayne, foraſmuch as they haue good merites, and ſeing by theyr vertuous and holy workes they ſhall obtayne abſolution. He ſayth not ſo, But, ſaith he, it is God which iuſtifieth. And it mought haue bene anſwered: No man ſhall condemne the elect, when as theyr workes ar ſuch, that they deſerue both abſolutiō and a reward. But he maketh no ſuch anſwere, but ſayth, It is Chriſt which dyed, &c. Why then ſhould we take vpon vs to mingle our woorkes therewithall, when as the ſcripture willeth vs in no caſe ſo to doo.

Now come we to the ninth chapiter wherein is entreated of the prouidence of God which directeth and ordreth all thinges, not for any other cauſe vndoubtedly, but that we ſhould thinke that the nature of it and of iuſtification is all one, for either of them is geuē fréely, and not of works. For the Apoſtle writeth, that of two brethern which were not yet borne, and when they had done neither good nor

The 23.

euill, to the end the election of God ſhoulde abide according to purpoſe, not of workes, but of the caller, it was ſayd, The elder ſhall ſerue the yonger, as it is written, Iacob haue I loued, and Eſau haue I hated. Here as we ſe are workes moſt manifeſtly excluded. Alſo vnto Moſes it was anſwered, I will ſhew mercy to whomſoeuer I ſhew mercy,

The 24.

and will haue compaſsion on whomeſoeuer I haue compaſſion. Theſe wordes alſo declare, y the forgeuenes of ſinnes, & the meanes whereby men are receaued into fauor, depend not of theyr workes, but of y mere & merciful beneuolēce of God. And y ſame thing alſo do ye wordes following declare: It is not of him that willeth,

The 25.

nor of him that runneth, but of God that hath mercy. Againe, He hath mercy on whō he will, and whome he will he hardeneth. But if iuſtification might be gotten by our will, or by workes, then ſhould it be both of him that willeth, and of him that runneth: neither ſhould they be conuerted on whome God hath compaſſion, but they which ſhould chiefely haue compaſſion vpon themſelues: neither alſo ſhould God harden any man, when as all men might promptly, eaſely, and at their pleaſure by good workes be reconciled vnto God, and alſo be iuſtified. But it is farre otherwiſe for they which put their confidence in workes, do to farre erre from the true righteouſnes, whereof we now ſpeake. Toward the end of the 9. chapiter the Apoſtle ſayth: Iſraell which followed the lawe of righteouſnes, attayned not to the law of

The 26.

righteouſnes? And why? euen becauſe they ſought it not by fayth, but as it were by the workes of the lawe. And if the works of the lawe were a let vnto the Iewes for the obtainment of iuſtification, what ſhould we then hope for thereby? This ſelfe

The 27.

ſame thing the Apoſtle (although in other wordes) declareth in the 10. chapiter: They being ignorant of the righteouſnes of God, and goyng about to establiſhe their own righteouſnes, are not ſubiect vnto the righteouſnes of God. Theſe wordes ſignify nothing els, but that they fal from the righteouſnes of God, which attribute to much to their owne righteouſnes, namely, to workes. And ſo great is the contrariety betwene grace and workes, that the effect which procedeth from the one, can not

The 28.

procéede from the other. For Paul ſayth: There is a remnaunt left according to the election of grace. If it be of grace, then is it not now of workes, for then grace is no more grace, and if it be of workes, then is it not of grace. For this is the property of grace, to be geuen fréely and of a mere liberality: but the property of a worke is, that the reward ſhould be geuen of duty, and euen by very right. Laſtly what ſhal we ſay,

The 29.

when the Apoſtle crieth out: Oh the depth of the riches of the wiſdome and knowledge of God: Vndoubtedly Paul by this affection declareth, that it is a thing moſt hard to be knowen, whether God deale iuſtly, which predeſtinateth whome he will, and iuſtifieth whome he wil, hauing no reſpect vnto condition and merites: there humane reaſon is very much offended, there our fleſh ceaſeth not to cry againſt: But if either of them, namely, iuſtification and election ſhould happen by works and merites, there ſhould be no trouble, no offence, no ſtumbling blocke layde agaynſt vs. But foraſmuch as it is farre otherwiſe, and that by vs can not be rendred a reaſon of the will of God, Paul therefore iuſtly, and worthely cryeth out, and it is mete that all men if they be wiſe ſhould geue place to this his ſentence.

The 30.

In the 14. chapiter we find written: Bleſſed is he which iudgeth not himſelfe, in that which he alloweth. But he which iudgeth, if he eate, is condemned, becauſe he eateth not of fayth. For whatſoeuer is not of fayth is ſinne. Hereby are we taught that they which want a true faith can do or performe nothing which is not ſinne. I know in déede that the aduerſaryes interprete theſe wordes of the conſcience, but they are neuer able to proue that fayth ſignifieth conſcience. And although paraduenture Paul entreate of it at the beginning, namely, that we oughte not to doo any thing againſt our conſcience, yet afterward after a ſort he bringeth in a generall ſentence when he writeth: Whatſoeuer is not of fayth is ſinne. As though he ſhould haue ſayd: this is a generall rule, when men go about to do any thing, they ought to be perſwaded by the ſpirite and word of God, that that which they are in hand to do, is acceptable vnto God, and pleaſeth him, which perſuaſion if they haue not then vndoubtedly in dooing that which they do they ſinne. And if I ſhould graunt that in thys place fayth ſignifyeth the conſcience, yet I ſuppoſe that thys thynge alſo were to be added, namely, that the conſcience oughte not to bee beleued vnleſſe it bée inſtructed by the woorde of God. For as muche as there are many, whiche haue ſo ſuperſticious a conſcience, that whether they obey it, or not obey it, they ſinne moſt gréeuouſly: but I will not at this preſent ſtand longe about the expounding of this place, foraſmuch as I entreated of it before, and will afterward ſpeake ſomewhat thereof when I ſhall come to the place. Farther let vs heare what is ſaid in the 4. chapter of the firſt epiſtle to ye Corrinthians, where it is thus written, I know nothing by my ſelfe, yet am I not thereby iuſtified. Theſe

The 31.

words Paul ſpake of his miniſtery, being now conuerted vnto Chriſt, being now an Apoſtle, & whō as touching his functiō no mā was able to accuſe. And if ſo great a frend of God pronounced this of himſelfe & of his workes, what ſhould we attribute iuſtification to the workes of them that are not yet regenerate? The works of the godly, and of the chiefe Apoſtle of Chriſt could not deſerue it, how then can it be graunted vnto thoſe which are yet ſtraungers from Chriſt? To the Galathians the ſecond chapiter Paul repeteth that ſentence, which he had written in the 3. chapiter to the Romanes: namely, that no fleſh ſhalbe iuſtified by the workes of the lawe, which ſentence foraſmuch as it is playne ynough, & hath bene alredy before recited, nedeth now no farther declaration. But in the third chapter is written: If

The 32.

righteouſnes come by the lawe, then Christ died gratis. In which place gratis ſignifieth nothing els, but vaynely and to no purpoſe: which then vndoubtedly ſhould be moſt true. For if true righteouſnes before God could by any other meanes haue bene attayned vnto of men, why then dyed he, and why was he crucified? And agayne: This thing only I deſire to learne of you, receaued ye the ſpirite by the workes of

The 33.

of the lawe, or by the preaching of fayth? And ſtraight way: He therefore that ministreth vnto you the ſpirite, and worketh miracles amongst you, doth he that through the deedes of the lawe or by the preaching of fayth. They which are iuſtified receaue the holy ghoſt, for without it, it is vtterly impoſſible to be iuſtified, and if it be not geuen

The 34.

through works, neither can iuſtification then come through workes. Farther it is not to be doubted of any man, but that iuſtification commeth of the good will and fauour of God, when as by it men are receaued into grace, adopted into his children, & made heyres of eternal life. But ſuch as before iuſtificatiō are occupied in the workes of the law, ar bound vnder the curſe, ſo far is it of y they ſhould haue the fruition of the fauour of God, for the Apoſtle addeth: As many as are vnder the lawe, are vnder the curſe. But to the ende we ſhould not thinke this to be his owne inuention, he ſayth: As it is written, Curſed be he which abideth not in all the thynges that are written in the booke of the lawe. After this he argueth from the time.

The 35.

I ſpeake after the maner of men: Though it be but a mans teſtament, yet if it be allowed, no man deſpiſeth it, or addeth any thing thereto. Moreouer to Abraham were the promiſes made, and to his ſeede: he ſayth not, to his ſeedes, as ſpeaking of many, but to thy ſeede, as of one which is Christ. This I ſay, that the law, which began afterward, beyond 430. yeares, doth not diſanull the testament, that was before confirmed of God vnto Christ ward, to make the promiſes of none effect. Firſt, ſaith he, the Teſtament of God, and the firſt promiſe offreth iuſtification without workes. Wherefore that teſtament confirmed, receaued and allowed, is not reſtrayned by the lawe

The 36.

which was ſo long tyme afterward geuen. If there had ben a law geuen which could haue geuen life, then ſhould righteouſnes haue bene of the law. This reaſon of the Apoſtle is not full, for there ſhould haue bene added the deniall of the antecedent, namely, that the lawe can not geue life. For as it is declared vnto the Romanes, It was weakened through the fleſhe, although as touching it ſelfe it contayned commaundements, which pertayned vnto life. Wherfore ſeing it is for certayne that the lawe can not geue life, neither can it alſo iuſtifye. But before that fayth came,

The 37.

we were kept vnder the law, & were ſhut, vp vnto that faith, which afterward ſhould be reuealed. Wherfore the law was our ſcholemaster vnto Chriſt, that we ſhould be iustified by fayth. If the law be as it were a ſcholemaſter, then ſhould we do greate iniury vnto God and vnto Chriſt, which are vnto vs in the ſtead of parents, if we ſhould aſcribe vnto the ſcholemaſter that which is proper vnto them. It is not the ſcholemaſter which maketh vs heires, which adopteth vs, which geueth vs all thinges, but the father. Wherfore let vs aſcribe our iuſtification vnto God & vnto Chriſt, and not vnto the law, nor vnto workes, nor to our merites. Tell me ye that would ſo

The 38.

faine be vnder the law: Do ye not heare what the lawe ſaith? For it is written that Abraham had two ſonnes, one of an handemayden, an other of a free woman, and he whyche came of the handemayden, was borne accordynge to the fleſhe: but hee which came of the free woman was borne acoording to promiſe, which thinges are ſpoken by an allegorye: for theſe are two testamentes, the one from the mounte Sina, which gendreth vnto bondage, which is Agar: for Agar is mount Sina in Arabia, & is ioyned vnto the city which is now called Ieruſalem, and is in bondage with her children. But Ieruſalem which is aboue is free, which is the mother of vs all. In theſe words this thing is chiefly to be noted, y the law gendreth not, but as Agar did, vnto bōdage. But if by the workes therof it could iuſtifie, it ſhould gender to liberty (for what thing els is iuſtification, then a certain liberty from ſinne?) But foraſmuch as it is both called a ſeruant and gendreth to bondage, we ought not then by it to looke for iuſtification. In the .v. chapter it is written, If ye be circumciſed, Christe ſhall nothing profite

The 39.

you. And he bringeth a reaſon of the ſaid ſentence: For (ſaith he) he which is circumciſed, is debter to kepe the whole law: So much doth Paul take iuſtification from circumciſion and woorkes, that he ſaith, that Chriſte nothing profiteth them, if in caſe after they beleue they will be circumciſed. And ſtill he more ſtronglye confirmeth that which was ſaid. Chriſt is become in vaine vnto you: for if ye haue iuſtification, as the fruite of your woorkes, then the comming, death and bloudſheding of Christe ſhould not haue bene neceſſary. And I if I yet preach circumciſiom, why do I ſuffer perſecution? Then is the offence of the croſſe aboliſhed: the offēce and ſlaunder of the croſſe

The 40.

is, that mē being wicked and otherwiſe ſinners, are counted of God iuſt, throughe Chriſt crucified, and faith in him: here the fleſh is offended, here doth reaſon vtterly reſiſte, whiche thing happeneth not, when iuſtification is preached to come of workes whether they be ceremonial or morall. But God would haue this offence

The 41.

to remaine, bicauſe it pleaſed him by the fooliſhenes of preaching, to ſaue them that beleue. Vnto the Epheſians the. 2. chapter it is written: And ye when ye were deade to treſpaſſes and ſinnes, in whiche in time paſsed ye walked accordinge to the courſe of thys world, euen after the gouernor that ruleth the ayre, and the ſpirite that now woorketh in the children of vnbelief, among whome alſo we all had our conuerſation in time past, in the lusts of our fleſh, and fulfilling the will of the fleſh, and of our thoughts, and as it is in the Greke 〈 in non-Latin alphabet 〉 , and were by nature the children of wrath, euen as others are. Let vs note in theſe woordes, y men at the beginning before they come to Chriſt, are dead in ſinnes, and therfore are not able to moue themſelues to this, that they ſhould liue and be iuſtified: who euer ſaw that a deade man coulde helpe himſelfe? Further by thoſe wordes is ſhewed, that they were in the power of the Prince of darkenes, which worketh and is of efficacy in the children of vnbelief. Seing therfore they are gouerned by him, how then can they by their workes tende to iuſtification? And becauſe we ſhoulde not thinke that he ſpake onely of ſome other certaine vngodly perſons, he addeth, All we, comprehending alſo the Apoſtles, a 〈…〉 them (ſaith he) were we. And what did we then? we were conuerſante in the luſtes of our fleſh. And to the end we might vnderſtand that theſe luſtes were not onely the wicked affections of the groſſer part of the ſoule, it foloweth: we doing the will of the fleſh, and of the minde, or of reaſon did follow alſo the thoughtes or inuentions of humane reaſon. If we were all ſuch, from whence then commeth ſaluation and iuſtification? But God which is riche in mercy for his exceeding loue ſake wherwith he loued vs, yea euen when we were dead in ſinnes, hath quickened vs together with Chriſt. But

The 42.

what inſtrumente vſed he, to geue vnto vs our ſaluation? For by grace (ſaith he) were ye ſaued through faith, and that not of your ſelues. For it is the gifte of God: not of workes, leaſt any man ſhould boast. Could workes be more manifeſtly excluded? In what place then ſhall we put them? Certeinely they follow iuſtification. For the Apoſtle addeth: For we are his workemanſhip created in Chriſt Ieſus, vnto good workes, which God hath prepared, that we ſhould walke in them: but before they could not be

The 43.

in vs, which thing is very well thus deſcribed: Ye were at that time without Chriſte, being alienated from the common wealth of Iſraell, straungers from the teſtamentes of promiſe, hauing no hope, and being without God in this world. Who can in this ſtate faine vnto himſelfe good woorkes, by which men may merite iuſtification? And to the Phillippians the. 3. chapter: If any other man maye ſeeme that he hath whereof he

The 44.

might trust in the fleſh, I haue more, being circumciſed the eight day, of the kinred of Iſraell, of the tribe of Beniamin, an Hebrue borne of the Hebrues, as concerning the law, a Phariſey, as touching feruentnes I perſecuted the church of God, as touching the righteouſnes which is of the law, I was vnrebukeable. Seing that Paul had ſo manye and ſo great thinges before his conuerſion, and that he had whereof to ruſt and boaſt in the fleſh, let vs heare, what he at the lenth pronounceth of all theſe thinges. Theſe thinges (ſaith he) if they be compared vnto the true righteouſnes, whiche is throughe the faith of Chriſt, I count loſſe, vile, and dounge. If we ſhould thereby obteine righteouſnes, ſhould ſo profitable thinges be counted for loſſes, ſo precious and holy things for vile thinges, and thinges acceptable and pleaſaunte vnto God, for donge? Let Paul take héede what he ſaith here, or rather let the readers take héede that they beleue not Sophiſters rather then Paul, And to the Coloſſians the firſt chapter: And

The 45.

you which were ſometimes farre of and through euill workes, enemies in your harts, hath he yet now reconciled in the body of his fleſh through death. Here ought euery word diligently to be noted, that we may ſée that they which are farre of from God ought not to haue a regarde to thoſe thinges, thereby to come into fauor. Peace which is ioyned with iuſtification can not be obteined of thoſe which are enemies in mind: there can not come good woorkes from thoſe, whiche before they be chaunged are ſaide to be full of euil workes. But what manner of workes thoſe were, is deſcribed in the ii. chapter, when as it is there written: And ye when ye wer dead through ſinnes, and through the vncircumciſiō of your fleſh, hath he quickned together with him,

The 46.

forgeuing all your ſinnes, and hath put out the handwriting that was againſt vs. In the

The 47.

2. to Timothy the i. chapter, Who hath called vs with an holy callinge, not accordinge to our workes, but according to his purpoſe and grace, which is geuen vs through Chriſt Ieſus. Here he ſpeaketh of a calling ful of efficacy, by which men are iuſtified, and not of the common calling as touching the preaching of the word of God, which is ſet forth vnto all men. And foraſmuch as this conſiſteth not (as Paul ſaith) of merites or woorkes, neither can iuſtification alſo come of them. Vnto Titus it is written

The 48.

The goodnes and loue of God our Sauiour towardes vs hath appeared, not by the workes of righteouſnes which we haue done, but according to his mercy hath he ſaued vs. Alſo vnto the Hebrues is but one onely ſacrifice and one oblation, namely, the death

The 49.

of Chriſt, by which ſinnes are wiped away, and ſatiſfaction made for men. Wherfore iuſtification is not to be loked for of workes: and it ought to ſuffice vs, that the good workes which we do after iuſtification, are ſacrifices of thankeſgeuing, and let vs not make them ſacrifices propiciatory, by which meanes we ſhould do great iniury vnto Chriſte. But ſettinge a ſide the Epiſtles of Paul, let vs ſéeke teſtimonies alſo out of other places of the holy ſcriptures. Chriſte in the vii. of Mathew ſaith: Euery good tree bringeth forth good fruites, but a noughty tree bringeth foorth euell

The 50.

fruites. And to the end the nature of thoſe which are not regenerate mighte be the better declared, he addeth: A good tree cannot bring forth euill frutes, nether can an euill tree bring forth good fruits. Wherfore ſeing Chriſt ſaith y that canot ſo be, how dare theſe men affirme that it may be? for they ſay that by workes men may be iuſtified. Chriſt vſeth the ſelfe ſame reaſon in the 12. chapiter of Mathew. Ether

The 51.

make the tree good, and his fruite good: or make the tree euil, and his fruite euill: for by the fruite is the tree knowen. O ye generation of vipers, how can ye ſpeake good thinges whē as ye your ſelues are euill? for of the aboundance of the hart the mouth ſpeaketh. A good man out of the good treaſure of the harte bringeth forth good thinges: and an euill man out of an euill treaſure bringeth forth euill thinges. Theſe wordes of Chriſt do declare, that men which are not yet regenerate are euill trees, which neither do bring forth good fruite nor can do and they teſtify that the wicked cā not ſpeake good thinges, and much les can they worke good thinges, and that out of an euill treaſure of the harte are euer euill thinges to be looked for. And ſeing the matter is ſo, conſider I pray you whither they which are alienated frō Chriſt, ought to be called euill or no? Vndoubtedly vnles they be euil, none of vs y cleaneth vnto Chriſt can be called good. Alſo in Luke the 17. chapiter. But which of you, hauing a

The 52.

ſeruaunt that goeth to plough, or fedeth your cattell, that will ſtreight way ſay vnto hym when he commeth from the field, Go and fitte downe, and ſayth not rather vnto him, prepare that I may ſuppe: gyrd vp thy ſelfe and ſerue me, till I haue eaten and dronken, and afterward eate thou, and drinke thou? doth he thanke his ſeruaunt bycauſe he hath done thoſe thinges which he hath commaunded him? I trow not. So likewiſe ye when ye haue done all thoſe thinges that are commaunded you, ſay: We are vnprofitable ſeruauntes, we haue done that which we ought to haue done. Theſe words ſpake Chriſt vnto his diſciples, vnto his Apoſtles I ſay, and which were now cōuerted to ſaluation: who if they worke vnprofitable works, what ſhall we thē iudge of thoſe which haue not yet receaued the fayth of Chriſt? But the Sophiſters haue made the world ſuch fooles, that they ſay that workes before iuſtification do after a ſorte merite it, and thoſe workes which follow they ſay are moſt profitable: wherefore they would now haue men after a ſort to make accompt with God, and with beades to nomber how many prayers they haue ſaid. For what other thing ment they by thē, then y they would by a certayne nomber recite ſo many Pater noſters, or ſo many Aue Marias, thinking by y recital to haue God moſt aſſuredly boūd

The 53.

vnto thē? In y 15. of Iohn Chriſt is compared vnto a vine tree, & we to the branches therof: wherfore he ſayth: Euen as the branche can not bring forth fruit of it ſelf, vnles it abide in the vine, no more alſo cā ye vnles ye abide in me. I am the vine & ye are the branches, he which abideth in me, and I in him, the ſame bringeth forth much fruite. And whoſoeuer ſhal not abide in me, they are caſt out of the dores, euē as the braunches or cuttings of frō the vine, & they ſhal gather thē, and caſt thē into the fire. Now that we haue recited theſe wordes of the lord, how agreeth it that men being ſtraungers from Chriſt, & not yet regenerate, can worke good works, by which they may be iuſtified? when as they are called dry braunches which ſhalbe caſt into the fire? and it is ſayd that they only can bring forth fruite which cleane vnto Chriſt, as braunches cleane to the vine? And that we ſhould the better vnderſtand the will

The 54.

of Chriſt, there is added. Without me ye can do nothing. Which ſentence ſome go aboute to darken, ſaying, that nothing can be done without Chriſt in reſpect that he is God, foraſmuch as he is the firſt cauſe of all thinges: as though the Lord diſputed then of the generall conſeruation of naturall thinges and of that power, whereby God bringeth forth all thinges vniuerſally. Chriſt came not into the world to teach this philoſophye: he vndoubtedly entreated of the fruite of ſaluation and of eternall life, and ſpake of thoſe, whiche ſhould cleane vnto hys doctrine, or ells ſhould be ſtrangers from it. Moreouer the ſonne of God commaunded

The 55.

that the faythfull ſhould in theyr prayers ſaye: Forgeue vs our treſpaſſes Signifieng thereby y the faythfull alſo haue nede of forgeuenes, in thoſe things which they do, for our workes are vnperfect, neyther are they able to ſatiſfye. Wherefore if our workes which we doo after our regeneration nede expiation by the merite of Chriſt. And for as much as we pray for the ſame, how can they be propitiatory? Much more les then can we thinke of thoſe workes which are done before regeneration, that they ſhould be acceptable and pleaſāt vnto God. Moreouer no man can iuſtly ſay that he is out of the nomber of ſuch when as God hath commaunded all men to pray in that maner, and his will is not that any man ſhould make a lye in his prayer. Yea and Iohn alſo writeth: If we ſhall

The 56.

ſay, that we haue no ſinne, we deceaue our ſelues, and the truth is not in vs. And I ſuppoſe there is none that will iudge it a thing mete, that there ſhould be many mediators brought in, when as there is but only one mediator betwene God and men namely, the man Chriſt Ieſus. But if beſides him and his merites our workes ſhould alſo iuſtifie vs, then ſhould they be ſet betwene God and vs, neyther ſhould Chriſt be the only mediator. Moreouer the Prophetes do euery where pray, and

The 57.

Dauid alſo, that God would waſh, clenſe, expiate, and purge theyr ſinnes, namely, in forgeuing and remitting them: but if they could haue attayned to that thing by theyr workes, then neded they not to haue requeſted it by praier, or at the leſt way not with ſo greate feruency. And in Iob the 15. chapiter: it is written, that neyther

The 58.

are the heauens cleane before God. And in that 4. chapiter: he pronoūceth the Angels not to be pure. In what caſe then ſhall men be, before they obteyne iuſtification?

The 59.

Dauid alſo in his Pſalmes crieth: If thou lord looke streightly vpon iniquities, Lord who ſhal be able to abide it? Eſay calleth them y thirſt, vnto the waters, & commaundeth

The 60.

them to buy without ſiluer. But our men forſooth will merite and be iuſtified both by merites, and by workes, and alſo by ſiluer. Moreouer in the 40. chapiter

The 61.

the ſame Prophet, when he heard a voyce, wherin it was ſayd vnto him, cry out, anſwered: What ſhall I cry: and it was ſayd vnto him; y he ſhould cry, All fleſh is graſſe, and Ch ſod, that is, piety or religion or mercy, wherwith he ſuccoreth his neighbour, is as the flower of the field, that is, a thing vaniſhing away, which ſtreight way fadeth away, neyther can it continew. The ſame thing alſo affirmeth he in the 64. chap. where he ſayth: that all our righteouſnes is as a cloth ſteyned withe the naturall diſeaſ

The 62.

of a woman. Which ſentence whether a man apply it vnto workes done after regeneration, or before, I paſſe not muche, for eyther way will make on our ſide. And in the ſelfe ſame chapiter: he addeth, Our God, we are clay, and thou art our creator, & we are the worke of thy handes. And the ſame ſimilitude of the clay and potter vſeth

The 63.

Paul to the Romanes in the 9. chapiter: wherein is notably declared, that ſo much are we able to do ſo towards our ſaluation, as can the clay, towardes the potter, to cauſe him to make him after this maner, or that maner. We could alſo recite teſtimonies, which are written of the maliciouſnes of our hart, both in Geneſis & in Ieremy: but I ſuppoſe I haue alredy brought teſtimonies inough for the confirmation of our propoſition. This thing only now wil I ſay, that there haue bene men ſo raſhe, that they haue not only attributed ſome merite of iuſtification vnto honeſt workes, and which are (as they terme them) morally good, but alſo vnto ſuperſticions workes which they themſelues haue imagined and inuented. For who

Vnto holy water is remiſſion of ſins graunted, & more alſo to other thinges.

is ignorāt of y rimes commonly ſet abrode of theyr holy water. Aqua benedicta de leātur tua delicta, ſit tibi laus & vita. That is, by holy water let thy ſinnes be blotted out, and let it bee vnto thee prayſe and life. They aſcribe alſo forgeuenes of ſinnes vnto Monkes coules, vnto candels, and vnto the oyle of boughes, and vnto the aſhes of palme tree, and vnto pilgrimages. And from things which they ſo peruerſly interpretated in the holy ſcriptures concerning merites, they came vnto theſe ſo fooliſh and vngodly thinges. Vndoubtedly none vnderſtād but they which haue experience thereof, how hard a thing it is that a harte bruſed, ouerthrowen, and laden with the burthen of ſinnes, ſhould when it is grieued and oppreſſed quiet

It is a thing moſt hard to reſt in the promiſes of God.

it ſelfe in y free promiſes of God thorough Chriſt: For in that caſe it very much laboureth, that it may once at the length be with a firme fayth eſtabliſhed. If we ſhould with the Sophiſters will a man to haue a reſpect vnto hys workes, then ſhoulde he neuer be in quiet, but ſhoulde alwayes bee vexed, and alwayes doubt of hys ſaluation, and at the laſte be ſwallowed vp wyth deſperacion. I would not that any man ſhould thinke, that when we reaſon of this matter, we take in hand a vayne matter, or a ſtrife about wordes. It is a thing whereby is

What is the end and fruit of this diſputation

defended the honour of Chriſte. And that whiche is proper vnto him onelye, namelye, to iuſtifye and to forgeue ſinnes, we ſeeke, that the ſame ſhoulde in no caſe be attributed vnto workes or to any other thing els of ours: we ſéeke, that the promiſe ſhould be firme, and that afflicted conſciences ſhould receaue conſolation in the wordes and promiſes of God. Laſtly we ſéeke, that the Goſpell ſhould be diſtincted from the lawe, and the lawe from the Goſpell, which thing they can not do, which aſcribe iuſtification vnto workes, and confound and perniciouſly mingle them together. And for the confirmation of this propoſition, although I could bring a great many more reaſons, and in a maner infinite, yet theſe which I haue already brought ſhall ſuffice, and I will omitte the reſt: for they which are not moued with theſe reaſons, neither will they be touched with any other. Howbeit I thinke it not good to paſſe ouer with ſilence, the trifling ſhifts and wily deceates, by which the Sophiſters vſe to auoyde and obſcure this doctrine which we haue now put forth.

Firſt they ſay that the holy ſcriptures, as often as they take away the power of iuſtifieng from workes, do that only as touching the ceremonies of the old law, and not as touching iuſt and vpright workes, which commonly they call morall workes. In which thing how much men are deceiued, euen the teſtimonies of the ſcriptures, and eſpecially of Paul (whome they affirme to be moſt of all on their ſide as touching that matter) will moſt plainly declare. For although this Apoſtle ſpeaketh many thinges, which ſéeme to pertayne both to the rites and alſo to the ceremonies of the lawe, yet in his declaration he writeth a great many ••• other thinges: by which he declareth that he ſpeaketh not onely of ceremonies but alſo euen of the other lawes of righteouſnes and vertue, yea rather altogether of thoſe which pertaine to maners, and euen vnto the table of the ten commaundements. And in the firſt chapiter when he reproueth the Gentils that without the fayth of Chriſt they could not be iuſtified, he ſetteth before their eyes their workes, namely,

Teſtimonies of Paul by whiche is proued that moral workes are excluded from the power of iuſtifieng

idolatry, filthy luſtes, and toward the end of the chapiter he reherſeth a very long cataloge of vices, wherwith they were infected, nether ſpeaketh he any thing of the ceremonies of Moſes. Wherefore foraſmuch as thoſe thinges which he there rehearſeth are repugnaunt vnto the ten commaundementes, and to the morall lawe, we can not but thinke, that of it alſo he vnderſtandeth thoſe thinges which he writeth. And in the ſecond chapiter he reproueth the Iewes for the like kinde of ſinnes. For he ſaith. Thou which teacheſt an other, doſt thou not teach thy ſelf? Thou whiche teacheſt that a man ſhoulde not ſteale, dost thou ſteale? that a man ſhoulde not commit adultery, doost thou commit adultery? and thou which deteſteſt idols, doſt thou robbe God of his honour? Who ſéeth not that theſe thinges are contayned in the lawe of the ten commaundementes? And in the third chapiter: he yet more manifeſtly entreateth of the ſame, when he writeth. There is none iuſt, there is none that vnderſtandeth, or requireth after God, all haue declined, and are together made vnprofitable, there is none that doth good, no not one. Theſe thinges we ſée are of the ſame kinde, & pertayne vnto maners. If the apoſtle would haue ſpoken only of ceremoniall lawes, he woulde neuer haue made mencion of theſe thinges. And this is alſo more euidently gathered, that when he had ſayd, no fleſhe is iuſtified by the works of the lawe, he addeth, For by the lawe commeth the knowledge of ſinne. Wherefore that lawe iuſtifieth not, by which we know ſinne. According to which meaning he ſaid alſo in the 4. chapiter: The lawe worketh anger, ſo farre is it of that it ſhould iuſtify: but it is very manifeſt vnto al men that ſinnes are knowen and the wrath of God prouoked againſt tranſgreſſors more by the ten commaundementes, then by the precepts of ceremonies. I will not ſpeake alſo of that generall ſentence, wherein it is ſayd in the 4. chapiter: That vnto him which worketh a reward is not imputed according vnto grace, but according to debt . And alſo, that God would haue the inheritaunce to conſiſt of grace, that the promiſe ſhould abide firme, and not be changed, that our gloriyng might be excluded, which glorying commeth no les of good workes morall, then of ceremonies. It is written alſo in the 5. chapiter, that the lawe entred in, that ſinne ſhould abound, and where ſinne hath abounded, there alſo hath grace more abounded. Theſe thinges alſo can not be drawen vnto ceremonies only. Moreouer in the 6. chapiter when it was obiected vnto him, that by ſo depreſſing workes and the lawe, he did ſéeme to open a gate vnto looſe life, and vnto ſlouthfulnes, and vnto ſinnes, as now dayly they obiect vnto vs, he aunſwered: That we ought not to abide in ſinne, foraſmuch as we are now dead vnto it. By baptiſme (ſaith he) we are buried with Chriſt, that euen as he dyed and roſe agayne, ſo alſo ſhould we walke in newnes of life. And he admoniſheth vs, that euen as Chriſt dyed once, and dyeth no more, ſo alſo ſhould we thinke our ſelues dead vnto ſinne, but liuing vnto God. And he addeth, that we muſt haue a diligent care, that ſinne raigne not in our mortall body: and that we geue not our members the weapon of iniquity vnto ſinne but geue ouer our ſelues vnto God, as men of dead folke now lyuing, and our members the weapons of righteouſnes to ſanctification. Theſe thinges which we haue rehearſed, and the reſt whiche followe euen in a manner to the ende of the chapiter, ſéeme they to pertayne vnto the ceremonies of Moſes, or rather, vnto a iuſt, ſincere, and morall life? The thing is ſo playne, that there nedeth no queſtion therein: yet thoſe thinges which are written in the 7. chapiter are yet much more manifeſt. The affection (ſaith he) which are in the members, were by the lawe made stronge and of efficacy, to bring forth fruit vnto death. But what other thing are theſe affections, then 〈…〉 es, filthy deſires, anger, hatred, and enuy: which affections are rehearſed to the Galathians in that Cataloge, where the workes of the fleſhe are ſeperated from the workes of the ſpirite? And there is no doubt but that all theſe thinges pertayne vnto the ten commaundementes. Which thing the better to vnderſtand Paul addeth: What ſhall we ſay then? Is the lawe ſinne? God forbid: but I had not knowen ſinne but by the law. For I knew not what luſt ment, vnles the law had ſaid, thou ſhalt not luſt. Alſo, the lawe in deede is holy, the commaundemente is holy and iuſt and good. Agayne, The lawe in deede is ſpirituall: but I am carnall, ſold vnder ſinne. For that which I do, I allow not. For the good which I would, I do not, but the euill which I would not, that I do wherefore it is not I now which worketh it, but ſinne which dwelleth in me. For there dwelleth no good in me, that is, in my fleſh. I haue a delight in the lawe of God as touching the inwarde man: but I feele an other lawe in my member reſiſting the lawe of the mynde. Oh vnhappy man that I am, who ſhall deliuer me from the law of ſinne and of death? Wherefore in mynde I ſerue the lawe of God, but in fleſhe the lawe of ſinne. Whoſoeuer ſhall diligently weigh all theſe teſtimonies, ſhall eaſely ſée, that the Apoſtle wholy ſpeaketh of the ten commaundementes, whereof alſo he plainly maketh mencion in thoſe foreſayd words. But theſe words which afterward follow in the 8. chapiter. That which was impoſsible vnto the lawe, in as much as it was weake by meanes of the fleſhe, God ſending his owne ſonne in the ſimilitude of the fleſhe of ſinne, by ſinne condemned ſinne in the fleſhe, theſe wordes (I ſay) can not be expounded of the lawe of ceremonies, and much les that which followeth in the ſame chapter. We are debt ours not vnto the fleſhe, that we ſhoulde liue according vnto the fleſhe: for if ye liue according to the fleſhe, ye ſhall dye. But if by the ſpirite ye ſhall mortifye the deedes of the fleſhe, ye ſhall liue. Neither can this be referred vnto ceremonies, euē as neither can that alſo which is written vnto the Galathithians: The lawe was put becauſe of tranſgreſſions: for where there is no lawe, there is alſo no tranſgreſſion. And it is certayne, that neither boaſting can be excluded, neither can the promiſe be firme, if our iuſtification ſhould depend of the obſeruation of the ten commaundementes, and of the morall preceptes: howſoeuer thou take away the rites and ceremonies of Moſes. But much more firme is this place out of the 11. chapiter of this epiſtle vnto the Romanes: And if it be of workes, then is it not of grace: if of grace, then not of workes. This Antitheſis is vniuerſall, neither can it by any meanes be contracted vnto ceremonies. I will not ſpeake of that alſo which Paul writeth vnto the Phillippians, how that he, beſides thoſe precepts of Moſes was conuerſant without blame alſo as touching the righteouſnes which is of the law. For y which he writeth vnto the Ephe. the ſecond chapter: Not of workes least any man ſhould boast, he writeth vnto the Gentiles. Wherefore thoſe workes which he excludeth from iuſtification can not be vnderſtand of ceremonies: for the Gentiles obſerued not them. But what will they ſay of the epiſtle vnto Timothe: where in the ſecond chapiter: we are ſimply & abſolutely ſayd to be called not for our works but according to purpoſe and grace. Alſo vnto Titus. He hath ſaued vs (ſaith he) not by the workes of righteouſnes which we haue done, but according to hys mercy. All theſe thinges are ſo playne and manifeſt that they nede no interpretacion. For there is no man ſo dull, but that as ſone as he once heareth theſe thinges, eaſely perceaueth, that they can not without greate iniury be wreſted vnto the ceremonies and rites of Moſes. But I would fayne know of theſe men, why they take a way the power of inſtifieng from the workes of ceremonies, and do ſo eaſely attribute it vnto morall workes? Is it not a good and laudable maner to worſhipe God which certayne appoynted rites which he himſelfe hath commaunded? Were not the rites and ſacred ſeruites, which were at that time preſcribed vnto the people of the Iewes, commaunded in the ten commaundementes? Vndoubtedly where the Sabaoth is commaunded to be obſerued, there are all theſe thin s conteyned. And euē theſe ſelfe ſame Sophiſters doo they not at this day attribute the forgeuenes of ſinnes and collation of grace vnto theyr ſacramentes, as in the old teſtament they were attributed vnto circumciſion? What man of conſtancy is this, one while to ſay, that the rites of Moſes haue no power to iuſtify, and an other while to graunt that the ſame were ſacramentes of the old fathers, and that in circumciſion originall

The inconſtancy 〈…〉 e S pl, if s

ſinne was forgeuen vnto infantes? But this affirme not we, yea we rather vtterly deny that any ſacraments conferre grace: They doo indede offer grace, but

Sacramēts conferre not grace.

yet by ſignification. For in ſacramentes and wordes, and viſible ſignes is lette forth vnto vs the promiſe of God made thorough Chriſt: which promiſe if we take hold of by fayth, we both obteyne a greater grace then that was which before we had, and with the ſeale of the ſacramentes we ſeale the gifte of God, which by faith we embraſed. But I can not inough meruayle at theſe men, which both affirme

An other cauillation.

and alſo deny one and the ſelfe ſame thing. They graunte, but not with any great warines, as theyr accuſtomed maner is, that they vtterly take not away from the ſacraments of the elders, and chiefely from circumciſion, the ſtrength of iuſtifying: but onely ſince the time that the Goſpell was publiſhed abrode: of which time only ſay they the contencion of Paul ſprange, that the rites of Moſes ſhould no more be retayned. But here alſo according to theyr accuſtomed maner they are both deceiue thēſelues, & alſo they deceiue others. For when y Apoſtle teacheth, y Abrahā was not iuſtified by circumciſiō, but receaued it afterward being now iuſtified by fayth, vndoubtedly he taketh away the power of iuſtefying from that ceremony euen alſo in the time of Abraham, wherein it was firſt inſtituted. Dauid alſo whē he affirmeth, that bleſſednes herein conſiſteth, that ſinnes ſhould not be imputed (which thing, as we now reaſon is nothinge ells then to be iuſtified) ſpeaketh he of his owne time, or of any other time? Abacuck alſo when he ſayth, that the iuſt mā liueth by his fayth, and excludeth workes from iuſtifieng (as Paul manifeſtly expoundeth him) ſpake he only of his owne time, thinke you? Vndoubtedly he ſpake both of our time and alſo of his owne time. Laſtly when Paul expreſſedly writeth vnto the Galathians in the third chapiter: As many as are of the law, are vnder the curſe, and goeth on in prouyng that ſentence, wherehence I beſeche you ſeeketh he a teſtemony? Vndoubtedly out of the law. Curſed ſayth he be he, which abideth not in all the thinges that are written in booke of the law. Seing therefore the Law ſo ſpeaketh, and that (as Paul ſayth) it wrappeth in a curſe all thoſe which trāſgreſſe

An other cauillation.

the commaundementes thereof, then followeth it of neceſſity, that by thoſe works which pertayne vnto it, no man can be iuſtified. But theſe men go to an other ſhifte, for they ſay that all thoſe which are to be iuſtefied, are not of one and the ſelfe ſame condition: For ſuch which come to chriſtianity are eyther of y Hebreues

They put a differēce betwene thoſe which are firſt conuerted vnto Chriſt, and thoſe which hauing ſall n are reſtored.

or ells of the Gentiles: certayne alſo, after they haue once receaued Chriſt, do fall into greauous wicked crimes, and haue nede againe of inſtauration. Nowe (ſay they) the ſtate and conſideration of both theſe partes is not a like. For they, whiche haue once profeſſed the name of a Chriſtian, when they are fallen, can not recouer righteouſnes, but by good workes, as by almes geuing, teares, faſting, confeſſions and ſuch other: which preparations and merites are not required of thoſe, which, from infidelity are firſt conuerted vnto Chriſt. But I would firſt heare of theſe good wiſe men, out of what place of the holy ſcriptures they found this theyr diſtinction. And ſeing the maner of iuſtification is vtterly one and the ſelfe ſame, and portayneth as well to the one as to the other, why ought the one to come vnto it one way, & the other an other way? Farther, why do they attribute this vnto thoſe that are fallen in Chriſtianity, by theyr workes to merite vnto themſelues iuſtification, but vnto thoſe which come from infidelity they attribute not the ſame. Are they whiche haue not kept fayth when they were in the Church, better then the

They whiche fall frō chriſtiā religion, are of worſer eſtate then infidels.

Ethnikes? I thinke not vndoubtedly: for they which haue once taſted of the ſwete word of God, and do afterward fall from it, are in worſe eſtate thē the other. And the ſeruaunt which knoweth the will of his maſter and doth it not, is greeuoſlier puniſhed. Alſo, He which hath not a care ouer his, and eſpecially ouer his houſe hold, the ſame man hath denied the fayth & is worſe then an infidele. But they ſay, they deny not, but y they which are conuerted frō infidelity, may do ſome good workes, yea and y they may if they do thē after ſome ſort, deſerue iuſtification, at ye leſt way of congruity: but that theſe works are alike required as well of thoſe as of ye other they deny. But foraſmuch as al their works (as I haue ells where taught) are ſins, how cā they do good works before God? Moreouer how are not good works required of thē before they come vnto Chriſt & are baptiſed? Whē as none, which are regenerate by Chriſt cā beleue truly, vnles he earneſtly repent him of his former wicked life? For he aboū dātly bewaileth the ſins of his former life, & confeſſeth y he hath greauouſly erred. Which thing if he do not, vndoubtedly he beleueth not faythfully and truly. This doth Auguſtine write of him ſelfe in his booke of confeſſions. And in the actes of the Apoſtles: the Epheſiās, when they had geuen themſelues ouer vnto Chriſt, did not only confeſſe theyr ſinnes, but alſo burnt thoſe bookes which before they had vſed vnto ſuperſticion. But I will declare vnto you what hath deceaued theſe men. They read paraduenture in the Fathers, that they attributed much vnto teares, faſtinges, almes, and other godly workes of the penitent. But theſe men vnderſtand

In what ſence the fathers haue attributed ſo much vnto prayers, faſtinges & teares.

not, what the Fathers ment in thoſe places. For they intreated of eccleſiaſtical ſatiſfactions: and not of our workes, by which God ſhould be pacified, or the forgeuenes of ſinnes deſerued. For the Church foraſmuch as it ſaw not the inward fayth of thē y fal, and there were many, which not abiding ye ſhame of excōmunication, ſometimes diſſembled ſome ſhew of conuerſion and repentaunce, thereby the rather to be reconciled, and receiued vnto the cōmunion of the other brethern, the Church I ſay, to the end this ſhould not happen, would haue a proofe of theyr fayth and conuerſion, neyther would it admitte them that fell vnto the fellowſhip of the faythfull, before they had declared teares, faſtinges, confeſſions, and almes, as witneſſes of a true and perfect chāging. And bycauſe theſe men marke not this they confound all thinges, and build thereupon moſt deteſtable hipocriſye. But they haue yet an other ſhift: for they ſay, that the workes of infidels are not ſinnes, although they be done without the fayth of Chriſt. For they imagine, that there

Whether the workes of infidels be ſinnes or no.

is a certayne generall and confuſed fayth towardes God: which fayth they which haue, althoughe they beleue not in Chriſt, yet may they worke many excellent workes, which euen for that ſelfe ſame fayth ſake may pleaſe God, and after a ſort deſerue iuſtification. They geue (ſay they) large almes: they honor theyr parents: they excedingly loue their countrey: if they haue cōmitted any thing y is euil, they are ſory for it, they liue moderately: and do a greate many other ſuch like thinges, and that not raſhly: but bycauſe they beleue there is a God which delighteth in ſuch workes. Therefore they apply them ſelues vnto them, to make themſelues acceptable vnto him. Farther they paynt out and colour theyr fayned lye with a trime ſimilitude. A ſtake ſay, or a poſt being put into the earth, although oftētimes

A ſimilitude.

it take not roote, or life, yet draweth it ſome iuyce out of the erth, & ſo bringeth forth ſome leaues and buddeth, as if it liued in very dede. So mē (ſay they) that are ſtrāge from Chriſt, although they liue not by the celeſtiall ſpirite, yet by ſome inſpiratiō of the ſpirite they worke thoſe excellent workes which we haue deſcribed. But we

We pleaſe God with no faith, but with that which is in Chriſt.

that are inſtructed by the holy ſcriptures doo acknowledge no other fayth, whereby we can pleaſe God, but only that which is in Chriſt Ieſus. For there is no other name vnder heauen geuen vnto men, whereby we cā be ſaued, but only the name of Chriſte our ſauiour. And Paul as often as he maketh mencion of fayth whiche iuſtifyeth, alwayes declareth it to be that faythe: whereby we are godlye affected towardes Chriſte and hys Goſpell. But leaſte Paul ſhoulde ſeme to teach this thing peculiarly, and alone, I will a little more déepely repeate the whole matter. Abraham beleued God, and it was counted vnto him vnto righteouſnes.

Abraham was iuſtified b faith in Chriſt.

But what beleued he? Forſooth this: that he ſhoulde haue ſéede geuen him, namely, that onely ſéede (as Paul interpreteth it) wherein all nations ſhoulde be bleſſed, which is Chriſt Ieſus. This teſtament was confirmed of God vnto him in Chriſt: yea the Lord himſelfe, when he ſpake of him ſaid: He ſaw my day and reioyſed. Iob alſo in the xix. chap. I (ſaith he) do know, that my redemer liueth: which ſhall alſo riſe in the laſt day ouer them that lye in the duſt, And after the wormes ſhall deſtroy this body, I ſhall ſee the Lord in my fleſh. Whome I my ſelfe ſhall ſee, and mine owne eyes ſhall behold and none other for me. This faith expreſſed in thoſe words is in no wiſe generall or confuſed. For in it are plainly deſcribed the principall pointes whiche pertain vnto Chriſt. For firſt he is called a redéemer, wherein is publiſhed the forgeuenes of ſinnes. Further his comming to iudgement is ſet forth, and alſo the reſurrection of the deade, in whiche reſurrection not other bodies, but euen the ſelfe ſame which they had before ſhalbe reſtored vnto men. There alſo put the humane nature of Chriſt, which may be ſeene with corporall eies. Further what manner

A true faith draweth with it all good motions of the mynde. They whiche be ſtrā gers from Chriſt may haue a credulity, but not a true faith. The Turkes haue not a true fayth, although they beleue many true things that we beleue.

of faith I beſéech you is that faith, which theſe men affirme infidels to haue? For a true and firme perſuaſion, and a conſtant and an aſſured aſſent vnto the promiſes of God draweth with it (as I ſaid at the beginning) all good motions of the minde. How then can they ſay, that theſe men haue faith which lie ſtill weltering in idolatry, and in moſt filthy and groſſe ſinnes? They may indéede haue ſome certaine credulitye either by education, or by humane perſuaſion, or by an opinion after a ſorte rooted in them: but to haue a true faith, ſo long as they lead ſuch a kind of life it is by no meanes poſſible: vnles they will graunte that the Turkes haue alſo faith: for they aſſente vnto many thinges, whiche we profeſſe and beleue. But this place of Paul out of the firſt epiſtle vnto the Corrinthians, If I haue all faith, ſo that I can remoue mountaines, and haue not charitie, I am nothing, this place I ſaye they will haue to be vnderſtande not onely of the true faith, but they alſo ſaye that the ſame faith may be ſeperated from charitie: howbeit they graunte that if it ſo come to paſſe the ſame fayth can profite nothing. Seing therfore they after that ſorte expound that place, how agrée they with Paul when they ſay: that a generall and cō fuſed faith, which is in men that are yet ſtraunge from Chriſte, can bring foorth good workes which of congruity may merite iuſtification and pleaſe God, when as Paul ſaith, that euen the true faith alſo (as they interprete it) doth nothing profite without charitie? But that ſimilitude which they bring of a ſtake or poſt faſtened into the earth vtterly ouerthroweth their opinion. For although being deade it ſéemeth to liue, yet in very déede it liueth not. And a wiſe huſbandman ſéeth that that budding forth is vnprofitable: and therefore ſuch leaues he caſteth awaye and deſtroyeth as vaine and nothinge woorth. And of the ſame eſtimation are thoſe

They put in infidels a grace, wherby they may doo good works

woorkes with God, whiche theſe men ſo colour and adorne. They inuente alſo an other fayned deuyſe not muche vnlike vnto the firſte: for they ſaye, that thoſe workes of the infidels are not done without grace. For there is (ſay they) a certain generall grace laid forth vnto all men, and common vnto men euen not regenerate, wherewith they beinge after a ſorte holpen may merite iuſtification, and do

An hereſy of the Pelagians.

workes which pleaſe God. But in ſo ſaying, they fall into the hereſye of Pelagius. For he alſo taught, that men without the grace of Chriſt might euen by the ſtrengthes of nature and doctrine of the lawe worke good woorkes, by whiche they might be iuſtified. Neither doth this any thing helpe their cauſe, in that they ſaye, that they referre not theſe thinges vnto nature, but vnto grace, whiche the Pelagians vtterly denied: for in wordes they wil ſéeme to diſagrée from them, when as in verye déede they altogether agrée with them. For in that they aſſigne a grace, whereby they can attain vnto righteouſnes without Chriſt, they are both againſt Chriſt, and alſo againſt the counſell Milleuitanum and alſo againſt the holy ſcriptures. Further in that they make grace common vnto all men, they turne it vnto a nature: and ſo ſay that ſome vſe it, and other ſome vſe it not. And this grace they

Grace preuēting, and grace after following.

call a preuentinge grace: but that other whiche is more abſolute, they call an after following grace. Which diuiſiō we deny not, ſo that it be rightly vnderſtand. For we graunt that there is one grace which preuenteth and an other which foloweth after: but that grace is nothinge els but one and the ſelfe fauor of God throughe Chriſt, wherewith we are both preuented, to will well, and wherewith we afterwarde being regenerate are holpen and ſtirred vp, to liue well. For who euer doubted, but that we are preuented of God, before we can be chaunged and renued in Chriſt? He were worſe then madde which would ſay that we in our conuerſion do preuent the ayde and helpe of God. He firſt loueth vs before we can beginne to loue him: he firſt ſtirreth vs vp by his fauor and ſpirite, before that we can either will or thinke any thinge that is good. But herein is the error, if we thinke that men are endued with the grace of Chriſt, whē they are not yet regenerate, nor renued in Chriſt. There are in déede ſometimes geuen vnto them certain illuſtrations: but if thoſe be not ſo vehement and of ſuch efficacye, to chaunge their mindes,

Certayne illuſtratiōs are geuen vnto infidels.

then ſerue they vnto their iudgemente and condemnation, and not vnto their ſaluation: which thing we muſt thinke that euē the ſinnes of them which are ſo illuminated do deſerue. And leſt any man ſhould be ignorant, what theſe mens meaning is, this is to be knowen, y they affirme, that Paul excludeth from iuſtification thoſe workes onely, which are done of them by frée will onelye, and by the helpe of the law. But I would faine know of theſe men, what manner of workes thoſe be which are ſo done of men. They are not vndoubtedly groſſe and filthy ſinnes, ſuch as are murthers, fornications, adulteries, theftes, and other ſuche like. For theſe thinges are not done by the helpe of the law, but rather by the impulſiō of the fleſh and of the deuill. Neither are they natural works, as to play or paſtime, to plough, to reape and to ſaile: for as touching theſe thinges there is nothinge commaunded in the law. Then there remaineth onely honeſt, ciuil, or moral workes: as to honor the parentes, to helpe the poore, to be ſorye for wicked actes committed. For theſe things are both commaunded in the law, and may as theſe men thinke be performed by frée will: from all theſe ſay they, Paul taketh away the power of iuſtifieng. But what other good workes then are there remaining? vndoubtedlye I ſe none: vnles peraduenture they vnderſtand thoſe which are done of men alredy iuſtified: for before iuſtification other workes haue we none, beſides thoſe whiche we haue now reherſed. Sithen therfore theſe men exclude both ſinnes, and alſo workes naturall, and theſe morall workes which the law commaundeth, vndoubtedlye they exclude all workes. Let them then ſhew, by what works they would haue men to be iuſtified. If they had any conſideration, they woulde haue this alwayes before their eies: If of grace, then not of workes: and if of workes, then is it not of grace: neither would they flye vnto this ſo foliſh, falſe, and vaine cauillation, to ſay that Paul is to be vnderſtand of thoſe workes onely, which are deſtitute of any faith and grace whatſoeuer they be. How dare theſe men ſpeake this, when as they cannot abide that a man ſhould ſay, that men are iuſtified by faith only? Ye added (ſay they) that worde, Onely, of your owne head: it is not found in the holy ſcriptures. If they lay this iuſtly, rightly againſt vs, why did they themſelues commit the ſame faultes? why will they take that themſelues, which they will not geue vnto others? Seing therfore Paul taketh away the power of iuſtifieng from woorkes not adding therto this worde, onely: how do they then adde that worde vnto them? But we haue

Why wear ſaid to be iuſtified by faith, & that by it onely.

moſt firme argumentes out of the holy ſcriptures to adde vnto fayth this word, only: and we vſe that kinde of ſpeach, which as we ſhall declare is receaued and vſed of all the fathers. But let vs heare what they alſo bable as touchinge this matter. Paul (ſay they) had moſt to do with the Iewes, which thoughte that they mighte ſo be iuſtified by workes, and eſpecially by the woorkes of the lawe, that they had no néede of Chriſt. Wherfore the Apoſtle bendeth himſelfe to that only. But I thinke that whatſoeuer thinges he wrote, he wrote them vnto the church, which conſiſted both of the Iewes and alſo of the Gentils, which with one aſſent confeſſed Chriſt. Do they thinke that there were any among all theſe whiche promiſed vnto themſelues ſaluation without Chriſte? Vndoubtedlye if there had bene any ſuche, the church would not haue ſuffred thē. But yet there were ſome, which together with Chriſt would haue retayned ceremonies, vnto whiche they attributed ouer muche but that there were any which excluded Chriſt it is not to be thoughte. Further

Paul wrote of iuſtification vnto the whole Churche, which conſiſted both of Iewes and alſo of Gent es.

Paul when he teacheth theſe thinges, inſtructed not onelye the Iewes, but alſo the Gentils: as it moſt manifeſtly appeareth by the Epiſtle vnto the Epheſians, where he ſaith, that a man is iuſtified by faith: and that (ſaith he) not of your ſelues, leaſte any man ſhould boast: and in that place he by name calleth thoſe Gentils, vnto whome he writeth and eſpecially in the ſecond chap. Wherfore this fond menciō of theirs is vain & riduculous. But now let vs come to their godly ſtrong anker hold. There ar two kinds of merits, ſay they, one of congruity, the other of worthines. And thei confeſſe y the works which go before iuſtificatiō, merite not of worthines iuſtification,

Meritum congrui, & meritum condigni.

but only of congruity. If thou demaund of thē what they mean, whē they ſay, merite of congruity, they wil anſwer, that they aſcribe it vnto thoſe works, which in very dede of their own nature deſerue not ſaluatiō: but ſo far forth as promiſe is made vnto thē through a certain goodnes of God. And ſuch ſay they are thoſe moral actes, which many worke before iuſtification. But the merite of worthines they call that for whoſe ſake the reward is altogether dew: and this do they aſcribe vnto thoſe workes, which are done of the godly after regeneration. And by this diſtinction they thinke they haue wholy gotten the victory. But foraſmuch as they haue it not out of the holy ſcriptures, there is no cauſe why they ſhould ſo much delight themſelues therein. What if we on the contrary fide teach, that the ſame diſtinction is apartly and directly repugnant vnto the word of God? will they not then graunt, that this their ſo notable inuention, was by them found out and deuiſed only, to trifle out our argumentes? Paul when he ſpake of men iuſtified, yea euen of the martirs of Chriſt, which at that tyme ſuffred perſecutions, and moſt gréeuous calamities, for their conſolation wrote theſe wordes: The ſuffringes of this tyme are not worthy the glory to come, which ſhalbe reueled in vs. Theſe men ſay that ſuch ſuffringes are worthy: But Paul denyeth them to be worthy: How agrée theſe thinges together? or rather how manifeſtly are they repugnaunt one to the other? And becauſe they ſay that in the merite of congruity are regarded only the promiſes of God, and not the dignity or nature of the action, let them ſhew what God euer promiſed vnto thoſe workes which are done without fayth and the religion of Chriſt? Farther who ſéeth not how fooliſh this kinde of ſpeach is? Vndoubtedly they which are worthy of any thing, the ſame is of congruency due vnto them: and ſuch vnto whome by an vpright and ſound iudgement any thing is of congruency due, ought to be iudged worthy of it. Wherefore it manifeſtly appeareth that this diſtinction was both ill framed, and alſo maliciouſly deuiſed to auoyde our reaſons. And yet theſe men accuſe vs, as though we neglect or rather vtterly deny thoſe workes which they call workes of preparation: which thyng vndoubtedly we do not. For although we admitte not the preparations of thoſe

Workes preparatory are not vtterly o be denied.

men, yet ſome preparations we both graunt and alſo allowe. For God the author of our ſaluation through Chriſt, vſeth many and ſundry meanes, and degrées, and wayes whereby to leade vs vnto ſaluation whiche by reaſon of his prouidence, and wonderfull power, and incredible loue towardes vs, may be called preparations: although if a man conſider the nature of the thinges themſelues, and conſider alſo our mynde and will in doing of them, they haue in them nothyng, why our ſaluation ought to be aſcribed vnto them: yea they are rather repugnant vnto our ſaluation. For thoſe goodly actions, which they call morall, do geue vnto the wicked matter to puffe vp themſelues, and are occaſions, to make them to delight in themſelues, and not to ſéeke any ſaluation either of Chriſt, or of ſincere piety. But contrarily we ſée that it oftentimes happeneth, that they which haue fallen into groſſe and haynous ſinnes, are ſooner touched with an healthful repentance, and do more redely come vnto Chriſt. Wherefore Chriſt ſayde vnto the Scribes and Phariſeyes: Harlots and publicanes ſhall go before you in the kingdome

The means wherby we are brought vnto ſaluation, are by the grace of Chriſt made of efficacy.

of God. Neither alſo will any godly man ſay, that men are either reſtrayned from iuſtification by reaſon of wicked actes, or els helped vnto it by the ſtrength of ciuile vertues. But the whole matter conſiſteth herein, becauſe theſe meanes ſomtimes are deſtitute of the grace of God, and ſometimes they are by hym conuerted vnto our ſaluation: ſo that although as touching vs, they are ſinnes, & of their owne nature do helpe nothing, yet by the gouernment of God they are alwayes brought vnto a good end. A man ſhall ſée ſometimes ſome men to liue vprightly & honeſtly as touching the iudgemēt of men: which yet foraſmuch as inwardly they ſwell in pride and diſdaynfulnes, are ſo forſaken of God, that they throw themſelues hedlong into moſt filthy falles, and moſt haynous ſinnes: and yet by that meanes it commeth to paſſe, that they more eaſely acknowledge themſelues, and are amended, and do returne agayne vnto the fold of the ſhéepe of Chriſt. This is plainly ſet forth vnto vs in the Goſpell. The prodigall ſonne leauing his father,

An example of the prodigal ſonne.

and hauing ſpent and waſted his patrimony, was at the laſt driuen to this point, that he became a bondman, and alſo a ſwineherd: which thing vndoubtedly he could not do without great ſhame. For being borne of ſo noble a bloud, he ſhould neuer haue ſo embaſed himſelfe vnto ſuch vile thinges. But he being in this ſtate, began to thinke with himſelfe that he ſhould be happy, if that he might but eate coddes with the ſwyne: of which coddes yet he had not his beally full. All theſe thinges vndoubtedly were to be counted a reproch vnto him. And yet thereby came to paſſe, that he began to thinke with himſelfe: Ah how many hyred ſeruantes are in my fathers houſe, which haue plenty of bread and good meate: but I periſhe here for hunger. And by this meanes was ſtirred vp in him a iuſt repentance: wherefore he wiſely and godly went agayne vnto his father, from whome he had raſhely departed. For who knoweth the ſecret counſells of God, and the moſt déepe botomles pitte of his prouidence? He oftentimes prepareth men vnto ſaluation by thoſe thinges, which of their owne nature ſhould be hurtfull and deadly, but that

A ſimilitude.

he of his goodnes turneth them to an other end. This wil I declare by a ſimilitude ſo plaine and manifeſt, that there is no man but he may vnderſtand it. A phiſition ſometimes commeth to a man that hath a rotten legge, which can by no meanes be cured vnleſſe it be cutte of. He cutteth it of: afterwarde he addeth playſters and medicines, and at the length healeth the man. Here I demaunde, whether that cutting of may ſéeme to be a preparation to recouer health or no? Thou wilt ſay, it may: but whether hath it that of his owne nature, or els, by ſome violence and condition of the ſicke perſon? It hathe not that vndoubtedly of his owne nature: for if the ſicke perſon being ſo cut had ben left of the phiſition, without doubt he had periſhed. For he that was ſo payned had neuer ben able by his owne wit, or by his owne ſtrengthes to come to health: yea rather for very payne and anguiſh he ſhould haue dyed. Wherfore in that the cutting of was a preparation vnto health, the ſame is to be aſcribed vnto the phiſition, and vnto his art. So if God ſhould leaue a man in thoſe wayes and degrées, by which ſome are brought

Meanes & preparatiōs of their own nature nothing helpe vnles the grace of God be annexed vnto them.

The difference betwene God & phiſitiōs.

vnto ſaluation, he ſhould miſerably periſhe in them. But foraſmuch as God by his moſt healthfull art and wiſedome vſeth them, they are made preparations vnto iuſtification: although of their owne nature they nothing helpe vs, but through our default, & corrupt nature do excedingly hurt vs, vnles the grace of God be ioyned vnto them. But this ſimilitude in this part fayleth, for that the phiſition can not paraduenture heale the ſicke perſon without that cutting of: but God can by infinite other wayes and meanes bring vs to ſaluation. The ſelfe thing I will nowe declare by examples. Iudas when he had betrayed Chriſt, acknowledged his ſinne and confeſſed it plainely. For he ſayde openly, that he had ſinned and betrayed the iuſt bloud. This acknowledging, and confeſſion of his ſinne, ſhould haue ben vndoubtedly preparations vnto iuſtification, if God woulde haue vſed them. But foraſmuch as God vſed them not, what other thing ſhal we thinke that Iudas therein deſerued, but only damnation? For certaine it is that afterward he

An example of Iudas.

honge himſelfe, and periſhed for euer. This ſelfe thing we ſée happened in Cayn, for he alſo confeſſed his ſinne, and yet was he ſwallowed vp with deſperation. This is the ſtrength and nature of theſe thinges if they be not gouerned and ordred by God. Farther our aduerſaries accuſe vs, that we haynouſly ſclander the lawe of God, and make it vnprofitable, when we affirme that it can not be obſerued of men by naturall ſtrengthes. But theſe men do right well declare, that they neuer throughly conſidered in the ſcriptures what are the offices of the law.

The law is not vnprofitable although it cannot be fulfilled.

For if they had peyſed them, they would neuer iudge it vnprofitable, although it can not fully be obſerued of vs. The firſt office thereof as Paul teacheth, is to ſhew ſinne: For by the lawe is the knowledge of ſinne. Againe it prouoketh y wrath of God: For the lawe worketh anger. Moreouer it augmenteth the haynouſnes of ſinne: For the lawe entred in that ſinne ſhould abound. It bringeth alſo a curſe: For as many as are vnder the lawe, are vnder the curſe. But to what end are theſe thinges? That it might be as it were our ſchoolemaſter vnto Chriſt. For they which acknowledge their ſinnes, do ſée that the wrath of God hangeth ouer them, and fele that theyr ſinnes do dayly encreaſe, and that they are continually more and more vnder the curſe: at the length when the ſpirite of God ſhall breath vpon them, they beginne to longe for Chriſt, that they might by him be deliuered from ſo great euils. And this is the ſchooling of the lawe vnto Chriſt. And ſeing it is ſo, how can the lawe

An example of Ariſtotle

ſéeme vnto any man vnprofitable? Farther who will ſay, that Ariſtotle labored vnprofitably, when with ſo great conning he did ſet forth in his bookes called Aualytica poſteriora, the nature of a yllogiſmus demonſtratiue? When as yet notwythſtandyng there are ſcantly founde any reaſons framed wyth ſo great conning in any faculties or ſciences of wyſe men? For ſeinge we are ignoraunt of the laſt differences of thinges we can not either perfectly define, or make a perfect demonſtration. But yet notwithſtanding Ariſtotle beſtowed good and diligent labour: for by thoſe his moſt excellent rules he ſheweth, whereunto at the leſt we ſhould leuell, if a man will ſurely and firmely proue any thing. Cicero alſo when he deſcribeth vnto vs ſuch an Orator, as there neuer hath bene or ſhalbe, yet loſeth he not his labor. For this at y leaſt way he ſheweth, what paterne he ought to ſet before him which deſireth to excell in that arte. So God hath ſet forth hys lawes, that men ſhould alwayes haue an example before theyr eyes, whereunto they ſhould frame theyr life. Beſides this, vnto men that are regenerate in Chriſt

The law of God is after a ſort obſerued of the godly.

the lawes of God are not vtterly impoſſible to be obſerued. For foraſmuch as they by the ſpirite of God haue theyr ſtrength after a ſort renewed, and the violence of the fleſh ſomewhat repreſſed, they may accompliſh many thinges which are greateful and acceptable vnto God. Farther alſo men not yet regenerate, may notwithſtanding as touching outward diſcipline after a ſorte apply themſelues vnto the lawes of God. Which thing where it is practiſed, there pub. welths floriſh and the wrath of God is not ſo much kindled agaynſt men, and the puniſhmentes which

By ciuile diſcipline the ſcourges of the wrath of God are auoyded.

It lieth in no man to adde an equity vnto the law of God.

God vſeth ſometimes to poure vpon open ſinners, are for a time auoyded. And theſe are no ſmal or vulgare vtilities of the law, which they ſeme to be ignoraunt of, which make thoſe obiections vnto vs. But they not being content with this, ſay farther, y the law may be kept euē of men not yet regenerate. And if a man obiect the excellency and difficulty thereof, they anſwere, that our righteouſnes, if it be compared with the righteouſnes of God whiche is on euery ſide abſolute and perfect, or be applied vnto the law being takē by it ſelfe, is no righteouſnes. But if our righteouſnes be ſo compared with the law, as God of his goodnes condeſcendeth vnto our infirmity, after that maner we may obſerue it and be iuſtified by good workes. But to the end thou ſhouldeſt not be ignorant, know y this is a Sophiſticall diſtinction of Pigghius, whereby he tooke vpon him authority to moderate the law of GOD: whiche authority vndoubtedly can pertayne vnto no mortall man and this may we proue both by the law of man, and alſo by the law of God. For it is written in the digeſtes, de Legibus, & Senatuſconſultis: As touching thoſe thinges which are firſt ordeyned in a common wealth, decrees ought to be made certayne, either by the interpretacion, or conſtitution of a good prince: namely, that it be not in the hand of any man, or iudge, to mitigate the lawes at his pleaſure, or to tranſgreſſe them vnder the name of any equity. For ſo lawes ſhould be made Leſbia regula: that is a rule of lead, and all thinges ſhould be confounded at euery mans pleaſure. Yea rather this rule is therefore geuen, that if the extremity of the law be ſet forth in any decrée, and the equity and moderation of the ſame extreame law be no where expreſſed,

An argument taken of the Romane law.

the iudge ought to follow the extreame law, and ought not to adde equity: whiche equity yet he may thē follow if it expreſſed in any law. As for example: All lawes agrée, that if a debiter pay not his mooney at his day, and the creaditour by that meanes ſuſteyne loſſe, the debitour is bound to beare the loſſe. And this they call to pay the intereſt, or as other ſpeake, to pay the dammage.

But bycauſe it is had in the digeſtes de Regulis Iuris, In all cauſes that thing is taken for a facte, wherein it commeth to paſſe that by an other mans meanes there is a ſtay why it is not done: wherefore if the debter can proue, that the fault was not in him why the mooney was not payd, for he had the mooney and offerd, it but the creditor was in the faulte why payment was not made, although the creditor ſuſtayne neuer ſo much loſſe by forbearing of his mooney, yet is not the debter bound to make recompence by equity. For by equity written it is counted for a déede, when the let came by reaſon of an other. Wherefore it manifeſtly appeareth that it is not in the power of a iudge or of any man, to moderate lawes as he luſt himſelf. And if the caſe be ſo in the Romane lawes inuented and ſet forth by men, what ſhall we thinke of the law of God? For it ought infinitely to be more firme then the law of man. Neither is it lawfull for vs to fayne in it any equity, vnles

The law of God more firme then the law of man.

when we ſe it expreſſed in writing. As for example. The law is, He which ſhall ſhed mās bloud, his bloud ſhall alſo be ſhed. Here we haue the extremity of the law, which vndoubtedly we ought alwayes to follow, vnles in ſome other place equity teache y the ſame extremity ought to be mitigated. But in an other place it is thus writē: If two go forth together into the wood to cutte downe wood, and the axe by chance falleth out of the hand of the one, and killeth him that ſtandeth by him, let there be ſome cities of refuge, vnto which this manqueller may fly, and in which he may liue ſafely, till ſuch time as the matter be tried: ſo that if he can proue his innocency, then let him be let go free at the death of the Highe prieſt. This equity mought the iudges vſe, bycauſe it was written in the lawes of God: yea they ought alſo to vſe it, ſo often as they ſaw that the matter which they had in hand ſo required. But that it was lawful for them by theyr authority to bend the lawes of God, or to mitigate them, it cā not be proued by any teſtimony of the holy ſcriptures. Yea rather contrarily they were commaunded,

There may nothing be added vnto the law of God, nor any thing taken from it. The law of God is impoſſible to be obſerued by humane ſtrengthes.

that they ſhould not decline neither to the lefte hand, nor to the right hand: and that they ſhould not adde any thing vnto the law of God, nor diminiſh any thing from it. And we nede no long diſcource to teach, that the law is impoſſible to be obſerued as touching our ſtrengths: and eſpecially before we are regenerate. For that the ſcripture it ſelfe manifeſtly teſtifieth. For Paul thus writeth in the 8. chapiter, vnto the Romanes. That which was impoſſible vnto the law, in as much as it was weakened by the fleſh: Alſo in the ſame chapiter: The wiſedome of the fleſh is enmity agaynſt God. For it is not ſubiect vnto the law of God: yea neither can it vndoubtedly. And in the firſt to the Corrinthians: The carnall man vnderſtandeth not thoſe thinges which are of the ſpirit of God: for neither can he: for vnto him they are fooliſhnes. Chriſt alſo: An euill tree (ſaith he) can not bring forth good fruits: Alſo, How can ye ſpeake good thinges, when ye your ſelues are euill? All theſe thinges doo manifeſtly teach, that it is not poſſible that the law of God ſhould be obſerued by humane ſtrengths being as they are now vitiate and corrupted. But as touching theſe cauillations and ſubtle euaſions of the Papiſtes, let this ſuffice.

Now let vs come to certayne ſingular obiections, which they make whereby they labour both to trouble vs, and alſo to eſtabliſh theyr owne fond lyes. They

An obiectiō touching the repentaunce of Achab.

ſay that Achab the vngodly king did rent his garmentes at the threatninges of Elias, did putte on ſackecloth, and ſo lay on the grounde, and faſted, and wente barefoote: and for that cauſe the lord ſayd vnto the Prophet: Haſt thou not ſene Achab humbled before me? In his dayes I will not bring the euill, but in the dayes of his ſonne. Behold (ſay they) the workes of an vngodly king, and one not yet iuſtified doo ſo pleaſe God, that they pacified God towardes him. But we ſay on the contrary that Achab was by theſe factes iuſtified. For if he had had that true fayth whiche

How Achab is ſaid to be humbled before God.

iuſtified men, he would not haue abiden ſtill in idolatry, and other moſt groſſe ſinnes: indede he was ſomewhat moued at the threatninges of the Prophet: but that thing which he did pertayned only vnto a certayne outward and ciuill diſcipline rather then to true repētaunce. But God ſayth that he was humbled before him I anſweare, that that word, Before me, may be referred either vnto the words of God which were ſpoken vnto Achab by the Prophet: ſo that the meaning is, Before me, that is to ſay, at my wordes: or ells, Before me, that is to ſay, in the Church of the Iſraelites. And by that facte Achab teſtified that he repented of the wicked facte which he had committed: and that was a good and ſound example before the multitude. But God which beheld the inward part of his hart, ſaw that that repentaunce was fayned and vnfruitfull. And for that cauſe he promiſed that he would only differre the puniſhement: ſo that that puniſhement which otherwiſe ſhould haue happened in his dayes, ſhould happen in the dayes of his ſonne. Neither is

God holdeth backe his ſcourges for the obſeruing of outward diſcipline.

this ſtrange, neither ought we to be ignoraunt thereof, that for the keping of outward diſcipline, plagues are differed, and moſt greauous puniſhemētes of this preſent life are auoyded. For our doctrine is not that all ſinnes are alike: God alſo wayted till the ſinnes of the Amorhites were full. And then at the length is hys wrath wont to be powred out when filthy luſtes and wicked actes impudently & without any bridle range abrode. Yea where outward diſcipline is kept, God oftentimes geueth many good thinges: not indede for the merite of the factes, but by an order appoynted by God in nature. For God for the conſeruation & good order,

God will haue an order to be kept in outwarde thinges.

How Roboam is ſaid not to haue prepared his harte.

of thinges, will that this by a certayne connexion ſhould follow of the other. But I meruayle what theſe men meane, when out of the bookes of the Chronicles they ſay, that Roboam the ſonne of Salomon did euil, in that he prepared not his hart to enquire of the Lorde. They mought eaſely haue ſene that this ſerueth nothing to thys preſent purpoſe, vnles they be (if I may ſo terme them) table doctors, which haue more ſkill in the tables, then in the bookes. For as often as they finde in the table of the holy bookes thys woorde, to prepare, or preparation, that ſtrayght way whatſoeuer it be they ſnatche, and thinke that it maketh for theyr purpoſe, and pertayneth vnto theyr preparatory woorkes. But the holy hiſtory, when it declared, that the kinge behaued hymſelfe wickedlye, addeth by expoſition (as it oftentimes doth) that he had not an vpright hart & redie to ſéeke the Lord. Neither doth this any thing helpe theyr cauſe which is written in the 16. chapter of the prouerbes:

Why it is ſaid y it pertaineth to man to prepare the harte.

It pertaineth to a man to prepare the hart: but the aunſwere of the tonge is of the Lord. For we ought by thoſe woordes to vnderſtande nothinge els, then that men indéede are wonte to purpoſe wyth themſeues manye thinges: but the euent and ſucceſſe is not in their power, but dependeth of GOD. Men oftentimes appoynte wyth them ſelues what they will ſaye in the ſenate houſe, in the iudgement place, before the kinge, vnto the ſouldiours, and vnto the people: But what ſhal come to paſſe, lieth in the pleaſure of God. They indéede prepare the hart: but God ordereth the aunſwere of the tounge according to his prouidence. Such an other waighty reaſon they cite out of the 10. Pſalme: The Lord hath heard the deſire of the poore: thy eare hath heard the preparation of their hart. But in this place theſe

The preparation of the hart of the poore.

good maſters make two flat errors. For firſt they vnderſtand not that which they ſpeake: ſecondly they cite not the place accordinge to the truth of the Hebrue. For the ſence is, That God deſpiſeth not the prayers of the poore: but according to hys great goodnes accompliſheth for them thoſe thinges which they had determined in their mind to deſire of him. And this is the preparation of the harte. For there is none that is godly deſireth any thing of God, but firſt he deliberateth in his harte, that the ſame thing is to be deſired. Otherwiſe he ſhould come raſhly vnto God, & ſhould pray fooliſhly. But theſe men whereſoeuer they finde in the holy ſcriptures this word to prepare, ſtraight way ſnatch it vp euen againſt the nature thereof to eſtabliſh workes preparatorye. But nowe let vs ſée what the ſentence is after the Hebrue veritie: Taauah anauim ſhamata iehouah, tachin libbam tacſhib oſnecha. That is, Thou hast heard the deſire of the poore, Lord: thou haſt prepared, or ſhalt prepare their hart: thy eare ſhall heare. Here we ſée that Dauid affirmeth that God heareth

God prepareth the hart of the ſaintes.

the deſires of the ſaintes whome he calleth poore. And he addeth a cauſe, namely, becauſe God prepareth their hart to require thoſe thinges whiche may ſerue to their ſaluation and pleaſe God. But by whome God woorketh ſuch a preparation in the hartes of the faithfull, Paul teacheth in this Epiſtle, when he thus writeth:

God prepareth our hartes by his holy ſpirits.

What we ſhould aſke as it behoueth vs, we know not. But the ſpirite prayeth for vs with vnſpeakeable ſighes. But it is God which ſearcheth the hartes, he ſeeth what the ſpirite will aſke for the ſaintes: We ſée therefore both by Dauid and alſo by Paul that God heareth thoſe prayers of them that pray vnto him, which are by the impulſiō of his ſpirite ſtirred vp. We learne alſo of the Ethnike Philoſophers, and that in mo places then one, that thoſe are worthy of reproofe, which without conſideration and raſhly require any thing of God. But they which profeſſe Chriſt, euen as they beleue that he is the author of their prayers, ſo alſo do they cloſe them vp in thys ſentence: Thy will be done. But (ſay they) Ezechiell ſaith in his. 18. chapter. Walke in

A concilition of places of Ieremy and Ezechiell.

my wayes and make ye a new hart: Ieremy alſo ſaith: Be ye conuerted vnto me, ſaith the Lord. Wherefore a man (ſay they) may of himſelfe prepare himſelfe to the obteyning of righteouſnes. But theſe men ſhould remember, that it is no vprighte dealing to cite ſome places of the ſcriptures, and to ouerhippe & leaue vnſpoken other ſome. Let them goe therfore and ſée, what Ezechiell writeth in the. 30. chapt: I ſaith the Lorde will bring to paſſe that ye ſhall walke in my wayes. Agayne: I will geue vnto you a fleſhy hart, and will take away from you your ſtony hart. Ieremy alſo in the 31. chap. Conuert me O Lord, and I ſhalbe conuerted: Wherfore Auguſtine very wel ſayd: Geue what thou commaundeſt: and commaund what thou wilt. They abuſe alſo an other place out of the Prophet Ionas to confirme their error. For in him it is writtē, that

Of the fact of the Niniuites.

God regarded the woorkes of the Niniuites. Beholde (ſay they) the affliction of the Niniuites wherby they afflicted themſelues with faſtings, and cried vnto the lord, prepared theyr mindes, and made them apte to obteine pardon. As though it behoued not the Niniuites firſt to beleue the woorde of God before they coulde eyther pray healthfully, or els repent. Séeing therefore they beleued before they did any workes, they were iuſtified by faith, and not by works which folowed afterward. And God is ſayd to haue regarded their works, becauſe they pleaſed him. Neither did we euer deny, that the workes of men being now iuſtified are acceptable vnto

A profitable rule for the right vnderſtanding of ſentences of the fathers touching iuſtificatiō.

God. So often as we finde in the ſcriptures ſuch places which ſéeme to attribute righteouſnes vnto our workes, we muſte according to the doctrine of Auguſtine, haue a conſideration, out of what foundation thoſe workes procéede. And when we perceaue that they ſpringe out of faith, we oughte to aſcribe vnto that roote that which afterwarde is added as touching righteouſnes. And how fowlye theſe men rre in their reaſoning, hereby we may perceaue, for that they take vpon them to tranſferre thoſe thinges which are proper vnto one kinde of men, vnto an other: Which thing euē humane lawes wil not ſuffer. For as it is had in ye Code. As touching teſtaments or laſt willes, If rusticall and vnlearned men, which dwell out of cities,

A ſimilitude.

and haue not ſtore of wiſe and learned men, do make their laſt willes withous a ſolemnitie required thereunto, and without a ſufficient nomber of witneſſes preſcribed, whiche yet otherwiſe were neceſsary, ſuch teſtaments ought to be allowed. Now if a mā would tranſferre this prerogatiue vnto citeſins, who for that they haue their abidings in cities, haue ſtore of men of vnderſtanding, he ſhould excéedingly erre. For if their teſtamentes ſhould be ſo made, they are refuſed, neither are they counted firm. So we ſay that the workes of men iuſtified may pleaſe God: which thing yet neyther can nor oughte to be graunted vnto them whiche are without faith, and without Chriſt. Farther let vs marke the accuſtomed fond kind of reaſoning of the aduerſaries, whiche the Logicians call, A non cauſa, vt c uſa that is, from that whiche is not the cauſe, as the cauſe. For they alwayes appoint good workes to be the cauſes

A ſimilitude.

of righteouſnes when as in very dede they are the effects of righteouſnes & not cauſes. For it is as though a man ſhould ſay, the fire is therfore hot, becauſe it maketh

How this ſentence is to be vnderſtand God rendreth to euery man according to his workes

hot. But it is cleane cōtrary: for therfore it fore maketh hot, becauſe it is hot. So alſo we, becauſe we ar iuſtified, therfore do iuſt thinges: and not becauſe we do iuſte things, therfore we are iuſtified. Somtimes alſo they make this obiectiō, that God will rēder vnto euery man according to his works. Wherfore works (ſay they) are y cauſes of our felicity. But here alſo as theyr wōted maner is, they are very much deceiued. For vnles they haue found out ſome new grammer vnto themſelues, vndoubtedly this word according, ſignifieth not y cauſe. But Chriſt (ſay they) in y his

Iuxta.

laſt iudgement ſéemeth to expreſſe theſe thinges as cauſes wherfore the kingdome of heauen is geuen vnto them. For thus will he ſay: I was hungrye, and ye fed me: I was thurſty, and ye gaue me drinke. But Chriſt doth not in very déede rehearſe theſe thinges as cauſes: but rather thoſe thinges which wente before: Come ye bleſſed of my father, poſseſse ye the kingdome which was prepared for you from the beginning of the world. For the true cauſe of our felicitie is, becauſe we are elected and predeſtinate of God to y eternal inheritance. For they which are in this number are when time ſerueth adorned with faith, whereby being iuſtified they haue right vnto eternall

Why Chriſt in the iudgement will make mencion of outwarde workes. There are two beginninges of thinges.

life. But becauſe this faith is hidden, neither can be ſéene, and Chriſt will haue all men to vnderſtand, that none but the iuſt are receiued into the kingdome of heauen therefore reherſeth he theſe outwarde workes, that by them it might plainly be perceaued that righteouſnes is geuen vnto men by faith. For there is no man that can be ſo ignorant, but that he knoweth that there are two grounds of things the one is, whereby they are, the other, whereby they be knowne. Againe they obiect out of the firſt of Samuel: Thoſe that honor me: I honor, & thoſe that loue me, I loue. Here ſay they the promiſe is made vnto the worke. But if they woulde make a diſtinction betwene the promiſes of the Goſpel and the promiſes of the lawe (as we haue els where aboundauntly taught) they ſhould eaſly vnderſtand that that place is nothing repugnant vnto our ſentence. For if we coulde of our ſelues ſatiſfie the commaundement of the law, then might it be the cauſe, why the promiſe ſhould be geuen vnto vs. But foraſmuch as no man is able to performe it, all men flye vnto Chriſt and are through faith towardes him iuſtified. Then by a certaine obedience begonne we begin to worke: which although it be not exactly done according vnto the rule of the commaundement, yet it pleaſeth God. And he of his mere liberality performeth the promiſe whiche was adioyned vnto that worke. And ſo thoſe conditions whiche are adioyned vnto the preceptes are not vnprofitable. For they that are iuſtified attayne vnto them. Neyther 〈…〉 th ſe men aſhamed to cite theſe wordes out of the 25. Pſalme: Looke vpon my labour, and my vtility, and forgeue me all my ſinnes: as though our labours, or afflictions are the cauſes of the remiſſion of ſinnes. But in this place Dauid being in moſt gréeuous calamities deſireth of God, to forgeue him his ſinnes: that if he ſhould be angry for his ſinnes, the cauſe of puniſhmentes might be taken away. For here is not entreated of labours which a man taketh vpon him of his owne voluntary will, but of puniſhementes

A ſimilitude.

inflicted by God. We ſée alſo that children whileſt that they are beaten of their maiſters, do deſire forgeuenes and pardon. If thou geue an almes vnto one that is leprous, the leproſy can not properly be called the cauſe of thy compaſſion or mercy. For otherwiſe all that paſſed by the leper ſhould do the ſame. But the true cauſe is the louing affection in thy minde. But they ſay moreouer that in the holy ſcriptures much is attributed vnto repentaunce. Which thing we deny not. But we on the other ſide woulde haue them to vnderſtand that repentaunce is the fruite of fayth: and that no man can with profite repent hym of hys ſinnes,

A diſtinction of confeſſion.

vnles he firſt beleue. They alſo vainely boaſt of many things touching confeſſion. But touching it we make a diſtinction. For either it is ſeperated from hope and faith, as it was in Iudas which confeſſed that he had ſinned in deliuering the iuſt bloud: and ſo farre is it of, that that confeſſion ſhould bring any profite, that it is a preparation alſo vnto deſperation and vnto deſtruction: or els it is ioyned wyth fayth and hope, as it was in Dauid and Peter: and ſo is it not the cauſe but the effect

A ricule confeſſion.

of iuſtification: for it followeth fayth, and goeth not before it. The auricular confeſſion alſo of the Papiſtes is vtterly ſuperſticious, wherfore we vtterly contemne it. For they obtrude it as a thing neceſſary vnto ſaluation, and as a cauſe why ſinnes ſhould be forgeuen, which they are neuer able to proue by any teſtimony of the holy ſcriptures. They violently wreſt this alſo out of the Lordes

Forgeue vs our treſpaſſes is expounded.

prayer: Forgeue vs our treſpaſſes as we alſo forgeue them that treſpaſſe agaynſt vs: Agayne, Forgeue, and it ſhalbe forgeuen you. Ergo (ſay they) the forgeuenes of iniuries is the cauſe why our ſinnes are forgeuen vs. This their reaſon, as the common ſaying is, with the one hand ſtroketh the head and with the other geueth a blowe. For if the forgeuenes of iniuries ſhould (as theſe men would haue it) deſerue remiſſion of ſinnes, then that remiſſion were no remiſſion. For after thou haſt once payd the price there is nothing that can be forgeuen thee: but then hath remiſſion place, when the price is not payde. And as touching that place, we firſt deſire that our ſinnes ſhould be forgeuen vs. And becauſe that by benefites receaued men are encouraged to hope, that they ſhall receaue other and greater benefites, therefore is this the meaning of that ſentence: O father which haſt of thy goodnes geuen vs grace to forgeue iniuries vnto our treſpaſſers, forgeue vnto vs alſo our ſinnes: by theſe wordes alſo is not ſignified a cauſe but a ſimilitude: although that ſimilitude be not perfect and abſolute. For there is none that is wiſe, that will haue his ſinnes ſo forgeuen him of God, as he hath forgeuen his neighbour the iniuries that he hath done vnto him. For euerye one by reaſon of the fleſhe, and that infirmity whiche it carieth about, forgeueth much les vnto his brother then he ought. For there alwayes ſticketh in his minde ſome offence, which although it burſt not forth, yet his owne conſcience is a ſufficient witnes vnto himſelfe, that his minde is not very perfect towardes him, by whome he hath ben hurte. But the former expoſition teacheth, that the ſimilitude is to be referred not vnto remiſſion, but vnto the liberality of God: that euen as he hath geuen the one, ſo alſo he will vouchſafe to geue the other. But whereas it is ſayd: Forgeue and it ſhalbe forgeuen, that is a commaundement and therfore pertaineth vnto the lawe. But thou wilt obiect that that ſentence is written in the Goſpell, and not in the lawe. That is no thing at all: for the lawe and the Goſpell are not ſeperated

The law & the Goſpell are not ſeperated by volumes or bookes.

In what maner we ought to forgeue iniuries.

a ſonder by volumes or bookes. For bothe in the olde Teſtamente are contayned the promiſes of the Goſpell, and alſo in the Goſpell the lawe is not only comprehended, but alſo moſt perfectly by Chriſt expounded. Wherfore by thoſe words we are cōmaunded to forgeue iniuries done vnto vs. And foraſmuch as we are bound to do y according to the preſcript of the law, & that law dependdeth of this great precept, Thou ſhalt loue the lord thy God with all thy hart, with all thy ſoule, and with all thy ſtrengthes, according to y forme therfore we ought to forgeue our enemies: which thing becauſe no man hath at any time performed, neither can performe, it followeth, that we ought to flye vnto Chriſt, by whome we may be iuſtified by faith, and afterward being iuſtified, may after a ſort accompliſhe that which is commaunded. Which although we do not perfectly performe yet it pleaſeth God: and he fréely geueth vnto vs the promiſe annexed vnto it, not

Redeme thy ſinnes with almes is expounded.

becauſe of our workes or for our merites, but only for Chriſtes ſake. They go about alſo to blind our eyes with the wordes of Daniell wherein he exhorted the king, to redeme his ſinnes by almes. But in that place by ſinnes we may vnderſtand the paynes and puniſhementes due vnto ſinne. For the ſcripture vſeth oftentimes ſuch phraſes of ſpeach. Which thing we neuer denyed. Yea rather we willingly graunt, that to workes which procéede from faith, God is wont to geue many thinges ſpecially as touching the mitigation of plagues and puniſhements. They obiect alſo this ſentence out of the firſt chapiter of Iohn: God gaue them power

He hath geuen them power to be made the ſonnes of God, how it is to be vnderſtand.

to be made the ſonnes of God. Wherefore they ſay, that thoſe which haue already receaued Chriſt, that is, haue beleued in him, are not yet iuſtified, and regenerate, and made the children of God, but only haue receaued power to be made the children of God: namely, as they thinke, by good workes. And in this argument Pigghius the great champion and Achilles of the Papiſtes, putteth great affiance: but yet in vayne. For he thinketh that of neceſſity, he to whome power to haue any thing is geuen, hath not as yet the ſame thing. As though we ſhould here deale philoſophically, that power excludeth acte, which yet euen amongeſt the Philoſophers, alſo is not vniuerſallye true. For when they defyne the ſoule, they ſay, that it is an acte of a body naturall hauing members or inſtrumentes, and alſo hauing life in power. By which definition appeareth, that our body hath life in power, when as yet it hath life in acte and in very déede. But that worde power, here ſignifieth that the body hath not of it ſelfe life, but of an other, namely, of the ſoule. Which thing we in this matter at this preſent may alſo affirme, namely, that thoſe which haue receaued the Lord, and haue beleued in him, are regenerate and made the children of God: and yet not of themſelues, but from ſome other waye, namely, of the ſpirite and grace of God. For ſo ſignifieth this word power. Although the Euangeliſt in that place ſpake not peripatetically, but ſimply and moſt plainely. For a little before he ſayd, His receaued him not, By this word his, he ment the Iewes, which peculiarly profeſſed the knowledge of the true God. But when they had refuſed the truth offred vnto them, God would not be without a people: but appointed thē to be his peculiar people which ſhould beleue and receaue Chriſt. Wherefore he gaue vnto them power, that is,

This power is adoption & grace

a right, and a prerogatiue, that when they had receaued the Lorde by faith, they ſhould be made and be indéede the ſonnes of God. And therefore Cirillus expounding that place, ſaith, that this power ſignifieth adoption and grace. Farther Pigghius, although he thinke himſelfe very ſharpe of witte, yet ſéeth not that when he thus reaſoneth, he ſpeaketh thinges repugnant. For how is it poſſible, that any man ſhould haue life in himſelfe, and yet not lyue. Aſſuredly if they in beleuing haue receaued Chriſt, it muſt néedes be, that ſtraight way they haue righteouſnes. For as Paul writeth in the firſt epiſtle vnto ye Cor. He is made of God vnto vs, wiſedome, righteouſnes, holynes, and redemptiō. But what nede we ſo long a diſcourſe? The Euangeliſt himſelf declareth vnto vs, who thoſe be, which haue receiued ſuch a power: namely, which are not borne of bloud, nor of the wil of the fleſh, nor of the wil of mā, but of God. And if they be borne of God, then followeth it of neceſſity that they are iuſtified and regenerate. They obiect alſo vnto vs a ſeruile feare, which goeth before charity: as though by it we ſhould be prepared vnto iuſtification, and the more eaſely to receaue charity. Vnto whom we aunſwere, that ſuch a feare without charity is ſinne: they replye agayne, and ſay, that Chriſt commaunded that feare: But God commaundeth not ſinne. And he commaunded ſuch a feare (ſay they) when he ſayd: I will ſhew vnto you whome ye ought to feare: feare him, whiche, when he hath killed the body, can alſo caſt the ſoule into hell fire. And that this feare prepareth vnto iuſtification, they thinke may hereby be proued, for y Auguſtine (expoūding this place out of y firſt epiſtle of Iohn, Perfect charity caſteth out feare) ſayth, that this ſeruile feare is not vnprofitable: for euen as a briſtle being put by the ſhoomaker

A ſimilitude.

draweth the threade after it, ſo this feare draweth with it charity. As touching y firſt, I anſwere, y their groūd is falſe: namely, that God hath euer in any place cō maunded ſuch a feare which wanteth charity & faith. Which thing, I know right wel, theſe mē are neuer able to find. But as touching Auguſtine. we anſwer, y in y

A place of Iohn.

place of Iohn (Herein is charity perfect in vs, that in the day of iugdemēt we haue cōfidēce, for as he is, euē ſo are we: In this world there is no feare in charity, but perfect charity caſteth out feare) by charity is not to be vnderſtāded our loue towardes God, but y loue of God towardes vs. For he ſpeaketh of perfect charity, ſuch a one as we haue not in this life. And y meaning of Iohn is, that after y we are perſwaded of ye perfect loue of God, wherewith he embraſeth vs, we haue confidēce that in y day of iudgemēt we ſhalbe in ſafety. And this perfect charity of God, after we once know it, caſteth out feare bicauſe it ſuffreth vs not to feare. Wherefore that interpretacion of Auguſtine touching our loue towards God, maketh nothing to the purpoſe But ſuppoſe, that Iohn ſpake of our loue towardes God, as that place is commonly taken. In that ſence alſo may the wordes of Auguſtine be true, but yet not vniuerſally,

Charity doth not alwayes follow a ſeruile feare.

that charity alwayes followeth ſuch feare (for we know, y it otherwiſe happened in Cayn and Iudas) but only in men which are to be iuſtified. For God vſeth this meane, firſt to perce them with greate feare of theyr ſinnes: and then by it to bring them vnto fayth and charity. In the meane time yet we nothing doubt

How a ſeruile feare is called profitable.

but that that feare is ſinne, Howbeit the ſayd feare may be called profitable, not worthely or of his owne nature, but bicauſe of the order inſtituted by God, whoſe will is ſo to vſe it to our ſaluation. And this thing alſo we adde, that that charity the more it increaſeth in vs ſo much the more and more doth it caſt forth feare, not only ſeruile feare, but alſo the feare which men that are iuſtified haue. For whoſoeuer is thoroughly perſwaded of the loue of God towardes him, can neuer feare his owne damnation. For that doubting whereby we feare eternall puniſhments is ſinne. And yet that doubt ſomewhat alwayes ſticketh in our mindes: for we neuer in this life beleue ſo much as we ought, nor ſo much as we ſhould. And by reaſon of this weakenes of charity, wherewith we ſhould loue our neighbour: and alſo by reaſon of the infirmity of the perſwaſion, whereby we ought to beleue in God, ſo long as we are in this life, we neuer cleane put of all this vicious feare. This alſo they take and obiect agaynſt vs, Aſke and ye ſhall receaue. Seke and ye ſhall finde:

How this is to be vnderſtand. Aſke and e ſhall receaue.

knocke and it ſhalbe opened vnto you. But they oughte to remember, that prayers procede from fayth and cleane vnto it only. For otherwiſe they can not be heard. But I meruayle why they lefte this vnſpoken of, Whatſoeuer, ye ſhall aſke beleuing, it ſhalbe geuen you. For by theſe wordes it appeareth, that whatſoeuer is geuen vnto them y aſke, is geuen vnto fayth. Hereunto alſo they adde a ſentence out of Luke:

Geue almes and all thinges are cleane vnto you.

Geue almes and all thinges ſhalbe cleane vnto you. But theſe wordes may be expounded thrée maner of wayes, of which yet neuer a one ſerueth for theyr purpoſe. The firſt way is, to ſay y that kind of ſpeach was any Irony, as if Chriſte ſhould haue ſayd vnto the Phariſies: ye geue almes, and ye thinke ſtraight way, that all things are cleane vnto you. Whiche is not ſo: for we ought firſt to make cleane thoſe thinges which are within. An other way is which Auguſtine followeth in his Encheridion to Laurentius: Certayne had perſwaded themſelues, that if they gaue almes they ſhould be ſaued, though they ceaſſed not frō ſinning. And theyr chiefeſt anker hold was theſe wordes of Chriſt. Auguſtine anſwereth, that thoſe wordes of Chriſt are to be vnderſtand of the true and approued almes: of which is written in Eccleſiaſticus the 30. chapiter: Haue compaſſion of thy ſoule and pleaſe God. Wherfore thou oughteſt to beginne true almes at thine owne ſelfe: that hauing compaſſion of thy ſelfe thou mayeſt be conuerted vnto God, and ceaſſe of from ſinnes, and afterward haue compaſſion of others. And the third way is this, which in my iudgement more agréeth vnto the purpoſe: Chriſt being at dinner with the Phariſies began to eate with vnwaſhed handes: for which thing when they were offended, Chriſt began to reproue theyr ignoraunce, which would haue theyr diſhes, hands, and all outward thinges made cleane and beawtiful, but as touching that which they had inwardly, that is, in theyr mind, they were nothing careful. Wherfore he firſt exhorteth them to purifye the hart which is inwardly: whiche thing is done by fayth: For in the Actes it is written, By fayth purifieng theyr hartes. Afterward as touching outward thinges he addeth, Geue almes and ſo all thinges ſhalbe cleane vnto you. Farther as Theodorus Beza a man of greate learning and iudgemēt hath in his adnotations, very well conſidered Chriſt ſpake not of all maner of cleanes, but of that which pertayneth vnto meate, whereunto Chriſte applieth a double commaundement, one is that they ſhould eate nothing gotten by rapine or ſtealth: an other is, that of thoſe thinges which are within, that is, which are contayned in the diſhes, ſomewhat ſhould be taken out for the almes of the poore, whereby what ſoeuer is left might be clenſed and ſanctified. But of all this there is nothing which furthereth our aduerſaries opinion. There are others which thinke to eſtabliſhe this theyr error by the miniſtery of the kayes, by which other thinke that men are abſolued from ſinnes. But they are farre deceaued: for they vnderſtand not what

What be the kayes that are deliuered vnto the Church.

thoſe kayes are, which Chriſt hath commended vnto the Church. The preaching of the word of God touching the remiſſion of ſinnes to be obteined by Chriſt, is the only kay to open the kingdom of heauen. And if he which heareth this word, do alſo adioyne a true fayth, and geue ful aſſent vnto thoſe wordes, then commeth alſo y other kay. With theſe two kayes is the kingdome of heauen opened, and the forgeuenes of ſinnes obteyned. Wherefore Chriſt ſending forth his Apoſtles, ſayd: Go ye, and preach the Goſpell. Then he addeth, He which beleueth ſhalbe ſaued. By theſe few wordes he expreſſed the kayes which he deliuered vnto the Church. In which

Many ſinnes are forgeuen her, bicauſe ſhe hath loued much.

wordes thou ſhalt find no worke wrought, as they cal it. For Chriſt ſpake only of the hearers, & of the word of God which is preached. But how ſhal we at the lēgth confute this ſentence which is neuer out of theyr mouth: Many ſinnes are forgeuen her, bicauſe ſhe hath loued much? If the place be diligently cōſidered, it wil be an eaſy matter to doo. We ought to know, that ſome reaſons are taken of the cauſes, and ſome of the effectes. Chriſt a few wordes afterward ſheweth the cauſe of ſaluation when he ſayd vnto the wooman, Thy fayth hath made thee ſafe. But bycauſe that fayth was hidden in her minde, neither could it be ſene of thoſe which were preſent, therefore putting forth a parable he ſheweth, that they loue more, which receaue greater gifts of any And that this wooman receaued a very greate gifte, that is, iuſtification, he ſheweth by the effectes: namely, bycauſe ſhe waſhed his feete with her teares, and wiped them wyth her heare, becauſe ſhe kyſſed them, becauſe ſhe annoynted them. Which thinges foraſmuch as that Phariſey did not, it may be a very greate token or ſigne, that he had not receaued the like gifte.

Not the hearers of the law ſhal be iuſtified but the doers.

They cite alſo out of this epiſtle vnto the Romanes, Not the hearers of the law ſhal be iustified, but the doers. But Paul in that place, when he reproued the Iewes, bycauſe, when they had receaued the law, and boaſted therof, yet they liued contrary to the law, ment therby nothing ells, but that if righteouſnes were to be ſought for by the law, it is not ſufficiēt either to haue it, or to heare it: but it behoueth alſo in actes and dedes to performe it. Which thing we neuer denied, that a man may be iuſtified by the law, if he can perfectly and fully accompliſhe it. But foraſmuch

With feare and trembling work your ſaluation, how it is to be vnderſtand.

as the ſame is by no meanes poſſible we ſay, that by it righteouſnes can not be hoped for. That alſo which they obiect out of the epiſtle vnto the Phillippians, with feare and trembling worke your ſaluation, nothing helpeth them. Vndoubtedly they which know that they haue all that they haue from God, are of a moderate and humble minde: and are euer more afrayd of themſelues. For they ſe, that in themſelues there is nothing that is good: but that helpe is to be looked for at the handes of God only. And therfore Paul biddeth a godly man alwayes to feare, and tremble. But they which thinke, that it lieth in theyr owne power, to iuſtifie and ſaue themſelues (ſuch as are thoſe, which in this matter contend agaynſt vs) they I ſay haue nothing that they nede to be aferd of, or to tremble for. For they boaſt that theyr ſaluation conſiſteth in themſelues. Which ſaluation though Paul doo in this place name, yet he therby vnderſtandeth not iuſtification. For he writeth vnto thoſe which were alredy before iuſtified. Wherfore this place maketh nothing for them. But Paul meaneth by ſaluation that renuyng, by which we alwayes profit

A place of the Apoc. Beholde I ſtand at the dore and knocke.

and go forward to things better and better. Laſtly as though now they had gotten the victory, they obiect this out of the third chapiter of the Apocalips: Behold I ſtand at the dore, and knocke. And if any man open vnto me, I will enter in and ſuppe with him. But we plainly affirme, that by theſe wordes is ſignified, That God at the beginning calleth and ſtirreth vp, and inſtigateth vs to ſaluation, vnto which no man can by hys owne ſtrengths be led wyth out the impullſion of God. But that we of our owne accord, wythout the Grace of God penetrating and changing y mind, can open our harte vnto God, we vtterly deny: neither can theſe men euer proue it by ye holy ſcriptures. But becauſe we haue certain aduerſaries, which paſſe very little or els nothing at all vpon the holy ſcriptures, but meaſure al their religiō by fathers and counſelles, ſo that they may rather be called Patrologi, then Theologi, and that which is more intollerable they gather certaine prety ſentences out of y writings of the Fathers, and obtrude thē vnto the people and the eaſlier to obſcure the truth, and to blinde poore ſimple men: they adde taunting ſpeaches: & eſpecially foraſmuch as certaine of thē thinke themſelues cōning craftes men in rethoricall ſpeach, and haue in that kinde of ſtudy ſpent the greateſt part of theyr time, I ſhal deſire the indifferent reader, not to iudge any thinge raſhly againſt the truth, but rather attentiuely to conſider thoſe thinges, which we alſo will alleadge out of the fathers: for by that meanes he ſhall eaſly vnderſtand, that the fathers make not ſo much on our aduerſaries ſide, as they do on ours. But leaſt we ſhould alleadge any

A methode in cityng of the fathers.

ſentence out of the Fathers confuſedly and raſhly, we will vſe a methode or compendious way which methode that it may the eaſlier be vnderſtand, it ſhalbe good, firſt to put forth a demonſtration or a certain proofe out of thoſe teſtimonies of the holy ſcriptures which we haue before cited. Whiche ſhalbe in this manner: They which do worke according to the preſcript of the law, that is as the very law requireth are iuſtified by works. But none, & eſpecially before regeneration can do ſuch workes, as the law requireth. Wherfore none are iuſtified by workes. The maior or firſt propoſition is ſo plaine, that it néedeth no expoſition: For he whiche doth any thing contrary to that which the law preſcribeth, vndoubtedly committeth ſin: fo farre is it of that he can thereby be made iuſt. But the minor or ſecond propoſition although it be proued by teſtimonies of the ſcriptures, yet wil we alſo declare by the Fathers. Farther ſeing the concluſion is, that iuſtification is not of works, it muſt then of neceſſity be of grace. Wherefore ſecondly we will ſhew out of the Fathers, that men are iuſtified fréely, and without all conſideration of merites. And becauſe we reiect not good woorkes, but ſay that in their place they are to be had in eſtimation, as which by a moſt ſtraight bond follow iuſtification alreadye obteyned, we will laſtly teach this alſo out of the ſayings of the fathers. That good workes follow iuſtification, but go not before. And thoſe places will we chieflye cite out of the fathers, which are founded vpon the holy ſcriptures.

And firſt commeth in place Baſilius who in his firſte booke de Baptiſmo, bringeth

Baſilius.

theſe wordes out of the Goſpell, Many ſhall ſay in that day, Lord in thy name we haue propheſied, we haue caste out deuilles, we haue done many miracles. But theſe men (ſaith he) God will not onely caſt out of his kingdome, but alſo call them woorkers of iniquitie. Wherfore they which worke miracles, and ſéeme to obſerue the commaundements of God and his iuſtifications, if they appoynt theyr minde, and end to any other thing, then they ought to do are ſaid to ſinne: namely becauſe they follow not the precept of God publiſhed by the Apoſtle Paul. Whether ye eate, or drinke, or whether ye do any thing els, do all thinges to the glory of God. And it is moſte certaine that this cannot be done without faith and charity. Which faith and charity foraſmuch as men not yet regenerate do want, it neceſſarily followeth by the woordes of Baſilius, that their workes are ſinnes. Of which ſelfe ſame ſentence he writeth in his. 2. boke de Baptiſmo, the 7. queſtion. And of purpoſe he demaundeth, whether any man ſo long as he abideth in ſinne, can do any thinge that is acceptable before God. Whiche thing he affirmeth to be vnpoſſible, and that by reaſons both manye in nomber, and alſo taken out of the holy ſcriptures. First (ſaith he the holy ghost testifieth, that he whiche worketh ſinne is the ſeruaunte of ſinne: further Chriſt ſaith, ye cannot ſerue God and Mammon: for no man can ſerue two maſters. Paul alſo ſaith, that light hath no fellowſhip with darkenes, neither hath God any agreemente with Beliall. Which thing alſo he proueth out of the booke of Geneſis, althoughe he follow the interpretacion of the ſeuenty. Thus ſaith he) ſpake God vnto Cain, if thou offer well, and deuidest ill, thou haſt ſinned: be content. The ſence (ſaith he) is, if thou offer ſacrifice as touching the outward ſhew, and thy minde be not right, neither regardest thou the end which thou oughteſt to do, then is thy oblation ſinne. With which ſaying agreeth that alſo which Eſay writeth in the. 66. chapt. He whiche killeth an oxe, is as if he ſhoulde kill a man: and he which ſacrificeth a beast, as if he ſhould kill a dogge. It is not inoughe to do a worke which is goodly and a beautifull to the eye: but it behoueth alſo that thou apply it vnto the preſcript of the law of God: which is, that whatſoeuer thou doost, it be doone in ſuch manner and in ſuch condition as the lawe requireth. And therefore ſaith he, Paul ſayd, None ſhalbe crowned, but he which hath wrestled lawfully. And it is not ſufficient to wrestle, vnles thou wreſtle lawfully. Chriſt alſo in the Goſpel ſaith: Bleſsed is that ſeruant, which when his lord commeth ſhall finde him thus doing. By which wordes it appeareth that it is not ſufficient to do, but behoueth alſo to do after ſuch, for namelye, as be hath commaunded. Moreouer he ſheweth out of the old teſtamente, that he committed ſinne, which did ſacrifice vnto the true God, out of the temple, or not in that place where the tabernacle was. For although that were ſacrificed, which was cō maunded in the law, yet was the condition of the place abſent, which the law alſo required. And if any man had either in the temple, or in that place where the tabernacle was, killed an offring, whiche had any ſpot, the ſame man alſo had committed ſinne, becauſe he neglected a neceſſary condition. He citeth that alſo out of the Goſpell which is taken out of the Prophet: This people honoureth me with their lippes: but their hart is farre from me. And he thinketh that to the ſame ende tendeth that which Paule writeth in this Epiſtle, they haue indeede the zeale of God, but not accordinge to knowledge: and that which he writeth of himſelf vnto the Phillippians, That he counted for outcastes, and dounge, and loſſes all thoſe his woorkes, which he did, when he liued vnder the law, yea and that without blame. When as therfore the affect and ſcope is taken away from workes which oughte to be in them, what then reſteth, but that they are ſinnes, and are diſpleaſaunt vnto God? And to this ende he thinketh ſerueth that which Paul writeth vnto the Corinthians: If I deliuer my body to be burnt, and if I destribute all my goodes vnto the pore, yet if I haue not charity, I am nothing. Wherefore vnles theſe men will aſcribe vnto men not yet regenerate faith and charity, they muſt of neceſſity graunt, that they can do nothing which is not ſinne, or is not diſpleaſaunte vnto God, And thus farre out of Baſilius.

Gregorius Nazianzenus in that oration, which he made after he returned out

Gregorius Nazianzenus.

of the campe, and when thoſe thinges were finiſhed whiche were done againſte Maximus ſaith, That there is no worke accepted or allowed before God without fayth: whether it be done through the deſire of vayne glory, or by the instinct of nature, for that a man iudgeth it to be honeſt. Here is this worthy to be noted, that he ſayth, that the worke which is done by the inſtinct of nature, that is, in that reſpect, becauſe it ſéemeth to be honeſt, is dead, neither can it pleaſe God. The ſelfe ſame ſentence hath he in his oration de ſancto Lauacro, toward the end. And in both places he addeth, Euen as faith without workes is dead, ſo is a worke alſo without faith dead. And if it be dead, how can it (as theſe men woulde haue it) merite iuſtification? By this we ſée that theſe two fathers, although otherwiſe they were greate iuſtifiers by workes, and patrons of frée will, yet as touching this thing they were wholye of the ſame minde that we are of.

But Augustine moſt manifeſtly of all teacheth the ſame in his fourth booke againſt

Auguſtine.

Iulianus in the. 3 chapter. In which place he entreateth vpon theſe words of Apoſtle, The Gentiles, which haue not the law, do by nature thoſe thinges which are of the law. Theſe wordes (ſaith he) are to be vnderstand, either of the Gentils conuerted vnto Christ, who now fulfilled the law by the grace of the Goſpel: & ſo that which he ſaith, by nature, is no otherwiſe to be vnderſtand, thē that the law is excluded: but he meaneth ſuch a nature as is now corrected and amēded by the ſpirit which regenerateth. Or (ſaith he) if thou wilt haue thoſe woordes to be vnderſtand of the Gentils being yet vnbeleuers, thou muſt ſay, that they by nature fulfilled the law, not in deede ſo muche as it required, but after a ſort: neither did that outward & ciuill righteouſnes any farther profite them, but to be more tollerably puniſhed then others: which vtterly casting away all diſcipline liued wickedly and filthely: for we iudge that Fabritius, is leſse puniſhed then Catcline: vnles peraduenture (ſaith he) the Pelagians haue prepared for the Fabritians, Regulists, Fabians, Caueliſtes and Scipios, ſome middle place betwene the kingdome of heauen, and the hell of the damned: ſuch a place as they haue framed for yong infants which depart without Christ. In ſumme, he concludeth, that foraſmuch as without fayth it is impoſsible to pleaſe God, infidels can by no meanes haue true vertues. Which ſentence the Pelagians ſo derided, that they ſaid, if ye chaſtitie of infidels be not true chaſtitie, neither are theyr bodies true bodies: neither is the corne which groweth in theyr fieldes true corne. Augustine confuteth them, and ſheweth, that this is no apt ſimilitude: for the bodies of infidels, foraſmuch as they are made of God, are true bodies, their corne alſo (for y it is his worke) is true corne: but theyr chaſtitie, foraſmuch as it procedeth out of their corrupt & vitiate wil, can by no meanes be counted true chaſtitie. And he addeth that vniuerſal ſentence, wherof we haue much ſpoken before: Whatſoeuer is not of faith is ſinne. The ſame Augustine vpon the 30. Pſalme, expounding theſe wordes: Deliuer me in thy righteouſnes: who is he (ſaith he) which is ſaued freely? Euen he in whome our Sauiour findeth not any thing worthy to be crowned, but findeth much worthy to be condemned: in whome he findeth not merites of good thinges, but merites of puniſhments. Hereby we ſée what is the nature of humane workes before iuſtification. The ſame father in his firſt booke & 30. queſtion to Simplicianus ſaith, that we are commaunded to lyue vprightly and that by a reward ſet before vs: namely, that we may merite to liue bleſsedly for euer. But who (ſaith he) can liue vprightly, and worke well, vnles he be iuſtified by faith? Here we are taught, that there mought be in men a merite and deſeruing of happy and eternall life, if they could accompliſhe that which is commaunded. But foraſmuch as that is impoſsible for vs to do, therefore we fall away from merite. The ſame Augustine in his Enchiridion? ad Laurentium, the 121. chap. The end (ſaith he) of the commaundement i of charity out of a pure hart, a good conſcience, and an vnfayned fayth. The ende of euery precept is charity, and is referred vnto charity. And whatſoeuer is done without ſuch charity is not done as it ought to be done. Wherefore if it be not done as it ought to be done, it can not be denyed, but that it is ſinne.

Chriſoſtome expounding theſe wordes of Paul, The ende of the law is Chriſt: If the

Chriſoſtom

ende of the lawe (ſaith he) be Chriſt, it followeth, that he which hath not Chriſt, though he ſeeme to haue the righteouſnes of the lawe, yet hath he it not in very deede. By theſe wordes we gather, that he which is without Chriſt, may indéede haue workes which may ſéeme good, which yet in very dede can not be iuſt. And ſtraight way he ſaith: Whoſoeuer hath fayth, the ſame alſo hath the end of the law, and whoſoeuer is with out fayth, is farre from either of them. Hereby we gather, that they which haue not faith are ſtraungers, not only from Chriſt, but alſo from the righteouſnes of the lawe: which herein conſiſteth to do that which is commaunded. And ſtraight way: For what deſireth the lawe? To make a man iust: but it can not For no man hath fulfilled it. But becauſe a man might obiecte, although a man not regenerate can not fulfill the lawe, yet if he take paynes therein and go about, and trauaile, he may attaine vnto righteouſnes: this thing alſo Chriſostome excludeth. And a litle before when he expounded theſe wordes: Being ignoraunt of the righteouſnes of God, and willing to establiſhe their owne righteouſnes they became not ſubiect vnto the righteouſnes of God: This (ſayth he) he calleth the righteouſnes of God: which is of fayth: becauſe it is altogether of the heauenly grace, wherein we are iuſtified, not by our labours but by the gift of God.

This ſelfe ſame thing alſo writeth Ambroſe whē he expoundeth theſe words

Ambroſe.

of Dauid, Bleſſed, are they whoſe iniquities are forgeuen, and whoſe ſinnes are couered. He calleth (ſaith he) them bleſſed, of whome God hath decreed, that without labour or any obſeruation they ſhalbe iuſtified by fayth only. And vpon thoſe words of Paul: Being iuſtified freely by his grace They are iuſtified freely (ſayth he) becauſe by the gift of God they are iuſtified by faith only, they themſelues working nothyng, nor making any recompence. The ſame Ambroſe vpon theſe words of Paul: Wherefore death hath raigned vpon them which haue not ſinned, after the ſimilitude of the tranſgreſſion of Adam. He wrote this (ſaith he) becauſe it is impoſſible for a man not to ſinne. Which thing ſeing he peraduēture ſpake of men regenerate, what is to be thought of mā that are ſtraungers from Chriſt?

Cyprian alſo ad Quirinum, We ought (ſaith he) to boast in nothing: becauſe we

Cyprian.

haue nothing of our owne. I ſuppoſe it ſufficiently now appeareth, that that is true which we affirmed, namely, that men before iuſtification can not frame their workes according to the preſcript of the law: and therfore are they ſinnes, neither can they merite iuſtification. But if our aduerſaries will obiect and ſay, that they affirme not that thoſe works which they call preparatory do merite iuſtification, but only are certayne preparations, by which men are made more apt to attayne vnto iuſtification, we may thus aunſwere them: If they merite not, why fayne ye vnto them that your merite of congruity? Farther why call ye them good, whē as (as we haue taught) they neither pleaſe God, nor are done according to y preſcript of the lawe? Laſtly foraſmuch as they want their end, and not only are, but alſo by good right are called ſinnes, how teach ye, that men by them are prepared vnto righteouſnes, when as they ſhould much rather by them be prepared vnto puniſhmentes. Wherfore let them once at the length ceaſſe to adorne them wyth theſe goodly titles. For though peraduēture God ſomtimes by theſe workes bringeth men to ſaluation, he doth it becauſe of his mercy towardes men, which is ſo great that he will vſe workes, whiche are of themſelues euill and ſinnes, to their good.

Now let vs ſée, if iuſtification be not geuen vnto works, how it is then geuen fréely, and it wholy dependeth of the mere grace of God. For no manner of way it dependeth of merites. Which thing Origen ſaw: for he vpon this Epiſtle expounding theſe wordes of Paul, Vnto him which worketh the reward is not imputed according to grace, but according to debt: But I (ſaith he) when I deſire excellency of ſpeach, whereas he ſayth, that vnto him that worketh is rendred a debt, can ſcarſely perſwade my ſelfe, that there can be any worke, which can of duety requyre a recompence of God: foraſmuch as euen thys, that we can do or thinke, or ſpeake any thing we do it by hys gift and liberality: What debt then ſhall he owe vnto vs whoſe grace preuenteth vs? A little afterward he rendreth a reaſon of hys ſaying, which reaſon Auguſtine oftentimes vſed. For he bringeth that place of Paul, The ſtipend of ſinne is death: But the grace of God is eternall life. For here the Apoſtle added not, But the ſtipend of righteouſnes is eternall life: which yet the nature of the Antitheſis required. For Pauls meaning was to declare that our wicked workes of duty deſerued death, and that euerlaſting death: but eternall life is not geuen but only by grace: wherefore in the ſecond part he left out the name of ſtipend, and of righteouſnes, and in ſtéede of them put in the name of grace. Neither do I greatly paſſe that Augustine in an other place writeth, that Paul mought haue ſayd, the ſtipend of righteouſnes is eternall life: and yet he would not ſay ſo, leaſt he ſhould haue geuen occaſion of erring. For how Auguſtine thought that Paul mought haue ſayd it, vndoubtedly I ſée not: vnles paraduenture by righteouſnes he vnderſtand the workes of men regenerate, foraſmuch as with thoſe workes the merites of Chriſt are ioyned. For ſo it might be true, that eternall life is the ſtipend of ſuch a righteouſnes. Farther Origen goeth on and ſheweth, that men are ſo iuſtified fréely,

How eternall lyfe may be called the 〈…〉 pend of righteouſnes.

that good workes are not required to go before. For, expounding this ſentence, Bleſsed are they whoſe iniquities are forgeuen. The ſoule (ſaith he) whoſe ſinnes are forgeuen muſt needes now be in good ſtate: for it is called bleſſed. Wherefore it hath righteouſnes, which God imputeth vnto it: although it haue not yet done any workes of righteouſnes: but only for that it hath beleued in him, whiche iuſtifieth the vngodly. Out of theſe words we gather many thinges: Firſt that God for works ſake is not made debtor vnto any man. Secondly, that not only iuſtification, but alſo eternall life is geuen fréely. Laſtly, that righteouſnes is imputed vnto the mindes of the beleuers, although no good workes went before in them.

Baſilius vpon theſe wordes of the 114. Pſalme. Be thou conuerted my ſoule into thy rest, for the Lord hath done good vnto thee. For (ſaith he) eternall rest is ſet forthe vnto them, which in this life haue wrestled lawfully: which yet is not rendered accordyng to the merite of workes, but is geuen according to the grace of the most liberall God vnto them, which haue hoped in him. Seyng theſe thinges are ſpoken of the workes of men already iuſtified, as touching eternall felicity, then are they to be counted much more true if they be referred vnto the workes of them which are yet ſtrangers frō Chriſt. Wherfore euen as thoſe merite not an eternall reward, no more alſo can theſe merite iuſtification. For both theſe thinges are geuen fréely.

Augustine in his booke De dogmatibus eccleſiaſticis, chap. 48. If by the law (ſaith he) commeth righteouſnes, then dyed Christ in vayne: So alſo may we ſay, if by nature come righteouſnes, Christ dyed in vayne. This ſpake he againſt the Pelagians, who affirmed that the liberty of man was ſo great, that by nature onely it could do thynges acceptable vnto God. And Augustine warely tranſferreth vnto nature that, which Paul ſpake of the law: and ſheweth that the ſelfe ſame abſurditie followeth either: namely, that the death of Chriſt is made in vayne. For in very dede there is no other cauſe why the law bringeth not righteouſnes, but onely becauſe nature is vitiate and weake. Wherfore that which is ſpokē of the one, may rightly agrée with the other. The ſame Augustine vpon the firſt chapter of Iohn expoū ding theſe wordes: Grace for grace: what (ſaith he) is grace? He aunſwereth, That which is frely geuen. What is grace frely geuen? That which is not rendred, (ſaith he) as due. For if it were due vnto thee, then it is a reward rendred. If it were due, thou wast before good. And in his booke de predeſtinatione ſanctorum, the 7. chap. Let no man extoll himſelfe, as it is customably ſaid: Therfore deſerued he to beleue, becauſe he was a good man, and that before he beleued, which thyng ſemeth to be written of Cornelius: when as yet he had fayth when he did good workes. Theſe wordes are ſo playne that they haue no néede of declaration. Chriſoſtome in his 2. homely vpon the firſt epiſtle

Chriſoſtom

vnto the Cor. Where grace (ſaith he) is, there are not workes: and where works are, there is not grace. Wherfore if it be grace, why are ye proude? by what meanes are ye puffed vp? Chriſostome according to the maner of Paul ſo oppoſeth grace againſt workes, that the one excludeth the other: ſo far is it of, that he will haue grace to be geuen for workes.

Ierome vpon the epiſtle to Philemon. Grace (ſaith he) is whereby ye are ſaued and

Ierome.

that by no merite or worke. The ſame Ierome vpon the epiſtle vnto the Epheſ. expoū ding theſe wordes: By grace ye are made ſafe through fayth, and that not of your ſelues for it is the gift of God: Paul (ſaith he) therefore ſpake this, leaſt ſome hidden thought ſhould crepe into vs, if by our workes we be not ſaued, vndoubtedly yet by faith we are ſaued, ſo that in an other kinde it commeth of vs that we are ſaued. All theſe teſtimonies ſufficiently declare, that iuſtification is geuē fréely, neither can it be gotten by any merites or workes goyng before. Now reſteth to declare out of the fathers how good workes are to be eſtemed. Vndoubtedly they follow iuſtification, as the fruites therof, which ſpring and burgē forth out of true faith. Wherfore Origene ſayth in that place, which we haue before cited, expounding theſe wordes vnto the Romanes: But vnto him which worketh, the reward is not imputed according to grace, but according to debt: Wherfore (ſaith he) not out of workes commeth the roote of righteouſnes: but out of the roote of righteouſnes encreaſeth the fruite of workes. Whiche ſelfe thing Augustine affirmeth vnto Honoratus, ſaying: Hereout ſpring good works for that we are iustified: and not becauſe good workes went before, therfore are we iustified. And in his firſt booke & ſecond queſtion ad Simplicianum: Yea and workes (ſaith he) if there be any that be good, do follow (as it is ſaid) that grace, and go not before it. And therfore he addeth, If there be any good, becauſe euen the workes of the regenerate haue in thē much imperfection: and vnles the righteouſnes of Chriſt which is imputed vnto the beleuers, were ioyned with thoſe workes, they ſhould not in very dede be good. The ſame father in his 26. chapter: de ſpiritu & Litera at large entreateth this place vnto the Romanes, Not the herers of the law ſhalbe iuſtified, but the doers: and by many reaſons he proueth that good workes follow iuſtification and go not before. To this alſo tendeth that which Baſilius writeth in his ſecond booke De ſpiritu ſancto. the 7. chap. of the wordes of the Lord, that firſt it behoueth that the trée be good: & then his fruites to be good, & that the Phariſeis were reproued, which in theyr diſhes & cups made cleane y which was without, Make cleane (ſayth he) that which is within, and that which is without ſhalbe cleane, otherwiſe ye ſhalbe compared vnto painted ſepulchers, which in dede without ſeme beautiful, but with in are vncleane and full of dead mens bones.

What counſels are to be harkned vnto.

Now let vs come vnto the Counſells, which yet are not without choyce and iudgement to be harkened vnto. We ought to receaue and reuerence thoſe Counſels only, which haue framed theyr doctrine to the rule of the holy ſcriptures. Demosthenes in an oration againſt Androtion ſayth, that decrees of the ſenate ought not to be made but according to the preſcript of thoſe thinges, which are alredy determined in the lawes. So in eccleſiaſtical counſells ought not new decrées to be made as touching doctrine, but of thoſe things only, which are either had expreſſedly in y word of God, or ells may aſſuredly and euidently be gathered out of it. Firſt we will begin with the Counſell of Aphricke, in which in the 80. chapiter, a curſe is pronounced

Concilium Aphricanū

agaynſt the Pelagians, who ſayd, that the grace of iuſtification is therfore geuen, that by grace we may the eaſelyer fullfill that which we are commaunded to doo: as though alſo with out grace, although with more difficulty, we might by our frée will fullfill the commaundementes of God: when as yet the Lord ſpeaking of the fruites of the commaundementes, ſayde not, Without me ye can hardlye doo anye thing, but with out me ye can vtterly doo nothing. By theſe wordes are reproued the Papiſtes of our time, which are not aſhamed to ſay, that a man before iuſtification can do y workes, which are commaūded in the law, and which do pleaſe God, and prepare a man to regeneration. For what thing ells is this, then with the Pelagians to ſay, that a man may indede alſo before iuſtification performe the law, although not ſo fully and eaſely as after he is iuſtified. And that is nothing which they ſay, namely, that they put a certayne grace preuenting, whereby men not yet regenerate may doo thoſe workes which they call preparatory. For in thus ſaying they differ in name only from the Pelagians. For they alſo taught no les then theſe men doo, that there goeth before a certayne grace of the law, and of the knowledge of the will of God, and of illumination, wherby a man vnderſtandeth what he ought to doo. But as for the reſt, they attributed it vnto frée will, which thing theſe men alſo do. And that the Pelagians were of that opinion, the counſel Mileuitanum declareth, wherin it is thus written in the 4. chap. We curſe all them which ſay that the grace of God through Ieſus Christ our Lord helpeth vs onely, for that

Concilium Mileuitanum.

by it, is reueled and opened vnto vs the vnderstanding of the commaundements of God: that we may know what we ought to deſire, & what to auoyd: and that by it is not geuen vs alſo to loue & to be able to do that which we know ought to be done. For foraſmuch as the Apostle ſayth, knowledge puffeth vp, but loue edifieth, it is very wicked to beleue, that we ſhould haue that grace of Chriſt which puffeth vp: and not that grace which edifieth: eſpecially ſeyng it is written in the 4. chapter of the 1. epistle of Iohn: Loue is of God. In the ſecond counſel alſo of Arauſicanum the 4, chap. it is thus writen, That

Concilium Arauſicanum.

they reſist the holy ghost, which ſay, that the Lord wayteth for our will, when as Salomō ſayth: The will is prepared of the Lord: and alſo when as Paul ſaith vnto the Philippians, It is God that worketh in vs both to will and to performe according to his good will. And in the 5. chapter are reproued thoſe which affirmed, that of the grace of Chriſt is geuen an increaſe of faith, & not the beginning. For the beginning alſo of faith commeth of the inſpiration of the holy goſt, which correcteth our infidelitie, bringing it from infidelitie to faith, and from vngodlines to godlines. And the proofe hereof is brought out of ſundry places of the ſcriptures. For Paul ſayth vnto the Philippians: I trust that he which hath begonne the good worke in you, ſhall accompliſh it euen to the day of the Lord. And againe in the ſame epiſtle. Ʋnto you it is geuē not onely to beleue in hym, but alſo to ſuffer for him. And vnto the Epheſ. By grace ye are made ſafe through fayth, and that not of your ſelues. For it is the gift of God. Moreouer they are there ſubiect vnto the curſe which would ſay: That the mercy and grace of God is geuen vnto the willing, vnto the beleuers, vnto them that are deſirous, vnto them that go about it, vnto them that labour, vnto them that watche, vnto them that ſtudy, vnto them that aſke, vnto them that ſéeke, vnto them y knocke: but confeſſed not that by the infuſion and inſpiration of the holy ghoſt, and by the gift of God is geuen vnto vs, to haue a will, to beleue, to endeuour our ſelues and to labour. They cite theſe teſtimonies out of the ſcriptures: What hast thou, that thou hast not receaued? And if thou hast receiued, why boastest thou as though thou hast not receaued? And the Apoſtle writeth of himſelfe: By the grace of God I am that I am. In the 7. chap. are condemned thoſe which thinke that by the ſtrengths we can thinke, or attaine vnto any thinge that ſerueth to ſaluation: or that we can without the illumination of the ſpirite geue credite vnto the worde of GOD preached. This may be confirmed by the ſcriptures. For Paul ſaith: that we cannot thinke any thing of our ſelues as of our ſelues, but our ſufficiency is of God. Chriſt alſo ſaith: Without me ye can do nothing: Alſo, bleſsed art thou Simon Bariona: for fleſh and bloud hath not reueled this vnto thee. They alſo are curſed which graunt that frée will is in dede in ſome maner weakened and hurt: but yet not ſo, but that men by it may be conuerted vnto ſaluation. The ſcriptures are apertly repugnant vnto that ſentence. For the Lord ſaith: No man commeth vnto me vnles my father ſhall draw hym: Paul alſo vnto the Corinthians: No man can ſay the Lord Ieſus but in the ſpirite of God. This is an excellent ſentence. God loueth vs beyng ſuch as we ſhall be by his gift, and not ſuch as we are by our owne merite. And in the 13. chapter it is thus written. Free will beyng lost in the first man cannot be repayred: and becauſe it is lost it cannot be restored, but by him, by whome it was geuen at the beginning. Wherfore the truth it ſelfe ſayth: If the ſonne ſhall make you fre, then are ye truly free. Farther in the 17. chapter is decréed, that the ſtrength of the Ethnikes commeth of worldly luſt: which wordes declare that their vertues (as we haue before ſhewed out of Augustine and other Fathers) were not true vertues: chiefly foraſmuch as they ſprang out of an euill ground. But humane luſt comprehendeth whatſoeuer is poſſible to be found in men not regenerate. It followeth in the ſelfe ſame chap. that the loue of God maketh the force and ſtrength of Chriſtians, which loue is poured into our hartes, not by frée wil, but by the holy goſt which is geuen vs, wheras no merites go before that grace. And in the 25. chapter: We ought to preach and to beleue, that by the ſinne of the firſt man free will is ſo decayed and diminiſhed, that no man afterwarde can either loue God as he ought to do, or beleue in God, or for Gods ſake to worke that which is good: vnles the grace and mercy of God preuent him. Wherfore iuſt Abell, Noe, Abraham, Iſaac, Iacob, and all the ſaintes in the olde tyme, are in the Epiſtle vnto the Hebrues ſayd by faith to haue done thoſe thinges which are in the holy ſcriptures mencioned to haue ben done by thē: which faith we haue before taught to come of God. And Paul writeth of himſelf: I haue obtained mercy that I might be faithful. But he ſaith not I haue obteyned mercy, becauſe I was before faithfull: but contrariwiſe. And in the ſelf ſame chapter: This alſo we plainly confeſse and beleue, that in euery good worke it is not we our ſelues that do first begin, and afterward are holpen wyth the mercye of God: but that he first inſpireth in vs both fayth and the loue of hym, and that without any of our merites goyng before. Wherefore we must without all doubt beleue, that both Zacheus and the thiefe, and alſo Cornelius attayned not to beleue by nature, but by the gift of the goodnes of God. Theſe thinges haue I alleaged out of the Synode of Arauſicanum, peraduenture more largely then may ſeme to be conuenient for this place, but for this cauſe haue I the willinglier done it, for that I ſaw that al thoſe things which are there affirmed, are confirmed by the holy ſcriptures, and do excedingly muche ſerue for our purpoſe. Such Councels vndoubtedly (gentle Reader) are to be harkened vnto, which leane vnto the worde of God. For whatſoeuer commoditie or diſcommoditie the church hath, the ſame ought wholy to be aſcribed vnto the obſeruation or contempte of the worde of God. For in the olde and auncient councels, how were Arius, Eunomius, Neſtorius, Eutiches, and other peſtiferous heretikes onercome, but by the worde of God? For without doubt they could neuer by any other engines be ouercome and vanquiſhed. And contrariwiſe, when began y church to geue place vnto abuſes & ſuperſticions, but when ye word of God was contēned? And now in our times, vnles the word of God had bene ſought for, and called agayne in a maner out of exile, how could we euer haue bene deliuered from the tiranny of the Pope? Let theſe few thinges be a warning vnto vs, not raſhly to beleue euery councell: but let vs receiue thoſe councels only, which haue ſoundly

Tridentinum conſilium.

cōfirmed the decrées of their doctrine by the ſcriptures. But to make that which I ſay more manifeſt, I will ſpeake ſomewhat of the Councell of Trent: that by the contrary the truth may y better be vnderſtand. In that Councel the 5. Seſſiō from the 5. chap. vnto the 11. chap. is entreated of iuſtification. There theſe good holy Fathers, namely, the hirelinges of the Pope do thus decrée: That the beginning of iustification is of grace. But what grace they there vnderſtād, they ſtraight way make plaine. For thus they ſay: It calleth and it ſtirreth vp: they which are to be iuſtified, are ſo holpē by it, that beyng called and ſtirred vp, they geue aſsent vnto this grace, and worke therwith, and are made apt to regeneration: but this aſſent, and workyng together they affirme (as the wordes declare) to be done by frée will. What more could Pelagius ſay if he were now on lyue? For neither did he alſo deny grace, if thou take it for an admonitiō, calling, and ſtirring vp. He alſo attributed this vnto

What is the worke of grace in •• ſtificatiō.

frée will, that it had power to aſſent and to obey the commaundements of God. But the grace which the holy ſcriptures ſet forth vnto vs, renueth our vnderſtā ding and will, and in ſtead of a ſtony hart geueth vs a fleſhy hart. For it doth not only counſel our reaſon, but alſo fully perſuadeth it, and boweth and changeth the will. Our men of Trent graunt in dede that God toucheth the hart of man by y illumination of the holy ghoſt: but leſt a man himſelf ſhould do nothing, they adde, y he receiueth the inſpiration: as he which may alſo refuſe it. Wherfore they fully cōclude, y it pertaineth to man to receaue: although they confeſſe that he can not do that vnles he be called and ſtirred vp by grace. But how can the hart of man, vnles it be renued by the ſpirite and grace of God, receaue thoſe thinges agaynſt which, by reaſon of his nature being yet corrupt and vitiate, it reſiſteth? Aſſuredly, though it be neuer ſo much ſtirred vp, taught, and moued, yet vnles it be vtterly chaunged, it wil continually withſt and and reſiſt. Wherfore Auguſtine

It is not in our power that thoſe thinges which are ſet forth vnto vs ſhould pleaſe vs.

ad Simplicianum writeth very well: That it is not in our power, that thoſe thynges which are ſet forth vnto vs, ſhould be acceptable and pleaſant vnto vs. But we chuſe not that thing which is neither acceptable nor pleaſant, though we haue neuer ſo many admoniſhers to ſtirre vs vp. As if there ſhould be offered vnto a ſicke man good healthfull meates, and very pleaſantly dreſſed, yet becauſe they are neither pleaſant nor acceptable vnto him, he refuſeth them: though there ſtand many by, and ſay vnto him, that thoſe meates are wholeſome, and very well dreſſed. The ſelfe ſame thing vndoubtedly happeneth vnto a minde not yet regenerate: but that as touching the receiuing of the grace of God, there can be done no violence vnto the minde: but the ſicke perſon may be compelled to take meates that are vnto him vnpleaſaunt. Wherfore ſo long as our will and vnderſtanding is not changed by the ſpirite of God, it will not admit any healthfull admonitions. And euen as a ſicke perſon before he be reſtored to health, neither abideth nor gladly receiueth meates when they are offered him, ſo alſo the minde of man vnleſſe it be chaunged from infidelitie to faith, from impietie to godlines (as ſaith the Synode of Arauſicanum) it neither obeyeth nor geueth place vnto grace which calleth and ſtirreth it vp: which thing yet the good Fathers

A place of Zachary declared.

of Trent affirme. But leſt they ſhould ſeme to ſpeake without ſcriptures, they bring forth two teſtimonies: The one out of the firſt chap. of Zacharie. Bee ye conuerted vnto me, and I will be conuerted vnto you. This (ſay they) hath a reſpecte vnto the man, who is commaunded, that euen in iustification he ſhoulde doo ſomewhat. But Ieremy ſayth: Conuert vs Lord, and we ſhall be conuerted: by which word is declared, that vnto this conuerſion is alſo required the helpe of God. And by this meanes they deuide the whole matter betwene God and man. But Auguſtine & many other of the Fathers aſcribe the whole acte of our iuſtification vnto God onely. But, as touching this place of Zachary, it may be expounded two manner of wayes: Firſt, that thoſe are the wordes of the law commaunding, & yet by thē cannot be proued, y a man can be conuerted vnles God conuert him. For

What are the inward motions in iuſtification

of it Auguſtine thus writeth: Lord geue that which thou cōmaundeſt, and commaund what thou wilt. An other expoſition is this, in iuſtification are two inward motions: of which the one pertayneth vnto reaſon, which (as we haue ſaid) hath nede not onely to be taught, but alſo to be perſuaded and to be drawen into the ſentence of the holy ghoſt: the other motion pertaineth vnto the wil, that it may be bowed, to receiue al thoſe things which the holy ghoſt promiſeth and offreth. And this is the faith, by which we are iuſtified, and wherby our ſinnes are forgeuē vs. But foraſmuch as theſe things are done ſecretly in the inward partes of the mind, the Prophet ſpeaketh not of them: but rather ſpake of thoſe things which follow. For man after he is once iuſtified, beginneth to be conuerted vnto good works. Wherfore he which before liued diſſolutely and wickedly, now behaueth himſelfe wel and orderly: and being renewed with grace and the ſpirite, worketh together with the power of God. Of this conuerſion the Prophet ſpeaketh, when he ſayth: Be ye conuerted vnto me. And God promiſeth to heape them vp with great benefites: which is ſignified by this, And I will be conuerted vnto you. For before, when he withdrew from them his benefites, and afflicted them with captiuities, and other miſeries, he ſeemed to be turned away from them. Wherfore the Prophet ſpake not of the inwarde iuſtification, but of the outward conuerſion vnto good workes. But Ieremy when he ſaid: Conuert vs Lord and we ſhall be conuerted, had a reſpect vnto thoſe inward motiōs of ye mind, which we haue now deſcribed. But our men of Trent, when they thus ſay, although they faine that they differ from the Pelagians, yet in very deede they can neuer proue it. They ſay that they deny not grace: but in very deede they put that grace which the Pelagians would neuer haue denied. But let vs ſee what degrees, and what preparations theſe men appoynt o iuſtification. Firſt (ſay they) a man which is to be iuſtified, being called & ſtirred vp by the grace

Degrees of iuſtification appointed by the Synode of Trent.

of God, beginneth to beleue thoſe things which are written in the holy ſcriptures: then is he ſmitten with the feare of the ſinnes which he hath committed: afterwarde loking vnto the mercy of God, he beginneth to haue a good hope: this hope being conceiued, he loueth God: out of which loue ſpringeth in him a certaine deteſtation of ſinnes, and a purpoſe to liue wel: laſtly he receiueth baptiſme or the ſacrament of repentaunce: and herein ſay they conſiſteth iuſtification. For all other things which went before, were only preparations. But theſe men ſee not that we ought farre otherwiſe to iudge of baptiſme. For the holy ſcriptures teache, that Abraham was firſt iuſtified by faith in vncircumciſion: and then he receiued circumciſion, as 〈 in non-Latin alphabet 〉 , that is, a ſeale of righteouſneſſe already receiued. This ſelfe ſame conſideration according to the Analogy is to be kept in baptiſme. For our baptiſme anſwereth vnto the circumciſion of the elders. When theſe men put, that fayth, the feare of God, hope, charitie,

The degrees of Trent before brought are cōfuted. What cauſes of iuſtication they of Trent aſſigne.

deteſtation of ſinne, and a new purpoſe of liuing vprightly, are only certaine preparations vnto iuſtification, they decree that a man may be perfecte before he be iuſtified. Then they adde the cauſes of our iuſtification, and beginne at the finall cauſe: and that ſay they, is the glory of God and our ſaluation. The efficient cauſe, they ſay is GOD himſelfe of his mercye. The meritorious cauſe (as they call it) they put to be Chriſt Ieſus by his death on the croſſe, and the ſheading of his bloud And hitherto in dede all is wel. The formall cauſe they ſay is the iuſtice of God, not that iuſtice whereby he himſelf is iuſt, but that which he communicateth vnto vs, wherby we truely bothe are counted iuſt, and alſo are ſo in deede. By which wordes they vnderſtand the renewing of a man now regenerate, and his new forming by grace and the holy ghoſt. And that theſe things are done in a man already iuſtified, we deny not: but that iuſtification conſiſteth therein, we can not graunt. For Paule affirmeth

Wherin iuſtification properly conſiſteth

it to conſiſt herein, that our ſinnes are forgiuen vs, and that they are no more imputed vnto vs. And to confirme this, he citeth a teſtimony out of Dauid: Bleſſed are they, vvhoſe iniquities are forgiuen: and that teſtimony alſo out of Geneſis: Abraham beleued God, and it vvas counted vnto him for righteouſneſſe. And to the end he would expreſſe the thing more plainly, he oftentimes in that ſelfe ſame place vſeth this word Imputacion. And therefore ſay we, that in

Iuſtificat ō cannot conſiſt in that righteouſnes which cleaueth in •• vs.

that righteouſneſſe and inſtauration wherby we are reformed of God, can not conſiſt iuſtification, for that it through our corruption is imperfect, neither can we with it ſtād before the iudgement ſeat of Chriſt. Farther they ſay that this righteouſneſſe, wherby they will haue vs to be iuſtified, is diſtributed vnto euery man by the holy ghoſt, as it pleaſeth him, which ſaying in deede may be ſuffred. For the holy ghoſt is the diſpoſer in the diſtribution of the giftes of God. But they goe on farther and ſay, According to the meaſure of the preparation, but this can by no meanes be borne with all. For we haue before ſhewed out of the fathers, and chiefly out of the holy ſcriptures, that all thoſe things which are done before iuſtification, are ſinnes: ſo farre is it of, that they can merite and prepare vnto iuſtification. Farther theſe men teache, that iuſtification being once had, men ought neuer to be thereof aſſured and certaine, but ought to be doubtfull and carefull. And when we obiect, that this is to derogate y truth of the promiſes of God, and the dignitie of grace, they deny that to be true. For they ſay that they doubt not of the promiſes of God: but when they looke vpon their owne indiſpoſitions, (as they call it) then at the length they begin of neceſſitie to doubt. Vndoubtedly this is not to be meruailed at, for if a man haue a regarde to his owne vnworthineſſe, he ſhall not only doubt of the promiſes of God, but alſo ſhall be moſt aſſured, that he can not be iuſtified. But the holy ſcriptures teache farre otherwiſe. For they ſet forthe vnto vs the example of Abraham, how that he contrary to hope, beleued in hope: and that he, when now

A man being iuſtified doubteth not of his iuſtification

he was in a maner a hundreth yeares of age, had no regarde to his body, being paſt getting of children, nor to the wombe of Sara, being paſt childbearing: and that he ſtaggered not by reaſon of diſtruſt, but was by faith confirmed, & moſt certainely perſuaded that God was able to performe what ſo euer he had promiſed. This example teacheth vs, that we ought not to haue a regarde vnto thoſe things, which either may, or ſeeme to hinder our iuſtification: but our faith ought vtterly to be fixed in the words and promiſes of God, but contrariwiſe theſe men will call vs backe to our owne indiſpoſitions (as they cal them) and will haue vs therefore alwayes to be in doubt of our iuſtification. In dede we ought not to diſſemble whatſoeuer imperfection or fault is in vs: and that for this cauſe, that it may be daily amended and corrected. Yet ought we not therefore to be in doubt and wauering, touching our iuſtification, and the grace of God.

Now haue we to proue the ſecond propoſition, namely, that a man is iuſtified by faith. Which thing we entend firſt to proue by teſtimonies of the holy

A confirmation that we are iuſtified by faith.

ſcriptures. Paule in the firſt chapter of this Epiſtle thus defineth the Goſple, that it is the power of God to ſaluation to euery one that beleueth. In theſe wordes is touched the efficient cauſe of our iuſtification, namely, the power of God: and the ende, which is our ſaluation: and alſo the inſtrument wherby it is receiued, namely, faith: for he addeth, vnto euery one that beleueth. And this he confirmeth by a teſtimony of Abacucke the Prophet. In which ſentence he ſo much delighted, that he vſed it both to the Galathians, and alſo to the Hebrues in the ſelf ſame ſenſe. He addeth moreouer that the wrathe of God was reueled from heauen, by reaſon of the knowledge of the Philoſophers, which withheld the truthe of God in vnrighteouſneſſe, and which when they knew God, glorified him not as God: but fell to the worſhipping of Idols. But contrariwiſe in the goſpell, is reuealed the righteouſneſſe of God, namely that righteouſneſſe, whereby men are iuſtified from faith to faith, which phraſe of ſpeache we haue in his due place ſufficiently expounded in the third chapter. Now is the righteouſneſſe of God (ſaith he) made manifest without the law: the righteouſneſſe (I ſay) of God by the faith of Ieſus Chriſt in all, and vpon all them which beleue in him. And a little afterward, wherefore being iuſtified frely, by his grace, by the redemption which is in Chriſt Ieſus: whome God hath ſet forth a propitiator by faith in his bloud. Here alſo is not onlye ſhewed the grace, by which God fréely iuſtifieth vs, but alſo Chriſt & his deathe is ſet forthe, that it may manifeſtly appeare, that he is the reconciliator and the mediator. Wherunto alſo is added faith, wherby we receiue the fruit of his redemption: to the ſhewing forth alſo of his righteouſneſſe in this time, that he might be iuſt, and iuſtifying him which is of the faith of Ieſus Christ. If men coulde by theyr workes get vnto themſelues righteouſneſſe, the righteouſneſſe of God ſhoulde not then be ſo declared. But ſeeing we ſée that it is communicated vnto vs by faith, without any preparation of workes, it muſt needes ſeeme vnto vs very great. And amongſt other things which God requireth of men, this is the chiefeſt, that they ſhould not any thing glory of themſelues. But if iuſtification ſhould conſiſt of workes, men might boaſt of their owne endeuor and induſtry. But ſeeing we are freely iuſtified by faith, there is no place left for boaſting. Wherfore Paule ſaith. Thy boaſting is excluded: by what law? by the law of works? No, but by the law of faith. Wherfore he concludeth after this manner. We iudge that man is iuſtified by faith without works. And that we ſhould not think that that propoſition is particular, he declareth that it is vniuerſall God (ſaith he) is he the God of the Iewes only, is he not the God of the gentiles alſo? Yea of the Gentiles alſo. For it is one God which iuſtifieth vncircumciſion through faith, and circumciſion by faith. Wherefore euen as there is but one God ouer all men, ſo iuſtifieth he all men by one, and the ſelfe ſame way.

And in the fourth chapter he ſaith: but vnto him which worketh not, but beleueth in him, which iuſtifieth the wicked, faith is imputed vnto him vnto righteouſneſſe. By this ſentence are bothe workes excluded, and alſo faith is ſet forth, by which is imputed righteouſneſſe vnto men. And ſtraight way he addeth of Abraham, that he is the father of all them that beleue by vncircumciſion, that it might alſo be imputed vnto them, and that he is the father of circumciſion, not only vnto them which are of circumciſion, but alſo vnto them which walke in the steps of faith which was in the vncircumciſion of Abraham our father. Afterward by the nature of the promeſſe, he ſheweth that iuſtification is by faith. For he ſaith, by the lawe was not the promeſſe made vnto Abraham, and vnto his ſeede, to be the heire of the worlde, but by the righteouſneſſe of faith, for if thoſe which are of the law ſhould be heires, then ſhold faith be aboliſhed, and the promeſſe made voide. In theſe words are two excellent things to be noted. The firſt is, that the promeſſe is free neither is it ioyned with the condition of workes: and therfore ſeing faith is as a correlatiue referred vnto the promeſſe, it muſt needes follow, that it is ſuch as the promeſſe is: and therefore it hath a reſpecte vnto the promeſſe by it ſelfe, and not to the conditions of our vntowardneſſe or indiſpoſition, as the good holy Fathers of Trent eache. The ſecond is, that if the inheritance and righteouſneſſe ſhould depend of that condition of works, then had there bene no néede of the promeſie. For mē might haue ſayd, why is that fréely promiſed vnto vs, which we can claime vnto our ſelues by our owne endeuor and labor? Or why is it ſo neceſſary, that we ſhold beleue, when as by our owne workes we can attaine vnto righteouſneſſe? Afterward Paule addeth the finall cauſe, why iuſtification commeth by fayth. By grace (ſayth he) that the promeſſe might be firme: for if by our owne works and preparations we ſhould be iuſtified, the promeſſe ſhould alwayes be vnſtedfaſt: neither could we appoint any certaintie of it. Afterwarde he putteth the example of Abraham: who (as it is before ſaid) contrary to hope, beleued in hope: neither had he a regarde vnto thoſe things, which as touching his owne part, mought haue bene a let vnto the promeſſe of God, namely, his own body, being n w as it were dead, and an hundreth yeare olde, and the age of Sara his wife. Theſe things ſufficiently declare what maner of faith that was, by which vnto Abraham was imputed righteouſneſſe, ſo that thereby we alſo may vnderſtande the power and nature of faithe which iuſtifieth. Paule alſo addeth, that by ſuche a faith, is muche aduaunced the glory of God. For when as nothing is attributed vnto our merites and workes, it muſt néedes be, that the whole glory redoundeth vnto God. Therefore Paule ſaith of Abraham: he gaue the glory vnto God, knowing this moſt fully, that what ſoeuer he had promiſed, he was able alſo to performe. And the more to expreſſe the certainty of faith, he vſed this participle, 〈 in non-Latin alphabet 〉 : whereby he ſignifieth that Abraham with a certaine moſt full aſſent embraſed the promeſſe of God. And leaſt any man ſhould thinke that this was a proper and pecul are prerogatiue geuen vnto Abraham, the Apoſtle addeth an vniuerſall rule, and ſaith: that it was not written for him only, that it was imputed vnto him for righteouſneſſe: but alſo for vs, vnto whome it ſhallbe imputed ſo that we beleue in him, which raiſed vp Ieſus Chriſt from the dead: which was deliuered for our ſinnes, and roſe againe for our iuſtification.

Farther out of the .v. chapter we haue alſo an other teſtimony: wherfore ſeing (ſaith he) we be iuſtified by faith, we haue peace towards God, through Ieſus Chriſt: by whome we haue acceſſe through faith into this grace wherein we ſtand. Here are two things to be noted: the one is, that we are iuſtified by faith, and that by grace: the ſecond, that vnto this grace is not an entraunce made open by preparatiōs, or works which diſpoſe vs, but only by faith.

In the. v ij chapter are ſet forth as it were certaine ſteppes and degrees, by which we muſt come to eternal ſaluation. Whō he hath foreknown (ſaith he) thoſe alſo hath he predeſtinate, that they ſhold be like faſhioned vnto the image of the ſonne of God, that he might be the firſt begottē amongſt many brethrē. And whō he hath predeſtinate, thoſe alſo hath he called. And whō he hath called, thoſe hath he iuſtified: and whō he hath iuſtified, thoſe alſo will he glorifie. Here are reckened vp .v. degrees, foreknowledge, predeſtination, vocation, iuſtification, and glorification, in which as touching our purpoſe, let vs conſider what commeth betwene vocation and iuſtification. And that is nothing elſe but faith. For for as muche as vocation is done by the promiſe of iuſtification, and of ſaluation, the ſame is receiued by faith, geuing aſſent thereunto.

Towardes the ende of the .ix. chapter, is ſet forthe a difference betweene the Iewes and the Gentiles: and a reaſon is geuen why the Gentiles obtained righteouſneſſe, and not the Iewes. For thus Paule ſaith: What ſhall we ſay then? That the Gentiles which followed not righteouſneſſe, haue taken holde of righteouſneſse, which is by faith. But Iſraell which followed righteouſneſſe, attained not vnto the lawe of righteouſneſſe: bicauſe they ſought it not by faith, but as it were by workes. What cā there be more manifeſt then theſe words: for they declare that they which wil be iuſtified by faith, doe obtaine righteouſneſſe, but thoſe which doe aſpire vnto it by works, doe labor but in vaine.

This ſelf thing he proueth euen from the beginning of the .x. chapter, where he deſcribeth two kindes of righteouſneſſe: the one which he calleth ours, which conſiſteth of works, the other which he calleth the righteouſneſſe of God, which is taken holde of by faith. And thus he writeth: They being ignorant of the righteouſneſse of God, and going about to establiſhe their owne, are not obedient vnto the righteouſneſſe of God. Hereby it is manifeſt, that they which wil eſtabliſh their owne righteouſneſſe that is, the righteouſneſſe of works, do fall away from the righteouſneſſe of God. Paule goeth on, and more plainly openeth the nature of theſe two kinde of righteouſneſſes. Moſes (ſayth he) thus wryteth of the righteouſneſſe which commeth of the lawe: The man which dothe theſe things ſhall liue in them. By theſe words he ſheweth, that the righteouſneſſe of the law conſiſteth in workes. But of the righteouſneſſe which commeth of faithe, he thus ſpeaketh: Say not thou in thine heart, who ſhall aſcend vp into heauen, to fetch Chriſt from thence: or who ſhall deſcend into the deepe to fetche vp Chriſt againe from the dead? But what ſaith he? The word is nigh thee, euen in thy mouthe and in thine heart. The ſame is the worde of faith which we preach, which word he which beleueth in his heart, and with his mouth confeſseth the Lord Ieſus Chriſt, ſhal be ſaued. Hereby we ſe that not the righteouſneſſe of the lawe which is had by workes, but the righteouſneſſe of faithe is it which bringeth ſaluation. And this is by the latter words more manifeſtly confirmed. For in that there is added, With the heart we beleue vnto righteouſneſſe, and with the mouth is confeſſion made vnto ſaluation, the later clauſe touching confeſſion, which ſemeth to be an outward worke is therfore added, leaſt we ſhold thinke that the faith wherby we are iuſtified, ſhould be idle: for it is not a vaine & barren faith: ſuch a one as our aduerſaries dreame that we obtrude. It hath moſt plētifull and moſt aboundant fruits, amongſt which the confeſſion of piety obtaineth the firſt place, and is moſt neceſſaryeſt. Hereunto Paule addeth a teſtimony out of the Prophet, he which beleueth in him ſhall not be made aſhamed. They are commonly aſhamed, which cōtrary to their expectation are fruſtrated of that, which they hoped to haue obtained. Wherefore the meaning is. He which beleueth in Chriſt, and by this faith waiteth for ſaluatiō, ſhal not be put to ſhame: bicauſe he ſhall not be fruſtrated of his hope. He addeth alſo an other teſtimony taken out of the Prophet Ioel: Whoſoeuer doth call vpon the name of the Lord, ſhall be ſaued: in which words the promiſe of ſaluation ſeemeth to be aſcribed vnto inuocation. But Paule profitably teacheth (as I haue before oftentimes ſaid) whē

Note tha the ſcriptures teach a reſolution frō workes vnto fayth. And againe from fayth to his obiect

promiſes ſeeme to be adioyned vnto workes, we muſt alwayes run from them vnto the roote and foundation, namely vnto faith. So Paule in this place when he had ſayd, Whoſoeuer calleth vpon the name of the Lord, ſhalbe ſaued, ſtraight way addeth, how ſhall they cal vpon him, in whom they haue not beleued? So he reſolueth the whole matter from inuocation into faith. And that we ſhold not think that faith by his owne power, hath any thing whereby it can iuſtifie, he againe paſſeth from it vnto the obiect, ſaying: how ſhall they beleue without a preacher? and how ſhall they preach, except they be ſent? Alſo, faith commeth by hearing, and hearing by the word of God. Wherefore the vttermoſt point of the reſolution, is the worde of God, and promeſſe touching Chriſt: from whence as from the fountaine, is deriued our ſaluation and iuſtification.

In the .xj. chapter is ſet forthe the Antitheſis betweene incredulitie and faith: which ſerueth very muche to confirme that, which we now teache. The braunches were broken of, that I might be grafted in. This was an obiection of the Gentiles againſt the Iewes. Paule anſwereth, thou ſayeſt well, bicauſe of vnbeliefe they were broken of: but thou ſtandeſt by faith. Here is geuen the reaſon of the fall and deſtruction of men, and on the other ſide of ſaluation and conſtancie, namely vnbeliefe & faith. And of the Iewes which ſhould one day be reſtored, he addeth, And if they abide not ſtil in their vnbeliefe, they ſhalbe againe grafted in, for God is of might to graft thē in. Héere we ſée, that by departing from vnbelief, which conſiſteth in beleuing,

Hereby is proued that the reſtoring of thē that fall, cō meth by faith.

men that haue fallen are reſtored. This maketh very muche againſt the error of thoſe, which although they after a ſort confeſſe that the firſt iuſtification is giuen fréely without any workes going before, yet vnto men that haue fallen, they graunt not reſtitution vnto iuſtification, but by ſatiſfactions, and many workes preparatory. Theſe things haue I gathered out of the Epiſtle vnto the Romanes, now will we in order proſecute the other Epiſtles.

In the firſt Epiſtle to the Corinthians the firſt Chapter, it is thus written, bicauſe the world in the wiſedome of God knew not God by wiſedome, it pleaſed God by the foliſhneſſe of preaching, to ſaue them that beleue. Bicauſe the wiſe men of this world ſaith the Apoſtle, by their naturall ſearching out, could not take hold of the wiſedome of God, whereby they might be ſaued, God of his goodneſſe hath inſtituted a contrary way: namely the preaching of the Goſpell, which vnto the fleſh ſéemeth fooliſhneſſe, that by it ſaluation ſhould be geuen vnto men: but yet not to all ſortes of men, but to thoſe only that beléeue.

Wherfore in the .ij. to the Corinthians the. 1. chapter, it is thus written, by faith ye ſtand: by which wordes we vnderſtand that the foundation wherby we are confirmed and eſtabliſhed in the way of ſaluation, is faith.

Farther Paule to the Galathians the .ij. Chapter, where he reproueth Peter for his diſſimulation, wherby he ſéemed to lead the Gentiles to obſerue the Ceremonies of the Iewes, thus ſpeaketh: If thou being a Iewe, liueſt after the maner of the Gentiles, and not as doe the Iewes, why compelleſt thou the Gentiles to liue as doe the Iewes? For we which are Iewes by nature, and not ſinners of the Gentiles, knowe that a man is not iuſtified by the workes of the law, and we beleue in Chriſt, that we might be iuſtified by the faith of Chriſt, & not by the workes of the law, becauſe by the workes of the lawe ſhall no fleſhe be iuſtified. Héere we ſée that the Apoſtles therefore folowed Chriſt, y they might be iuſtified by faith, which they could not obtaine by works.

And afterward, the life which I now liue in the fleſh, I liue by the faith of the ſonne of God, which is all one, as if he ſhould haue ſaid: As yet in déede ſinne ſticketh in my fleſhe: and in it I cary death about: but yet notwithſtanding I haue life, not through mine owne merite, but by the faith of the ſonne of God.

In the .iij. chap. he thus wryteth, I would know this of you, receiued ye the ſpirite by the works of the law, or by the hearing of faith? And ſtraight way he addeth, he which miniſtreth vnto you the ſpirit, & in you worketh miracles, doth he the ſame by the works of the law, or by the hearing of faith? By theſe words we ſée, that it is faith and not works, wherby we take holde of the gifts of God: and he addeth, ye know that they which are of faith, the ſame are the children of Abraham, and that vndoubtedly for no other cauſe, but becauſe in beleuing, they imitate him. Wherfore ſayth he, the ſcripture foreſeeing that God would iuſtifie the Gentiles by faith, ſhewed before hande glad tidings vnto Abraham, ſaying, in thee ſhall all nations be bleſſed. This bleſſyng ſpred not abrode vnto them, bicauſe they had their beginning of the fleſh of Abraham, but bicauſe they followed the ſteppes of his faith. Otherwiſe of Abraham as touching the fleſhe came not, as farre as we can read, any other nations, then the Iſmaelites, Edomites, and Iſraelites Then foloweth the concluſion, Therefore they which are of faith, ſhalbe bleſſed with faithfull Abraham. But to be bleſſed, in the Hebrew phraſe, is nothing elſe, then to receiue the gifts of God, amōgſt which iuſtification is the principalleſt. Wherefore it followeth, That vnto the Gentiles through Chriſt might come the promiſe made vnto Abraham, that we might receyue the promiſe of the holy Ghoſt through faith. We ſée therefore that the promiſe of the holy ghoſt is not taken hold of by workes, as many faine it is: which thing euen reaſon ſufficiently declareth. For ſeing the Lord (as it ſhall a litle afterward be declared) had by promiſe geuen this bleſſing vnto Abraham, we muſt ſe, what is referred vnto the promiſe as a correlatiue. Which (as we haue ſayd) cā be nothing ells but fayth: for fayth ſetteth forth vnto it ſelfe the promiſes of God as an obiect.

Paul furthermore addeth, that the ſcripture concludeth, all thinges vnder ſinne, that the promiſe by the fayth of Ieſus Chriſt ſhould be geuen to them that beleue. Thys is the cauſe why y holy ſcriptures ſo diligently ſhew vnto men, how they be guilty of ſinnes: namely, that they ſhould be the more ſtirred vp to embraſe y promiſes of God at the leaſt way by fayth, when as they haue not good workes, by which they may take hold of them.

And this vnderſtand we by that which is afterward written, The law is our ſchoolemaiſter vnto Christ, that we ſhould be iuſtified by fayth. Theſe wordes ſignifie nothing els, but that y law therfore ſheweth ſinnes, & ſetteth forth vnto mē their infirmity, and ſtirreth vp theyr luſtes, wherby ſinnes are more and more encreaſed, that they being thus admoniſhed ſhould returne vnto Chriſt, and might from him thorough fayth receaue righteouſnes. Which thing they vndoubtedly did, of whome it is ſayd. Ye are all the children of God by the fayth of Ieſus Chriſt. For what is it to be the ſons of God, but to haue now obteyned adoption: which we obteine only by regeneration or iuſtification.

And in the 4. chapiter. Brethern (ſayth he) we are after Iſaake, children of the promiſe. But to be children of the promiſe is nothing ells, but to beleue thoſe thinges which God promiſeth wherby we are made his children according as he hath promiſed we ſhould be. For ſo was Iſaake borne vnto Abraham, not by the ſtrength of nature, but by the benefit of the promiſe of God.

In the 5. chapter: he writeth, We in the ſpirite looke for the hope of righteouſnes by fayth. In this place are two thinges touched: the ſprite of God, whereby we are new facioned, and renewed vnto ſaluation and fayth wherby we apprehēd righteouſnes. Wherfore in this matter of our iuſtificatiō, although there be in our minds many ther workes of the holy ghoſt, yet none of them except fayth helpe to iuſtification.

Therfore the Apoſtle concludeth, Circumciſion is nothing, and vncircumciſion is nothing, but onely fayth, which worketh thorough loue. Of this only dependeth iuſtification: of this faith (I ſay) not being dead, but liuing and of force. And for that cauſe Paul added, which worketh by loue. Which yet ought not ſo to be vnderſtand, as though fayth ſhould depend of loue, or hath of it (as they vſe to ſpeake) his forme: but for that when it burſteth forth into act, and will ſhew forth it ſelfe, it muſt of neceſſity doo it by loue. So the knowledge of a man dependeth not hereof, for that he teacheth other men: but therin is it moſt of all declared. But if any perfection of theſe actions of louing and teaching redound vnto fayth and knowledge, that commeth of an other cauſe, and not for that that they depend of it or therof haue theyr forme: as many Sophiſters dreame.

In the Epiſtle to the Epheſians the 2. chapter it is thus written, By Grace ye are made ſafe thorough fayth, and that not of your ſelues: for it is the gift of God.

And moreouer in the third Chapiter, That according to the riches of his glory he would graunt you, that ye may be ſtrengthned with might in the inward man by the ſpirit, that Chriſt may dwell in your harte by fayth. He y hath Chriſt in him, the ſame hath without all doubt righteouſnes. For of him Paul thus writeth vnto the Corrinthians: in the firſt Epiſtle and ſecond chapiter: Who is made vnto vs wiſedome righteouſnes, holines, & redemptiō. Here therfore is ſhewed by what meanes Chriſt dwelleth in our harts, namely, by fayth.

Agayne Paul in the third chapiter to the Phillippians, That I might be found (ſaith he) in him, not hauing mine own righteouſnes, which is of the law, but that which is of the fayth of Ieſus Chriſt. Here that righteouſnes, which is of workes, and of the law he calleth his: but that which is of fayth, and which he moſt of all deſireth, he calleth the righteouſnes of Ieſus Chriſt.

Vnto the Hebrues alſo it is written in the 11. chapter: The ſaynts by fayth haue ouercome kingdomes, haue wrought righteouſnes, and haue obteyned the promiſes. Theſe wordes declare how much is to be attributed vnto fayth: for by it the ſaints are ſayd not only to haue poſſeſſed outward kingdomes, but alſo to haue excerciſed the workes of righteouſnes, namely, to haue liued holily and without blame, and to haue obteyned the promiſes of God.

And Peter in his firſt epiſtle and firſt chapiter, In the power of God (ſayth he) are ye kept vnto ſaluation by fayth. In theſe wordes are ſignified two principal grounds of our ſaluation. The one is the might and power of God, which is wholy neceſſary for vs to attayne ſaluation. The other is fayth, wherby as by an inſtrument is ſaluation applied vnto vs.

Iohn in his firſt epiſtle and 5. chapiter, Euery one (ſayth he) which beleueth that Ieſus is Christ, is borne of God. But to be borne of God is nothing els then to be iuſtified, or to be borne agayne in Chriſt.

It followeth in the ſame chapiter. This is the victory which ouercommeth the world, our fayth. By which teſtimony is declared, that the tiranny of the Deuill, of ſinne, of death, & of hell is by no other thing driuē away from vs but by faith only.

And toward the end of the ſelfe ſame chapiter it is ſayd. And theſe things haue I writen vnto you which beleue in the name of the ſonne of God, that ye might know that ye haue eternall life, and that ye ſhould beleue in the name of the ſonne of God. Now let vs gather alſo out of y Euangeliſts as much as ſhall ſerue for this preſēt queſtiō.

Mathew in his 8. chap. ſayth, That Chriſt excedingly wondred at the faith of y Centurian, and confeſſed, that he had not found ſuch fayth in Iſraell. And turning vnto him ſayd, Euen as thou hast beleued, ſo be it vnto thee. Here ſome replye, that this hiſtory and ſuch other like entreat not of iuſtificatiō, but only of the outward benefits of the body geuen by God. But theſe men ought to conſider that ſinnes which are in vs are the cauſes of the griefes and afflictions of the body. For only Chriſt except, who vtterly died an innocent, all other, for as much as they are obnoxious vnto ſinne doe ſuffer no aduerſitie without iuſt deſert: and although God in inflicting of calamities vpon vs, hath not alwayes a regarde hereunto, for oftē times he ſendeth aduerſities to ſhewe forth his glory, and to the triall of all thoſe that are his, yet none whileſt he is ſo vexed, can complaine that he is vniuſtly dealt with: for there is none ſo holy, but that he hath in himſelfe ſinnes, which are worthy of ſuche like, or elſe of greater puniſhmentes. And where the cauſe is not taken away, neither the effect is nor can be taken away. Wherfore Chriſt foraſmuch as he deliuered men from diſeaſes of the bodies, manifeſtly declared, y it was he which ſhould iuſtify thē from ſinnes. And that this is true, the ſelf ſame Euangeliſt teacheth in the. 9. chapter. For when he that was ſicke of the Palſey, was brought vnto Chriſt to be healed, he ſaith y Chriſt anſwered, Ariſe my ſonne, thy ſinnes are forgeuen thee. At which ſaying, when as the Scribes and Phariſeis were offended, to the ende they ſhould vnderſtand, that the cauſe of euils being taken away, euen the euils themſelues alſo are taken away, he commaunded him that was ſicke of the Palſey to ariſe, and to take vp his bed, and to walke. Wherfore it manifeſtly appeareth that Chriſt by the healings of the body, declared that he was he, which ſhould forgeue ſinnes: and euen as thoſe healings were receiued by faith, euen ſo alſo by the ſame faith are men iuſtified, and receiue the forgeueneſſe of ſinnes.

And in the ſelfe ſame .ix. Chapter is declared that Chriſte anſwered vnto two blinde men which were very importunate, and moſt earneſtly deſired to be healed, Doe ye beleue that I can doe this for you? And when they had made anſwer that they beleued, he ſayd: Euen as you haue beleued, ſo be it vnto you.

And when our Sauior was going to the houſe of the ruler of the ſinagoge, to raiſe vp his daughter from death, there followed him a woman, which had an iſſue of bloud, which woman was endued with ſo great a faith, that ſhe thought thus with her ſelfe, that if ſhe might but touche the hemme of his garment, ſhe ſhould ſtraight way be made whole. Wherefore Chriſt anſwered her, be of good confidēce daughter, thy faith hath made thee whole. But why Chriſt adioyneth confidence vnto faith, we haue before declared in the beginning of this queſtion, whē we declared the nature of faith. For we taught that that aſſent wherwith we take holde of the promiſes of God is ſo ſtrong & ſo vehement, that the reſt of the motions of the minde which are agreable vnto it, doe of neceſſitie follow.

In Luke alſo is ſet forth the hiſtory of that ſinnefull woman, vnto whome the Lord thus anſwered, thy faith hath made thee ſafe, ſignifiyng that he for her fayth ſake, had forgeuen her her ſinnes. And that the faith of this woman was very feruent, ſhe declared by the effectes, in that ſhe loued much, in that ſhe kiſſed his féete, in that ſhe waſhed them with her teares, and wiped them with her haire.

In the Goſpel of Iohn the .iij. chapter, Chriſt ſayd vnto Nicodemus: So God loned the world, that he gaue his only begottē ſonne, that he which beleueth in him ſhould not peariſh, but haue eternall life. And in the ſelfe ſame Chapter Ihon Baptiſt, thus ſpeaketh of Chriſt, He that beleueth in the ſonne hath eternall life, but he that beleueth not, hath not life, but the wrath of God abideth ouer him. Out of which place we gather not only that we preſently entreat of, but alſo this, that they are ſtrangers,

Here is pr ued that they which are ſtraungers from Chriſt, can do no good thyng that may pleaſe God.

from Chriſt, and thoſe which beleue not, can doe nothing that may pleaſe God, and therfore they can not merite of congruitie (as they call it, and as our aduerſaries affirme) the grace of God. And in the .vj. chapter Chriſt ſaith, This is the will of him which ſent me, that he which ſeeth the ſonne, and beleueth in him hath eternall life. And I (ſayth he) will raiſe him vp in the laſt day. And when as he had before ſaid, No man commeth vnto me vnles my father draw him. Alſo, He that hath heard of my father, and hath learned, commeth vnto me, afterward he addeth: And he which beleueth in me hath eternal life. In the .xj. chapter, when Chriſt ſhould raiſe vp Lazarus, he ſaid vnto Martha, He which beleueth in me, though he were dead, yet ſhall he liue: and he which liueth and beleueth in me, ſhall not die for euer. And in the .xvij. chapter, this is eternall life, that they acknowledge thee the only true God, and whome thou haſte ſent Ieſus Chriſt. But this is to be noted, that here he ſpeaketh not of a cold knowledge, but of a mighty and ſtrong faith. Wherefore if it be eternal life, then ſhal it alſo be iuſtificatiō. For as we haue before taught whē we expounded this ſentence of Abacuk the Prophet, The iuſt mā ſhall lyue by fayth, Iuſtification and life are ſo ioyned together, that the one is oftentimes taken for the other. And in very déede Iuſtification is nothing els then eternall life now already begonne in vs. And in the. 20. chapiter, Thoſe things (ſaith he) are written, that ye ſhould beleue that Chriſt is Ieſus, and that in beleuing ye ſhould haue eternall life. In the Actes of the Apoſtles the 15. chapiter, it is thus written, by faith purifying their hearts. In which place Peter ſpeaketh of the Gentiles, that they ſhould not be compelled vnto the works of the lawe of Moſes: for Chriſt had without them, geuen vnto them the holy Ghoſt, and had by faith made cleane their hearts from ſinnes. Paule alſo in his Oration to king Agrippa ſaid, that he was called of Christ to be ſent vnto the Gentiles, which ſhould by his ministery be illuminated, and by faith receiue remiſsion of ſinnes, and lot amongst the ſaintes. And theſe teſtimonies hitherto we haue gathered out of the Newe teſtament.

But if I ſhould out of the old teſtament reherſe all that which maketh to this purpoſe, I ſhould then be ouer tedious. And if there be any of ſo obſtinate a heart, that thoſe things which we haue alredy ſpoken, can not vrge them to confeſſe the truthe, neither ſhould it any thing profite ſuche men, if we ſhould bring many teſtimonies. Wherfore a few ſhall ſuffice, and beſides thoſe teſtimonies which Paule hathe cited out of the. 15. Chapiter of Geneſis, Abraham beleued God, and it was counted vnto him for righteouſneſſe, out of Abacucke. The iuste man ſhall liue by his faith: out of Dauid, Bleſsed are they whoſe iniquities are forgeuē: out of Eſay, Euery one that beleueth in him, ſhall not be confounded, and a fewe others ſuche like, beſides theſe teſtimonies (I ſay) I will cite the. 53. chapter of Eſay, wherein Chriſt is by moſt expreſſe wordes painted forth. For there he is ſayd to haue taken vpon him our ſorowes: and to haue borne our infirmities, to haue geuen his ſoule a ſacrifice for ſinne, and many ſuch other things: which are ſo plaine, that they can be applied vnto none other, but only vnto Chriſt Ieſus our ſauioure. And it is ſayde moreouer, and by the knowledge of hym, ſhall my righteous ſeruaunt iustifye many, and he ſhall beare their iniquities. Theſe words teache that Chriſt iuſtifieth many, namely the elect by the ſcience and knowledge of him, which knowledge vndoubtedly is nothing elſe, but a true faith. And that he in ſuche ſort iuſtifieth them, that he taketh vpon himſelfe, and beareth their iniquities. And Ieremy in the. 15. chapter wryteth, O God haue not thine eyes a regarde vnto faith? vndoubtedly they haue: As if he ſhould haue ſaid. Although thou ſéeſt al things, and there is nothing pertaining vnto man hidden from thée, yet haſt thou chiefly a regarde vnto faith, as vnto the roote and foundation of all good actions. And as touching the oracles of the ſcriptures, this ſhall ſuffice.

Now will I anſwere vnto ſuch obiections which are commonly brought agaynſt this ſecond propoſition. And we will heginne firſt with Pigghius, becauſe our aduerſaries count him for their Achilles or chief champion, and thinke that he only by his ſubtil ſharp wit hath perſed euen into the inward miſteries of the truth. And this man vſeth this cauillation: we are not iuſtified by that from which this iuſtification may be ſeperated: For it is not poſſible that the cauſes ſhould be pulled away or ſeperated from their effects. But faith is ſeperated from iuſtification: for many that beleue do notwithſtanding liue moſt filthely: ſo farre is it of,

Whether iuſtification may be ſeperated from faith.

that they ſhould be iuſtified. But becauſe he thinketh that this may be denied, he bringeth a reaſon to proue, that it is not againſt the nature and definition of faith but that iuſtification may be ſeperated from it, And he maketh an obiection out of the 13. chapiter of the epiſtle to the Corrinthyans, If I haue all fayth, ſo that I can remoue mountaynes, and haue not charity, I am nothing. By theſe words he concludeth, that faith may be ſeperated from charity, and therefore from all good works. He citeth this alſo out of Mathew, many ſhall come in that day, and ſhall ſay, Lorde in thy name we haue propheſied, and haue caſt out deuils, and haue wrought ſignes. But vnto them ſhall anſwere bee made, I know you not. Theſe ſignes, ſayth Pigghius can not be done without fayth, wherefore ſeing that they are ſhut forth from the kingdome of heauen which yet do theſe things, it is cleare that they were not iuſtified. Wherefore in them faith was ſeperated from righteouſnes. But this he thinketh is much more plainly confirmed by Iohn, For he ſaith, that many rulers of the priestes beleued in Christ, whiche yet durſt not openly profeſſe hym. But they which abhorre from the confeſſion of the name of Chriſt, ar farre from ſaluation: For Chriſt himſelfe ſayth, he that is aſhamed of me before men, of hym will I be aſhamed before my father. Theſe arguments although at the firſt ſight they ſéeme to haue ſome ſhew, yet if a man more narrowly examine them, he ſhall ſée, that

The iudgement of Epictetus touching hys own bokes. A ſimilitude.

that very wel agréeth with them, whiche Epictetus pronounceth of his bookes: 〈 in non-Latin alphabet 〉 : y is, theſe are but ſights or ghosts of the dreames of hell. Wherefore we muſt diligently ponder theſe reaſons and not iudge of them by the firſt ſight. And euen as in coynes of mony we vſe not ſo much to haue a regard vnto the inſcriptions or Images as to the goodnes and waight of ye matter, ſo alſo in arguments ought we to weigh and regard not ſo much the ſhew and coulour of them, as the thing it ſelfe and the ſtrength of them. We firſt deny that fayth can be ſeperated from iuſtification. And whereas Pigghius ſayth, that that is not repugnaunt vnto the nature and definition of fayth, we in no wiſe admit it: For agaynſt that ſentence are all the holy ſcriptures, and the true ſenſe of the definition of fayth, and alſo the fathers: For as touching the ſcriptures, Iohn ſaith, he that beleueth that Ieſus is Chriſt the ſonne of God, is borne of God: And he which is borne of God ſinneth not. For ſo long as faith beareth ſway in our hart, we commit not thoſe ſinnes which deſtroy the conſcience and alienate vs from God. How thē ſayth Pigghius that it is not agaynſt the nature of fayth to be ſeperated from iuſtification and from good workes? eſpecially ſeing Iohn ſayth, he which ſinneth knoweth not God? This thing alſo ſaw the fathers. For Ciprian de Simplicitate Prelatorum, where he complayneth of the infelicity of his tyme, for that charity, feare, good workes, and ſuch like things were waxen very cold, thus writeth, No man thinketh vpon the feare of things to come, no man conſidereth the day of the Lord, and the wrath of God, and that vpon the vnbeleuers ſhall come puniſhments, and that euerlaſting tormēts are appointed for the vnfaythfull. Of which things our conſcience would be aferd if it beleued: becauſe it beleueth not, therfore is it vtterly without feare: but if it beleued, then alſo would it beware, and if it did beware, then alſo ſhoulde it eſchape. Theſe words declare that with true fayth is ioyned the feare of God, and the eſchewing of eternal puniſhments, and auoyding of ſinnes. Now let Piggbius go & ſay, that true faith can be ſeperated from holy motions of the mind, and from good workes. This ſelf ſame thing together doth Ierome wt Ciprian affirme agaynſt the Luciferians. And if (ſayth he) I beleued truely, I would clenſe that hart wherewith God is ſene, I would with my hands knock my breſt, I would with teares water my chekes, I would in my body haue a horror, I would in mouth waxe pale, I would lye at the feete of my Lord, and would waſhe them wyth weeping, and wipe them with my heares, I would vndoubtedly cleue faſt vnto the ſtocke of the croſse, neither would I let go my hold thereof, before I had obtayned mercy. Hereby alſo it is manifeſt that with true faith

The definition of faith declareth that it can not be ſeparated from iuſtificatiō. A ſimilitude.

are ioyned good workes and repentaunce. But as touching the definition and nature of fayth, it may eaſely be proued, that it can not be ſeperated from iuſtification and from good workes, that is, from his effects. For fayth is no common but a firme and vehement aſſent, and that proceding from the holy ghoſt. And if in caſe a poore miſer being condemned to y, ſhould receaue a promiſe only at the hand of a mā that he ſhould be deliuered, and ſhould geue credit vnto thoſe words, ſtraight way his mynde would wholy be chaunged to mirth, and would begin to loue him that promiſed hym ſuch things, and would pleaſure him in what thing ſo euer lay in his power. How much more is to be attributed vnto the true faith, which is geuen vnto the word of God, and is inſpired by the ſpirit of God? Wherfore if that human fayth do draw with it wonderfull motions of the mynd, how can we ſay that the true and Chriſtian fayth is naked without good works, and deſtitute, & alone. Wherefore we now playnly ſée both by the holy ſcriptures, and by the Fathers, and by the definition and nature of fayth, that it can not be ſeperated from righteouſnes and from holy workes.

Now let vs come vnto Paul. He ſayth, If I haue all fayth &c. But how knoweth Pighius that Paul there ſpeaketh of that generall fayth which cleaueth vnto the promiſes of God and iuſtifieth: and not rather of a perticular fath wherby are wrought miracles, and which is a fre or gracious gift of the holy ghoſt? This faith is not applied vnto all thinges which are found in the holy ſcriptures, but only is a certayne vehement confidence, wherby we certaynly beleue that God will doo this miracle or that miracle. Of this ſayth Chriſostome interpreteth Paul in thys

The fayth of doctrine & the faith of miracles

place. And to the end of this diſtinction either part ſhould haue a diſtinct name, the one calleth the fayth of doctrine, the other, the fayth of ſignes. And vnto this latter fayth, Chriſostome applieth thoſe wordes, If ye haue of fayth as a grayne of mustard ſeede, and ſhall ſay vnto this mountayne, Get thee hence, and hurle thy ſelfe into the ſea: it ſhalbe done. Neyther vndoubtedly can it be denied but that there is ſuch a kind of fayth. For Paul in the 12. chapter of the firſt epiſtle vnto the Corrinthians, whē he reherſeth vp the frée gifts which the holy ghoſt diſtributeth vnto euery man as it pleaſeth him, thus writeth: Vnto one is by the ſpirite geuen the word of wiſedome and to an other the word of knowledge by the ſame ſpirite: and vnto an other is geuē faith by the ſame ſpirit: and vnto an other the gifts of healing by the ſame ſpirit. Here we ſée that amongſt the frée gifts of the holy ghoſt is reckoned fayth, and that in the third place: bicauſe Paul ſpake not there of the generall fayth, wherby we are iuſtified. And if we diligently peyſe thinges, we ſhall ſée that Paul kepeth the ſelfe ſame order in the 13. chapter of the firſt to the Corrinthians, For as here in the firſt place he putteth the woord of wiſedome, ſo there he putteth propheſieng: and as here in the ſecond place he putteth knowledge, ſo there alſo in the ſelfe ſame place he putteth knowledge: and as here, ſo alſo there he putteth faith in the third place: and as here the gift of healinges and of miracles followeth fayth, ſo doth there the remouing of mountaines: wherfore thoſe thinges which Paul hath ſpoken of a perticular fayth ought not to be wreſted to the vniuerſal and iuſtifieng fayth. For, that is to make a falſe argument, A ſecundū quid ad ſimpliciter. As if a man ſhould ſay, this fayth may be ſeperated from iuſtification, which is called fayth ſecundum quid, ergo, the true fayth and the iuſtifieng faith, which is called fayth ſimpliciter, that is to ſay, abſolutely, may be ſeperated from iuſtification. If a man ſhould ſo compare two ſeuerall kindes, that he will aſcribe one and the ſelfe ſame propriety vnto either of them, he ſhall ſoone be deceaued. But Pigghius ſaw that by this eaſy and playne expoſition all his reaſoning may be ouerthrowen, and therfore went he about by violence to take it from vs, forgetting in the meane time, that the author and patrone therof is Chriſoſtome. And to infring it he vſeth this argument:

Vniuerſall propoſitiōs are to be drawen vnto th matter wherof is at that tyme entr ated.

Paul manifeſtly ſayth, All fayth: Wherfore we may not vnderſtand it of any ſingular faith. For the Apoſtle maketh an vniuerſall propoſitiō. But this man ought to remember, that vniuerſall propoſitions are to be contracted or drawē vnto that matter wherof is at that time entreated. And although this might be declared by many examples, yet at this preſent only one ſhall ſuffice vs. Paul in that ſelfe ſame epiſtle vnto the Corrinthians the firſt chapiter, ſayth, that he geueth thankes vnto God for them, for that they were enriched in all kind of ſpeach and in all knowledge. And yet it is not very likely that they were by the ſpirite of Chriſt endewed with naturall philoſophy, with Metaphiſicall and Mathemathematicall knowledge, with knowledge of the law, and with other liberall ſciences: but only with all knowledge which perttayned vnto piety and vnto the Goſpell. Neyther is it likely, that they by the power of the holy ghoſt were adorned with all kind of Rhetorical, Logicall, Poeticall, and hiſtoricall ſpeaches: but onely with thoſe which pertayned vnto the edification of the church, with ſounde doctrine, and godly admonitions. Wherfore propoſitions although they be vniuerſall, yet are not alwayes to be vnderſtanded ſimply, but ought ſometimes to be drawen vnto the matter wherof is at that time entreated. Wherfore that which Paul ſayth: If I haue all faith, we vnderſtand of all that faith, which ſerueth vnto the working of miracles. And that this contraction is of neceſſitie, the wordes which followe do declare. For Paul ſtraight way addeth: So that I can remoue mountaynes. Chriſostome alſo ſaith: that he in that vniuerſalitie ſaw, yt this perticuler ſentence is of neceſſity to be vnderſtand. For he ſaith: that it may be doubted, how Chriſt ſaith that to remoue moū taines a little faith is ſufficient, which in his ſmalnes of quantitie reſembleth a grain of muſtard ſede, whē as Paul ſaith: If I haue all faith ſo that I cā remoue mountains: as though to bring yt to paſſe is required a wōderful great faith. He thus diſſolueth the queſtion, and ſaith: that Chriſt ſpake of the truth & nature of the thing: for the gift of faith though it be neuer ſo ſmall is ſufficient to worke miracles be they neuer ſo great: but Paul had a reſpect vnto the common opinion and iudgement of men, for they when they looke vpon the greatnes and hugenes of a mountaine, thinke that it cannot be remoued without a certaine incredible efficacy and greatnes of faith. Neither helpeth it much Pighius cauſe, that Eraſmus makyng

Eraſmus opinion.

aunſwer vnto the Sorbonicall doctors, reiecteth this our interpretation. For firſt his reaſon is very weake, and ſecondly falſe: for he ſaith that the purpoſe of the Apoſtle was to prayſe charity by compariſon. But what prayſe ſhould that be (ſaith he) if it ſhould be compared with faith, which is one of the frée giftes of the holy ghoſt, and may light as wel vpon the wicked, as vpon the godly. For he ſhould but coldly prayſe a man, which ſhould ſay that he is better thē a dogge or a beare. Firſt this is falſe, that Paul compareth not charity with frée gifts of God. For he maketh mencion of propheſ eng, of knowledge and of the gifte of tounges: and preferreth Charity before them. Secondly it is weake that he ſayth, that if our interpretation be receaued, the Apoſtle ſhoulde compare Charity onely with frée gifts. For we confeſſe that toward the end he cōpareth it with the true fayth. For Paule ſaith, there are thre things, faith, hope, and charitie: but the chiefest is charitie. And he bringeth a reaſon why, for it abideth, and the other ſhall ceaſe. Farther it is a full compariſon, if as we haue ſayd, we begin at the frée gifts, and ſo afterwarde come in order to the vertues Theological, yea rather by that, that Paule towarde the ende of the chapiter, compareth charitie with true faith, it is moſt likely that he did not ſo before. But if we ſhould fully graunt this vnto Pighius, that that faith wherof Paul ſpeaketh, is y vniuerſal faith wherby men are iuſtified, yet neither ſo vndoubtedly ſhould he obtain his purpoſe. For y Apoſtle going about by al maner

Figur fictionis

of meanes to ſet forthe charitie, thought to amplifie y ſame by a fiction or faining, which is a figure of Rhetorike, knowen euen vnto children. And yet doth not Paul therfore bring a falſe propoſition: for he vſeth a conditional propoſition, which we may not reſolue into a categoricall propoſition: yet notwithſtanding is the truth in the meane time kept. As if I ſhould ſay vnto a man, if thou haddeſt the life or vſe of the reaſonable ſoule without the life or vſe of the ſenſible ſoule, thou ſhouldeſt not be affected with pert rbations of minde, no man coulde reproue this kinde of ſpeache to be falſe. And yet it is not poſſible that in a man the reaſonable life ſhould be ſeperated from the animall life. Such kinde of ſpeaches alſo are foūd in the holy ſcriptures: As for example, If I ſhall aſcend vp into heauen, thou art there, if I ſhall deſcēd down into hell, thou art preſent. And if I take the fethers of the morning, and dwell in the vttermost endes of the ſea, thither ſhall thy right hand leade me. Theſe ſentences are true, and yet is it not poſſible, that a man ſhould take vnto him the fethers of the morning. After the ſame manner we ſay, if a man ſhould ſeperate faith from charitie, he ſhould make it vnprofitable: although in very déede it can not be ſeperated from charitie. And that Paule in that place vſed ſuche an Hyperbole or fiction, that manifeſtly declareth, which he a little before ſpake: Though I ſhould ſpeake with the tongues of men and of Angels, and haue not charitie, I am made as a ſounding braſſe, or a tingling cimball. But we knowe that Angels haue neyther bodyes nor tonges. And yet notwithſtanding Paul ſpeaketh truth, that if they had tonges, and I ſhould ſpeake with them, yet that ſhold nothing profite me without charitie. And this expoſition Baſilius confirmeth in an Epiſtle a Neocaeſarienſes. For h ſaith, that the Apoſtle minded in this place to commend charitie: and he ſaith that he vſeth thoſe reaſons, not that al thoſe things, which he here maketh mention of, can be ſeperated from charitie. Wherfore of the former interpretation, we haue Chryſostome for an author, and the latter interpretation Baſilius confirmeth. Let Pighius goe now, and of this ſaying of the Apoſtle, conclude if he can, that which he ſo much contendeth for.

But as touching thoſe words of Mathew, Lord haue we not in thy name propheſied, and in thy name cast out Deuils. &c. which things Pighius denieth, can be done without faith, and yet they which haue done them are not iuſtified, when as they are excluded from the kingdome of heauen, we may anſwere with the ſelfe ſame ſolution which we haue now brought: namely, y they whō Mathew maketh mē tion of, had the faith of ſignes or a deade faith, but not a true and iuſtifying faith: moreouer I ſée not, how true this is, that miracles can not be done without faith. For God ſometimes worketh miracles, not for his faiths ſake, by whō they are

Miracles are not always done for fayth ſake.

done, but either to illuſtrate his glory, or to beare teſtimony vnto true Doctrine. Vndoubtedly Moſes and Aaron when they ſtrake water out of the rocke of ſtrife, wauered in faith. And yet God, to the ende he would ſtand to his promeſſe, with a great miracle, gaue water vnto the people, and reproued Moſes and Aaron of infidelitie. And Naaman the Syrian, doubted of recouering his health in the waters of Iordane: yea alſo he would haue gone his way, for that he ſayd that the riuers of his countrey were muche better then Iordane. And yet notwithſtanding God left not his miracle vndone. And when the dead body was caſt into the ſepulchr of Elizeus, by a great miracle it came to paſſe, that at y touching of the dead bones of the Prophet, life was reſtored vnto it. But there was no faith there, neither in the dead corps, nor in the bones of the Prophet, nor in them which brought the dead man thither. And yet not alwayes when faith is abſent, is graunted vnto thē that aſke, to doe miracles. For in the Actes we read, that when the ſonnes of the high prieſt Skeua, the exorciſt would haue caſt out Deuils in the name of Chriſte, whome Paule preached, the Deuill anſweared, Ieſus I know, and Paule I knowe, but who are ye? And ſtraight way ran vpon them. Here we ſée that God woulde not geue a miracle when it was aſked, as it is moſt likely of wicked and vnbeleuyng men. Howbeit contrariwiſe we haue in Marke the 9. chap. that a certayne man did caſt out Deuils in the name of Chriſt, who yet followed not Chriſt: and when Iohn would haue reproued him, Chriſt alowed him not. By this Pighius myght haue ſéene that to the working of miracles, is not alwayes required aith. And yet if I ſhould graunt him, that faith is of neceſſitie required, thereunto were ſufficient either the faith of ſignes, or alſo a dead faith. Wherfore Pighius in his ſecond confirmation proueth nothing, for it hath nothing in it that is ſincere.

Now let vs examine his thirde proue. Iohn ſaith, many of the princes beleued in him. But they confeſſed him not, for feare they ſhould haue bene cast out of the ſinag ge. Wherfore they were not iuſtified by faith. This reaſon is but a watriſh reaſon, & not ſo ſtrōg as he thinketh it to be. For we deny y they had ye true faith truly. For y aſſēt of theirs, was nothing but an humane aſſēt. For whē they ſaw, y by Chriſt wer wrought wōderful works, & that his doctrine was confirmed by moſt euident ſigns they began by a certayne humane perſwaſion to geue credit vnto hym The

There is a certaine ſaith which is humane and is not in 〈…〉 led of God.

deuil alſo for y he certainly knoweth of many things done by God, aſſēteth vnto y truth and beleueth it. And yet it is not to be thought that he is by a true fayth induced to beleue. And that theſe rulers had not the true and liuely fayth, hereby it is manifeſt, for that Chriſt ſayde vnto them, How can ye beleue when as ye ſeke for glory at mans hand. By which words we vnderſtand that that they which more eſteme humane glory then piety, can not beleue truly in God. And thoſe Princes were to be numbred amongſt them: for they ſo much did ſet by their eſtimations and the iudgement of men, that rather then they would be caſt out of the Sinagoge and be noted of any infamy with the people, they would forſake the confeſſion of the name of Chriſt. Wherefore when as the Lord ſaith, that ſuch could not beleue, and Iohn affirmeth that they did beleue, it is manifeſt that they ſpake of a

Two places conciliated which ſeme at the firſt ſight to be repugnaunt.

diuers and ſundry fayth: vnles we will ſay that two contradictories may both at one and the ſelfe ſame tyme be true. Wherefore Iohn ſpake of an humane fayth, but Chriſt of the ſincere and true fayth. Which true fayth ought to be ioyned with confeſſion, as Paul declareth ſaying, with the hart we beleue vnto righteouſnes, and with the mouth is confeſsion made vnto ſaluation. He which ſéeth the connexion bebetwene righteouſnes and ſaluation, muſt nedes alſo ſée the coniunction which ought to be betwene fayth and profeſſion. Wherefore we ſay that their faith was a dead fayth. But a dead fayth is not fayth no more then a dead man is a man. Although

A dead faith is not faith. D. Smith.

one Smith, in a certayne litle booke of his Iuſtification which he wrote agaynſt me, contendeth that a dead fayth is fayth: which he proueth chiefly by this argument, for that the body of a dead man although it be dead, is notwithſtanding a body. And this good wiſe man wonderfully delighted in this his ſimilitude. In which yet he hath vttered a ſophiſtical argument not vnméete for his diligēce and wit. For let vs a litle examyne this notable ſimilitude I would haue him to anſwer me, whether a carkaſe be the body of a dead man, or ſimply the body of a mā I thinke he will not anſwer, that it is the body of a man: for the body of a man & a dead carkaſe differ much the one from the other: and that in very déede more thē two formes of one and the ſelfe ſame general word: for that they are contayned vnder diuerſe generall wordes being next together. I graunt that the carkaſe of a dead man is a body in the generall word of ſubſtaunce, as are ſtones, ſtockes and

Whether a karkaſe be the body of a man.

ſuch other like. But that it is in very déede the body of a man. I vtterly deny. For death taketh away from the body of a man the proper forme, which he had before: but it leaueth, the generall word, ſo that it can only be called a body. So, true and iuſtifying fayth when it is loſt, ceaſſeth to be the true and proper fayth, it may indéede as touching the generall word be called a certayne cold aſſent ſprong of humane perſwaſion and not ſuch as commeth of the holy ghoſt, and which hath the ſelfe ſame ſtrength and efficacy that it had before. Wherefore if on either ſide be kept the ſelfe ſame proportion of the ſimilitude, this wonderfull ſtrong buttreſſe ſhal make nothing againſt vs. For as we confeſſe that a dead body is a body, ſo alſo do we graunt that a dead fayth is fayth: ſo that by fayth we vnderſtand the generall word of fayth: and not that liuely and true fayth whereby we are iuſtified. It is paralogiſmus aequiuocationis, that is, a falſe argument comming of diuers ſignifications of a word.

He addeth moreouer that fayth can not iuſtify, becauſe of his owne nature it

True fayth is not a dead fayth.

is a thing dead, and receaueth life of an other thing, namely, of charity, and of good workes. Theſe obiections are vayne and triflyng. For none that is in hys right wit will graunt that true fayth is a dead thing. For the iuſt man is ſayde to liue by his faith. And if out of fayth we draw life, how can it then vnto any man ſeme dead? But that it taketh life of an other thing, we deny not: for it hath it partly

Frō whēce faith hath life.

of thoſe things which it beleueth, namely, of Chriſt and of the promiſes of God, and partly of the holy ghoſt, by whoſe breathing it is inſpired. In this ſort we will graunt that it hath life of an other thing, but not in that ſort that this man wyll: namely, that it hath it either of charity or of good workes. For what man that is well in his wits will euer ſay, that either the ſtocke of a trée, or the branches, or

A ſimilitude.

the fruites or the flowers geue life vnto the rootes? And fayth is before either hope or charity. Therefore of them it receaueth not life: for in very déede fayth can not be the matter of theſe vertues. And euen as that faculty or power which they call vegetatiue, geueth life vnto the body and receaueth not life of the faculty or powere ſenſitiue or rational which foloweth: ſo faith geueth life vnto the ſoule, but

How fayth is encreaſed by good workes.

taketh not that life either of charity or of good works. Howbeit I graunt that that life of fayth is made ſo much the greater & ampler, as it hath mo & better works, and more feruenter charity burſting forth out of it: and not that it is increaſed of many and often repeticion of actions as it is ſayd of vertues which they cal moral, but becauſe God of his grace and mercy multiplieth the talent for that it was not idle: and becauſe God by his power bringeth to paſſe, that fayth when it worketh through loue is ſtronger then it ſelfe when it is remiſſe in working.

But omitting theſe things let vs returne agayne to Pighius. He as much as lieth in hym contendeth that a man can not be iuſtified by that fayth whiche is in Chriſt and in the remiſſion of ſinnes. For, that fayth (ſayth he) whereby Abraham was iuſtified, was not applyed vnto theſe thinges. For God promiſed vnto hym onely a plentifull ſéede, and poſſeſſion of a countrey. And ſtraight way it is added, that Abraham beleued God, and it was imputed vnto hym for righteouſnes. In this argument Pighius triumpheth, and is violent agaynſt the truth and vtterly derideth our ſentence. But this is nothing ells then to deride Paul himſelfe. For he by moſt expreſſe wordes affirmeth, that we are iuſtified by fayth in Chriſt and by the remiſſion of ſinnes. Neyther is there any thing ells in Pighius then a mere madnes, and a wicked deſire to contēd. But let Paul come forth, and anſwere for him ſelfe, what he thought is to be vnderſtand by the ſéede promiſed vnto Abraham. Vndoubtedly in his epiſtle vnto the Galathiās the third chapiter, he calleth that ſéede, Chriſt. Ʋnto Abraham ſayth he were made the promiſes, and vnto his ſeede: He ſayth not, and vnto the ſeedes, as ſpeaking of many, but as is were of one, and in thy ſeede, whiche is Christ. And this teſtament I ſay was confirmed by God towards Chriſt. Let Pighius now yet beleue Paul, that in that ſeede which was promiſed vnto Abraham was Chriſt comprehended and declared, neither let him euer from hence forth with ſuch malepertnes and deſire of victory take vppon him to ſay, that y fayth wherby Abraham was iuſtified was not fayth in Chriſte. But as touching the remiſſion of ſinnes, foraſmuch as vnto vs is promiſed the bleſſing, we ought to remember, that the chiefe and principall poynt therof herein conſiſteth, that we ſhould be receaued of God into fauour, and that our ſins ſhould be forgeuen vs.

But Pighius goeth on manifeſtly to oppunge y doctrine of the apoſtle touching y iuſtification of Abraham. For he ſayth, y before Abraham was circumciſed & had a teſtimony of the ſcripture, that his fayth was imputed vnto him vnto righteouſnes, he beleued God, as it is manifeſt by ye 12. chapiter of Geneſis. Wherfore (ſayth he) according to this your ſentēce, he was then iuſtified, neither was his righteouſnes differred vntill that hiſtory which is had in the 15. chapter. It is wonderfull, to ſée how much he attributeth vnto theſe his arguments, as though by them were takē away from vs al poſſibility to anſwer: what I beſech you letted, but that Abraham

At what tyme Abraham was iuſtified.

mought be iuſtified at that firſt time, when God ſpake vnto him firſt, to go out of his countrey and from his kindred. For euen in the ſelfe place at the beginning of the 12. chapiter are had the ſelfe ſame promiſes which are had in the 15. chapter. For thus God promiſed him: I will make of thee a great naciō, and will bleſse thee, and will make thy name great, and thou ſhalt be a bleſſing: I wil alſo bleſſe thoſe that bleſſe thee, & wil curſe thoſe that curſe thee: and in the ſhall all thee families of the earth be bleſſed. Vndoubtedly in theſe words is conteyned the promiſe of Chriſt, and the remiſſion of ſinnes. And therfore there ſhalbe no abſurdity, if we ſay that Abrahā by beleuing of thoſe wordes alſo was iuſtified. But bycauſe the ſcripture in that chapiter did not playnly ſet forth this, therfore Paul with great wiſdome hath cited thoſe wordes which are had in the 15. chapter, where it is expreſſedly written, that fayth was imputed vnto him vnto righteouſnes: which ſentence was moſt neceſſary to confirme the ſentence of the Apoſtle, namely, that a man is iuſtified by

Why God repeteth the ſelfe ſame promiſes.

fayth. But why God would repeate the ſelf ſame promiſes it is not hard to ſee. For ſo weake is our minde, that except the wordes of God be repeted, and agayne and agayne inculcated, it eaſely ſtarteth backe frō fayth. Neyther is iuſtification only once taken hold of, but ſo often as we truly and mightely aſſēt vnto the promiſes of God. For foraſmuch as we continually ſlide and fall into ſinnes, we haue nede euermore that our iuſtification ſhould be repeated.

Afterward he maketh a caueling that in the epiſtle vnto the Hebrewes are many thinges had touching fayth, and many wonderfull factes made mencion of, which haue bene by it obteyned: but yet not one word ſpoken, that iuſtification is to be aſcribed vnto it. But this man with an vniuſt payr of balance weigheth the words of the holy ſcripture: neyther ſufficiētly conſidereth him what thoſe words meane: The iuſt haue by fayth ouercome kingdomes, haue wrought righteouſnes, haue obteyned the promiſes. For theſe are ſo to be reſolued, that from the laſt effect we muſt returne vnto the firſt: The laſt is to ouercome kingdoms: the next to worke

In the 11. chap. to the Hebrewes, ſaith is ſaid to iuſtify.

righteouſnes: the firſt is to obteine y promiſes: amongſt which promiſes are reckoned bleſſing, life, remiſſion of ſinnes and ſuch other like, which ſerue to iuſtification. Wherfore that which is firſt made mencion of, ſayth apprehendeth, & by it we are iuſtified: afterward follow good workes: & therfore it is ſayd, and they wrought righteouſnes: laſtly by the ſelfe ſame fayth we obteyne alſo temporall good thinges and for that cauſe it is ſayd, They haue ouercome kingdome. Wherfore Pighius falſely affirmeth, that in the Epiſtle vnto the Hebrues among the effectes of fayth is no mencion made of iuſtification. For although that word be not there read, yet is it of neceſſity and manifeſtly gathered of thoſe thinges that are there written. For neyther are we Arrians (as ſome wickedly belie vs) that we will graūt nothing, but that which is by playne and expreſſe wordes read in the holy ſcriptures. For we graunt thoſe thinges alſo which are by euident and playne arguments gathered out of them.

But Pighius afterward demaundeth, why we take away from workes the power of iuſtifieng. Vnto this we could make anſwere with one word, that we do it bycauſe the holy ghoſt in the holy ſcriptures ſo teacheth vs: namely that men are iuſtified by fayth without workes. But to the end we ſhould not ſo briefely diſpatch it, he hath layd a blocke in our way, for he anſwereth vnto him ſelfe, that the cauſe therof is, for y our works are imperfect, neither ſatiſfie they y law of god, nether alſo can they ſtand ſure before the iudgment of God. But by this meanes alſo (ſayth he) we may affirme that iuſtification is not of ſayth: for it alſo is imperfect.

Faith as it is a worke iuſtifieth not.

For there is no man that beleueth ſo much as he ſhould doo. But vnto this we anſwere as we haue in other places oftētimes anſwered, that fayth, as it is a worke iuſtifieth not. For that effect commeth vnto it, not by any his owne power, but by his obiect. For from the death of Chriſt and promiſes of God is righteouſnes deriued into vs. So a beggar receaueth almes with a leprous, weake, and ſore hand, and yet not in that reſpect that his hand is in ſuche ſorte weake and leprous. But thou wilt ſay, why doo not other good workes alſo by theyr obiect, namely, by God for whoſe ſake they are done, apprehend righteouſnes as well as fayth? I anſwere that fayth was to this vſe made and iuſtituted of God. For ſo alſo in the body of a man, although it haue diuers and ſondry members, yet the hand only taketh hold and receaueth. And ſo is caſely diſſolued that common paralogiſme, we are iuſtified by fayth: Fayth is a worke: ergo, we are iuſtified for worke ſake. Here in the concluſion is ſtuffed in this word, For, which was not in the premiſſes, and therfore the collection is not good. Farther the forme of the reaſon is ab Accidenti. For it is accident or happeneth vnto ſayth, to be our worke in that it iuſtifieth vs. Wherfore it is a fallacie or deceite (as they call it) of the Accident.

Farther Pighius obiecteth, that charitie iuſtifieth rather then faith, for y it is the nobler & excellenter vertue. But this reaſō we haue before confuted as ridiculous:

The nobilitie of the vertue ſerueth nothing to the power of iuſtifieng.

charitie is more nobler thē faith, therfore it iuſtifieth rather thē faith. For nobilitie or dignitie ſerueth nothing to iuſtification. For it is al one, as if a man wold thus reaſon. The eyes are more excellenter then the mouth, and the hands, Ergo, meats are to be receiued with the eyes, and not with the mouth or the hands. Which alſo we ſée happeneth in naturall things, that things which follow, are of more perfection, although they geue not life. In the childe conceiued, nature aſcendeth as it

A ſimilitude.

were by degrées from the power of vegitacion, to the power of féeling, and from the power of féeling, to the power of vnderſtanding. And yet doth it not therof folow, that y powers of vnderſtanding or of féeling, for that they are more noble thā the power of vegitacion, doe therefore geue life vnto the childe. And that to iuſtifie

It is declared by reaſō that faith iuſtifieth & not charitie

rather pertaineth vnto faith then vnto charitie, beſides that the holy ſcriptures doe teache the ſame, it may alſo be ſhewed by good probable reaſon. For the power of knowledge which pertaineth vnto vnderſtāding, conſiſteth in perceiuing. And therfore they which are taught any thing, after they once vnderſtand it, are accuſtomed to ſay, Accipio, or teneo, that is, I take it, or, I holde it. For in very déede by knowledge a thing is after a ſort receiued into the minde. Wherefore it ought not to ſéeme marueilous, if by faith we are ſayd to take holde of the promiſes of God, and the merites of Chriſt. But charitie conſiſteth in pouring out, beſtowing and communicating our goodes vnto others. Which thing ought to follow iuſtification, and not to go before. For before that we are regenerated, we are euil, neither can we vprightly or in ſuche ſort that God ſhould allow it, communicate any good thing vnto others.

Hereunto Pighius addeth, that if that faith which iuſtifieth ſuffreth not with it hainous ſinnes which may trouble the conſcience, and which may alienate a mā from God, it muſt néedes follow, that if a man which beleueth doe chaunce to fall into any greuous wicked crime, he is ſtraight way deſtitute of faith, and ceaſeth to beleue that there is a God: when yet notwithſtanding we ſée that wicked men doe not only beleue, that there is a God, but alſo doe confeſſe all the articles of the faith. This argument at the firſt ſight ſéemeth to be very terrible. But ſuffer not thy ſelfe gentle reader, to be deceiued with a vaine ſhew. Examine it wel, and try it diligently, and thou ſhalt finde that it is a weak and ridiculous argument. We graunt that a man that is by ſinnes and wicked factes alienated from God, may aſſent vnto the articles of the faith, and beleue that there is a God. But this good man ſhould haue taught farther, that the ſame is done by the motion and impulſion

Faith abideth with ſuch ſinnes as are moſt greuou s and do waſt the conſcience.

on of true faith. There may in déede be left to a wicked man, a certaine humaine perſuaſion, either by education, or by opinion, bicauſe he thinketh it to be moſt likely. But leſt any man ſhould thinke y this that I ſay, is of mine owne inuenting, namely that a man which greuouſly ſinneth, is deſtitute of the true and iuſtifying faith, let him rather conſider what Paul ſaith. For he vnto Timothe ſaith. He which hath not a care ouer his owne, and eſpeciall ouer his houſhold, hath renounced faith, and is worſe then an infidell. Doubtleſſe he which hath renounced faith, hath not faith. And vnto Titus he ſaith: They cōfeſſe that they know God, but in dedes they deny him. To confeſſe and to deny, are things contrary: wherefore it muſt néedes be, that foraſmuch as bothe are ſpoken of one, and the ſelfe ſame men, they are to be taken in a diuers ſenſe. Wherfore they may haue faith, that is a certaine humaine opinion ſuch as it is: but yet not that firme and mighty aſſent inſpired by the holy Ghoſt, wherof we now intreat. Iohn ſaith in his firſt Epiſtle and ſeconde chapter, he which ſaith that he knoweth God, and kepeth not his commaundements, is a lier, and the truthe is not in him. Wherfore the true faith, wherby we beleue truely in God, is not without good workes. Neither ought it to ſéeme vnto any man abſurd, that one and the ſelf ſame thing may be known diuers wayes. For the deuil alſo as well as we, both knoweth and confeſſeth many things touching Chriſte:

The deuill is not endued with true faith. A ſimilitude.

whome yet neither Pighius doubtleſſe (as I ſuppoſe) will graunt to be endewed with the true faith, whereby we are perſuaded to beleue thoſe thinges, which we confeſſe of Chriſt. It is poſſible alſo, that one ſkilful in the Mathematical ſciences may aſſent vnto ſome one concluſion confirmed & proued by demōſtration, which demonſtration if he chaunce afterward (as oftentimes it happeneth) by reaſon of age or of ſome diſeaſe to forget, he wil not yet for al ye ceaſe to affirme y propoſitiō which he before knew: but this doth he by opiniō, or ſome probable argumēt, & not (as before he did) by demonſtration. Therfore ye knowledge of one, & the ſelf ſame thing doth not of neceſſity infer y ſelf ſame groūd of knowledge. And thoſe things ſuppoſe to be ſpoken only by ſuppoſition, vpō that ſentence which holdeth, y after a man hath committed any great haynous wicked fact true fayth is loſt, which yet in ye elect is afterward by the benefite of God again recouered: otherwiſe it may be ſayd, that in men iuſtified and appointed of God vnto ſaluation, fayth can not thorough the committing of any haynous crime be vtterly extinguiſhed, but is as it were in dead ſléepe, and lieth hidden, neither burſteth it forth into act, vnles it be agayne ſtirred by the holy ghoſt: for in ſuch men that haue ſo fallen the ſéede of God ſtill abideth, although for that tyme it bringeth not forth fruit.

But Pigghius goeth on and ſayth. Fayth is the foundation: therefore it is farre from the perfection of the building: wherfore it iuſtifieth not. For vnto iuſtificatimany other preparations are required. If by this perfection of the building he vnderſtand

Faith is very far from the laſt perfection.

the bleſſed reſurrection, and chief felicity, wherein we ſhall ſée God face to face, we graunt that fayth is very farre from it For we muſt by many tribulations, aduerſities, and gréeuous labours come vnto the kingdome of heauen. But after the ſelf ſame maner we may ſay, y iuſtification alſo is only the foundation of that eternal ſaluation: and that it alſo is farre from yt bleſſednes which we looke for. For the firſt degrée vnto ſaluation is, to be receaued of God into fauor, and to be regenerated through Chriſt: And afterward follow other degrées, by which we come vnto that chief goodnes which we looke for. But where this man found that fayth is only the foundation he can not teach out of the holy ſcriptures: except paraduenture he wil bring that out of the Epiſtle vnto the Hebrues: Faith is the ſubſtance of thinges that are hoped for. But by thoſe words is nothing els mēt, but that thoſe thinges which we hope for, are by fayth vpholden and confirmed in our minds: which would otherwiſe wauer, neither ſhould they by any meanes ſtand faſt. But this maketh nothing at all to this purpoſe. And if in caſe he will cite this alſo, That he which will come vnto God ought to beleue, we haue already before anſwered therunto: & peraduenture we wil afterward in due place ſpeake ſomewhat more as touching that.

But goe to, ſéeing he by ſo many meanes goeth about to ouerthrowe our ſentence, let vs heare what he himſelfe at the length affirmeth, and vnto what thing he attributeth the power of iuſtifying. There are (ſayth he) many preparations

Pighius ſentence.

and diſpoſitions required in vs to be iuſtified. Firſt (ſaith he) we beleue the words of God: afterward we are afeard of his wrath: after y we hope for mercy: then we deteſt ſinnes. To be briefe, he reckeneth vp all thoſe things which we before declared vnder the name of ye Synode of Trent, but in the laſt place he ſayth, ſuccedeth a ſincere & pure loue of God, which altogether beareth dominion in our heartes: and vnto this he ſaith, is aſcribed iuſtification. I can not inough meruaile at the deuiſe of this man. For he affirmeth that a man is in a manner perfecte before he can be iuſtified. For he which beleueth, feareth, hopeth, repenteth, and ſincerely loueth God, what wanteth he to perfection? But this man holdeth, that a man without Chriſt, a ſtraunger from God, and not yet iuſtified, is able to accō pliſh thoſe things: which vndoubtedly in no wiſe agréeth with y holy ſcriptures. For they teach that a man before he is iuſtified, is occupied in euil works, & wandreth in the hatred of God: as it is manifeſt in the Epiſtle to the Coloſſians the firſt chapiter, and to the Epheſians the ſeconde chapiter. But how can they by whome are wrought ſo excellent workes, as this man maketh mention of, be the children of wrath? how can they be ſinners? how cā they, as it is written vnto the Romaines, be the enemies of God?

But omitting thoſe things, let vs ſée what are the groundes of this opinion. Firſt he citeth that out of Iohn, he which loueth not, abideth in death: and therby he concludeth, that of loue is had iuſtification & life. This is al one, as if a man ſhould ſay, he which can not laugh, is not a man: Ergo, by the power of laughing, a man obtaineth to be a man. But how abſurd this is, euery man may eaſely perceiue. For to be men, we haue it of the ſoule endued with reaſon. Vnto which ſoule, for as muche as the power of laughing, is of neceſſitie ioyned, this propoſition which we haue brought, is euer true. He which can not laughe, is not a man. So is that moſt certaine which Iohn ſaith, That he which loueth not, abideth in deathe: although he haue not life of loue but of faith: wherewith loue is of neceſſity ioyned.

He citeth alſo thoſe wordes of Chriſt: If ye had God to your father, doubtleſſe ye ſhould loue me. Therfore (ſayth he) of loue we haue the adoption, whereby we are made the childrē of God. But here alſo he vſeth the ſelf ſame forme of reaſoning. For they which loue not Chriſt, are not the children of God: and yet haue we not of loue to be the children of God, but of faith, out of which loue ſpringeth. After the ſelfe ſame maner a man mought ſay: if thou wert liberall, thou ſhouldeſt alſo be prudent. And this in déede is a true propoſition. And yet it foloweth not, that a mā is by liberalitie made prudent. Yea much rather of prudence ſpringeth liberalitie. To be brief, theſe arguments and ſuch other like conclude nothing elſe, then that iuſtification can not conſiſt without loue, and other chriſtian vertues. And yet cā not thereof be rightly gathered, that a man is iuſtified for theſe vertues ſake. Pighius addeth moreouer this ſentence of Chriſt: If any man loue me, he will keepe my commaundementes, and I and my father will come to him, and make ou abiding with him. By theſe words it appeareth, ſaith he, that iuſtification foloweth of loue, and the obſeruing of the commaundements of God. For thoſe being obſerued, Chriſt promiſeth, that he will come with his father, and abide with vs. For he thinketh that to receiue and to retaine Chriſt, is nothing ells then to be iuſtified. We confeſſe, that when Chriſtians being now regenerate and iuſtified doo liue vprightly, and by good workes doo ſhew forth theyr fayth, God commeth vnto them, and heapeth them vp with greater giftes and a more ample grace. For God, although otherwiſe he be euery where, yet is expreſſedly ſayd to come vnto them, in whome he beginneth to worke new workes. And ſithen he dayly encreaſeth and adorneth his which behaue themſelues vprightly and godly, and faythfully excerciſe the talents committed vnto them, it is very well ſayd, that he dayly cōmeth vnto them by reaſon of new giftes. And this is that kind of viſiting, wherof Chriſt ſpeaketh in the Goſpell of Iohn. But, if we will know the firſt acceſſe of God, & comming of Chriſt vnto our hartes to dwell in them, Paul teacheth it vs to the Epheſians. For thus he writeth: That Chriſt may thorough fayth dwell in your hartes. Wherfore this ſentence of Chriſt teacheth not, that iuſtification commeth of loue. For iuſtification goeth before it, although not in time, yet in order.

Pighius procedeth and maketh ſuch a diſtinction of teſtaments, that ſome he ſayth are abſolute and fre: by which the heyre may ſtreight way enter vpō the inheritance: other ſome are conditionall, which make no heyre, but vpon certayne conditions. And to this latter kind referreth he the teſtamēt of God. And therfore contendeth he, y except thoſe conditions be performed, none can be iuſtified. Here we deny his aſſumpt, namely, that the teſtament of God touching the remiſſion

The promiſe concerning iuſtification, hath not a condition ioyned.

of ſinnes in Chriſt hath any condition ioyned with it. Which thing Paul teſtifieth in his 3. chapiter to the Galathians, when he thus writeth Brethern, I ſpeake accorto the maner of men: Though it be but a mans teſtament, yet when it is confirmed no mā doth abrogate it, or adde any thing therunto: Now, to Abraham were made the promiſes, and to his ſede: he ſayd not, To the ſedes: as ſpeaking of many: but as of one: and in thy ſede, which is Christ. And this I ſay, that the law whiche began 430. yeares after, can not diſanul the teſtament before approued of God towards Christ, that it ſhould make the promiſes of none effect. Theſe wordes moſt manifeſtly declare, that the teſtament which God made with Abraham was pure and abſolute, & without any condition of y law. Which thing the words of Geneſis declare. For God once promiſed vnto Abraham the bleſſing. Afterward was geuen the law, which vnto thoſe promiſes ſhould adde conditions of precepts: ſo that if men would be iuſtified and obteyne them, they ſhould know that they muſt performe & accompliſh all the commaundementes of God. But this latter way of iuſtification, although it can by no meanes be accompliſhed, can not let, or make voyd the firſt way. But that firſt way was nothing ells but the Goſpell thorough Chriſt. And that men ſhould the more willingly come vnto it, there was ſet forth alſo the latter way of iuſtificatiō by works: that men, when they vnderſtode, that they were not able to performe them, ſhould fly vnto Chriſt: of whome, when as being iuſtified they endeuored themſelues to liue vprightly, they might fréely receaue the promiſes ſet forth in the law.

Now let vs ſée, what be thoſe conditions which this man aſcribeth vnto the Teſtament of God. In the. 103. Pſalme it is written: The mercy of the Lord is from generation vnto generation vpon them that feare him, and his righteouſneſſe vpon childrens children, vpon thoſe which kepe his testament, and are mindfull of his commaundements, to doe them. Of theſe words Pighius gathereth, that the feare of God, the mindefulnes of the Teſtament of God, & the endeuor to performe his commaundements, are the conditions of the promiſes of God. But here I do not a litle meruail, y Pighius would affirme, that a man is iuſtified by loue, whē as he confeſſeth that the holy ſcripture attributeth the ſame vnto feare. But we wil not ſtick with Pighius, y he be contrary vnto himſelfe. But if we wil harken vnto the ſcriptures in y 33. Pſalme, Mercy is promiſed vnto thē that hope. For thus it is written: And him that hopeth in God, mercy ſhall compaſse about. Alſo in an other place it is written, he which beleueth ſhall not be confounded: and he which calleth vpon the name of the Lord, ſhall be made ſafe. But who ſéeth not, that all theſe vertues are in a man already iuſtified? and that God hath mercy vpon him? But here lay all the controuerſie, vnto which of theſe vertues chiefly iuſtification is to be aſcribed. Vndoubtedly by the teſtimony of the ſcriptures, the ſame is to be attributed vnto faith. Pighius ſaith moreouer, that in that condition which he alleaged is ſayde, that they ſhould be mindfull of the commaundements of God to doe them, there is not added ſaith he, to doe all the commaundements, God receiueth a man which endeuoreth himſelfe to doe them, and of his mercy forgeueth many things. But this that is written, To doe them, muſt of neceſſitie be vnderſtand of all. For doubtleſſe in the lawe, which this man calleth the Teſtament, are written all. And if God forgeue or remit any thing, he doeth it to men already regenerate: And not vnto

Vnto thoſe which are not iuſtified nothing is remitted of the rigor of the law.

them that are ſtraungers from him, & children of wrath: ſuch as they muſt néedes be, which are not as yet iuſtified, but ſtil prepare themſelues, and are bent to performe the conditions. Vnto theſe I ſay, nothing is remitted, wherefore they are bound vnto all. And therefore Moſes ſaid, as Paul teſtifieth, Curſed be he which abideth not in all the things that are written in the boke of the law.

Farther he maketh a contention alſo about the production of fayth, and demaundeth, from whence it hath his beginning in vs. We in one word eaſely anſwer that it hath his beginning of the holy ghoſt. But he faineth himſelfe to wonder,

From whēce faith is ingenerated in vs.

how we graunt the holy ghoſt vnto a man before he doth beleue. For he thinketh that to be abſurd. Firſt I can not deuiſe how this man ſhould ſo much wonder at this. But afterward I perceaue that he manifeſtly maketh and teacheth with the Pelagians, that fayth is of our ſelues, and that it is gotten by humane ſtrengthes. For otherwiſe if he beleued that it is of God and of the holy ghoſt, he would not ſeperate the cauſe from his effect. But that he ſhould not thinke, that we without good reaſon do attribute vnto the holy ghoſt the beginning of fayth, let hym harken vnto the moſte manifeſt teſtimonyes of the Scriptures. Paule ſayth in the firſt epiſtle vnto the Corrinthians: Not in the words which mans wiſedome teacheth, but which the holy ghoſt teacheth: that your faith ſhould not be of the wiſdome of men, but of God. And in the ſame place, The carnall man vnderſtandeth not the thinges that are of God, neither can he: for vnto him they are fooliſhnes: for they are ſpiritually diſcerned But how can they be ſpiritually diſcerned except the ſpirite of God be preſent? Children alſo know that of Coniugata be thoſe wordes which being of one kind be d riued of an other: as of iuſtice, a iuſt man or a iuſt thing. Coniugata are deriued firme arguments. And vnto the Galathians: God (ſayth he) hath ſent his ſpirit into our hartes whereby we cry, Abba father. For by the ſpirit we beleue and in beleuing we call vpon God. Yea and the ſpirit himſelfe (as it is written vnto the Romanes) beareth teſtimony vnto our ſpirit that we are the children of God. And vnto the Epheſians, Be ye ſtrenthened by the ſpirit in the inward man, that Christ may by fayth dwell in your harts. Here we ſée, that that fayth whereby we embraſe Chriſt, commeth of the ſpirit of God, whereby our inward man is made ſtronge. The Apoſtles when they ſayd, Lord increaſe our fayth, manifeſtly declared, that it ſprang not of their owne ſtrengthes, but of the the breathing of God. And Paul in the 1. to the Corrinthians the 12. chapiter: Vnto one (ſaith he) is geuen the word of wiſedome, vnto an other the word of knowledge, vnto an other fayth, vnto an other the grace of healing. And then is added, that it is one and the ſelfe ſame ſpirit which worketh all theſe thinges, deuiding vnto euery man as pleaſeth him. And if thou wilt ſay that this place and the foreſayd petition of the Apoſtles pertayneth vnto the particular fayth by which are wrought miracles, doubtles I will not be much agaynſt it. And yet if thou wilt nedes haue it ſo, I will reaſon a minori, that is, from the leſſe. For if theſe frée gifts are not had, but from the ſpirit of God, much les can that vniuerſall and mighty fayth whereby we are iuſtified he had from els where. Farther Paul vnto y Rom. Ʋnto euery one, ſayth he, as God hath deuided the meaſure of fayth. And in the latter to the Cor. Hauing (ſaith he) the ſelf ſame ſpirit of fayth: euē as it is written: I haue beleued, for which cauſe alſo I ſpeake: we alſo beleue and ſpeake, that God which rayſed vp Ieſus from the dead, ſhall through Ieſus rayſe vp our bodyes alſo. Vnto the Gal. are reckned vp the fruites of the ſpirite: Charity, ioy, peace, patience, lowlines, gentlenes, fayth, meekenes, and temperaunce. Fayth here is numbred among the fruites of the ſpirit, wherefore it procedeth of the ſpirit. But vnto the Epheſians he ſayth more manifeſtly, By grace, you are made ſafe through fayth: and that not of your ſelues, for it is the gift of God. And in the Actes of the Apoſtles it is thus written. The Lord opened the hart of the woman that ſold ſilkes, to geue hede vnto thoſe thinges which Paul ſpake. And in the 13. chapiter, They beleued as many as were predeſtinate vnto eternall life. Wherefore it is not to be doubted but that fayth is ingenerated in our harts by the holy ghoſt: who yet may indede be had of them which beleue not, but that yet is onely perſwading, and not as ſanctifying them.

How the holy ghoſt is in man not regenerate

And although in the elect he ſodenly poureth in fayth, yet foraſmuch as he is the cauſe of fayth, he is therefore before it, both in dignity and in order.

Now let vs ſée what abſurdities Pighius gathereth out of this ſentence. If the ſpirit (ſayth he) be the author of our fayth, and vſeth the inſtrument of the word of God, and may be alſo in them that beleue not, how commeth it to paſſe, that whē as there are many at one and the ſelfe ſame ſermon, where as both ſpirit is preſēt and the word preached, yet part do beleue, and part beleue not? we anſwere in one word: that that cōmeth becauſe ye ſpirit is not of like efficacy in all men, neither doth after one & the ſelfe ſame maner teach all mē inwardly and in y minde. But of his will we can not render in cauſe, although we nothing doubt but that it is moſt iuſt. If the matter be ſo (ſayth he) the hearers will eaſely content them ſelues, neither will they put to their endeuor or ſtudie: for they know, that that is in vaine, when as it wholy dependeth of the ſpirite of God. This is not only a very common, but alſo an enuious obiection. But we anſwer that all men are boūd to beleue the word of God, and therfore theyr bounden duety is diligently and attentiuely to hearken vnto it, & with all their ſtrengthes to aſſent vnto it. And if they ſo doe not, they ſhal then incurre the puniſhment of the law: neither are they to be hearkened vnto if they ſhall ſay that they could not obey it: or if they would haue gone about to haue proued what their ſtrength could haue done, their endeuor, for that they were not as yet iuſtified, ſhould haue bene in vaine and ſinne. As if a maſter ſhould bid his ſeruaunt which is lame to walke, and he ſhold excuſe himſelfe, and ſay that he were lame, and could not goe without great deformitie, it is not to be thought that therefore he is excuſed. We are not of that minde that we thinke that all ſinnes are alike. Yea rather we teach, that they which omit or neglect thoſe outward workes which they might performe, and put not to endeuor and ſtudy to do wel, do much more greuouſly ſinne then they which according to their ſtrengthes obſerue ſome certaine outward diſcipline: And as Augustine ſayth, Cato and Scipio, ſhalbe much more tollerablier dellt with, then Catiline or Caligula. But I would haue y Pighius whome our opiniō ſo much miſliketh, to declare himſelfe when he thinketh that the holy ghoſt is geuen vnto men. He will aunſwere when as now theſe preparations haue gone before, when a man hath beleued, feared, hoped, repented, and ſincerely loued. What more could Pelagius haue ſayde? As though to beleue, to loue, and ſuch other like ſhoulde ſpring of humane ſtrengthes.

He alleadgeth this alſo, and thinketh it to make for his purpoſe, Come vnto me all ye which labour and are laden, and I wil refreſh you. For he thinketh that labours, burthens, contrition, confeſſion, and as they ſay, ſatiſfaction, faſtings, teares, & ſuch other like make to the obteynment of iuſtification. But this place is to be vnderſtand farre otherwiſe. For Chriſt calleth them laboring and loden, which were oppreſſed with the law, and felt theyr owne infirmity, and the burthen of ſinnes, and which had now long time laboured vnder humane tradicions. Theſe men being now weried, and in a maner without all hope, the Lord calleth vnto him. For they are more apt vnto the kingdome of heauen, thē are other bleſſed & ſecure men, which by theyr own works & good dedes thought thē ſelues very iuſte.

God (ſayth Pighius) requireth workes preparatory: and them he promiſeth not to fayle them of his grace. This was vtterly the opinion of the Pelagians: againſt which ye holy ſcriptures are vtterly repugnant. For they teach, that it is God, which geueth both to will, and to performe, according to his good will: that it is God which beginneth in vs the good worke, and accompliſheth it euen vnto this day: that it is God, frō whome only we haue ſufficiency: when as otherwiſe we are not able to thinke any thing of our ſelues, as of our ſelues. Wherfore it is manifeſt, that Pighius confoundeth the lawes of God, & diſturbeth thoſe things which ar wel ſetforth in y holy ſcriptures.

Farther, when as we ſay, that vnto iuſtification is not ſufficient, an hiſtoricall fayth, he fayneth him ſelfe to meruayle what maner of hiſtoricall fayth we vnderſtand. For if (ſayth he) they call all thoſe thinges which are written in the holy ſcriptures, an hiſtory, wil they bring vnto vs an other faith wherby we may beleue thoſe things which are not in the ſcriptures? But we reiect not an hiſtoricall fayth, as though we would faine ſome new obiects of fayth, beſides thoſe which are

The difference betwene a hiſtoricall faith and a ſtraunge faith.

ſetforth in y holy ſcriptures, or are out of thē firmely cōcluded. But we require, not a vulgar or cold aſſent ſuch as they haue, which are accuſtomed to allow thoſe thinges which they read in y holy ſcriptures, being thereto led by humane perſuaſiō, & ſome probable credulity, as at this day y Iewes & Turkes confeſſe & beleue many things which we doo, but an aſſured, & firme & ſtrong aſſent, & ſuch which commeth frō the afflation of the holy ghoſt, which changeth & maketh new the hart and the mind, and draweth with it good motions and holy workes. In this maner we ſay, that that fayth which is of efficacy differeth very much from an hiſtoricall aſſent. And, that we are by that fayth, which we haue now deſcribed, iuſtified, we haue thrée maner of teſtimonies. The firſt is of the holy ghoſt, Which beareth witnes vnto our ſpirite, that we are the children of God: The ſecond is of the ſcriptures: The third is of workes. But contrariwiſe, they which hold and crie, that a man is iuſtified by workes, haue no ſufficient teſtimony. For the holy ghoſt teſtifieth it not, the holy ſcriptures deny it: only works are brought forth, and thoſe without piety and fayth: ſuch as were in times paſt the workes of the old Ethnikes, and at this day the woorkes of many which beleue not in Chriſt, and are ſtrangers from God.

But it is woorthy to be laughed at, that he hath cited alſo a place out of the 66. chapiter of Eſay, by which, and if there were no more places then it only his cauſe is moſt of all ouerthrowen. Vnto whome (ſayth God) ſhall I looke, but vnto the poore man, vnto the contrite of harte, and vnto him that trembleth at my woordes. By theſe wordes Pighius thinketh are ſignified thoſe workes, wherby God is drawen to iuſtifie vs. But the matter is farre otherwiſe. For the ſcope of the Prophet was, to deteſt the ſuſpition of the Iewes. For they neglecting the inward piety of the mind truſted only to outward ceremonies. Wherfore this thing God by y voyce of the Prophet condemned, and declared how odious it was vnto him: Heauen (ſayth he) is my ſeate, and the earth is the footestoole of my feete. As if he ſhould haue ſayd, I nothing paſſe vpon this your temple, which ye ſo much boaſt of. For heauen is my ſeate, ſuch a ſeat as you can not frame nor make: and the earth adorned with all kind & variety of plants, liuing creatures, herbes, & flowers, is the footeſtoole of my féete. Where thē ſhall be that houſe, which ye wil build for me? And where ſhall be my resting place? And ſtraight way to declare y it was not the tēple built with handes, All theſe thinges (ſayth he) hath mine hand made: and all theſe thinges are made ſayth the Lord. By which wordes we learne that God delighteth not in theſe thinges, and in outward ornamentes and ſumptuous buildinges for theyr own ſakes: but chiefly requireth fayth, and inward piety of the minds, that he may dwel in them. And who they be that beleue, and are in very déede godly, is declared by theyr certayne and proper notes. Whoſoeuer is poore and ſéeeth him ſelfe to want righteouſnes, and whoſoeuer is contrite of hart, that is to ſay, afflicted in this world, whoſoeuer is of a moderate and deiected ſpirite, and not of an arrogant and proud ſpirite, whoſoeuer with great reuerence and feare receaueth the wordes of God, he moſt iuſtly may be nombred amongſt them. Theſe are fure tokens, and as it were the proper coulours of faith and true piety. Afterward the Prophet declareth how much God eſtemeth the workes of men that beleue not, and are not as yet regenerate, though theſe workes be neuer ſo goodly to the ſhew. He which killeth an oxe (ſayth he) it is all one as if he ſhould kill a man: and he which ſacrificeth a ſhepe, as if he cut of a dogges necke: he that offreth an oblatiō, as if he offred ſwine fleſh: and he that maketh mencion of incence, as if he bleſsed iniquity. All theſe kindes of oblations and ſacrifices were commaunded and appointed in the law of God: which yet bein done of an vnclene hart and of a ſtranger from God, were counted for moſt greguous ſinnes. Wherfore Pighius hath nothing out of this place wherby to defend his error: but we by the ſelfe ſame place doo moſt aptly and moſt truly confirme our owne ſentence. But this is a notable and ſharpe diſputer, which bringeth for him ſelfe thoſe things which make ſo playnly and manifeſtly agaynſt himſelfe.

But he draweth this alſo out of the epiſtle vnto the Hebrues, That he that cō meth

Two maner of wais of ſekyng after God.

vnto God ought to beleue that there is a God, and that he rewardeth them which ſeeke vnto him. By theſe wordes it ſéemeth that he would conclude that iuſtification is geuen vnto them which ſéeke God, namely, by good workes. But he ought to haue made a deſtinction of thē y ſéeke God: which thing Paul alſo did. Namely, that ſome ſeke him by workes, & other ſome by faith. This diſtinction Paul ſheweth: neither leaueth he vnſpoken what followeth of it. For thus he writeth vnto the Romanes: Iſraell which followed after righteouſnes, attayned not vnto the lawe of righteouſnes becauſe they ſought it of workes, and not of fayth. Wherefore they which ſéeke God to be iuſtified of him by fayth, as the Apoſtle teacheth, do attayne vnto that which they deſire. But they which will be iuſtified by workes, do fall away from iuſtification. And that God rewardeth works which are done of men regenerate, and by which they contend to the crowne of eternall ſaluation, we deny not. But that pertayneth not vnto this queſtion. For at this preſent the contencion is not about this kinde of workes: but only about thoſe which are done befor regeneration. Thoſe Pighius contendeth to haue their reward, and to be merites after a ſort of Iuſtification.

Neither doth this any thing help this cauſe, that he affirmeth, y this kinde of merite redoundeth not vpon God, or maketh him debtor vnto vs, or is equall vnto that which is rewarded. For theſe thinges although vnto him they ſeme to ſerue only to extenuate the dignity of merites, yet do they vtterly take away all the nature of merite. For whatſoeuer good thing men do alſo euen after iuſtification, the ſame is not properly theirs: For God worketh it in them. Moreouer alſo all that whatſoeuer it be, was alredy before wholy dew vnto God: neither can we do any thing that is good, or geue any thing vnto him which is not his. Wherfore we muſt vtterly take away al merite not only in thē which are not as yet iuſtified: but alſo in them that are iuſtified.

Merite is taken away both from thē that are not iuſtified and from them that are iuſtified

But Pighius the eaſelier to perſwade, putteth forth a ſimilitude of a certaine maiſter which hath many ſeruauntes: vnto whome, to the end they ſhould the diligentlier and ſpedelier accompliſhe ſome certayne worke which he ſetteth them to do, he appointeth a reward. Who (ſayth he) will deny, but that thoſe ſeruants which ſpedely and diligently haue finiſhed their worke, haue deſerued the reward that was promiſed? We will briefely examine what may be concluded by this ſimilitude. If by ſeruaunts he vnderſtād men regenerate in Chriſt, we wil graunt that God ſetteth foorth prices and rewardes, whereby we are ſtirred vp to liue holyly: neither will we deny but that ſuch may be ſayd to receaue a reward. But yet we will not graunt that they truely and properly merite the crowne of eternall felicity. And certayne of our writers to declare that this thing pertaineth vnto the iuſtified do vſe a ſimilitude, not of a maiſter and his ſeruauntes, but of a father and his children. For fathers are wont oftentimes with ſome certaine condition to promiſe a gowne, a cap, or money vnto theyr children which otherwiſe they would fréely geue vnto them, yet they do it to quicken their endeuor thereunto: as for example ſake, that they ſhall haue this or that, after they haue throughly learned this booke or that booke. Here no man that will ſpeake as he ſhould do and properly will ſay, that theſe children when they haue finiſhed their woork haue deſerued the giftes which were promiſed vnto them. For the father geueth them fréely and of liberalitie vnto them. But Pighius entreateth of ſeruauntes, that is, of men not as yet regenerate, but that vnto ſuch are by God ſetforth any rewards of good thinges, I meruail out of what place he can at the length declare. Or whereby will he proue that the workes of ſuch men, ſeing they are yet, as we haue taught, ſinnes can pleaſe God? And ſeing the matter is ſo, vnto them is ſet

A compariſon betwene ſeruaunts & children.

forth not a reward, but a puniſhment. But to make the thing more playne let vs compare children and ſeruauntes together. Children though they do nothing, yet they enter vpon their fathers inheritaunce onely, ſo that they will receiue it: But ſeruantes though they labour neuer ſo much, yet they haue no inheritancee with the children. This is ſo plaine that it néedeth no further declaration.

But to wreſt out of our handes this, that we ſay, that if woorkes e required vnto iuſtification, the honour of Chriſt ſhoulde be diminiſhed, as thoughe hys merite alone could not be ſufficient to reconcile vs vnto GOD, I (ſayth he) doo take away nothing from Chriſt, but do leaue vnto him his honor whole and ſafe. But I beſech thée, how dooſt thou take awaye nothing, when as thou requireſt workes vnto our iuſtification, and ſo requireſt them, that thou ſayſt, that God more regardeth them, then faith? But he thus expoundeth his ſuttle riddle That Chriſt in that his order is a ſufficient cauſe: as if he ſhould haue ſayd, if we ſpeake of the reconciliator, and of the ſacrifice, whereby we are reconciled vnto God, Chriſt onely is ſufficient. But we cannot be prepared and be made apt vnto that benefite but by many workes. I cannot doubtles but meruaile where is become the wit of this ſo great ſophiſter. As though forſooth they, againſt whome the Apoſtle diſputeth, euer ſaid, that works are required vnto iuſtification as outward principles or grounds. Vndoubtedly they alſo went about the ſame that Pigghius doth, that workes are certaine purgings and preparations of the mynds. Farther who ſéeth not, that an vniuerſall propoſition being true, it is lawfull to apply vnto all the ſingular propoſitions thereof that which is either affirmed or denied in it? Wherefore ſéeing Paul denieth y a man is iuſtified by workes, he excludeth all kindes of workes, in what order ſo euer they be put.

But Pighius ſayth farther, that God requireth theſe woorkes, that he may fréelye impute vnto vs iuſtification. Whoſoeuer is but euen ſlenderlye exerciſed in the holye Scriptures, ſhall eaſelye ſée, that thys man is euen directlye repugnaunt vnto Paul. For he in the Epiſtle to the Romaines ſayth, Ʋnto hym whych worketh not, a reward is imputed accordyng to grace. But Pighius ſayth, vnto him which worketh God imputeth righteouſnes fréely. But to impute fréely, and not to impute fréely, euery childe may ſée that they are contradictories. But mark gentle Reader, this reaſon of two members. Theſe workes which he ſpeaketh of, either profite vnto iuſtification, or elſe profite not. If they profite not, why calleth he them preparations? For amongſt cauſes are reckened alſo cauſes preparatory. But if he will ſay that they profite, & are in very déede cauſes preparatories, with what mouthe can he affirme, that he plucketh away nothing from the honoure of Chriſt, but appoynteth him to be the whole, and abſolute cauſe of our iuſtificatiō? But peraduenture this two membred argument, a man will turne vpon vs, touching thoſe works which follow iuſtification. For (he wil ſay) either they are profitable to obtaine ſaluation, or they are not profitable: If they be not profitable,

Wherunto good works profite after iuſtificatiō.

why are they required, and why are their promiſes ſetforth vnto thē? But if they be, why doe we not allowe merite to be in them? I anſwer that ſuche workes are profitable vnto men regenerate, for that they liuing vprightly and orderly, are renewed and made more perfect. But that is nothing elſe but a certaine inchoation, and as it were a participation of eternall life. Farther, it hath ſéemed good vnto God, by ſuche meanes, or rather by ſuche ſpaces to bring men vnto eternal felicitie. But we can not cal theſe workes merites. For Paul expreſſedly teacheth, that the ſtipend of ſinne is death: but eternall life is grace. But that which is giuen fréely, vtterly excludeth merite. And in the meane time we ought to remember, that

That which is geuē frely excludeth merite.

there is a great difference (as we haue oftentimes taught) betwene their works, which are as yet ſtraungers from Chriſt and from God, and their workes which are now by grace grafted into Chriſt, and made his members.

Afterward alſo he goeth about to confute that which we ſay, that a man is iuſtified by that faith which hath a reſpecte vnto the promiſes of Chriſt, and of the remiſſion of ſinnes: as though we holde that faith is the proper correlatiue of ſuch promiſes. For he ſaith that faith hath equally a reſpect vnto all the thinges which are ſet forth in the holy ſcriptures. Yea (ſaith he) he doth vnto God a thing no les acceptable, which beleueth, that he created the world, or beleueth the thre perſons of the diuinitie, or the reſurrection to come, then he, which beleueth that Chriſte was giuen to be our mediator, and that by him is to be obtained the remiſſion of ſinnes. For that faith is of no leſſe worthineſſe then the other. And, if we be iuſtified by faith, he contendeth that that faith no leſſe pertaineth to the other articles then to the remiſſion of ſinnes by Chriſt. And this he thinketh, may be proued by that which Paul wryteth in the. 4. chapiter vnto the Romaines: And not for him only, were theſe things written, but alſo for vs, vnto whome it ſhal be imputed, ſo that we beleue in him which hath raiſed vp Christ from the dead. Beholde ſaith he, that faith is imputed vnto vs vnto righteouſneſſe, whereby we beleue that God raiſed vp Chriſt from the dead: and not that faith, whereby we beleue that ſinnes are forgiuen vs by Chriſt. Firſt here we confeſſe, that our faith aſſēteth vnto all the things which are contained in the holy ſcriptures. But foraſmuche as amongſte them, there is but onely one principall and excellent truthe, vnto which all the other truthes are directed, namely that Chriſt the ſonne of God ſuffred for vs, that by him we might receiue forgiueneſſe of ſinnes, what meruail is it if our faith haue a reſpect vnto this one thing chiefly? For this our aſſumpt Paul proueth. For he ſaith, that Christ is the end of the law. Wherfore ſéeing he is the end of al the ſcriptures, he is alſo the ſumme and principall obiecte of our faith: although otherwiſe

Chriſt is the principal obiect of our faith.

by our faith we alſo embraſe all other thinges which are contained in the holy ſcriptures. And whereas he addeth that the faith which is of the other articles, is no leſſe acceptable vnto God, then this faith which concerneth Chriſt and the remiſſion of ſinnes, we may firſt ſay that that is not true, if a man rightly way the dignitie of the action of faith. For the dignitie of faith, as alſo the dignitie of other ſuche like kindes of powers, is meaſured by the obiects. For as thoſe obiects differ one from an other in excellency and dignitie, ſo the aſſētings of faith ought according

The dignity of faith is meſured by the obiect.

to the ſame to be counted inferior, or of more excellency. Séeing therefore God would in ſuche ſort haue his ſonne to die, and that men ſhould be by him reconciled, that for this he hath inſtituted all the other things to be beleued, which are ſet forth in the holy ſcriptures, we can not put any doubt, but that this pleaſed him much more then the other. For that the other are directed vnto this, as vnto their end. And this is a common rule amongſt the Logicians, Euery thyng is ſuch a thyng, by reaſon of an other, wherfore that other thyng ſhall much more be ſuch. Wherfore this actiō of faith, wherby we aſſēt vnto this moſt noble truth, ought to excell al other actiōs of faith, whatſoeuer they be. And ſo it is not by a thing like acceptable vnto God, whither a man beleue this or that. If we ſhould vſe this anſwere, I know Pighius were neuer able to confute it, but we ſay moreouer that he in vain contendeth about the greater, or leſſe dignitie of faith as touching this or that article. For we are not iuſtified by the dignitie of faith. For it is in euery mā weak and féeble. But we therefore ſay, that we are iuſtified by faith, bicauſe by it, as by

We are not iuſtified by the dignity of fayth.

an inſtrument vnto this ende giuen vnto vs, and by God appointed, we apply Chriſt vnto vs, and take holde of the forgiueneſſe of ſinnes. Wherefore the worthineſſe or vnworthineſſe therof, is to no purpoſe conſidered.

But that which he bringeth out of the. 4. Chapiter of the Romaines, he bringeth cut of and maimed. For if a man read the ful and perfect ſentence, he ſhal eaſely ſée, that plaine mention is there made of the death of Chriſt, and of the remiſſion of ſinnes, which by it we haue obtained. For Paul ſaith, that vnto vs it ſhall be imputed as it was vnto Abraham, if we beleue that god raiſed vp our Lord Ieſus Chriſt from the dead, which was deliuered for our ſinnes, and roſe againe for our iustification. Is it not here moſt manifeſtly ſaid, that we ought to beleue that that Ieſus Chriſt whome God raiſed vp, was dead and roſe againe, that we ſhould be iuſtified, and haue all our ſinnes forgiuen vs? doubtleſſe it is a thing moſt vncomely for a man that profeſſeth diuinitie ſo willingly not to ſée things, that are moſt manifeſt.

Afterward he maketh a cauillation about the perticular fayth wherby we ſay that euery one that beleueth truly in Chriſt ought to be moſt aſſured with him ſelfe, that his ſinnes are forgeuen him. He denieth that there is any ſuch faith foūd in the holy ſcriptures. And that therfore this is only our deuiſe and inuētion. Here vndoubtedly I can not hold my ſelfe, but that I muſt nedes ſay, that Pighius loudely lieth. For I would haue him to tell me, what did Abraham beleue whē he was iuſtified, but that vnto him ſhould one day be rendred thoſe promiſes of God? For vnto whome is it moſt likely beleued he that they ſhould be rendred, but vnto him ſelfe? The ſelfe ſame thing may be ſayd of Moſes of Dauid, and of many other: of whome it is moſt certayne that they beleued, that the promiſes which God made vnto them, ſhould perticularly be rendred vnto them. And what, I beſech you mēt Chriſt, when he ſayd vnto the man that was ſicke of the palſey, Sonne, thy ſins are forgeuen thee. And when he ſayd vnto the woman, Thy fayth hath made thee ſafe? And did not Paul vnto the Galathians thus ſpeake of Chriſt. Who hath loued me, and deliuered vp him ſelfe for me? What can be more manifeſt then theſe wordes? Let Pighius go now & make his vaūts, that we were ye firſt finders out of this proper and ſingular fayth: and let him cry, that euery Chriſtian man ought to beleue that the promiſes are made only indefinitely, & that it is not mete, that euery one of vs ſhould apply them ſeuerally vnto him ſelfe. For we ought to beleue of our ſelues, and not of other. For we may as touching others be deceaued, whether they beleue or no. But touching our ſelues we may be aſſured and certayne of it. Let euery mā beleue the promiſes of God indefinitly as touching others, for we know not who is predeſtinate and who is reprobate, but none which is faythfull ought in any wiſe to doubt of him ſelfe, but to beleue that the promiſe is perticular as touching him ſelfe, by that that he ſéeth that he truly beleueth. Farther when promiſes are ſet forth in an vniuerſal propoſition, we may moſt aſſuredly of them gather theyr ſingular propoſitions. And Chriſt ſayth in Iohn, This is the will of my father, that euery one that ſeeth the ſonne and beleueth in him ſhould haue eternall life. Wherfore we thus inferre: But I beleue in the ſonne of God, Ergo, I haue now and ſhall haue that which he hath promiſed.

Pighius ſtill goeth one, and, to the end he would proue that the fayth of euery article, and not that fayth only which is referred vnto Chriſt for the remiſſion of ſins, iuſtifieth, vſeth the example of Noe. For he ſayth that he beleued only thoſe thinges which pertayned to the ſafegard of his houſe, and to the deſtruction of the world: and by that fayth he ſayth he was iuſtified. Here ſayth he, is no mencion made of Chriſt or of the remiſſion of ſinnes. But it ſemeth vnto me that this man hath not very diligently red that which Peter writeth in his 1. Epiſtle and 3. chapter: For Peter ſayth, when once the long ſuffering of God abode in the dayes of Noe, while the Arke wos preparing, wherin few, that is, eight ſoules were ſaued thorough the water: vnto the figure wherof Baptiſme now agreeing, maketh vs alſo ſafe: whereby not the filth of the fleſhe is put away but wherebye it commeth that a good conſcience

Noe was iuſtified by fayth in Chriſt.

well anſwereth vnto God. That which Peter ſaw was ſignified by the Arke, and by thoſe thinges which Noe did, can we thinke that the patriarch him ſelfe ſaw not? This vndoubtedly were to much derogation vnto him. And if he ſaw thoſe things which Peter maketh mencion of, He beleued not only thoſe thinges which were then done, but alſo thoſe which were looked for to be accompliſhed by Chriſt. And therfore it is very well written vnto the Hebrues, ye he was by ſuch a faith made the heyre of righteouſnes.

But Pighius nothing paſſeth vpon this, who, ſo that he may be agaynſt vs, is nothing at all aferd to fight euen againſt the Apoſtles themſelues. For he is not aferd to affirme that our firſt father Adam was iuſtified, but yet not with that fayth, which we ſpeake of, which concerneth the remiſſion of ſins thorough Chriſt For he had no promiſe as touching that, as farre as may be gathered out of ye ſcriptures. But doubtles this man is both farre deceiued and alſo hath forgottē his Fathers, whome he would be ſene to make ſo much of. Was not the ſelfe ſame thing

Adam was iuſtified by faith, wherby he beleued the remiſſion of ſinnes through Chriſt.

ſayd vnto Adam, which was by God promiſed vnto Eue his wife, that his ſéede ſhould bruſe the hed of the Serpent? Chriſt was that ſéede, & he hath ſo broken the hed and ſtrengths of the deuill, that now neither ſinne, nor death, nor hel can any thing hurt his members. This place all the fathers in a maner thus interpret.

But Pighius which yet is les to be borne withall, is not afeard to ſay, that iuſtification is not geuen vnto vs by the promiſe. In which thing doubtles he is manifeſtly agaynſt Paul. For he vnto the Galathians thus writeth, God gaue vnto Abraham by the promiſe: and there is no doubt but that vnto vs it is geuen after the ſelfe ſame maner that it was vnto Abraham. But this is to be knowen that

Diſtinction of the promiſe.

this woorde promiſe is taken two manner of wayes: eyther for the thing promiſed: and ſo it is not to be doubted, but that we are iuſtified by the promiſe, that is, by Chriſt, and by the forgeuenes of ſinnes which is promiſed vnto them that beleue: or ells it is taken for the very words of God, in which he thorough Chriſt promiſeth vnto vs remiſſion of ſinnes. And in this maner alſo we may be ſayd to be iuſtified by the promiſe. For although the cauſe of our iuſtificatiō be the mere will and mercy of God, yet is not the ſame offred or ſignified vnto vs but by the wordes of the promiſes, and by the ſacramentes. For theſe words haue we as ſure teſtimonies of the will of God towards vs. And, ſo fayth want not wherby we apprehend the thinges that are offred, we are iuſtified by the promiſes.

Afterward Pighius, to the end he would proue that God attributeth more vnto workes then vnto faith, citeth a place out of the 22. chapiter of Geneſis: where is deſcribed that excellent worke of Abraham, that he refuſed not to ſlay his only ſonne, and to offer him vnto God: And therefore God ſaid vnto him from heauen. Becauſe thou haſt done this thing, I haue ſworne by my ſelfe, that in bleſsing I will bleſſe thee, and in multiplying I will multiply thy ſeede, that it ſhalbe as the ſtarres of heauen, and as the ſand of the ſea: it ſhall poſseſſe the gates of his enemies: and in thee ſhall all nations be bleſsed. Behold here (ſayth he) are promiſes geuen for workes ſake: and thereunto is added a moſt faithful oth: but there is no mencion at al made of faith. Wherefore (ſaith he) God hath more regard vnto workes, then vnto fayth. This ſpeaketh he with a ſtout ſtomake: but according to y Prouerbe, The mountaynes would be brought to bed, and out cōmeth a poore ſely mouſe. Wherfore if a mā would demaund what I thinke as touching this thing, I would anſwer that it is a notable and moſt excellēt hiſtory, out of which yet can not be gathered that which this man exclaimeth. Firſt here is no mencion made of iuſtification. What ſerueth it then to that matter whereof we now entreate? So often as any thing is called in controuerſy, we muſt runne to ſuch certayne and aſſured places in which is entreated of the ſelfe ſame thing: and not vnto thoſe places in which it may be anſwered that they entreat of an other matter. Of this nature is that place whiche Paul citeth as touching this thing. Abraham beleued in God, and it was imputed vnto him vnto righteouſnes. But as touching this hiſtory, I willingly graunt, that Abraham by that worke obteyned a certayne more ample benefite, then he before had by fayth: not indede either in ſubſtance, or number, or quantity of the promiſes, but in a ſound and firme certaynty. For although he doubted not, but that whatſoeuer thinges he beleued, God would faithfully render vnto him, yet afterward when he had done thoſe excellent dedes, he was more fully perſwaded of the verity of his fayth, and conſtancy of the promiſe, and ſtrength of the righteouſnes imputed vnto him. I deny not but that by that excellent worke, Abraham obtayned theſe thinges. What is there here that Pighius ſhould boaſt of? What new thing is here promiſed? What couenant not heard of before, or new oth is here ſet forth? Nothing is here reherſed, which was not before made mencion of. For the couenant which is here made, was before ordayned, partly when Circumciſion was apointed, and partly in that ſacrifice, wherin was commaunded that y beaſts ſhoulde be deuided partly on the right hand and partly on the left: as though they which ſhould ſwere and make the couenaunt ſhould paſſe thorough the middeſt. For, that maner was alſo vſed amongſt the men of Athenes: as Demoſtenes declareth in his oration agaynſt Aristocrates. Farther we can not deny but that Abraham

A maner amongſt thē of Athens

was iuſtified before. For euen before it was ſayd, Abraham beleued God, and it was imputed vnto him vnto righteouſnes. And ſeing the matter is ſo, although afterward were added ſome promiſe, yet will that make nothing agaynſt vs. For we deny not but that thoſe workes which follow iuſtification are both good, and alſo do pleaſe God, and are recompenſed of him although fréely, yet with great & ample giftes. Now reſteth only to declare an other way how to vnderſtand this clauſe, Becauſe thou hast done theſe things &c. And this pertayneth vnto the certaynty whereof we before made mencion: which as we haue ſayd, is from the effectes, and, as they vſe to ſpeake, a poſteriori, that is from the latter. And that thou ſhouldeſt not thinke that this is of myne owne inuention, go & read Augustine in his queſtions vpō Geneſis: For he diligētly peiſeth theſe words. Now I know that thou fearest God, was God (ſaith he) ignorant of this before? Had he any néede of this triall, when as he is the ſearcher of the raynes, and of the heart? Nothing les ſaith he. For here this word, I know, is nothing elſe, but I haue made thée to know, or I haue made plaine and manifeſt. Wherefore here is not rendred a reaſon of the promiſes by the cauſe: but after the ſelfe ſame maner vndoubtedly, by which it was ſaid of the ſinfull woman, Many ſinnes are forgiuen hir, bicauſe ſhe hathe loued much. Of which place we haue ſo largely before entreated, that now there is no néede at all of any repeticion.

Pighius hath framed an other obiection out of the. 18. chapiter of Ezechiel. If the wicked man (ſaith the Prophete vnder the perſon of God) ſhall repent him of all his iniquities, and ſhall doe all my commaundements, I wil no more remember all his iniquities. Here ſaith Pighius, we ſée that iuſtification which is the forgiueneſſe of ſinnes is not promiſed vnto faith, but vnto perfect repentaunce, and vnto the obſeruation of the law of God. And here his briſtles ſo ariſe, as though we muſt nedes now giue place. But this argument, if it be more narowly conſidered, is bothe vayne and trifling. For we eaſely graunt, that if a man perfectly repent him of all his iniquities, and doe all the commaundements of God, he ſhall haue iuſtification by workes. None of vs euer denied this. But here is the payne, this is the trauayle, to finde ſuch a one as being not yet iuſtified hath performed this. And where I pray thée Pigghius is that thine interpretation wherein thou before ſaydſt, that God requireth not that we ſhould performe all the commaundements: but that he of his mercy remitteth many thinges. For here thou haſt brought a moſt manifeſt teſtimony agaynſt thy ſelfe. But to returne to the matter. Foraſmuch as mā neither performeth, nor alſo cā performe thoſe things which are ſet forth both of ye Prophet & of ye law, what reſteth there then, but that he ſhould come humbly vnto Chriſt, and hauing through fayth fréely receaued iuſtification of him, ſhould by grace and the ſpirite now giuen vnto him do perfect repentaunce (ſo muche as this life will ſuffer) and beginne by an obedience to obey the law of God? Entreting of this argument, there came to my remembrance the olde Philoſopher Antisthenes. For when a certaine glorious yong man, which was one of his ſcholers, boaſted that he had a ſhip laden with excellent marchaundiſes, and when it were arriued, he would giue vnto him an excellent gifte, and this ſong was euermore in his mouth, ſo that he was irkſome to the hearer, Antisthenes brought him forth into the market place, and in a certaine ſhop bought a few elles of cloth, and hauing them in his hand, when Antiſthenes not hauing paid the money, began to go his way, the Marchaunt called him backe againe, Hoo, good fellow, ſaith he, before thou depart pay me my money. Then Antiſthenes ſhewing him the yonge man, This man (ſaid he) ſhal pay thée ſo ſoone as his ſhip is arriued. So will I anſwers vnto Pighius, when thou ſhe weſt me one, which, being not yet regenerate, by his owne ſtrengths repenteth him of all his iniquities, & obſerueth al the commaundements of God, we wil ſay that he is iuſtified by his works. But when will this ſhip ariue? wherfore let him ceaſe to boaſt of the words of ye law. For thoſe words what ſo euer they be, whether they pertaine vnto promiſes or vnto proceptes, we will after this maner interprete.

But he ſaith moreouer, that Chriſt alſo ſayd, He that dothe the will of my father, ſhall enter into the kingdome of heauen. But the Lord ſaide not (ſaith he.) He which beleueth. Yea but I ſay that in an other place he did, and maketh no mention of any worke. For this (ſaithe he) is the will of my father, that he which ſeeth the ſonne, and beleueth in him, haue eternall life. Let not Pighius then from henceforth deny, that the Lord euer ſpake this. But that no man ſhould thinke that the ſcriptures ſpeake things contrary, I anſwere that theſe two ſentences are not repugnant, but agrée very well together. Pighius by the will of the father, vnderſtandeth a great heape of good workes. But Chriſt ſaith, this is the work of God, that ye beleue. And after this action of beleuing, follow many other good workes. Wherefore the holy ſcriptures are not repugnant one to the other. And Pighius argument is left weake, and of no efficacie.

But bicauſe Pighius ſéeth himſelfe vrged with the word of God, for that ſo oftentimes is red in the holy ſcriptures, that man is iuſtified by faith. He ſaith that that is to be vnderſtande of a liuely and ſtrong faith, which hathe ioyned with it other vertues. As thoughe forſothe we euer ſpake of any other faith. If he ſpeake this from the heart, he beleueth the ſelf ſame thing that we beleue. Wherfore lay aſide the contention, and the controuerſie being ended, let vs all agrée in one. But Pighius cannot abide that this agréement ſhould take place. For afterward, when he expoundeth how we are iuſtified fréely, he ſaith that that is nothing elſe, but that God will fréely impute vnto vs vnto righteouſneſſe the works of faith, hope, and charitie. What haue we héere to do? Doubtleſſe it ſéemeth vnto me, that this man doth not with a ſound iudgment read the ſcriptures, but doth with a corrupt affection, wreſt them at his pleaſure. For where workes are, Paule denyeth that there is any frée imputation: for theſe two are repugnāt one to the other. Wherfore in that Pighius goeth about to ioyne them together, doeth he not ſéeme moſt manifeſtly to be againſt the Apoſtle? Thus muche of Pighius: vnto whome our Smith the eight wiſe man of Gréece, and the firſt wiſe man of Englande, adioyneth himſelfe a companion as Theſeus did vnto Hercules. But in very déede, h bringeth nothing elſe, but that which he hath drawne out of the ſinks of this man and other ſuche like.

Firſt he ſaith that faith is not touching remiſſion of ſinnes: and therefore we fondly faine that iuſtification is had by it. For the faith (ſaith he) wherby Chriſtians are diſcerned from no Chriſtians, is in Ieſus Chriſt. Which thing alſo (as though it made much to the purpoſe) he goeth about to proue by y holy ſcriptures, and by a teſtimony of Ierome. But I would haue this man to anſwere me, if euer he learned the Hebrew tongue, what is the ſignification of this name Ieſus. Vndoubtedly amongſt all the Hebrewes this word Iaſchag ſignifieth to ſaue: wherefore Ieſus may in Latine rightly be turned Seruator that is, a ſauior. But if (which thing I thinke) true he be ignorant of the Hebrew tongue, yet he ought at y leaſt to haue beleued ye Angel, which ſo interpreted that name. Thou ſhalt call his name (ſaith he) Ieſus: for he ſhall ſaue his people from their ſinnes. How then can faith be in Chriſt Ieſus, vnleſſe it be alſo touching the remiſſion of ſinnes through Chriſt?

Afterward he is not aferd to cite that alſo out of the Epiſtle of Peter: Charitie couereth a multitude of ſinnes. Behold (ſaith he forgeuenes of ſinnes is here aſcribed not vnto fayth, but vnto charitie. He that will haue a mete axe to cutt thoſe knots a ſo der, let him attentiuely conſider the holy ſcriptures, and diligently ſée, from whence thoſe places, which are cited in the new teſtament, are taken out of the old. This ſentence of Peter is had in a maner out of the 10. chap. of the Prouerbs For there it is thus written, Hatred stirreth vp rebukes. For whome a man hateth, he vncouereth and publiſheth abroad his faultes as much as in him lieth. But contrariwiſe Charitie hideth and couereth the ſinnes of his brother. For they which truly loue one an other, are wont to defend one and other, and to couer one an others faults, ſo much as they ſe by conſcience they may. And this is a moſt true ſentence of Salomon. Wherfore Peter going about to exhort Chriſtians vnto Charity wiſely and aptly borowed this ſentence out of Salomon. But Smith not vnderſtanding, nor conſidering this, thinketh that Peter thought, that remiſſion of ſinnes is gotten by Charity. But he is moſt fowly deceaued, as oftentimes he is wont to be. But leauing theſe men aſide let vs this remember, that if any time the Fathers ſeme to attribute righteouſnes vnto workes, the ſame is not to be vnderſtand of that righteouſnes, which God fréely imputeth vnto vs thorough Chriſt, but of y inward righteouſnes cleauing vnto vs, which we continually get and confirme by vpright life. Or if thoſe thinges which they ſpeake doo manifeſtly pertayne vnto the righteouſnes imputed, that is, vnto the remiſſion of ſinnes, we muſt alwayes as we haue before taught run vnto the foundacion of good workes, namely, vnto a liuely fayth in Chriſt. Which rules and ſuch like if our aduerſary would conſider, they would neuer ſo impudently & obſtinately defend ſo manifeſt lyes. Although if I ſhould ſpeake any thing touching Pighius, foraſmuch as I ſée that he is nether of dul wit nor vnlearned, I can not ſay, that he in earneſt and from the hart wrot touching this matter: but when he had once taken the matter in hand, he counted theſe thinges for paſtime and pleaſure.

But now to proſecute that order which I haue appoynted, let vs come vnto the Fathers, and ſée how muche they make on our ſide. And vndoubtedly for thys matter ſhall we not nede any great nomber of teſtimonies. For euen as to vnderſtand of what taſt the water of the ſea is, it is not nedeful y a man drinke vp the whole ſea, ſo, to vnderſtand, what the Fathers thinke touching this, we ſhall not nede to go thorough all theyr ſayings.

Ireneus a moſt auncient author in his 4. booke and 30. chapter, agaynſt Valentine writeth ſomewhat touching this matter although briefly. And I ſuppoſe that he for this cauſe wrote ſo briefely of it, for that this truth was in thoſe firſt times ſo confeſſed and certayne, that it was not of any man called into doubt. But yet by that litle which he hath may ſufficiently be vnderſtand, what his iudgement was: as the ſaying is that Protogenes knew Apelles: by the draught of one line only. Ireneus ſayth, that the old Fathers euē thoſe alſo which were before the law, were iuſtified by fayth. For firſt when he had ſpoken of Abraham, he aſcēdeth from him vnto Loth, them vnto Noe, and vnto Enoch, and afterward he addeth a reaſon why in theſe mens time the law was not written. Bycauſe ſayth he, they were alredy iust, vnto whome the law was not geuen. For the iuſt haue the law written in theyr hartes. But paraduenture thou wilt ſcarcely admitte this teſtimony, bycauſe Ireneus in that place, when he ſpeaketh there of Enoch, ſayth, that he was ſent a legate vnto the Angells: which may ſeme to be Apocriphall. But I thinke that the ſame is cited, not ſo much out of any booke which is counted apocriphall, as out of ſome old tradition. For many things were as it were by hand deliuered vnto the elders, which indede are not to be riected, ſo that they be not repugnant with the holy ſcriptures. Otherwiſe if for that cauſe we reiect this teſtimony, why do we not alſo reiect the epiſtle of Iudas? For he alſo citeth a ſentence of Enoch, that God ſhall come with thouſands vnto iudgement. But wheras Ireneus ſayth that Enoch was a Legate vnto the Angells, I ſuppoſe that it may thus bee vnderſtande to ſay that thoſe Angells were men which were princes and great kinges, or ſuch as were borne of the famely of Seth. For ſo in Geneſis the ſonnes of God are ſayd to haue ſene the daughters of men, that they were fayre. Paraduenture Enoch was ſent vnto them by God to reproue them. And thus much out of Ireneus.

Tertullian in his booke of Baptiſme ſayth, that a perfet fayth hath ſecurity of ſaluation. Wherfore it is not we alone that haue brought in a perticular fayth touching the remiſſion of ſinnes. Neyther ought it any thing to moue vs, that in that booke he defendeth moſt manifeſt errors touching Baptiſme, and exhorteth men to differ Baptiſme till they come to ripe age, and not to make haſt vnto it before they marry. For although we allow not theſe things yet in y meane time whileſt he entreateth hereof, he hath many thinges which ought not to be contēned, which were at that time receaued and confeſſed in the Church. So Ciprian when he entreateth of rebaptiſing of heretikes, when they returned vnto the Church, hath in the meane time many true and weighty teſtimonies, which we can not reiect, although in the very ſtate of the queſtion we vtterly diſagrée from him. And what father I pray you is there amongeſt them all, which in ſome one place defendeth not ſome ſentence which is not to be allowed, and yet ought not all theyr workes therfore to be contemned. For there is no Pomegranet ſo fayre, which hath not in it ſome rotten carnells.

Nowe let vs come vnto Origen. He in his firſt booke vppon Iob (if yet that be Origens worke) thus writeth: All thinges which men do, whether it be in virginity, or in abſtinency, or in chaſtity of the bodye, or in burning of hys fleſhe, or in diſtribution of his goodes, all theſe thinges I ſay they doo Gratis, that is in vaine, if they doo them not of fayth. In this place, whereas he ſayth Gratis, all men vnderſtande in vaine. Whiche thing doubtles Pigghius and his companions will not admitte. For they will haue theſe thinges to be certaine preparations vnto iuſtification. But, that Origen is by expreſſe wordes againſt them, thoſe wordes which follow do more plainly declare. For thus he writeth, That all holines and righteouſnes which a man doth without faith he doth it in vaine, and to his owne destruction. And he citeth this ſentence of Paul, whatſoeuer is not done of faith is ſinne: I am ſure that neither Pigghius can deny, but that Origen in this place maketh on our ſide: & that he in that ſence vnderſtoode theſe woordes of Paul, whatſoeuer is not of faith is ſinne: whiche wordes yet he crieth out that we are accuſtomed to abuſe. Althoughe not onely Origen, but alſo Auguſtine, Baſilius, and other fathers as we haue before taught, expound thoſe wordes after the ſelfe ſame manner. Wherfore he doth vniuſtly and impudētly accuſe vs: but if he will ſay that we muſt not ſo much regard, what interpretacion the fathers bring, but muſt ſée whether the place in the texte may ſo be taken, therin we commend him. For we gladly admit appealing from the Fathers vnto ye word of God. But he ought to haue remembred, that it is not the point of a good man to reproue that in others, which he doth himſelfe. Wherefore he ſhould ſuffer vs alſo on the other ſide, when the matter ſo requireth to appeale from the Fathers vnto the ſcriptures. But as touching the very matter, we haue els where declared, that that ſentence of Paul as it written in his Epiſtle, is ſo to be expounded, that of it may be inferred that the woorkes of men not regenerate are ſinnes. Origen afterward addeth: Of whome ſhall he receaue a rewarde? Of him thinke you whome he ſought not for? whome he hath not acknowledged? in whom he hath not beleued? He ſhall not ſayth he receaue of him a rewarde but iudgement, wrath, and condemnation. If theſe thinges be rendred vnto ſuch woorkes, who will denye but that they are ſinnes? Afterward he bringeth a ſimilitude. Euen as (ſaith he) he which buildeth without a foundation loſeth his labour, and hath onely trauaile and ſorrow: euen ſo it is with him which will build vp good workes without faith. And euen as vnto him whiche beleueth all thinges are poſſible to finde refreſhing at his handes in whome he hath beleued, ſo vnto him that beleueth not nothing is poſſible. Euen as the earth without the Sun bringeth not foorth fruites, ſo except the truth of God do through faith ſhine forth in the hartes, the fruite of good workes ſpringeth not forth. For ſo (ſayth he) all that whole yeare, wherin Noe was ſaued from the floud, for that the Sunne ſhined not forth, the earth could bring forth no fruite. Thus much hath Origen in that place which we haue now cited, by whiche we conclude that faith ſormeth and maketh perfect al good workes which follow, and not that it as theſe men (I can not tell who) haue fained, taketh and boroweth his forme of them. The ſame Origen vpon the. 4. chap. vnto the Romanes thus reaſoneth: If he which beleueth that Ieſus is Chriſt be born of God: & he which is born of God ſinneth not: thē is it certain that he which beleueth in Christ Ieſus ſinneth not. This kinde of argumēt is called Sorites, & is allowed of y Logicians. For y Stoikes were wont oftētimes to vſe it. The aſſumptes of this argumēt cannot be denied. For they are takē out of the holy ſcriptures. But he addeth afterward, And if in caſe he ſinne, then is it certayne that he beleueth not. This of neceſſitie followeth of the former concluſion. For if euery one which beleueth ſinneth not, then doubtles whoſoeuer ſinneth, beleueth not. Let Pigghius now go laugh, for that we ſay, that by greuous ſinnes true faith is loſt, or is in ſuch a dead ſlepe, that it hath not his act. And let him aggrauate the matter as much as he can, that he which ſinneth greeuouſly neither beleueth that there is a God, nor alſo the reſt of the articles of the faith. Origen both thinketh & writeth the ſelfe ſame thing that we do. And he ſaith moreouer, that there is a tokē of true fayth, where ſinne is not committed: as contrariwiſe where ſinne is committed, it is a token of infidelitie. Again he addeth in the ſame chap. If peraduenture that which is ſaid of the Apoſtle, to be iuſtified by faith, ſeme to be repugnant with that, which is ſayd that we are iustified freely (For if fayth be offred firſt of the man, he can not ſeme to be iuſtified frely) we must remember that euen fayth it ſelfe is geuen of God: and this he proueth by many teſtimonies. But this thing our Pigghius can not abide. For he derideth vs as often as we ſay, that fayth is had by the breathing of the holy goſt. For he ſaith y it is wonderfull y the holy goſt wil haue his abiding & worke in thē which do not as yet beleue. The ſame Origen vpon Leuiticus in his 3. boke & 3. chap. The holy ſicle, ſayth he, repreſenteth our fayth. For if thou ſhalt offer fayth vnto Chriſt, as a price vnto the imaculate ramme offred vp for a ſacrifice, thou ſhalt receiue remiſsion of ſinnes. Here alſo we haue expreſſedly, that remiſſion of ſinnes is obtayned by y fayth (I ſay) which is directed vnto Chriſt, deliuered vnto death and ſacrificed for vs. There can nothing be more manifeſt thē theſe teſtimonies which Origen hath brought for vs. But theſe mē are ſo obſtinate, that they wil not be led from y opiniō which they haue once take in hand to defēd, although thou bring neuer ſo gret light with thē, leaſt they ſhould ſéeme to any of theirs to haue defended an il cauſe.

Cyprian beſide thoſe thinges, which we haue ſpoken of the coniunction of fayth with a good life writeth alſo in his 3. booke to Quirinus, that fayth onely profiteth, and that we are able ſo much to performe as we do beleue. The firſt part of this ſentēce pertayneth vnto the third article of this queſtion: but the latter ſerueth very much for that which we are now in hand with. It is a wonderfull ſaying doubtles, that ſo great is the force of fayth, that by it we are able to do whatſoeuer we will. And yet did not Ciprian thinke it ſufficient abſolutely to pronounce this, but hath alſo confirmed it by many and ſundry teſtimonyes of the ſcriptures.

As touching Baſilius, and Gregorius Nazianzenus that ſhal ſuffice which I haue before cited. Chriſostome in his ſermon, which he hath entitled, de fide, lege naturae, & ſpiritu, ſayth, that euen fayth is of it ſelfe able to ſaue a man. And for an example he bringeth forth the thief, who he ſayth onely confeſſed and beleued. But workes, ſayth he, alone can not ſaue the workers without fayth. After that he compareth workes done without fayth wyth the reliques of dead men. For dead carkaſes, ſayth he, although they be clothed wyth precious and excellent garments, yet draw they no heat out of them. So (ſayth he) they which want fayth although they be decekd with excellent workes, yet are they by them no thing holpen. And the ſame father vpon the epiſtle vnto the Romanes, vpon thoſe wordes of Paul, But the righteouſnes which is of fayth, Thou ſeeſt (ſayth he) that this is chiefely peculiar vnto faith, that we all treading vnder foote the complain of reaſō, ſhould enquire after that which is aboue nature, and that the infirmity of our cogitations being by the vertue and power of God caſte away we ſhoulde embrace all the promiſes of GOD. Here we ſée that by faith wee obtaine the promiſes of God: and although by it we aſſent vnto all that whiche is contained in the holye Scriptures, yet it peculiarly hath a regard vnto the promiſes of God. This is alſo to be conſidered that he ſaith, that the infirmity of our cogitacions in beleuing is by the vertue and power of God caſt away. For this maketh agaynſt them which contend that this is done by humane ſtrengthes: as though we ſhould haue fayth of our ſelues and that as though it goeth before iuſtification. The ſame Chriſostome vpon the 29. chapiter of Geneſis in his 54. homely. This (ſayth he) is the true fayth not to geue hede vnto thoſe thinges which are ſeene, although they ſeeme to be agaynſt the promiſe, but onely to conſider the power of him that promiſeth. Let thē well conſider this, which will haue vs to haue a regard not onely to the power and promiſes of God, but alſo chiefely to our own preparations. And expounding theſe wordes in Geneſis. Abraham beleued God & it was imputed vnto him vnto righteouſnes, let vs alſo, ſaith he, learne, I beſech you, of the patriarch of God to beleue his ſayinges, and to truſt vnto his promiſes, & not to ſerch them out by our owne cogitations but to ſhew a great gratitude. For this can both make vs iust, and alſo cauſe vs to obtayne the promiſes. Here alſo are two thinges to be noted. The one is that we are made iuſt by fayth, the other that by the ſame we obtayne the promiſes: which two things our aduerſaries ſtoutly deny. The ſame father vpon theſe wordes of Paul vnto Timothe, Of whome is Himeneus, and Alexander, which haue made ſhipwracke as concerning fayth, So, (ſayth he) he which once falleth away from the fayth, hath no place to ſtay himſelfe, or whether to go. For the hed

Workes dead without faith.

being corrupted and lost, what vſe can there be of the reſt of the body? For if fayth with out works be dead, much more are workes dead wythout fayth. Here is to be noted that this is an argument a minori, that is, of the leſſe. For he ſayth, that workes are more dead without fayth, then is fayth without workes. The ſame author in his ſermon de verbis Apoſtoli, vppon theſe wordes of the Apoſtle, Hauing one and the ſelfe ſame ſpirite of fayth, For it is impoſſible (ſayth he) it is doubtles vnpoſsible, if thou liue vnpurely, not to wauer in faith. By this we ſée how great Chriſoſtom thought y cōiunctiō to be betwen faith & good works. The ſame father expoūding theſe words of y Apoſtle, do we thē deſtroy the law by faith? God forbyd, yea rather we confirme the law. So ſoone as (ſayth he) a man beleueth, ſtraight way he is iuſtified. Wherfore fayth hath cōfirmed the will of the law, whilſt it hath brought to an end euē that for which the

So ſone as a man beleueth h is 〈◊〉

law did all things. How thē doth Pighius ſay that fayth is only the foundaciō, & therfore is very farre from the perfection of iuſtification? Or to what purpoſe is that, that after fayth he putteth ſo many degrées and meanes by which we come vnto iuſtification. For Chriſoſtome ſpeaketh farre otherwiſe, y a man is iuſtified ſtraight way ſo ſoone as euer he beleueth. Farther he attributeth vnto fayth euen this alſo, that it maketh men iuſt, when as the law was not able to performe that, although it by many wayes endeuored it ſelfe therunto. Moreouer when he expoundeth theſe wordes, They being ignoraunt of the righteouſnes of God, and going about to establiſh theyr owne righteouſnes, are not ſubiect vnto the righteouſnes of God. This righteouſnes of God (ſayth he) he calleth the righteouſnes of fayth, which is wholy geuen by grace from aboue, and not for our labours. And vpon theſe wordes: Behold I put in Siō a stone of offence. Thou ſeeſt thē (ſayth he) that faith hath with it cōfidence and ſecurity. Here he manifeſtly appointeth a perticular fayth and a certainty touching the remiſſion of ſinnes: which thing our aduerſaries ſo much reſiſt. Farther when he expoundeth that ſaying in the 11. chapter, And if they abide not in theyr incredulity they alſo ſhall agayn be grafted in, If fayth, ſayth he, could graft thee, when thou waſt a wild oliue tree, into a good oliue tree, it can alſo reſtore them into theyr owne good oliue tree. Here alſo the power to be grafted into Chriſt by iuſtification, and the power to reſtore them which are cut of, is attributed vnto fayth. I could now paſſe ouer to Ierome, if there were not ſomwhat which calleth me backe agayn vnto Chriſostome. For the ſelfe ſame man writeth, that fayth only is not ſufficient vnto ſaluation. And ſuch ſentences are oftentimes read in the Fathers: which our aduerſaries continually wreſt agaynſt vs. Although to ſpeake the trouth ſuch an obiection is no ſuch a maner of weapō, that it nedeth ſo greatly to be feared. For it may eaſely be anſwered in one word. For he ſayth not, that faith is not ſufficient vnto iuſtification, but only vnto ſaluation. For fayth is of it ſelf ſufficient vnto iuſtificatiō. But after we are once iuſtified, it is not inough to the obteynement of ſaluation to ſay, I beleue: We muſt put to alſo an holy life & good workes: for by them, as it were by certaine degrées God bringeth vs to felicitie. And after this maner we may interprete all ye ſentences of the Fathers which ſeme to tend this way. And if in caſe theyr wordes (as ſometimes it happeneth) will not beare ſuch an expoſition, then as it is moſt

We muſt appeale vnto the ſcriptures.

right we will appeale from them writing negligently vnto the ſelfe ſame fathers writing in an other place more ſoundly and more catholikely: as did wooman in times paſt, which appealed from Phillip being dronke vnto the ſelfe ſame Phillip being ſober.

Ierome vpon the epiſtle vnto the Galathians vpon theſe wordes, And we knowyng that man is not iuſtified by the workes of the law, but by the fayth of Ieſus Christ, ſayth, That all the old fathers were iuſtified by the ſelfe ſame fayth in Chriſt, by which

All the fathers were ſaued by fayth in Chriſt.

we are now at this day iustified. And this ſentence he confirmeth by induction of many examples: firſt he reckoneth vp Abrham, for of him he ſayth Chriſt thus ſpake. He ſaw my day, he ſaw it and reioyſed: after him he maketh mencion of Moſes: for of him he ſayth, it is thus written in the epiſtle vnto the Hebrewes, that he counted the reproches of Chriſt greater riches then the treaſures of Egipt: and that he refuſing to be in the court of Pharao did chuſe rather to embraſe the croſſe of Chriſt. And he addeth that Iohn Euangeliſt in his 12. chapiter most manifestly teacheth, that all thoſe thinges whicg Eſay hath put in writing touching the glory of God, when he ſaw the Lord ſitting vpon an high throne lifted vp, are to be vnderſtand of the ſonne of God. He adddeth moreouer out of the epiſtle of Iudas, that the Lord Ieſus Christ deliuered the people of Iſraell out of Egipt, and after that ſmote the vnbeleuers. In which place I very much meruaile that Ierome, a man otherwiſe excellēt in the Greke toung, turned it thus the Lord Jeſus Chriſt, when as in our text is had only this word Lord: vnles we will ſuppoſe that his exemplar was differing from that which we now vſe. Which I ſpeake not as thoughe I doubted, whither thoſe thinges whiche at that time happened, were done by Chriſt the ſonne of God or no. For Iohn ſayth, No man hath ſene God at any time: but the ſonne which is in the boſome of the Father, he hath

Whatſoeuer hath ben vttred vnto men touching thinges diuine, hath bene vttered by the ſonne of God. Faith is not ſeperated frō charity.

declared him. Wherfore whatſoeuer is vttered vnto men touching things diuine, is vttered by the ſonne of God, who hath moſt truly geuē him ſelfe vnto mankind a faithfull interpreter of God his father. And Paul in his firſt epiſtle vnto the Cor. the 10. chap. ſaith, They dranke of the ſpirituall rocke following thē: And that rocke was Chriſte. Alſo, Let vs not tempt (ſayth he) Chriſt as certayne of them tempted him. The ſame Ierome vpon ye epiſtle vnto the Galathians, where he reckeneth vp the fruites of the ſpirite, when he cōmeth vnto faith, thus writeth, If charity be abſent, fayth alſo departeth away together with it. Theſe woordes manifeſtly declare, that his iudgement was, that true fayth cannot be deuided from charitie: which thing we alſo teach and defend. But Pighius with his, hiſſeth at it, and crieth out againſt it: but let him gruntle as much as he will, it ſufficeth vs that this doctrine agréeth both with the ſcriptures and with the fathers.

Ambroſe expounding theſe wordes out of the Epiſtle vnto the Romanes. For it is one God which iustifieth circumciſion by fayth: Becauſe (ſayth he) there is but one God, he hath iustified all men after one and the ſelfe ſame maner, foraſmuch as nothing cauſeth merite and dignitie, but fayth. And afterward vpon theſe wordes, Therefore by fayth according to grace, that the promiſe might be firme vnto all the ſeede. The promiſe (ſaith he) cannot be firme vnto all the ſeede, that is, vnto all manner of men of what nation ſo euer they be, except it be by faithe. For the beginning of the promiſe is of fayth, and not of the law, for they which are vnder the law are guiltie: but the promiſe cannot be geuen vnto them that are guiltie: and therefore they ought firſt to be purified by faith that they may be made worthy to be called the ſonnes of God, and that the promiſe may be firme. And towardes the beginning of the. 5. chapter, vpon theſe wordes, Being iustified by fayth we haue peace towardes God, Fayth (ſaith he) and not the law cauſeth vs to haue peace with God. For it reconcileth vs vnto God, when our ſinnes are taken away which had before made vs enemies vnto GOD. And afterwarde vppon theſe wordes, The law of the ſpirite of life. It is fayth, (ſayth he) which iustifieth them that flye vnto it to remit vnto them, that which the law helde them guiltie of, that liuing vnder faith, they might be free from ſinne. And in his 2. boke vpon the Goſpell of Luke he ſaith, that Peter wepte not, but when the Lord had looked backe vpon him. And he addeth that the Lord brought forth in him both repentance, and the power to weape.

But Augustine when he entreateth of this matter ſéemeth to be in his owne field, ſo that to hunt in him for teſtimonyes touching this controuerſie, is, as the common ſaying is, to ſéeke water in the ſea. Howbeit it ſhal not be ſtrange from our purpoſe to picke ſomewhat out of him alſo. In the ſermon of the Lord vpon the mountaine, touching the wordes of the Goſpell in Mathew in his. 7. Sermon towardes the end: If thou preſume of thine owne worke, a reward (ſayth he) is rendred vnto thee, and not geuē vnto thee by grace. I demaund now, Beleueſt thou, o ſinner? I beleue. What beleuest thou? that thy ſinnes may by him freely be forgeuen thee? Then hast thou that which thou beleueſt. In his preface vpon the 31. Pſalme. Thou hast done no good: and yet remiſsion of ſinnes is geuen thee. Thy workes are conſidered, and they are al found nought, If God ſhould render vnto theſe woorkes that which is dew, doubtles he ſhould condemne thee. And in his booke de Spiritu & Litera the 12 chapiter. We gather that a man is not iuſtified by the rules of good life, but by the fayth of Ieſus Christ. And in his booke agaynſt the 2. epiſtles of the Pelagians in his 3. boke and 5. chapter. Our fayth (ſayth he) that is, the catholike fayth diſcerneth the iuſt from the vniust, not by the law of workes, but euen by the law of fayth. And Auguſtine and Alpius in his 106 epiſtle. of righteouſnes is of fayth whereby we beleue that we are iustified, that is, that we

Note diligētly what grace we ought to confeſſe.

are made iuſt by the grace of God thorough Ieſus Christ our Lord. The ſame father agaynſt Pelagius and Coeleſtius in his 1. booke and 10. chap. It is not inough (ſayth he) to confeſſe what grace thou wilt, but that grace whereby we are perſwaded, whereby we are drawen, and whereby euen that which is good is geuen. This maketh planly agaynſt thē, which put I know not what generall grace, and will haue it to lye in euery mans power either to admitt or to refuſe the ſame. But this grace wherby we are ſo perſuaded, is nothing ells but fayth. Which fayth indede is neceſſary to iuſtifie, but thoſe workes which are done before we be iuſtified, doo nothing auaile. For the

Workes which ſeme good are turned into ſinnes.

ſame Augustine agaynſt the 2. epiſtles of the Pelagians the 3. booke and 5. chapter: Euen as workes (ſayth he) which ſeme good, are vnto the vngodly turned into ſinnes. &c And in his booke de Spiritu & Litera the 28. chapter. Euen as (ſaith he) there are certayne veniall ſinnes, without which euen the iuſt men can not liue: and yet they hinder vs not from ſaluation, ſo are there certayne good woorkes, without which euen the most wicked men can very hardly liue: which workes yet nothing profite them vnto ſaluation. And that we ſhould not thinke that this faith whereby we are iuſtified is a thing common,

What may be aunſwered to be the cauſes why one man is perſuaded and an other is not.

and ſtraying at pleaſure, he addeth afterward in the 34: chap. Why is this man ſo inſtructed, that he is vtterly perſuaded, & an other not ſo? There are onely two thinges, which I thinke good to anſwer: O the deapth of the riches. &c. Alſo what is their iniq ity with God? He that is diſpleaſed with this anſwere, let him ſeeke (ſaith he) men better learned, but let him beware of preſumptuous perſons. If we ſhould geue credit vnto our aduerſaries this had ben a very rude & blind doubt. For they would haue ſtraight way anſwered at one word: that the one was perſwaded, becauſe he would: & the other was not perſwaded becauſe he would not. But Auguſtine conſidering y matter more depely, namely, that it is god, which worketh in vs, both to wil & to performe according to his good wil, & perceiuing ye Paul himſelfe (being ouercome with ye admiratiō of this thing) made ſuch exclamatiō, thought it moſt mete rather to referre ye whole matter vnto God: who diſtributeth vnto euery man y which ſemeth vnto hym good, & that without doubt iuſtly: although we ſée not ye reaſons of his iuſtice. Yea neither is it méete for vs to ſearch them out: vnles we will haue that to happen vnto vs, which commonly happeneth vnto flies: which, being allured by the

The grace which the Pelagians taught was ſet forth to be common vnto al men was nature. Grace is geuen vnto ſome, and is not geuen vnto other ſome.

light of the candell and flying more nigh vnto it, are oftentimes burnt with the ſlame thereof. The ſame Augustine de Predeſtinatione ſanctorum in his 5. chapiter reproueth Pelagius, for that he had fayned that common grace vnto all the ſaints: which he would haue to be nothing els but nature: which ſelfe thing our aduerſaries alſo at this day do, when as they cry out that that grace is ſet forth as it were openly vnto all men, and that it lieth in euery mans power to receaue it ſo that he will. The ſame author ad Vitalem in his 107. epiſtle, Ʋnto thoſe, ſayth he, whoſe cauſe is a like, with thoſe vnto whome grace is geuen, vnto whome yet it is not geuen: that they vnto whome it is geuen might vnderſtand how freely it was geuen vnto them. And in the ſelfe ſame place he playnly declareth, that it is God, which of vnwilling maketh vs willing, and taketh away our ſtony hart, and geueth vs a fleſhy hart. This manifeſtly declareth, that it is fayth whereby we are iuſtified: and that God diſtributeth it according to his good will. The ſame father de dogma tibus eccleſiaſticis in the 4. chap. (for that booke, whoſoeuer was the author thereof, beareth the name of Auguſtine) To be purged from ſinnes, (ſaith he) God tarieth not for our will, and in the 44. chapter, The holy ghoſt maketh vs to chuſe, thinke, and conſent vnto euery good thyng pertaynyng vnto ſaluation. And in his 13. booke and 17. chapiter de Trinitate, The word of the ſonne of God, ſayth he, toke vpon hym the nature of mā without any maner of merite. And after the ſelfe ſame maner alſo is the grace of God geuen vnto vs. This compariſon is taken of the greater. For if that man which was made the ſonne of God, obtayned the ſame without any merite: much more are we without any merite either of cōgurity or of worthines receaued into

It is not in our power to be touched with that ſight wherby the will may be moued vnto faith.

adoption. And vnto Simplicianus in the firſt booke and 2. queſtion, who (ſayth he) can lyue vpryghtly, and worke iuſtly, except he be iustified by fayth? Who can beleue, except he be touched by ſome calling, that is, by ſome testification of thyngs? who hath in hys power to haue hys mynde touched wyth ſuch a ſight, whereby the wyll may be moued vnto fayth? And in his 61. ſermon vpon Iohn: All ſinnes (ſayth he) are comprehended vnder the name of infidelity. And he addeth, That fayth can not be wythout hope and charity. Which thing alſo he moſt playnly teacheth vpon the 31. Pſalme. The ſame father in his 1. booke and 19. chapiter againſt the 2. epiſtles of the Pelagians, at large entreateth after what maner we are drawen of God, and amongſt other thinges ſayth, that the Pelagians would to much triumph ouer the Chriſtians, if they had not the worde of drawing in the holy ſcriptures. But foraſmuch as that word is expreſſed euen in the Goſpell, they haue now vtterly no place whereunto to flye. There are infinite other places in Augustine which confirme thys ſentence: whiche nowe for briefenes ſake I thinke good to ouerpaſſe.

Cyrillus agaynſt Iulianus in his 1. booke and 14. page ſayth, The fayth of Abraham and ours is vtterly one and the ſame. And the ſame author vpon Iohn in the 3. booke and 31. chapiter expounding this ſentence, This is the worke of God, that ye beleue in hym, whom he hath ſent, For fayth (ſayth he) bryngeth ſaluation, and grace iuſtifieth: but the commaundements of the lawe rather condemneth. Wherefore fayth in Christ is the worke of god. In theſe words we ought to note, that faith is it wherby is brought ſaluation: and that we are iuſtified by grace. And he declareth theſe things more plainly vpon John in his 9. booke and 32. chapiter vpon theſe words,

The fathers were iuſtified by the fayth of thoſe promiſes which we beleue.

And whether I go, ye know, and ye know the way. For we are iuſtified by fayth, and are made pertakers of the diuine nature by the participation of the holy ghoſt.

Leo in his 13. Sermon of the Paſſion of the Lord, The fathers (ſayth he) beleued together wyth vs, that the bloud of the ſonne of God ſhould be ſhed. Wherefore there is nothyng (dearely beloued) ſtraunge in Christian religion from the old ſignifications, nor at any tyme from the iuſt men that haue gone before vs, but that ſaluation is in the Lord Ieſus Christ which was hoped for. This and many other like teſtimonies confute thoſe chiefe which dare ſay, that Abraham was indéede iuſtified, but not by in Chriſt, but by faith touching earthly promiſes. But the ſame author may ſéeme to make agaynſt vs in that that we ſay, that true fayth is not found without charity. For in his Sermon de Collect: & eleem: he thus writeth of Sathā: He knowing that God is denied not onely in wordes, but alſo in deedes, hath taken away charity from many, from whome he could not take away fayth: and poſseſſing the field of theyr hart with the rootes of couetouſnes, he hath ſpoiled of the fruit of good works thoſe whom he hath not depriued of the confeſsion of their lippes. Theſe wordes if they be déepely conſidered make nothing at all agaynſt vs. For we ſpeake of a true, ſound, and liuely fayth. But Leo vnderſtandeth onely a certaine outward profeſſion of faith. For when he would render a reaſon whereby it might appeare that fayth was not taken from them, he ſetteth forth onely an outward confeſſion of the lippes: which we alſo graunt may conſiſt without charity, & is oftentimes boaſted of of many men which yet are moſt wicked. And after this maner I ſuppoſe are to be expounded ſuch like teſtimonies if any happen in the fathers.

Gregory Byſhop of Rome in his 19. homely vppon Ezechiell. We come not, (ſayth he) to fayth by workes: but by fayth we attayne vnto vertues. For Cornelius the Centurian came not vnto fayth by workes: but by fayth came vnto workes, For it is ſayd, Thy prayers and almes, But how prayed he if he beleued not. But that he now knew not that the mediator was incarnate, by workes he came vnto a more fuller knowledge. Hereby I would haue our aduerſaries to know, y fayth neceſſarily goeth be fore al good workes. For they contend y morall works, which are done of Ethniks and of men not yet beleuing in Chriſt, are good. Which thing is in this place of Gregory confuted. The ſame author in his 2. booke and 25. chapiter de moralibus, ſpeaking of the ſame thing thus writeth: Ʋnles fayth be firſt gotten in our harts, all other thynges whatſoeuer they be can not in deede be good although they ſeeme good.

Bede vpon the 2. chapiter of Iames: He onely beleueth truely, which by working excerciſeth that which he beleueth. For fayth and charity can not be ſeperated a ſender. And this ſhall ſuffice as touching the Fathers.

But what theſe counſels Aphricanum, Mileuitanum, and Arauſicanum teach concerning iuſtification, fayth, grace, and workes, we haue before at large declared in the firſt article. This onely wil I now adde, that our aduerſaries, when they ſay, that God offreth his grace vnto all men and geueth his giftes vnto men that deſire them and take hold of them, and forgeueth ſinnes to them that do that which they ought to do, foraſmuch as in the meane tyme they omit the breathing of the holy ghoſt, and the power of God which draweth vs, and the inward perſwaſion of the mynde, and all thoſe things which are moſt chiefly required in this matter, are moſt manifeſtly againſt thoſe coūſels which we haue now cited. Howbeit I can not leaue vnſpoken, y in the counſell of Mence, which was celebrated vnder Carolus Magnus, in the 1. chapiter is cited Gregory who thus writeth: He beleueth truely, which by working excerciſeth that which he beleueth. Foraſmuch therefore as we haue now hetherto ſpoken as touching this article, namely, that men are iuſtified by fayth in Chriſt, and haue confirmed the ſame by ſcriptures, & haue ouerthrowen the obiections of our aduerſaries, and alleadged teſtimonyes of the Fathers to confirme our ſentence, let vs nowe come vnto the third article.

Wherefore we ſay that iuſtification conſiſteth of fayth only. Which ſentence

The third article. We are iuſtified by faith onely.

all thoſe places of ſcriptures proue, which teach that we are iuſtified fréely: and thoſe which affirme that iuſtification commeth without workes: and thoſe alſo which put an antitheſis or contrariety betwene grace and workes: All theſe places (I ſay) moſt truely conclude, that we are iuſtified by fayth onely: Although this word, Onely, be not red in the holy ſcriptures. But that is not ſo much to be weighed, for the ſignification of that word is of neceſſity gathered out of thē. Farther this alſo is to be noted, euen as we haue already before tought, that we affirme not that that fayth whereby we are iuſtified is in our myndes without good workes although we ſay that it is it onely which taketh hold of iuſtification and remiſſion of ſinnes. So the eye can not be without a head, braynes, hart, liuer, & other partes of the body: and yet the eye onely apprehendeth colour and the light. Wherefore they which after this maner reaſon agaynſt vs: Fayth, as ye ſay, iuſtifieth: But fayth is not alone, Ergo, Fayth alone iuſtifieth not, do fall into a fowle paralogiſme. As if a man ſhould thus conclude, onely the will willeth. But

Fallacia compoſition is & diuiſionis.

the wyll is not alone in the mynde: Ergo, not the wyll alone wylleth. Here euen litle childrē may ſée the fallace or deceate, which they call, of compoſition & of diuiſion. And is it not a fowle thing that ſo great diuines ſhould not ſée it? But here Smith, the light forſoth of diuinity, ſetteth himſelfe agaynſt vs. He of late cryed out euen till he was hoarſe, that we falſely affirme that thoſe places of the

Of the aduerbe gratis that is freely.

ſcripture, which teſtify that we are iuſtified gratis, that is fréely, ſhould ſignifie all one with this to be iuſtified by fayth onely. For this worde gratis is not all one wyth Solum, that is onely. O dull gramarians that we are, which without thys good maiſter could not vnderſtand this aduerbe ſo much in vſe. Howbeit thys Grammaticall Ariſtarchus, leſt he ſhoulde ſéeme wythout ſome reaſon, to playe the foole. It is written (ſayth he) in Geneſis, that Laban ſayde vnto Iacob, Foraſmuch as thou art my kinſman, ſhalt thou ſerue me gratis? Here ſayth he, put this word, Only, and thou ſhalt ſée, what an abſurd kind of ſpeach it will be. And in the booke of Nombers, The people ſayd, that in Egipt they dyd eate fiſhes gratis. And in the Pſalme, They haue hated me gratis. Here ſayth he can not be put this aduerbe Only. Wherefore we raſhly and very weakely conclude, that for that in the ſcriptures a man is ſayd to be iuſtified gratis, he is therefore ſtrayght way iuſtified by fayth only. But this ſharpe witted man & one ſo wel exerciſed in y concordance of the Bible ſhould haue remēbred, that this word, Gratis, ſignifieth without a cauſe, or without a reward and price. And therefore we rightly ſay, that Iuſtification conſiſteth of fayth only, bycauſe it is ſayd to be geuen gratis. For if workes were required, there ſhould be a cauſe, or a reward or a price to the obteynement of righteouſnes. But foraſmuch as Gratis, excludeth all theſe things, of y word is rightly and truly inferred, only fayth. And thoſe places which this man hath alledged are not hard to confute. For Laban ſayth, Shalt thou ſerue me gratis, that is, without this condition that I ſhould geue the any thing which is, only to take, and nothing to repay. And the Iſraelites when they ſayd that they did eate fiſhes gratis, ment, that they did eate them with out any price payd. And this, They haue hated me gratis, is nothing ells then wtout a cauſe, or without any my deſert. Wherfore if this word, Gratis, take away price & merite, foraſmuch as Paul ſayth, that we are iuſtified gratis, we muſt nedes vnderſtand that it is doone without any our price or merite. Which doubtles ſhould not be true, if works ſhould be required as cauſes and merites. And bicauſe we once brought a place out of the epiſtle to the Galathians,

Of this aduerbe Niſi that is, except.

But when as we knew that man is not iustified by the workes of the Law, except it be by the fayth of Ieſus Christ, and of this particle, Except, concluded, that iuſtification conſiſteth of fayth only, this man according to his wiſedome rageth and ſayth, that this word, Except, is not all one with Only. For, ſayth he, Ioſeph in Geneſis ſayd vnto his brethern, Ye ſhall not ſe my face except ye bring your youngeſt brother: & Chriſt (ſayth he) ſayth, Except ye eate the fleſh of the ſonne of man, ye ſhall not haue llfe in you. Who (ſayth he) wil ſay, that life is had only by the eating of the Sacramēt: wherfore (ſayth he) theſe thinges can not be expounded by this word Only. Yes doubtles but they may. For in the booke of Geneſis, what other thing ment Ioſeph then to admoniſh his brethern, that they ſhould vpon this condition only come agayne into his ſight, namely, if they brought theyr youngeſt brother with them And Chriſt in the 6. of Iohn entreated not of the eating of the Sacrament: for he had not as yet inſtituted it: wherefore by this word to eate he ſignifieth to beleue. And he ſayth that they which are of full age herein only haue life, if they eate hys fleſh and drinke his bloud: that is, if they beleue that the ſonne of God was deliuefor them for the remiſſion of theyr ſinnes: And that this is the only way whereby they may be ſaued. But Smith addeth, that from Iuſtification is not to be excluded hope and charitie and other good workes. I graunt indede, that thoſe are not to be excluded from a man that is iuſtified. Howbeit I doo not attribute vnto them the power of iuſtifieng. For that which Paul ſaith y a man is not iuſtified by workes, ſhould not be true, if we ſhould be iuſtified by any kind of workes. For if a man ſhould ſay, that an artificer woorketh not with his fingers, and afterward ſhould confeſſe, that he vnto that worke which he doth vſed fingers, he were worthy to be laughed at: although being conuict he would ſay, that he excepted only the litle finger and the third finger, and not the thombe, forefinger or middle finger. For he which vſeth thrée fingers, vndoubtedly vſeth fingers. But why doth this man ſay, that hope and charitie are not excluded? Bycauſe (ſayth he) euen ye your ſelues will haue vs to be iuſtified by a liuely fayth: which doubtles is not without theſe. We graunt that theſe vertues are always ioyned with true fayth. But yet we doo not in them put any part of our iuſtification before God. In this argument is a

Fallacia accidentis.

fallace or diſceate of the Accident. For vnto thoſe things which are adioyned is attributed that which is proper vnto that vnto whome they are adioyned. As if a mā ſhould ſay, The Sunne is round and high, ergo, the roundnes and highe of the Sū doo make vs warme. What workes then doth Smith exclude from iuſtification, when as he includeth hope and charitie? I ſuppoſe ſurely, he excludeth outward workes, faſtinges, almes, and ſuch like. But with what face can he ſo ſay or teach, when as he appointeth and defendeth workes preparatory? But this ſharpe witted man thinketh, that he hath trimely eſcaped, for that he ſayth that theſe things are not of neceſſity required vnto iuſtification but only if they be preſent they are profitable vnto iuſtification. But this is worthy to be laughed at. For we haue before moſt playnly taught, that all workes which are doone before iuſtification are ſinnes. So far is it of that they can ſerue any thing vnto iuſtification. And if they ſhould by any meanes profite vnto iuſtification, our glorieng ſhould then not be excluded. For we might glory, that we had doone thoſe thinges by whoſe helpe and ayd we were iuſtified. But of this (ſayth he) we can not boaſt, for that they were done by a certayne grace of God preuenting. But this is chiefly to be marked, that theſe men attribute a great part of ſuch works vnto frée will. And therfore in y be halfe at ye leaſt we may glory. Neither alſo ſhall y be true which the Apoſtle ſayth what haſt thou, that thou hast receaued? And agayne, why dost thou boast, as though thou hadst not receaued? Here ſome of thē anſwer y we can not glory of this liberty of will, for that we haue it not of our owne. For it is God which hath endued vs with this faculty, and gaue vs frée will when he created vs. But this is not ſufficient

The Pelagians f ed vnto the common grace of creation.

to take away boaſting. Firſt, for that this were to fly vnto the cōmon grace of creation, which thing the Pelagians did: and by that meanes ſhould at the leſt may be left vnto vs a good vſe of frée will, of which we might glory. For although we haue the ſame of God by creation, yet the right vſe thereof is ours: namely, to aſſent vnto God when he calleth vs, and to apply our ſelues vnto good workes which of God are ſet forth vnto vs. And therefore vtterly to take away all glorying, it is nedeful y we continually haue this in our mynde which Auguctine hath admonyſhed vs of in his booke de ſpiritu & Litera the 24. chapiter, That not onely the wyll and election of well doyng is of God, becauſe by creatiō he hath geuen choyce & free wyll, but alſo becauſe by the perſwaſion of thynges ſene he hath made vs both to wyll and to beleue: and that not onely by the outward preaching of the Goſpell, but alſo by inward perſwaſion. For he doth not onely ſtirre vp the hart, but alſo perſwadeth draweth and boweth it to beleue: I graunt indéede, that it is the office of the will, to will and to embrace that which God offreth: for we do not will by vnderſtanding or by memory, but by will. And yet for all that I doubt not, but that it is God which maketh vs to wil and to follow good things. Farther our aduerſaries think that although workes concurre vnto iuſtification, yet is that notwithſtanding true which the holy ſcriptures teach, namely, that we iuſtified fréely. Becauſe ſay they thoſe workes are geuen of God, and are done of grace. If this refuge mought helpe, then had not Paul done well, when he tooke away from ceremoniall works the power of iuſtifiyng. For a Iew might ſay, Our fathers which in the old tyme were circumciſed, and performed other obſeruations of the law, did not the ſame by their owne naturall ſtrengthes, but by the grace of God both helping them and ſtirring them vp thereunto. Wherefore if other workes which were commaunded in the lawe coulde profite vnto iuſtification to merite it, as ye ſpeake, of congruity, why coulde not ceremoniall workes do the ſame? Neither will this any thing helpe, to ſay, that Paul taketh not away from them the power iuſtifiyng, but onely after the comming of Chriſt. For he manifeſtly ſpeaketh of Abraham, which was iuſtified by fayth, and not by circumciſion, and vſeth a teſtimony of Dauid, of whome it is moſt certayne that he liued vnder the lawe. But whereas this man ſayth that charity and hope can not be excluded, I would gladly know of hym, whether the workes of theſe vertues be iuſt or no. I know he will graunt that they are iuſt. What will he then anſwere vnto Paul, who vnto Titus ſayth, Not by the workes of righteouſnes which we haue done. But I know theſe mēs fond deuiſes. They anſwere, that ſuch workes alſo are excluded, if they be done by the law, and by frée will without grace. But what nedeth to exclude that which can

A ſtrong reaſon to proue that faith onely iu tifieth.

not be? For who will either loue God or hope in him without grace? Farther in what maner ſo euer they be done they can not ſerue to iuſtification: for we are iuſtified by grace, as it playnly appeareth by the holy ſcriptures. But betwene grace and workes is ſo great contrariety, that Paul ſayth: If of grace, then is it not now of workes: and if of workes then is it not of grace. Neither ought theſe men to be ſo much diſpleaſed, for y we vſe this word, Only. For we neceſſarily conclude it of that which Paul ſayth: Firſt, that we are iustified by fayth: and afterward addeth, without workes. How aptly we thus conclude, I will declare by a ſimilitude in the 6. chapiter of Deutronomy, if we follow the truth of the Hebrew, it is thus written, Thou ſhalt feare the Lord God and hym thou ſhalt ſerue. Here as thou ſéeſt wanteth this particle Only, yet becauſe there followeth, Thou ſhalt not go after straunge Gods, The ſeuenty interpreters haue thus turned that place, Thou ſhalt feare the Lord thy God, and hym onely ſhalt thou worſhip. Theſe men, of the firſt propoſition, being affirmatiue that God is to be worſhipped, and of the other beyng negatiue, that ſtraunge Gods are not to be worſhipped, concluded that God onely is to be ſerued. Whoſe authority ſhould not be of ſo great waight with me, but that Chriſt himſelfe hath cited that place in that ſort. For thus he rebuked the deuill, Depart from me Sathan, for it is written, thou ſhalt worſhip the Lord thy God, and hym only ſhalt thou ſerue. Here we ſée that to diſproue the worſhipping which is geuen vnto a creature this particle only, is neceſſary: which although it be not had in the Hebrew yet is it neceſſarily gathered out of it. Now when as we alſo after this maner reaſon, why ſhould theſe men ſo much be offended? Let them conſider that the beſt and the moſt aunciēſt Fathers abhorred not from this word. It is a thing ridiculous to ſée with how colde toyes and poore ſhifts Smith goeth about to

The fathers vſed this worde, Onely.

reſiſt them. Firſt he ſayth that they ment nothing els but to repreſſe men, that they ſhould not waxe inſolēt. But let Smith in one word according to his good wiſdome aunſwere me, whether the Fathers ſpake this truely or falſely? If they ſpake it truely, then make they on our ſide: and why doth this man ſo much impugne it? But if falſely, this good end nothing helpeth thē to repreſſe the inſolency of men. For euen as euill is not to be committed, that good may enſew, ſo falſe doctrine is not to be affirmed, to ouerthrow other falſe doctrine. But this man vndoubtedly is ſo farre beſides him ſelfe that he ſayth that this was lawfull for the Fathers to do? For in his booke de votis, which not many yeares ago he ſet abrode, he ſayth that Auguſtine in his booke de Bono viduitatis, whereas he writeth that their matrimonies which had vowed a vow of virginity or of ſole life are true mariages & not adulteries wrote the ſame for no other end but to perſwade Iuliana the widow vnto whome he wrote the booke, that mariages in generall are not euill. And ſo in Gods name he confeſſeth, that Augustine ſetteth forth one falſe doctrine, to ouerthrow an other falſe doctrine. And with the like wiſedōe in the ſame booke he fayneth, that Clemens Alexandrinus wrote that Paul had a wife (which he thinketh to be moſt falſe) only to proue that mariage is good and honorable. And if it be lawfull ſo to mingle true thinges with falſe, and to confound all thinges, when then ſhall we beleue the Fathers? What thing can at any time be certaine vnto vs, but that we may be deceaued by them? Farther he fayneth that Paul excluded from iuſtification only workes of the law. But this we haue before aboundantly confuted and haue taught that the reaſons of Paul are generall. Yea the Fathers ſaw euen this alſo: For Augustine in many places affirmeth, that Paul entreateth not only of ceremoniall works, but alſo of morall works. But bycauſe the authority of Auguſtine is I can not tell by what meanes ſuſpected vnto our aduerſaries,

Ierome alſo was of the opinion that not only ceremoniall works are to be excluded from iuſtification

let vs ſe what Ierome ſayth. He vnto Cleſiphon agaynſt the Pelagians vpon theſe wordes, By the workes, of the law no fleſh ſhalbe iustified, thus writeth, By cauſe thou thinkeſt this to be ſpokē of the law of Moſes only and not of all the commaundements which are conteyned vnder this one name law, the ſelfe ſame Apostle ſayth, I conſent vnto the law of God. There are others alſo of the Fathers which teach the ſame: but I now ouerpaſſe them. Let it ſuffice to ſhew that this other fayned inuē tion of Smith is vaine and trifling.

Thirdly (he ſayth) that they ment to exclude workes, as he calleth them, penal namely, thoſe woorkes I ſuppoſe which men repentant doo but to ſhew how rediculous this is alſo, ſhall nede no long declaration. For firſt ſuch workes were required of men, not that by them they ſhould be iuſtified before God, but only to approue themſelues vnto the Church: namely, leſt they ſhould by a fayned and diſſē bled repentance ſeke to be reconciled. Farther it is not very likely that Paul ſpake of any ſuch workes. For they were not at yt time in vſe. In dede Ambroſe when he excludeth woorkes frō iuſtification, hath hereunto once or twiſe a reſpect. But we ought not ſo much to conſider what one or two of ye Fathers ſay, but what agréeth with the holy ſcriptures. Smith addeth moreouer, that it is certayne that God requireth much more of vs then fayth. For in Marke it is thus written, Repent ye and beleue. Here (ſayth he) vnto fayth is adioyned repentāce. And in an other place He that beleueth and is Baptiſed ſhalbe ſaued. He addeth alſo that in the epiſtle to the Epheſians: the Church is ſayd to be ſanctified with the lauacre of water in the word, And yt Peter in his 3. chap. of his firſt epiſtle ſayth, That Baptiſme hath made vs ſafe: Ierome alſo thus writeth vpon the firſt chapiter of Eſay, The lauacre of regeneration only remitteth ſinnes. Behold (ſayth he) iuſtification and remiſſion of ſinnes is aſcribed not only vnto fayth, but alſo vnto the ſacraments. As touching the firſt we graunt that Chriſt requireth more of vs then faith. For who doubteth, but that he will haue men that are iuſtified to liue vprightly, and to exerciſe them ſelues in

God requireth more of men then faith.

all kindes of vertues, otherwiſe they ſhall not come vnto eternall ſaluation? But theſe are fruites of fayth, and effectes of iuſtification, and not cauſes. But as touching ye ſacramēts, we haue many times taught how iuſtification is to be attributed vnto them. For they are in the ſame reſpect vnto it, as is the preaching of the Goſpel and the promiſe concerning Chriſt which is offred vnto vs, vnto ſaluation. And very oftentimes in the Scriptures that which belongeth vnto the thing is aſcribed vnto the Sacrament or ſigne. And bicauſe Baptiſme promiſeth remiſſion of ſinnes by Chriſt, and ſignifieth it, and ſealeth it in them which are waſhed, therfore Ierome of all other ſacraments attributeth this vnto it only. Wherefore the wordes of the Fathers ought nothing to moue vs when as they thus write. That fayth alone is not ſufficient vnto ſaluation. For they vnderſtand that of eternall ſaluation, vnto which we come not, except ſome fruite follow our fayth. But of theyr ſayings we ought not to gather, ye a man is not iuſtified by faith only. And though at any time thoſe ſelfe ſame fathers ſeme to referre theyr wordes vnto iuſtification, yet are they to be vnderſtand, that theyr meaning was to expreſſe the nature of the true and iuſtifieng fayth. For it in very dede is neuer alone, but hath euer hope and charitie and other good workes as companions. Sometimes alſo by iuſtification they vnderſtand the righteouſnes which cleaueth vnto vs: of which it is moſte certayne that it conſiſteth not of fayth only. They thinke alſo, that this maketh agaynſt vs, for that Paul writeth vnto the Romanes. By hope ye are made ſafe: Neyſe

The righteouſnes which cleaueth vnto vs conſiſteth not of faith only.

they, that hope is there taken for the laſt regeneration, which we hope we ſhall one day obteyne in our countrey. For the Apoſtle a litle before ſpake of it. And vndoubtedly we poſſeſſe that ſaluation onely in hope not as yet in very déede. If there be any paraduenture, whō this moſt iuſt and moſt true ſolution wil not ſatiſfy, let him follow the interpretation of Origen. For he vppon that place ſayth, that hope is there put for faith: which is no rare thing in the holy ſcriptures.

But they haue found out yet an other fond deuiſe, whereby as much as lieth in them they goo about to lenifie this worde, Only, which is ſo often vſed of the Fathers, namely, that fayth only hath the beginning, and as it were the firſt degrée of iuſtification, which afterward is made perfect and full when other good workes come vnto it. But how vayne this is Paul himſelfe ſufficiently teacheth. For he doth not onely ſay that we are iuſtified by faith onely, but alſo he addeth, without workes. Farther this alſo maketh againſt theſe men which is written in in the 15. chapter of wiſdome, To know is full righteouſnes. In which place it is a ſport to ſée, how our Smith writeth himſelfe. Firſt he dareth not deny the ſentēce for he counteth that booke for canonicall: but as he is of a ſharpe witte, at the laſt this he fayneth: That God is not knowen by fayth onely, but alſo by loue. But who euer would ſo ſay, but this man onely? Vndoubtedly by loue we know not, but by loue we loue. But that which is ſpoken in the booke of wiſedome (whiche yet with me is not of ſo great authority) Chriſt himſelfe hath moſt manifeſtly teſtified in the Goſpel, ſaying, This is eternall life, that they know thee the onely true God. Although of this ſaying alſo of our ſauior, Wincheſter hath fained a new deuiſe I know not what: namely, that to know God is not properly eternall life, although it ſomewhat helpe forwarde thereunto. But foraſmuch as neither the Fathers, nor Paul, nor Chriſt himſelfe can ſatiſfy theſe men, there is no hope that we ſhall any thing preuayle with our reaſons.

They adde moreouer. That the fathers ſay, that onely faith iuſtifieth, that is, is the principalleſt thing whereby we are iuſtified. I confeſſe indéede, that only, ſometime ſignifieth, principall. But this ſenſe can not agrée with Pauls purpoſe.

This word Only, ſome tymes ſignifieth principall.

For if charity be compared with faith, charity is excellenter and better as Paul ſayth. Wherefore if both of them iuſtify (as theſe men will haue it) then ſhoulde charity haue the chiefeſt part and not faith. And this alſo is a great let vnto theſe men, which I haue oftentimes ſpoken of, that Paul ſo aſcribeth iuſtification vnto faith, that he ſayth, without workes.

But Auguſtine ſay they, vnto Simplicianus writeth, That by fayth we beginne to be iuſtified. Vnto this we may anſwere two maner of wayes: firſt that that beginning is ſuch, that in very déede it hath the very full and whole iuſtification. So that Augustines meaning is, that we are iuſtified, ſo ſoone as we haue faith. Or if this pleaſe them not, we will ſay as the truth is indéede, that Augustine ment of the righteouſnes which cleaueth in vs.

They cite alſo Ambroſe vpō the 5. chapiter vnto y Galathians, In Chriſt. &c. For (ſaith he) we haue nede of fayth onely in charity to iuſtification. Behold ſay they vnto iuſtification we haue no leſſe nede of charity then of fayth. But they are far deceaued: For by thoſe words Ambroſe ment nothing els, but to make a diſtinction betwene true faith and a vaine opinion. Therfore he ſayth, that we haue néede of faith only, namely, which is ioyned with charity.

But Ierome vppon the 5. chapiter vnto the Galathians ſayth, That it is charity onely which maketh cleane the hart. What other thing els ſhall we here aunſwere, but y this his ſaying if it be vrged roughly & ſimply, is falſe? For it is faith alſo which purifieth the hartes, as it is written in the Actes of the Apoſtles. And Paul to Timothe ſayth, Charity out of a pure hart, good conſcience &c. By which words it is playne t at the hart muſt of neceſſity firſt be pure, before charity can come. Wherefore we will interprete that ſentence by the effect, and as touching our knowledge: For then is it moſt certayne, that we are regenerate and haue a cleane hart, when we be endued with charity. After this maner alſo aue we before expounded this, Many ſinnes are forgeuen her, becauſe ſhe hath loued much. And by the ſelfe ſame meanes alſo may that ſaying of Augustine in his booke de natura & Gratia the 38. chapiter be aunſwered vnto: It is the charity of God (ſaith he) by which onely he is iuſt, whoſoeuer is iust. But this ſéemeth vnto me beſt, to vnderſtand ſuch ſayinges of the fathers of that righteouſnes which cleueth vnto vs. For that conſiſteth not onely of fayth, but alſo of all vertues and good workes. But becauſe amongſt all vertues charity is the principalleſt, therefore the fathers ſometimes

Why our righteouſnes is attributed ſometymes vnto charity.

attribute righteouſnes vnto it onely. And that which our aduerſaries haue moſt vniuſtly vſurped, to expound this word Only, for principall or chiefe, may in this place moſt iuſtly ſerue vs. For here we entreat not of that iuſtificatiō which is had by imputation, but of that which we attayne vnto after regeneration. Wherefore in this our propoſition we exclude not from a man that is iuſtified hope, charitie, and other good woorkes: but this only we ſay, that they haue not the power, or cauſe, or merite of iuſtifieng. And when we ſay that a man is iuſtified by fayth only, we ſay nothing ells vndoubtedly, but that a man is iuſtified only by the mercy of God and by the merite of Chriſt only: which we can not apprehend

We muſt not leaue o from vſyng this worde Only.

by any other inſtrument then by fayth only. Neither muſt we geue place vnto our aduerſaries, not to vſe this worde, Only: though they cry out neuer ſo much that of it ſpringeth great offence, and mens mindes are by this perſuaſion ſomwhat weakned in the excerciſe of vertues. For by ſound doctrine we may eaſely remedy theſe diſcommodities. For we alwayes inculcate, that it is not true iuſtification, or true fayth, which wanteth the fruites of good life. But we ſe the ſubtle and craftie deuiſe of theſe men: For if we ſhould ſay, that a man is ſimply iuſtified by fayth, leauing out this word Only, Sreight way they would adde of theyr own, that a mā indede is iuſtified by faith, but yet is he no les iuſtified by hope, and charity, and other good woorkes. For this ſelfe ſame cauſe the Catholikes in times paſt would not permit vnto the Arrians this word, 〈 in non-Latin alphabet 〉 : that is, of like ſubſtance: bicauſe they would

A like example.

ſtreight way haue ſayd, That the ſonne indede by appellation or name is GOD like vnto the father, & in a maner equall vnto him, but yet not of one and the ſelfe ſame nature and ſubſtance. Wherefore they did with tooth and naile defend and kepe ſtill this word 〈 in non-Latin alphabet 〉 that is, of one and the ſelfe ſame ſubſtance, as a word moſt apt to expreſſe the truth of that controuerſie: which they might alſo by good right doo, and chiefely for that they ſaw that that word was of neceſſity concluded out of the holy ſcriptures: out of which alſo is moſt euidently concluded thys our word, Only: and is thought of vs a word moſt mete to confute the errors of thoſe which would haue iuſtification to come of workes.

Moreouer Gardiner biſhop of wincheſter counted this our propoſition to be abſurd: and agaynſt it amongſt other arguments vſed this, and it is to me more then wonderfull, how much it is eſtemed of certayne Papiſts his paraſites: The righteouſnes (ſayth he) that is geuen vs of God wherby we are iuſtefied pertayneth to all the faculties of the mind, or rather to the whol man. Ergo, we are not iuſtified by fayth only: For, that pertayneth only vnto the higher part of the ſoule. Here gentle reader, leſt thou ſhouldeſt be deceaued, lieth hidden a double fallace or diſceate. For firſt graunt that that righteouſnes which is geuen vnto vs pertayneth vnto the whole man, and vnto all the faculties of the mind. Shall it therefore follow, that that righteouſnes which is offred of God, is not apprehended by fayth only? Vndoubtedly the meate which we eate is deſtributed into all the members, and into the whole body. And yet is it receaued with the mouth only, and not with the

The righteouſneſſe wherby we are iuſtified is in God and not in vs.

whole body. Farther the diſputation is not about any righteouſnes which cleaueth vnto vs, which in very dede is diſperſed into the whole man, but about iuſtificatiō, which is the forgeuenes of ſinnes. But this righteouſnes hath no place or ſeate in our mindes, but in God only by whoſe will only our ſinnes are forgeuen vs.

But now foraſmuch as this article hath ben ſufficiently defended agaynſt the cauillations of importunate men, we will omitt this, and briefely declare, that the auncient fathers abhorred not from thys woorde Only, which our aduerſaries ſo muche deteſt.

Origen vpon the epiſtle vnto the Romanes, vpon theſe woordes: Thy glorieng is excluded, By what law? by the law of dedes? No. But by the law of fayth. For we ſuppoſe that a man is iuſtified by fayth without the woorkes of the law: The iuſtification (ſayth he) of fayth only is ſufficient, that a mā only beleuing ſhould be iuſtified, although he haue done no good woorke at all: and for example he bringeth forth that thiefe which was crucified together with Chriſt: and that wooman vnto whome Chriſte anſwered, Thy fayth hath made thee ſafe. Afterward he obiecteth vnto him ſelfe, that a man hearing theſe thinges mought be made ſecure and contemne good woorkes. But he anſwereth, that he which after iuſtification liueth not vprightly caſteth away the grace of iuſtification. For no man (ſayth he) receaueth forgeuenes of ſinnes to vſe licence to ſinne. For pardon is geuen not of faultes to come, but of ſinnes paſt. Then which ſentence can nothing be ſayd more conformable vnto our doctrine.

Ciprian to Quirinus in his 42. chapiter, Fayth (ſayth he) only profiteth and looke how much we beleue, ſo much are we able to doo.

Baſilius in his ſermō de Humilitate writeth, that a man is iustified by faith only.

Hilarius alſo vpon Mathew the 8. chapter. Fayth (ſayth he) only iuſtifieth.

Ambroſe vpon the 3. chapter vnto the Romanes vpon theſe wordes: Being iustified freely: Becauſe (ſayth he) they woorking nothing, nor rendring turne for turne, are by faith onely iustified by the gift of God. The ſame author vpon theſe wordes: According to the purpoſe of the grace of God, So Paul (ſayth he) ſayth it was decreed of God, that the law ceaſing, onely faith ſhould be required vnto ſaluation. And ſtraight way after, God hath ordeyned, that men ſhould by faith onely without labour and any obſeruation be iustified before God. The ſame father vpon the. 1. chapter of the. 2. epiſtle vnto the Corrinthians. It is appoynted (ſayth he) by God that he which beleueth in Chriſt ſhould be ſaued without workes by faith only. And he hath the like ſentences in his booke de vocatione Gentium.

Out of Chriſoſtome I could bring a greate many places to confirme this ſentence: but of them I will picke out onely a few. Vpon the 3. chapter vnto the Romanes vpon theſe wordes, Thy glory is excluded, In this (ſayth he) is ſet foorth the might and power of God, in that he hath ſaued, iuſtified, and wroughte glorification by faith onely without workes. And at the beginning of the 4. chapter, That a man being destitute of workes ſhould be iustified by faith, peraduenture it may appeare to be well. But that a man being adorned with vertues & good workes, is not for all iuſtified by thē, but by faith only, this aſſuredly is wonderfull. Hereby our aduerſaries may vnderſtand, that although faith haue as companions hope, and charitie, and other good workes (which thing cannot be doubted of Abraham) yet they ſerue nothing to the apprehending of righteouſnes. And vpon the. 10. chapter vpon theſe woordes, They being ignorant of the righteouſnes of God and going aboute to establiſh theyr owne righteouſnes, were not ſubiect vnto the righteouſnes of God, He calleth (ſayth he) the righteouſnes of God that righteouſnes which is of fayth. Bycauſe we are without labour by fayth only iustified thorough the gift of God.

Of Auguſtine I will ſpeake nothing. For he is full of this agaynſt the Pelagians, and any man may eaſely by his writings proue this ſentence.

Heſichius vpon Leuiticus in his firſt booke and ſecond chapiter, Grace (ſayth he) is comprehended by fayth only: not of woorkes: Which ſelfe thing in a maner he hath in his 4. booke and 14. chapiter.

Theophilactus vpon the 3. chapiter vnto the Galathians, expoūdeth theſe words Bycauſe by the law no mā is iuſtified before God: Now (ſayth he) Paul playnly declareth, that fayth euen alone hath in it the power to iuſtifie.

Phocius vpon the fift chapiter vnto the Romanes, Iustification (ſayth he) conſiſteth of fayth only.

Acacius in Oecumenius vpō the firſt chapiter vnto the Romanes. He hath (ſaith he) by fayth onely rayſed vp and quickened vs being mortified by ſinnes.

Bernardus in his 22. Sermon vpon the Canticles By fayth only (ſayth he) he that is iuſtified ſhall haue peace. And in the ſelfe ſame ſermon, That wanteth (ſayth he) of grace, whatſoeuer thou aſcribeſt vnto merites. Grace maketh me iuſtified freely.

Whome theſe things ſuffice not let him reade Genuadius vpon the 5. chap. to the Romanes: Cirillus in his 9. booke 3. chapiter vpon Iohn: Theodoretus vpon the 5. chapiter to the Romanes. Didimus vpon the 2. chapiter of Iames Euſebius in his Eccleſiaſticall hiſtory the 3. booke and 27. chap. Ciprian (or whatſoeuer he were, in his expoſition of the ſimbole: Liranus vpon the third to the Galathians: The ordinary gloſſe vpon the epiſtle vnto Iames: Haimo vpō the Goſpell of Circumciſion: Sedulius vpon the 1. and 2. chapiters vnto the Romanes. Thomas vpon the 3. to the Galathians Bruno vpon the 4. vnto the Romanes. Arnobius vpon the 106. Pſalme. Now I thinke I haue ſpoken inough as touching this queſtion. Wherfore I will now returne to the expoſition of the wordes of the Apoſtle.

The twelfth Chapiter.

I Beſech you therefore, brethren, by the mercies of God, that ye offer vp your bodyes a liuing ſacrifice, holy, and acceptable vnto God, whiche is your reaſonable worſhipping.

I beſech you therefore brethren.] Phiſitions are accuſtomed to clenſe a ſore or wound of all matter and corruption, and then to anoint it with ſoft and gentle medicens. So Paul hath firſt by a ſharp diſputacion confuted the arrogancy of thē, which had confidence to be iuſtified by the lawe or by philoſophy, and that through their owne ſtrengthes, now therefore he turneth himſelfe to perſwade to an holy life and to good workes, whereby we are renewed, and are made perfect by a righteouſnes cleauing vnto vs. Wherefore firſt he eſtabliſheth the doctrine of iuſtification: and then that being finiſhed he exhorteth to the fruits and endeuors of good workes. Let the aduerſaries learne at the leſt way by this methode of the Apoſtle, that good workes go not before iuſtification. For firſt we muſt be regenerated, & afterward bring forth the fruites of regeneration. And this part is not to be neglected, for it is added vnto the former as a fruit thereof. For why doth God iuſtify vs, and regenerate vs by faith in Chriſt? Doth he it to the end, we ſhoulde abide ſtill in ſinnes? Aul. Fuluius when he had called backe his ſonne from the retinew of Catiline, and was now ready to kill him, ſayd, I begat thee not to Cateline, but to thy countrey. So God hath not regenerated vs vnto ſinne, but to innocency and holynes. Wherefore Paul in this chapiter deſireth vs, and that for Gods ſake, to lead a life worthy his benefits. But what thoſe benefits are, we before at large haue declared. For when we lay in ſinnes, and could by no meanes rayſe vp and heale our ſelues, he of his mere mercy iuſtified vs, for Chriſtes ſake. And to bring this to paſſe, he ſuffred his only & dearly beloued ſon for our ſakes to be deliuered vnto y death, & that vnto a moſt ſhameful death, namely y death of the croſſe. And ſo great was his goodnes towards vs, y before the foundacions of the world were layd he elected vs and predeſtinated vs to eternall felicity. By theſe moſt excellent benefites of God towardes vs we are ſtirred vp to behaue our ſelues in ſuch worthy and conuenient ſort as thoſe benefites require. The forme of this prayer is an

The forme of this prayer is in obſecration.

obſecration. For he entermedleth the mercyes of God, and deſireth them for theſe mercyes ſakes. And this forme of prayer is very neceſſary for the miniſters of the Church. For Salomon ſayth in his 8. chapiter of Prouerbes, The poore man ſpeaketh with obſecrations. But the rich man anſwereth thinges hard or rough. And the poore man therefore ſpeaketh gently, and lowly, and by way of obſecration, for that he ſéeth that he wanteth fauour and authority, and by that meanes may eaſely be reiected. And therefore he entermedleth thinges holy and diuine, by which he thinketh he with whome he hath to do may moſt be moued. But the miniſters of the Church although their dignity be great, yet for that to the world, as touching the outward appearance they ſéeme abiect, therefore they oftentymes fall to obſecrations. This worke of the miniſters Paul declareth in the 2. to the Corrinthians

It is meete for the miniſters of the church to vſe obſecrations vnto the people.

the 5. chapiter. We are (ſayth he) ambaſſadors for Chriſt, as though God did beſech you through vs, we deſire you in Christes steede that ye be reconciled vnto God. And in the ſame epiſtle in the 10. chapiter he ſayth: Now I Paul my ſelfe beſeech you by the goodnes and meekenes of Christ which when I am preſent amongst you, am baſe and humble. And in the fourth chapiter of the firſt to the Corrinthians, We are blaſphemed, and we beſech. And yet is not this ſayd, as though the miniſters haue not power erneſtly to reproue, and ſometymes ſharply to chaſtice. For Paul ſayth in the epiſtle to Philemon, Wherefore though I be very bold in Christ to commaund thee

Miniſters may alſo reproue and ſharpely cha •• en and commaund.

touching thy duty, yet for loues ſake I rather beſeech thee, though I be as I a , euen Paul aged, and euen now a priſoner of Ieſus Chriſt. Sometimes alſo Paul vſed that ſeuerity. For in the Actes in the 10. chapiter he ſayd, O thou ſonne of the deuill full of deceat, and of all guile: how long peruertest thou the strait wayes of the Lord? Behold the hand of the Lord is vppon thee, and thou ſhalt be blinde, and ſhall not ſee for a tyme. And in the fourth chapiter of the firſt to the Corrinthians, Will ye that I ſhall come vnto you with the rod, or with the ſpirit of lenity? And vnto the Galathians, O ye fooliſh

When obſecrations are to be vſed, and when obiurgatiōs

Galathians. He alſo deliuered ſome to Sathan to the deſtruction of the fleſhe. But thou wilt paraduenture aſke: when it is moſt mete to vſe obſecrations, and when ſeuere obiurgations? The prudent miniſter may deale in this matter as occaſion ſerueth: with men obſtinate, arrogant, and liuing without the feare of God, he muſt deale more ſharply. But vnto godly men and ſuch as are weake and

The law and the prophete vſe not obſecrations.

faynt harted, he muſt vſe obſecrations. Howbeit this is to be noted, that neither the lawe nor the Prophets vſe obſecrations. For the lawe threatneth, and commaundeth, and ſpeaketh with authority, and menaceth puniſhments if any tranſgreſſe. And the Prophets were interpreters of the lawe: and in maner had to do with them which were contaminated with impiety and all kindes of ſinnes. And therefore I thinke are not found in thē any ſuch obſecrations. Neither did Chriſt, as farre as we can gather by the Goſpels, vſe them. For in him was a ſingular

Chriſt alſo vſ d ot obſecra ions.

authority and dignity. Therefore he is ſayd to haue taught with great authority and grauity, and not as the ſcribes and Phariſeyes and he had oftentimes to do with hipocrites, and with moſt peruerſe oppreſſors of the ſinagoge. But Paul beſecheth vs, and that, as we haue ſhewed, not beſides his office. Now it is our part neither to contemne him, nor God which ſpeaketh in hym. For if we deſpiſe theſe that in ſuch ſort beſech vs, what puniſhment is it that we are not worthy of? If we will haue our prayers to be hard of God, let vs not ſuffer theſe obſecrations to be in vayne. Moreouer by this kind of prayer we are taught, that monitions, obiurgations, and obſecrations, are not in vayne, as many thinke) although the whole eſtate of our ſaluation be aſcribed vnto the grace of God. For Paul as we

Obſecrations are not in vayne although our ſalu tiō depend holy of grace.

heard, hath playnly taught, that it is not of him that willeth nor of him that runneth, but onely of God that hath mercy: who yet now exhorteth and beſecheth vs. Doubtles whatſoeuer pertayneth to our conuerſion is wrought by the grace of God, but therto it vſeth ſondry inſtruments, namely, the preaching of the goſpel, admonitions, reprehenſiōs and puniſhementes. For by theſe meanes men are called agayne into the right way. Wherefore none of vs ought vnder this pretence to ceaſſe of from doing his office. Yea rather let vs admoniſh them that are fallen let vs pricke forward the ſlowe, and finally let vs exhort al men to holines: which thing we ſee Paul now preſently doth. For although we our ſelues can not make our words of efficacy, yet ought we to referre the matter vnto GOD to vſe them according to his moſt iuſt pleaſure, eyther to the ſaluation or to the condemnation of them with whome we haue to do. Paul in this obſecration entermedleth a thing of moſt excellency, namely, the mercy of God: and that the greatnes and power thereof might the more manifeſt appeare, he vſeth the plurall number.

Many effects of the mercy of God.

I beſech you (ſaith he) by the mercyes of God. And what theſe mercyes were and of what ſort he hath before declared in his diſcourſe: and therefore there is no néede in this place of any new explication touching this matter. But let them which are ſtudious in the holy ſcriptures note, that there are many effects of the mercy of God. And therfore Paul beſecheth by the mercies of God, as mothers are wont, when their children are ſtubborne and will not be ruled, to beſech them by their breaſtes that gaue them ſucke, and by their wombe which bare them for they ſet forth vnto them their chiefeſt benefites towardes them: that they bare them in their wombe: and after when they were borne nouriſhed them with their breſts, which offices although they were very paynfull yet by reaſon of the ſingular loue they ſéemed to the mother thinges ſweete. So here the Apoſtle beſides infinite other benefites of God towardes men maketh mencion of the mercyes of God: by which firſt we are regenerated in ſpirite: and after that by them we are both fed and ſuſtayned in this way wherein we ſtand. In this heate of prayer the talke of Paul is inflamed & ſet on fire. For it manifeſtly appeareth that theſe words came not from the lippes onely, or were but ſpoken with the tonge, but they came wholy euen from the bottom of the hart. And which ought more vehemently to moue vs, he requireth nothing againſt our owne commodities and profite, for he

Demades againſt Philip.

requireth nothyng els, but that we ſhould leade a life worthy our calling. Demades when he ſaw king Phillip very merry, and daunſing amongſt the captiues, and vpbraiding vnto them their calamitye, ſayde vnto hym, Seing that fottune hath put on thee, the perſon of Agamemnon, art thou not aſhamed to behaue thy ſelfe like Therſites? Wherfore Paul requireth this, that foraſmuch as not Fortune, but God himſelf hath put on vs not a perſō, but the moſt true dignitie to be the members of Chriſt, and his children, we ſhould not ſhew our ſelues to be loſt children and ſtrangers from God.

Now wil we declare what he perticularly deſireth. He deſireth vs to offer our ſelues vnto God. And this oblation he ſaith ſhal haue the nature of a ſacrifice. And that we may the redilier vnderſtand what Paul meaneth, it ſhall not be from the

What a ſacrifice is.

purpoſe to conſider, what a ſacrifice is. A ſacrifice is a voluntary action, wherein we worſhip God, and offer vnto him ſomewhat, wherby we teſtifie his chiefe dignity and dominion, and our ſeruitude and ſubmiſſion towardes him. In this definition are expreſſed all the cauſes. The matter is the oblation: the forme is the action, not a naturall action, but y which is done with election, and inſpired, by the holy ghoſt: neither is it a politicall or economical action but a religious action: for that pertayneth to the worſhipping of God. The end is to teſtifie our ſeruitude and ſubmiſſion towardes the ſo great highnes and dominion of God. Wherefore we by good right belong to his proper poſſeſſion, which hath at the beginning created vs, and afterward when we were loſt redemed vs. And ſacrifice is deuided according

Diuiſion of ſacrifices.

to his proprieties: ſo that one kind of ſacrifice is called 〈 in non-Latin alphabet 〉 , that is, a ſacrifice of thankes geuing: and an other is called 〈 in non-Latin alphabet 〉 , that is a ſacrifice of expiation or purging. That ſacrifice which we ought to offer is not a ſacrifice of expiation.

It is lawful for vs to offer a ſacrifice of thankes geuing, but not a ſacrifice of expiation.

For, that preheminence was geuen to Chriſt only, by the one only ſacrifice of himſelfe which he offred vpon the croſſe to conſummate & accompliſh all things. But the geuing of thankes which we offer vnto God in this ſacrifice is very excellent. And this ſacrifice of thankes geuing is deuided by the matters about which it is occupied. For vnto God were offred either prayers, or firſt fruites, or ſome kind of life (as of the Nazarites) or finally ſome certayne oblations and offrings. And to this laſt part pertayneth, that which Paul in this place exhorteth vs vnto: for he willeth vs to make our ſelues oblations vnto God. Ambroſe in this place demaundeth, why oblatiōs were in y old ſacrifices killed. And he putteth two cauſes: firſt,

Why oblations were ſlayne.

that they which ſacrificed ſhould vnderſtand what they had deſerued: ſecondly, that by that ſlaughter ſhould be ſhadowed the death of Chriſt. Which two cauſes may ſerue vs alſo as touching this our kind of ſacrifice. For it is neceſſary, that the deth

In this ſacrifice are ſinnes to be killed.

which ſinnes haue brought vnto vs, we agayne rebound vnto ſinnes, and that in our ſelues we kil wicked affects. And to doo this, the death of Chriſt doth not a litle pricke vs forward. For if he would for our ſakes in this ſort die, how much more ought we for his ſake with a redy mind to offer this ſacrifice? And doubtles there is no other ſacrifice more noble. For here we offer not outward thinges, but our ſelues. And Auguſtine in his booke de Ciuitate De ſayth, that that outward ſacrifice

The outward ſacrifices were ſimboles of the inward ſacrifice.

in the old time was a ſigne, whereby was ſignified this inward ſacrifice, wherein we offer vnto God both our ſelues and all that we haue. Seing therefore we now ſe that that whereunto Paul exhorteth vs is a ſacrifice, and that a ſacrifice of thankes geuing, wherein we offer vnto GOD all that we haue and alſo our ſelues, now let vs ſe how Paul deſcribeth thys ſacrifice.

Your bodies.] When he nameth a, Body, by the figure Sinecdoche he vnderſtandeth the whole man, which alſo is ſometimes vnderſtanded by this worde ſoule. For ſo is it written, that Iacob entred into Egipt with 70. ſoules. And the

Why man •• oftētimes in the ſcriptures called body & fleſh

ſcriptures therefore oftentimes call man by the name of fleſh, and of the body to put vs in mind of our infirmity, and chiefely of ſinne, which we draw firſt of propagation by the body. Wherefore this word body in this place is not the name of nature, but of corruptiō. For corrupt affects ought to be mortified, and good affects

Body is not here the name of nature, but of corruption.

ſubſtituted in theyr place, that our offring may be acceptable vnto God. This ſelfe thing ment the Apoſtle when he wrote to the Coloſſians, Mortifie your members which are vpon the earth: in which place by members he vnderſtandeth that tirannicall law of ſinne, which chiefely beareth dominion in the members, and in the whole man. And Paul before in the ſixt chapter, knowing, ſaith he, that our old man is crucified with Chriſt, that the body of ſinne ſhould be aboliſhed. In which place is vſed

The body of ſinne.

the Hebrew phraſe. For it is ſayd The body of ſinne in ſtede of the body obnoxious to ſinne. But he more manifeſtly by the name of body vnderſtandeth the whole man, when he thus writeth, Let not ſinne raigne in your mortall body. For he ment y ſinne ought to be prohibited not only from the body, but alſo from the mind and from the whole man. And the ſame thing he ment when he wrote in the ſeuenth chapiter. Vnhappy man that I am, who ſhall deliuer me from the body of this death? For he deſired not ſo greately to be deliuered from the nature of the body. For in an other place he ſayth, We deſire not to be ſpoyled of that we haue, but to be adorned a new. Wherfore he deſired that he might at the length be deliuered from corrupt affects and motions both of the ſoule and of the body. Hereto alſo tendeth that which is written in the firſt to the Corinthians, I chastice my body and doo bring it into bondage. For there is chiefely entreated of the mortification of affects, and not only of the outward tormenting of the body. If we ſo vnderſtand the matter, the ſacrifice ſhalbe ful and perfect. For by this meanes as we haue receaued all whole of God,

As we receiue all whole of god to haue our being ſo aga ne let vs render al whole vnto him. An error of Plato.

ſo in the other ſide we ſhall render all whole vnto God. Which thing as it ſemeth they of Platoes ſect rightly vnderſtoode not. For they, as farre as may be gathered out of imeus, were of this opinion, that the minde onely and reaſon are immediatly geuen of God. For they held that the ſubſtance of the body is drawen of the elementes: but the temperature, which they call the complexion they ſayd is drawē of the celeſtiall ſpheares: and the affectes and groſſer partes of the ſoule is drawen of Deuils. And therfore they taught that the mind and reaſon ought to be rendred vnto God. But we know that the whole mā is formed of God, and therfore ought he all whole to be rendred vnto him. And if we be now grafted into Chriſt, & haue geuen our ſelues all whole into the poſſeſſion of God, we ought perpetually to offer vp our ſelues all whole vnto him. This ſelfe thing Paul before touched in the ſixt chapter, when he thus wrote, Geue not your members as weapons of iniquitie vnto ſinne, but geue your ſelues vnto God, as they that are on liue from the dead, and geue your members as weapons of righteouſnes vnto God. Which thing vnles we do, we incurre

A man to withdraw himſelfe frō God, is ſacriledge.

into the moſt greuous crime of ſacriledge. For when we withdraw our ſelues frō God, we take away from him a thing moſt excellent, that thing I ſay, which of all ſacrifices is vnto him moſt acceptable.

A liuing ſacrifice, holy, & acceptable vnto God.] If Chriſt would for our ſakes be made an oblatiō, it ought not to ſeme greuous to any of vs, if we on the other ſide be made oblations, & be ſacrificed vnto God. For hereto are we predeſtinated,

He is not a good chriſtian which refuſeth to take vpon him the condition of his head.

to be made like vnto the image of the Sonne of God. And euen as he is not a good citezin which cannot be content with the common condition of other citezens, ſo or rather much les is he to be counted for a good Chriſtian which refuſeth to take vpon him the condition of his head or firſt borne brother. As touching the name of a ſacrifice or oblatiō in latten called hoſtia or victima, we ought to know that either of theſe woordes is deriued of the victory gotten of enemies. For thoſe verſes of Ouid are commonly knowne of all men.

Wherof theſe words hostia and victima ar deriued.

Victima, quae dextra cecidit victrice vocatur Hoſtibus a domitis hoſtia nomen habet. That is. Victima, of hym that ouercommeth, takth his name: And Hoſtia, of enmies ouercome, doth take the ſame.

Wherfore ſeyng that by Chriſt is now gotten the victory, whereby he hath ſet vs being now redéemed by his bloud at libertie, we ought by good right to offer vp our ſelues as ſacrifices vnto him: to y end to geue thanks vnto him for ſo great a benefite. And that we ſhould not erre in this ſacrifices, Paul here diligentlye deſcribeth the proprieties of a Chriſtian ſacrifice. For ſo it was in the olde lawe expreſſedlye commaunded, what faultes ſhoulde be taken héede of in chuſinge of Sacrifices. And doubtles godlye men had at that tyme a greate care not to offend that way. And in Malachy the Prophet, God gréeuouſly complayneth of the couetous and vngodly: which whē as they had in their heards and flockes whole, fa and ſtrong cattaile, would notwithſtanding ſacrifice weake, leane, and diſſeaſed cattayle, wherfore the Apoſtle willeth vs that it be a liuely ſacrifice. For dead ſacrifices pleaſe not God. And in the old lawe, if a man had touched a dead carkayſe, he was made vncleane: wherfore we ought to take hede that our bodies be not ſubiect vnto ſinnes. For they which are ſo as ſayth Ambroſe, are vtterlye addicted vnto death. Thoſe are called liuing things, which are moued of thē ſelues, namely, of a beginning within them: and are not driuen of any outwarde force, which they called violent force: by which motion wood, ſtones, and yron, are moued hither and hither. Wherfore we ought to be the ſacrifices of GOD, not by force, but from the hart and willingly. A conſideration alſo is to be had to that, wherby we are ſtirred vp to worke. And we muſt in any wiſe beware, that that ground be not euill: ſuche as is theyrs whiche are moued only by the luſtes of the fleſhe, or by humane reaſon, or by the impulſion of the deuill to doo thoſe thinges which they do. Thoſe bodys which are in very déede liuing before God, are moued by the ſpirite of God, and therefore they can not lye weltring in idlenes. Then vndoubtedly do Chriſtians liue, when they alwayes diligentlye do thoſe things which may both pleaſe God, and aduaunce eyther our ſaluation or the ſaluation of others. For they which liue idly, are not worthy to be ſacrificed vnto God. For idlenes ſéemeth to be a certayne participation of death. Therfore Seneca when he paſſed thorough a village longing to one called Vatia, a man full of idlenes

Idlenes is an image of death.

and geuen to pleaſures, Here (ſayde he) lyeth Vacia, ſignifying therby that ſuch may ſéeme not only to be dead, but alſo to be buried. Wherfore let the ſacrifice be liuing and chearefully moue it ſelf to thoſe things which pleaſe God. And where henſe this life hath his beginning Paul teacheth to the Galathians, In that (ſayth he) I liue in the fleſhe, I liue in the fayth of the ſonne of God. And Abacuch the Prophet ſayth, The iust man liueth by his fayth. Paul mought aptly commaund theſe thinges, when as he had before aboundantly reaſoned of Iuſtification, and of the life of the ſoule which is to be obteyned by fayth. Wherfore by this place we are taught, that men not yet iuſtified can not be ſuch ſacrifices. For they want, that life which the holy ghoſt aboue all other things requireth.

Holy.] 〈 in non-Latin alphabet 〉 . The Etymologye of which word Plato thus deſcribeth in Cratylo:

Men not yet iuſtified cannot be ſacrifices vnto God. What holy is.

as though it were compoſed of 〈 in non-Latin alphabet 〉 , a particle priuatiue, and 〈 in non-Latin alphabet 〉 , that is, earth: wherfore 〈 in non-Latin alphabet 〉 are thinges impolluted and chuſed from all earthly filthines and dregges. And with the Latines this word ſanctum that is holy, ſignifieth y which is conſecrated with bloud, as Seruius ſayth, writing vppon theſe wordes in the 12. booke of Aeneidos, Qui foedera numine ſancit. And his opinion is, that ſancire amongſt the elders was to cōſecrate with bloud. Martian the Lawyer in the Title De rerum diuiſione, ſayth Sanctum, is a thing vnuiolated, and which is defended and guarded from the iniury of men. And he thinketh that the name is deriued of the Herbes, called Sagmen is a kind of graſſe plucked vp with earth. ſagmina, which the Legates of Romanes caried with them, to the end their enemies ſhould do them no violence. But Vlpian, De ſignificatione verborum ſayth, that Sanctum ſignifieth all one with firme, fixed & ſtable. And that ſancire is all one with to appoint, & conſtantly to decre. All theſe ſignifications agree very wel with that thing whereof we now entreate. For our ſacrifice ought to be conſecrated with the bloud of Chriſte. Further it ought to be certayne and ſtable, which ought neuer to be reuoked or to be chaunged: and finally, it ought to be purged from the filthines of ſinnes.

Acceptable vnto God which is your reaſonable worſhipping.] Plato in Eutiphrone, when he had appointed to entreate of holines, confuted this definition, wherein that was ſayd to be holy, which is beloued of God. For he thinketh that

Thinges holy haue this property to be beloued of god

this is rather a property of holines then the definition thereof. For thinges holy ſéeme to haue this propriety, to be beloued of God. Therfore the Apoſtle aptly vnto holines of life addeth 〈 in non-Latin alphabet 〉 , that is, acceptable vnto God. And it is all one as if he ſhould haue ſayd, If your ſacrifice be holy, it ſhall alſo be acceptable vnto GOD. And in the meane tyme he ſéemeth to haue alluded to that which is written in the law, namely, that God accepted as a moſt ſwéete ſmelling ſauour thoſe ſacrifices, whiche are done as they ſhoulde be done. The Hebrues ſaye: Richan Iehouah.

Your reaſonable worſhipping.] This oblation is called reaſonable by an

Why our worſhipping is called reaſonable.

Antitheſis to the ſacrifices of the Iewes and of the Gentiles. For they conſiſted of brute beaſtes: or els as Origen interpreteth it, for that our ſacrifice is ſuch that we therof can render a reaſon to them that require it. Such doubtles were not the ſacrifices of the elders. For the Iewes could geue no reaſon why God choſe out for his ſacrifices, rather theſe beaſtes then other, or why he would be worſhipped rather after this maner then after that. That which we in Latine reade Cultum, that is, worſhipping, is in Greke, 〈 in non-Latin alphabet 〉 : whiche woord, as the Latine Fathers write, and eſpecially Auguſtine in his 10. boke, De ciuitate Dei, the 1. chapiter, properly ſignifieth the worſhipping of GOD. For although (ſayth he) manye other things are worſhipped, yet this worſhip called 〈 in non-Latin alphabet 〉 belongeth not vnto them. As touching the ſubſtance of the thing we deny not, but that vnto God is dewe a certayne worſhippinge whiche is not to be communicated vnto thinges created: Howbeit that 〈 in non-Latin alphabet 〉 doth with the Grecians always ſo ſignifie: I am not able to affirme, for as Suidas ſayth, 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , that is, to ſerue for a reward or hire. And in the holy Scriptures where we reade, that the feſtiuall dayes ought ſo to be kept, that in them ſhould be done no ſeruile worke, y Greke edition hath it thus, 〈 in non-Latin alphabet 〉 . This word 〈 in non-Latin alphabet 〉 alſo, that is, to ſerue, doth not ſo properly belong vnto creatures, that it is not alſo attributed vnto God. For the Apoſtle many tymes calleth him ſelf 〈 in non-Latin alphabet 〉 , that is, the ſeruaunt of Ieſus Chriſt: as alſo with the Hebrues this word Abad, which ſignifieth to ſerue, ſignifieth y obeyſance, which we geue both vnto God, and alſo vnto y creatures. By theſe wordes we may gather that all Chriſtians are now ſacrificers: as which ought not only to ſacrifice themſelues, but alſo others: which thing they chiefly accompliſh

All chriſtians are ſacrificers The miniſters of the worde of God aboue all other do ſacrifice.

which preach, teach, exhort and admoniſhe their neighbours to returne vnto Chriſt, y when they fal they ſhould repent and returne againe into the right waye. This thing Paul pronounceth of himſelfe in the 15. chapiter of this epiſtle. By the grace (ſayth he) which is geuen vnto me, that I ſhould be the Minister of God amongeſt the Gentiles. In that place ſayth, that he is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 : as if he ſhould ſay, that he ſacrificed the Goſpel, that the oblation of the Gentiles might be made 〈 in non-Latin alphabet 〉 , that is, acceptable & ſanctified in ſpirite, &c. But in my iudgement it ſéemeth moſt likely, that Paul ment in theſe wordes to comfort thoſe which were newly conuerted vnto Chriſt, aſwell Iewes as Gentiles. For our religion mought ſéeme vnto them at the firſt ſight very ſlender and bare: as which wanted that goodly ſhew and outward decking of ſacrifices. But

Our religion want th not conuenient ſacrifices.

the matter ſayth Paul, is farre otherwiſe then ye thinke it is. For we alſo haue our ſacrifices: but they be liuing, holy, reaſonable, and acceptable vnto GOD. What more ſharper ſpurres can be put to our ſydes to cauſe vs to leade a godly and holy life, then to be taught that we ought all to be ſuch ſacrifices, & the offrers vp alſo of thoſe oblations? He that is not moued with theie reaſons to liue holily and innocently, I ſée not doubtles, by what other meanes he can be moued.

And apply not your ſelues to the figure of this world: but be ye tranſformed in newnes of your minde, that ye may allow what is the will of God: good, acceptable, and perfect.

And applye not your ſelues to the figure of this world, but be ye tranſformed in newnes of your mind.] They which teache Muſicke do not onely teache how

The order of teachyng vſed of M ſicions.

men ſhould ſinge, but alſo do therewithall inculcate how men ſhould not ſing that the ſcholers may perceaue, both what thy ought to follow, and what to auoyde. So Paul here teacheth what is to be done in this ſacrifice, & what is to be eſchewed. Imitate not (ſayth he) this world. He vſeth the figure Metonomia, by the worlde to vnderſtand men not yet regenerate. For they are rightly ſayd to be of this world, for that their affectes and maners are vile and filthy. For men nowe regenerate,

Worlde what it here ſignifieth.

although they liue in the world, yet as Chriſt ſayd vnto the Apoſtles, they are not of the world: for they are continually conuerſant in heauen, as Paul ſayth to the Philippians. And that which the Apoſtle in this place requireth at our handes, the ſelf ſame requireth he in the 4. chapiter to the Epheſians. This (ſayth he) I ſay and testifie in the Lord, that henceforth ye walke not as other Gentiles walke, in vanity of their mind, hauing their reaſon darkened, and being straungers from the life of God, through the ignorāce, that is in them, and the blindnes of their hart, which being past all fel •• g haue geuen themſelues to wantōnes, to worke all vncleanes euē with gredines. Theſe are y chiefeſt faults & ſinnes of the childrē of this world, frō which Paul calleth vs backe. Chriſoſtome expounding thys place waigheth theſe two wordes,

What difference betwene a forme and a figure.

〈 in non-Latin alphabet 〉 , which is, if I may ſo terme it, be ye configured, & 〈 in non-Latin alphabet 〉 , y is, be ye tranſformed. And he putteth a great differēce betwene this word forme & this word figure. For the good things of this world as they are weake & tranſitory haue rather as he thinketh the nature of a figure then of a forme. For ſo ſayth Paul writing to the Corrinthians, the figure of thys world is gone. For riches, honours, and pleaſures, are thynges (ſayth he) moſt vncertayne. For they haue not a ſound forme, but are beholden and ſéene onely as a perſon playing in a ſtage play: ſo y they are rather a ſpectacle or ſhew vnto vs, then that we can in very déede haue the fruition of them. And foraſmuch as ſuch thinges are crooked and oblique, they ought not to be vnto vs a rule of life: and eſpecially ſeing that we are made to the Image of God, whereunto only we ought perpetually to applye our ſelues, vnles we will fall away from our natiue dignity. Theſe things which Chriſoſtome thus mencioneth, are both true, and godly, although I can ſcarſe thinke that Paul had any conſideration of any ſuch thing. For with hym there is not ſo great a differēce betwene a forme and a figure. Yea rather eche worde is oftentimes vſed for one and the ſelfe ſame ihing. For vnto the Phillippians he ſayth, that the ſonne of God tooke vppon him the forme of a ſeruaunte, and was founde in figure as a man. Although whether ſo euer expoſition be receaued I thinke it ſkilleth not much.

In renewing of your mynde.] Vnles our mynde had ben corrupted, and now

I the renuing of the mynde be commaunded, then was it corrupt.

enfected with ſome oldnes, Paul would neuer haue added this particle. For we renew not but onely thoſe thinges, which now through oldnes are worne, and corrupted. And ſeing that the Apoſtle as before by the body, ſo here by the minde vnderſtandeth the whole man, it may ſéeme ſtraunge why he before vſed the name of the body, and afterward the name of the mynde. But the aunſwere is not hard. He before entreated of y ſacrifice, wherin are to be ſlayne corrupt affects & ſinnes, which affectes and ſinnes foraſmuch as they haue crept in through the body & the fleſhe, which we haue by propagation drawen from Adam, therefore the Apoſtle in that place vſed this word body, rather then the name of mynde. But here, where is entreated of renewing, which beginneth at the minde, and is afterward ſpred abroad into the affectes and groſſer partes of the ſoule, that it commeth alſo

Whether the mind be incorrupt in them that are not regenerate.

vnto the body and vnto the members thereof, he would firſt make mencion of the mynde which ought firſt to be renewed. Many contend that this part of our ſoule is yet whole and vncorrupt. For, as Ariſtotle ſayth in his Ethikes, it ſéemeth alwayes to encline to good thinges. Which thing I confeſſe: and know that amongſt the philoſophers were Socrates, and certaine others endewed with a wonderfull innocency of life, and vpright maners: for that reaſon alwayes ſtirred thē vp to notable and excellent factes. But theſe thinges they did not neither after an vpright maner, nor to a dew ende, nor with a ſound entent. For they had not a regard vnto the honor of God, nor to his will, nor the true and pure worſhipping of him. This thing onely they followed, which they had ſet before them to reſt themſelues in, & thereby to make themſelues perfect, for that they had choſen vnto themſelues ſuch orders of life. This was that ſpot and corruption wherewith their mynde was excedingly contaminated. Yea we alſo although we be regenerate, yet haue not as yet our mynde, in all thinges clenſed. Wherefore this admonition was néedefull euē for the Romanes which were conuerted vnto Chriſt. And that our mynde ought ſo to be renewed Paul admoniſheth alſo vnto the

The minde of the regenerate is not in all pointes cleanſed.

Epheſians. Be ye renewed, ſayth he, in the ſpirit of your mynde. And in what eſtate our minde was, when we liued without Chriſt, we are taught in the ſelfe ſame epiſtle: Amongst whome (ſayth he) we alſo were conuerſaunt, doing the will of the fleſhe and of reaſon. And in the firſt chapiter to y Colloſſians he ſayth, that we were alienated from God in euill works and were enemyes in mynde. The Apoſtle exhorteth to this renewing by a reaſon taken of the end: namely, that we ſhould allow what is the will of God. Neither doth he here require a common allowing: but ſuch an

What approbation of his wil god requireth.

allowing whereby we in very déede follow and embrace the commaundementes of God. For otherwiſe as touching the common allowing we know that ſaying of the Poet concerning Medea: Video meliora, probo que : Deteriora ſequor, that is, I ſée good thinges, and I allow them, but I follow the worſe. And in this epiſtle in the 2. chapiter. Behold thou art a Iew, and reſtest in the law, and gloriest in God and knoweſt his will, and alloweſt thinges that are profitable. Howbeit ſtraight way he writeth of the ſelfe ſame Iew, Thou whiche teachest an other, teacheſt not thy ſelfe: thou that preachest a man ſhould not ſheale, ſtealeſt. If this be the nature of a minde renewed to acknowledge the wil of God, that is, with a ſound iudgement &

The philoſophers had not a minde renued.

vprightly to thinke of it, and cherefully to follow it, firſt it is manifeſt that the philoſophers had not a mynde renewed. For they onely allowed their owne doctrines, and reſted themſelues in them onely. The wicked alſo haue not a mynde renewed. For if a man aſke them what they thinke touching the commaundementes of God, if they ſpeake as they thinke, they will aunſwere that they ſéeme vnto them hard, and yrkeſome, and importunate. Yea and the matter at y length proceded to ſuch impiety, that there were ſome, which held, that the law of Moſes was not geuen of the true God, but of an euill God: ſuch a God as they had fayned vnto themſelues. In this error, or rather wicked impiety were the Valentinians, Martionites, Maniches, and other peſtiferous heritiques. Laſt of all neither they alſo haue their mynde renewed, which in ſence only and wordes prayſe

The law of God ought to be allowed not only in ſence and wordes, but alſo in dedes.

and allow the law of God, but in déedes do much abhorre from it. Chriſoſtome thus readeth it, That ye may allow the better thinges, and then by oppoſition he addeth, The will of God: as though he ſhould adde an interpretacion which ſhoulde make playne what theſe better thinges are: namely, thoſe thinges which God willeth. But that particle is not had in this place: but is red in the Epiſtle to the Phillippians: for there after this word, 〈 in non-Latin alphabet 〉 , that is, to allow, is added 〈 in non-Latin alphabet 〉 , that is, better thinges. Paul in theſe wordes ſetteth forth an excellent rule whereby a mynde renewed ought to be directed: namely, that the whole order of a mans life is to be taken out of the word of God, and out of his lawes. For thys is the part of true a Chriſtian, that being aſked a reaſon of his doings, whatſoeuer he do, ſpeake, or meditate, he aunſwere that therefore he doth it, for that he knoweth that it pleaſeth God. That the mynde of man not yet renewed can not allowe

The inſtitution of lyfe, ought to be directed by the worde of God.

the thinges which are of God, but rather erneſtly reſiſt them, we may vnderſtand by that which Paul before ſayd. The wiſedom of the fleſhe is enmity agaynst God, for it is not ſubiect vnto hys lawe: yea neither can it. Wherefore euen as in a ſicke man the taſt ought firſt to be clenſed from corrupt humors, before that he cā iudge a right of his meat and drinke: ſo in vs humane reaſon muſt néedes be purged, before that it can vnderſtand any thing pertayning to God and conducing to ſaluation. Farther Paul when he exhorteth to renew the mynde ſéemeth to haue a reſpecte to that whiche he had before touched concerning thoſe which when by humane wiſedome, and by the admonition of creatures knewe God, yet worſhipped him not as it was méete: and therefore they were caſt of God into a reprobate mynde: Wherefore he now exhorteth vs, that by a new profeſſion of fayth we vtterly put of the olde mynde.

Good, acceptable, and perfect.] Theſe thinges may be taken two maner of wayes, firſt, they may bee referred vnto the will of God, as thoughe they were a certaine expreſſiō of his diſpoſitiō or nature. And if we follow this interpretacion, thē ought we to take y wil of God for thoſe things which God willeth: & not for y power or faculty wherby he willeth. For ſo we vſe to ſay, this is my will, or this or y mans will: when as onely thereby is ſignified what it is y I will, or what is that this or that man willeth. So the meaning of Paul ſhould be, that thoſe things which God willeth are good & acceptable vnto him & perfect. Yea we cannot find thoſe proprieties, but only in thoſe things which God willeth. The other expoſition is, that that which is here ſayd, be referred wholy to y which went before: as if Paul ſhould ſay, that to be tranſformed in newnes of mind, and to allow the will of God, is both good, and acceptable vnto God, and perfect. But the firſt ſence is both more ſimple, & ſemeth alſo more agréeable. Origen vpon this place thinketh that there is one wil of God, which is takē abſolutely & ſimply, & there is an other wil which Paul calleth good, acceptable and perfect. For the old law ſayth he, and the olde ceremonies were the will of God: But they could not be called the good & acceptable and perfect will of God. After this maner we may ſay that the ſinnes wherby God auengeth other ſinnes are a certain wil of God, but not a good, acceptable, and perfite wil, for ſuch ſinnes we ought neyther to allow nor to deſire. For we wought to follow that will of God, which we haue ſet forth vnto vs in the holy ſcriptures. But I thinke y this ſubtelty ſerueth nothing to the purpoſe of Paul

For I ſay thorough the grace that is geuen vnto me, to euery one that is amongeſt you, that no man preſume or thinke of him ſelfe more then he ought. For we ought to be wiſe vnto ſobriety as God hath dealt to euery man the meaſure of fayth.

For I ſay thorough the grace, that is geuen vnto me.] That which was before ſpoken ſummarily and generally. Paul now declareth perticularly and by partes, and more plainely ſetteth foorthe, and profitably amplifieth. By this grace geuen vnto him he vnderſtandeth the office of the Apoſtleſhippe, and ſayth that he was heard of God, although not for his owne ſake, yet for his office ſake which he executed. He vſeth the figure Metonomia, whereby the cauſe is put for the effect. For of the grace and mercy of God it was that Paul was an Apoſtle. He ſheweth alſo ye neceſſity, wherby the Romanes vnto whom he wrote were bound to obey his ſayings. And when he nameth grace, he eſcheweth all ſuſpicion of ambition. For it ſignifieth that that office was fréely geuen vnto him of God. For he did not thruſt himſelf into the miniſtery: but when he thought nothing les, or rather when he perſecuted the Goſpell, God appointed to him this office. Hereby alſo men ought to learne, how much they are bound vnto God for the paſtors and miniſters of Churches. For God in this thing no les gratifieth the people, then he doth them that be theyr rulers and theyr teachers. For thoſe giftes of God, which are commonly frée gracious giftes, are beſtowed not ſo much to theyr vſe vnto whome they are geuen, as to the edifieng of the common body of the Church. Criſoſtome moreouer noteth the ſingular modeſty of Paul: who as before he did ſet forth the mercies of God, whereby to allure the Romanes to harken to the word of God, ſo here he maketh mencion of his grace, to the end thoſe thinges which he ſpeaketh ſhould not be reiected.

I ſay.] Many haue taken this word as an expoſition of thoſe thinges which were before ſpoken. As if Paul ſhould ſay, that this is the good, acceptable and perfet will of God, which he now ſetteth forth and perſecuteth. But I thinke rather that here he beginneth to ſpeake of a new matter. For if this woord, I ſay, ſhould

To ſay, ſometymes ſignifieth to commaund.

here haue that ſignification, it woulde not very well agrée with it whiche is added: namely, thorough that grace, which is geue vnto me. Wherfore it ſignifieth nothing ells, but I bid or I commaund: which ſignificatiō diſagréeth not from the Greke nor Lattine phraſe. For the Grecians ſay, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , And we in our epiſtles vſe at the beginning to ſay Salutem dico: which is all one as if we ſhould ſay, Iubeo te ſaluere, that is, I cōmaund thée to haue health. Wherfore Paul by this phraſe of ſpeach ſignifieth, that thoſe thinges which follow are commaundementes of the Apoſtle. And that which conſequently is written in this chapiter, may be comprehended in this propoſition or ſumme. Whoſoeuer is in this body of y Church, let him abide in his place: let him not vſurpe an other mans office: but let euery man execute his owne with as much diligence and loue as he cā: For Pauls mind was vtterly to baniſh from the congregation of the godly all buſie and curious doinges whereby commeth to paſſe, that men eyther medle with higher matters then is mete for them, or neglecting theyr own they buſy themſelues about other mens matters. Paul geueth this charge to al men vniuerſally, he excepteth not one. For in this poynt he relenteth neither to princes, nor to rich men, nor to learned men, more then to others. And this pertayneth to that vertue, which they commonly call humilitie. And therfore Chriſostome ſayth, that

Here in is commaunded modeſty. Chriſt gaue gret charge touchyng this modeſty. Diſcorde in the church of Rome.

the Apoſtle here ſetteth forth vnto vs humility the mother of all vertues. And therein he ſemeth to imitate Chriſt: when he ſhould entreate of maners and of an vpright life, began firſt wt this ſentence, Bleſsed are the poore in ſpirite: for theyrs is the kingdome of heauen. Doubtles there were great cauſes y mooued Paul ſo largely in this place to entreate of this thing. For firſt the church of Rome was enfected with no ſmall diſcord. For the Iewes ſought to be preferred before the Gentiles, and the Gentiles on the other ſide deſpiſed them. This ſo greate euill could not more conueniently be remedied, then that Paul ſhould admoniſh them all to contayne themſelues within that meaſure, which God had deuided vnto euery man. And euen as in the Church of the Corinthians emulation once kindled, grew at the length in a maner to contention, bycauſe that the gifts of the holy ghoſt were not with an equall proportion diſtributed vnto all men, ſo is it alſo moſt likely that the like things happened amongſt the Romanes. Moreouer we may ſay that the Apoſtle after a ſorte maketh a ſteppe vnto thoſe thinges which he will afterward ſpeake of, when he ſhall reproue thoſe, which thorough a certayne arroganty truſting to theyr great knowledge vſed all kindes of meates, and that to the great offence of the weake. Yea and thoſe weake ones alſo forgetting theyr limits and weake knowledge, were not aferd to condemne others which were excellenter then themſelues, as though they greauouſly ſinned, when they did eate thoſe meates, which they durſt not touch. Wherfore ſeing that either of them excéeded the meane, it was very mete and requiſite that they ſhould be put in mind of modeſty and temperancy.

Let no man (ſayth he) preſume, or thinke more of himſelfe, then he ought, For we ought to be wiſe vnto ſobriety.] That is we ought to thinke moderatly and temperately of our ſelues. Ierome againſt Iouinian, moſt ſharpely defending virginity and chaſtity, to the end to abuſe this place for a teſtimony, condemned the receaued tranſlatiō of the Lattin bookes: For he thought that we ſhould here réede not that we ought to be wiſe vnto ſobriety, but, to be wiſe vnto chaſtity. I graunt indede that 〈 in non-Latin alphabet 〉 ſomtimes ſignifieth chaſtity. Howbeit in this place that ſignification agreeth not. For Paul generally entreateth of arrogancy, and ſelfe loue whereby euery man ſought to be preferred one before an other. Origen much better by 〈 in non-Latin alphabet 〉 vnderſtandeth temperaunce: not that temperaunce, wherby we moderate pleaſures in meate and drinke and carnalitie: but whereby we bridl our affects, and luſtes, and all our actions. So that Paul ſemeth here to teach nothing ells, but that no man ſhould take vpon him more then his degrée and condition wil ſuffer. Neyther is this to be paſſed ouer, that Chriſoſtome hath noted that the Greke etimology of this word 〈 in non-Latin alphabet 〉 , is, that it kepeth a meane or rather prudence. Which etimology Plato alſo followeth in Cratilo, as though it were 〈 in non-Latin alphabet 〉 , that is, the preſeruer of reaſon: And doubtles they which let looſe the bridle to arrogancie, and thinke higher of themſelues then is méete, are deſtitute of their accuſtomed prudencie, and become mad: ſuch as were certayne, Emperours and Monarches, which would be worſhipped for Godds: and ſuch as he was, which was not aferd to ſay, And what God is it, that can deliuer you out of mine hand? Theſe things alſo are aptly applied vnto them which truſting in their owne doctrine, will ſerch out the ſecrets of God: which thing we know many of the Philoſophers did, but they were ſo vtterly beſides themſelues, that they had great nede of a violent purgation. This thing Agrippa obiected vnto Paul as a reproch, Much learning (ſayth he) hath brought thee to madnes. And Chriſoſtome ſayth: that if a mā by reaſon of wiſedome or any gift of the holy ghost be puffed vp into ſo great arrogancy, that he become madde and out of his wit, that mā (ſaith he) is in no wiſe worthy of compaſſion. For he (ſayth he) which is borne a foole, hath an excuſe and all men eaſely pity his caſe. But he which becōmeth mad, for that he ſemeth vnto himſelfe, excellently well learned, or for that he is endewed with ſome gift of God, by that which (ſayth

Men intemperate and proud hurt themſelues. What belongeth chiefly to a temperate man. Arrogancy called 〈 in non-Latin alphabet 〉 .

he) is good, he hurteth himſelfe: and he vntemperately abuſeth thinges healthfull. And y 〈 in non-Latin alphabet 〉 is rightly takē for temperaūce in ſo large a ſignification, Plato teacheth by theſe wordes in Timo. 〈 in non-Latin alphabet 〉 . That is, A man to do, and to know both himſelfe, and that which pertaineth vnto him, belongeth only to a temperate man. And that Paul now erneſtly exhorteth to temperance, we may vnderſtand by that y he before cōmaunded the renuing of y mynde. Wherfore ſeing that this vertue preſerueth prudence and arrogancy, y which is contrary thereūto, excedingly weakeneth it (which thing alſo the Greke word 〈 in non-Latin alphabet 〉 , whereby is ſignified arrogancy, playnly declareth, we are admoniſhed both to eſchew the one, and to the vttermoſt of our power to embrace the other. For we offende in that ſinne not onely in our actions and in the executing of duties, but alſo in the ſtudy of knowledge & of vnderſtanding. For there are many which neglecting the care of knowing things neceſſary, vnprofitably wander in things vnfruitfull and vaine. Did not the Emperor Adrian make himſelfe a laughing ſtocke, when amongſt the waighty affayres of the common wealth, he curiouſly enquired of Grammarians who was the nurſe of Euandre, who was the great grandfather of Priamus, and other ſuch like trifles, and fond toyes? And was not y philoſopher worthely derided of his handmayden, when as he attentiuely and carefully conſidering the ſtarres, fel into a ditch which was before his féete. This oftentimes happeneth in ouer much buſiyng our ſelues in curious thinges that whileſt we go about to ſearch out theſe thinges which nothing pertayne vnto vs, we to our ſhame are ignorant of other things which are profitable & neceſſſary. The vnderſtanding of mē is weake, neither is it able to conſider many & ſundry things at one and the ſelf ſame tyme. And therof it cōmeth to paſſe, that where with great earneſtnes we ſéeke to peaſe any thing, our attentiuenes is very much ſlackened touching the ſearching out of other things. Wherefore Seneca iuſtly cō playned, y a good part of our life is loſt whileſt we do nothing: but a greater part whileſt we do euil things: & the greateſt part of all, whileſt we do things ſtrange

A moſt graue ſaying of Seneca.

that is, vnprofitable and nothing pertayning vnto vs. They alſo breake this commaūdemēt of the Apoſtle which in things profitable & neceſſary to ſaluation will be wiſer then they ought to be. For there are ſome which ſearch out thinges pertayning vnto Chriſtian fayth with greater ſtudy then is nedefull. For they wyll not be content with thoſe thinges which are ſet forth in the holy ſcriptures: but according to the raſhenes of humane reaſon will either adde ſomewhat to the words of God, or plucke ſome thing therefro. Who will not ſay, but that theſe men are beſides themſelues. Wherefore we ought to obey this doctrine of the Apoſtle. For there can nothing be deuiſed which is generally more profitable then it. And that we may the eaſelier performe this, Paul addeth a meane which we ought to keepe in eſteming our ſelues.

As God hath deuided to euery man the meaſure of fayth.] In theſe wordes is vſed the figure Eclipſis which ſignifieth want. And the want may thus be ſupplied: Let him in ſuch ſort thinke of himſelfe, and let him not arrogantly take vppon him more. When mencion is made of fayth, it is by the figure Metonomia For in the cauſe we vnderſtand the effect, namely, the gifts and ſpirituall powers geuen of God. For no man ought more to preſume of himſelfe, then y meaſure of y giftes of God ſuffreth him, which giftes foraſmuch as they are receaued by fayth, therefore Paul aptly ſayd, that we muſt be wiſe according to the meaſure of fayth. But what this fayth is all the interpreters are not of one minde. For ſome thinke that in this place is vnderſtanded that ſound fayth whereby we are iuſtified. For, to vſe the giftes of God vprightly, is geuen vnto vs by regeneration, which we haue obtayned by fayth. But becauſe the Apoſtle afterward teacheth thoſe things which ſerue chiefely to the right vſe of the giftes of God, it is not likely that he woulde now before due place entreat of that doctrine. Moreouer we ſée that the quantity or meaſure of ſpirituall giftes, which they call frée giftes are not according to the meaſure of fayth which iuſtifieth. For we ſée oftentimes thoſe which haue a very ſlender fayth, or rather not that fayth at all which iuſtifieth, are yet notwithſtanding endewed with a wonderfull gift both of teaching, and of perſwading, and of doing thinges orderly. And in that laſt day many ſhall ſay, Lord haue we not propheſied in thy name? &c. But anſwere ſhall be made vnto them, I know you not. And on the other ſide we ſometymes ſée moſt holy mē endued with a true fayth and feruent charity, which yet haue theſe free giftes either very ſlenderly, or ſometymes not at all. Wherefore it ſéemeth that fayth in this place may be taken for y fayth wherby are wrought miracles. Chriſoſtome alſo in this place diſcourſeth, how fayth ought in theſe words to be takē, but ſo obſcurely, that it can ſkarſely at the length be knowen, what his mynde is. Origen mencioneth, that certayne of the learneder ſort gathered out of theſe wordes of Paul (Let no man be wiſe more then is meete.) that a certayne meaſure and mediocrity is to be retayned in all vertues. For if a man kéepe not meaſure in that iuſtice whereby ſinnes are puniſhed, he ſtraight way incurreth into the vice. For if in that kinde he want of the meane, then ſhall he be remiſſe and diſſolute. But if he excéede the meane then ſhall he be cruell and tyranous: For ſo ſhall he ſéeme to be to gréedy of vengeance. In chriſtian liberty alſo, he which paſſeth the meane is raſhe and hedlong,

Mediocrity betwene extremes, ought to be kept.

he which dareth not vſe it, is fearefull and cowardiſhe. So in prudence, he which wanteth of the meane is a foole: and he which paſſeth the meane, is crafty, wyly, and malicious. So the ſerpent in paradiſe is ſaid to haue ben more prudent then all liuing creatures. Touching chaſtity alſo he ſayth, that they are wiſer thē

Againſt ſuperſticious ſole lyfe.

they ought to be, which geue themſelues to the doctrines of deuils, and prohibite matrimony, and forbid meates created of God. This place the ſuperſticious bond ſclaues of the Pope ought well to peaſe. For thoſe peſtilent furies contend, and cry out, that it is well done, that no man be admitted into the fellowſhip of the miniſters, but he onely, from whome is wreſted the vow of ſole life. Moreouer in this vertue they alſo depart from the meane, which through luſtes and adulteries impudently let looſe the bridle vnto the fleſhe. Yea, ſaith he, there are found ſome, which touching Chriſt himſelfe are wiſer then they ought: as are thoſe, which thinke that he is not the ſonne of that God which made y world, as though forſooth they could find out a more excellent father for him. Neither do they commit any les ſinne which thinke, that he tooke not an humane body of the bleſſed virgen, but fayne that he brought a celeſtiall body with hym from heauen. Theſe thinges bringeth Origen for the laudable mediocrity which is to be kept in all thinges: and that according to their iudgement, whome he calleth wiſe and learned.

The eccleſiaſtical vocation is not to be eſchewed.

Moreouer this is not to be paſſed ouer, that they are not ſo wiſe as they ought to be, which vnder the pretence of modeſty eſchew a higher degrée and place in the Church, for that they ſay, that they haue not the giftes and facultyes, which are méete & conuenient for ſuch an adminiſtration: when as yet in y meane tyme either they fly the daungers and troubles, which they ſhould incurre for ye Church ſake, or els they prouide for their owne commodities, delightes, & eaſe. So did in tymes paſt many monkes, which as their common ſaying was, forſaking the world, refuſed thoſe functions, wherby they mought haue holpen the Church. And this is nothing elſe, but 〈 in non-Latin alphabet 〉 , that is, to be too careful or mindefull of the ſucceſſe. But we can not (ſay they,) we haue not that ſtrength and power: and the times are troubleſome. I graunt that this is the property of a good & honeſt mind thus to teſtifie of himſelf. Howbeit they which thus excuſe themſelues, when the neceſſitie of the Church vrgeth, and the calling ſuffreth not any counterfait excuſe, it can not be choſen but that they are to be coūted to be wiſer thē they ought to be. And when Paul addeth, As God hath deuided to euery man the meaſure of faith, he both comforteth thoſe, (if there were any ſuche) which were grieued, for that leſſe was geuen vnto them then to others, and he putteth downe theyr arrogancie, which by reaſon of more ample gifts, were ouer muche inſolently puffed vp. For the firſt ſort, for as much as they knew yt God is the diſtributer & orderer, ought willingly to be content with his order & appoyntment: vnleſſe they will be ouer wiſe, and preſcribe vnto God himſelfe. And the proude and arrogant ought to remember, that thoſe giftes which cauſed them ſo much to glory of themſelues, came not vnto them of themſelues, but of God. Which thing Paul alſo in an other place to the Corinthiās teacheth, What hast thou (ſaith he) that thou haſt not receaued? And if thou hast receaued it, why boaſtest thou as though thou haddeſt not receaued it?

For as we haue many members in one bodye, and all membres haue not one office, ſo we being many are one body in Chriſte, and euery one, one an others members, ſeing that we haue giftes that are diuers according to the grace that is geuen to vs, whether propheſy according to the proportion of faith: or whether miniſtery in the miniſtery. He that teacheth, in doctrine: he that exhorteth, in exhortation: he that diſtributeth, let him do it with ſimplicitye: he that ruleth, with diligence, he that ſheweth mercye, with chearefulnes.

For as we haue many members in one body. &c.] The next commaundement he proueth by a ſimilitude: namely, that foraſmuch as there are ſondry gifts in the Church, euery man ought to be content with this owne, and not to inuade an other mans. For ſo ſayth he commeth it to paſſe in the body: in which are ſundrye partes and many members endewed with diuers faculties and powers. And for aſmuch as they execute their offices appointed vnto them, ſo alſo in the Churche, which is the body of Chriſt, it is méete that euery member do in like ſort behaue himſelfe. This ſimilitude the Apoſtle very much vſeth. For he vſeth it not onely in this place, but alſo to the Corinthians, and to the Epheſians: and that more thē once. Neither doubtles is it to be wondred at. For how great the efficacy of this ſimilitude is, we may perceaue by that hiſtory which Titus Liuius wrote of Menenius Agrippa. For when the people had fallen away from the Fathers, he called them home agayn by this parable. And in this compariſon theſe things are chiefly to be conſidered. Firſt, that in the Church are not graunted vnto all men the ſelfe ſame giftes: as in the bodye are not geuen vnto all the members the ſelfe ſame ſtrengths. Secondly, that we ought not to thruſt our ſelues into an other mans office. For no member of the body taketh vpon him the office of an other member. Laſt of all, what ſoeuer the members of the body doo, they do it to the common vtilitie of all the parts of the body. If all theſe thinges where obſerued in ye church, it ſhould without all doubt be in ſafety and men ſhould in vayne complayne, that the diſſolution of the church hereof commeth, for that the authoritye or rather the tiranny of the Pope is baniſhed away, as though by it only men can be kept in doing of theyr dewty. But wheras Paul calleth the Church a body, that diſagréeth not from the common ſpeach of mē. For we vſe to call the congregations and aſſemblis

Congregations and aſſemblies of men are called bodies.

of many, by the name of Bodies. Thereof cōmeth that title in the digeſts de Corporibus & collegiis mutilibus that is, of bodies and vnprofitable colledges. And Paul vnto the Corinthians calleth the congregation of the godly, one loafe, and one body. We haue gifts (ſayth he) that are diuers according to grace. According to the grace (ſayth he) geuen namely of God: who before he ſayd deſtributeth vnto euery man the meaſure of fayth. By this phraſe of ſpeach we may moſt aptly conclude, that the holy ghoſt is God. For Paul to the Corinthians expreſſedly & plainly wryteth, that the holy Ghoſt deuideth thoſe giftes vnto euery man as pleaſeth him. Wherfore ſéeing that now this diſtribution is aſcribed vnto God, it thereof moſt euidently followeth, that the holy ghoſt is God. Theſe gifts in this ſort diſfering,

The holy ghoſt is God.

are degrées and limites, within which it is neceſſary that euery man containe himſelf, that he be not more wiſe then he ought to be. But this doubtles is a very hard matter. For it is a hard thing to put of the olde man, being now in all partes ſo corrupted. For the olde man is it which cauſeth euery man ambitiouſly to deſire to excell others both in degrée, honor, and dignitie. Theſe giftes whereof

The giftes which are her ſpoken of re •• t the giftes of miracles.

here is entreated, pertaine not to miracles, as the gifts of tongues, and thoſe that are mencioned in other places but vnto miniſteries and functions, which ought at this day alſo to be kept in the Church.

VVhether propheſie, according to the proportion of faith.] Propheſie is here taken of many for that faculty or gift, whereby many in the Churche, did by the ſpirite of God foretell things to come. Neither doubtles can it be denyed, but that in thoſe firſt times ſuch giftes floriſhed in the Church. For Agabus foretolde what euill ſhould happen vnto Paul if he ſhould goe to Ieruſalem. And the daughters of Phillip are ſaid to haue bene Prophetiſſes. Vnto Peter alſo was foreſhewed the comming of the meſſengers, which Cornelius the Centurion ſent vnto him. And the ſpirite of God commaunded that Paul and Barnabas ſhould be put aparte for him. And in the booke of the Apoc thoſe things which ſhould come to paſſe, were ſhewed vnto Iohn. Wherfore at that time ſuche giftes appeared openly in many

Of what kind of proph ſ mencion •• here made.

Howbeit in this place I wil not follow that ſignification. For Paul here mea •• th not that power, wherby were wrought miracles: but only deſcribeth thoſe offices which are at all times neceſſary in the Church. Wherfore, that Propheſie y was ſpoken of in the firſt Epiſtle to the Corinthians the. 14. chapiter, when Paul ſayd, he which propheſieth, ſpeaketh edification, exhortation, and conſolation. And againe, ye may all one by one propheſie that all may learne, and all receiue conſolation, the ſame propheſie I ſay, I thinke is mēt in this place. And this is to be noted, y the Apoſtle did at the beginning ſet forth two offices generally: which are afterward deuided into their partes, as we ſhall ſée. And there are two, for that man conſiſteth of body and ſoule. And God for that his will is that the whole man ſhould be ſaued, hath inſtituted miniſteries in the church, both which pertaine to the ſoule and which pertayne to the body. Propheſy comprehendeth the giftes which pertayne to doctrine and to exhortation. And 〈 in non-Latin alphabet 〉 , that is, miniſtery, containeth thoſe thinges which conduce to relieue the body either from pouerty or from diſeaſes, and which reſtrayne it from wicked and vncomely actions. Touching the firſt he ſayth, Whether propheſie, according to the proportion of fayth. In this place many thinke that by faith are to be vnderſtanded the chief groundes and principall ſentences of religion, as thoſe which are comprehended in the ſymboles. And ſo the ſenſe is, that they which teach, or exhort, or comfort the people of God, ought chiefly to beware of this, that they ſpeake nothing that is repugnaunt to the whole ſumme and principall groundes of the Catholike faith: which things they which haue the charge of ſuche functions, ought alwayes to haue before their eyes, leaſt peraduenture they decline from them. Others by faith vnderſtād the roote of ſuch giftes. And Origen thinketh that this particle is to be repeated in all thoſe things which are afterwarde mentioned: namely, that the miniſtery and doctrine ought to be exerciſed according to the meaſure and portion of that faith: as though all thoſe parts of this generall thing, which ſéeme to haue in them the figure 〈 in non-Latin alphabet 〉 , ſhold by this particle be made complete. But I thinke that this place is more ſimply to be vnderſtanded, ſo that faith here ſignifieth that knowledge, whereof God maketh them partakers whome he placeth in ſuche functions, that he which teacheth, which exhorteth, or which comforteth, ſet forthe nothing vnto the people, but that which God hath put into his head, namely, by his inſpiration and reuelation: that they preſume not to ſpeake thoſe things which either they vnderſtande not, or which are of their owne inuention. If our elders had obſerued this rule, we ſhould not now haue had in ye Church ſo many new inuentions of men, nor ſo many abuſes, nor ſo many ſuperſtitions. For when euery man toke vpō to ſpeake and to teach the people what ſo euer came in his head, then began theſe miſchiefs to encreaſe without meaſure. Farther this we ought to knowe, that Origen and Chryſoſtome, of this, that the Apoſtle ſaith, according to the proportion of faith, tooke occaſion to thinke, that it lieth in euery mannes power to obtaine theſe giftes at his owne pleaſure. For God (ſay they) poureth in thoſe things according to the veſſell of faith offered of vs. As though it were not before ſayde, that God deuideth vnto euery man the meaſure of faith. But (ſay they) GOD deuideth it according as we our ſelues will. Not ſo vndoubtedly. For Paule to the Corrinthians of theſe frée giftes thus writeth: All theſe thinges worketh one and the ſelfe ſame ſpirit, deuiding to all men as he will. But thou wilt ſay, He woorketh

Free giftes are not diſtributed of God according to the will o the receauers.

indede as he will: but he would frame his will to our diſpoſition: and therefore he geueth not but ſo much as we wil. He which thus ſpeaketh, conſidereth not the hiſtory of the primitiue Church. For it is manifeſt that there were many amongeſt the Corinthians, which would indede haue ſpoken with tounges, as they ſaw others ſpeake: but yet they could not attayne vnto it. At this day alſo there are many, which would faine haue the gift of teaching aptly and of exhorting with fruit: yet are they not therfore endewed with ye gift. And there are iuſt cauſes, why God wil not ſomtimes geue thoſe giftes. For paraduenture they ſhould turne to y deſtruction of the receauers: either for that they would become inſolent, or ells for that otherwiſe they would abuſe the gift of God. The ſcripture manifeſtly admoniſheth vs that we are ignorant what we ſhould pray as we ought. And therefore God reiecteth not the prayers of his, although oftentimes he geue not thoſe things which they aſke perticularly of hym. Farther Paul vnto the Epheſians playnly

Thoſe gifts depend not of ur preparatiō but o the will of God.

admoniſheth, that God hath put in the Church ſome to be Apostles, ſome Prophets, and ſome Euangeliſtes. And if it be God, which ordereth the diſpoſing of theſe giftes, thē depend they not of our preparation, but of his will. But ſome man will ſay, if thys lie not in our choyſe, what neded Paul to ſay to the Corinthiās, Labour to attaine to the better giftes, but chiefly to propheſie. I anſwere, that the Apoſtle there reproueth the prepoſterous iudgement of the Corrinthians. For they moſt eſtemed the gift of toungs, when as rather propheſie was much better And if any mā had ech faculty, namely, of ſpeaking with tounges, and of propheſieng (which thing happened to many, for Paul himſelfe, both ſpake with tonges, and propheſied) yet he admoniſheth, to labour rather to execute the gift of propheſie then of tonges. And if a mā wil deſire of God any of this kind of gifts, Paul ſheweth what gift moſt conduceth to the edifieng of the Church. And yet doth he not therefore affirme that it lieth in the hand of euery man to haue what he will. For he ſheweth only what is rather to be deſired. Origen findeth fault with the Lattin tranſlation, which thus redeth, uxta rationem fide , that is, according to the reaſō or conſideration of faith For 〈 in non-Latin alphabet 〉 , that is, proportion, he thinketh ſignifieth a competēt meaſure. But whether thoſe be the woordes of Origen, or rather added to by the interpreter, I ſomewhat doubt. For in my iudgement it ſeemeth not verye likely, that Origen in his interpretations would ſeke for any helpe of the Lattin bookes. And beſides that I ſée not howe iuſtly our tranſlation in this thinge ſhoulde be reproued. For 〈 in non-Latin alphabet 〉 may very aptly be turned ratio. Now reſteth to declare why I ſayd, that propheſie is here ſet forth as a general office, which afterward is deuided into doctrine, & into exhortation: This I proue by the woordes of the Apoſtle, which I before cited out of the 14. chapiter to the Corinthians. He which propheſieth ſpeaketh edification, exhortation, and conſolation to all men. In theſe wordes Paul moſt manifeſtly teacheth to what peculiar offices the gyft of Propheſie pertayneth in the Churche.

Or a miniſtery, in miniſtery.] The want of this ſpeach may thus be ſupplied whether he haue a miniſtery, let him abide and be occupied in the miniſtery, and wholy apply himſelfe thereunto: vnles paraduenture any had rather with Origen to repete that former particle namely, according to the proportiō or meaſure of fayth let him exerciſe himſelfe in the ministery. As touching the ſence Paul in theſe wordes

No man ought to be idle in his voca ion.

ſheweth, that God will not that any man ſhould be Idle in his vocation. For as Alexander ſayd to Mammea, There is nothing more pernicions to a common welth, then to haue thinges done by deputies. Euery mā ought to labour himſelfe in his vocation. But what a lamentable caſe is it, to ſée in theſe dayes infinite miniſters in the Church, which boaſt, that they are not bound to preach, to fede the flocke, and to gouerne the ſhepe of Chriſt: when yet in the meane time they receue no ſmall gaynes at the handes of theyr ſhepe.

He which teacheth in teaching.] Of this commaundemēt the Apoſtles haue geuen vs an excellent example, when they ſayd, It is not mete for vs to leue the word of God and to miniſter at tables. For foraſmuch as they were appoynted of the Lord to teach the whole world, they would be occupied in teaching.

He which exhorteth, in exhortacion.] Theſe two to teach and to exhort are

To teach. & to exhort, are diuers.

of very nigh affinity the one to the other. And ſometimes ech is geuen to one and the ſame man. But ſometimes and for the moſt part they are deuided. For a man ſhall ſée ſome teach aptly, and moſt playnly ſet forth thinges moſt ſubtle, and perſpicuouſly expound thinges that are obſcure: which ſelfe men yet in exhortataciōs are very vnapt. There are others, which haue a wonderfull dexteritie and efficacy in exhortacions, which yet of all men are moſt vnapt to teach. By the woordes of the Apoſtle to the Cor. a litle before alledged we ſée how the giftes of the propheſie are diſtinguiſhed, Firſt he ſayth, He ſpeaketh edification, which pertayneth to doctrine: ſecondly, exhortacion: namely whereby men are ſtirred vp to doo good and to eſchew euill: thirdly is put conſolation. For oftentimes it commeth to paſſe

Thre parts of prophecy

that ſome are broken in aduerſities, which by that meanes may ſeme redy either to diſpayre or to fall away frome the truth. Wherefore it is neceſſary that they be holpen by conſolation.

This part Paul here proſecuteth not (I thinke therfore) for that he comprehendeth it vnder exhortacion. And how much publike teachinges and exhortacions were vſed in the old time in the Church, we may gather out of that 14. chapiter to

In the ſinagoge of the Iewes, theſe offices of prophecy were vſed.

the Corinthians. Yea neither were theſe thinges euer entermitted in the ſinagoges of the Iewes, ſo often as there was had an holy aſſembly. Which may here by be proued, for that vnto Chriſt, when he was ſet downe in the ſinagoge, was deliuered a booke, to expound ſomewhat thereof vnto the people. And when Paul and Barnabas came to Antioch as Piſidia, as it is writtē in the 13. chapiter of the Actes, and were come to the ſinagog with the reſt of the Iewes, the ruler of the ſinagog ſayd vnto them, If ye haue any word of conſolation for the people, ſay on.

He that diſtributeth, let him do it with ſimplicity.] Here is touched the office of deacons, as they were at that time, and ought alſo to be in our time. Theyr office was to deſtribute to the poore the almes and oblations of the faythfull. Let thē doo theyr office ſayth he with ſimplicity. Let them conueighe nothing away by craft, or by euill practiſes. For noughty and deceatefull men, when they haue the chardge of common receauinges of mooney, doo nothing ſimply, but vſe wonderfull

The office of Deacons

guiles and ſubtletie. The faultes Paul willeth to be remooued away from this kind of miniſtery. Others thinke that the geuing ought to be done ſimply, that is, without any regard to get the prayſe of men, which ſome ſeke for in the diſtribution of other mens almes. But the firſt interpretacion in my iudgement ſemeth more apt.

He that ruleth, with diligence.] Although I doubt not that there were many kindes of gouermēt in the Church, yet to confeſſe the truthe, this as I thinke may moſt aptly be vnderſtanded of thoſe which were called praeſbiteri, that is, elders, not of theſe which had the charge of the woord and of doctrine, but of thoſe which

The office of the elders

were appointed as helpers to the paſtors. They as men of the wiſer ſort & endewed with a greater zeale and piety, were choſen out of the Laytie. Their office was chiefely to ſe vnto diſcipline, and to looke what euery man did, and in euery houſe & famely to ſe what euery man neded, either as touching the ſoule, or as touching the body. For the Church had his elders, or if I may ſo ſpeake, his ſenate, which as time required prouided for all thinges mete and profitable. Paul deſcribeth thys kind of miniſtery not only in this place but alſo in the firſt to Timothe: For thus he writeth. The elders, are worthy of double honour, eſpecially they which labour in the word & in doctrine. In which words he ſemeth to ſignify, there are ſome praeſbiteri which teach and ſet forth the woord of God: and there are others, which although they doo not this, yet are they gouerners in the Church as elders. This thing Ambroſe left not vntouched, when he expounded that place, yea he complayneth, that euen thē either thorough the pride, or thorough the ſlouthfulnes of the prieſts they were in a maner worne away. For whileſt they which haue the gouerment of y Church ſeeke to draw all thinges to themſelues, they diligently as much as they can, labour that in that roome ſhould be ioyned no fellow officers with thē. Wherfore Paul willeth, that they which haue this charge, doo put to theyr diligence, and expell ſlouthfulnes and ſluggiſhnes.

He that ſheweth mercy with cherefulnes.] This ſemeth to haue bene the office of widdowes & of old men: which were to that end maintayned of the Church, to ſe vnto ſtrangers and to ſicke perſons. Vnto theſe he not without iuſt cauſe cō maundeth cherefulnes. For men weake and afflicted are much relieued, if they ſée their neceſſities holpen with cherefulnes. For they which doo theſe thinges with an heauy and frowning loke, doo ſeme to adde ſorrow to them that are in ſorrow. For thereby they ſuſpect that they are greauouſome and burdenous to theyr

Why theſe giftes are called free giftes.

brethern. By meanes wherof they are oftentimes brought to that poynt, that they count death much better thē that life. Thus much hath Paul ſpokē of the publique miniſters of y Church, which he not without iuſt cauſe calleth 〈 in non-Latin alphabet 〉 , y is, frée giftes. For all theſe thinges, although it ſeme they may be gotten by humane art and induſtry, yet by our endeuor we ſhall neuer bring any thing to paſſe y way, vnles we be holpen by the grace of God, whereby thoſe thinges which we doo are made profitable, and of efficacy. For they which are occupied in theſe offices without the helpe of God, may indede winne prayſe of men, and commendation of the people, but they are not able to aduance the ſaluation of the ſoules, and the commodities of the Church. And as touching this matter oftentimes they haue God fauorable & proſperous vnto thē, which yet obey him not with a ſincere will. But this is excedingly to be lamented that this gouernance of the Church is ſo miſerably decayed, that at this day not ſo much as the names of theſe functions are any where extāt. They haue put in ſtede of them. Taper cariers, Accoluthes and Subdeacons, which haue light and trifling effects appoynted to them pertayning to theyr ſuperſticious alters.

Let loue be without diſſimulation: hating that wbich is euill, and cleauing to that which is good. Being affectioned with a brotherly loue to loue one an other. In geuing honor, go one before an other. Not ſlouthfull to do ſeruice, feruent in ſpirite, ſeruing the time. Reioyſing in hope, patient in tribulation, continuing in prayer, communicating to the neceſſities of the Sayntes, geuing your ſelues to hoſpitality.

Let loue be without diſſimulation.] Men are of theyr owne nature very prone to hipocriſie. Therefore Paul expreſſedly prohibiteth it. For God, as Iohn ſayth, will not that we ſhould loue in woordes & in toung: but in dede and in truth. And Paul to Timothe writeth, Loue ought to come from a pure hart, and a good conſcience, and a fayth vnfayned. Origen ſayth, He which loueth God, and thoſe thinges which God willeth, that man hath loue without diſſimulation. But he which loueth not either God, and thoſe thinges which God willeth, he I ſay loueth not, but only diſſembleth and pretendeth loue. As if a man ſee his neighbor fallen into ſome greuous crime & doo not admoniſhe him, or reproue him, his loue is conterfeate. For he willeth not thoſe thinges towardes his neighbor which God willeth. The fauor of his neighbor is more deare to him, then the will of God.

Hating that which is euill, and cleuing to that which is good.] Good and euil in this place may ſignifie profite and diſprofite. And ſo the ſence here is he loueth

Good ſignifieth two thinges.

his neighbour without hipocriſie, which hateth all thinges whatſoeuer he ſeeth ſhalbe diſcommodious and hurtefull vnto him: but thoſe thinges, which may by any maner of meanes be profitable or commodious vnto him, he both vehemently deſireth, and as much as he can helpeth forward. It may be alſo that Good and Euill ſignifie honeſt and diſhoneſt. And ſo they which loue truly, abhorre from wicked and filthy woorkes: and as much as they can apply themſelues to holy and honeſt woorkes. Which is therefore ſayd, for that ſome are ſo fooliſh, that they thinke they loue theyr neighbours, when they conſent to them in theyr wicked luſts and great extorcions. But this is not that loue, which the Apoſtle deſcribeth, when he ſayth, that we ought to abhorre from wickednes, and to embraſe as much as lieth in vs that which is honeſt & iuſt. Chriſostome noteth that 〈 in non-Latin alphabet 〉 , that is, hating

The aff ct of hatred is not in vaine planted in vs.

The Stoikes vniuſtly reiected affectes.

is ſpoken with a vehemency. For this prepoſition, 〈 in non-Latin alphabet 〉 , which Paul ſignifieth vehemency of ſpeach as in the 8. to the Romanes, 〈 in non-Latin alphabet 〉 , ſignifieth not any common, but a great and vehement carefulnes and anguiſh. And 〈 in non-Latin alphabet 〉 , ſignifieth more then to waite for? For it ſignifieth diligently to wait for. And 〈 in non-Latin alphabet 〉 , is redemption, not euery kinde of redemption, but an abſolute redemption. Moreouer we ſée that the affect of hatred is not in vayne planted in our myndes: but to the end we ſhould exerciſe it vpon vices. Wherefore the Stoikes vniuſtly reiected affects: For affects are the matter of vertues. And as in an harpe when to the wood, pegges of bone and ſtringes are applied number, proportion and meaſure, is brought forth a moſt ſwéete harmonye: ſo when to theſe affectes is added the ſpirite and grace of God, of them ſpring forth notable and excellent vertues. But we are in the fault which abuſe thoſe giftes of God, and hate thoſe thinges which both are honeſt and pleaſe God: and contrariwiſe the thinges which are filthy and diſpleaſe him, we embrace. And ſo peruerſe oftentymes is our iudgement, that we call good euill, & euill good. Although the nature of the thinges themſelues be not chaunged by our iudgement. For thinges that are filthy,

Thinges are not chā ged by our iudgement.

are alwayes filthye, although we iudge otherwiſe of them. Wherefore he wiſely anſwered, 〈 in non-Latin alphabet 〉 : that is, That which is filthy, is filthy, whether thou ſo iudgest it, or no. And this is to be noted that as the Apoſtle commaundeth vs to be 〈 in non-Latin alphabet 〉 , which word as we haue declared ſignifieth an hatred with vehemency, ſo willeth he vs not ſimply and abſolutely to cleaue vnto God, but addeth the particle 〈 in non-Latin alphabet 〉 , which ſignifieth to be ioyned together not ſclenderly, but as it were with a ſtrong and indiſſoluble bond.

Being affectioned to loue one an other with a brotherly loue.] In Greke it is 〈 in non-Latin alphabet 〉 :

What Storge ſignifieth.

in which woords is declared, what maner of affect loue is, namely, a brotherly affect. And it is called 〈 in non-Latin alphabet 〉 : which woord ſignifieth an affect not comming of election, ſuch as are frendſhippes which men enter into one with an other: but grafted in by nature, and therefore ſo ioyned to our minds that it can neuer in a maner vtterly be ſhaken of. And foraſmuch as of theſe naturall affections there are ſondry ſortes or kindes (for either they are betwene the parēts and the children, or betwene the huſband and the wife, or betwene brethern) the Apoſtle mencioneth that kind which moſt agréed with his exhortacion which he had begonne: namely, to geue vs to vnderſtand y our loue towardes others ought to be a brotherly loue: which is therefore more vehement then are common frēdſhippes, for y theſe frendſhip •• e diſſolued euen among honeſt men, when they perceiue y theyr frendes haue fallen away frō iuſtice, & are become wicked, & corrupt. But as touching our parents, brethern & children, it is vndoubtedly a griefe vnto vs if we ſe thē behaue them ſelues otherwiſe thē we would they ſhould: yet is not therfore y affection of our mind towardes thē extinguiſhed. Moreouer in theſe affections of loue we ſeke not, y in our louing one ſhould recompenſe an other wt mutual benefites. For of our owne accord we loue both our children and brethen, although they haue not bound vs vnto thē by any theyr benefit to vs ward. And foraſmuch as theſe things ought to be obſerued in chriſtiā loue, therfore Paul calleth it 〈 in non-Latin alphabet 〉 , although it come not of nature, but of the ſpirite of God and of grace And how much the conſideration of brotherhoode is of force to ſtirre vp loue betwene

The loue of brethren is of great efficacy.

Chriſtian men, we are taught by the example of Moſes. For he the next day after that he had ſlayne the Egiptian, when he went to viſite the Hebrues, and ſaw a certayne Hebrew doing iniury to an other Hebrew, as S. Stephan reciteth the hiſtory, ſayd vnto them, Ye are bretherne, why doo ye in this ſorte iniury one an other? The force of this affect Ioſeph alſo declareth: For he when he ment vpon the ſodayne to reconcile himſelfe to his brethren, who had ſolde to be a bondman, ſayde vnto them: I am your brother Ioſeph. And ſo ſoone as he had ſpoken that, he could not reſtrayne him ſelfe from teares. So great is the force of this affect with the godly. Neither is the mutuall loue betwéene Chriſtians without iuſt cauſe called a brotherly loue. For Chriſt called his diſciples brethrē: and y at that time chiefly when after his reſurrection he was now endued wt immortality. Ariſtotle in his. 9. booke of Ethiks, whē he entreteth of frendſhip. Amongſt brethrē (ſaith he) one and the ſelf ſame thing is diſtributed amongst many, and therefore for as much as they communicate among themſelues in one, and the ſelfe ſame thing, they by good right loue the one the other. By that one and the ſelfe ſame thing wherin brethren communicate, he vnderſtandeth the ſubſtaunce of the father and of the mother, whereof eche haue their part. The like conſideration alſo is there betwene the faithful. For as Peter ſayth, they are made partakers of the nature of God, wherfore they ought to loue one an other as brethren: which thing if they neglect to doe, they are worthely called 〈 in non-Latin alphabet 〉 , that is, without naturall affections. Which vice, as a ſinne moſt greuous Paul in the firſt chapiter of this Epiſtle attributed to thoſe which fell away from the true worſhipping of God, and were therefore deliuered of him into a reprobate minde.

In geuing honor go one before an other.] This is the proper effect of brotherly

The ffects of honour & of contempt

loue, that whome we loue, thoſe we labour by all meanes to honoure: and in ſo doing, we allure thoſe whome we honour to loue vs again: as contrariwiſe when we contemn our brethren, we breake in ſonder the ſenewes of loue, and prouoke our brethren to hatred and enmities towardes vs. For what thing els is anger, but a deſire of vengeance, ſprong by reaſon of contempt? Honor is here taken not only for a certaine outward reuerence, wherby we reuerence the dignitye of our

What honour ſignifieth.

neighbour, but alſo for an outwarde helpe, ſuccor, and aide, wherby we help thoſe which ſtand in néede. So Paul admoniſheth Timothe to honoure widowes. And Chriſt reproued the Phariſeis, for that they contemned the precept of God (which commaunded that parents ſhould be honored,) when they gaue counſell to y children, to offer vp thoſe things in the temple, which ought rather to haue ben beſtowed towards the relief of their parents. And of how great force the neglecting of this kinde of helpe towardes our brethren, is to ſtirre vp hatred and enmities, we

The neglecting of our brethren ſtirreth vp contentiōs.

may gather out of the Actes of the Apoſtles. For ſtraight way in the primitiue Churche, there aroſe a grudge, for that the widowes of the Gréekes were contemned in the daily miniſtery. Hereunto Chriſt exhorted his, when he willed that they ſhould not preaſe for the firſt roomes in the ſinagoges, and that being bidden to feaſts, they ſhould ſit downe in the loweſt rowme. This worde 〈 in non-Latin alphabet 〉 , which is in this text, may haue a double ſenſe by reaſon of the diuers ſignificatiō of the verbe 〈 in non-Latin alphabet 〉 . For ſometimes it is taken for existimo, or reputo, that is to eſtéeme or make accompt of. And ſo the ſence ſhall be, let euery man thinke that others are more worthy of honour then him ſelfe. As to the Philippians in the. 2. Chapiter it is written, 〈 in non-Latin alphabet 〉 , that is, in humbleneſſe of minde, euery man eſteeming others better then him ſelfe. And ſometimes 〈 in non-Latin alphabet 〉 , ſignifieth nothing els, but to be a captaine, and to goe before. And ſo the ſenſe is, let euery one of you preuent the other with honour, and ſuffer not himſelf to be preuented.

Not ſlouthfull to doe ſeruice. For as much as theſe things which he hath now reckened vp, ought not ſlenderly to be put in vre, therfore Paul ſayth, therein we muſt doe our diligence. And the ſlouthfulnes, which he commaundeth to be put away, is that ſlownes in executyng of offices, whereby men declare that they doe thoſe things which they do, grudgingly. From which fault they are cleare, which doe it with ſuch cherefulnes and willingnes, that ſometimes they contemne euen their own commodities. In ſūme Paul requireth, that we loue not only in words, but alſo in very dede, and with an effectual endeuor: and that we be not profeſſors of this Philoſophy, 〈 in non-Latin alphabet 〉 , that is, all in words, but nothing in dedes: which thing was reproued in diuers wiſe men amongſt the Ethnikes.

Feruent in ſpirite. Thoſe things, which he hath now made mention of, for that they bring with them troubles, lothſomnes, laboures, and coſtes, therefore commonly ſeme irkſome vnto the fleſhe. Wherfore Paul requireth that we ſuffer not our ſelues to be ſeduced by the fleſh, but rather, that we be feruent in ſpirite. Men neither hot nor colde, highly diſpleaſe God: I would to God (ſayth he,) thou wert either hot or colde, but for that thou art luke warme, and neither hot nor colde, I will begin to spew thee out of my mouth. This word ſpirit may here ſignifie two things, either the power and inſtincte of God, or els our ſoule. And it is doubtfull whether ſenſe

Spirit ſomtymes ſigni eth our ſoule.

we ought here to ſollow. And that ſpirite ſometimes ſignifieth our ſoule, it may be gathered by many places of the ſcriptures. For it is written, bleſſed are the pore in spirite. Againe, he bowed downe his head, and yelded vp the spirite Againe, that the ſpirite may be ſaued in the day of the Lord. Again, that it may be holy both in body and in ſpirite. Againe, the body without the ſpirite is dead. Againe, Christ went to the ſpirites whiche were in priſon. Howbeit I graunt that this word ſpirite hath either ſignification. And I here thinke that it hath either ſignification: namely bothe our ſoule, and alſo the power of the ſpirite of God, wherewith the faithfull are illuſtrated. Wherfore Paul requireth a force and efficacie, wherby our minds ſhould be inflamed. And although as we haue before taught, it lieth in no mannes hand, to be endued of God with this or that power of the frée gifts, for God diſtributeth them to euery manne as he will) yet the regenerate, for that they are not ſimply men, but are the men of God, and haue their ſtrengthes after a ſort renued by the grace and ſpirite of God, they may by their endeuor, prayers and induſtry ſtir vp

The regenera e may after a ſorte ſtirre vp in themſelues the ſpirite.

in themſelues the ſpirite, whereby to be feruent, or they may frame themſelues vnto it, when it ſtirreth them vp. For ſo Paul ſayth to Timothe. Stirre vp the grace which is in thee, by the impoſition of the hands of the elderſhip. And to the Theſſalonians, Take hede ye extinguiſh not the ſpirite. For euen as vnto fire, being once kindeled, we may put wood and coles, to make it to burne the more, ſo the ſpirite being now geuen may by the exerciſe of doctrine, exhortacion, or miniſtery, be ſtirred vp, to make vs the more feruent: and this to doo, Paul now here exhorteth vs. In the Actes of the Apoſtles the 18. chapiter it is written of Apollo, that he ſpake with a feruent ſpirite, as which taught diligently thoſe thinges which pertayned to the Lord. But it is added that he was learned, and eloquent. In that place I ſe two thinges ioyned together, which are very neceſſarye for a preacher. Firſt that he diligently take hede what he ſpeake: that he poure out nothing raſhly or agaynſt the

Two principal offices of a preacher.

truth: the ſecond is, that thoſe thinges which he ſpeaketh, be not ſpoken coldly and ſlenderly, but be ſet forth effectually and feruently. But in ſome, though otherwiſe they are vehement inough, yet there wanteth doctrine: & in other ſome, in whom ſometimes ſéemeth to be diligence inoughe, yet they want feruentnes of ſpirite. And that which I now ſpeake of pr •• chers, ought alſo to be applied to other offices, wherof is now entreated.

Seruing the time.] Here ſome rede 〈 in non-Latin alphabet 〉 , that is, time, and ſome 〈 in non-Latin alphabet 〉 , that is, Lord. Chryſoſtome and Origene read, Lord: and rather allow that reading, then to read time: peraduenture therfore for that they thought it is the poynt of an inconſtant and light man to be changed according to the time: and for that to ſerue the time, may ſeme to be rather a wary behauiour of mā, then y worſhipping of God. But cōtrariwiſe Ambroſe, what neded (ſaith he) to ſay that we muſt ſerue the Lord, when as all the things which hitherto haue bene ſpoken, thereto tend, that we ſhold ſerue the Lord. But that notwithſtāding there is no cauſe, but that we may read, Lord. For they mought ſay, that Paul in his ſentence admoniſheth the godly to thinke that in all thoſe things they ſerue not men, but God, who ſéeth all things, and to whoſe honor all things ought to be directed. How be it Origen ſomewhat relēteth and ſaith, that we may ſerue the time, whileſt we conſider how ſhort it is, and cō tracted: that although we haue wiues: yet we are as if we had none: and although we poſſeſſe, yet as though we poſſeſſed not, redéeming the dayes for that they are

Occaſion is to be obſer ed.

euill: which interpretation I diſlike not. Although time in this place may more aptly ſignifie occaſion, which is earneſtly and diligently to be obſerued, if we wil doe any good to our brethren. For occaſion otherwiſe paſſeth away, neither can it be called backe againe when we will. We know, with how great ſubtlety and wickednes, Sathan and the fleſh reſiſt the workes of God. And therefore it commeth that there is no man almoſt which patiently taketh admonitions & reprohenſions. And muche les in a manner, if we admoniſh out of time, and out of ſeaſon. Paule gaue place ſomewhat to the time, when hée Circumciſed Timothe. But he could by no means be perſuaded to circumciſe Titus alſo, though he were vehemently therunto vrged. Chriſt himſelfe according to the conſideration of the time fled, when the Iewes ſought to put him to death, Howbeit afterward, when he ſaw opportunitie he returned of his owne accord. Therefore his diſciples ſayd, Euen now the Iewes ſought to ſtone the: and wilt thou now agayne go into Iewry? Chriſt anſwered them. Are there not 12. houres in a day? In which words he ſignified that

Occaſions are counted as beckes of God.

we ought to ſerue time. And for no other cauſe. Salomon ſayth, that there is a time to build, and a time to plant. &c. Such occaſions are as certayne beckes of God to bring thinges well to paſſe: which beckes we ought no les to obſerue, then ſouldiers doo the ſigne or watchword of theyr captayne. And good ſeruaunts attempt nothing before that they ſe theyr Lord or maiſter to becken thereunto. Eraſmus thinketh, that to ſerue the tyme, is to take in good parte aduerſities, when they at any time happen. And this ſentence he thinketh is confirmed by that which followeth. For Paul addeth, Reioyſing in hope: patient in tribulation. But if there be any which like better the other reding, ſeruing the Lord, we wil not be agaynſt it. But here is to be noted this Greke word 〈 in non-Latin alphabet 〉 , that is, ſeruing. For therby we vnderſtād (which thing we before alſo admoniſhed) that 〈 in non-Latin alphabet 〉 , belongeth not only

What is to be taken hede of, in obſeruing of occaſions.

vnto creatures excelling in dignity, but alſo vnto God him ſelfe. On the other ſide he which thinketh, that Paul commaundeth vs to ſerue the time, ought to beware, that whileſt he obſerueth occaſion he decline neither to the right hand nor to the left, that is, that he chaunge not his ſentence. For we ought to be conſtant in that which we rightly vnderſtand: although euery time will not ſuffer vs to burſt forth ſtraight way into act.

Reioyſing in hope.] This can not they doo which ſettle them ſelues in worldly thinges for in them only put they all theyr hope and confidence: and wayte for nothing ells Paul in this place vnderſtandeth the hope of eternall felicitie: whereby men are ſo confirmed in aduerſities, that Paul to the Theſſoloniās calleth it an

How patience worketh hope, and hope patience.

helmet. Here is hope reckened as the ground of patience in tribulation. At which thing ſome man paraduenture may meruayle. For before in the 5. chapiter Paul wrote, Tribulation worketh patience, patience experience, and experience hope. There we ſe that hope is produced of patience. But contrariwiſe in this place patience is ſayd to ſpring of hope. But herein is no contrarietie. For this commonly commeth to paſſe in thinges which are nigh by nature, that by an inuerſe order they

Thinges nigh by nature together doo by an inuerſe order inferre th •• ne the other What hope is.

mutually inferre the one the other. For ſo of rayne are engendred cloudes, and agayne of cloudes is brought forth rayne. And as the philoſophers ſay, of good actiōs ſpring vertues, and contrariwiſe of vertues ſpring good actions. Chriſoſtome, as we before admoniſhed, teſtefieth, that the honor which we geue vnto brethern hath not only loue to the roote thereof, but alſo engendreth the ſelfe ſame loue in thoſe whom we honor. Now hope, to expreſſe the nature thereof, is a certayne faculty or power breathed into vs of God, whereby with a conſtant and patient mind, not thorough our owne ſtrengthes, but thorough Ieſus Chriſt, we wayt for the ſaluation now begone in vs (which by fayth we haue receaued) vntill at the length it be accompliſhed. They which hope are mery and reioyce, for that they are aſſured, that they

Hope maketh glad & maketh ſory

ſhall one day obteyne the things which they hope for. Howbeit in the meane time they are ſomewhat ſory, and it greueth them, for that they haue not as yet obteyned thoſe thinges. Moreouer they which hope for thinges hard and difficile, which

Hope is of things hard but not of things impoſſible.

yet are not impoſſible. For vnles we thought, that we may by the grace and ſpirite of Chriſt obteyne eternall life, we would neuer hope for it. Paul before in the 8. chapiter obſerued euē this ſelfe ſame order. For he taught that of hope ſpringeth patiēce. For the hope (ſayth he) which is ſene, is no hope. For who hopeth for that which he ſeeth? And a litle afterward, If we hope for that which we ſe not, we wayte for it thorough patience. Doubtles the mind is not a litle ſtirred vp to ſuffer all thinges, where great rewardes are ſet forth. And therefore in the ſelfe ſame chapiter Paul ſayth. The ſuffringes of this time are not worthy the glory to come, which ſhalbe reueled in vs. But here it may be doubted, why Paul vnto hope attributeth ioye: eſpecially ſeing that ioye is an affect comming of a preſēt good thing: but hope is of a thing to come. I anſwere that thoſe good thinges which are hoped for are in dede abſent but ſuch is the force of hope, that that which is abſent, it after a ſort maketh preſent.

Hope maketh things abſent, preſent.

Faith alſo maketh thinges abſent, preſent Of the Euchariſt.

Therefore Paul in the 8. chapiter very aptly wrote, that by hope we are made ſafe: and vnto the Epheſians, That God thorough Chriſt hath brought to paſſe, that we now ſitte together with him in heauen at the right hand of God. And according to this forme of doctrine we vſe to ſay, that they which beleue truly & hope, doo make the body and bloud of Chriſt euen preſent, although otherwiſe in very dede they be in heauen: and they wholy in mind and in ſpirite haue the fruition of them, ſo often as they rightly and godly come together to the ſupper of the Lord. But how great a good thing it is, to haue in tribulations a patient mind, hereby may be gathered, for that it is a common ſaying: That it is a great euil, not to be able to ſuffer euill: as if a man ſhould ſay, that aduerſities, and tribulations, which commonly

It is a gret euill, not to be able to ſuffer euil.

A moſt profitable chaine.

are called euill, are not in very déede euill, but only for that they can not be borne or ſuffred.

Continwing in prayers.] Chriſoſtome gathereth together in good order thoſe thinges which may mitigate the painefulnes of thoſe offices, which haue now ben mencioned. Which chayne or order he thinketh Paul hath diligently proſecuted The firſt remedy is loue, and that ſuch a loue which cōmeth of a brotherly affect. For there is nothing hard to him that loueth: Secondly is required the feruentnes of the ſpirite of God: thirdly the hope of that which is moſt excellent: fourthly ayd & helpe obtayned at Gods hand by affectuall prayers. Wherefore Paul here admoniſheth vs of prayers, that we ſhould continew in them. But wheras he here ſaith 〈 in non-Latin alphabet 〉 , that is, continwing, to the Teſſalonians he ſayth, 〈 in non-Latin alphabet 〉 , that is vnceſſantly. For we ought to pray vnto God without ceaſſing and intermiſſiō, ſo much as humane imbecillitie will ſuffer. And euery man, ſo often as any thing happeneth which eyther troubleth the mind, or ſtirreth vp a feare, or deſire, ought to turne his mind to God, which can either deliuer him or accompliſh the thinges which he deſireth. And this is done in a moment, and in the twinkling of an eye. Yea thoſe prayers are chiefely commended, which are as burning firebrandes caſt vp into heauen by a ſodayne conuerſion to God, and doo not thorough multitude of woordes waxe cold. And Chriſt in Luke the 19. chapiter admoniſheth vs to pray alwayes, and not to be weary In Greke it is, 〈 in non-Latin alphabet 〉 . For 〈 in non-Latin alphabet 〉 are ſometimes thoſe which are ſlouthfull and ſluggiſh. And that we ſhould not become ſuch, nor be diſcouraged in prayeng, Chriſt hath ſet forth vnto vs the parable of the widow and of ye vniuſt iudge: to declare vnto vs, that God will without doubt heare thoſe thinges, which we inceſſantly aſke of him. And at the end of the parable he addeth The Lord will take vengeaunce of thē quickely. But how doth he it quikely, when oftentimes

God quickly auengeth his. There is no tarying in God but in our thinking.

he differeth it ſo long? He is ſayd to doo a thing quickely, which doth that that is to be done ſo ſoone as occaſion offreth it ſelfe? Wherfore the tarieng is not in God, but in our thinking. But if we ſhould be admitted into the inward parts and ſecrets of the counſell of God, we ſhould ſe that we are very raſhe and hedlong in making our peticions. Wherefore that is to be caſt away from vs, that we be not letted from enduring and perſeuering in prayers.

Communicating to the neſſ ties of the Sayntes: geuing your ſelues to hoſpitality.] He chiefely maketh mencion of the ſayntes, for that they aboue all others haue moſt nede, as thoſe whome the world hateth. And he rightly addeth, Straungers:

The ſaintes haue moſt nede aboue all others.

Why the fleſh abhorreth the poore.

for at that time ye ſayntes being turned out of all theyr goods, liued oftētimes as wanderers abrode and exiles. Wherefore Paul exhorteth the Romanes to entertayne ſuch men with a louing mind, and with liberall hoſpitalitie. The fleſh is not redy to doo good to this kind of men. For when it ſéeth them in miſery, it iudgeth, that they can by no means be recompenſed agayne at theyr hands, and therfore, whatſoeuer is beſtowed vpon them, it thinketh to be loſt. And they which follow this affect, count nothing more bleſſed, then to receaue. Wherefore they willingly geue nothing, but where they thinke there ſhall returne vnto them agayne either as much, or rather more. God oftentimes in the law commendeth

Of the poore and of ſtraungers.

ſtrangers. In Exodus the 22. chap. he commaundeth the Iſraelites, that they ſhould not vexe ſtrangers but ſhould handle them curteouſly, for that they them ſelues alſo were once ſtrangers in Egipt. Whereas he putteth them in minde of things paſt, that may alſo be profitable vnto vs, if we conſider what may happē hereafter. For who is now ſo certayne of his home and habitation, that he can be aſſured that he ſhall neuer be a ſtraunger? And in the 19. chapter of Leuiticus, commaundement is geuen to the harueſt folkes, and to the grape gatherers, that they gather not all, but leaue ſomewhat for the poore and for ſtraungers, and God commaundeth his people to loue them euen as themſelues. And in the 10. chapiter of Deut. God affirmeth, that he is the protector and auenger of Orphens, widowes and ſtraungers. For theſe kindes of people are left to his care. Vnto all ſuch kind of men we owe our beneuolence, and chiefely if they be of the houſehold of fayth: of whom Paul now preſently entreateth. Of this thing the Apoſtles Peter, Ieames, and Iohn, had ſo great care that when they ſent away Paul to the Gentles, and they themſelues were appointed to be miniſters vnto the circumciſion, they commended vnto his care the poore which dwelt at Ieruſalem. And this office he teſtifieth to the Galathiaas that he with an earneſt diligence accōpliſhed. That which is in the lattine booke, Neceſſitatibus, that is, neceſſities, is not well turned. For the Sophiſters abuſe this word, and teach, that a Chriſtian man is not bound by

Whether in helping of the poore we ought to tary vntill they be in extreme neceſſity.

the commaundementes of GOD, to helpe the miſerable, vnles they be in verye great, or as they ſpeake, in extreame neceſſity. But Paul willeth vs to communicate rather to their vſes then to their neceſſities. For to do good vnto thy neighbour, thou muſt not tary vntill he be vrged with extreame neceſſity. For no man would gladly ſo be dealt with. Neither is this to be paſſed ouer in ſilence, that ſome bookes in ſtead of 〈 in non-Latin alphabet 〉 , that is, vſes or neceſſities, haue 〈 in non-Latin alphabet 〉 , that is, memories. And of this reading Origen or rather his interpreter maketh mencion. And Ambroſe both ſo readeth it, and alſo interpreteth it. And ſo the ſence is, that we ought to do good not onely to the poore which are preſent, but alſo to them that are abſent. For Thales mileſius was wont to ſay, that we ought to remember our frendes, not onely which are preſent, but alſo that are abſent. And the Apoſtle had a greate care to prouide that the Gentles ſhoulde miniſter almes vnto the

We muſt ha •• •• mpaſſion not on ly of hē that are preſent b t alſo of th m that are abſent.

We muſt communicate vnto the vſes, and not to the pleaſures of the poore.

In almes is a communicatyng.

A recompenſing of almes.

Saintes which dwelt at Ieruſalem. Howbeit we will follow the accuſtomed reading 〈 in non-Latin alphabet 〉 : and ſay, that we ought to communicate to the vſes of the Saintes, to their vſes (I ſay) and not to their pleaſures or delights. For by that meanes men are oftentimes made worſe. And beſides that alſo, ſuch ſuperfluitie would ſerue to relieue other poore folkes alſo. Neither (ſaith he,) geuing, or beſtowing, but 〈 in non-Latin alphabet 〉 , that is, communicating. For in almes geuing there is a certaine comm nicating. For if we ſpeake of the pore which were at Ieruſalem, the Gentiles had receiued at their hands ſpirituall things. For the worde of the Lord came out of Sion, and the law of God out of Ieruſalem, and ſaluation from the Hebrews. For out of that nation were appoynted preachers of the Goſpell to preache vnto the whole world. Therfore Paul in the ſecond to the Corinthians the. 8. chapter, ſaith That your aboundaunce may relieue their want, and that on the other ſide theyr aboundaunce may relieue your want. But if we ſpeak of other pore folkes, euen when we helpe them with our almes, there redoundeth vnto vs no ſmall commoditie or profite. For Chriſt ſaith, as we read in Luke, Make you frends of the wicked Mammon, that when you faile, they may receiue you into your euerlaſting Tabernacles. But what if the pore be euil, and they alſo excluded from the kingdom of heau ? Theſe things are to be vnderſtanded not of the men, but of the works. But ſo alſo ſhould follow an other abſurditie, that by the vertue of our workes, we ſhould obtain the kingdome of God. I anſwere, as we deny that workes are the cauſes of eternall life, ſo alſo deny we not, but that God rewardeth the good workes of the faithfull, which are now regenerate by Chriſt. For we know that he ſhal iudge euery man according to his workes. For he will ſay, I was hungry, and ye fed me. I was thirsty. and ye gaue me drinke: I was a ſtraunger, and ye harbored me. The kingdome of God is geuen for election and the promiſes ſake, which the ſaints receiue by faith. But bicauſe thoſe things are hidden from mannes eyes, therfore are brought forth good workes: whiche are the proper and manifeſt effectes bothe of our faith, and of the election of God. 〈 in non-Latin alphabet 〉 , that is, geuing our ſelues ſaith he to hoſpitalitie. This is not ſpoken without a great emphaſis. For it is a greater matter to apply and geue our ſelues to hoſpitalitie, then only to kepe hoſpitalitie. For Abraham waited not, vntill ſtraungers came home to him, to deſire to be receiued in, and to require harborow: but going of his owne accord out of his tabernacle he loked round about, to ſée if he could eſpy any ſtraunger, whom he might receiue into his houſe. And if he ſaw any, he ranne vnto him, and prayed him, not to paſſe his houſe. If I haue founde fauoure (ſayth he) in your eyes, I beſeeche you turne in vnto your ſeruaunt.

Hoſpitalitie is a worke of noble mē.

And the ſame diligence and minde was in Lothe, and in a maner in all y fathers. Paule in theſe wordes chargeth vs not with any vile and vncomely workes, but with works noble, and of great excellency. For there was neuer any noble man, or notable Prince, but that he was deſirous to doe good vnto others, and was carefull ouer ſtraungers. Titus Veſpaſian, at night, when he called to memory, that he had that day done no benefite vnto any man (wold with heauines ſay) Friends we haue loſt this day. And Chriſt, The kinges (ſayth he) of the nations beare dominion ouer them, and they which haue power ouer them are called gracious: in Gréeke it is 〈 in non-Latin alphabet 〉 . The Ethnikes alſo ſaw that God hath a care ouer ſtraungers, and therfore they worſhipped 〈 in non-Latin alphabet 〉 , that is, Iupiter hoſpitalis. This proprety of God, Homere, deſcribeth in y ſecond boke of his Odiſſeas. And Ʋirgil aptly ſaith: Iuppiter

Iupiter hoſpitalis.

hoſpitibus nam te dare iura loquuntur: that is. For men ſay that thou o Iupiter geueſt right vnto ſtraungers. And the naturall affecte towarde citezens, commonly ſtirreth vp euery man, that if he méete a ſtraunger, and one that is in nede, he wil to his power help him, and prouide harborow for him. So we alſo if peraduenture the Saints, which as touching the eternall countrey, are our Citizens, doe come vnto vs, ought to helpe them, and gently to entertaine them. But what if they be euil, and enemies vnto vs, and ſuch as curſe vs, and hate the Goſpel? What is in this caſe to be done? Paul addeth.

Bleſſe them which perſecute you, bleſſe and curſſe not. Reioyſe with them that reioyſe, and wepe with them that wepe. Be of like affection one towards an other. Be not highe minded, but making your ſelues equall to them of the lower ſorte. Be not wiſe in your ſelues. Recompence not euill for euill, procure things honeſt in the ſight of all men. If it be poſſible, as muche as in you is, haue peace with al men. Dearly beloued auēge not your ſelues, but geue place vnto wrath, for it is written: Vengeance is mine, I wil repay ſaith the Lord. Therfore if thine enemy honger, fede him, and if he thirſt geue him drinke. And in ſo doing, thou ſhalt heape coles of fire on his head. Be not ouercome of euil, but ouercome euill wt goodnes.

Bleſſe thoſe which perſecute you: Bleſſe and curſe not] I thinke that 〈 in non-Latin alphabet 〉 , that is, bleſſe in the firſt place, ſignifieth to ſpeake wel, but it may ſéeme maruellous how we can allow or commend him that reuileth vs, & worketh miſchief againſt vs. And if we ſo do, we ſhal be found liers. But Epictetus in his Enchiridion

An excellēt laying of Epictetus.

wiſely admoniſheth, that euery thing hath two handlesto be holden by, & therfore euery wiſe man ought to haue a conſideration, by which of thoſe handles it may beſt be taken and holden. For if thou take a thing by that part whereby it can not be holden, thou loſeſt thine labor. Now there can none be founde of ſo wicked and vngratious a nature, but that he which iudgeth indifferently may beholde in him ſome gifts of God. For he is either actiue, or ſtrōg, or learned, or noble, or eloquēt,

How we may ſpeake well of our enemies.

or witty. Theſe things though we be neuer ſo muche prouoked by iniuries, we ought not to deface, or to kepe in ſilence, if any opportunity be offred vs to ſpeake wel of our enemies. Eſchines an Ethnike hidde not from the men of Rhodes the eloquence of his moſt deadly enemy Demoſtenes, but rather as much as he coulde amplified it, and recited vnto them his moſt ſpitefull Oration which he had written againſt him: and added, that it was nothing in compariſon of the geſture and pronunciation which the orator vſed in vttering it. Dauid bothe in wordes and in deede reuerenced Saul being his enemy, for that he was anoynted of the Lord. And the Apoſtle now therfore commaundeth this, for that the world iudgeth that men ſhould deale farre otherwiſe. For either it delighteth in curſed ſpeakers, and enemies of the truthe, or it thinketh that it is honeſt to requite iniuries done againſt vs. Wherfore Veſpaſian, when there ſprang a contention betwéene a certain Senator, and a knight of Rome, with this ſentence appeaſed the contention. A Senator ought not doubtles to reuile: but when he is reuiled, it is both a thing lawful and ciuile to reuile againe: for that he which first reuiled, ſpoyled himſelfe of the prerogatiue of his honour. But Paule commaundeth vs far otherwiſe. For we muſt not conſider what our aduerſary deſerueth, but what is comely for vs. Neither requireth the Apoſtle, that we ſhould only ſpeake well of our enemies, but alſo that we ſhould wiſh well vnto them. For ſo thinke I that 〈 in non-Latin alphabet 〉 in the ſecond place is to be taken, as an Antitheſis to that which followeth, and curſſe not. Some thinke that it is nothing but a repetition for a more vehemency ſake. But I thinke that this is the better ſenſe, that we are firſt commaunded to ſpeake well of our enemies: and then to wiſhe them good: and in no wiſe to curſſe them, as men commonly vſe to doe. And if this ſéeme a hard matter to doe, let vs remember that we are his children which maketh his Sunne to ſhine vpon the good, and vpon the euill, and his Diſciples, which aunſwered his Apoſtles when they required fire from heauen, to burne the Samaritanes, ye know not of whoſe ſpirite ye are: namely, of his ſpirite, which came not to deſtroy, but to ſaue: of him which healed thoſe that perſecuted him: of him which reſtored vnto Malchus his eare, who came with the other ſouldiers of the chief rulers to take Chriſt. Of him which ſaluted his betrayer Iudas as a friend, and receiued him with a kiſſe: of him finally which forgaue the wicked thiefe, and promiſed vnto him eternall felicity, whiche prayed for them that crucified him: and which of his owne accorde died for his enemies. It ſhall nothing profite thée, to recompenſe iniuryes with iniuryes, and taunts with taunts: thou oughteſt rather to commit the matter to God, who will be a moſt iuſt arbitror, neither cā he by any perturbation be led away from iuſtice. Further héereby may we gather that it is not lawfull to ſpeake euill of any man, nor to curſſe any man. For if we be prohibited to doe theſe things againſt our enemies, which thing mought otherwiſe ſéeme tollerable in mannes iudgement, much les it is lawfull for vs to doe it vnto others. Chryſostome, to perſuade vs to follow theſe wordes of Paule, reckeneth vp the commodities, which the curſings and perſecutions of the

If we ogh not to ſpeak euill of our e nemies much leſſe of others.

aduerſaries commonly bring to the godly. Firſt (ſayth he) it excellently well helpeth vs to the obtainment of the kingdome of heauen. For Chriſt ſaith, bleſſed are they which ſuffer perſecution for righteouſnes ſake, for theyrs is the kingdome of heauen. And he addeth. Bleſſed are ye when they reuile you, and perſecute you, ſpeaking all manner of euill and lying againſt you for my ſake. Be glad and reioyſe, for your rewarde is great in heauen. &c. Moreouer they are an occaſion or mater of most excellent vertues. For as Paul teacheth, tribulation worketh patience: patience experience: and experience hope. But where is the patience of the ſayntes? Where is their experience? Where is their hope? If thou take away the wicked enterpriſes of our enemies againſt vs? Moreouer, the glory of God can by no other meanes be more highly aduaunced, then if we valeantly and couragiouſly behaue our ſelues in thoſe things which are to be ſuffred for his name ſake. For it is not ſo hard a matter to cleaue vnto God, ſo long as all things goe proſperouſly and quietly with vs, and as we would deſire. But when all manner of aduerſities happen, and yet conſtantly to abide in his obeyſance, this doubtles commeth of a manly and ſtrong faith. And therfore I thinke Iames ſayd, that patience hath a perfect worke, vnles peraduenture a man will thus vnderſtande it, that perfection is not in any work vnles we perſeuer in the ſame. For when we leaue of, we bring not the worke to his ende, and ſo without patience it is left vnperfect. And beſides all this, our enemies are by this meanes chiefly feared away from continuing to perſecute vs For when they ſée y we are not moued by their iniuries, they thinke that they loſe their labour. And therfore they take not ſo great pleaſure of the reproches, wherwith they reproched vs. But if they perceiue that we are out of quiet, and take it in ill parte, they will thinke that theyr iniuryes haue taken good ſucceſſe, and will afterward be more bolde in theyr wicked endeuors. By this we may ſée why the Lord ſayd, bleſſed are ye when they reuile you, and perſecute you, and ſpeake all maner of euill, and make lies againſt you for my ſake. Reioyſe and be glad, for your rewarde is great in heauen. This commaundement of Chriſt, the Apoſtles executed. For they returned from the preſence of the Counſell, reioyſing that they were counted worthy to be reuiled for his name ſake. And Paule in the firſt to the Corinthians ſayth, we are euill ſpoken of, and we bleſse. In Greke it is 〈 in non-Latin alphabet 〉

Paule alwayes wiſhed not we to his enemy.

〈 in non-Latin alphabet 〉 . How be it this counſell Paul alwayes obſerued not. For to the Galathians he ſayth, I would to God they were cut of, which trouble you. And Dauid ſaythe, let theyr table be made a ſnare before them, let theyr eyes be made dimme that they may not ſee, and bow downe theyr backe all wayes. And other bookes of the Prophets, are euery where ful of curſſes and imprecations, wherewith they curſſe the enemies of the people of God. Here doubtles as I iudge, is it to be ſayd, that we ought ſo to deale, as Paule now admoniſheth, ſo long as we haue a reſpecte to our owne iniuryes,

Whether it be lawful at any tyme to curſe ou enemies.

and that we walke the ordinary way and common courſe, whereby we are of loue bound to wiſhe well to our neighbours. But if God open vnto vs his hiddē will, and declare what ſhall without doubt come to paſſe of our enemyes, and of thoſe which perſecute vs, then if we ſincerely and truely loue him, we ought vndoubtedly to ſtay our ſelues in his will and counſell. Howbeit this caution is added, firſt to be fully aſſured, whether thoſe things which God hath opened vnto vs, pertaine only to a threat, or wholy to declare his determinate and aſſured wil. For where we ſuſpecte that God threatneth only to bring vs to repentaunce, we ought not to ceaſe of from prayers euen for the wicked. So did Moſes, when he made ſupplication to God for his people. So did Abraham for the Sodomites: ſo did Samuel for Saul: and ſo did Ieremy for the people. But when they are aſſured that it is the fixed, and certaine will of God, they doe not only pray againſt y wicked in propheſying (as Augustine thinketh againſt Faustus in his. 16. booke and. 22. chapiter, where he thus writeth. But curſſes when they are ſpoken by the way of propheſie, come not of the euill deſire of him that curſeth, but of the foreknowing ſpirite of him that denounceth them) But alſo it is done with a minde now conſenting vnto God, and wiſhing the ſelf ſame things that he wiſheth. Dauid when as otherwiſe he was ſo gentle and fauorable towards Semei, Abſolon, Saul, and other enemies, yet ſometime ſo curſſeth and banneth the wicked, that it driueth an horror into the readers. Chriſt alſo firſt be wailed the infelicitie of the City of Ieruſalem, for that it knew not the time of his viſitation: and ſayth, how often would I haue gathered together thy children, as a henne doth her chickens vnder her wings, and thou wouldeſt not? Howbeit euen the ſame Chriſt, when he knew the aſſured and vnmoueable will of God, did burſt forth into theſe words, I geue thanks vnto thee O father of heauen and of earth, for that thou hast hidden theſe things from the wiſe and prudent men, and hast reueled them to infants. Euen ſo, Lord for that it hath ſo pleaſed in thy ſight. Moreouer men of God when they come to this poynt, haue not a reſpecte to theyr owne cauſe, neither doe regarde theyr owne iniuryes: but conſider that by the wicked workes of the vngodly, the Church of God is hurt, the ſpirituall procedings therof are letted, the courſe of the Goſpell is hindred. And they moſte ardently deſire that the name of God might be ſanctified, & his kingdome moſt amply ſpred abrode. And hereof it commeth, that whē the godly pray againſt wicked men, they perſecute not theyr own enemyes, but the enemies of God, whom they deſire might be moſt purely worſhipped. Dauid ſawe that he was called of God to the kingdome, and vnderſtode that the enterpriſes of the wicked, wer not ſo much repugnant to his honor, as to the will of God. Wherfore worthely in his prayers he wiſheth rather that they ſhould peariſh, and that moſt vily, then that any iotte of the moſt iuſt will of God ſhould be hindred. Wherefore bothe in this place, and in ſuche other like, we are prohibited not only to curſſe, but alſo to ſpeake euill, when we are ouercome with the contumelies & iniuryes of the wicked, by which it is not méete that we ſhold ſuffer our mindes to be broken, & to be led away from the rule of charity. Herein doubtles conſiſteth the noblenes of ſtomake of Chriſtians, & their incredible valiantnes of courage, not only not to curſſe them that perſecute them, but alſo to ſpeake well of them, and to pray vnto God for them. How be it I can not inough wonder, that Aquinas ſhould ſay, that by theſe words of

Wherin conſiſteth the noblenes of omacke of the Chriſtians.

n er our of Aquinas.

Paule, Chriſtians are not compelled by the force of the commaundement, to ſhew ſingularly an affect of loue to theyr enemies, or, as they vſe to ſpeake, to ſhewe ſignes of beneuolence vnto them except it be in caſe of neceſſity. For it is inough if they exclude them not from the generall bond of loue, wherewith we ought to loue our neighbours. Neither ſayth he is it neceſſary that we peculiarly pray for them. But this is ſufficient if we exclude them not from the common prayers which we make for all men. And if any man (ſayth he) beſides the caſe of neceſſity doo ſhew vnto his enemy tokens of a ſingular loue, or doo ſingularly make interceſſion for him, that man followeth the counſell of Chriſt, but obeyeth not the commaundement. But Chriſt and Paul when they ſpake of theſe thinges, taught not this diſtinction. This doctrine doubtles cutteth in ſonder ye ſtrings of Chriſtian religion: it abateth the vehemency of the ſpirite of God: and taketh away the force and ſharpnes of the law of God. Let theſe men go now and cry out, that we are they which diſſolue the endeuor of good workes, and open a window to looſe lyfe: when as they can not deny, but that they are the men which at theyr owne pleaſure change the aſſured and ſeuere commaundementes of God into counſells. Doubtles Chriſt and Paul commend theſe thinges and doo not only geue them as counſells: But this is excedingly to be lamented that thoſe commeundementes, in this iron age of ours are made like to lawes of y Athenians. For they although they were wiſely inuented and publiſhed abrode, yet notwithſtanding lay neglected

The lawes of the Athenians.

and were euery where & of all men violated. And this I ſuppoſe to haue come of no other cauſe, but for that the whole iuyſe and bloud of Chriſtian religion is in a maner dried vp.

Reioyſe with them that reioyce, and wepe with them that wepe] In Greke it is the infinitiue moode. And no meruayle for they oftentimes vſe the infinitiue moode for the imperatiue moode, as the Lattines ſomtimes vſe ye ſelfe ſame moode for the preterimperfect tempſe. As touching the entent of the Apoſtle hereto chiefly he tendeth, that foraſmuch as we are all members of one and the ſelfe ſame body, we ſhould be altogether of one conſent, & there ought to be betwene y mēbers a certayne ſimpathia or like affection, that, as it is written to the Cor. If one member ſuffer, the other members ſuffer alſo together with it: and that if one member bee glorified, the other members be alſo glorified together with it. Hereto Paul exhorteth the Theſſalonians in theſe woordes. Brethern, if a man be contaminated with any ſinne, ye that are ſpirituall reproue that man in lenity of ſpirite, conſidering thy ſelfe, that thou alſo be not tempted. This is nothing ells, but that we ſhould tranſferre the affects of other mē to our ſelues. Then doubtles is a city in good eſtate, as a certaine

When a citye is in good eſtate.

wiſe man ſayd, when euery one of the citizens thinketh that iniury doone vnto himſelfe, which he ſéeth is doone to an other man and counteth that his honour, which he ſéeth is geuen to an other. He which reioyſeth with them that reioyſe, and wepeth with them that wepe, declareth himſelfe to be both full of humanitie and alſo to be farre from enuy. Neither doubtles can there any thing be commaū ded which is more conuenient for the Church. For foraſmuch as it is one body, and hath Chriſt only to his hed, and is gouerned by the the ſpirite of God only, it is mete, that it be endewed with one and the ſelfe ſame ſēce and affect. Chriſoſtome

It is a harder matter to reioyce with them that reio ce, then to wepe with them that wepe.

when he weigheth the partes of this ſentence, ſayth y it is an harder matter to reioyſe wt thē y reioyce, then to wepe wt thē to wepe: for ye man is by nature prone to mercy if he ſe a man ſore afflicted & in great miſery: & for y the ſame man is prone to enuy, if he ſe an other man encreaſe and augment in good fortune and proſperous ſucceſſe. Howbeit to conciliate mindes nothing is of ſo great force as theſe two commaundements. For to him that ſoroweth his ſorow is ſomewhat dimiſhed, if he ſe that an other ſoroweth his caſe together with him. And to him alſo that reioyſeth, the ioy is encreaſed, if he ſe others reioyſe with him of his felicitie. Hereby alſo commeth an other commoditie, For if thou ſorow together with the afflicted, thou ſhalt by litle and litle accuſtome thy ſelfe to the godly affect of mercy: and if thou take pleaſure in the proſperity of thy brother, thou ſhalt by litle and litle ſhake of the vice of enuy naturally grafted in the. Origen not vnprofitably admoniſheth, that we ought not to thinke, that theſe commaundementes are to be taken vniuerſally. For we ought not with a glad mind to reioyſe with a couetous man which reioyſeth in his euill gotten goodes, but ought rather with a brotherly admonition to withſtand his wicked ioy, and to call him backe frō his fooliſh and pernicious ioy to repentance. Neither ought we on the other part to mourne together with them which vnmeaſurably bewayle theyr dead: or which therefore

We ought not to frame our ſelues o the wycked ſorow and wicked pleaſures of our brethrē.

lament, for that they can not haue the fruition of thoſe things which they wickedly deſire. For we ought rather to withſtand them by reprouing of them, and to amend theyr corrupt affectes. Wherefore Paul admoniſheth vs to frame our affects to iuſt ſorow, and to the ſound pleaſure of our brethern.

Be of like affection one towardes an other.] He exhorteth vs to tranſferre the affections of other men to our ſelues, that peace and concord may grow the ſtronger, and be the more conſtantly retayned. When thou art rich and of might (ſayth Chriſoſtom) if one in miſery & pouerty come into thy houſe, thou oughteſt not to iudge of him by his beggery, miſery, and pouerty, but rather to aſcribe vnto thy ſelfe thoſe things which thou thinkeſt to be in him: and gladly to participate vnto him thoſe thinges which are thyne. As for example, if thou ſe him baſe and abiect, ſuch a one oughteſt thou alſo to count thy ſelfe: if thou thy ſelfe be mighty and noble, doubt not; but that before God he alſo is mighty and noble.

Be not highe minded.] He vtterly remoueth away all arrogancy from the faythfull of Chriſt. But into this fault falleth he whoſoeuer, attributeth vnto him ſelfe more then is mete, and which as the common prouerbe is, walketh in wonders.

Arrogancie is a peſtilence to brotherly loue.

And there is nothing which maketh more to breake the peace and concord of brethern. But we ſhall very well aduance both our ſelues and the Church of God if thinking lowly and moderatly of our ſelues we abaſe our ſelues to the lower and meaner ſort. For thereto tendeth that which is added.

But making your ſelues equal to them of the lower ſort.] This ſentence ſome ref rre to perſons of the lower ſort, and ſome to thinges abiect. But we thinke that it is to be vnderſtanded o ech kind. For they which aſcribe not to much vnto themſelues, nor diſdayne not to abaſe themſelues to the commodities of theyr inferiors, thoſe men (I ſay) will not contemne baſer affayres and offices.

Be not wiſe in your ſelues.] This thing Paul before commaunded in the beginning of this chapiter when he ſayd, that no man ought to be more wiſe then is mete, but to be wiſe vnto temperance. More playnly alſo and with the ſelfe ſame

Wherof commeth the contēpt of our brethren Euery man hath nede one of an other.

woordes in a maner in the 11. chapiter, I would not Brethern (ſayth he) that ye ſhould be ignoraunt of this miſtery, Be not wiſe in your ſelues. This admonition the holy ſcriptures euery where vrge. For Eſay ſayth in the 5. chapiter. Wo be vnto them that are wiſe in theyr owne eyes, and to thoſe which are prudent in theyr owne ſight. Chriſoſtome affirmeth, that the roote of this vice is to thinke that a man hath of himſelfe all ſufficientie For they which dare hope ſo much of themſelues, doo eaſely contemne others. But the caſe is farre otherwiſe For we haue all nede of the helpe of others, neither is there any man in all poyntes ſo perfect, but that he nedeth to be holpen by others much inferior vnto him. Who at any time was more prudent then Moſes? Yet obeyed he Iethro, when he gaue him good counſell. Saule followed the counſell of his lad, to go to the ſeer. And that whiche was not reuealed vnto Iſaac touching the infants that ſtraue in theyr mothers wombe, was by an oracle ſhewed vnto Rebecca Criſostome thinketh, that the Romans were much infected with this vice: and therefore they were ſo often admoniſhed touching this, for that the pride which was amongeſt them much diſturbed the affayres of the church, when as the dignity of the city, the amplenes of theyr empire, and theyr excellent endewments of naturall good thinges, aboudauntly miniſtered vnto thē matter of pride.

Rendring vnto no man euill for euil.] Vnto the cauſe is aptly added the effect For they which arrogantly take vpon thē many thinges, and alwayes aſpire vnto highe thinges, doo eaſely contemne others, and are offended euen in trifels, and eaſely deme that they are deſpiſed of other men. Thereof ſpringeth diſpleaſure taking, and ſéeking of vengeaunce. Some thinke that that which is now ſayd differeth from that which is afterward added, Dearely beloued aueng not your ſelues. For they ſuppoſe, that to render euill for euill extendeth farther, then to auenge. But I, to ſpeake the truth, ſee not, how he which ſeketh to recompence euill for euill, ſéeketh not alſo to be auenged. Therefore (as I thinke) the Apoſtle firſt ſetteth forth the thing generally: after that he addeth what ought rather to be done: laſt of all by way of repetition, he returneth to e pound that which he put forthe, we ought not to render euil for euill. For if we ſée that that is euil, which our enimy hath done vnto vs, we ought by no meanes to imitate him, as Chriſoſtome aptly

He ſinneth more greuouſly whiche rēdreth euil for euil, then he which firſt prouoketh a man to nger.

admoniſheth vs. Origen addeth that they more greuouſly ſinne, which rēder euil for euill, then they which firſt committed the euill. For it is poſſible that he which firſt did the hurt, did it vnwares, or was ignorant that that was euil which he did to an other, or thought it wuld not haue bene ſo greuous as it was. But he which hath had experience in himſelf, and knoweth how irkeſome it is, and will yet notwithſtanding repay the ſelfe ſame euil, may much more iuſtly be accuſed then the other. This ſentence Paul putteth forth generally, and excludeth no man. Wherfore it is by no meanes lawfull to recompence euill for euill, neither to Iewes nor to Gentiles, nor doubtles to any man liuing. And by this meanes is confounded the righteouſnes of the Scribes, and of the Phariſeis. For they taught, y we ought to loue our friends, and to hate our enemies. How be it Princes, Iudges, nor Mageſtrates doe commit nothing againſt this law, when they puniſhe wicked doers: for puniſhments procéeding of iuſtice, ought not to be counted amongſt euils.

Procuring good things in the ſight of all men] The commō reading hath not only before God, but alſo before all men. But that particle is more then needeth. Here alſo is to be noted that he ſpeaketh generally. For he ſayth not in the ſight of the Gréekes, or of the Iewes, or of this man, or of that man, but vniuerſally of all men. Paul in the. 10. chapiter of the firſt to the Corinthians, ſayth: be ye ſuch that ye geue no offence neither to the Iewes, nor to the Grekes, nor to the churche of God: euen as I pleaſe all men in all things, not ſeking mine owne profit, but the profit of many, that they might be ſaued. This is in a maner all one with that which is in this place commaunded. Wherefore we muſt not only beware, that we commit not any thing againſt thoſe things which are forbidden in the law, but alſo that we behaue our ſelues warely in thoſe things which ſhould otherwiſe be lawfull, leaſt the weaker ſort ſhold be offended. Good things, that is, iuſt, holy, and honeſt, are procured in the ſight of all men, when thoſe things are done, whereby is illuſtrated the glory of God, and the edifying of our neighbor is aduaunced. Howbeit this ought not to be our entent, to get the praiſe of men. For Chriſt admoniſheth, take heede that ye doe not your righteouſnes before men to be ſene of them. But let your light ſo ſhine before men that they may ſee your good works, and glorify your father which is in heauen. Wherefore Paule ſayth not, Seke to pleaſe men, but haue a care that your examples be ſuche in the ſight of all men, that by them they may be put in minde of theyr ſaluation. And whē he ſayth procuring, he plainly declareth that this ought not to be done negligently, but moſt diligently.

If it be poſsible, as much as in you is, haue peace with all men.] Therefore he addeth conditions, for that peace can not be had, but with certain. And oftentimes

Whē peace with men is to be refuſed.

it hapneth that through y outrageouſnes and malitiouſnes of ſome, peace either can not be made, or els can not be kept: when as they labour through theyr impietie to lead vs away from God, or els we ſhould holde our peace, and conſent to oppreſſe our neighbours. But when we come once to this poynt, that either God is openly to be offended, or our neighbor, (whome we ought to ayd, ſuccor & helpe,) is to be forſaken, this peace with wicked men, is vtterly to be refuſed. For euery faithfull man ought to his power to withſtande the enterpriſes and endeuors of the wicked. Yea Chriſoſtome ſayth that Paule was ſo ſeuere, that in the. 7. chapiter to the Corinthians, he thus wryteth euen of them which are ioyned in matrimony: And if the vnbeleuer depart, let him depart. For in ſuche a caſe the brother or ſister is not ſubiect to bondage: God hath called vs in peace. And we doe as muche as lieth in vs, when we hate y ſinne, and loue the perſons, and reſiſt them as much as we cā, that they commit nothing either againſt God, or againſt our neighbor. And this thing ſo oftentimes happeneth, that Chriſt ſayd, that he came not to ſend peace vpon the earth, but the ſword. Wherefore Paul not without iuſt cauſe ſayth, If it be poſſible, and as much as in you is: which conditions we fulfill when we haue our mindes prepared to an vpright and honeſt peace. Dauid ſayth, with them that hated peace, I was peaceable.

Dearly beloued auenge not your ſelues: but geue place vnto wrath.] After he had written, what we ought rather to do, then to recompēce euil for euil, he returneth more largely to expound that which he put forth. This thing (ſaith he) I cōmaund you, that ye auenge not one an other. And therewithall ſheweth, what we ought to do, after that we haue receaued iniury. Geue place (ſayth he) to anger. But to whoſe anger? Some vnderſtand his anger that hath done to vs the iniury. For ſo it is poſſible y in geuing place we may break y violence therof: but if we reſiſt y fury therof, it wil waxe more hot. So lightnings ouercome, breake, & with a great noyſe and fall cleaue in ſonder thinges hard and which reſiſt thē. But when they méete with thinges ſoft and geuing place they eaſely penetrat and hurt them not at all. So thoſe inſtruments of warre called Gonnes, with a great violence ouerthrow walles and caſtles built of hard ſtones, but if they light vpon ramperes of earth, which geue place to their ſtroke, they vtterly looſe their ſtrengthes, and nothing hurt. Wherefore good captaynes when they make ware vpon the ſea, vſe to couer their ſhippes euery where with wooll, for by reaſon that the wooll geueth place to the ſtrokes, the whole force of y Gonnes is eaſely fruſtrated. It may thus alſo be vnderſtanded, that we muſt geue place to the wrath of God: for he which auengeth, preuenteth or rather hindreth himſelfe. So the ſenſe is: Commit the matter to God and geue place to his anger. For it hangeth ouer your enemies heads. For when they hurt you, they heap vnto themſelues wrath in the day of wrath. Moreouer he which auengeth himſelfe, doth raſhely, and vſurpeth vnto himſelfe the office of God: and where as being of a priuate eſtate he hath not authority ouer thoſe of whom he is hurt, yet he vniuſtly claymeth it. Beloued, ſayth he: for thoſe things which he commaunded ſemed to be ſomewhat hard. And therfore with gentle ſpeach he purchaſeth their aſſent and therewithall declareth, that he writeth not theſe thinges, for that he litle regardeth their iniuries and hurtes. It is not ſo, ſaith he, for I loue you from the hart. Neither commaund I theſe

We may go vnto the magiſtrates in iuſt cauſes.

things but for your owne profit ſake. Thou wilt paraduenture demaund, whether Chriſtians are prohibited by theſe wordes of Paul that when they are hurt they ſhould not goe vnto the Magiſtrate, and pleade againſt him which hath done thée hurt. They are not hereby vndoubtedly prohibited. How be it this is to be taken héede of, that they doe it not of a corrupt affect, and wicked mind, to ſeke vengance, and to repay euill for euill. But this they ought to haue a care of, to defende by the helpe of the Mageſtrate, thoſe whome they haue in theyr tuition: and moreouer that that brother which hath offended, whome they ſée will not be amended with ſound counſels, and godly admonitions, be reformed by ſome other meanes, laſtly that euill examples be taken out of the Churche, and out of the publike wealthe. Vpon theſe and ſuch other like conſiderations, it is lawfull to goe vnto the Magiſtrate. For he is apoynted of God: & as it is lawful for y faithful to vſe other benefites

He which goeth to the magiſtrate geueth place to anger.

of God, the heauen, I ſay, the ſunne, corn, and fruites, ſo alſo is it lawfull for thē to vſe the mageſtrate. And ſo is place geuen to y wrath of God. For y wrath is declared vpon y wicked, either by y Mageſtrate which iudgeth by the authoritie of god, & in his place, or if y mageſtrat neglect his office, by god himſelf, as they vſe to ſpeak, immediatly. Wherfore in going vnto y Mageſtrat, ſo y it be done rightly & orderly, is no offēce cōmitted. But this is chiefly to be takē hede of, y we ſeke not to abuſe either God, or y mageſtrate, only to ſatiſfie our anger, & to fulfil our hatred, as though we would vſe them for our tormentoures. The common edition hath.

Not defending your ſelues.] In Greke it is 〈 in non-Latin alphabet 〉 , which worde although ſometimes it ſignifie to defend, yet it ſignifieth that defence, which is ioyned with

Whether it be lawful to repell 〈…〉 lence by 〈…〉 olence.

vengaunce. And a chriſtian is not forbidden, but that he may repell violēce by violence: when he is either ſodenly inuaded in a ſolitary place, or that he cānot otherwiſe haue the ayde of the mageſtrate For forasmuch as the lawes made by a iuſt mageſtrate permit vnto him this thing, he dothe it not as a priuate man, but as a publique miniſter armed by iuſt and publique lawes. Chriſt ſayd, If a man geue vnto the a blow on thy right cheke, turne vnto him the other. But this is to be done, when thou ſéeſt that thou maiſt by this meanes profite thy brother, or that it conduceth to illuſtrate the glory of God. But beſides theſe caſes, we are not bounde of neceſſitie ſo to doe: as both Chriſt and Paul by theyr example haue taught vs. But whileſt we repel violence, by violence we muſt obſerue a moderation of a iuſt defēce of our ſelues, as the lawyers ſpeake, that we ſeke not eyther to hurt or to kill him which doth vs violence. And this is diligently to be taken bede of, that we repell his violence that hurteth vs with as litle his hurt as we can. Doubtles vnles it had bene lawfull to repell violence by violence, the Apoſtles when they followed Chriſt, would not haue caried ſwoordes with them: but they had ſwordes. For they ſayd vnto Chriſt, in that laſt ſupper. Behold, here are, two ſwordes. And Peter when Chriſt ſhould be taken, Shall we ſmite (ſayth he) with the ſword. Hereby it is very manifeſt, that the Apoſtles to this vſe ware ſwordes. If this had bene repugnant vnto the law of God, Chriſt would neuer haue permitted it: for he was a moſt ſharpe defender of the commaundements of his father.

Vengeance is mine, and I will repay ſayth the Lord.] That whiche is hard vnto the fleſh, and diſagréeing from humane reaſon, he confirmeth by the authority of the woord of God. Theſe woordes are written in Deut. the 32. chapter. And it is to be red in the nominatiue caſe, and not in the accuſatiue caſe. For in Hebrew it is Linekamueſchalony and in Greke, 〈 in non-Latin alphabet 〉 . That is, vengeāce. And yt which is added, And I will repay, is not in ye Hebrew, but only Veſhalom, which is. And a retribution. Wherefore in the Hebrew it is thus: Vnto me vengeance, and retributiō. But the 70. interpreters haue not that particle, but in ſtede thereof read 〈 in non-Latin alphabet 〉 . That is, In the day of vengeance I will repay when time ſerueth. Neither is it to be doubted but yt God wil auenge our cauſe. For in our iniuries he is firſt offēded. For no mā can ſo much as once think to hurt vs, but y he firſt violateth the law of God. And he wil take vengeāce of our enemies, for yt we are vnto him moſt deare. Therefore he ſayth, he which toucheth you, toucheth the apple of mine eye. And God is neyther forgetfull, nor alſo neglecteth his office. Wherefore ſeing vnto him belongeth vengeaunce and we are vnto hym deare, & when we are iniuried he is firſt offended, and he neglecteth not that which pertayneth to him, we ought without doubt to leue the vengeannce vnto him.

Sayth the Lord.] This is not had in the Hebrew. Howbeit it is aded of Paul, to the end theſe admonitions ſhould ſticke the dea lier in our mindes.

If thyne enemy hunger, fede him.] O notable kind of vengeance, may humayne reaſon ſay. But much rather will it ſo ſay, if it thinke that in the name of meate and drinke are comprehended all maner of dewties which are neceſſary for the maintenance of the life. Wherefore the lawyers, when in a teſtament or will is bequethed vnto a man meate and drinke, thereby vnderſtand that vnto him are bequethed clothing, lodging, bedding, phiſike, and ſuch other like thinges. And the lord when he ſayth, that God maketh his ſunne to ariſe vpon the good and vpon the euill, and rayneth vpon the iuſt and vpon the vniuſt, by theſe two words Sunne and rayne, comprehendeth all the gifts of God, whatſoeuer we ſe in thys life common to the good and to the euill.

And in ſo doing thou ſhalt heape coles of fire on his hed.] This ſome thus vnderſtand: thou ſhalt adde ſpurres vnto him, wherby he ſhalbe ſtirred vp to loue thée agayne. Some thus, Thy benefits ſhall be vnto him as coles of fire, whereby he ſhalbe made aſhamed, his conſciēce ſhalbe troubled, and he ſhalbe kindled, with confuſion: as though this ſhalbe the vengeance of the godly, and by this ignominiof theyr enemies they ſhal ſatiate theyr anger. This latter interpretatiō is not ſo ſemely for a Chriſtian man. For none yt is godly at any time reioyſeth in the hurt of his enemies. I grant indede, that the benefites which we beſtow vpon our enemies may woorke theſe thinges in them. Howbeit we ought in no wiſe to ſet forth theſe thinges as endes of our dewty: but in ſuch ſort as we declared in the firſt expoſition, ſo farforth as they ſerue to his amendement to whome we doo good. The ſelfe ſame thing is to be iudged of that which Origen ſayth, that theſe coles ſignifie hell fire. This indede may come thorough theyr default that our benefits ſhould encreaſe theyr dampnation and puniſhementes. But that ought not to bee the cauſe of our purpoſe or entent. For we ought to ſeke nothinge ells but their ſaluation.

Be not ouercome of euill, but ouercome euill with good.] Foraſmuch as betwene contraries there is a continuall battaile, therefore Paul aptly maketh mencion of good & euil, which are cōtraries. It is doubtles an excellent kind of victory,

A notable kind of victory. A daungerous fall.

by well doing to ouercome the force of hatreds: as contrariwiſe, it is a pernitious fall to be throwen downe with the outrageouſnes of anger. In this battayle it is neceſſary, that either the wickednes of our enemies be ouercome by our goodnes, or that our goodnes geue place to the fury of our enemies. And that by ſuch pollecies is ouercome the maliciouſnes of ill men may be proued euen by theyr owne teſtimony, as Chriſoſtome writeth. For if they ſhould be aſked the queſtion, they will confeſſe, that they are then ouercome of vs, when with a valiant mind we contemne theyr iniuries and hurtes. For there they chafe, they fret, they fume, as though by our patience were broken and vtterly deiected all theyr ſtrengths. But they wonderfully reioyſe when they ſe vs ſo mooued, that we wil nedes auenge the iniuries which we haue receaued. In humane conflictes, thoſe are ſaid to ouercome,

The diuers maner of fightyng of carnall and of ſpirituall men.

which ouerthrow others: and thoſe are counted ouercome which being van quiſhed and euill handled haue the woorſe. Which is not to be meruayled at, whē as thoſe thinges are the inuentions of the deuill. But the holy ghoſt here ſetteth forth vnto vs a farre other kind of battayle: wherein they are ouercome, whiche whileſt they ſeke to auēge thēſelues, playnly declare that they are ouercome: and they go away conquerers, which ſo lenefie and temperate theyr anger, that they ſhew benefites vnto them which haue done vnto them iniury. Vpon this ſtage ought Chriſtians to exerciſe themſelues: wherin they haue as lookers on and ſupporters

The ſtage of chriſtiās.

the Angells. And the author or maiſter of the game is the moſt iuſt God. Theſe woordes, to ouercome, and to be ouercome, Good and euill are of great efficacy: with which vnles our mindes be moued, it is a great argument, that there is but a very ſclender ſpirite and baſtardly fayth in vs. But what ſhall we iudge of

How we ought to be haue our ſelues towardes the excommunicate, and towardes heretikes.

men excluded from the Church, whome they call excommunicate perſons? And what alſo of them which preach and teach doctrine contrary to the truth. With the one we are commaunded not to eate meate, and to the other not to ſay ſo much as God ſpede. Touching theſe men, if neceſſity vrge, we ought to geue vnto them neate, and other thinges neceſſary not for acquaintance, familiarity, or our delectacion ſake, but euen only that we ceaſe not from the office of charity. But if there be no ſuch neceſſity, we ought neither to talke with them, nor to eate with them. But if the neceſſity of the ſoule or of the body ſo require, all theſe thinges which Paul here writeth we ought to obſerue towards them.

The thirtenth Chapiter.

LEt euery ſoule be ſubiect to the higher powers: for ther is no power but of God: and the powers that be, are ordayned of God. Whoſoeuer therfore reſiſteth the power, reſiſteth the ordinaunce of God: and they that reſiſt, ſhall receiue vnto them ſelues iudgement. For Princes are not to be feared for good workes, but for euil: wilt thou then be without feare of the power? doe well, ſo ſhalt thou haue prayſe of the ſame. For he is the miniſter of God for thy wealth: but if thou doe euil, feare: for he beareth not the ſword for naught. For he is the miniſter of God, an auenger vnto wrath.

Let euery ſoule be ſubiect to the higher powers.] If, as we haue before proued, they are to be reproued which repay euill for euill, and if alſo the office of Chriſtians be to render vnto men that haue offended them the dueties of charitie, then doubtles are they excéedingly to be accuſed, which in ſtead of benefites repay euil, & which geue not due honor, nor ſhew due obedience to ſuch men as deſerue wel at theyr hands, ſuch as are mageſtrates. And for as muche as the Apoſtle entendeth diligently, and at large to entreat of this matter, that we may the better vnderſtand what his ſcope is, we will firſt define what a mageſtrate is. A mageſtrate is

Definition of a magiſtrate.

aperſon elected, and that of God, to defend the lawes and peace, and with puniſhments, and the ſword to repreſſe vices and euils, and by all manner of meanes to aduaunce vertues. The efficient cauſe is God, the ende is the preſeruation of the lawes and of peace, the baniſhing away of vices and diſcommodities, and the encreaſe of vertues. The forme is the order, which the prouidence of God hath appoynted in things humane. The matter is the man, or perſon. For who ſo euer is appoynted to be a mageſtrate, is taken of men. The meth de which is here kept, is in a maner generall. Firſt he ſayth, that all men ought to b ſubiect vnto mageſtrates, which thing is firſt proued by the efficient cauſe: for that •• ſuche powers are of God: then is it proued by the cōtrary, for that they which conte •• ne the mageſtrate, are againſt God, and that to theyr owne great hurt. Finally i 〈…〉 proued

Why ſo often in the new teſtament is in 〈…〉 ted, tha ough 〈…〉 geue ho 〈…〉 to the magiſtrate. he Pope he e proued guilty and condemned.

by the ende, for that the mageſtrates bring vnto vs great profit. This is bo 〈…〉 〈…〉 ery often, and alſo very exactly entreated of in the new Teſtament, and that for 〈…〉 cauſe chiefly, for that the children of God ſometimes thinke, that it is a thing in a maner vayne, that they being gouerned by the ſpirit and word of God, ſhould be ſubiect vnto outward powers. Neither can it be expreſſed in how ill part y Iewes toke it, when they were as captiues oppreſſed of the Babilonians, Aſſirians, Medes and Perſians: and when at home in theyr Countrey they were greuouſly afflicted firſt of the Macedontans, and afterwarde of the Romaines. They would gladly haue ſhaken of that yoke, which the Anabaptiſtes & Libertines at this day with great fury, go about to ſhake of: and which the Pope and his dearlings, hath now long time ſhaken of. For he hath ſo exempted bothe himſelfe and his cleargy from all publique power: that now Princes are ſubiect vnto him, and he ſuffereth the great monarchies of Chriſtendome to kiſſe his féete, and moſt filthily to worſhip him. He createth Emperors: and putteth them downe as it pleaſeth him. He taketh away kingdomes, and pylleth and polleth them as he luſt. But Chriſt behaued himſelf farre otherwiſe, for he payed tribute, and taught, that vnto Ceſar,

Chriſt was ſubiect to the powers of the world

ought to be rendred that which is Ceſars. With theſe wordes of Paul agréeth that which Peter wryteth in the ſecond chapiter of his firſt Epiſtle, ſaying: Be ye ſubiect to euery humane creature, that is, vnto the ordinaunce which God would ſhoulde be amongst men. Be ſubiect ſayth he, for the Lords ſake, whether it be vnto the king, as vnto the ſuperior, or vnto gouerners, as vnto them that are ſent of him, namely, either of the king, or of God, for the puniſhment of euill doers, and for the praiſe of them that do wel. If we examine all the partes of this commaundement, we ſhall in a manner finde in it all thoſe thynges whiche are here taught of Paule. The ſelfe ſame thyng Paul wrote to Titus in the third Chapiter, Admoniſhe them (ſayth he) that they be ſubiect vnto Princes and powers, and that they be obedient to the mageſtrates. And in his Epiſtle to the Epheſians to Timothe, and to Titus he diligently commaūdeth ſeruaunts to be obedient to theyr maſters. And vnto Timothe he commaundeth Chriſtians to make prayers for theyr mageſtrates. Whereby that is moſt manifeſt, which we haue oftētimes ſayd, and which Chryſostome in this place wryteth, that the doctrine of the Goſpel was not geuen to ouerthrow the politique gouernments

The Goſpel ouerthroweth not the gouernments of the world A magiſtrate called by the name of a father.

of the world, but rather to confirme them, and to make them better. This place of the Apoſtle partaineth to that commaundement of the law, Honoure thy father and thy mother. For in the olde time, as Aristotle alſo wryteth in his Politiques, fathers gaue lawes to theyr famely, and to them were as kings And amongſt the Romanes the Senators: were called Patres conſcripti, that is, appoynted Fathers. For a mageſtrate is nothing els but the father of the countrey. Here we nede not curiouſly to entreat, by what right, or by what wrong, Princes haue obtained theyr power. This thing only is to be ſéene vnto, that we reuerence mageſtrates, when they are in that roome. For this Epiſtle was written when the Romaines had now obtained the Empire of the whole world, which Empire we know they poſſeſſed by violence, and afterward the Emperors by as wicked practiſes drew vnto them the whole dominion ouer al, yet Paul without al exception, commaundeth vs to be obedient vnto the powers. And ſo generall is this propoſition

In this pr cept are contayned all degrees of men.

of Paul, that Chryſoſtome teſtifieth that vnder this commaundement, are contained Prieſts, Monks, Prophets, Apoſtles and Euangeliſtes. But I thinke that Origen is not here to be allowed. For he wryteth that Paul ſayth, let euery ſoule, and not euery ſpirite, for they which are vtterly ſpiritual, & do not by any meanes follow the affectes of the fle •• e, neither poſſeſſe things humane, doe not liue vnder Princes and powers. B t who euer had more aboundance of the ſpirite, then our Lord and ſauior C 〈…〉 t had? Who at any time was more holy then his Apoſtles were? and yet th •• ſubmitted themſelues to the higher power euen to the death.

〈…〉 to 〈…〉 to popes & biſhops.

Wherefore 〈…〉 s muche better to ſay with Chryſoſtome, that none is to be excepted from this niuerſall ſentence. But thoſe eccleſiaſticall Papiſts will ſay, that the kings hemſelues and publique powers, haue geuen vnto them theyr right, and ha 〈…〉 appoynted that the clergye ſhould be exempted. But we ought not to regard hat Princes haue done herein, but what they ought to haue done. For it lyeth not in theyr hands to diſanull the lawes of God. Wherefore if this diuine commaundement of Paul willeth, that euen euery ſoule be ſubiect vnto the publique power, then doubtles ought we to obey it. For the decrées of God ought not to be reuoked by any authority of man. Although theſe wordes are ſo to be contracted, that we vnderſtande, that we are not ſubiecte to the mageſtrate, but only as touching his function and office. Which if he at any time goe beyond, and commaund any thing, that is repugnāt vnto piety, and vnto the law of God, we ought to obey God rather then men.

For there is no power but of God.] He proueth his purpoſe by the efficient cauſe. For that no humane ſtrength or force, but God himſelfe is the author of all powers. And it is to be noted that there are ſondry kindes of powers. For there is

Sondry kindes of powers.

a power of the father towardes his children: there is alſo a power of the huſband towardes the wife: and a power of the maſter towards his ſeruaunts: and there is alſo ouer common wealthes theſe powers, Regia that is the power of a King, and then Ariſtocratica, which is, where the beſt men gouerne, and Politica, that is, a political gouernement, and Tyrannica, Oliga chia, & Democratica. And although theſe three kindes are excedingly corrupted and vitiated, yet is God the author of them. For there is in them a force, might, and power to gouerne men, and to kep them vnder, which vndoubtedly could by no meanes be, but of God. But if thou demaund at what time ſuch powers firſt began, or when they were firſt ordained of God, I anſwere that that light which God hath grafted in our mindes, ſhewed vnto men euen from the beginning, the maner of bearing rule: and it was afterward

In what place God by his word confirmed the magiſtrate.

by ſondry oracles of God confirmed. In the booke of Geneſis God ſayde to Noe, and to his children, that mannes bloud ſhould be required at his hand which ſhould ſhed it: that is, that he which killed a man, ſhould alſo be killed. And ye this ought not to be done raſhly, and of euery man, euen reaſon it ſelf teacheth. Wherfore out of this place is moſt manifeſtly gathered, that there ought of neceſſitye to be choſen out men, to decide cauſes, and to puniſhe the guiltye. But for that we ſée that in kingdomes many things are done ouerthwartly and vniuſtly, lawes are peruerted, and the commaundements of God are violated, many thinke that it can not be, that ſuch powers ſhould be of God. But as Chryſostome very well admoniſheth, the thing it ſelf, that is, the principall function, muſt be diſtinguiſhed

In iudging we muſt diſtinguiſhe the thyng from the perſon.

from the perſon. For it is not to be doubted but that the perſon, for as much as he is a man, may abuſe a good thing, but the thing it ſelf conſidered apart, forasmuche as it is good, cannot come from any els where but from God. For euen as in the nature of things he hath appoynted al things orderly. For he hath ſet heauen ouer the elements: and therehenſe through the ayre he infuſeth ſundry powers and faculties into the earth, and thereof bringeth forthe diuers and manifolde fruites, wherewith we are nouriſhed and liue. And in mannes body he hath ſet the head in the top, as in a tower, and vnder it hath placed the eyes, the eares, the noſe and other members euen to ye ſoole of ye féete: ſo in order he preſerueth humane ſociety, ſo that there are in it certayne degrées, by which it is directed in thoſe workes wherein men communicate the one with the other. For it is not poſſible that where all are equall ſhould long be kept peace. For therof rather ſpring contencions and diſcordes. Wherefore ſome muſt néedes be aboue others, to take away contencions, and to bring matters of controuerſy to a quietnes. This thing God

〈◊〉 cannot be had where equal y is.

hath not denied to beas, cranes, and fiſhes. For theſe liuing creatures haue their kinges and princes, by whoſe conduit and leading they either go forth to worke, or returne from worke. Wherefore ſeing that man is the moſt excellent of all liuing creatures, and communicateth in many actions, it was moſt requiſite that he ſhould be fenſed of God with this ayde of principality. But beſides this reaſon which yet is moſt true and very neceſſary, the holy ſcriptures alſo conſtantly affirme

God geueth and trāſferreth kingdoms.

the ſelfe ſame thing. For they teach that God is not only the author of all publique power, but alſo that he diſtributeth kingdoms & principalities, whē & to whō he wil at his pleaſure. For ſomtymes he called y Aſſirians, ſomtimes y Chaldeās, & ſomtymes other nations, which by violence ouercōming & oppreſſing y Iſraelites rayned ouer them. The kingdom which Dauid and Salomon had receaued all whole, was by the will of God rent in ſonder, and ten partes thereof were geuen to Ieroboam the ſonne of Mabath. And y this thing ſhould come to paſſe the Prophet in the name of God did ſhew vnto Ieroboam before y it came to paſſe God afterward remoued the famely of A hab, that it ſhould no longer raigne, & commaunded Elizeus to anoynt and conſecrat Iohn the ſonne of Nanſi. And in the 4. chapiter of Daniell it is thus written, God obtayneth the kingdome amongſt men and

God by euill princes puniſheth ſinnes.

deliuereth it to whome ſo euer he wyll. Howbeit God obſerueth this order, to vſe wicked and vngodly Princes to puniſh the wicked doinges of the people. And indéede we oftentimes ſee that ſumptuouſnes, pompe, pride, and raging luſtes are kept vnder by the violence of tyrans, which otherwiſe if al things were quiet, could not be ceſtrayned. Lenity oftentimes can not remedy theſe euils: therefore that they ſhould not to farre range abroad, ſtronger remedies are neceſſary. And after that men being in this ſort chaſtiſed doo returne vnto God, he comforteth them, and prouideth for them gentler princes, and more iuſt gouerners. For he will not ſuffer, that thorough the cruelty of tirannes, thinges humane ſhould vtterly be ouerthrown

God wyth tyranny entermingleth ſome iuſt princes.

and come to nought. And this is the cauſe, why God, as it is manifeſt by hiſtories, alwayes with theſe monſters, that is, with theſe cruell and bloudy tirannes mingleth ſome godly and iuſt princes. For he wil not haue vices ſo be repreſſed, that the nature of men ſhould vtterly periſh. Wherefore not only good and iuſt princes doo raigne by the wil of the lord, but alſo vngodly and wicked trianns But if thou wilt ſay, it be ſo, why ſayth Oſea vnder ye perſō of God, They haue raigned but not by me. I anſwere, for that euill princes, and ſuch which after that by wicked meanes haue obteyned the kingdome, doo by worſe meanes gouerne it, theſe I ſay in that they thus beaſtly behaue themſelues, haue not a reſpect to the will of God, which is reuealed vnto vs either by the law of nature, or in the holy ſcriptures. For by that will of God theyr doinges and endeuors are moſt manifeſtly reproued. And in this maner they are ſayd not to raigne by God, for that they apply not themſelues to the written and reueled will of God. Howbeit it can not be denied but that God by his hiddē and effectuall will would haue them to raigne to that end which we haue now declared. For, that is not inough which ſome anſwere, that God doth not theſe thinges, but only permitteth them. For the holy ſcriptures manifeſtly teſtefie, that he called the Babilonians, the Aſſirians, and other nations, to vexe and afflict the Iſraelites: and that agaynſt Salomon and other kinges, he rayſed vp enemies and aduerſaries, to kepe them vnder and to chaſtice them. And foraſmuch as theſe men being thus rayſed vp haue no regard at all to the will of God, but only apply themſelues to ambition, and to theyr owne luſt they greauouſly ſinne agaynſt God. Howbeit God by them though they be neuer ſo vniuſt and wicked executeth his moſt iuſt iudgement: and therin committeth no offence.

The powers that be, ar ordeyned of God.] If they be apoynted of God, then alſo are they conſtant and ſtable: and although by ſūdry ſucceſſions things humane are diſturbed, yet this power is perpetually preſerued: as in the world, although there oftentimes happen moſt great and innumerable changes, yet the heauen, the ayre, the earth, and the ſea, alwayes kepe ſtill theyr place, neither at any time leue they theyr limites. I would to God they which beare dominion, would alwayes haue this in theyr mind, that that office which they execute is the ordinance of God, doubtles they would not thē in ſuch ſort abuſe it. Now y matter requireth that we ſhould not kepe in ſilence, how Bonifacius in his xtrauaganti, which beginneth,

Boni •• cius the eight abuſed this place.

Vnam ſanctam, abuſed theſe woordes of the apoſtle to confirme his pride. For he goeth about hereby to proue, that thoſe thinges which are of God, haue betwene themſelues a certayne order, ſo that theyr dignity is by certayne degrées diſtinctly known yt one frō the other. And thereof it foloweth that the powers which are of God are not a like. And that power is the higher which is occupied aboute the woorthier matter. And foraſmuch as y eccleſiaſticall power conſiſteth in things ſpirituall, and the ciuill power in thinges corporall, therefore the eccleſiaſticall power is the higeſt, and ought not to be ſubiect vnto the ciuill mageſtrate. And the Pope (he ſayth) hath iuriſdiction ouer all princes, for that Chriſt ſayd, Whatſoeuer thou bindest vpon earth ſhall alſo be bound in heauen: & whatſoeuer thou loſeſt ſhalt be loſed. And to declare this alſo more manifeſtly, he bringeth yt which we read was ſayd to Ieremy, Behold I haue appointed thee ouer kingdomes and nations, that thou

The eccleſiaſticall power conſiſteth in ſpirituall thinges.

ſhouldeſt ouerthrow and deſtroy, and alſo build vp, and plante. But theſe argumentes, as they are full of pride and arrogancy, ſo alſo are they moſt vayne. For firſt Paul here ſpeaketh not of the degres of powers diſtinct betwen themſelues. This thing only he ſayth, that all powers whatſoeuer they be, are ordeyned of God. And that the eccleſiaſticall power conſiſteth in thinges ſpirituall I deny not: for it is occupied in the miniſtery of the woord of God. And that power we therfore confeſſe to be the greateſt, for that the woord of God ought to beare dominion ouer all men. But this power ſerueth to bring vnder all vnderſtanding, and to ouerthrow the highnes of humane reaſōs. Let theſe proud glorious lords doo this: let them preach the woord of God, and leue the fond inuentions of men, and then if there be any which will not harken vnto them we will not ſticke to condemne them: whither they be princes or kinges, or monarches or emperors. Howbeit hereof it followeth not, that they as touching corporall life, and poſſeſſions, lands, houſes and maners

Whether the eccleſiaſticall function be ſubiect to the politicall power.

are not ſubiect to the politicall or ciuill power. Yea alſo euen as touching the function, they ought to be ſubiect to agodly & religious magiſtrate: not that we thinke that the woord or the ſacraments ought to be ſubiect to humane lawes: but for that the office of the mageſtrate is either to puniſh or to remoue miniſters, if they behaue themſelues ill in theyr function, if they depraue the truth, or miniſter the ſacraments corruptly. Let them bind and loſe, that is, let them by the woord, and by preaching ſhew, who are looſed and who are bound. And yet let them not therfor exempt themſelues from the ciuill mageſtrate. For euen as a king, though he be of neuer ſo great authority and dignity, ought yet notwithſtanding to obey the woord of God pronounced by the miniſters of the Church: ſo an eccleſiaſticall mā although he be placed in an excellent and high function, yet is he not exempted from the obedience, and ſubiection of the mageſtrate. But that which they bring out of Ieremy is very friuolous and vayne. For, that prophet neither ouerthrew, nor erected kingdomes howbeit hereunto he was called of God, to pronounce in

How the prophets ouerthrew and erected kingdoms.

the name of God, what kingdoms, ſhould be ouerthrowen, and what erected. Others labour very fooliſhly to auoyd this place. For they ſay that the Apoſtle commaundeth nothing ells, but that euery man ought to be ſubiect to the power appointed ouer him. For otherwiſe ſhould folow a great confuſion, y the Spaniards ſhould of neceſſity be compelled to ſerue the king of England, and the Engliſhe men the French men. Wherfore the Apoſtles intent is this only, that euery one be obedient to his owne power. But the clergy ſay, they haue theyr Biſhoppes and Popes, whome they obey, and haue nothing to doo with the ciuill mageſtrate.

One & the ſelf ſame nation ought not to be deuided into two bodies.

Theſe men ſée not, or rather diſſemble, and will not ſée how abſurde it is to deuide and to cut in ſonder any nation into two bodyes: as though the clergy of the Spanyardes, are not Spanyardes: or the clergy of the Frenche men, are not Frenche men. Doubtles if all the Spanyards be ſubiect to theyr king, the clergy alſo, for as much as they are Spanyardes, ought of neceſſity to be ſubiect vnto him. Further by this goodly ſenſe they abuſe the wordes of Paule. For he putteth ſubiecte euery ſoule vnto ſuch powers, which haue the right of the ſword, and to whome tributes

Chriſt hath not geuen vnto the P pe nor to Biſhops the ſword.

ought to be payd. But Popes and Biſhops haue not the ſword wherfore in this argument there is nothing but mere fraud and deceit. But they fay yt the miniſters of the church, as ye Pope & certaine other biſhops, may haue and vſe the right of the ſword. And if thou obiecte, that Chriſt gaue not vnto them the ſworde, yea rather ſayd, that his kingdome is not of this world, and that he had not where to lay his head: they will anſwere, that miniſters in déede haue not the ſword, in as muche as they are miniſters, but haue receiued it from els where, and that by a iuſt title, and by iuſt poſſeſſion. But Chriſt executed his vocation: for he came in humilitie, by his paſſion and death to redeme mankinde, but his example is not to be followed in all things. Otherwiſe no Chriſtian ought to beare the office of a Mageſtrate. For Chriſt bare it not. Wherefore they affirme that he left an example only to men tending to perfection: ſuche as are monkes and begging friers, which (as they ſay) haue renounced the world. Neither can they abide that Peter ſhould preſcribe vnto his ſucceſſor, when he ſayd, that he had neither golde nor ſiluer, but that he left only a paterne of perfection vnto them, which ſo order their life as he did, who forſaking all that he had, folowed Chriſt, that he might the redylier ſerue him. But theſe men ſhould remember, that not only examples, but alſo commaū demēts

Commaundement is geuen to the miniſters of the church not to haue the ſword nor dominion.

make on our ſide. For Chriſt ſayth, The kings of the nations beare dominion ouer them: but ſo ſhall not ye. And theſe words are to be vnderſtanded ſingularly and perticularly of the Apoſtles and of miniſters, and not of all men vniuerſally. For cityes and kingdomes can not be gouerned without a Mageſtrate. Peter alſo cō maundeth the gouernors of the Church, not to exerciſe dominion ouer the flocke. But let vs ſée by what reaſons theſe men pretende the vſurpation of the ſworde. Cityes and prouinces, ſay they, are by this meanes the better gouerned. Héere I néede not much to trouble my ſelfe to make anſwere. Let vs loke vpon the Cities which are vnder Biſhops, how much holyer and purer they are then others. Verily

By what light arguments the Popes and iſhops defend their ſword.

for as much as they can not by themſelues gouerne and order things, they ſubſtitute deputyes and iudges, and thoſe whome they call Officials. But they geue themſelues to deceites, and to wicked practiſes, and to moſt filthy gaines, no les then other moſt vile iudges which are placed in ye ciuill Magiſtrateſhip. An other reaſon is, for that (ſay they) in this yron and moſt corrupt age, men are not led by the zeale of piety, nor by the ſpirite, as they were in times paſt in the primitiue Church, it is expedient that they be kept vnder by force, and by the ſword. Amit it were ſo. But Princes can by their ſword kepe vnder the wicked: and eſpecially at this time, when as Princes are Chriſtians, and profeſſe one, and the ſelfe ſame fayth with vs, but whome I beſeche you, haue they by theyr ſword made the better. Vndoubtedly the ſtate of Chriſtianity was neuer in worſe caſe, then it hathe bene, ſince the time that Biſhops leauing the charge of the ſhéepe, and flocke of

None are p the ſword of the Pope made better but worſe. Theſe two functions do let the one the other.

Chriſt, began to vſurpe the ſword. Further who ſéeth not, that theſe two functions doe ſo hinder the one the other, that he which exerciſeth the one, can not execute the other? For it is an hard matter to finde one fo prompt and ready, that cā rightly and orderly adminiſter but euen one of thoſe functions. But touching this matter we haue ſpoken ſufficiently. Now reſteth more diligently to conſider vppon the woords.

There is no power but of God. According to the rules of Logike, it is all one as if Paul ſhould haue ſayd, euery power is of God. Wherefore ſéeing that Paul in ſuch ſort reaſoneth, ſome in vaine cauill, that they ſhould doe no reuerence to inferior maieſtrates, as to ſuche as haue the charge of cityes, or are appoynted gouernors of prouinces. For they think it ſufficient, if they be ſubiect to the higher powers, as to Emperors and to Kings. But Paul comprehendeth all maner of power. For a propoſition excluſiue, as they vſe to ſpeake, is of the ſame force that an vniuerſall propoſition is tranſpoſed or conuerted. As for example, Only man runneth: Ergo, euery thing that runneth is a man. So here, Only if God is power,

It is lawfull to appeale from the inferior magiſtrate to the ſuperiour.

Ergo, all power is of God. And if all power be of God, then without doubt ought we to honor and reuerence it. But if we ſée that we are too cruelly oppreſſed of the inferior mageſtrate, we are not by this doctrine letted, but that we may vſe the benefite of appealation. For as that is by good equitie permitted by the law of man, ſo is it by no parte of the holy ſcripture abrogated. Yea Paul himſelf vſed it when he ſaw opportunitie. Wherfore it is lawful by way of appeale to flye from the inferior mageſtrate to the fidelitie and mercy of the ſuperior.

But they which reſiſt them, reſiſt the ordinance of God.] What is more vniuſt,

They whiche reſiſt the power fight with God. The ciuill power is reſiſted two maner of wayes.

or more vnworthy, then to go about to fight with God? How peruerſe a thing that is, euen the Ethnike poets alſo ſaw. For they fain that Iupiter toke moſt greuous vengeaunce, vpon the raſhneſſe of thoſe Giants, which went about to aſſault heauen. And the ciuil power is reſiſted two maner of wayes: either by open violence, which thing we ſée ſeditious and rebellious men vſe to doe: or els by craft and ſubtlety, as when a Prince is through wicked pollicies and deceites circumuented, that he can not execute his office. For by theſe meanes oftentimes, the Prince being ignorant, the courſe of iuſtice is hindred. Wherefore this ſaying of Diocleſian is much vſed, A good, wary, and wiſe prince is oftentimes ſold. For whileſt he is alone in his chamber, his ſeruauntes come, and declare all things vnto him deceitfully. So he vnawares doth things as vpright and iuſt, which in very déede are moſt vniuſt. He remoueth away good men from the gouernement of the publique wealth, and aduaunceth thoſe which ought to be moſt far of baniſhed. Therfore a certaine wryter called the Senate of Rome, not Patres conſcripti, but circumſcripti. Howbeit I ſpeake not this, that I thinke that it is not lawful for godly men, by all maner of vpright meanes, to auoyde the daunger of falling into the handes of tyraunts. Which yet they ought not to doe, after that they be once caſt into priſone. For this were to violate publique lawes, and to geue an example to murtherers and théeues to doe the like.

And they that reſiſt, ſhall receiue vnto them ſelues iudgement.] Men are not in this caſe hurt, but the eſtimation and dignitie of God is contemned. For God anſwered to Samuel, They haue not cast thee away but me, that I ſhould not raign ouer them. By iudgement we chiefly vnderſtand that iudgemēt which concerneth eternal deſtruction. For afterward it foloweth that we ought to be ſubiect, not only for anger ſake, but alſo for conſcience ſake. We may alſo by iudgement vnderſtande iudgement in this life. For Salomon ſayth, the anger of a king is like the roaring of a Lion: he which prouoketh it, ſinneth againſt his owne ſoule. Greuous puniſhments are appoynted for ſeditious perſons, and for rebels. In the olde law it was death if a

Greuous puniſhmēts appoynted to ſeditious and rebellious perſōs.

man had reſiſted the higher power. Chore with all his, was conſumed with fire. Dathan and Abirom were ſwallowed vp of the earth, for that they ſeditiouſly reſiſted Moſes and Aaron. We know what end Abſolon came vnto, when he had expelled his father out of his kingdome. What ſéemed more goodly to the whole world, then that notable acte of Brutus and Caſsius, which deſtroyed the tyran Ceſar, and yet that their doings were not alowed of God, the ende declared. Wherefore we ought not to reſiſt Princes, though they be wicked, as Peter admoniſheth

He which obeyeth the powers, iobeyeth god. We reuerence God in the earthly powers. In earthly iudgements we contemplate the iudgement of Chriſt to come.

vs. Of theſe wordes we may thus gather, he which reſiſteth the powers, reſiſteth God: therfore they which obey the powers, as it is méete, obey God. This argumēt taken of contraryes, is very manifeſt and true. And this ſentence not a little comforteth the children of God. For they ſée that when they obey Princes, they obey God, and reuerence him in the powers. Moreouer alſo by the forme of the iudgements of the earthly mageſtrate, they ſet before theyr eyes a certayne ſimilitude of the iudgement of God, which at the ende of the world we doubt not but Chriſt ſhall put in execution.

For princes are not to be feared for good workes, but for euill.] Now Paul, when he had aboundantly ſpoken of the efficient cauſe of humane powers, whereby he taught that we ought to obey them, tendeth to proue the ſame by the end: that we might with the attentiue mynde harken to thoſe precepts. If magiſtrates be appointed to take away wicked workes and haynous factes, then it ſemeth that there ſhould be no place left for them, if men would of their owne accord endeuor themſelues to piety and to iuſtice, and would not offend againſt the lawe. Yea but euen then alſo their function is ſome way neceſſary. For oftentimes we ſée that good and innocent men, although their mynd and will be good, and albeit they deſire

Not onely the eu •• 〈◊〉 alſo good and godly are hoſpen by magiſtrates.

to leade an vpright life, yet of themſelues they can not kéepe any order as touching ciuill diſcipline. Therefore they haue nede of good and godly lawes to direct them to that which they deſire. Wherfore the ciuil power may be vnto them as a ſcholemaiſter. But amitte that amongſt men were no ignoraunce of the o •• ices of life, and of ciuill duties: yet muſt we neds confeſſe, that they ſhall euen then alſo be had in honor and admiration, which are more aboundauntly endewed of God with moſt excellent giftes: vnto whome yet ſhould remaine no part of principality, to be exerciſed ouer others. And foraſmuch as this ſhall happen vnto vs after that bleſſed reſurrection, therefore Paul to the Corinthians very well writeth,

For what cauſes ſome reſiſt the magiſtrates

that Chriſt at the end ſhall deliuer the kingdome to God, and vnto the father, and all principality and power ſhalbe aboliſhed. But whileſt we liue here ſtill in the world, and haue our conuerſation here amongſt euil men, both the magiſtrate is neceſſary, and we ought vtterly to obey him in thoſe thinges which are not repugnaunt vnto piety. And foraſmuch as the magiſtrate is to this end appoynted to puniſh wicked workes, and to aduaunce good, thereby we may vnderſtand, that they which reſiſt him may two maner of wayes be accuſed: either for that their owne conſcience accuſeth them of euill actes by them committed which they would not haue puniſhed: or for that they are negligent followers of iuſtice, whereunto they can not abide to be pricked forward. But they complaine that they which are mageſtrates are men corrupt, cruell, and violent: and that theyr whole trauaile is, that euery man ſhould haue either nothing at all, or elſe very little. But theſe mē ought to cōſider, that Paul here entreateth of the thing it ſelf, and not of the abuſe: and ſpeaketh of that which happeneth for the moſt part, & not of that which happeneth ſeldome. As touching the firſt, that may not to be imputed as a fault to the thing, which commeth of the abuſe thereof. As if a wicked man ſhould peruerſly abuſe either the minde, or the eyes, or the eares or the reſt of the powers of the ſoule, yet ſhould it not therof follow, that the ends of all theſe things are not moſt excellent:

Both the ſubiects and the princes ſometymes abuſe the power. Tyrannes alſo want not many good thinges. Examples of the gouernment of Nero.

vnles peraduenture we will ſay that God is the author of euill things. And as touching power it may be abuſed as well by them which exerciſe it, as by them which ought to obey it. We ought alſo to remember that euen tyrannes alſo, all be it they be greuous and irkſome, doe notwithſtanding retaine ſtill many offices of iuſtice and of equity: and therfore they haue much more vtility and commodity, then Anarchia hath, wherin euery man may at his pleaſure without any conſideration doe what he will. For vnles tyrans though they be neuer ſo cruel had ſome regard to right and equitie, they could not kepe ſtil that theyr power. When Nero in his gouernement oppreſſed the whole world, yet were matters in controuerſie decided, nether was the ſtrength of lawes vtterly taken away from men. For vnder him Paul was by the Centurion deliuered from the danger to be torne in ſonder of the common people, and of the multitude of the Iewes. And whē he had cried that he was a citezen of Rome, he was loſed from his bandes, & eſkaped ſtripes. And the ſame Paul, to the ende he ſhould not be oppreſſed of the embuſhmentes of the Iewes, was by night led away of the ſouldiours to Antioche: and there oftentimes had libertie to defend himſelfe. And to be ſhort, he pleaded his cauſe, and at the laſt appealed vnto Nero. Wherefore ſéeing that euen in wicked Princes ſhineth

It is not lawfull for priuate men to kill a tyranne. Examples of Dauid.

forth much good, it is very manifeſt, y theyr power alſo is of God: neither is it lawfull for any priuate man to kill a tiranne: Dauid when he mought, yet notwithſtanding would not kil Saule, although he vſed himſelf like a tyranne: yea rather he commaunded that Amalechite to be ſlaine, which boſted that he had killed Saule: and he put them to death alſo, which had ſlaine Jſboſeth Saules ſonne. And doubtles if it ſhould be lawful for euery man at his pleaſure to deſtr y a tyranne, there would not want wicked men, which vnder the pretence of the condemning of tyranny, would doe violence vnto godly Princes: and ſo ſhould nothing be left holy and vnuiolated. Howbeit I ſpeake not this, that I thinke that ſuperior powers

What inferiour powers may do to wardes ſupe •• our powers.

There are two principall offices of power. The cōmon wealth is contained in two things.

can not be put downe by inferior mageſtrates, or that they can not be cōſtrained to doe theyr duety of thoſe which are appoynted either kepers, or authors, or electors of Princes, if they tranſgreſſe the endes and limites of the power which they haue receiued. As in times paſt at Rome the Senate & people of Rome were wont to do, & at this day in Germanie, the Electors of the Empire vſe ſomtimes to doe. But to returne to Paul, thoſe two offices of powers which he mentioneth, are the principalleſt, and moſt neceſſary, and ſuch that they comprehēd in maner all other offices of power. Solon was wont to ſay that the cōmon wealth conſiſteth in two things, in rewarde and in puniſhment. And Antistenes the Philoſopher was accuſtomed to ſay, that thoſe Cities tended to deſtruction and preſent ruine, where was no difference betwene good and euill. His meaning was, that good Citezens ought to be adorned with rewardes, and wicked men ſcourged with puniſhment.

Vvilt thou be about feare of the power.] He vſeth a kinde of reaſoning, where in is a preuention ioyned with the confutation of that thing, which mought eaſely come into a mannes minde. Theſe powers although they bring many things profitable,

To be aſt id of the powers is irkeſome.

yet oftentimes they are terrible, and they driue into men a terror & feare, which is a thing very irkeſome. Wherfore Paul ſayth, behaue thy ſelfe wel, & thou ſhalt be without feare. For know thou for a certaintie, that either thou ſhalt receiue praiſe of the power, or if the ſame power be ouermuche violent and cruell, God will geue vnto thée ſo muche ſtrength and conſtancie, that thou ſhalt be able with a valiaunt and ſtout courage to ſuffer all manner of extremities. For if he gaue this thing vnto Socrates, Anaxarchus, and Seneca which were Ethnikes, and to infinite martyrs of Chriſt, then doubt not, but that he will geue vnto thée the ſelfe ſame thing: wherefore be not afeard of the power, if thou behaue thy ſelfe vprightly and blameleſly.

Thou shalt haue praiſe of it.] It is no ſmall praiſe to be acquited in iudgment. It was counted a praiſe vnto Cato, that whereas he was ſo oftentimes accuſed, he

It is no ſmall prayſe to be abſolued in iudgement.

was alwayes abſolued and acquited. It is alſo a great praiſe, if a man liue ſo holily and innocently, that in iudgement nothing can be layde againſt him. As when Fimbria had accuſed Sceuole, and was demaunded what fault he could lay againſt him, which was counted a man ſo vertuous and innocent, he anſwered, for that when he ſtrake him, his weapon ran not through out his whole body.

For he is the miniſter of God.] He is as it were his vicare on the earth. And as Monarches or Emperors doe not in waighty matters leaue deſtitute theyr lieuetenaunts and deputyes, ſo God forſaketh not his miniſters, and thoſe whome h hath appointed to be rulers: but when the ſtate of things, are by theſe earthly powers

God leueth not the magiſtrate deſtitute of his pro ection. Tokens of the gouernment of god as touching powers.

brought into extreme daunger, he ſometimes by his owne power and myght endeth all things, and worketh wonders. For we haue oftentimes ſéene in very great authoritie, certaine wicked gouernoures, or rather peſtilences of common wealthes, which haue bene puniſhed by a wonderfull meanes and way, when as otherwiſe they were in great eſtimation with their Princes. We haue alſo oftē times great offenders, which whē as otherwiſe they mought moſt eaſly haue fled away, haue bene ſo daſeled and ouerwhelmed with darkneſſe, that they could not flye. I would to God princes would take the rules of their adminiſtration out of theſe offices here deſcribed of Paul. They ſhould not then ſo be led by theyr luſtes, neither ſhould they commit thoſe things, which God by Samuel deſcribeth in the law of a kind, and which he foretolde tyrannes ſhould doe. The Prince is appoynted to be in ſtéede of GOD, betwene GOD and men, and ſhall vndoubtedlye one day render an accompte to GOD of hys doinges.

It is his dewty to be carefull for thoſe that are his ſubiects and vnder him, and to

Good princes ma e vertues aſy.

procure for them whatſoeuer is profitable and commodyous. Verye well wrote Chriſoſtome when he ſayth, that good princes make vertues eaſy, when that they both vrge them by example, and impel men vnto them by feare and puniſhmēts. A man ſhal ſée many that doo as it were abhorre vertuous life: which yet whē they are by the force of the lawes and by feare compelled to acquaint themſelues with it, are by litle and litle ſo taken with the woorthines therof that afterward they diligētly practiſe it. And this was the reaſon why Auguſtine wheras before he was

An example o Auguſtine.

of this iudgement, that the mageſtrate ought not to puniſh heretickes, afterward changed his mind. For the other Biſhops alledged for examples many Churches, which for feare of the Emperors and of the lawes fell away from the ſect of the donatiſtes, & had now by long continuance, ſo acquainted thēſelues with the catholike truth, that they would be no meanes depart from it. For when thoſe reaſons had bene very often inculcated into them, which before they could not heare, at the laſt they appeared vnto them (as they were indede) moſt true. Chriſoſtome alſo

The magiſtrate h •• peth the miniſters of the church.

admoniſheth that publique powers doo helpe the miniſters of the Church. For we (ſayth he) teach the people piety, chaſtitye, and modeſty: we dehorte them from murthers, falſe witneſſes, adulteries and thefts. But the magestrate draweth them to accompt for theſe thinges by theyr iudgementes: wherefore it ſemeth (ſayth he) that he conſpireth with vs, and woorketh together with our function. Origen alſo is of the ſame mind entreating of a place in the 15. chapiter of the Actes. The Apoſtles decréed, that the Gentiles ſhould obſtayne from fleſh offred to idolls, from fornication, from bloud, and from that which was ſtrangled. And they ſayd they would lay no other burthē vpon them. And at the laſt they thus conclude, If ye abſteyne from theſe thinges, ye ſhall doo well. Fare ye well. If (ſayth Origen) they would not charge them with mo precepts, doo they therefore leue vnto them murthers, theftes, periuries, luſtes, and adulteries free? Not ſo (ſayth he) But there was no nede to decree any thing touching theſe th ngs. For theſe are iudged by the mageſtrate, and are prohibited by ciuill lawes.

For he beareth not the ſword for nought.] Therefore he ſayth that the mageſtrate is to be feared of the wicked, for that before him are borne ſwoordes and

The ſword which is borne before the Prince, what it ſignifieth.

ſcourges & axes. Which are tokens and iuſtruments of puniſhmentes, wherwith are puniſhed thoſe which offend agaynſt the lawes. The ſword declareth y they (as the lawiers vſe to ſpeake) haue a mere impery. Vlpian ſayth, y that is a mere impery, which hath the power of the ſword to puniſh wicked offenders.

For he is the miniſter of God, an auenger to wrath.] As he is the miniſter of God to thy good and commodity, if thou doo well: ſo is he the miniſter of God to wrath, that is, to vengence, if thou behaueſt thy ſelfe ill. Neither ought he to whō

The magiſtrate i a keper both of the firſt table and of the latter.

the ſword is committed to be ignorant, that he is a keper not only of the latter table, but alſo of the firſt. Wherefore he ought to doo his diligence, that religion alſo be rightly adminiſtred, and that according to the word of God: Neither let him thinke, which thing many princes at this day perſwade thēſelues, that ſuch a care pertayneth nothing vnto them. They wil deſtribute benefices and Biſhoprickes to whome they thinke good: but that they whome they haue exalted to ſuch dignities ſhould execute theyr office, they nothing at all regard.

Wherefore you muſt be ſubiect not bycauſe of wrath only, but alſo for conſcience ſake. For for this cauſe ye pay alſo tribute: for they are Gods miniſters applyeng themſelues for the ſame thing. Render to all men therfore theyr dewty, to whō ye ow tribute, tribute: to whom cuſtome, cuſtom: to whō feare, feare: to whō honor, honour. Ow nothing to any man, but to loue one an other for he y loueth an other hath fullfilled the Lawe. For this: Thou ſhalt not commit adultery, Thou ſhalt not kill, Thou ſhalt not ſteale, Thou ſhalt not beare falſe witnes Thou ſhalt not couet, and if there be any other commaundement, it is briefely comprehanded in this ſaying, euen in thys, Thou ſhalt loue thy neighbour as thy ſelfe. Loue doth not euill to his neighbour, therefore is loue the fullfillinge of the Law.

VVherefore you muſt be ſubiect, not only bycauſe of wrath, but alſo for conſcience ſake.] In this as it were in a briefe concluſion he concludeth the chiefe reaſons which he had before alledged. And referreth them either to vengeance or to conſcience. And into how greate a danger ſuch as are ſtubborne and rebellious agaynſt the mageſtrate bring themſelues, we may eaſely vnderſtand by the moſt greauous puniſhments, which are ſet forth in the lawes De crimine leſae maieſtatis, that is, of the caſe of treaſon, and in other ſuch like lawes. Moreouer we muſt haue a regard to our conſcience, which otherwiſe condemneth vs, and diliuereth vs to the iudgement of God: that although we eſcape the wrath of earthly princes, yet let vs know that the vengeance of God doth ſtil hang ouer our heds. But admitte there were no ſuch vengeance hanging ouer our heddes, dooſt thou yet notwithſtanding count it ſo ſmal a matter, to haue thy ſicke mind continually ſcourged with the prickes of thy conſcience. There is no man I ſuppoſe which is ignoraunt, how greuous a torment thoſe cogitations accuſing and defendyng one an other, are. Theſe are thoſe auenging furies, which as y Poets fayned, do alwayes torment guilty men. If thou vſe thy ſelfe ſediciouſly or ſtubbernly againſt princes a double care ſtraightway afflicteth thy conſcience. One is for that th •• haſt caſt

A double care afflicteth the cō ſcience of ſeditious perſons.

away the gouernment inſtituted of God: The other is, for that thou haſt wyth moſt great ingratitude, impietie, iniuſtice, and contumelies ſought to hurte the power which deſerueth well both at thy handes, and alſo of all mankinde.

For this cauſe ye pay alſo tribute. For they are the miniſters of God, applieng themſelues for the ſame thing.] Paul declareth by an outward ſigne, that the conſcience of rebellious and ſtubborne men may iuſtly be reproued, for that they pay tributes vnto their princes. And that this is done iuſtly and rightly, and orderly,

For two auſes tribute is payd.

he taketh as a thyng graunted and knowen of all men, and of all nations. For tribute is geuen, either that mē ſhould teſtifie that they are ſubiect to theyr princes: for for this cauſe God alſo commaunded that men ſhould offer ſome what vnto him: not that he hath any nede of our thinges, for whatſoeuer we haue, we haue it of him otherwiſe if he ſhould haue nede of our good thinges, he ſhould not be God, as Dauid ſayth: Or ells tributes are geuen in ſtede of a reward, that we might ſome way recompence thoſe greauous paynes which the maieſtrates take for the common wealth, and that they may be able to beare the burthē of publique coſts and charges. Wherfore tribute admoniſheth the conſcience of men, that that power is exellent to whome that tribute is geuen, and that the ſame power is inſtituted of God, and ſet and placed amongeſt men in the ſtede of God, which alſo we ought to reuerence and highly to eſteme. For, that is the thing which euery man in payeng tribute promiſeth to doo. This alſo we are thereby put in mind of, that the Common wealth is by theyr care and induſtry very much holpen, and therefore they ought to be ſuſteyned with our riches which are priuate men, as with a reward moſt iuſtly dew to theyr labours. For to the end we ſhould liue quietly and at eaſe, they are continually troubled with the affaire, of the common welth. They are compelled oftentimes to be abrode, and to neglect theyr owne buſines for publique affayres ſake, that thou mayſt abide at home, and looke to thine owne affayres. They defend the borders, they fight agaynſt the enemy, they ſuffer all maner of labors, they put themſelues into moſt great dangers, that we may peaceably and ſecurely haue the fruition of our goods and poſſeſſions. They decide matters in controuerſy, they make lawes, they ſet forth decrées, they ſit in counſell, that no man ſhoulde by violence be put from his owne, that no man ſhoulde haue any vilany or hurt doone vnto him. They perſecute the euill doers: murtherers and the es they deſtroy: that we may ſafely iorney, and that no dāger ſhould be wrought agaynſt vs either at home or abrod. For theſe ſo many benefits, none ought to thinke it a thing greuous, if tribute be payd vnto them as a iuſt reward.

We ought to helpe the maieſtrates with prayers.

But beſides tributes Paul admoniſheth vs to helpe them alſo with our prayers, y vnder them we may lead a quiet & peacable life with all piety and temperance. I would to God princes one the other ſide when they receaue tributes & cuſtomes; would thinke with themſelues, to what end they are geuen. I would to God they would thus ſay within them ſelues. Theſe things are for this cauſe geuen vnto me, that I ſhould aduaunce vertues, that I ſhould repreſſe vices, and defende the peace and tranquilitie of the common wealth. I will not for nought, receyue ſo great a reward: I will not neglect thoſe things which my people by this kind of honor requireth: or rather vrgeth at my hands. If all Princes would do thus, then ſhould be taken away that ignominie, which prouerbe is in euery mans mouth. That all good Princes may be written in one ring.

For they are the miniſters of God.] 〈 in non-Latin alphabet 〉 . Here we ſée that 〈 in non-Latin alphabet 〉 and

Liturgia pertayneth not onely to holy ſeruices.

It is againſt iuſtice not to pay or to diminiſh tributes.

Why he ſo many ways ſetteth forth obediēce towards magiſtrate

〈 in non-Latin alphabet 〉 pertaine not (as ſome thinke) to holy ſeruices only. Yea rather thoſe words properly ſignifie publique offices and functions.

Render therefore.] When he ſaith, Render, he declareth that this thing pertaineth to iuſtice. Wherfore he which either not payeth, or ſlackly payeth that which he oweth, violateth iuſtice, which rendreth to euery man that which is his. Neyther is it to be meruailed at, that Paul by ſo many wayes and meanes commendeth vnto vs obedience toward the mageſtrate. For it is otherwiſe an harde matter to bridle & kepe vnder the proud ſtomakes of men in this duty. For we would all be Lordes, and be obedient to no man. From hence Paule paſſeth to entreate of the common duety of loue, which we ought to execute towards all our neighbors.

To whom ye owe tribute tribute: to whome cuſtome, cuſtome to whom feare, feare: to whome honour, honour.] Some thinke that by feare in this place is vnderſtanded reuerence, which they hereby proue, for that Paul before ſéemed to take away feare from godly men. When he ſayd, do good, and thou ſhalt not be aferd: yea rather thou ſhalt obtaine praiſe at the mageſtrates hande. But this is not of neceſſitie. For albeit he which hath not committed a wicked facte, doe not feare, yet is it profitable vnto him, that he feare, leaſt he hereafter commit any ſuche thing. Although all thoſe things which are here reherſed do pertaine to the mageſtrate, yet bicauſe he doth not all things by himſelf, therfore the Apoſtle vſed a diſtribution. Vnto the perſone of the Prince render honor: vnto ſergeants, men of warre, ſouldiers, tormenters, render feare: to Collectors of ſubſidies, tribute: to Cuſtomers, cuſtome. Neither doe we owe honor vnto Princes only, but alſo to our parents. Seruaunts alſo owe feare to theyr Lords and maſters. In Malachie God thus complaineth: If I be your father, where is mine honoure: If I be your Lorde, where is my feare. And Princes ought to be acknowledged both as fathers, and as

Tributes & cuſtomes ar the ſinewes of the commō wealth. Whether eccleſiaſticall men be exempted frō all tributes & cuſtomes.

Lordes. We pay tributes of lands and poſſeſſions: and cuſtomes of Marchandiſes either caryed forth, or brought in. And tributes and cuſtomes as Vlpian ſayth, are the ſinewes of the common wealth, without which it cā not be ſuſtained and adminiſtred. The Clergy and Eccleſiaſticall men contend that they by the benefite of Princes, are exempted from tributes and cuſtomes. Doubtles Chriſt vſed not this priuiledge. For he cauſed tribute to be paid both for himſelfe, and alſo for Peter. Moreouer if we loke vpon the ciuil lawes, they are not exempted from all burthen of tributes. Iustinian in déede willed that they ſhould be frée from perſonal offices, as it is had in y Code, De Eccleſus & Epiſcopis. And thoſe are called perſonal offices, which we execute only by induſtry and laboure. For if the miniſters of the Church ſhould be bound to them, it could not be choſen, but that they ſhould be hindred from theyr function. And the ſame Iuſtinian ſéemeth alſo to haue exempted them from extraordinary exactions, and not from ordinary. Yea they are bounde to the mending of common high wayes, and to the repairing of bridges. Neyther doubtles doth the law of charity ſuffer, that when as they poſſeſſe lands and many other things, they ſhould withdraw themſelues from ciuill burthens, and lay the whole waight vpon others: that where as all others are afflicted with penury, they alone ſhold liue in wealth. Bonifacius the. 8. a man, as the Papiſts themſelues

A moſt vniu t decre of Bonifacius the eight.

confeſſe, ouer proud and arrogant in making of decrées, made a decrée, as it is had de immunitate eccleſiarum, wherein he decréed that Eccleſiaſticall men ſhould vtterly be frée from all maner paiment of tributes. Yea he ſtraightly forbiddeth that any man ſhould without the commaundement of the biſhop of Rome preſume to pay any thing to prophane Princes. Doubtleſſe a moſt greuous conſtitution of a moſt peruerſe man, whereout haue ſpro g in a maner infinite brawlings, & endles contentions. How be it ſome haue patched it vp with a goodly interpretation. That ſomewhat may notwithſtanding be exacted of them, if Churche matters or religion, or the common wealth, be in any extreme daunger. As though forſothe theſe men ought not to ſuccor the common wealth, but when it is in extreme dā ger. I remember a very witty ſaying of Diocleſian to a certain philoſopher which deſired immunitie, Thy profeſsion (ſayd he) muche differeth from thy petition. For

A philoſopher wittely reproued of Dioc eſian.

thy philoſophy teacheth, that affects ought to be ouercome. But thou plainly declarest thy ſelfe to be ouercome with luſt and couetouſnes. So the clergy, whē as aboue all others they profeſſe religion and charity, doe yet notwithſtanding deſire, not to be compelled to obey mageſtrates, or to ſuccor the common welth. Thomas Aquinas thinketh that this exemption of the clergy, came by the priueledge of Princes. How be it he ſayth that it is agreable with the lawe of nature. And he citeth a place out of

The prieſtes of Egip ••• what ſort they we •• ex empted.

the booke of Geneſ s, where it is wrytten, that the landes of the prieſtes were frée from the penſion of the ſith parte. But if a manne diligently conſider the whole matter, he ſhall eaſely finde, why theyr landes were frée from that fithe parte: Namely bicauſe they were not ſolde to the king, when the penury was euerye where wonderfull greate. For the Prieſtes hadde corne of the kinge, ſo that they were not compelled to buy corne. Wherfore the poſſeſſion of their lands abode vnto them whole, which mought yet notwithſtāding at the pleaſure of the

The prieſtes of Iſr •• ll were iu tly exempted, for they poſſeſſed nothing

king, be charged with other cuſtomes and tributes: although they were not comprehended in that generall penſion of the fifth part. Others obiect that it is wrytten in Eſdras, that king Artaxerxes commaunded that no tributes ſhould be layd vpon the prieſtes. But this was no meruaile, when as they poſſeſſed no landes amongſt the children of Iſraell, but only liued of oblations and ſacrifices. Ceſar alſo wryteth, that the Druides amongſt the Frenche men paide neither tributes nor cuſtomes, as others did, but were vtterly frée, and diſcharged from all ſuch things. But Plini in his. 16. boke and 44. chapiter writeth that thoſe Druides had nothing: wherefore it is no meruaile if they paid no tributes. How be it I ſpeake not this, that I thinke that princes may not remit ſomewhat of theyr tributes to Eccleſiaſticall men, whiche diligently execute theyr office, and kepe hoſpitality, and ſuccour the neceſſitie of others, ſo that a regarde bee had, that that turne not to the hurte of others, and that by ſuche immunitie they doe nothing els but mainetaine theyr pompe and riotouſneſſe. I graunt in déede that Princes may doe this: howbeit I affirme that Eccleſiaſtical men can not by any law of God claime vnto themſelues any ſuch immunitie: and that none can by good conſcience denye tribute vnto Princes, if it be required. Nether ought Pope Bonifacius in any wiſe to haue taken vpon him to make that vnreaſonable and outragious decrée. It is already concluded of Paul that all owe ſubiection and obedience to publike powers. Neither ought the godly (ſayth Chryſostome) to take it in ill part to be ſubiect to mageſtrates, although they themſelues are the children of God, and appoynted to the kingdome of heauen. For theyr glory is not in the ſtate of this life. They wayt vntill Chriſt appeare, in whome as yet is hidden theyr life. But in y meane time they ought not to count it a thing greuous, if they riſe vppe, if they vncouer the head, if they geue the vpper hande, if they obey Mageſtrates. Here is nothing vnméete or vncomely. Yea rather what ſo euer is done of them accordynge to the preſcript of the worde of God, is full of all comelineſſe and worthineſſe.

Owe nothing to any man, but this to loue one an other.] Paul will haue vs ſo perfectly and fully to render to euery man, that which we owe vnto him, that we ſhould ceaſe to be any more in debt. Howbeit there is one certain thing, which

Charity is alwa s t e for that the cauſe of that det always remaineth.

can neuer be fully payd, namely, the debt of loue and charity. For although thou both haſt and doſt loue thy neighbour, yet notwiſtanding art thou ſtill bound to loue him. For there alwayes remayneth a cauſe why thou oughteſt to loue him, namely, God, whoſe image he is. He made him, he gaue him to thée to be thy neighbour, he hath commaunded, that thou ſhouldeſt loue him as thy ſelfe.

For he that loueth an other, hath fulfilled the law.] Some referre this to that part of the law only which is here ſpoken of. True it is that the diſcourſe of thys treatiſe is of that part of the law which pertayneth to our neighbour. So that the ſence ſhould be, he which loueth an other hath fullfilled y whole law as touching

Our neyghbour is not rightly loued, vn es God be loued in him. We haue God in our neighboure after a ſort viſible.

We muſt not hereby affirm that we can p eforme the law.

the ſecōd table. But I ſe no let, but that we may ſimply vnderſtād y whole law: For we can not loue our neighbour well, vnles we loue God in him. For theſe are ſo knit together, as the cauſe and the effect, and therefore they can not be ſeperated the one from the other. For the loue of our neighbour is a teſtimony of that loue wherwith we loue God. If we loue not God being in a neighbour after a ſort viſible and preſent, how do we boaſt that we loue him in himſelfe, whiche is not ſéene of vs, but is of ſome thought to be very farre of from vs? I would not that our aduerſaries ſhould here triumph, as though Paul ſhould ſay, that we performe and fullfill the law. Paul indede affirmeth, that the law is fullfilled of him which loueth his neighbour: but yet of ſuch a one which in ſuch ſort loueth as the law cō maundeth. But this is no man able to performe.

For this, thou ſhalt not committe adultery, thou ſhalt not kill,] The proofe is hereof taken for that all thoſe preceptes are ſummarily comprehended in that which is ſayd, Thou ſhalt loue thy neighbour as thy ſelfe. And this commaundement, as Chriſoſtome here noteth, is ſayd of Chriſt to be like that great commaundemēt, Thou ſhalt loue thy Lord thy God with all thy hart, with all thy ſoule, and with all thy ſtrengths. For ſeing that we ought to loue our neighbours as our ſelues, there wā teth litle, but that we ought to loue him, as we loue God. For we omitte nothing

Why the commaundement of hanoring the parents is ouer hipped.

which may ſerue to our owne commodity or ſaluation. He made no mencion of the loue towards our parēts, eyther bycauſe that precept, as the Hebrews thinke pertayneth to the firſt table, or ells for that he would not reckon vp all all the cō maundements. For therfore he added.

And if there be any other commaundement.] Or ells for that he had alredy before ſufficiently ſpoken of the obedience due to mageſtrates: in which order are parentes alſo to be placed.

Loue woorketh not euill to his neighbour.] This is eaſely gathered of that which haue bene ſpoken. For in theſe commaundemēts are prohibited all things, whatſoeuer may offēded our brother. Wherfore Paul aptly added, that ſuch is the force of loue, that it ſuffreth not any man to hurt his neighbour.

And that conſidering the ſeaſon, that it is nowe time, that we ſhould ariſe from ſlepe: for now is our ſaluation nerer, then when we beleued. The night is paſt, and the day is at hand, let vs therefore caſt away the woorkes of darkenes, and let vs put on the armour of light. So that we may walke honeſtly as in the day, not in glottonie and dronckenes, neyther in chambring and wātonnes nor in ſtrife and enuieng. But put ye on the Lorde Ieſus Chriſte, and take no thought for the fleſh, to fulfill the luſtes of it.

And that conſidering the ſeaſon, that it is now time that we ſhold ariſe from ſlepe.] After that Paul had now geuen many rules touching the dewties of loue and of an holy life, leſt paraduēture they ſhould ſlippe out of our minds, he thought it good to vrge them by an argument taken of time. The ſumme is at this preſent all theſe thinges are diligently and with an earneſt endeuor to be ſene vnto, for that oportunity ſerueth excedingly thereunto. For ſo ſignifieth the Greke woorde 〈 in non-Latin alphabet 〉 which Paul vſeth. All this whole talke is metaphoricall For he maketh mencion of ſlepe, of night, of day, of ariſing from ſlepe, and of darkenes. Waking, Aristotle calleth a liberty of y ſences to execute theyr functiōs: contrariwiſe ſlepe is a bond of the ſences. Which commeth by the euaporation of the nooriſhements to the hed. The meaning is this. That before the fayth of Chriſt was reaceaued,

What waking is.

What ••• pe is.

that is before regeneration, men were conuerſant in great darkenes of ignorāce: and therefore as it had bene men on ſleepe they were hindred from all good works which mought be gratefull and acceptable to God. But now after fayth, and the grace of regeneration, the bright knowledge of God hath ſhined forth as it were the day: and therfore the ſtrengths both of the ſoule and of the body are new after a ſort loſed, and made frée to performe the woorkes of righteouſnes. Wherefore it is not mete that men ſhould at this time be idle and ſenceles. And therefore euery one ought to be awaked vp to execute the will of God, ſeing that he ſéeth, that he walketh in the light and in the day. Paul vſed this ſelfe ſame forme of ſpeach in y firſt epiſtle to the Theſ. in the laſt chap. All ye (ſayth he) are the children of the light and of the day: for we are not the children of the night nor of darkenes wherefore let vs not ſlepe as others doo, but let vs be ſober, and let vs watche. For they whiche ſleepe, ſlepe in the night: and they which are dronken are dronken in the night. And in the laſt chapiter to the Epheſians, Ye were (ſayth he) in times past darkenes: but now ye are light in the Lord. Wherefore walke as children of light, and haue not to do with the vnfruitfull workes of darkenes, but rather reproue them. For the thinges which they do ſecretly, it is filthy euen once to name. Howbeit theſe thinges are not to be counted as

Thinges frō whenc are takēing aph rs ar not alwa •• by reaſ noi the trope or figure, either to be allowed or to be condemned. Difference betwene a natural motion and a violent. Some are feruent at the beginning, and afterward are weary. A diſtinctiō of three tymes. Our ſtate may be called both light and darkenes. It is now twylight.

faultes to be aſcribed to night or to darkenes. For God created night and darknes to our vſe and commoditie, namely, that by them we ſhould haue ſome reſt and in termiſion from labours.

For now our ſaluation is nerer then when we beleued.] The further we goo on, the nigher we come to the end. Wherfore euery man ought diligently to apply himſelfe to liue vprightly. For they which runne for a wager, the nigher they drawe to the marke, the more erneſtly they runne therunto. And naturall motion herein differeth from violent, for that thinges impelled naturally are more ſwiſter towards the end: but thoſe thinges, which are driuen by violence, the further they go one, the ſoftlyer and weakelier are they caried. Wherfore that we may not ſeeme to obey God agaynſt our willes, the further we go on in liuyng here, ſo much the feruentlier and holier let vs liue. And Paul therfore peraduenture admoniſhed vs hereof, as Chriſostome noteth, for that many are wont at the beginning of theyr conuerſion, moſt feruently to follow after righteouſnes. But afterward they ſlacke theyr zeale and become wery.

The night is paſt and the day is at hand.] Here are to be noted thrée differences of times. Of which the firſt pertayneth to the moſt chiefe felicity, which we wayte for in the bleſſed reſurrection, where the day ſhal ſhine moſt brightly: The other pertayneth to that darke night and ignorance which is before our regeneration and conuerſion vnto Chriſt. The thirde is this ſhorte time, wherein we being iuſtified doo liue thorough fayth. Wherefore if this preſent time be compared with the night which went before, it may ſeme to be day. But if the ſame be compared with that time which we wayt for in the end, it hath ſtil ſome ſhew of night and of darkenes: ſo that it may not vnaptly be called twilight For we haue ſome light out of the propheticall woord, that is, out of the holy ſcriptures, which as Peter ſayth ſhine vnto vs in the darke. And in the meane time whileſt thorough faith we are inſtructed in thinges diuine, we ſe them not manifeſtly nor face to face. But only thorough a glaſſe, and in a ridle as Paul ſayth to the Corinthians. And hereby, I ſuppoſe, it is very manifeſt, what that meaneth, that that ſaluation, that is, the full and bright day of felicity, is now nier vnto vs then when we firſt beleued. For then we began firſt to be mooued towardes the end: but now we haue gon a great way in our iorney: and euery day draweth nier & nier the day of our death, wherin we ſhalbe caried from hence into heauen: and euery day is nier and nier that comming of Chriſt, wherin he ſhall both iudge the world, and alſo ſhall perfectly renew vs according to our hope. Wherfore y which Paul ſayth. Then when we beleued, is to be referred to the time of our conuerſion.

VVherefore let vs caſt away the weapons of darkenes, and let vs put on the

Why vi •• s are called the works of darknes

arm or of light] Works of darknes he calleth vices: partly becauſe they come of the ignorance of the heauenly truth and partly alſo becauſe the doers of them ſeke after darknes. For he which doth euill hateth the light. Adulterers, whoremongers, theues, murderers, and ſuch other like for the moſt part worke all their feates in the night. And we haue before declared, that Paul to the Theſſalonians and to the Epheſians, mencioneth the like things touching darkenes. Wherefore Chriſt

Good workes a rightly called weapons.

moſt aptly ſayd to them which were ſent to take him, This is your howre, and the power of darknes. Good workes he calleth the weapons of light: for that they ſpring of the true knowledge of God, and do ſhine before men to the glory of his name. And they are not without cauſe called weapons. For with them we muſt fight agaynſt the deuill, and the fleſh, and with them muſt we defend our liberty.

So that we walke honeſtly a in the day] In Greke it is 〈 in non-Latin alphabet 〉 . He perſwadeth vs to that which he entreateth of by an argument taken of that which is comely and honeſt: which kind of argument is of great fore with noble and ſincere mynds: For men degenerate, and ſauage are commonly moued rather with things profitable and filthy.

Not in glotony and dronkenne .] Paul here putteth thrée vices and thoſe very common, wherewith carnall men and men eſtraunged from Chriſt are euerye where contaminated: and vnder thoſe thrée he comprehendeth all other

What glotony is.

vices, wherewith mankinde is cuſtomably infected. By glotonye he meaneth feaſtes and banqu tes: but not all kinde of feaſtes, but as Ambroſ ſayth, pr digall feaſts, which are made either at the common chardge of euery one of gueſts, or which are made by courſes betwene good fellowes & companions: wherin men paſſe the borders of all ſhame. For euery one of the gueſts thinketh that to be his feaſt: and therefore he dareth both ſpeake and do whatſoeuer he thinketh good. But he which is bidden to an other mans table, is commonly bridled with ſome modeſty and ſhamefaſtnes, not to preſume to ſpeake any thing that is vncomely. And peraduenture Iob feared leaſt the feaſts of his children wer ſuch manner of feaſtes: and therefore he daily ſacrificed vnto God for them. And what is went to happen at ſuch riotous feaſtes, the head of Ihon Baptiſt declareth which was geuen to that wanton and diſſolute mayden. And how great the outrageouſnes of men was, and eſpecially of the elders amongſt the Ethnikes, it may hereby be knowne, for that when they had well dronke, they were wont hauing garlandes on their heads, and minſtrels with them to goe in banketting from place to place and as wanton and yong folke, to ſpeake and to doe what they liſted. So that oftentimes they fell to vncleane actes, and to contentions, as Paule here declareth. Which thing the Poetes haue conningly paynted vnto vs in the feaſtes of the Centaures, and of the Lapethites.

But put e on the Lord Ieſus Chriſt,] When he had taught that the olde man together with his works of darknes is to be put of, he thought it good afterwarde to ſetforth vnto vs a new garment, namely Chriſt him ſelfe. This form of ſpeaking

What is our wedding garment. Chriſt was geu •• as a garment to our firſt parentes.

he vſed to the Galathians. As many of you ſayth he as are baptiſed, haue put on Chriſt This is that wedding garment which euery chriſtian ought to put on. And if we will follow allegoryes, this garment God commended to our firſt parents, when he clothed them with the ſkinnes, which were plucked of from deade beaſtes. Chriſt geueth not to vs that garment, but in as muche as he hath made himſelfe a ſacrifice for mankinde.

And take not thought for the fleſh to fulfill the Iuſtes of it] By the fleſhe he here vnderſtandeth not naturall health. For, that is not to be neglected, that we may be able the more conſtantly to ſerue God. Paul wryteth to Timothe, Ʋſe a little wine becauſe of the ſtomake, and often infirmities. Here he prohibiteth only the pleaſures and delites of the fleſh. For when we let looſe the bridle to them, the fleſh is made vnruely. Wherefore ſeing that we ought continually to wraſtle agaynſt the prone affects therof, let vs take héede that with ouer much delicatenes we noriſh them not.

The fourtenth Chapiter.

HIm that is weake in the fayth receiue, not for controuerſies of diſputations. One beleueth that he may eate of all things: an other which is weake, eateth herbes. Let not him that eateth, deſpiſe him that eateth not, & let not him which eateth not, iudge him that eateth: for god hath receiued him.

That we may the eaſelyer vnderſtande thoſe things, which ſhall afterwarde be ſpoken, let vs briefly declare the ſtate of the Churche at the beginning. The

Here is declared the ſtate of the churche in the firſt times.

Church in thoſe firſt times conſiſted of Iewes & Gentiles conuerted vnto Chriſt. And the Gentiles liued more fréely, as they which were not bounde to the lawes of Moſes, and as for theyr owne ceremonies of the Grekiſh religion, they plainly ſaw to be vaine and dampnable. But the Iewes which knew that their lawe was geuen of God himſelf, could not ſtraight way be perſuaded, that it was to be abrogated. Therefore they ſtayed, neither would they eaſely be plucked away from it: And therfore they abſtained from meates prohibited in the law, and obſerued the feſtiuall dayes of the Iewes. All which things declared that they were yet weake in faith. And this their infirmitie of faith, the ſtronger and learneder ſorte bothe ſharpely reproued and alſo derided. On the contrary ſide the Iewes reproued the

Whereof ſprang the diſcorde betwene the Gentiles & the Iewes in y church.

Gentiles, as they which liued to fréely: and condemned them as violaters of the lawes of God, & for that they did without putting any difference, eate of al kindes of meates, as it were with a certaine vnſatiable gredineſſe of the belly. And this diſcorde did not a little vexe the Churches at that time. Therefore Paul earneſtly as much as lyeth in him, laboureth to put it away: and admoniſheth the ſtronger ſort, not to reiecte the weaker, either as heretikes or as infidels: but rather to inſtruct them, and with all charitie to cheriſh them, vntill they were confirmed in ſound doctrine. And on the other ſide he commaundeth the weake ones, not raſhly to condemne them that were better learned, and ſtronger then themſelues.

Him that is weake in the faith receiue.] That is, adioyne him vnto you, and through your humanitie and doctrine, eaſe him of the burthen and payne of ignoraunce. If thou demaunde whether that weaknes of faith were a let that they could not be iuſtified in Chriſt, I thinke we may anſwere, that it was no let. For

Weaknes of faythe is not a let to iuſtificatiō.

we are not iuſtified by the ſtrength and excellencie of our fayth, but by the obiecte thereof, as we haue oftentimes taught: for although ſome fayth be weake, yet is it faith. But theſe men thou wilt ſay beleued not all the things which are to be beleued: for they beleued not that the ceremonyes of the law of Moſes were abrogated. But that faith which beleueth not all the articles of ye fayth, is not a true faith, I graunt this in dede if that it happen throughe the default of him that beleueth, as if a mā do contemne the truthes which he hath heard out of the holy ſcriptures, and will not admit them, but will be his owne iudge and arbitrer, howe muche ought to be beleued of the holy ſcriptures, and aſcribeth more vnto himſelfe, then

There is not always required an expreſſe faith touching all things.

to the teſtimony of the word of God: this is not a true fayth. For the holy Ghoſte vſeth not to breath into any mā ſuche a minde. But if a man beleue not any thing which is not yet ſufficiently knowen and tried out, when yet notwithſtanding in minde he is ready to receiue the truthe, if it be once made plaine, I ſée no cauſe why ſuche a fayth ſhold not both be, and be called a true faith, & iuſtifie the beleuer eſpecially if he aſſent to Chriſt, and to the principall poynts of religion.

Not for controuerſies of diſputations] He prohibiteth odious contentions which rather alienate then edefie the mindes of the weake. The mindes of men ought not in vaine to be wearyed: but rather to be taught. Paul in the laſt chapter of the firſt Epiſtle to Timothe ſayth, that certaine were ſicke about vnprofitable queſtions, and contentions of wordes. And in the latter Epiſtle, he admonyſheth Timothe, to eſchue queſtions which he calleth fooliſh and without learning. Which thing if the ſchoole diuines had obſerued, and taken héede of, we ſhoulde not then haue had in theyr bokes, ſo many intricate and darke (I will not ſay vngodly and ſacrilegious) queſtions. How be it all queſtions vniuerſally are not to be condemned as vnprofitable Wherfore I can not commend certain men, which are wiſe, indéede and wary in other matters, but in this one thing doubtles are not very circumſpect, which thinke that y queſtion touching the Euchariſt, which is at this day euery where debated in the churche, is not conuenient, and is vnprofitable.

The queſtion touching the Euchariſt, is not vnprofitable.

For they conſider not, how much it auaileth to our ſaluation, conſtantly to holde that Chriſt both had, and at this day hath the true and perfect nature of man: and to expell that deteſtable idolatry brought in by thys, that men beleue that in the bread and wine, or, as they ſpeake, vnder the accidences of bread and w ne is really and corporally the body of Chriſt. When we labour for this, that the horrible abuſes touching Chriſtian religion might be taken away, we diſpute not about the ſhadow of an aſſe, or about a thing of ſmall waight. For euery Chriſtian ought to be fully perſwaded touching this that he worſhip not bread and wyne in ſteade of God, that he thinke not that the body of Chriſt is diffuſed through infinite places, and that he plucke it not downe from heauen. Although Paul in this place by controuerſies of diſputa ion, do rather vnderſtand brawlings and contencions of words, which are on either ſide poured out for victory ſake: and by which y minds are kindled to wrath, and are alienated, and plucked away one from an other. Which thing happened in this foreſaid queſtion. For either part iudged that hys reaſons or arguments ſerued to his purpoſe. In ſūme here is entreated onely of brawling and contencious diſputacions, and not of gentle and quiet diſputacions whereby men may be inſtructed to piety. Moreouer this is to be noted, that they which put a difference betwene meates, are called of Paul weake, when as yet at

They whiche put a difference betweene meates, are to be counted weake.

this day, ſuch men will be counted moſt ſtrong. But they obiect, that Paul here ſpeaketh onely of meates of the law, and not of faſtinges, and of the choyſe of meates, which is now called into doubt. But theſe men conſider not, that the Iewes had a great deale more iuſter excuſe, which could not perſuade themſelues that thoſe ceremonies ſhould be aboliſhed, which God himſelf had deliuered vnto them by Moſes, then they at this day can haue. For thoſe men ſuperſticiouſly (to omitte to ſpeake more ſharply) with ſo great a zeale follow the traditions of men only. Howbeit I meane not here to defend thoſe glottons which vnder the pretēce of the liberty of the Goſpell geue themſelues only to eating and drinking.

One beleueth that he may eate of all thinges: but an other which is weake, eateth herbes.] That man (Paul ſayth) beleueth, which thinketh, that all things are frée vnto him: and thoſe he calleth weake, which, to the end they would not light vpon fleſh prohibited, or dreſſed otherwiſe then the law commaunded, did eate nothing but herbes: for that in them could be no danger of violating of the law, whervnto

Why the children of the Iewes abſtained from the meates of the kings table.

alſo thoſe young men in Daniell ſemed to haue had a reſpect, whē they would not defile themſelues with the meates that came from the kinges table. For they deſired to haue rootes and herbes geuen them to fede vpon. And without doubt it is neceſſary, that euery one haue an aſſured fayth of that thing which he doth, that it be not repugnant to the lawes of God.

He which eateth, let him not deſpiſe him that eateth not: and he which eateth no let him not iudge him that eateth.] Paul goeth betwene either parties as a mediator, and taketh away their brawlinges, and hedgeth in either part by certayne bondes and limites according to his authoritie. He permitteth euery man at his pleaſure to eate what meates ſo euer he will, ſo that he behaue himſelf in ſuch ſort that he deſpiſe not his weake brother. He brideleth alſo the weake and permitteth them for a tyme, not to eate againſt their conſcience: but yet in ſuch ſort that they ſhould not condemne others which are better thē themſelues. As knowledge

There is danger both in knowledge and in vnſkilfulnes.

By what names the ſuperſticious are reproued.

without charity puffeth vp, and ſo puffeth vp, that we contemne others in compariſon of our ſelues, ſo vnſkilfulnes on the other ſide maketh vs prone and redy to iudge and condemne others.

Chriſostome noteth, that thoſe ſuperſticious weake ones are in theſe wordes couertly in dede, but yet ſharply, reproued. For firſt (ſaith he) they are called weak and that in faith, which doubtles is a moſt greuous fault. Secondly Paul cōmaundeth them to be receaued: as though of themſelues they are not able to ariſe vp, or to ſtand, but haue nede of inſtructions, and of doctrine and conſolations. Laſtly, he ſaith, that they are by more ſtrong diſputations which they are not able to conceiue, eaſely offended, and for that cauſe are prone raſhly to iudge. For they condemned others which were more frée, as though they violated the law of God, and were geuen to glotony and to the belly more then was meete. Theſe faultes the papiſtes at this day vpbraide to many of our men, but by what right and how truly, let God iudge.

For God hath receaued him.] Paul bringeth notable reaſons, wherby he feareth

Ab adiunctis.

away the weake from daungerous iudgements. The firſt is taken of things annexed together, for that he whome thou iudgeſt is not any common or vulgare man. For God hath receiued him, neither hath he ſuffered him to lie in ſinnes, to worſhip idols, and to be ignoraunt of true religion and pietie. Yea rather he hath brought him to this eſtate, that he is now a member of Chriſt, and a pertaker of the nature of God. Wherfore ſeing that God hath adorned him with ſo great honour, how dareſt thou preſume to iudge him?

Who art thou which iudgeſt an other mans ſeruaunt? He ſtandeth or falleth to his owne lord: yea he ſhalbe eſtabliſhed: For God is able to make him to ſtand. This man eſtemeth one day aboue an other, and an other counteth euery day a like. Let euery man be fully ſatiſfied in his mind. He that obſerueth the day, obſerueth it to the Lord. He that eateth, eateth to the Lord, and geueth God thankes. And he that eateth not, eateth not to the Lord, and geueth God thankes. For none of vs liueth to himſelfe: neyther doth any dye to himſelfe. For whether we liue, we liue to the Lord, or whether we dye, we dye to the Lord. Whether therefore we liue, or dye, we are the Lordes. For Chriſt therfore dyed, and roſe agayne, and reuiued that he might be Lord both of the quicke and of the dead.

VVho art thou which iudgeſt an other mans ſeruant?] Here he reprehendeth theyr fact by a ſimilitude taken of things ciuil & humane. Men vſe not to clayme vnto them ſelues any right ouer an other mans ſeruant. And knoweſt not thou, that thoſe whome thou in ſuch ſort deſpiſeſt are the ſeruants of the lord? Vndoubtedly he which is taken into the famely of any great prince is not commonly iudged of any but of his lord. I would to God theſe things were alwayes had in remembrance and obſerued of backebiters, to conſider, that thoſe whoſe good name they ſeke to deface, are not only men, but alſo are now receaued of God into hy tuition

The faithful both are called and alſo are the ē of God.

and are by Chriſt made his children. Paul in the epiſtle to Timothe, calleth the beleuer the man of God: in which wordes he ſignifieth y he is not now a bare man. But are all iudgements by theſe wordes prohibited? Not vndoubtedly to thoſe which haue either in the publike wealth or in the Church any publique power. For in very dede theſe men iudge not, but rather God iudgeth by them. But what ſhall we ſay of priuate men? Doth not the ſpirituall man iudge all

How farre forth it is lawfull to iudge others.

thinges doth not Paul ſay to the Corinthians, Ye your ſelues be iudges? From priuate men, eſpecially from men adorned with the ſpirite of God, is not takē away that power of iudging, wherby is diſcerned good from ill, truth from falſhode, profite from diſprofite. But here is not entreated of thoſe thinges. For here is ſpoken of that iudgement wherby we reproue and condemne others. But vniuerſally it is not lawfull for vs to condemne any man by our iudgement? If thou conſider the perſone, it is not lawfull ſo to condemne any man, as one which can not be amended or corrected. For alwayes ſo long as we liue here, we muſt conceaue a a good hope of our neighbour, vnles there come in the meane tyme ſome peculiar reuelacion of God, as we haue before taught. And as touching actes whē they are neuter & indifferent, charity requireth, yt we interpretate thē to procede of a good mind: for we ought not to accuſe thoſe thinges as ſinnes, which may otherwiſe be well doone. But as touching good factes, there is nothing to let but that we may in our iudgement commend them. Yea rather both iuſtice and the law of charity commaundeth vs ſo to doo. But thoſe thinges which are vtterly wicked, and plainly repugnant to the commaundemēts of God, are not condemned of vs, but of the words of God. But here the queſtion is touching things indifferēt. As concerning them, Paul profitably commaundeth the weake, for that they are ſtill ouerſpread with darknes, to refraine from iudgements. For, that is nothing els, but to goe about to vſurpe the office of God. For he is only the ſearcher of hearts, and he alone knoweth with what minde euery thing is done. Auguſtine de verbis Domini in

R ſh iudgement cōmitted two maner of wa s.

monte ſayth. That in theſe two things iudgement is raſh, when it is vncertaine with what minde any thing is done, or what maner thing that ſhall in time to come be, which now ſéemeth either to be good or euill.

He ſtandeth or falleth to his owne Lorde.] Sometimes they which iudge, pretend this, that they are moued with the griefe which they take by reaſon of his deſtruction whome they iudge. But let no ſuch affect trouble thée ſayth Paule, for he whome thou iudgeſt either ſtandeth to his owne Lorde or falleth: and to him redoundeth the profite and the hurt. Doe not thou thinke thy ſelfe more iuſter then him. That he which auengeth not, doe not thou by the vntimely iudgement ſéeke to deſtroy.

Yea he ſhalbe eſtablished: For God is able to make him to ſtand.] Forasmuch as it lieth not in thine handes to make thy brother either to ſtand or to fall, thou

Paul here reaſoneth of the power of God to the effect. Firſt is requiſ te that we be certaine of the wil of God before that we reaſō of his power

oughteſt to thinke well of him, and not lightly to ſuſpecte that he will fall. For he hath a good and mighty Lorde which is able to ſtay him vp and to eſtabliſhe him. And yet dothe not Paule here, as ſome fable, reaſon from the power of God to the effect. For, that were to doe nothing, and to imitate the Papiſts: which vpon this, that God can take away the nature of the bread, and reſerue the accidences without ſubſtances ſtraight way conclude, that he ſo doth in ye Euchariſt. They ought firſt to be certaine of the will of God, and afterward to come to the effect. For Paul here maketh mention of the power of God, for that he had before ſufficiently ſpoken of his will: that God had receiued him and taken him into his famely, and geuen vnto him a firme faith and ſtrength, wherefore ſeeing that thou art aſſured of the will of God, and canſt not doubt of his power, thou oughteſt not lightly to diſtruſt of his ſaluation whome thou iudgeſt. After this manner alſo is to be vnderſtanded that which he before ſayd in the. 11. chapiter. And if he abide not in incredulitye, he ſhalbe againe grafted in. For God is able to graft him in againe. Here alſo are we aſſured of the will of God, and that by the ſcriptures. For there are infinite promiſes made to the nation of the Iewes, which can not vtterly be voyde. For, as Paule ſtraight way afterward affirmeth the giftes and calling of God are without repentaunce: and he affirmeth that they were beloued for theyr fathers ſake. Wherfore ſéeing that there was no controuerſie of his will, he aptly addeth an argumēt of his power. Yet ought we not too much to aſſure our ſelues of an other mannes ſaluatiō, although we ought not to be in doubt of our ſaluation. For although we

Although we can not be aſſured of the ſaluation of an other mā, yet ought we to hope well of him.

can not be aſſured of others, yet charity moueth vs to hope wel of them, wherunto all thoſe reaſons which Paul here bringeth doe vrge vs.

This man eſtemeth one day aboue an other, and an other counteth euery day a like.] There was alſo an other infirmity of y Iewes newly conuerted to Chriſt, in that they thought that the dayes ought to be obſerued according to the old law, namely Eaſter, Whytſontide, the feaſt of trumpets, the day of expiations, the feaſt of tabernacles, the new Mones, and the Sabboths. But they which were endued with a ſtronger faith, counted al dayes a like. How be it we except the Lords day: for it pertaineth to the ten commaundementes, that out of the whole wéeke,

Of the ſabaoth and Lords day.

ſhould one day be conſecrated to the worſhipping of God. That day God wold in the olde law ſhould be the Sabboth day, that the benefite of the creation of the world, and of the deliuery out of Egipt, might the more firmly ſtick in memory: But afterwarde, that the memory of the reſurrection of Chriſt, and the renuing of our ſaluation obtained by him, and the hope of our reſurrection which we wait for, ſhould moſt déepely ſinke into our mindes, the Lords day was appoynted, and that euen of the Apoſtles. Of which thing is very manifeſt mention made in the holy ſcriptures. Afterwarde by Eccleſiaſticall men, were brought in a great many feſtiuall holy dayes, which, as Eraſmus teſtifieth, and as theyr owne counſels

Of holy dayes.

affirme, as our times now are, were better to be fewer, or rather vtterly none at all. But it is wonderfull howe Origen, Ambroſe, and others, drew theſe wordes of Paul to the abſtinences from meats and from fleſh, which ſome Chriſtians at that time obſerued: as though there were ſome which in the Apoſtles time did certain dayes abſtaine from fleſh, or from ſome other kinde of meats. But others thought that all dayes were frée vnto them. And yet though we ſhould follow this expoſition, can not the Papiſts, which at this day laboure to obtrude vnto vs the choiſe of meats, by this place any thing be holpen. For Paul ſayth it commeth of weakenes to eſtéeme one day aboue an other: and commendeth them as men of more ſtrength which count euery day all one, and a like. Touching which matter it ſhall not be amiſſe to cite the words of Theodoretus, which wryteth thus vpon this place. This cuſtome, (ſayth he) abideth euen to this day in the Churche: and this man embraceth abſtinence: but that man dothe without all manner ſcruple eate all kindes of meates and neither doth this man iudge that man: nor that man this man: but the lawe of concorde maketh them renowned and notable. Theſe wordes of Theodoretus, and thoſe which are vpon this place gathered out of Origen, Ambroſe and Chriſostome plainly declare, that theſe differences of dayes as touching faſtings and abſtinences,

Differēces of dayes, as touching faſting and abſtinence were free. Some abſtained frō fleſh on the fourthe day of the weke and ſome on the ſaterdai

were in ſuche ſorte vſed amongſt Chriſtians, that yet notwithſtanding they were frée. Neither doubt I, but that at the beginning Lent was of the ſame nature: although afterwarde the yoke thereof was vrged at menues handes. Out of Ambroſe vpon this place this I note, that in his time ſome abſtained from fleſhe the fourth day of the wéeke, and ſome on the Saterday. I thought it good, (gentle Reader) to mencion theſe things, that thou mighteſt know whereto ſome of the fathers wreſted theſe wordes of Paul. How be it the firſt interpretation touching the dayes of the Iewes is both more ſimple, & more agreable with Pauls purpoſe.

Let euery man be fully ſatiſfyed in his minde.] The olde reading hath, let euery man abound in his own ſenſe: which ſome hereto wreſt, as though we ought in thoſe things which pertaine to religion to permit euery man to his owne ſenſe. This

In maters of religion, euery man muſt not follow his owne ſenſe.

thing Chryſoſtome proueth not to be true. For when we come to matters of fayth, Paule pronounceth that he is accurſed, which teacheth any other Goſpel, yea although he were an Angell from heauen. But this is true in things indifferent. Why then doth not the Pope at this day, ſuffer men to be frée as touching meats. But the wordes of Paul haue not this ſenſe. In Gréeke it is thus written 〈 in non-Latin alphabet 〉 , That is, let euery man be in his minde fully perſuaded and aſſured of that which he doth, and defendeth to be true. This thing ought euery man chiefly to ſée vnto, that when he either doth or defendeth any thing, he be firſt of al aſſured and firme as touching it. For a man ſhal ſée ſome which diſpute & contend

We muſt not diſpute of matters of fayth, for victori ſake

only for victory ſake, when as oftentimes in theyr mind they either ſtād in doubt, or thinke otherwiſe. Thoſe doth Paul in this place reproue, which either affirme or do any thing, when in the meane time they ſtand in doubt thereof themſelues. It may here aptly be demaunded, whether this ſentence of Paule, wherein he admoniſheth

How farre for the we muſt beare with the weake. A diſtinctiō of the Cer monies of the law as touching thre times.

to bear with the weak, be vniuerſally true. Chriſostom ſayth y this ſentence is ſo long to be followed, as long as the fruit is not yet ripe. For ſo lōg muſt we beare with the weake, leaſt by raſhnes they take hurt. But we wil make a diſtinction of ye ceremonies of ye law, & this diſtinctiō al mē in a maner refer to thrée times. One time was, when y law was in force, & then were all thoſe ceremonies of neceſſity to be obſerued of all y Iewes. An other time was, when y goſpel was now ſpred abrode & ſhined throughout ye worlde, and y cōmon welth of the Iewes and their temple was vtterly deſtroyed. There was alſo a midle time whē the cō mon wealth of Iſrael after a ſorte remayned ſtill, namely when Chriſt had now aſcended into heauen, and the Goſpell was yet after a ſorte in ſwadling clothes, and the light had not fully burſt forth out of theſe darkenes. Then it was lawfull

Let the godly beware that no mā abuſe theyr lenitye towards the weake.

for a time to kepe ſtill the ceremonies of Moſes: but yet ſo, that no man ſhould put in them the hope of his ſaluation. And this moreouer was to be ſene vnto, that others ſhould not guilefully abuſe this indulgency, which was for a tyme permitted towardes the weake, to defend their ſuperſticion by the example or lenitie of the godly. Paul when he ſaw that there was ſome conſideration to be had of the weake, circumciſed Timothie. But afterward he would in no caſe circumciſe Titus. For he ſaw that if he ſhold haue ſo done, chriſtian liberty ſhold by his example haue bene oppreſſed. Paul towardes the Romanes ſhewed himſelfe very gentle & remiſſe: for that he thought it mete to beare with their infirmitie & ſimplicitie. For foraſmuch as they were but newly come vnto Chriſt, they could not ſtraight way learne all thinges. But contrariwiſe let vs ſée how the ſame Apoſtle vſed himſelfe towards thoſe which now bitte vpon the bridle, and of a certayne obſtinacie reſiſted his doctrine. Vnto the Col. the 2. chap. he ſaith: Take hede that ye be not wonne away by philoſophie, and vayne deceite, according to the tradition of men, accordyng to the elementes of the world, and not accordyng to Christ. And ſtreight way, Let no man therfore iudge you in meat or drinke, or in parte of a feaſt day, or of the newe Moone, or of the Sabbothes. And to the Galathians, ye which are circumciſed haue fallen away from grace: Chriſt is nothing profitable vnto you. And agayne, ye obſerue dayes, and times, and monthes, & yeares. I feare me leſt I haue labored in vayne amongſt you. This conſideration alſo ought we at this day to obſerue, that whome we ſe

When in this caſe we muſt deale either gētly or ſeuer ly.

not yet ſufficiently inſtructed, we gently chereſh, and quench not the ſmoking flax: namely, ſo long as there is hope of repentance and of a better mind. But if they declare themſelues to be hardened, and to be of purpoſe ſworne enemies of the truth, there we muſt deale ſeuerely and conſtantly.

He that obſerueth the day, obſerueth it to the Lord.] There were two things in the weaker ſort, of which the one could by no meanes be allowed: namely, that they were ignorant of thoſe thinges which they ought chiefely to haue knowen, and were in a maner deſtitute of faith and of the knowledge of Chriſtian liberty. This thing Paul now omitteth, as which made not much to y preſēt purpoſe. The other was, that they ſo feared God, and obſerued his law, that they durſt committ nothing which they thought was prohibited by the authority of God. And for that

What might be commēded in thoſe weker ſor .

this is a great aduauncement vnto piety, therfore Paul ſetteth it forth, to the end to commend thoſe weake ones to the better ſort. Howbeit, leſt in this matter he ſhold attribute more vnto them thē to the freer ſort, as though he ſhold think that the ſtronger in vſing liberty had not a conſideration of the law of God, he pronounceth the ſentence, which he ſetteth forth, cōmon to ech part. They, ſayth he, which obſerue dayes, obſerue thē to the Lord, & they which obſerue thē not, obſerue thē not vnto the Lord. And they which eat, eat to the Lord, & they which eat not, eate not to the Lord. And thoſe datiue caſes which Paul here vſeth, to obſerue to the lord to eate to the lord, to liue to the lord, to dye to the lord, ſignifie nothing ells, but that we ought in all our actions, in all our life, and euen in death to depend of the lord.

And geueth thanks to God.] Hereby we may iudge y eyther of thoſe, what ſoeuer they did had a regard vnto God, for that either part gaue thanks vnto him.

Of what great force geuing of thanks is.

Wherefore geuing of thankes is of no ſmall force. For it is as it were a certaine healthfull ſawſe, and maketh that, which otherwiſe of it ſelfe ſhould haue bene hurtefull, commodious and healthfull vnto vs. Therefore Paul to Timothe writeth, Euery creature is good, and nothing is to be caſt away which is receaued with thanks geuing.

For none of vs liueth to him ſelfe: neither doth any die to himſelfe. For whether we liue we liue to the Lord, or whither we die, we die to the Lord.] This may thus be applied, to be a reaſon, wherby the ſtronger ſort are feared away from contemning the weaker: namely, for y they both liue & dye vnto the lord. It may alſo be a general cauſe why they are ſayd both to obſerue & not to obſerue dais vnto y lord, & either to eate or not to eate to the lord: for that vniuerſally they liue vnto the Lord, and dye vnto the Lord. By theſe woordes we are aptly and manifeſtly

The ſcope of our lyfe and of all our actions

inſtructed touching the ſcope of our life, and of all our actiōs. I would to God this might neuer ſlippe out of our mind, but mought with moſt depe rootes be fixed in our hartes. Life and death I thinke in this place are to be vnderſtanded as touching the body. For I ſe not very wel, what conſideration they haue, which referre theſe thinges to the life of fayth, and to the death of ſinne. For there is none which ſinneth to the Lord. For, that can not pertayne to the honor of God. Vnles paraduenture they meane, that this is all one with that which was before ſpoken, He ſtandeth to his Lord or falleth. But ye firſt expoſition ſemeth in my iudgement more playne, and agréeth with thoſe thinges, which Paul writeth to the Phillippians: And Chriſt ſhalbe magnified in my body, whether it be by life, or by death

VVhither therefore we liue, or die, vve are the Lordes.] This in ſum ought to be of greate force with them, for that not only our life and death depende of the lord, but alſo for that we all both as touching life and as touching death are hys proper poſſeſſion. And if this be ſo, who can contemn his neighbour & eſcape vnpuniſhed? This is in a maner all one with that which Paul before ſayd: Why iudgeſt thou an other mans ſeruaunt? That fault was reproued in the weake ones: and this is now layd to the charge of the ſtronger ſort, that they reiect, and contemne not euery kind of men, but theſe which are the Lords. Paul ſayth to the Corinthians, Ye are not your owne men: For ye are bought with a price. Glorifie God now in your body and in your ſpirite which belong to God. Agayne, ye are bought with a price be not ye made the ſeruaunts of men.

For Chriſt therfore died, roſe agayne, and reuiued that he might be Lord both of the quicke and of the dead.] Here he aſcribeth a cauſe, why we ar by good right ye Lordes. For he hath redemed vs by his death, & by his reſurrection hath deſerued

Whether Chriſt if he had not dyed for vs, ſhold haue had vs to his proper poſſeſſion.

life for vs. Wherfore he is Lord both of our life and of our death. But here paraduenture thou wilt demaund, whither if Chriſt had not died we ſhould haue bene his proper poſſeſſion or no? As touching his diuine nature, euē without his death and reſurrection he is our lord. For we are created of him, & whatſoeuer we haue, we haue it thorough him. But bycauſe he is in very dede mā, he hath by his death and reſurrection iuſtly and worthely gotten vnto him ſelfe this dominion: which yet the father could haue geuē vnto him freely: but to ſet forth his glory he would rather geue it to his merites. Wherefore Paul to the Phil. ſayth: for which cauſe God hath geuen vnto him a name which is aboue euery name: namely, for that he had humbled himſelfe to death, euen to the death of the croſe. Origē very largely entreteth of this doubt. Howbeit I thinke that this ſolution which I haue here brought is more playne & more true. But there ariſeth alſo an other doubt. For Paul ſemeth to ſpeake agaynſt that ſentence of the Lord in 22. chapiter of Mathew. He is not the God of the dead, but of the liuing. For if he be not the God of y dead, how is he here ſayd to be Lord of the dead. But if the matter be more narrowly examined, there is not herein contrariety. For there the Lord would hereby proue the reſurrection of the dead, for that God could not be truly the God of Abrahā, of Iſaac, and of Iacob vnles he would haue them to be ſaued, and that wholy both as touching ſoule and body. For it is the propriety of GOD to ſaue th ſe whoſe GOD he is. And the Scripture in Exodus pronounceth, that GOD is the GOD of thoſe patriarches. Wherefore they liue, and ſhall more fully liue in the bleſſed reſurrection. Hereby it is manifeſt that Chriſt ſpake of thoſe, which were thought to be vtterly dead both in ſoule and in body. But God can not be their God. For he can not ſuffer ſuch a death to preuaile againſt his. But here Paul ſayth, that Chriſt is Lord of of the dead, which are dead in body only, but liue in ſpirite, and when tyme commeth ſhall riſe agayne. Wherefore we ſée that betwene theſe places there is vndoubtedly no contrarity. But becauſe we are by the way lighted vpon thoſe words of the Lord, there are as I thinke in them two thinges to be obſerued. Firſt, that although of them is properly concluded the reſurrection of the godly, whoſe God, God confeſſeth himſelfe to be, yet followeth it, that of the ſelfe ſame words may be concluded the reſurrection of the wicked. For if God of his goodnes do ſo fauor the godly, that he will not only haue their ſoules to be bleſſed, but alſo will geue bleſſednes to their bodyes: he will alſo reſtore vnto the wicked their bodyes, that according to the law of iuſtice they may be tormented not only in their ſoules, but alſo in their bodyes. The other is, that in the Prophets there are touching the reſurrection of the dead certayne other more notable places, which yet Chriſt alleaged

Why Chriſt brought not teſtimonies of the reſurrection ou of the Prophets.

not, for that the Saduces with whom he then reaſoned, admitted the law only, and touching the other holy bookes either they receaued them not, or els they eſtemed them not much. For they red them as we read the Fathers. But I leaue this matter, and I beſéech God, not to ſuffer this ſingular benefite of the death of Chriſt to weare away for age in our mynds, that the common prouerbe be not applied vnto vs. Nothing waxeth old ſooner then grace.

But why doſt thou iudge thy brother? Or alſo why doſt thou deſpiſe thy brother? For we ſhal all be ſet before the iudgement ſeat of Chriſt. Is it is written, I liue ſaith the Lord and euery knee ſhall bow to me, and euery tong ſhall confeſſe vnto God. So then euery one of vs ſhall render accompt of himſelfe to God. Let vs not therefore iudge one an other any more. But iudge this rather, that no man put an offence to his brother, or be an occaſion of falling.

But why doſt thou iudge thy brother? Or alſo vvhy doſt thou deſpiſe thy brother? By the name of brethren he reproueth eche part. For the right of brethren is equall and a like: and in them is expreſſed a ciuill adminiſtration, which is called

The right of brethren is equall.

olitia which is a certaine equalitie of Citezens betwene themſelues. Wherfore no mā ought either to deſpiſe or to iudge him, whom he knoweth to be his equall. For he which ſo doth, counteth him not for his equal, but for his inferior.

VVherefore vve shall all be ſet before the iudgement ſeat of Chriſt] By the iudgement ſeat vndoubtedly is vnderſtanded the iudgement of Chriſt, and that by the figure Metonomia. And this benefite beſide others we haue by the ciuill mageſtrates, that by theyr axes and ſwordes, and iudgementes ſeates we are put in minde of the iudgement of God. The like phraſe of ſpeache Paul vſed in the .v. chapiter of the latter Epiſtle to the Corinthians, vve muſt al appeare before the iudgment ſeat of Chriſt. Origen expounding theſe words, maketh a diſcourſe I knowe not wherof, for that in this place is red. Before the iudgement ſeate of Chriſt, and to the Corinthians is red, Before the iudgement ſeat of God and with a long circute he diſputeth of this matter. But doubtles all our bookes haue in ech place. Before the iudgement ſeate of Chriſt ſo that there appeareth no cauſe of ambiguity. And yet if we ſhould ſo rede as he imagineth, nothing could be gathered out of thoſe woordes, but that Chriſt is God. In the 7. chapiter of Daniell are ſet forth many excellent thinges of this throne of God, wherin is deſcribed the magnificency of the iudgement to come.

As it is vvrittē: I liue ſayth the Lord.] This place which is brought to proue Chriſtes diuine power of iudging the world, is written in the 45. chapter of Eſay.

This place proueth the diuine nature of Chriſt.

As touching the very bare words, Paul foloweth not the Hebrew verity: but yet moſt diligently kepeth the ſenſe of the Prophet. For that which is here ſaid, Saith the Lord, agréeth with that which is in the Hebrew, The Lord hath ſworne. And the bowing of the knée ſignifieth here nothing els, but a ſubmiſſion, which is moſt aptly ſignifyed by that outward Simbole.

Euery tounge shal confeſſe vnto God.] In Hebrew it is, Euery tonge ſhall ſwear vnto me, but there is no man which knoweth not, but that in an othe is an excellēt confeſſion of God. For he is called as a witnes, or rather as a iudge: and he is ſo called, that he will puniſh the foreſworne perſons according to theyr deſerts. But as yet we ſée not that all things are ſubiect vnto Chriſt. But that ſhall be when he ſhall deliuer vp the kingdome to God and to the father. For then ſhall all thinges vtterly be made ſubiect vnto him, & amongſt other the laſt enemy, namely death, as Paul ſayth to the Corrinthians. How be it now is begon a certaine obedience, and his kingdome is acknowledged of the congregation of the godly. Wherefore though many vniuſt and wicked things be now committed, yet let vs iudge nothing before the time come, leaſt we be preiudiciall to the ſentence of that moſte highe iudge. Then all things according to our hope, which nowe ſéeme to want equitie, ſhall be full of equitie. Of theſe wordes of the Apoſtle, is moſt manifeſtly gathered the diuinitie of Chriſt. For when he ſpeaketh of the iudgement ſeate of Chriſt, he addeth, and euery tounge ſhall confeſse vnto God. Which ſelf thing is much more manifeſt if we looke vpon the Hebrew veritie. For before that theſe things are pronounced vnder the perſon of God, this is written: Am not I Lord, and there is no other God beſides me? Wherfore ſeing theſe things pertaine to Chriſt, as Paul teſtifieth, it moſt manifeſtly appeareth that he is God.

So then euery one of vs shall render an accompt to God of himſelf.] Wherefore it is not méete that we either raſhly iudge, or proudly contemne others. For at that iudgement ſeat cauſes ſhall be decided according to their deſertes.

Let vs not therefore iudge one an other any more.] This is concluded by the reaſons alleaged of Paule: and is euery where in the holy ſcriptures inculcated of the holy Ghoſt.

But iudge this rather, that no man put an offence to his brother or be an occaſion

To iudge hath two ſignifications.

of falling.] This word 〈 in non-Latin alphabet 〉 , that is, to iudge, hath not here all one ſignification with that which it had before. For before it was to condemne an other by his ſentence, or to affirme any thing raſhly of another. But here, to iudge, ſignifieth to appoynt a thing with our ſelues. Appoynt therfore with your ſelues (ſayth he) and thinke that this chiefly pertaineth to your duety, that no man be offended by any your example, or any your doings. Chriſoſtome by a ſtraunge reaſon proueth

The impeller to ſinne, ſinneth more greuouſly, then he which cō mitteth the ſinne.

that this thing is to be taken héede of. For (ſayth he,) he which impel eth an other to ſinne, deſerueth to be muche more greuouſly puniſhed, then euen he which hath ſinned. For euen at the beginning a greater puniſhment, and vehementer curſe was inflicted vpon the ſerpent, then vpon the woman. For ſhe tranſgreſſed: but the other perſuaded. The woman alſo was more greuouſly puniſhed, then the man: for that he had not ſinned but by her counſell and perſuaſion. And Iezabel was much more greuouſly puniſhed then Achab: Chriſt pronounceth of a man thus offending his brother, It had bene better for him that a milstone had bene hanged about his necke, and he throwne headlong into the ſea. Agayne, Wo be vnto him, by whom offence commeth. How be it if any man be offended with honeſty and iuſtice, we ought not to regarde that: Let vs ſay rather with Chriſt, let them alone, they be blind leaders of the blinde. Euery plant which my heauenly father hath not planted, ſhall be plucked vp by the roote.

I know and am perſuaded, that through the Lord Ieſus, there is nothing commō of it ſelf: but vnto him which iudgeth any thing to be common, to him it is common. But if thy brother be grieued for thy meate, now walkeſt not thou according to charity. Deſtroy not him with thy meate: for whome Chriſte died. Cauſe not your commoditie to be obnoxious to euill ſpeakings. For the kingdome of God is not meat nor drink, but righteouſnes and peace, and ioy in the holy Ghoſt. For whoſoeuer in theſe things ſerueth Chriſt, is acceptable vnto God, and is approued of men.

For I knovv and am perſuaded.] The ſtronger ſort mought haue ſayd, and that not without iuſt occaſion, why dooſt thou call vs backe frō the vſe of Chriſtian liberty? Is it not lawfull for vs to eate of all meates indifferently? Doſt thou by thine Apoſtolicall authority decree, that certayne meates are vncleane? Thou I ſay which with ſo great liberty reprouedſt Peter at Antioch, attempting by his example the like thing. Vnto this obiection Paul by preuention anſwereth, and affirmeth, and conſtantly pronounceth, that all meates are vnto a Chriſtian man frée.

That thorough the Lord Ieſus Chriſt there is nothing common of it ſelfe, but to him that iudgeth any thing to be common, to him it is common.] Hereby we vnderſtand, that no meate is of his owne nature vncleane. For it hath not hys nature of himſelfe, but of God. But he hath created nothing that is euill, for his creatures

Why no meat is of his owne vncleane. Why God ſom tyme prohibited ſome meat

are in the holy ſcriptures called good. In Greke it is, 〈 in non-Latin alphabet 〉 , that is, by it ſelfe, that is, of his owne proper force and nature. And though certayne kindes of meates were prohibited vnto the firſt man, and to Nohe and to his children, and to the Hebrues, that was not doone bycauſe there was any fault in the thinges thē ſelues, but that men ſhould by a certayne diſcipline be enſtructed of Chriſt & of a vertuous life vntill the light of the Goſpell came. But if any error happen, as if any mā ſhould fooliſhly thinke (which thing the Manichies, and other like peſtiferous men did) that it is a deteſtable thing to eate either fleſh, or any other certayn kind of meat, then ſuch a meate is not of his owne nature made vncleane, but thorough that mans corrupt opinion. Wherefore let vs beware that we conceaue not in our mindes any errors or mad opinions touching meates. And let thys be before our eyes, which Paul ſayth, that meates are made vnto thē common, which

Of the ſuperſticion of opinions ſpring greuous ſins.

iudge them to be common. But the gouerners of the Church haue ſo appoynted faſtings, and certayne dayes, and choyſe of meates, that by that meanes, there no where want ſuch ſuperſticious opinions, but are euery where in a maner rife, and ſinnes are without meaſure increaſed. For if we thinke that God is offended in any thing, and doo not for all that abſteyne from it, it is a great token that we more eſteme our owne will, then the law of God. Yea rather that man whatſoeuer he be in ſo doing ſinneth double: firſt for that he is ignoraunt of that which

Why the law aith: They ſhal be vnclean to you. Of the vſe of meates. We haue nothing in the world which is free from the loue of our neighbours. What Paul her ſignifieth by this word common.

he ought to know, ſecondly, for that he followeth not euen his owne ſenſe which he hath conceaued of religion, but committeth that which he thinketh is forbiddē by the law of God. And Ambroſe in this place doth not vnaduiſedly weigh the phraſe of the law. For the law when it ſpeaketh of vnclene meates, thus decréeth: Th ſe thinges ſhall be vncleane vnto you. It ſayth not abſolutely. They ſhalbe vncleane, but addeth, Vnto you, For that the Iewes only were bound to thoſe lawes. Hitherto we haue ſpokē of the nature of meates: now wil we ſpeake of theyr vſe. That vſe, ought, euē as al other our actions, to be ſubiect to the law of charity. And therfore we muſt take hede, that it ſerue to edification, and that by it our weake brethern be not offended. For, to ſpeake at a woord, we haue nothing in the whole world which is frée from the loue of our neighbours. Paul ſayth, common, after the Hebrew maner. For, that natiō had certayne peculiar meates, not only as touching nature thereof, but alſo as touching the dreſſing of them. But other kindes of meates, for that they were confuſedly vſed of other nations were called common, as though they had no holynes ioyned with them. So of the Lattines ſuch things are called prophana that is prophane, which are porro, that is, farr of, a fams, that

What thinges are called prophane.

is, from temples, and may be vſed of all kindes of men. Therof it came, that in the 10. of the Actes Peter ſayth, that he had neuer eaten any thing common or vnclene. In which place he aptly ioyned together 〈 in non-Latin alphabet 〉 , that is, common or vnclene. And Chriſoſtome noteth, that here is ſayd, common, of that, which commeth. out of the hart: for, that is it which maketh a man common, that is to ſay, polluted Such as are adulteries, murthers &c. Neither is it in vayne that Paul addeth, thorough Ieſus Chriſt. For if thou referre it to that which he before ſayd, I know and am perſuaded (which way Chriſoſtome ſemeth to like wel) it declareth, that this perſuaſion of Paul is not humane, but vtterly diuine. But if it be referred to that which followeth, That there is nothing common, then teacheth it vs, that we ought to count to haue receaued this benefit at Chriſtes hand, as by whom the obligation

Through Chriſt creatures hurt vs not.

or bond of the law is abrogated. And in theſe woordes are they couertly reproued, which will not vſe ſo great a benefit of Chriſt. By Chriſt alſo we haue this benefite, that the creatures which otherwiſe by reaſon of ſinne are ſubiect to the curſe and to vanity, can now doo vs no hurt. For as Paul ſayth to Timothe They are ſanctified by the woord of God and by prayer But vnto infidels and to thoſe which are without Chriſt they kepe ſtill that curſe whereunto they are ſubiect. Wherfore Paul ſayth to Titus, All things are clene to the clene: but to the vnclene and to the vnbeleuers nothing is cleane, for that theyr mind and conſcience is defiled. Here weſe y thoſe things which otherwiſe were vnclene, are by fayth & the woord made cleane. And contrariwiſe y which of his own nature is cleane, is by a corrupt opiniō, and by departing frō the worde of God made vncleane. What merua le is it then, if we ſay, that when the worde and faith is added, the bread in the Euchariſt

The nature of charity.

and the water in Baptiſme, are no more common and vulgare elementes.

But if thy brother be greued for the meate, now wa keſt not thou according to charity.] Here he declareth that that which of his owne nature is not common or vncleane, is yet notwithſtanding ſometymes for ſome other cauſe prohibited, namely as we haue ſayd for charity ſake. For the nature thereof is to ſtirre vs vp diligently to prouide for all thoſe thinges which we knowe ſhall profite our brother. They greuouſly ſinne againſt this commaundemēt, which wil not forbeare from thoſe thinges by which they know the conſciences of their weake brethren are offended and afflicted. In mans body if any member peraduēture be ill at eaſe, it is handled gently, and diligently ſene vnto of the other members. So ought we to helpe our weake brethrē as much as lieth in vs, and to eaſe them of their paine and griefe. Let no man thinke that the conſent of religion is a thing light or of ſmall valew. For in ſuch caſes we ſe that the weake ar greued, whē they ſe others to doo otherwiſe then they iudge ought to be doone. But cōtrariwiſe the godly reioyce, when they ſe others conſent with them both in fayth and in maners.

Deſtroy not him vvirh thy meate for vvhome Chriſt d ed] For what other thing ells is this, but openly to reſiſt the counſell of Chriſt? He hath redemed him: wilt thou deſtroy him? He hath ſhed his life, ſoule, & bloud for thy brother. Cāſt not thou for his ſake abſteyne from a poore pece of meate? He being the chiefe creator & author of all thinges did this. And dooſt thou being but a woorme, yea and leſſe thē a woorme thinke ſkorne to doo this? He died for thée when thou waſt hatefull and his enemy: and canſt not thou ſuffer ſo trifeling a thing for the brother ſake? Ambroſe very godly ſayth that by this place we may know, of how greate valew the ſaluation of our brother is. This I thinke he therefore ſpake, for that the nature of iuſtice requireth, that the price of a thing be after a ſort made equall with the thing it ſelfe.

The price of a thing is after a ſort made equall with the thing it ſelf.

VVherefore cauſe not your commodity to be obnoxious to euil ſpeakings.] Ye muſt in no caſe ſuffer, ſayth he, the excellent giftes of God to be euill ſpoken of thorough your default. But Chriſtian liberty, and the doctrine of the Goſpell and fayth are no vulgare or common giftes of God. Why then doo we cauſe them, to be euill ſpoken of for our ſakes, when as rather they ought by all maner of meanes to be commended, and with moſt high prayſes to be ſet forth? By euil ſpeakings I vnderſtand not the euill ſpeakings of euery kind of mē, but of the weake brethern: which foraſmuch as they deteſt thy liberty, thorough thy default are made contumelious agaynſt GOD, which gaue it vnto thée. But that man goeth rightly & orderly to woorke, which ſéeth vnto, that his woorkes be approued, and y eſpecially by the iudgement of the godly brethren: that the glory of God may be celebrated, & that others may haue an example of holynes to follow. We may here alſo vnderſtand the euil ſpeakings of thoſe which ar without. For they when they ſée chriſtians to contend amongeſt them ſelues about friuolous matters, beginne to haue our religion in contempt. Therof came it, that Paule ſayd, for your ſakes the name of God is euil ſpoken of amongſt the Gentles.

For the kingdome of God is not meate and drinke) Theſe ſtrōger ſort thought that in defēding their liberty, they did very much increaſe the kyngdom of God: & thought alſo y if they dyd otherwyſe they ſhould betray it. Paul thus anſwereth vnto thē, y this is not the force, this is not the right, this is not ye fruit of the kingdō of heauen, that we ſhould either eate or drinke whatſoeuer we liſt. For the effectes thereof are of much more excellency: Which effectes Paul ſtraight way mencioneth, namely, righteouſnes, peace, and ioy in the holy ghoſt. Chriſoſtome thus expoundeth theſe wordes. The kingdom of God is not meate and drinke, theſe things bring thee not to the kingdome of heauen: but righteouſnes, peace, and ioy in the holy ghoſt make thee partaker thereof. With which expoſition Ambroſe alſo agréeth. If by righteouſnes, peace and ioy they vnderſtand Chriſt, which is made vnto vs all thoſe thinges, I wil not be agaynſt thē. But if they put thē as cauſes of our felicity, their interpretation is vtterly wide from the marke. They had not ſpoken amiſſe if they

Meat an drinke are not the principall thinges for which we ſhould contend.

had ſayd, that meat and drinke are not thoſe thinges whereby is confirmed and ſpred abroad the kingdome of God: and therefore we muſt not contend about them as tertayne chiefe and principall points. Therefore Paul ſaith in the 8. chapiter of the firſt to the Corrinthians. Meate commendeth vs not vnto God. For neither if we eate not, ſhall we want, neither if we eate ſhall we abound. One Vrbicus, as Augustine writeth in his 86. epiſtle very vnlearnedly abuſed theſe wordes, to proue, that we ought to faſt on the Saturday. Becauſe the kingdome of God (ſayth he? is not meate and drinke. Auguſtine anſwereth, If the matter be ſo, then vpon the Sondayes and at other times, when we faſt not, we pertayne not to the kingdome of God. Chriſoſtome ſayth, that by this ſentence of the Apoſtle eyther part is admoniſhed. For it is profitable for ech part to vnderſtand wherein conſiſteth the kingdome of God. Which thing thoughe I graunt to be ſomewhat likely, yet doo I not iudge it to be of neceſſity. For he ſtill continueth in dealing with the ſtronger ſort and ſayth: deſtroy not the woorke of God for meate ſake.

Righteouſnes, peace, and ioy in the holy ghoſt The kingdome of God conſiſteth not in outward thinges. For foraſmuch as it is a thing ſpirituall, it muſt nedes alſo conſiſt of thinges ſpirituall: which though they be many in nomber, yet here are reckened vp only the excellenter ſpirituall thinges. By righteouſnes he vnderſtandeth both y righteouſnes wherby we are iuſtified, out of which ſpringeth

Righteouſnes of two ſortes.

true peace: And therefore Paul before ſayd, We being iuſtified by fayth haue peace: And alſo that righteouſnes which after regeneration ſpringeth forth of fayth as a fruit therof: which righteouſnes alſo is the mother of peace. For it diſturboth not, neither worketh any thing, wherby our neighbors may iuſtly be angry or be moued. By the firſt righteouſnes the mind of a ſinner is pacified, whē as he beleueth that thorough Chriſt his ſinnes are forgeuē, and ſo alſo is it by the ſecond, for that our hart accuſeth vs not of any crime, of any ſuch crime (I ſay) which may plucke vs away from God, and may waſt the conſcience. After this in order followeth ioy, whereby we alwayes reioyce in the Lord, and aſſuredly hope for perfect good thinges, and doo now preſently fele the ſame good thinges to be begoone. There is a certayne other peace of the fleſh, which Chriſt came not to ſend vpon the earth And touching the ioy of the fleſh Chriſt ſayth in Luke: Wo be vnto you which laugh now: and pronounceth them to be bleſſed which mourne. This particle, in the holy ghoſt, is added, for that by him all theſe thinges are geuen vnto vs. Wherefore it is witten in the 5. chapiter to the Galathians, The fruites of the ſpirite are ioy, peace, and patience. But thou wilt paraduenture ſay, Although the kingdome of God as it is ſayd be ſpirituall, yet notwithſtanding outward thinges alſo ſeme to make ſomewhat eyther with it, or agaynſt it. For they are commonly commended in the Church, which liue temperately, and they which geue themſelues to dronknes and glottony doo greauouſly ſinne. That hereof commeth, for that whatſoeuer eyther vprightnes or wickednes is in theſe thinges, the ſame as Chriſt ſayth commeth out of y hart. And when Paul ſaith y the kingdō of God is not meat or drinke he moſt ſharpely reproueth thoſe whoſe bealy is theyr God. Theſe are the things whereof the kingdome of Chriſt conſiſteth, by which alſo it is confirmed and aduanced. In theſe thinges let vs excerciſe our ſelues: and let vs decline from thoſe thinges which are contrary to them, namely, iniuſtice, brawlinges, and ſorow of the ſpirite. Theſe ſtronger ſorte are in my iudgemēt greauouſly reproued in theſe woords, for that they vniuſtly reiected theyr weake brethern, and for that by thoſe theyr vntimely diſputations they troubled the common peace, and alſo for that they in liuing licentiouſly & ouer fréely did by theyr exāple fill others with ſorow.

For vvhoſoeuer in theſe thinges ſerueth Chriſt, is acceptable to God, and is approued of men.] The latine interpreter as it ſhould ſeme red, not 〈 in non-Latin alphabet 〉 that is, in theſe thinges, but 〈 in non-Latin alphabet 〉 that is, in this. For he hath thus turned it: Qui enim in hoc: that is, for he which in this: which reading Origen followeth and alſo Ambroſe: and eyther of them ſemeth to referre this ſentence to the holy ghoſt, as if he ſhould haue ſayd, he which thorough the holy ghoſt ſerueth Chriſt. If we follow this ſentence then much more greauouſly are theſe cōtencions and brawlings of the Romanes reproued, bycauſe that they ſemed hereof to ſpring, for that in

In what things cō ſiſteth the true worſhipping of God.

ſpirite they ſerued not Chriſt, but attributed to much vnto carnall thinges. But we will follow the Greke reading. For by it we are with great fruite taught in what thinges the true and proper woorſhipping of God conſiſteth. But in the Papacy all thinges are full of d me and ſuperſticious ceremonies. He which after this maner woorſhipeth God is acceptable vnto him. For he worketh thoſe things which without doubt come not of our ſelues but of God. And men will they or nil they ſhall be compelled to geue teſtimony vnto the truth The thinges which are

An argument takē of contraries.

here promiſed are moſt high and moſt excellent, namely, that we ſhall be gratefull and acceptable both to God and to men wherfore of the contrary we may wel conclude that they which are occupied wholy in outward woorſhippings, in meat and drinke, and afflicting of the body, ſhall neyther be gratefull nor acceptable to men that be of an vpright and true iudgement, nor alſo to God. And this is that which Paul writeth to Timothe, The excerciſe of the body hath litle commoditte: but piety, that is, the ſpirituall woorſhipping of God ſtirred vp by fayth & loue, wherof ſpring righteouſnes peace and ioye, auayleth to all thinges, as that which hath promiſes both of this life, and of the life to come. And Paul ſo writeth not of the ſuperſticious excerciſe of the body, for, otherwiſe that is vniuerſally condemned in the holy ſcriptures: as it is manifeſt by the ſecond chapiter to the epiſtle to the Coloſſiās: but he ſpeaketh of that which was of many moſt highly and ſingularly eſtemed and reuerenced, as though the whole ſtay and foundacion of all religion conſiſted in it only.

Let vs therefore follow thoſe thinges which concerne peace, and mutuall edification. Deſtroy not the worke of God for meate ſake. All thinges indede are pure: but it is euill for the man which eateth with offence, It is good neyther to eate fleſh, nor to drinke wine, nor any thing, wherby thy brother may ſtumble, or be offeded or be made weake. Haſt thou fayth? haue it with thy ſelfe before God. Bleſſed is he which iudgeth not himſelfe in that thing which he alloweth. For he that doubteth is condemned if he eate: for that he eateth not of fayth. For whatſoeuer is not of fayth is ſinne.

Let vs therfore follow thoſe thinges which concerne peace and mutuall edification.] He auocateth them from thinges vnprofitable, to the end they ſhould geue themſelues to the principall and chiefe thinges, and very ſinnewes of the Church, namely, to peace and to edification. Which he declareth are to be followed not lightly or negligently, when he ſayth: 〈 in non-Latin alphabet 〉 . For peace as Origene ſaith, ſemeth to be driuen away thorough the default of men, and to be taken away frō theyr doinges. But the more it flieth away, the more earneſtly is it to bee followed after, yea though it b to the hinderaunce of our commodities. After peace he putteth edification, for that no man can abide to be inſtructed of him, whome he thinketh to be his enemy. Neyther can men be cloſed together as liuely ſtones to the building of the church, vnleſſe they be ioyned together with the glewe of peace and of charitie.

Neither deſtroy the worke of God for meate ſake] Chriſostome calleth the ſaluation

The ſaluation of men is y worke of God.

of men the worke of God. This doubtles beſéemeth vs not, that whereas we are the workemen of God, to this ende appoynted to be an helpe to him in aduauncing the Goſpel, we ſhould through our default, ouerthrowe that which God will haue to be eſtabliſhed. For ſo ſhall we be rather the workmen of the deuill, and of the fleſhe, then of God. But in my iudgement they nothing ſtray from the meaning of Paul, which by the worke of God vnderſtande faith, although it be weake, or a ſparke of Chriſtian pietie kindled in the hearts of our brethren, which it is our partes by al maner of meanes to cheriſh, and not to oppreſſe and to extinguiſh as the Romaines did: and eſpecially ſéeing that Eſay in his. 42. chapiter thus writeth of Chriſt, He ſhall not quench the ſmoking flaxe. For Chriſt ſayd, This is the worke of God, that ye ſhould beleue. And the ſpeach is made ſo muche the more vehement,

Meate is not the worke of the deuill.

in that it is ſayd. That the worke of God ought not to be deſtroyed for meat ſake. For the Antitheſis betwene the worke of God, and betwene meate, is of great diſtance. And yet is not this ſpoken as though meat were the worke of the deuill, For it alſo is the creature of God. But as Ambroſe warely noteth, man was not made for meate ſake, but meate for mans ſake. Wherefore it is les to be eſtéemed, then the ſaluation of man, which amongſt al creatures is by the figure Antonomaſia, that is, by dignity or excellency, called the worke of God. Or peraduenture the Apoſtle here had not a reſpect to the nature of meat, but to y vnbridled luſting after it, and to the importunate and vnorderly defending therof: which things for that they were the vices in thoſe men, the Apoſtle would not call them either the worke of God, or edification, or ſaluation.

All things in deede are pure: but it is euill for the man vvhich eateth vvith offence.]

Two thinges onely make meate vncleane.

He repeateth the preuention which he vſed before. I knowe and am aſſured through Ieſus Chriſt, that nothing is common. For euen as there he graunted, y there is no vncleanes in meates, as touching their nature, ſo here alſo plainely graunteth he the ſame. How be it that which he graunted, he againe ioyneth with an exception of offending our brother: as before he excluded a corrupt opinion touching meates. For euen as ſuche an opinion defileth him that vſeth thoſe meates, ſo alſo doth the offending of our brother. Wherfore two things only contaminate meat, which otherwiſe of his owne nature is cleane: either error, whereby the meate is thought to be vnlawful, or els the offending of the weak conſcience of our brethrē.

It is good neither to eate fleſh, nor to drink vvine, nor any thing vvherby thy brother may ſtomble, be offended or be made vveake Wheras he ſayth good, any man may eaſely perceiue, that this is not ſimply or abſolutely good, but only vpō this condition, if thy brother be thereby made weake. Here is not ſpoken of that abſtinence from wine and meate, whereby we are commaunded not to be ouercome with dronkennes and ſurfeting. For to eſchue and flie from theſe things, is of it ſelfe & abſolutely good. Neither ſpeaketh Paul of that abſtinence frō things ſuperfluous, wherby our mind is made more able & more apte to contēplate things diuine, & the fleſhe is brideled from ouer licentiouſly reſiſting againſt the ſpirite. For theſe things are alwayes good and neceſſary vnto Chriſtian men. Paule affirmeth this touching the vſe of fleſh, wine, and other things, ſo long as the vſe of thē is indifferent: and ſheweth when it is good to abſtaine from that vſe, being otherwiſe of it ſelf indifferent. Neither ment he any thing els by this his temperancie which he exhorteth vs vnto, but that we ſhold frame our ſelues to the weak ones: which thing he himſelf performed ſayth Chriſoſtom, when he circumciſed Timothe, and toke vpon him the vow. Neither was this (ſayth he) hipocriſie, but an edification, and a moſt profitable diſpenſation towards the weake. Origen proueth that the vſe of wine is a thing indifferent: for that although ſome vſe it well, yet notwithſtanding ſome abſtaine from it by reaſon of wicked and ſuperſticious artes, other ſome vſe it to the worſhipping of Idols, other ſome ſuch as are heretikes vſe it to eſtabliſh theyr fonde and madde inuentions, but here ariſe two doubts: firſt,

Note a great doubt

what if my brother be offended with that kinde of meat or drinke which is neceſſary for me to defend there withall the life of my body. For there are ſome which can not endure without wine. Therfore Paul admoniſhed Timothe to vſe a little wine by reaſon of his ſtomake, and often diſeaſes: doubtles if the ſaluation of our neighbor depend wholy of this abſtinence, we ought for a time to abſtain. For we ought for our brethrens ſake, to geue euen our life: as Chriſt gaue himſelfe for vs: and this are we bound to doe euen by the law of charitie, from which no Chriſtian is free. How be it we muſt vſe ſuche a moderation, that we muſt with as great dexterity as we can, and with as little offence render a reaſon of our doing to our weake brother: to geue him to vnderſtand, that it is frée for vs to vſe any creature of God to the health of our body, ſo that we receiue it with thankes geuing vnto

An other queſtion.

God. But if he at the length be ſo obſtinate, that he wil not be content with a iuſt reaſon, then is he to be left with the Phariſeis in his offenſe: which thing Chriſt hath not only in expreſſe wordes, but alſo by his example confirmed vnto vs, whē the Phariſeys were offended, for that the Apoſtles did eate meat with vnwaſhen handes. The ſecond queſtion is: what if after that we haue admoniſhed & taught the weake one, we yet notwithſtanding nothing profit? If to the ſuſtaining of our body, we vſe the lawfull creature of God, we ſhall ſéeme to reſiſt Paule, who thus wryteth to the Corinthians in the firſt Epiſtle and. 8. chapiter. If meate offende my brother, I will for euer eate no fleſhe. I anſwere that the Apoſtle in that place amplified his ſpeache by the figure Hyperbole, and this particle for euer is thus to be vnderſtanded, if nede ſo require. As if he ſhould ſay, ſo litle eſteme I mine owne commoditie, that if nede be, I will for euer abſtaine from al things indifferent, rather then I will offend my brother. But if by my long abſtinence be noriſhed the infirmity and obſtinacy of my brother, then vndoubtedly ought I not to abſtayne. For ſo not to eate, or not to drinke, were not a thing indifferent. For beſides that it ſhould nothing profit that obſtinate perſon, it ſhould alſo hurt the churche of God. Wherfore that place of Paul to the Corinthians is to be vnderſtanded of the preparation of the minde: that is vnles any other thing let, euery one ought to be redy to abſtaine from all manner of things indifferent, to the ende he ſhould not diſturbe his brethren, or hurt theyr conſcience.

Haſt thou faith? haue it vvith thy ſelfe before God.] He ſpeaketh to him, ſayth Origen, which knoweth & beleueth that all kindes of meates are now frée through Chriſt. Let him vſe this his fayth towards God, and geue thankes to him: and let him not by reaſon of his fayth compell an other man to eat with a wauering and reſiſting conſcience: and let the ſame man haue his faith with himſelf: and let him not boaſt of it to the hurt of his neighbour. Neither let him with ouermuche licē tiouſnes vſe what meates he luſt. Paule ſemeth by a certain preuention to anſwer to thoſe, which ſayd they wold liue fréely, and defende the faith which they had receiued. Paule anſwereth, haue thou thys fayth before God, and kepe it to thy ſelf. Chryſostome thinketh that in this place is not to be vnderſtanded that fayth, wherby

Of what faith Paul here ſpeaketh.

we beleue the doctrines of fayth. For Paul before ſayd: with the harte men beleue to righteouſnes, and with the mouth is confeſsion made to ſaluation. Wherfore it is not inough to beleue rightly before God, vnles alſo thou profes thy faith before men. But here to make profeſſion of faith out of ceaſon is ioyned wt a vice, which thing pertaineth to o tentacion. But I ſée not why this, which Paul now entreateth of, cānot be a doctrine of faith. For chriſtiā liberty is not ye leaſt of thoſe things which

Chriſtian liberty pertayneth to the doctrine of fayth.

we ought to beleue: which vnles it wer ſo, ye bōdage of ye law of Moſes, might eaſly returne agayne. Neither doth Paul prohibite, but that we may into our weake brethren inſtill the doctrine of our fayth. For our moderation, whereby we frame our ſelues to them, hereto only tendeth, that they mought one day at the length be brought vnto our faith, and be made more ſtrong therein. Wherefore this is the meaning of Paul haue it before God, and with thy ſelfe: that is, excerciſe not thy faith out of ceaſon. So he prohibiteth vnto them only the vſe of meates for a tyme which they beleue to be frée and not properly a true and apt declaration of their fayth. And vnto a weake brother, and to one that is not yet fully perſwaded it ſhall for this tyme be ſufficient, if he haue fayth touching the principall poynts of religiō. For it is not ſtraight way required, that he expreſſedly beleue all things which are to be beleued. This ſentence is no defence at all to thoſe which contrary to the moſt manifeſt word of God winke at ſuperſticious, and idolatrous Maſſes, and at the prophanations, and abuſes of the ſacraments, for that they wil not offend the litle ones, but thinke it inough to haue faith in themſelues, and before God. For here Paul ſpeaketh only of ſuch thinges which are meane and indifferent: and not of thinges neceſſary or repugnant with the word of God.

Bleſſed is he which condemneth not himſelfe in that thing vvhich he allovveth.] Leaſt he ſhould ſéeme to haue to much fauored the weake, he now to defend the ſtronger ſort declareth, that the greateſt felicity herein conſiſteth, that euery

A great felicity of chriſtians.

one when he examineth and peyſeth that which he alloweth or doth, do not condemne the ſame, but do aſſuredly ſée that it agréeth with the word of God. This is the greateſt felicity of Chriſtians that they neuer at any tyme be accuſed of theyr owne hart, as though they had allowed or committed any thing which they iudged not to be vpright. Theſe thinges, as ſayth Chriſoſtome are not ſpoken of the wicked, which delight altogether in whatſoeuer they themſelues inuent, but of the faithfull which whatſoeuer they thinke, ſpeake or do, meaſure the ſame by the rule of a ſound fayth, and by the word of God. And Chriſoſtome thinketh that theſe

The conſcience is not vpright vnles it be eſtabliſhed by an vpright fayth.

wordes aunſwere to thoſe which were before ſpoken, Haſt thou fayth? haue it with thy ſelfe, and before God. As if he ſhould haue ſayd: Let not this ſéeme to thée a ſmall thing, herein art thou bleſſed, for that thou haſt a ſound iudgement of things. For this is a moſt ample gaine, and better then the whole world. For although al men accuſe thée, yet if thy fayth & conſcience accuſe thée not, thou art bleſſed, and of this thine inwarde iudgement, thou receiueſt moſt great fruit. But the iudgement of thy conſcience can not be vpright, vnles thy faith be vpright & perfecte. For otherwiſe many when they kill Chriſtians and godly men, thinke that they doe God high ſeruice. Hereunto pertaineth that which Paul ſayth in the ſecond Epiſtle to y Corinthians the. 1 chapiter. This is our glory, the teſtimony of our conſcience. And Iob in his. 27. chapter. For mine heart ſhall not reproue me ſo long as I liue.

But he which doubteth is condemned if he eate: for that he eateth not of faith] He which doubteth and eateth, is cōdemned, for that he is not perſuaded with him ſelf, that that which he doth, pleaſeth God, wherfore he cā not direct it to his glory, when as he thinketh that it diſpleaſeth him, but euery worke what ſo euer it be, that wanteth his ende, is ſinne. Diiudicare, which is turned to doubt, here chiefly pertaineth to infidelity: namely when the minde is toſſed to and fro with reaſōs, neither is there in the minde any firme perſuaſion. Wherfore Abraham is commended for that he without any ſuch debatings beleued.

For that he eateth not of faith.] The cauſe why he is condemned, commeth not of the vnclennes of the meat, but for that he beleueth otherwiſe then he ſheweth in acte. This ſentence is of great force to keepe vnder the ſtrong in fayth, not to compel the weake, & thoſe that are not yet perſuaded, to eate thoſe things which they thinke to be prohibited.

For vvhatſoeuer is not of faith is ſinne.] This is a generall cauſe, whereout is gathered moſt excellent doctrine: namely that God regardeth not the ſhewe, pompe, and outward glory of workes, but weigheth inwardly whether they procéede from a true obedience. And this is done, when by the word of God we beleue that ſuche things are bothe required of God, and alſo doe pleaſe him. Wherefore

This ſentence of Paul is generall. The good workes of heretikes are to them made ſins.

whatſoeuer ſpringeth not out of this fountaine is ſinne. Origen thinketh alſo that this ſentence is generall. And therefore he ſayth that the workes of heretikes are turned into ſinnes, for that theyr faith is not a true fayth, but a counterfaite and falſe faith, euen as ſome knowledge is called a falſe knowledge. And he citeth this ſentence, Let theyr prayer be turned into ſinne.

The fiftenth Chapiter.

WE that are ſtrōg, ought to beare the infirmities of the weake, and not to pleaſe our ſelues. For let euery man pleaſe his neighbour, in that that is good to edification. For Chriſte alſo pleaſed not himſelfe: But as it is written, the rebukes of them which rebuke thee, haue fallen vpon me. For whatſoeuer things are written afore time, are written for our learning, that we through patience and con olation of the ſcriptures might haue hope. Now the god of pacience and conſolation geue you, that ye bee like minded one towardes an other, according to Chriſt Ieſus. That ye with one mind, & with one mouth may praiſe God, euen the father of our Lord Ieſus Chriſte, Wherfore receiue ye one an other, as Chriſt alſo receiued vs to the glory of God.

The Apoſtle ſtill proſecuteth that which he tooke in hande, and exhorteth the ſtronger ſorte, and thē that were confirmed in doctrine, to beare with the weake, and that with great loue. And firſt he bringeth an argument taken of the ende of the giftes of God. For they are to that ende geuen vnto vs, that with them we ſhould helpe our brethren, that our ſtrengthe ſhould ſerue to make others ſtronge, and that our knowledge ſhold ſerue to inſtruct others. Chryſoſtome ſayth, that here are reproued thoſe froward, and in a maner ſuperſtitious perſons, in that they are called weake: but others are called ſtrong, which ought to beare with them. And thereto he thinketh Paul had a reſpect in that he counteth himſelf in the nomber of the ſtronger ſorte. And this he doth not, as ſayth Origen, as a boaſter abrode of his owne praiſes: but by his example to ſtir them vp, who though in might & ſtrength he were not inferior vnto them, yet he made himſelfe all things to all men. Neither is this word, to beare lightly to be peiſed. For in Greke it is 〈 in non-Latin alphabet 〉 , that is,

An argument takē of the deniall of our ſelues.

to beare, and after a ſorte to carye vpon a mannes ſhoulder. So Paule in an other place: beare ye one an others burthen, and ſo ſhall ye fulfill the law of Chriſt, wheras he addeth, and not to pleaſe our ſelues, it is a newe profe taken of the deniall of oure ſelues, which deniall we profeſſe. For, not to pleaſe our ſelues is nothing els, as Ambroſe interpreteth it, but not to ſeke that which may be profitable and pleſant to our ſelues, but that which may be commodious to our brother.

For let euerye man pleaſe his neighboure, in that that is good to edification.] Therefore he addeth, in that that is good, and to edification, that no man ſhoulde thinke y we ought to pleaſe our brethrē, as touching filthy and hurtful affections. In that he before ſayd, vve ought, & here he vſeth a kinde of commaunding, he declareth that euery one of vs is bound to theſe things: neither pertaine they to gratification, but to the bonde of the law, and of loue.

For Chriſt pleaſed not himſelf.] To the ende the more vehemently to ſtirre vp theyr mindes, he exhorteth them thereunto by an example. For in wordes to profeſſe Chriſt to be the maſter of our life, and in very dede to abhorre from his inſtiſtitutions,

Theſe are preceptes and not councels.

is both ridiculous, and alſo ful of ignominy and ſhame. In this ſentence this word to pleaſe, which in Greke is 〈 in non-Latin alphabet 〉 , ſignifieth to obey, to ſatiſfy, and to be ſeruiceable. For otherwiſe that worde being vnderſtanded in the common ſignification, ſhould ouerthrow the ſentēce and meaning of Paul. For there is none of vs which ought not to pleaſe himſelfe, when as he examineth his doings by a ſound iudgment, and is fully perſuaded, that they are through faith acceptable vnto God. Neither did Chriſt at any time after this maner diſpleaſe himſelf in thoſe things which he did. But how he framed himſelf to the commodities of other mē, we are plainly taught by the holy ſcriptures. He abaſed himſelfe, and toke vpon him the forme of a ſeruaunt, when as in very déede he was Lord ouer all: and being of all men the moſt holieſt he did eate with Publicanes and ſinners, and being moſt chaſte, he prohibited not his feete to be waſhed with teares, and to be wiped, and anoynted of a woman noted of great infamy: finally being condemned with moſt wicked theues, he vouchſafed for our ſaluation to be crucified betwene them. He which did and ſuffred ſo many and ſo great things could he ſeme to haue ſought to haue pleaſed himſelfe, or rather to frame himſelfe to our commodities? Wherfore the Apoſtle rightly ſetteth this example before our eyes.

But as it is vvritten, the rebukes of them vvhich rebuke thee, haue fallen vpon me.] This teſtimony is written in the. 69. pſalme. And Paul vſeth it in this ſenſe, as thoughe the ſonne ſhould thus talke vnto the father: Not only the zeale of thy

Now the co tumelies of god light vpon Chriſt.

houſe hath eaten me vp, but alſo what ſo euer contumely and rebukes are done againſt thée, which doubtles is done through al the ſinnes of al men, the ſame wholy lighteth vpon me, and that am I ready euen by the deathe of the croſſe to beare and to make ſatiſfaction for. The heartes of men thoughe they were of iron, and harder then euen the moſt hardeſt ſtones, may yet notwithſtanding by this example be ſoftned to ſuffre any thing for the ſaluation of our brother. D ubtles in this example is much more comprehended, then Paul requireth of the Romaines For he commaundeth them not, to beare the blames of the weake, but only t be an helpe vnto them, and to heale their infirmitie.

For vvhatſoeuer things are vvritten afore time, are vv itten for our learning] This he addeth in the commendation ſake of the holy ſcriptures: leaſt he ſhoulde ſeeme not very aptly to haue alleaged that teſtimony of Dauid. The things ſayth

No part of the holy ſcripture without fruite.

he, which were in times paſt written by the inſtinct of God, pertaine to vs, that we ſhould be inſtructed by them. Wherfore no part of the holy ſcriptures is without fruit. For Paul ſayth, whatſoeuer things are written, are written to our learning: in other bookes though they be excellently and exactly wrytten, yet thou ſhalt finde in them ſomewhat which thou mayſt reiect, as that which in no caſe pertaineth to thée. But in the holy ſcriptures thou ſhalt neuer finde any thing, which ſerueth not to thy inſtruction and ſaluation: ſo that thou weigh the thing rightly. And I would to God, that as many of vs as doe read the holy ſcriptures, would with this purpoſe and minde read them, and wold out of euery parte of them ſeke our owne edification. But a man ſhal ſée many, which by reading the holy ſcriptures, are in

How the ſcriptures are to be read.

déede made the learneder, but yet they become nothing at all the better. For they doe not at euery clauſe, thus queſtion with themſelues: what pertain theſe things to thée? What pertaine they to thy conuerſation, and what belong they to thy doings? This without doubt the holy Ghoſt had chiefly a regarde vnto, not to teach any thing in the holy ſcriptures, which ſhould be ſuperfluous. In this thing chiefly ought the holy bookes to excel prophane bokes, that nothing can be cut away from them as ouerplus, or ſuperfluous. If theſe properties be agreable with the olde teſtament, then much more agrée they with the new teſtament. For one & the ſame

Againſt the Libertines

ſpirite was author of them bothe. Where now therefore are the Libertines of all men the moſt arroganteſt, which brag that they are ſo high and celeſtial, that they haue no néede of the holy ſcriptures: For they thinke that the ſcriptures are geuen only to weake men, and to little ones. Verely Paul nombreth himſelfe amongſte thoſe which receiue profite out of the holy ſcriptures. For he ſaythe not, they are written for your learning, but for our learning. Neither is there any cauſe why the Anabaptiſts together with ye Maniches, and Marcionites ſhould bark againſt

The thinges which are in the olde Teſtament pertain to vs.

the olde Teſtament. For here Paul bringeth a teſtimony out of the Pſalmes in the olde Teſtament. Origen by a certaine learned induction proueth, that thoſe things which are written in the olde Teſtament, pertain alſo to vs. Paul in the firſt Corin. ſayth, that thoſe things happened to them in a figure, and were ſealed in wrytings for our ſakes, vpon whome the ends of the world haue come. And in the ſame Epiſtle he citeth this ſentence, Thou ſhalt not binde the mouth of the Oxe that treadeth out the corne: and this he declareth was not ſo ſpoken, as though God hadde a care ouer Oxen, but for that they rather ſerue for vs. And to the Galathians he ſayth, that Abraham had two ſonnes, which in very dede ſhadowed vnto vs two Teſtaments. And to the Corinthians he ſaythe, that the Iſraelites did eate Manna in the wildernes, and dranke of the rocke, that we might knowe, that they did eat the ſpirituall meat, and drink of the ſpirituall drinke, namely, of the rocke that folowed them: and that rocke was Chriſt. Thus much Origen. And doubtles it would be tedious if a man

The common people ought not to be prohibited from the reading of the holy ſcriptures. The vtilitie of the holy ſcriptures.

ſhould recken vp all ſuch kind of teſtemonies. By theſe thinges alſo let thoſe men conſider which ſeke to prohibite Chriſtian men from the reading of the holy ſcriptures, how ill they prouide for theyr commodity, whileſt the labour to defēd theyr owne obſtinacy, inueterate abuſes, and ſuperſticions.

That we thorough patience & conſolation of the ſcriptures might haue hope. This thing Paul attributeth to the doctrine of the ſcriptures, that it eaſely bringeth men to patience, and maketh them willing wholy to committe all that they haue to the gouernaunce of God. And thereout he declareth are taken moſt ſwete conſolations, and moſt feruent exhortacions, wherby the minds may be thoroughly ſtirred vp to execute the dewties of piety, and of loue. And by that meanes being fenſed with a ſtrong and ſound hope we ſhal neuer afterward wauer in nor out, as children and reedes doo. Theſe notable and excellent giftes (ſayth Origen) he attayneth not vnto out of the ſcriptures, which only redeth them, when yet in the meane time he beleueth them not, neither vnderſtandeth them: but he which both vnderſtandeth them and beleueth them. Although I thinke that vnto theſe woordes is to be added, that God of his goodnes geueth at the length vnto men that dayly rede the holy ſcriptures, grace both to vnderſtand and to beleue: and chiefely ſeing that fayth

The reading of the holy ſcriptures is profitable both to the beleuees & to the vnleuers. Patience and conſolation commeth of the ſcriptures.

commeth of hearing, & the light of fayth ſhaketh away the darkenes of ignorance. Wherefore the reading of the holy ſcriptures is moſt profitable both to them that that beleue and to them that doo not beleue. And patience and conſolation is ſayd to procede of the ſcriptures, both for that God geueth theſe thinges vnto them which pereſeuer in reding of the holy ſcriptures, and whith beleue them, and alſo for that in them we rede, that Chriſt and his members, haue for the truth, and for innocency and piety ſake ſuffered many greauous and ſharpe things, and by ſuch examples we are mooued: moreouer alſo for that by them we vnderſtand that God hath alwayes bene preſent with his, ſo that he hath eyther vtterly deliuered them, or ells he hath made them conſtant and valiant to ſuffer all thinges. And thereof we conceaue a good hope, that God wil alſo be the ſame God towardes vs, and that he will haue vs in the ſame place and nomber, that in times paſt he had them, which are commended vnto vs in the holye Scriptures. Neyther are we mooued by ſuch examples only, but alſo we heare God himſelf exhorting vs to patience and to valiantnes, and alſo promiſing vnto vs his helpe. And therby we are made couragious, and doo fele ſondry and manifold conſolations, and alſo we are ſtirred to a good hope of the chiefe felicitie.

Novv the God of patiēce and conſolation geue you, that ye may be like minded one towards an other, according to Chriſt Ieſus.] That we ſhould not thinke that the very ſcriptures can of themſelues engender in vs patience and hope and conſolation Paul pronounceth God to be the true author of theſe giftes. He vſeth indede

The ſcriptures are not of them ſelues the efficiēt cauſe of theſe giftes.

the holy ſcriptures as lawfull inſtruments, by which he engendreth theſe things in our hartes. Neyther doth Paul in vayne adde this kind of prayer. For thereby we vnderſtand, that it is not inough that we teach vprightlie and faythfully, vnles God geue ſtrength and efficacy to our doctrine. Wherefore they which preach and teach the people, ought alſo with dayly and feruent prayers to helpe them whome they inſtruct: that they being by God made good ground, may receaue ſede with fruite. He calleth God the God of patience and of conſolation, for that he can

God is named by his eff ct s.

not be named otherwiſe of vs, but of his effectes. And amongſt other effects which are attributed vnto God, Paul in this place mencioneth thoſe chiefely, which ſerued moſt to his purpoſe, and which a litle before he had attributed to the holy ſcripture. He wiſheth vnto the Romaines mutuall agréement, for that at that time they ſomewhat diſagréed amongeſt themſelues, as it is manifeſt by thoſe thinges

What agrement is wiſhed.

which we haue before red. Howbeit he wiſheth not vnto them euery kind of agrement, but y which is according to Chriſt. For many conſpire together and well inough conſent in committing of wicked actes, and that very oftentimes agaynſt Chriſt. But we muſt not pray vnto God for ſuch an agreement, but rather muſt pray againſt it. Or els by, According to Ieſus Chriſt, he vnderſtandeth, that they ſhould be inſtructed according to his example.

That ye with one minde nd with one mouth may glorify God and the father of our Lord Ieſus Chriſt] It is not inough with one mouth, & with one & the ſelfe ſame words to glorifie God & Chriſt, vnles alſo be added one & the ſelf ſame mind: which is to be vnderſtanded by the coniūction of charitie: namely, that all diſcords be vtterly baniſhed away. There is alſo required an agréement in the principall

Touchyng what thinges an agrement is neceſſary in the church.

poyntes of doctrine, and in the articles that are neceſſary to ſaluation. As touching thinges probable it is not of neceſſity, that all men be of one & the ſame mind concerning them, ſo that charity be not by diſcord broken. Wherefore I thinke we ought with moſt feruent prayers to pray vnto God, to geue at the length vnto his Church this moſt pleaſant agréement. For ſo long as there are ſo many which diſ ent from the truth, how, can God with one minde, & with one mouth be glorified.

VVherefore receaue ye one an other as Chriſt alſo receaued vs to the g ory of God.] Paul in theſe his prayers which we haue now heard touched y end of mās life: namely, that we ſhould all agreing in one & the ſelfe ſame mind glorifie God and the Lord Ieſus Chriſt. Now he finiſheth vp the matter, and the thing which he hath entreated of he cloſeth vp with a moſt profitable concluſion. For here he not only repeteth the end which he had ſet forth, but alſo thereunto addeth an example of Chriſt. Chriſt ſayth he, receaued vs, when we were weake, infirme and loſt. Wherefore it is our partes alſo to embrace and cheriſh one an other, vnles we will be vnlike to ſo excellent a maiſter. And as he when he erected and holpe vs, ſought nothing ells but the glory of his father, ſo we in helping our brethern

The vehemency of Paules concluſion.

ought to ſet before vs & to regard nothing ells, but the glory of God and of Chriſt And ſo vehement is this concluſion of Paul, that there is left no place to make deniall. For if thy weake and infirme brother did neuer hurt thée, but is otherwiſe of honeſt conuerſation, vndoubtedly thou dealeſt vncourteouſly, if thou beare not with his infirmity. But if he be odious vnto the, and haue paraduenture committed any thing, for which he may ſeme to be vnworthy of thine helpe, yet oughteſt thou to haue a conſideratiō to that example, which Chriſt hath ſet forth vnto thée, and oughteſt alwayes to ſet before thyne eyes the glory of God, which ſhall by thy louingnes be illuſtrated. Neyther wanteth it a certayne religious art and conning, that Paule in a maner with the ſelfe ſame woordes endeth this matter, with which he began it. For at the beginning he ſayd, Him that is weake in faith receaue ye: And here he ſayth, Receaue ye one an other.

Now I ſay that Ieſus Chriſt was a miniſter of the circumciſion for the truth of God to confirme the promiſes of the Fathers. And let the Gentiles prayſe God for his mercy: As it is writen, For this cauſe will I confeſſe thee amongeſt the Gentils, and will ſing vnto thy name. And agayne he ſayth, Reioyce ye Gentiles with his people. And agayne, Prayſe God all ye Gentiles, and laud him all people together. And agayne Eſay ſaith. There ſhalbe a roote of Ieſſe, and he ſhall riſe to raigne ouer the Gentiles in him ſhall the Gentiles truſt.

Nowe I ſay that Ieſus Chriſt was a miniſter of Circumciſion for the truthe of God to confirme the promiſes of the fathers.] Paul by a moſt ſoft tranſition, as I thinke, now goeth to take vp an other diſcorde, which at that time was riſen not only at Rome, but alſo in other Churches. For thoſe Churches, for that they conſiſted partly of the Iewes, and partly of the Gentiles, were long time at great diſſenſion

An other diſſenſiō of the church of Rome.

by reaſon of the differences of kinred, and of nations. For the Iewes through the pride that they conceiued, bicauſe of the lawe that was geuen vnto them, and through the hautines and opinion of their holy ſtock and bloud, deriued of the fathers, inſolently contemned the Gentiles. But the Gentiles not able to beare that boaſting and arrogancy, deſpiſed the Iewes, as men through their own default reiected of God, and in a maner excluded, for that they ſaw that they were now after a ſort ſubſtituted into theyr place. Wherefore Paule to take away theſe contentions opportunely vſeth this reaſon, wherewith he had knit vp his former talke: namely, that Chriſt had receiued them to the glory of God: which benefite for as much as Chriſt had beſtowed as wel vpon the Iewes, as vpon the Gentils, it was not méete that they following theyr owne iudgemēt, ſhold ſo much eſteme the differences of kinred and of merites, (which God in receiuing of them wayed not,) that therfore they ſhould be diſſeuered one from an other. Wherefore Paule hereunto wholy bendeth himſelf, plainly to declare that bothe the Iewes and the Gentiles are through Chriſt, receiued of God into fauor. And he firſt maketh mē tion of the Iewes, for that vnto thoſe before all other men, was preached the Goſpell of Chriſt. And that they ſhould not attribute this to theyr owne vertues, Paul rendreth a reaſon, why Chriſt would by himſelf be vnto that people a miniſter of

Chriſt was not the miniſter of the Iewes for their worthines ſake

ſaluation. This ſayth he was done for the promiſes ſake which were made vnto the fathers: leaſt they ſhould lye voyde and fruſtrate, if Chriſt ſhould haue done otherwiſe. For that had bene a great empairing to the truth of God, which ought to be moſt conſtāt. For Chriſt beſtowed not this benefit vpō the Iewes, for y they were more worthy then other nacions, but y the truth of God ſhould not ſeme to haue deceiued them. Neither could they refer to the commendation of their owne dignity, the promiſes that were made to theyr elders. For thoſe promiſes ceaſſed now to be due vnto them, for that they had degenerated from the faythe of theyr elders, and had thorow their perpetuall violating of the lawes, ſtirred vp y wrath of God againſt them: vnles God had had a conſideration to his truthe, rather then to theyr worthines. Theſe things hath Chriſostom very wel noted in theſe words.

What maner of thing the miniſtery of Chriſt was.

And Chriſt miniſtred vnto Circumciſion, that is, vnto the nation of the Iewes, when preaching the Goſpel, he called them back to ſaluation and to life. This miniſtery conſiſted not in maſſes, belles, alters, prayers for the deade, holy water, ſtoles, ſilke veſtments, choyſe of meats, bowes, candles, aſhes, and other rites, ceremonyes, and ornaments of the Popes maieſtie. Neither did he in title only cary about the dignity of the miniſtery, as many at this day doe, but he daily ſed the ſhéepe committed vnto him, and with all induſtrye and diligence preached vnto them the worde of ſaluation. When others ſlept, he watched in prayers: in which it can not be doubted, but that he by all maner of meanes deſired of God, that the miniſtery which he executed, might be moſte frutefull to many. And as touching his priuate life, he alwayes behaued himſelf holily and innocētly, and adorned his miniſtery with a moſt excellent example of his whole life. For what ſo euer is cō maunded in the law, the ſame he wholy ſo performed and accompliſhed, that it being after that manner fully accompliſhed, can not be any more a burthen to vs which are now through faith adioyned vnto Chriſt. For the olde ceremonies haue

The law thorough Chriſt is not vnto vs a burthen.

now ceaſſed, whoſe ſhadowes are now at the light of the truthe taken away. And there withall alſo the ciuil commaundements are abrogated, whē as that publike wealth is now no more of neceſſity vpon the earth. The righteouſnes alſo of thoſe lawes which they call Morall, although it can not perfectly be fulfilled of vs, yet partly through the holines of Chriſt which he communicateth vnto vs, it is performed and accompliſhed, and partly through the power of the holy Ghoſt which he diſtributeth to the beleuers, it is with great endeuor, according to that which is geuen vnto euery man, expreſſed, and that which wanteth, is through the grace of Chriſt not imputed. Finally he gaue his life for his, which was the laſt worke of his miniſtery. But whereas Origen noteth, that the Apoſtle ment here to gather an argument againſt the Ethnikes, y they ſhould not deſpiſe the Iewes, although they abode ſtill in the obſeruations of the law, when as Chriſt himſelf was bothe the miniſter of the law, and obſerued all theſe things diligently, this in my iudgement ſemeth wide from the purpoſe. For here rather we learne, that the ſtrength and foundation of the promiſes made vnto the fathers, was that ſaluation ſhould be attained vnto for mankinde through Chriſt: although otherwiſe there were extant many other promiſes of the poſſeſſion of the land of Canaan, and of the kingdome of the worlde. Which things foraſmuche as Chriſt performed not, as which

What is the ſtrēgth & ſumme of all the promiſes made vnto the fathers.

pertained not to his miniſtery, we ought to vnderſtande, that they were rather things annexed, then the ſinewes, and ſumme, and ſtrengthe, and iuyce of the promiſes of God. And hereunto not a little ſerueth that which Paule wryteth in the ſecond Epiſtle to the Corinthians the. 1. chapter, All the promiſes of God are through him, yea and through him. Amen.

And let the Gentiles praiſe God for his mercy] Vnto the Gentiles he attributeth

Mercy and truth are ioyned together.

mercy, and to the Iewes truthe, not that theſe two can be ſeperated the one from the other, for there is no worke of God, which hath either mercye without truth, or truth without mercy: but Paul ment to diſtinguiſh theſe things, euen as they were in more force, and as they were more declared in the ſaluation either of the Iewes or of the Gentiles. Chriſt as touching that cōuerſation which he had

The prom ſ s of God leane onely to mercy.

In the graftyng in of the Gentles truth had place.

vpon the earth, was geuen to the Iewes, that the truthe of the promiſes ſhold not be made fruſtrate. But if thou wilt deſcend to the very roote and foundation, euen thoſe promiſes leane only to the mercy of God. For what thing els but euen his mere goodnes and mercy could haue moued him, to promiſe vnto the fathers, that Chriſt ſhould come of theyr ſtocke? And although the Gentiles are ſayd to be grafted in by mercy, yet here alſo truth hath place. For God knew euen from eternally, that the Gentiles ſhold be called to ſaluation. Wherfore it was true: for things falſe can not be knowne. And therefore it was neceſſary that that truth ſhould attaine to his effecte. Moreouer the ſcriptures kept not in ſilence that the Gentiles ſhould at the length be called, as thoſe Propheſies teſtifye, which are a little afterward alleaged. But the Propheſies of the holy ſcriptures, ought without all manner of doubt to be true. Wherefore the grafting in of the Gentiles pertayneth to truthe. But this ought not to be ouerhipped, that Paul when he entreated of the Iewes, ſpake not only of the truth, but alſo ſtraight way after it made mention

Whether the calling in of the Gentiles was peculiarly promiſed to any man.

of the promiſſes: as if he ſhould haue ſayd that Chriſt was geuen vnto the Iewes a miniſter of ſaluation, to confirme the truthe of the promiſes. But the calling of the Gentiles was in déede foretold, but as it ſhold ſéeme it was promiſed to none: vnles peraduenture any man will contende, that vnto Abraham were promiſed the Gentiles, when it was ſayd vnto him. In thy ſede ſhall all nations be bleſſed, but as we haue already ſayd, this may ſéeme to be ſpoken rather in the way of foretelling, then in the way of promiſe. And if a man think this reaſon ſomwhat weak, he may follow that which we before ſayd, that the Apoſtle had a regarde to that which is moſt frequent in the holy ſcriptures. For in them is euery where promiſed, that the Meſſias ſhould come of the ſéede of the Iewes: but not in ſo many places, nor ſo often is mention made in them of the callynge of the Gentiles. And to ſpeake briefly, theſe diſtributions of Paul are not ſo to be vnderſtanded, as though one part can by no meanes be ioyned with an other. And this may plainely be proued by theſe two places: with the harte we beleue to righteouſneſse, and with the mouth is confeſſion made to ſaluation. Againe, Chriſt died for our ſinnes, and roſe againe for our iuſtification.

As it is written, For this cauſe will I confeſſe thee amongſt the gentiles, and wil ſing to thy name.] This propheſte is written in the 18. Pſalme, wherein is affirmed y the prayſes of God ſhould be celebrated amongſt the Gentiles: which alſo is ſhewed by theſe other teſtimonies which are here added. And this can not be vnderſtanded but of ye redēption purchaſed vnto vs through Chriſt. The laſt teſtimony maketh mencion only of the hope and fayth of the Gentiles, & that the kingdō

What to confeſſe ſignifieth.

of Chriſt ſhould be ſpred abrode euen amongſt them alſo. In the 18. Pſalme Dauid ſpeaketh vnder the perſō of the body of Chriſt, that is, of the Church: I will confeſſe thee amongst the Gentitles. Here to confeſſe ſignifieth nothing ells, but with feru t prayers o ſet forth the prayſes of God. And by thoſe thinges which went a litle be fore in that Pſalme is gathered, that that ſhould be verified of the victory gotten, and of the ouerthrow of the enemies.

And agayne Reioyce ye Gentiles with his people.] This is written in the 32. chapiter of Deut: Ye Gentiles ſtirre vp his people to reioyſing. And the cauſe of this, common ioye is before recited, namely, for that God had ſet at liberty his frō their enemies and from thoſe that hated them. Howbeit there are ſome which think rather that this teſtimony is taken out of the 67. Pſalme, where we thus rede:

A c uillation of the Hebrues.

Let the Gentiles be glad and reioyce: bicauſe thou iudgeſt the people in equity, and directeſt the Gentiles vpon the earth. Howbeit from whence ſo euer this place be taken it maketh no great ſkill: for in ech place the ſence is in a maner one and the ſame. I thinke rather, that it is taken out of Deutro for that in the Pſalme this particle vvith my people or my people, wanteth. Howbeit this we ought not to be ignorāt of, that the ſubtle Iewes to auoyd theſe teſtimonies, commonly ſay that the Hebrewes are in the holy ſcriptures oftentimes called Gentiles. And they cite that place out of the 1. chapiter of Eſay, Wo to that ſinfull nation, a people of iniquity, in which place in the Hebreu is red Hoi goichata. But this maketh nothing to their purpoſe. For in Deut: it is red, ye Gentiles ſtirre vp his people to reioyſing. In which woordes we manifeſtly ſe that the Gentiles are diſtinguiſhed from the people of God, which are ſayd ſhould be adopted of him. For they ſhall not only celebrate ſonges of thankes geuing for the victory obteyned by Chriſt, but alſo ſhal prouoke the Hebrewes to doo the ſame: which thing we ſe is at this day moſt perfectly accompliſhed For at this day the Chriſtians ceaſe not to call backe to ſaluation the obſtinate and ſtiffe necked Iewes Neither can they deny, but that that which followeth pertayneth to all nations vniuerſally.

Prayſe God all ye Gentiles and prayſe him all people (This is taken out of the 116. Pſame) For here the holy ghoſt vnder theſe wordes of vniuerſality comprehendeth not only the Iewes, but alſo the Gentiles.

There ſhalbe a roote of Ieſſe: and he ſhall riſe to raigne ouer the Gentiles, in him ſhall the Gentiles truſt.] This is written in the 11. chapiter of Eſay, and amongeſt other teſtimonies concerning the Meſſias this without doubt is moſt notable. Vndoubtedly the ſtocke of Dauid, both in the captiuities, and eſpecially when the Iewes were oppreſſed of the Romanes, ſemed ſo barrē, and in a maner dead, that there could of it be hoped for no more fruite. And therefore the Prophet comforteth this diſpayre with this propheſie. Out of this ſtocke (ſayth he) ſhall bud forth a twigge, which ſhall be a ſigne to all the Gentiles, whereunto they may by heapes flye, and in whome they may put all theyr hope. Paul here ſemeth ſomewhat to decline from the Hebrew veritie. For, that which he hath turned, ſhall riſe (following the Seuenty, which haue in theyr tranſlation, 〈 in non-Latin alphabet 〉 ) is in Hebrew, He ſtandeth. But Paul ſemeth to haue added an explication, This rod ſhall ſtand, when yet the plant ſemed before to haue bene vtterly deſtroyed, and the ſtocke was iudged of al men barren and vnfruitefull. Wherefore Paul rightly ſayd, he ſhall ariſe, namely, afterward to ſtand more firmly. And that which the Hebrews ſay, Le ias, that is, for a ſigne, Paul hath with the 70. turned, to raigne ouer the Gentiles. For, that ſigne ſhalbe to this end erected, to be as a ſepter, wherwith the nations of ye world ſhould be gouerned. Finally Paul with the 70. ſayth, In him ſhall the Gētiles hope. When as in the Hebrew it is Alau Goum iedar cho, that is, the Gentiles ſhall ſeke after it. But this difference is not great, for no man will ſeke after y thing which he is in diſpayre to find. Howbeit as touching this place, hereby we vnderſtand, that the Gentiles ſhould come vnto Chriſte. For here is foretold that he ſhould

Hope ſpringeth out o faith, as out of his fountaine.

raigne ouer them, namely by hys ſpirite and woorde. And the nations ſhall hope in him. Which is not poſſible to be doone wythout fayth: for out of it, as out of a fountayne, ſpringeth hope.

The God of hope fill you with al ioy, and peace in beleuing, that ye may abound in hope thorough the power of the holy ghoſt. And I my ſelfe alſo am perſwaded of you bretherne, that ye are alſo full of goodnes, and filled with all knowledge, and are able to admoniſh one an other. Neuertheles brethern I haue ſomewhat boldly after a ſorte written vnto you, as one that admoniſheth you, thorough the grace that is geuen me of God. That I ſhould be the miniſter of Ieſus Chriſt amongſt the Gentiles, cōſcecrating the Goſpell of God that the offring vp of the Gentiles might be acceptable being ſanctified by the holy ghoſt.

The God of hope fill you with all ioy, and peace in beleuing, that ye may abound in hope thorough the power of the holy ghoſt.] When Paul had ſet forth his reaſon, wherby he exhorted both the Iewes & the Gentiles, to ceaſe of frō theyr inward diſſenſions, for y God through Chriſt had no les receiued y one, thē he had ye other, neither had regard other to theyr kinred or merites, as he which had vtterly made thē equall as touching one and the ſelfe ſame fauor, and the ſelfe ſame benefites, afterward he turneth him to prayers, and deſireth God, that by the power of the holy ghoſt he would adorne them with moſt excellent giftes, and celeſtiall

Vnto exhortacions are for iuſt conſideration added prayers.

vertues. Neither thinke I that any man is ignorant, of how great fficacy and how liuely, an exhortacion is when praiers are adioyned vnto it. For thoſe things which we exhorte men vnto, are by no ſmall argument confirmed and proued to be iuſt and honeſt, when we are not in doubt to aſke them of the moſt high & moſt louing God. By this meanes alſo we declare, how much we eſteme and how earneſtly we deſire that which we pray for, when as we are not aferd for it to weary euē God himſelfe with our prayers: we thereby alſo admoniſh thoſe with whome we haue to doo, from whence are to be hoped for ſtrēgths to performe thoſe things which we exhorte vnto: not of the fleſh, nor of the power of man, nor of the world, but of the helpe and ayde of God only. For foraſmuch as we are now wounded, and in a maner thruſt through by original ſinne, there is now left no whole part, by which we can eyther go aboute or thinke any thing that is ſound. And hereof came this healthfull cuſtome receaued in the Church, that with the recitall of the holy ſcriptures, in which men are taught the commaundements of God, ſhould be

An argument againſt the Pelagiās.

ioyned ſupplications and prayers. By which act we are taught although with ſilence, yet not obſcurely, that it lieth not in our power, but in the mercy of God, to execute his commaundements and will. And therefore Auguſtine many times vſed this kind of argument agaynſt the Pelagians. For they falſly affirmed that mans will was frée as touching thoſe thinges which are acceptable to God, and profitable to ſaluation. For, this holy Father thought it a thing vayne and ſuperfluous, that we ſhould with dayly prayers after a ſort begge of God that thing, which of our ſelues we are able to performe.

And he ſayth, the God of hope: for that, as ſayth Origen, he had made mencion of hope in that ſentence of Eſay, which was the laſt teſtimony which he had alledged. But I thinke, that foraſmuch as it is a matter of an incredible hardnes, to ſtay vp and to eſtabliſh the hart with a firme and aſſured confidence, that we may

Why God to called the god of hope.

without all maner of doubting be perſuaded in our ſelues, that we are thorough Chriſt receaued of God, therefore Paul ſayd, the God of hope, He (ſayth he) the author of ſo great a gifte fill you with ioy and peace in beleuing, that is, thorough fayth. He putteth fayth firſt: and out of it ſpringeth hope: and thereout are deriued peace and ioy. For when we beleue and hope, we obteyne righteouſnes. And after that followeth peace and ioy. And in theſe thrée thinges (as we haue before declared) conſiſteth chifely the kingdome of God. And as before he made mencion of the holy ghoſt, ſaying, Righteouſnes, peace, and ioy in the holy ghoſt, ſo here alſo maketh he mencion of him. For he addeth.

That ye may abound in hope thorough the power of the holy ghoſt.] Neither

They whiche truſt 〈…〉 in God are heauy.

is this lightly to be paſſed ouer that he ſayth, That ye may abound. For hope engendereth not peace and ioy vnles it be ample and plentifull. For thoſe which haue but litle fayth we ſée when aduerſities come are heauy and ſore troubled. For euen as theyr harte is ouer runne with feare, ſo theyr ſpeach yea and theyr contenance is ouerwhelmed with heauines. Peace and ioy, although they may be referred vnto the mynde, for they which beleue and which are cōfirmed in hope do reioyce in the Lord, and haue peace both in their conſcience, and alſo towards God, yet notwithſtanding by reaſon of the conſent and vnity, whereunto Paul exhorteth the church of Rame, I encline rather to this ſentence, to vnderſtand that ioy, whereby euery man reioyſeth for the commodities and giftes of his brother: and likewiſe that peace, whereby the faithfull with an entier affect of loue embrace one an other, and are knitte together with an indiſſoluble bond of mutuall loue. Neither ſayth Paul only, thorough the holy ghoſt, but alſo expreſſeth his power. For foraſmuch as he wiſhed that thoſe giftes might be in the Romanes ful, perfect, and aboundant he by the way ſignifieth that it is requiſite to implore a great force of the ſpirite, that they might attayne to thoſe giftes.

And I my ſelfe alſo am perſwaded of you brethren that ye alſo are full of goodnes, and filled with all knowledge] Foraſmuch as Paul hath hetherto at large diſcourſed as touching doctrines, to teach that man is iuſtified without workes by faith only in Chriſt, and alſo hath as touching maners exhorted them, to be obedient to the publique power, to loue one an other, to receaue the weake, and that the weake ſhould not iudge the ſtronger, and that they ſhould agrée amongſt thē ſelues: now leaſt the Romanes ſhould be diſpleaſed with him, as though he had attributed vnto them that they had very litle profited in the religion of Chriſt and had taken vpon himſelfe more then was méete, by this concluſion he warely remedieth that affect, which otherwiſe mought caſely haue ſéemed to haue ſprong of

What is done . this concluſion. It is profitable for vs to prayſe our brethren.

the fleſhe. And as Ambroſe noteth, whileſt he prayſeth them, he more feruently inflameth them to thoſe things which he had admoniſhed them of. For when a man perceaueth that he is prayſed eſpecially of excellent men, he commonly more diligently applieth hys ſtudy and endeuor, leaſt he might ſéeme to haue ben adorned with a falſe commendation. And by this meanes Paul bringeth himſelfe out of the daunger of ill ſuſpition, in that he ſayth, that he is fully perſuaded of theyr excellēt goodnes, and ſingular knowledge: but for that he was the generall miniſter of the Gentiles, it had not bene his parte to haue pretermitted his duety towards them. Goodnes in this place which in Greke is 〈 in non-Latin alphabet 〉 , as Eraſmus noteth, ſignifieth all kinde of vertues, and is oppoſite to 〈 in non-Latin alphabet 〉 , which on the contrary ſide comprehendeth all kinde of vices. But how coulde Paule without a lye pronounce theſe things of the Romaines? When as in that Church were many weake ones, and they were enfected with greuous diſſenſions and brawlings amongſt themſelues.

Whether Paul could truly thus prayſe the Romanes.

Is it lawfull for the miniſter of the worde of God to lye, to beare with the wicked affects of the people, which paraduenture would take it in ill parte eyther to be taught, or to be ſtirred vp to doe well, or to be accuſed? Doubtles I thinke that in y Churche were many very weake members, & which were infected with thoſe vices which haue bene reproued of the Apoſtle. Wherefore the thinges which are here written, nothing pertaine to thoſe members. But it is likely, that amongſte them were many moſt perfect and moſt holy men, which were aboundantly adorned of the holy Ghoſt both with muche knowledge, and with honeſt maners. To theſe men the Apoſtle referreth this parte of his talke. Neither here only doth he after this maner write, but alſo in the firſt to the Corinthiās. For he ſaith, through him ye are enriched in all thinges, in all kinde of ſpeache, and in all knowledge, ſo that ye are not destitute of any gift. Theſe things was not Paul afeard to pronounce of the Corinthians, who yet did néede to be taught, what giftes of God were more excellent then others, and to be confirmed touching the reſurrection, and to be admoniſhed to abſtaine from fornication, to excommunicate the inceſtuous perſon, to vſe the ſupper of the Lorde rightly, not to prefer themſelues before others, becauſe of theyr inſtitutions, and a great many ſuch like things: which vndoubtedly he ought not to haue written, if all the members of that Church had bene by the holy ghoſt ſo adorned with the gifts of God, and with knowledge, that they wanted nothing. And if the caſe were ſo then, what ſhold we now at this day loke for, that our people ſhould in all poynts be perfect? Which yet I would not that any man ſhoulde thinke I ſpeake, as thoughe I were of this mind that the ſlouthfulnes and negligence of paſtors is to be borne withall. For euen as at that time they which were of the excellenter ſorte, mought by very good right be adorned with great praiſes, for that they cōtinually labored in admoniſhing, teaching and enſtructing others, for Paul and the reſt of the Apoſtles omitted nothing which was to be done for the common ſaluation, ſo ought theſe men to behaue themſelues, to the ende theſe Apoſtolicall prayſes might iuſtly be applied vnto them alſo. Origen ſomewhat curiouſly

Whether any may be truly ſayd to be full of al goodnes The apoſtle with that, that he beganne this epiſtle with the ſame (I ſay) enbeth it.

enquireth how they are ſayd to be ful of all goodnes and knowledge, when as there is none in this life which is without all maner of faulte, and we nowe ſée through a glaſſe only in a riddle. And to contract al his ſayings into a few words, he ſayth, that theſe things are to be expounded according to the ſmall meaſure of this life, and according to the degrée and time of euery mannes conuerſion. Chryſostome noteth that Paul begon this Epiſtle with the praiſes of the Romains. For ſtraight way at the beginning he ſayd, that he gaue thankes vnto God, for that theyr fayth was ſpred abrode throughout the whole world: and that amongst them he would receiue conſolation of theyr mutuall faith, and now alſo endeth in theyr prayſes, but yet in ſuch prayſes as are of much more excellency then the firſt. For it is a farre greater matter to be full of all goodnes, and to be filled with all knowledge, that they are able to admoniſh one an other, then to haue fayth, which is euery where publiſhed, and ſuch as of which the Apoſtle himſelf may take ſome conſolation.

That ye are able to admonish one an other.] If they were full of all knowledge

They whiche otherwiſe know thinges may be admoniſhed touchyng them.

what néede was there that one ſhould admoniſhe an other? Ambroſe as though he would vndoe this knot, thus wryteth: He ſayth, to admoniſh, and not to teach. For of thoſe things are we admoniſhed, which otherwiſe we know, but in the meane time are ſlipt out of the minde. But I doe not thinke that Paul in this place had that conſideration. For if we ſpeake of maners, there is none which may not ſometimes be admoſhed. But if we ſpeak of doctrine, this is the duety of wiſe men, and of thoſe which are gouerners ouer Churches to inſtruct and to teach others. And leaſt any man ſhould take it amiſſe, ſome bokes haue, 〈 in non-Latin alphabet 〉 , that is, others, & ſome haue 〈 in non-Latin alphabet 〉 , that is, one an other. But as I haue declared, either of theſe words will very well agrée with Paules purpoſe.

Neuertheles brethren I haue ſomewhat boldly after a ſort written vnto you, as one that admonisheth you, throughe the grace that is geuen me of God. That I should be the miniſter of Ieſus Chriſt amongſt the Gentiles.] This is another part of his Apologie. He had confeſſed that he knewe aſſuredly, that they by reaſon of theyr ſingular goodnes, and excellent knowledge, were apte inough to admoniſhe one an other. Wherefore they might ſay: Why then haſt thou ſo boldly written? Bicauſe (ſayth he) God would that I ſhould be the miniſter of the Gentiles. But ye are nombred amongſt them: wherefore to the ende I would not leaue mine office

What thinges Paule wrote ſomwhat boldly.

vndone, I was bolde to wryte theſe things vnto you. He ſayth, that he thought not only to wryte, but alſo to wryte ſomewhat boldly and fréely: for that, as Eraſmus thinketh, he had at the beginning ſharpely reproued Idolatry, and the fonde wiſedome of the Philoſophers, and moſt filthy luſts. But this in my iudgement is not very likely. For thoſe things pertained not to the Church of Rome, but to the Ethnikes that were ſtraungers from Chriſt. For Paul ment to vpbraide vnto thē theyr moſt wicked actes, that they might vnderſtande how farre wide they were from the true righteouſnes, in as muche as they did put theyr truſte in humaine ſtrengths, and in the ayde of ſciences: wherefore I thinke rather that he had a regarde to thoſe things which he had written in the Chapiters next going before. Such as are thoſe, which Chriſoſtome hath noted, leaſt by any meanes it come to paſſe, that he neither ſpare thee. Again, be not wiſe in your ſelues. Again, why dost thou iudge thy brother. And this, why doſt thou deſpiſe thy brother? wherunto a man a may adde theſe, deſtroy not with thy meat, him for whom Chriſt hath died. Again, do not for meat ſake deſtroy the work of God. Theſe and ſuch like things mought Paul ſeme to haue writtē ſomwhat boldly. Howbeit in excuſing himſelf he changeth nothing but only

Paul by excuſing himſelfe altereth not the things which he had written. The excuſe of the author of the booke of Machabes is not to be compared with the excuſe of Paul.

pretēdeth his vocation, that is, his Apoſtolicall office. This forme of excuſing is farre diuers from that which the author of the boke of Machabées vſed. For he towardes the end of the ſecond booke is in doubt whether he had written well or no, and addeth, If I haue no done well, yet is it that I was able to doo. As if he ſhould haue ſayd Pardon me. But Paul who doubted not but that he had written nothing but by the inſtinct and impulſion of the holy ghoſt, only declareth this, what mooued him to write ſo fréely and ſo boldly: and ſayth, as Chriſostome noteth, I doo not f my ſelfe reproue you, but GOD hath commaunded me thus to doo. For as his Apoſtleſhip was of the Lord, ſo alſo came his woordes from him. Howbeit he ſomewhat mitigateth his ſpeach whē he ſayth, As one that admoniſheth you: and this we muſt thinke to be ſpoken bycauſe of the better and holier ſorte. And what to admoniſh ſignifieth, we haue before declared out of Ambroſe. He calleth the Apoſtleſhip the grace that was geuen vnto him. For he was not thorough his owne merites placed in that office. For euen at that ſelfe ſame time wherein he was called he moſt cruelly perſecuted the members of Chriſt.

Conſecrating the Goſpell.] For ſo Auguſtine turneth it, and that very aptly as Eraſmus alſo noteth. The woord is compoſed of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 , is to woorke in holy thinges. Wherefore Chriſoſtome in this place very well writeth, that Paul here hath made mencion both of is 〈 in non-Latin alphabet 〉 and of his 〈 in non-Latin alphabet 〉 :

The prieſt hoode of Paul was to preach the goſpell.

as if he ſhould haue ſayd This is my prieſthoode, to publiſh abrode the Goſpel, and to preach. Wherefore though I haue ſomewhat boldly written theſe thinges vnto you, yet ought ye not to take it in ill parte. For no man imputeth it as a faulte to the prieſt, that he do exerciſe holy thinges pertaining to his office. Vnto me vndoubtedly is this kind of ſacrifice committed by the preaching of the Goſpel, to offer vp the Gentles a moſt acceptable ſacrifice vnto God. My ſword (ſaith Paul) as Chriſostome writeth, is the Goſpell: the ſacrifice whiche is killed with my right hand are the Gentles. Let our Cake conſecrators go now, and boaſt that they are therfore prieſtes, for that by their inchauntments they tranſubſtantiate bread & wine. This is that ſacrifice, this I ſay is y prieſthoode, which the Apoſtles executed, and which alſo the paſtors of the churche ought now to execute. Neither yet ought the miniſters of the church therfore to be called ſacrificers, bicauſe the Apoſtle ſo ſpeaketh in this place. For he vſeth a metaphore, and excellently alludeth to thoſe thinges which were done in outward ſacrifices. Many at this day fayn themſelues to lament our church, for that they are now without a ſacrifice. But we haue hitherto much more iuſtly lamented, that in them hath nothyng bene ſacrificed thorough pure and Euangelicall ſermons. And euen at this day alſo, after

A compariſon of the ſacrifice of the Maſſe with the ſacrifice of the goſpell,

that by the benefit of God there is frée courſe geuen to the Goſpel, we bewaile that ſuch ſacrifice is ſo rarely done. Let them anſwere me now, whither of vs hath greater cauſe to complayne? Our cauſe is ſo much aboue theyrs, & theyrs ſo much vnder ours, how much the holy ſcriptures euery where commend this kind of ſacrifice: but of that other they neuer ſo much as once make mēcion: and how much we here offer an humane ſacrifice according to the preſcript of God: but thereby the deuiliſh iuggling of the Pope the ſoules of the ſimple are moſt cruelly killed: and finally how much we by our ſacrifice ſpred abrode the worſhipping of God: but there vnder the forme of piety is retayned ſtill in the Church moſt horrible Idolatry.

That the offring vp of the Gentiles might be acceptable being ſanctified by

Our conuerſion is like a ſacrifice.

the holy ghoſt.] He is vtterly depriued of all fealing of piety, which out of theſe woordes receaueth not incomparable ioy: when as he heareth that God is ſo deſirous of our ſaluation, that he counteth the conuerſion of euery one of vs, as a moſt acceptable ſacrifice.

I haue therefore whereof I may glory thorough Ieſus Chriſt in thoſe thinges which pertayne to God. For I dare not ſpeake of any thing which Chriſt hath not wrought by me to make the Gentiles obedient, in woord and deede, with the power of ſignes and wonders, by the power of the ſpirite of God: ſo that from Ieruſalem, and the regious round about euen to Illiricum I haue cauſed to abound the Goſpell of Chriſt. Yea ſo I enforced my ſelfe to preach the Goſpell, not wher Chriſt was named, leſt I ſhould haue built on an other mans foundation. But as it is written, To whō he was not ſpoken of, they ſhall ſee him, and they that heard not ſhall vnderſtand hym.

I haue therefore whereof I may glory thorough Ieſus Chriſt in thoſe thinges which pertaine to God.] I ſe that ſome are in doubt how this part ſhould hang together with thoſe thinges which went before. And in my iudgement they may thus be ioyned together. Paul had before ſayd, that by reaſon of his Apoſtleſhippe and vocation he was moued, to inſtructe the Romanes alſo by his epiſtles. But paraduenture they were troubled in theyr mindes with a certayne doubt, which made them to thinke thus with themſelues. But what is the cauſe that thou ouer hipping other nations, dooſt beginne with vs chiefely? It is not ſo ſayth Paul. I haue now great occaſion to reioyſe, but yet thorough Chriſt, but yet in tho e thinges which pertayne to God. I haue not ouerhipped other partes of the world, but amongſt them alſo both farre and wide. I haue ſpred the Goſpel. But Chriſoſtome after an other maner ioyneth theſe thinges together. He had laſt of all (ſayth he) pretended his Apoſtleſhippe, as the cauſe mouing hym to write theſe letters which he had ſent to the Romanes. And in this office he had made himſelfe to be after a ſort a ſacrificer which with the ſword of the woord of God offred vp the Gentiles. Now lest any man ſhould ſpeake ill of this dignity and function which thing the falſ Apoſtles did, or deride him as one which boaſted himſelfe to be an Apoſtle, and a prieſt, when as he was not

Tokens of the miniſtery of Paul

able to proue that, to the end he would declare that he was choſen of God, & ſent by God he bringeth forth thoſe ſignes & tokens of his vocation & miniſtery, which ſhall ſtreight way be ſpoken of. He reioyſeth that he hath wherof to glory: but he addeth, thorough Chriſt, & in thoſe things which pertaine to God. Hereby we ought to learne y we oght to glory of thoſe benefits only which we haue obteined through Chriſt. For in thoſe things which our own ſtrēgths are able to performe & to bring to paſſe, there ſufficiēt mater to glory of. Moreouer let vs not puffe vp our ſelues, for riches ſake, or for beawty, or for honours of the world, or ſtrength of body or for other thinges which ſerue not to any vſe to aduance the kingdome of God amongſt men. The inſtruments to amplifie the kingdome of God are the ſignes which Paul bringeth to proue his Apoſtleſhip. And he declareth that he had them aboundantly by which were a great many nations brought to the obedience of God. Chriſoſtome compareth, and that aptly, the tokens of the prieſtehoode of Paul, with the long garments

A compariſon betwene prieſthoode of y Iues and the miniſtery of Paul.

litle bells, miter, and cappe, wherewith the prieſtes in the old law were conſecrated: and teacheth that the ornaments of Paul, or rather his weapons, wherewith he ouercame the Gentiles, and offred them vnto God as ſacrifices, were of muche more excellency: as his ſacrifices were much more excellent then the ſacrifices of the high prieſtes of the Iewes. But our Biſhopps, Cardinalls, and Popes ſeing themſelues deſtitute of thoſe Apoſtolicall ornaments and ſignes of Paul, thought it good to bring in agayne thoſe ornaments of Aaron and of the Leuits, that at the

The papiſticall high prieſtes haue brought in againe the ornaments of Aaron.

l ſt way they might haue ſomewhat wherewith to bleare the eyes of the commō people, but with how great fruit or rather with how great hurt vnto the Church they haue doone this, God knoweth, and we haue to muche felt and had experience thereof.

For I dare not ſpeake of any thing, vvhich Chriſt hath not vvrought by me, to make the Gentiles obedient.] Now he openeth that which he before ſayd, he had to glory through Ieſus Chriſt. For he ſayth that he will ſpeake nothing, neither make accompt of any thing, but of thoſe things only which Chriſt had don by him: that is, that he will not glory of his owne doings, but rather will ſuppreſſe them, and kepe them in ſilence. Hereby let vs learne that all the ornamēts of miniſters, all gifts, all ſpirituall faculties, and endowments of the minde are to this ende geuen of God, to bring men to the obedience of God. Wherefore let them beware, which hold thoſe gifts with themſelues without fruit, or beſtowe them otherwiſe then they ought to doe. But here marke diligently, what are the weapons and ſignes which Paul teacheth to pertaine to Apoſtles.

In vvord and in dede.] Theſe two are the things wherewith Paule wrought

Wordes & dedes are the inſtrumentes of the Apoſtleſhip. Signes & wonders.

through Chriſt: words, I ſay, and dedes. Vnder this word, vvords, are comprehended publique preachings, priuate communications, diſputations and Epiſtles, which when he was abſent, he wrote to ſundry Churches, and to his ſcholers. And theſe things proceded both from Chriſt and from the power of the holy Ghoſt. And workes containe ſignes and wonders. But what differēce there is betwene thoſe two, it is not eaſy to expreſſe. Origen thinketh, that thoſe thinges only are called ſignes, which although of themſelues they are wonderfull, yet doe they alſo betoken ſome other thing to come to paſſe. But wonderfull thinges are thoſe thinges which draw men only into an admiration: for that they are not done after an accuſtomed maner, but contrary to the force and order of nature. But this diſtinction he himſelf alſo confeſſeth, is not obſerued in the holy ſcriptures. And not to goe from this place which we are in hande with, all the miracles what ſo euer Paule wrought, were ſignes, wherby was proued the truth of his preaching. Which ſelf thing is to be affirmed of the wonderfull workes of Chriſt, and of the Prophets. But the writings of the new Teſtament, which euery where make mention of the ſignes and wonders which Chriſte and the Apoſtles wrought, imitated the phraſe of the olde Teſtament. For there a man ſhall oftentimes finde theſe words othoth and mophetim ioyned together. Neither thinke I that theſe thinges are diſtinguiſhed the one from the other, but only in degrée or greatnes. Althoughe I am not ignorant, that ſignes or othoth may be ſuche things, as haue in them no admiration at all: ſuch as are accents, letters, poynts, words, and ſuche like, which we doubt not are ſignes, when yet notwithſtanding they procede either of arte, or of nature. But the holy ſcriptures to ſignifie that certaine works of the Prophets of Chriſt and of the Apoſtles, did not only betoken ſome thing els beſides y which was done, but alſo ſtirred vp an admiration and amaſednes, therfore ioyned together theſe two words. This doubtles is my iudgement: which I ſée not, why I oughte not to holde ſtill, vnleſſe any other can ſhewe a better. And this thyng ment Paul, when he ſaid, workes How be it there are ſome which think, that hereto are to be annexed the labors, watchings and examples of innocency, which ſhined forth in the whole life of Paule. This paraduenture is not amiſſe ſpoken: but therefore haue I not mencioned them, for that they were commen vnto Paul and

The cauſe of miracles

to the reſt of the faithfull, neither could they properly be mentioned as ſignes of the Apoſtleſhip. Hereby alſo we gather, that the only cauſe of miracles is, that by them might be confirmed the doctrine and truthe of God.

So that from Ieruſalem, and the regions round about euen to Illiricum, I haue cauſed to abound the Goſpell of Chriſt] It is a very long iorney from Ieruſalem to Illiricum, yea if a man ſhould goe the nigheſt way thither. But when he addeth, the regions rounde about, he comprehendeth, as Chryſoſtome noteth innumerable cityes and prouinces. And as before in fower wordes only namely vvord, worke , ſignes and vvonders he comprehendeth after a ſorte thinges infinite, ſo here alſo with the ſelf ſame br uity he comprehendeth moſt large ſpaces of the world. And he addeth, that he had made the Goſpell of Chriſt to abounde, to geue vs to vnderſtand, that he had not lightly or ſlenderly preached, but had euery where lefte the Goſpell of Chriſt perfect and confirmed, before that he departed. Origen compareth

A compar ſo betwene Paule Moſes & Aaron.

Paul with Moſes and Aaron. For vnto them alſo God gaue power to work ſignes and wonders: by which yet they could not call backe euen Egipt alone, (when as it was but on only region,) from theyr idolatry and infidelity. That thing which Paule had ſomewhat couertly ſignified in the beginning of this Epiſtle when he ſaid, That I may haue ſome fr it amongſt you, s amongeſt other nation: he now more manifeſtly expreſſeth. For he declareth what, and how many thoſe nations were, and what he did amongſt them.

Yea ſo I enforced my ſelfe to preach the Goſpel not where Chriſt was named.] Theſe things are therfore mencioned, that the Romaines might vnderſtand that

What was the office of the Apoſtles.

Paul was famous by the moſt proper marke of the Apoſtleſhip. For it was not the office of the Apoſtles to ſuccéede in other mennes workes. Yea rather other men ſucceded them. For theyr office was to ſpreade abrode the Goſpell, to plant newe Churches, to ordaine méete miniſters in the Churches which they had inſtituted, that the truthe of Chriſt might the quicklyer be knowne throughout the whole world. And for as much as the Apoſtles wer of more ſtrength then others, it was méete that they ſhould execute thoſe workes which were of more difficultye. But it is a muche more difficulte and pearillouſer thing to preache the Goſpell there, where before hath nothing bene heard of Chriſt, then it is to defend doctrine already receiued and eſtabliſhed.

Leaſt I should haue built vpon an other mannes foundation.] He calleth an other mans foundation, Churches inſtituted by other Apoſtles. Neither is this to be aſcribed to ambition, but rather to the office of the Apoſtleſhip, & to the incredible zeale which he had to aduaunce the Goſpel. He doth not raſhly adde this word, I enforced. for ſometimes he was of neceſſity compelled to goe to Ieruſalem, to Antioche, to Rome, and to other places, in which the Apoſtles had before preched.

But as it is vvritten, to vvhome he vvas not ſpoken of, they shall ſee him, and they vvhich haue not heard, shal vnderſtand] This teſtimony is taken out of Eſay the. 52. Chapiter, which is therfore with the more diligent conſideration to be peyſed, for that neither the verity of the Hebrew any thing diſagreeth from the words of the Apoſtle, neither alſo can any man doubt, but that the prophet foretold theſe things of the Meſſias and of the preaching of the Apoſtles. For in that chapter are written thoſe wordes which were before cited, How beutifull are the feete of them that bring the glad tidings of peace. The meaning of Paul is, that forasmuche as the holy Ghoſt admoniſheth, that a care be had, that the preaching of the Goſpell be with moſt quicke ſpede ſpred abrode amongſt all nations, that they to whome before he was not ſpoken of might heare, and they which had not hearde, might vnderſtand, therfore (ſayth he,) am I with ſo great feruentnes of minde ſtirred vp to preache there, where the name of Chriſt was not before heard of. But woe be vnto vs, which neglect to preache there, where the name of Chriſt is heard of, & true faith and piety towards him is miſerably fallen in decay. And ſo farre is it of, that we will ſéeke other places, in which the Goſpell hath not bene heard of, that we will not ſo much as kepe ſtill thoſe which are already gotten, neither will we defend the churches already planted. Vndoubtedly we wil imitate him, which from Ieruſalem euen to Illiricum, and in all the regions round about, cauſed the Goſpell to abounde: when as yet in the meane time we will be counted moſt ſtout defenders of the doctrine of the Goſpell.

Therefore alſo I haue bene oft let to come vnto you. But now ſeing I haue no more place in theſe quarters, and alſo haue bene deſirous many yeares agone to come vnto you: whenſoeuer I ſhall take my iorney into Spayne I wyll come vnto you. For I truſt to ſe you in my iorney, and to be brought on my way thitherward by you, after that I haue bene ſomwhat filled with your company.

Therefore alſo I haue bene oft let to come vnto you] The Romans mought by theſe wordes haue ſuſpected, that Paul had contemned them: when as he being appointed of God to be the miniſter of the Gentles, had yet notwithſtanding in beſtowing the benefite and office of hys preaching preferred other nacions before

The cauſe why Paul went not at the beginning to Rome.

them. This was not the cauſe ſayth Paul. But foraſmuch as ye had alredy heard the Goſpell, and your fayth was now publiſhed thoroughout the whole world, but in theſe places Chriſt was not yet preached, I was hitherto letted by the miniſtery committed vnto me, that I could not come vnto you. Paul before in the beginning of this epiſtle mencioned this ſelfe ſame thing. I had purpoſed oftentimes (ſayd he) to come vnto you: but hetherto I haue bene letted. But there (ſaith Chriſoſtome) he ſpake nothing of the cauſe, but here he ſheweth it, namely, for that he was ſtayed in thoſe places, which he could not leaue, before that he had filled them with the Goſpell. And what was the cauſe, why he went not to the Theſſalonians, when yet his deſire was thereunto, he declared in the epiſtle which he wrote vnto them. For he ſayth, that Sathan was a let vnto him: but he alleadgeth not the planting of new Churches. And this difference of cauſes Origen noteth. But I ſée alſo an other cauſe, why the Apoſtles ſomtimes were compelled to do contrary to that which they had appoynted in their mynde: the admoniſhment (I ſay) of y holy ghoſt. Touching which thing we read in y 16. of the Actes, As we paſſed through Phrigia, and the countrey of Galatia, we were prohibited by the holy ghost to preach the word in Aſia. And again in y ſame place. They aſſayed to go into Bithinia, but the holy ghoſt permitted them not. But Ambroſe ſheweth, y there was alſo an other cauſe, why Paul ſo earneſtly enforced himſelfe to preach the Goſpell there,

Why Paul made ſuch ſp de in going about countrey.

where Chriſt had not ben heard of, namely, to preuent y falſe Apoſtles. For if they had gottē into thoſe places before thē, they would not haue taught Chriſt very ſincerely: and if they had once ſowed peſtilent errors, the Apoſtle ſucceding them ſhould haue had much more a doo to bring them to good ground agayne. For thoſe nations muſt nedes afterward not only haue learned, but alſo muſt haue taught to put away the errors, wherwith theyr corrupt teachers had enfected them.

But now ſeing I haue no more place in theſe quarters &c.] He ſayth that he had iuſt cauſe which letted him that he could not come to Rome. Now, he putteth thē in hope of his comming which was next to be ſpoken of. For if I depart hence now (ſayth he) I ſhall not doo otherwiſe then my office requireth. And that ſhall then be, after that in theſe quarters there ſhalbe no more place, wherein I haue not built a Church. And I haue a great deſire to ſe you. Which thing, I hope ſhal ſhortly come to paſſe. But here the Romanes mought ſay: dooſt thou then contemn the ſtate of the Apoſtleſhippe, and dooſt thou count it for nothing to come vnto vs to whome the Goſpell is alredy preached, and dooſt thou ouerhippe thoſe, which as yet haue heard nothing of Chriſt? Paul anſwereth, it ſhal not be ſo But foraſmuch as (ſayth he) there is nothing as yet beſtowed vpō the Spaniards, and their whole countrey lieth open for me, I thinke now to goo into that countrey. And ſo it ſhall come to paſſe, that I will come by you, that I may a few dayes ſolace my ſelfe in the Lord, and in the purenes of your fayth, and your louing confabulation, and ſpirituall familiarity. Here let vs note the obedience of the Apoſtle, which preferred the neceſſary condition of the Apoſtleſhip which was ſuch, that it behoued him to go not whither he would, but whither nede required before his ſo great a deſire to ſe the Romanes although the ſame deſire were very iuſt and honeſt. Eraſmus noteth that the Apoſtle taketh away from this woord Hiſpania, the firſt ſillable. For he writeth Spania, And paraduenture they ſo ſpeake in Grecia. And when he wrote theſe letters, he was at Corinthus in Achaia. But we alſo at this day in Italy call that contrey no otherwiſe then Paul doth. For we ſay Spagnia and Spagninolo, vtterly cutting of the firſt ſillable. For I truſt to ſe you in my iorney: and to be brought on my way thithe warde by you after that I haue bene ſomewhat filled with your cōpany.] The Apoſtle deſireth not only to haue y fruition of theyr godly and ſwete familiarity at Rome, but alſo that after he had ſatiſfied both his and theyr deſire, he might by them be

Why Paul deſired to be broug t on his way in to Sp ine by the Romanes.

brought into Spayne: not that he was affected to any pompe or gorgeous ſhewes, or that he deſired, as at this day the Popes and Cardinalls doo to bee brought on his way with honour: but that euen in the iorney might by them that went with him to communicate his doctrine and exhortations to the Church of Rome and to others. For it can not be doubted, but that they which would accompanie him in his iorney would obſerue and note all things, which by the way they eyther heard of him, or ſaw in him: that when they came home, they might declare the ſame, & edifie the Church more firmely. It is likely alſo that Paul, foraſmuch as he had occaſion to trauayle into ſondry countries and which were far diſtant, would chiefly picke out ſuch companions as were well knowen in thoſe places & cities, which they ſhould trauayle thorough, that by them might be opened a more redier entrance to preach the Goſpell. For although the truth of Chriſt haue no nede of mans helpe, but that it can conſiſt without it, yet notwithſtanding for the more commodious ſpreading of it abrode, it is lawfull for a godly man to vſe familiarities frendſhippes, and ſocieties. For he knoweth that all his thinges ar Gods and Chriſts: after that he hath once vtterly geuen and conſecrated himſelfe vnto him. We find alſo in the latter epiſtle to the Corinthians the firſt chapiter, that Paul when he ſhould go to Ieruſalē, deſired to be brought on his way by them to whom he wrote that epiſtle. But whether the Apoſtle according to his hope went into

Whether the Apoſtle went into Spaine.

Spayne, and by that occaſion viſited the Romanes, it can not by theſe woords certainely be gathered. For the godly ſometimes promiſe vnto themſelues many thinges and that with a godly and iuſt deſire, which yet haue not ſucceſſe: for they were by coniecture led that it ſhould be ſo, and that by humane reaſon only and

The deſires of the ſaintes are not alwa s fulfilled.

not by the impulſion of the ſpirite. As in the epiſtle to the Phillippians, Paul being a captiue at Rome, thought that he ſhould be deliuered from thoſe bonds, and that he ſhould liue longer, and abide with them al to their commoditie, and to the ioye of theyr fayth: That your glory (ſayth he) may thorough Ieſus Chriſt abound in me by my return vnto you. When yet notwithſtāding it came farre otherwiſe to paſſe then Paul looked for. And yet by this meanes is no derogation doone to the godlines and dignity of the ſaints. For by reaſon of theyr healthfull hope which ſpringeth out of a true and naturall fayth, they promiſe nothing vnto themſelues certainly, but y which they haue receaued out of the word of God, or by a ſingular admonition, or by reuelation. But as for other thinges which are ſubiect to the chaunces of

How the ſaintes behaue them ſelues touching thinges cōming by happe

this life, ſometimes by reaſon of ſome humane coniecture they doo hope that ſuch thinges ſhall happen vnto them. Which if they happen otherwiſe, yet are they not fruſtrate of theyr will. For the thinges which are not promiſed in the holy ſcriptures, or by a ſingular oracle of the holy ghoſt, they wiſh not to be geuen vnto thē abſolutely: but they ſubmitte all ſuch thinges to the prouidēce of God, which they know aſſuredly doth much better prouide for men, eſpecially for the godly, then they themſelues can prouide by any theyr owne wit or induſtry.

But now goe I to Ieruſalem to miniſter to the ſaintes. For it hathe pleaſed them of Macedonia and Ichaia, to make a certaine communication to the poore ſaintes that are at Ieruſalem. For it hath pleſed them, and their debters are they. For if they haue communicated theyr ſpiritual things to the Gentiles, theyr duety is alſo to miniſter vnto them in carnall things. When therefore I haue performed this, and haue ſealed them this fruit, I wil paſſe by you into Spaine. For I know that when I come, I ſhall come to you with fulnes of the bleſſing of the Goſpell of Chriſt.

But novv I goe to Ieruſalem to miniſter to the Savntes.] The Romaines might haue ſayd: ſéeing that thou haſt now no more place there, why doſt thou not ſtraight way take thy iorney to vs warde? Paul ſheweth what letted him. For beſides that he was called of God to preache the Goſpell there, where Chriſte was

Vnto Paul beſides the pri chyng of the Goſpell, was committed the charge of the almes.

not yet ſpoken of, he had alſo an other charge appointed him, as it is truely and plainely declared in the Epiſtle to the Galathians, namely, that as he preached Chriſt amongſte the Gentiles, he ſhould alſo haue a conſideration of the poore which were at Ieruſalem. Which thing he himſelfe in that Epiſtle ſaythe, he had faithfully performed. For thoſe amongſt the Gentiles whome he had brought to Chriſt, and enſtructed in the doctrine of faythe, he diligently exhorted to diſtribute their al es, to helpe the pore which were at Ieruſalem, who were at y time moſt greuouſly afflicted. Of this thing we haue large mention made and liuely examples ſetforth in the Epiſtles to the Corinthians. This office (ſaith he) now ſtayeth me, that I can not come vnto you. For there hath bene money gathered in Macedonia, and in Achaia: and the ſame muſt through my miniſtery be caryed to Ieruruſalem. For, that is it which he addeth.

For it hath pleaſed them of Macedonia and Achaia, to make a ce taine communication to the pore ſaintes vvhich are at Ieruſalem] Paule in the meane time whileſt he ſetteth forth theſe things to the Romains, (as Chryſoſtome admoniſheth) doth not only ſerue his purpoſe, namely to declare what was y cauſe which withhelde him ſo long, but alſo couertly prouoketh the Romaines to the like liberal ty, that they alſo ſhould beſtowe almes vpon the ſaintes. And Origen addeth, that Paul dothe this modeſtly and cunningly. Paul was ſo diligent in his office, that he not only faithfully performed it, but alſo pretermitted no occaſion at all, for the well executing of the ſame. This thing Peter, Iames, and Iohn required at his hāds, and that vndoubtedly not without the motion and will of the holy ghoſt. Which thing Paul promiſed he would diligently performe. Wherfore leaſt he might ſeme to leaue voyde and vndone that charge which God had committed vnto him, and which alſo he himſelf had promiſed to performe, he thought it good to vſe this pollicy and diligence. And that the Apoſtle after this peregrination, wherein he had trauailed through Macedonia and Achaia, and after that he had ben at Ieruſalem to deſtribute there the almes, whereof is here entreated, purpoſed to goe to Rome, the Actes of the Apoſtles plainly teſtifie. For in them in the. 19. Chapiter it is thus written: Now when theſe things were accompliſhed, Paule purpoſed in the ſpirite to paſse through Macedonia and Achaia, and to goe to Ieruſalem: ſaying, after I haue bene there I muſt alſo ſee Rome. Which thing Origen very well noted. Neither was he deceiued of this purpoſe. For at Ieruſalem he was ſo oppreſſed of the Iewes, that he was compelled to appeale to Ceſar: vnto whome he was at the laſt brought, not in déede, to goe through Rome into Spayne, but there with glory to ſuffer deathe for the name of Chriſt. Hereby alſo the ſame Origen gathereth, that this Epiſtle was written after thoſe two Epiſtles to the Corrinthians, and that by a firme and

This epiſtle was written after the two epiſtles to the Corinthians.

ſure reaſon. For ſéeing that in them he maketh mention of the gathering of theſe almes, and here he wryteth that now he had gathered them, and would ary them to Ieruſalem, it is manifeſt that this Epiſtle was written after them. But where as he ſayth, It hath pleaſed them of Macedonia and Achai , he commendeth the feruentnes and diligence of thoſe nations: of which diligence Paul in the latter Epiſtle to the Corinthians the. 9. chapter much gloryeth. Vndoubtedly greate was that force of loue, to helpe with money the Iewes which were ſo far diſtaunt from them: and eſpecially ſéeing that they themſelues were very pore, as it appeareth

The richer ſometimes are more vnwilling to geue almes, thē the pooree are.

by the ſelfe ſame chapiter to the Corinthians which I before cited. And doubtles we oftentimes ſée, that the richer men are, the more vnwilling they are to geue almes, when as in the meane time, the porer and meaner ſort geue largely and louingly: which thing Chriſt affirmed of that widow, which offred that only mite, wherein conſiſted hir liuing for that day.

It hath pleaſed them, I ſay, and theyr debters are they] when he ſayth debters he doth not a little ſtirre vp the Romaines, to doe the like. For they whome he had mencioned were no more debters, then the Romaines. And ſéeing y caſe was as touching eche a like, the Romaines could by no meanes be exempted from that law. Moreouer when they are called debters, they might thereby know, that theſe things pertaine not only to gratification, or frée geuing. For theſe things partain to liberalitie, but the other to iuſtice, to that iuſtice I ſay, wherby are ordained the mutuall permutations of things. And doubtles it is méete, that he which hath receiued any thing, ſhould againe repay ſomewhat. How be it the Apoſtle is not altogether ſo ſeuere, to require of them ſo muche as they had receiued, which yet by extremity of iuſtice, might haue bene required at theyr hands. They had receiued of the Iewes ſpirituall things: wherefore ſéeing that they repayed vnto them carnall things, they gaue muche les then they had receiued. This kinde of argument taken from the leſſe to the greater, Paule vſed in the firſt to the Corinthians, to decla e that vnto the miniſters of the Church are ſtipends due. For thus he wryteth: If we haue ſowed vnto you ſpirituall things, is it a great matter if we reap your carnall things? Thoſe almes Paul calleth a communion, to ſhew that they are no raſhe

Almes are called a cō munion.

beneuolences, or vnfruitfull gifts. We haue Chriſt common with them, we haue the Sacraments common, one doctrine, one redemption, one eternall life is common to vs and to them. Why then ought not the fruits of our poſſeſſions to be cō mon betwéene vs both? Verily in the articles of our faith, we profeſſe the communion of Saintes. But a great many, when they ſpeake this, knowe not what it meaneth. For things diuine they vſe as common: but the priuate thinges which they poſſeſſe on earth, they wil not communicate to the nedy. I doe not here with

Thinges are not to be made common.

the Libertines and certaine Anabaptiſts, holde that things ought to be common. Let the proprieties of things abide: let poſſeſſions be certaine and deſinite: let not the limites of houſes and lands be confounded. But let the fruit of them, not only ſerue our vſes, but let it by a certain iuſt proportion ſo be parted, that it may profit both our ſelues and the poore. Chriſt diſdained not to communicate vnto vs all his good things which are bothe eternall, and moſt chiefe. How muche more ought we to repay vnto him in his members, thoſe tranſitory and vnconſtante thinges which we haue here on earth. Vnto the Saintes, ſayth he: for they are two wayes cōmended (ſayth Chryſostome,) bothe for theyr pouertye, & for theyr vertue. The ſelfe ſame thing in a maner he wrote to the Galathians by theſe words, but chiefly to the houſholde of fayth.

Their duety is alſo to miniſter vnto them in carnal things. In Greke it is 〈 in non-Latin alphabet 〉 .

The dignity of almes

Here we ſée y almes are adorned with a noble title: for 〈 in non-Latin alphabet 〉 was before attributed vnto princes: & a litle before that vnto the miniſtery of y church. For Paul by reaſon of the preaching of the goſpel called himſelf 〈 in non-Latin alphabet 〉 . Wherfore this beneuolence towards the poore, is cōpared both with the office of the publike mageſtrate, and wt the eccleſiaſtical function. And doubtles in thoſe almes is a certen adminiſtratiō of iuſtice. For as we haue ſaid, herein we geue not frely, but

Almes are called a ſacrifice.

there is rēdred a debt. And this kind of oblation the holy ſcriptures cal a ſacrifice. For Paul to y Phil. in the laſt chap. thus writeth: After that I had receaued of Epaphroditus the things which were ſent of you, an odor that ſmelleth ſwete, a ſacrifice acceptable and pleaſant to God. But can this differring of going to Rome and to Spaine, be counted iuſt and lawful? If we compare almes with the miniſtery of the word, doubtles they are many wayes inferior vnto it. Shal it then be imputed as a fault in Paul that he would rather miniſter vnto tables, then to go to preach the Goſpell? And doubtles it ſhould ſo be, if he had had no expreſſe commaundement touching this thing. But foraſmuch as he was ſent, not only to preach amongſt the

Whether Paul to miniſter vnto tables, neglected the Goſpell.

Gentiles, but alſo to prouide almes for the poore which dwelt at Ieruſalem, in that he faythfully executeth ech office, he committeth nothing which may iuſtly be reproued. And moreouer this fun •• ion not a litle helped to the authority of hys preaching. For the falſe Apoſtles, which euery where ſought to bring him into hatred and into contempt, vſed commonly amongſt other things to lay againſt him, that he agreed not with the other great Apoſtles, with Peter (I ſay Iames and Iohn, and that he taught the Goſpell farre otherwiſe then it was taught in the Church of Ieruſalem: for in that Church were obſerued the ceremonies of Moſes, from

It was profitable vnto the miniſtery of Paul togather almes.

which he like a runnagate had fallē away. Paul being euery where charged wyth theſe ſlaunders, and in a maner condemned, was euen amongſt the Gentils therfore had in no ſmall ſuſpicion by which meanes it came to paſſe, that the fruite of his preaching was much diminiſhed. Wherefore to the defending of the authority of his Apoſtleſhip, his manifeſt and publique conſent and agréement with the Church of Ieruſalem much profited. And of that conſent this function was a moſt certayne argument. Wherfore in the meane tyme, whileſt he occupieth himſelfe in gathering of almes, he doth nothing which diſagreeth from his office of preaching the Goſpell. Now let vs declare that debt. They haue (ſayth he) communicated vnto them their ſpirituall thinges. The ſumme of all this Chriſt comprehended, when he ſayd, Saluation is of the Iewes. And Paul before in this ſelfe ſame epiſtle, Who are Iſraelites (ſayth he) to whome pertayneth the adoption, and the glory, and the Teſtaments, and the geuing of the law, and the woorſhipping, and the promiſes: of whom are the fathers: and of whome came Chriſt as touching the fleſh. Theſe thinges before pertayned to the Iewes only: but now by reaſon of the Goſpell they are tranſferred vnto vs. For then was the table prepared: but we are called to the feaſt. But thou wilt ſay this came not thorough theyr will or induſtry, but for that they refuſed to come when God inuited them. If thou ſpeake this of the vnbleuing Iewes, thou erreſt not. But the true Iewes, ſuch as were the holy Apoſtles and diſciples of Chriſt and Euangeliſts, came not only themſelues to the wedding, but alſo became miniſters of this communication. This ſelfe ſame communion Paul before vrged when he ſayd, Thou art made a companion, and a pertaker of the fatnes of the fruitefull oliue tree, when as otherwiſe of thy ſelfe thou waſt a wild oliue trece.

VVhen therefore I haue performed this, and haue ſealed them this fruit. I wil returne by you into Spaine.] Whereas he ſayth, when I haue ſealed, it is all one, as if he had ſayd, when I ſhall haue reſtored it being now ſealed. For things which are committed to a mans charge to be caried, are commonly ſealed vp, that it may the certainlier be knowen that they are all whole and without fraude rendred to thē which ought to haue thē: which ſeales if they be vnbroken & whole, thē is his fidelity y brought thē diſcharged. Wherfore Paul by this kind of ſpeachment to ſignifie his innocency, & ſimplicitie & vpright dealing touching this mooney. For mē are y willinger & redier to beſtow theyr goods vpon y poore, if they vnderſtād y they ſhal

Almes is called fruit.

be adminiſtred faythfully. He here calleth almes by the name of fruite, which he before called a communion or communication, and that for many and iuſt cauſes Firſt for that after the Goſpell is ſowed and receaued with a pure and liuely faith ſtraight way is geuen iuſtification before God. Then is it requiſite that there followe ſome fruite both of a pure and perfect life, and alſo loue towardes our neighbours, that there may be had ſome aſſured ſignification of our inward righteouſnes. Moreouer thoſe almes are called friute, for that ſuch liberality was fruitefull to thoſe nations which dealt ſo louingly with the poore ſaynts. Laſt of all that communion ſemed to bring to them of Ieruſalme ſome fruite of theyr piety. For he which putteth his truſt in Chriſt, and profeſſeth him when he is in extreante troubles, although he haue a reward in heauen, yet here alſo oftentimes when it ſemeth good to God, he rea eth ſuch fruites. Further leſt the Romanes ſhould ſuſpect, that the time would be very long and vncertayne before Paul would come vnto them, therefore when he ſpeaketh theſe thinges, he ſetteth and appointeth a certayne time. So ſoone (ſayth he) as I haue performed this which I am in hand with, I will come vnto you. Agayne he maketh mēcion of his iorney into Spaine which although he accompliſhed not, yet ought not Paul therefore to be reproued of an vntruth. For this is ſufficient to diſcharge his faith, that when he wr t thoſe

It is not lie, except it be done with amind to deceiue.

letters, he purpoſed the ſame thing is his mind which he wrote. For no mortall man hath the euents of thinges in his owne hand. But to the full and perfect nature of a lie, as Auguſtine teſtifieth, is required a will to deceaue. And thereof we haue a manifeſt teſtimony in the latter to the Corinthians. The ſame thing touching this matter writeth Gelaſius in the 22. the 2. queſtion. For (ſayth he) ſo much as his will was then to doo, he pronounced that he would in dede performe.

For I know that when I come I shall come to you: with fulnes of the bleſsing of the Goſpell of Chriſt.] Chriſoſtome ſemeth at the firſt ſight to referre this fullnes of bleſſing to almes: for that Paul many times caled them by that name which

Almes are a bleſſing.

thing I thinke he did according to the cuſtome of the old ſcripture, wherein a gift or reward is oftentimes called a bleſſing. For Iacob deſired Eſau to vouchafe to receaue the bleſſing which he had ſent before him. And Abigail deſired Dauid to receaue the bleſſing which ſhe brought. And Dauid ſayd to the elders of Iuda. Receaue ye the bleſsing of the pray of the enemies of the Lord. And ſo the meaning of this place, that Paul hopeth that whē he ſhall come to Rome, he ſhall find layd vp with them a great and plentifull almes for the poore: which he here calleth a bleſſing. This ſence were apt inough, but that this woord, of the Goſpell, is added, which is a let thereunto. After that Chriſoſtome had peyſed that woord, he at the length leneth this way, to interpretate bleſſing for the aboundance of all vertues and good

A demonſtratiue kinde of ſpeach vſed for a deliberatiue.

woorkes: and they without doubt are a moſt plentifull bleſſing of the Goſpell: namely, that they which beleue, ſhould ſhine moſt brightly with excellent woorks. Chriſoſtome alſo is of this mind, y Paul by a certaine ſpiritual prudence cōmendeth thoſe things in y Romanes, wherunto he chiefly exhorted thē. And this is much vſed amongſt y beſt lerned orators, to vſe a demōſtratiue kind of ſpech for a deliberatiue kind. But Ambroſe expoundeth y aboundance of the bleſſing of y Goſpel, to be a confirmation of the dectrine of y Goſpel by miracles. Origen addeth y this pertaineth to y gift of propheſieng, as though Paul ſhould propheſie, that he ſhould come to Rome with moſt excellent gifts. This expoſition diſliketh me not, and eſpecially when I conſider with my ſelfe thoſe wordes, which were before cited out of the 19. chapiter of the Actes: For Luke in that place ſaith, that Paule purpoſed in ſpirite to goe to Rome. And he might boldly promiſe vnto himſelf that he ſhould bring aboundaunce of ſpirituall giftes, who knew aſſuredly that vnto him was graunted the grace of the Apoſtleſhip: which he doubted not, but that it ſhold amongſt them

Wherof cō meth the fruite of preaching.

be fruitfull. And I thinke that no man is ignorant, but that the fruit of preaching is ſometime muche holpen by the piety of him that preacheth: and ſometimes by the ſimple and pure faith of the hearers: although in very déede all whole ought to be aſcribed to the power, force, and working of God.

Alſo brethren I beſeche you for our Lord Ieſus Chriſtes ſake, & through the loue of the ſpirit, that ye helpe me in my buſines with your prayers to God for me. That he wold d liuer me from the vnbeleuers in Iury, and that this my miniſtery which I will doe at Ieruſalem, may be acceptable to the ſaintes. That I may come to you with ioy by the will of God, and may together with you, be refreſhed. The God of peace be with you all. Amen.

I beſeche you brethren. &c.] The force of this obſecration or prayer is héereby made plaine, for that it is ſet forth not only through the name of our Lorde Ieſus Chriſt, then which there ought to be vnto vs nothing more holy, but therewithall

The ſpirit of loue.

alſo is mingled the loue of the ſpirite. And this particle, throughe the loue of the ſpirite, is all one I thinke, as if he had ſayd, through the ſpirite of loue. For as in Eſay is mention made of the ſpirite of ſtrength, of wiſedome, of fear, of counſel. &c. to geue vs to vnderſtande that all the excellent faculties or powers of the minde come from the ſpirite of God, ſo here is mention made of that gifte of the holy Ghoſt, whoſe helpe Paul moſt néeded: namely that the Romains ſhould with a feruent loue pray vnto God for him. Verely the corrupt affects of our vnclene nature doe ſo draw and plucke vs one from an other, that vnles we be holpen by the bond of the holy Ghoſt, we can not be ioyned together with a true and holy ſociety: and if that ſociety want, then ſhall there vtterly be no fruit of mutuall prayer. It may peraduenture ſéeme ſtraunge vnto ſome, as ſayth Origen, that the Apoſtle when as in the ſpirite of God he know that he ſhould come to Rome, wold yet notwithſtanding implore thoſe mennes prayers. This in my iudgement no man ſhoulde call in queſtion. But we ſhould rather learne, that holy men, althoughe they certainly know, that God will geue vnto them whatſoeuer is expedient, yet they alſo knowe that he will oftentimes geue it them throughe the prayers of his. The

We pray for thoſe thinges which we know ſhalbe geuen vnto vs.

Lord alſo knew, that the father would deliuer vnto him all things: yet notwithſtanding he continually prayed vnto him, and ſo prayed, that he ſayde. Father into thine hands I commend my ſpirite. And as he knewe that his ſpirite ſhould without all doubt be receiued of God, ſo doubted he not, but that the ſame was to be obtayned by his prayers. Moreouer by thoſe wordes we gather, that the force of prayers conſiſteth not of our workes and merites. For Paul ſo greate an Apoſtle, deſireth

Prayers conſiſt not of the worthines of them that pray.

to be holpen by theyr prayers, who were far inferior vnto him: although Ambroſe ſayth, that many little ones if they be gathered together into one, make great ones. This ſaying I miſlike not, for Chriſt ſayd: where ſo euer ſhall be two or three gathered together in my name, there am I in the midſt of them: Againe, touching what thing ſo euer two or three ſhall agree together, it ſhalbe done vnto them as they deſire. And how much the prayers of the Church profited, it is plainly declared in Peter. For he was deliuered by the Angel, when as continual prayer was made for him. And ſeing now that publique prayers are ſo profitable, they ought without all doubte moſt often

How we ought to pra for other.

to be celebrated. Wherfore godly men ſo often as they are either ſicke, or are in any great daunger, ought to require the publike prayers of the Churche: and afterwarde when they haue obtained theyr requeſt, they ought alſo to require y church publikely to geue thanks to God for theyr ſakes.

That ye helpe me in my buſines.] In Greke it is 〈 in non-Latin alphabet 〉 . This doubtles is more, then to helpe a man in his buſines. For that word ſignifieth properly, a man to take vpon him one and the ſelfe ſame labor, one and the ſelfe ſame trauail, one and the ſelf ſame ſtriuing, and conflicte with him, for whome he prayeth. And by this phraſe of ſpeache Paul doubtles inſtructeth vs, with what affecte we ought to pray for others: that is, to tranſfer vpon our ſelues as much as is poſſible the miſeries, afflictions and ſorowes of him, for whome we pray.

That he vvould deliuer me from the vnbeleuers in Iury.] The firſt thing that he deſireth them to pray for him, is, that he might be deliuered from the vnbeleuing Iewes, whome he knewe deadly hated him. For they, although they wiſhed that all the Chriſtians might vtterly be deſtroyed, yet they hated Paule aboue all others: for that no man more vehemently then he vrged, that the ceremonyes o

Why Pa •• was abo ••• all the other Apoſtles odious to the Iewes.

Moſes ſhould be taken away. And in this iorney as it is ſet forthe in the 2 . and 21. chapiters of the Actes. Agabus and other Prophets foretolde vnto him greuous chaunces which ſhould happen vnto him at Ieruſalem: wherefore both by that hiſtory, and by this prayer it is manifeſt that the minde of Paul was troubled with no ſmall perplexity. Which perplexity yet God ſo reſtrained within certaine limites, that it nothing letted him from the worke of the Lord: For the Apoſtolical hiſtory moſt plainely teſtifieth, that he moſt conſtantly anſwered vnto the Prophets and brethren, which diſſuaded him from this iorney, I count not my ſoule and life ſo precious (ſayd he,) that I will delay to runne my courſe, and to fulfil my miniſtery, which the Lord Ieſus Chriſt hath deliuered vnto me. And I am redy, (ſayd he) not only to be bound, but alſo to dye for our Lord Jeſus Chriſtes ſake. Wherefore Paule was not afeard to die, but he therefore deſired to be deliuered, that he might miniſter vnto the ſaintes, and that he might come to Rome, and ſo goe into Spaine. For it had bene muche better for Paul to haue died, then ſo to haue bene vexed with perpetuall contumelies, and to liue as one layd forth to all iniuries. This he himſelfe ſignifieth to the Phillippians, ſaying: To dye is to me a gaine. How be it to abide in the fleſhe is profitable for your ſakes: and I hope that I ſhall abide. Paule after this manner maketh requeſt to the Romaines, not in dede for his owne commoditye, but for theirs. And doubtles if they had a deſire to ſée Paul, it was theyr parts withal maner of prayers earneſtly to contend, that according to his deſire, he might be deliuered from the vnbeleuing Iewes.

And that this my miniſtery vvhich I haue to doe at Ieruſalem, may be acceptable to the ſaintes] The other parte of his requeſt is, that the ſaintes might gently

The ſ ate of the godly is miſerable as touching this world

accept his trauaile and paines. The condition and ſtate of the godly is doubtles miſerable as touching this world. They take moſt grieuous paines for the ſaluation of others, not only to prouide for theyr ſoules, but alſo for theyr bodyes. And yet oftentimes they doubt, whether they ſhall be well accepted of them, whome they ſéeke to profit. Neither dothe Paul without cauſe ſuſpect, that this might happen alſo as touching them which fauoured Chriſt. For in thoſe firſt times there was in the Churche of Ieruſalem, a certaine great zeale to obſerue the law. From which when they hearde that Paule was fallen away, they bare but ſmall good

Some of the Iewes that were Chriſtians bare no great good effection towardes Paul.

wil towards him. Wherfore Paul feared leaſt his duety towards them, ſhold haue bene reiected, and leaſt he ſhould haue bene fruſtrated of that conſent & agrement which he ſaw was nedeful for him to the preaching of the goſpell. Wherefore the preachers of our time ought to comforte themſelues, if they ſée that theyr paynes which they take in teaching are not accepted of the people. Neyther ought they which faythfully handle the diſtribution of almes to be grieued if they can not pleaſe all men. Chriſt himſelfe the more paynes he tooke for our ſakes, ſo much the more incurred he the diſpleaſure of the Iewes. Wherfore it ought not to ſeme vnto vs any great iniury if we be cōpelled to ſuffer y, which we ſe he hath ſuffred.

What is to be ſ ne vnto, in geuyng of almes.

Hereby alſo let vs vnderſtand, that we ought not only to helpe the poore, but alſo we muſt haue a care, that our oblations may be acceptable and pleaſant vnto thē which thing they litle conſider, which when they geue any thing, geue it with a frowning coūtenance and with bitter & opprobrious woordes. This is a paradoxe of Chriſtian philoſophy, & a doctrine intolerable vnto the fleſhe, that we ſhould wt a valiant minde tollerate iniuries, although they be vniuſtly inflicted vpō vs, and

Paradoxes of chriſtian philoſophy

that we ſhould not ceaſe to doo good vnto them, which haue our trauayle and diligence in ſuſpicion, and beare a deadly hatred againſt vs. But it is meruaile how Paul calleth them ſaintes who beare vnto him no great good fauour. But he ſaw that with faith and iuſtification is ioyned very great infirmitie, and that oftentimes

With iuſtification is oftentimes ioyned gre infirmity.

it happeneth, that holy men haue no vpright iudgement touching thynges humane: either for that they are not rightly enſtructed, or els for y they are fraudulently ſeduced by others.

That I may come with ioy vnto you by the will of God, and may together vvith you be refreshed.] This is the ende why he wiſhed to be deliuered: nam ly, that he might be with the Romanes and others, whome he might by his diligence and labour helpe in the aduancing of the Goſpell. Herein Paul placed all his conſolation. Let the miniſters now go and boaſt of their riches, and reuenues and commodities, omitting in the meane tyme the apoſtolicall office of doctrine, of preaching, of labours, and of troubles. For herein doth Paul put his ſolace & reſt. This alſo is to be noted, the lowlines and modeſty which Paul vſeth whē he ſpeaketh theſe thinges. For he ſaith not, that I may teach, admoniſhe, inſtruct & correct you: but that I may comforte and refreſh my ſelfe with you. This is it which he ſayd at the beginning of this epiſtle: To confirme you, that is, that I might be comforted together with you, thorough that fayth which is common, both yours and mine.

The God of peace be with you all, Amen.] He laſt of all wiſheth vnto them peace, and that no common peace, but the peace of God, which ought truely to be called the chiefe good thing. For as Paul in an other place ſayth, it paſſeth all vnderſtanding. With peace he began his epiſtle, and with peace he endeth the ſame. And when as he himſelfe could not as yet be with them, he wiſheth y they might haue with them the God of peace, that is, God pacified and mercifull, for ſo ſignifieth this particle, the God of peace.

The ſixtenth Chapiter.

I Commend vnto you Phebe our ſiſter, which is a ſeruaunt of the Church of Cenchrea. That ye receaue her in the Lord, as it becommeth ſaintes, and that ye aſiſt her in whatſoeuer buſines ſhe nedeth of your ayde: for ſhe hath geuen hoſpitality to many, and to me alſo.

I commend vnto you Phebe our ſiſter.] Men thinke that this holy wooman

What maner of miniſtery Phebe had in the church.

caried this epiſtle of Paul to Rome. She had bene a miniſter in the Church of cen hrea, not indede in teaching publikely, but in looking to the poore, which were ſuſteyned at the charges of the Church. And what maner of widowes, either as touching age, or as touching maners were required to that charge, it is at large ſet forth in the epiſtle to Timothe. By what maner of meanes ſhe was an helpe vnto Paul we know not, But it is inough for vs out of this teſtimony of Paul to vnderſtand, that ſhe had oftentimes bene beneficiall both to many others, and alſo to Paul himſelf. She is here thrée ways commended, for that ſhe was a ſiſter, for that ſhe was a miniſter, and for that ſhe had geuen hoſpitalitie to many others, and to Paul alſo. Wherunto alſo may be added, that ſhe was holy: For Paul ſtreight way

Phebe thre waies cōmended.

addeth, as it becommeth ſaints. Hereby it is manifeſt y Chriſtians that are ſtrangers, ought not only therefore to be receaued, for that they are brethern, but alſo for that they pertayne to God, as ſaynts, and wholy dedicated vnto him. Cenchrea is a towne nighe vnto Corinthe, and a port or hauen longing to that towne. Neither is it to be meruailed at, that Paul here cōmendeth a woman: for he alſo wrot letters of commendation to Ph lemon for Oneſimus his bondman.

Salute Priſca and Aquila my fellow helpers in Chriſt Ieſus (which haue for my life laid downe their owne necke, vnto whom not only I geue thankes, but alſo all the churches of the Gentles) Likewiſe greete the church that is in their houſe. Salute my welbeloued Epenetus, whiche is the firſt fruites of Achaia in Chriſt. Salute Mary which beſtowed much labour on vs. Salute Andronicus and Iunia my coſins and fellow priſoners, which are notable Amongſt the Apoſtles, and were in Chriſt before me. Salute Amplias my beloued in the Lorde. Salute Vrbanus our fellow helper in Chriſt, and Stachis my beloued. Salute Appelles approued in Chriſt. Salute them whiche are of Ariſtobulus houſe. Salute Herodian my kinſman. Salute them whiche are of the frendes of Narciſſus which are in the Lord. Salute Triphena & Triphoſa, which women labour in the Lord. Salute the beloued Perſis, which woman hath laboured much in the Lorde. Salute R fus choſen in the Lord, and his mother and mine. Greete Aſyncritus, Plegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. Salute Philologus and Iulias, Nereas and his ſiſter, and Olimpas, and al the ſaints which are with thē. Salute one an other with an holy kiſſe. All the Churches of Chriſt Salute you.

Salute Priſca and Aquila] This woman Priſca the wife of Aquila is called of Luke in the 18. chapiter of the Actes Priſcilla. Her huſband Aquila was borne in Pontus, but as touching his ſtocke he was a Iew, and he was of the ſame art or ſcience that Paul was. But why he ſetteth the woman before the man, we know not but hereby it is manifeſt that the loue of ech of them was notable, when as for Pauls ſake they did put theyr life in danger. Wherefore the Apoſtle cōfeſſeth, that not only he himſefe is much in theyr debt but alſo all the churches of the Gentils: For it was eu ••• t that they had doone a great benefit to them all, in that they had preſerued Paul theyr teacher and maiſter. Neyther is this to be paſſed ouer with ſilence, that he calleth the man and the wife his helpers, and 〈 in non-Latin alphabet 〉 , which commonly they cal, felow workers. And not without a cauſe. For they inſtructed in y way of the lord Apollo a Iew & one that had very great knowledge in the law: as it is writen in the 18 chap. of y Actes. All theſe which are there named Paul hath adorned with moſt exc llent titles: Which if a man diligently conſider, conteyne nothing that is earthly or worldly: but conteyne moſt excellent gifts and vertues

What thinges ought to moue chriſtians to loue one another.

which God had geuen vnto them: that we might vnderſtand, what are the things that ought to moue vs to loue men. If there be any which loue them that are rich, beawtifull, mighty, and in honour, they ought to know, that this is not the Apoſtolicall loue. Riches indede, and beawty, and honour are the giftes of God: but yet not ſuch, that we ought with a ſingular loue to embrace them.

And the Church that 〈◊〉 in they houſe.] Paul writeth the ſelfe ſame thing of theſe perſons in the firſt to y Corinthians the laſt chap: either bycauſe that theyr famely was ſo godly enſtructed that it mought ſeme to be a Church, or els for that the faythfull gathered together into theyr houſe to celebrate holy aſſemblies. And this interpretacion I thinke to be the likelier, although Chriſoſtome, Origen, and Ambroſe follow the firſt.

The firſt fruites of Achaia.] They which before all others come to profeſſe religion plainely declare, that they litle regard men and the iudgements of the fleſh, but only follow the impulſiō of the holy goſt. Origen in ſtede of Achaia redeth Aſia: whome he that will follow let him vnderſtand Aſia the leſſe wherein is Epheſus. I meruayle at Ambroſe, which referreth firſt fruites to preſent dignity, as though he were placed in ſome mageſtrateſhip or principality which ſemeth not vnto me very likely, and eſpecially for that this word, in Chriſt, is added.

My k nſmen and fellovv priſone •• ] Kinred alone could not haue moued him: but he the gladlier mencioneth them, for that they had ſuffred together with hym. They came to Chriſt before Paul, they are called notable amongſt the Apoſtles: not that they were of the number of the 12. Apoſtles, but for that as it is moſt likely they had ſowed abrode the Goſpell in many places, and had built many Churches. Origen thinketh that it is poſſible that they were of the number of the 72. diſciples. Which I thinke can not be: for they fell away from Chriſt. But how attributeth he this vnto his wife? as though the office of the Apoſtleſhip could agrée alſo with her? Paraduenture they are called notable amongſt the Apoſtles, for that they were well knowen vnto them, and were of no ſmall reputation in the Church of Chriſt. This ſence I diſlike not ſo that the very wordes be not repugnaunt thereunto.

Them which are of Ariſtobulus houſe.] He biddeth not them to ſalute Ariſtobulus

Narciſſus made a freman by Claudius Ceſar.

himſelfe: peraduenture for that he beleued not in Chriſt. Yet he had of his houſholde that were Chriſtians. Which ſelf thing is alſo thought of thoſe whome he addeth, the friendes of Narciſſus. This man was made a frée man by Claudius Ceſar, and was a man of great might, but otherwiſe wicked, an extorcioner, and one euill ſpoken of: howbeit Ambroſe thinketh that he was an elder.

In the Lord] For all the family of Narciſſus beleued not the goſpel. Vnto theſe men he aſcribeth no titles: paraduenture for that they were weake, and did not ſo boldly profeſſe the Goſpell.

Apollo.] Origen thinketh that Apollo was that Apollo borne at Alexandria: but I know not how I ſhould be of his minde touching that. For ſo great a man without doubt, ſhould haue bene adorned with ſome moſt notable title.

He therefore peraduenture ſayth that theſe women hryphona, Tryphoſa, Perſis, & Mariae laboured, for that they had ſuche a miniſtery as before we ſayde Phebe had.

His mother and mine.] He calleth this woman mother, bicauſe of her affection

The boke of Hermas is not in the Canon.

towardes him, and not that ſhe was ſo by nature. So before he called Phebe his ſiſter.

Hermas.] Origen thinketh that this man was the author of the boke called the booke of the Paſtor: which ſcripture he ſayth ſéemeth to him holy, and inſpired by God, which is a plain argumēt, that that boke is not to be receiued as Canonicall.

VVith an holy kiſſe.] This amongſt the Hebrues was a token of peace and of brotherly amitie.

All the churches of Chriſt ſalute you.] Here are ment thoſe churches through which Paul had paſſed, or which were nigh to thoſe places.

Now brethren I beſech you marke them diligently, which cauſe diuiſion and offences, contrary to the doctrine which you haue learned, and auoide them. For they that are ſuch, ſerue not the lord Ieſus Chriſt but their owne bellyes, and with faire ſpeche and flattering, deceiue the hartes of the ſimple. For your obedience is come abrode amongſt al. I am glad therfore of you, but yet I wold haue you ariſe vnto that which is good, and ſimple cōcerning euill. The God of peace ſhall treade ſathan vnto your fete ſhortly. The grace of our Lord Ieſus Chriſt be with you.

I beſeche you brethren, marke them diligently which cauſe diuiſion and offence .] He had willed them before to ſalute the godly. Now he admoniſheth them to beware of the wicked. He willeth them diligently to marke and to conſider them: for that as it oftentimes happeneth, they can not eaſely be found out, but after lōg time, and after that they haue done ſome great miſchief. In theſe words are noted the falſe Apoſtles, and as Chryſoſtome ſayth, diuers of the Iewes, which by reaſon of the ceremonyes of the lawe did cauſe diuiſion and diſſenſion in the Churches. Theſe men ſerued theyr voluptuous pleaſures and their bealy, and not God: ſuch as they were alſo, whome the Lord ſayd deuoured the houſes of widowes. Suche men Paule to Timothe calleth intractable, vaine ſpeakers, deceiuers of mennes mindes, and which were of the circumciſion. They ouerthrow ſayth he, houſes: they teache thoſe things which are not meete, for filthy gaine ſake: whoſe mouth oughte to be ſtopped. A certaine Prophet of theyrs, ſayd. That the men of Crete haue alwayes bene liers euill beaſts, and ſlouthfull bellies. And in the latter Epiſtle to Timothe, which crepe into the houſes of widowes, and lead captiue wemen laden with ſinnes; always learning, and neuer comming to the knowledge of the truth. They vſe fayre ſpeach (ſayth he) but by theyr flattering they ſeke nothing elſe but to deceiue you. Theſe are two marks to know falſe Apoſtles by. They ſerue theyr bealy, and ſpeake fayre or flatteringly. Such men ſayth Origen ment Chriſt, when he ſaid, They come vnto you in ſhepes

Two markes to know falſe Apoſtle by.

Onely by the word of God falſe doctrine is diſc rned from true.

clothing, but within they are rauening wolues, ſhéepes clothing are fayre wordes, the gredines of the belly ſignifieth the rauening of Wolues. And Origen addeth, See in how great daunger they are, which exerciſe not them ſelues in the holy ſcriptures, by which only theſe men are diſcerned. Theſe wordes are diligently to be noted, that true doctrine is diſcerned from falſ, by the holy ſcriptures only. We make not diſcordes in the churche, as the bondſlaues of the Pope falſly ſlaunder vs, but we as muche as lieth in vs, and as our bounden duety is, reſiſt theyr conſpiracye which they haue made againſt the truthe, and with which they haue ſo long time oppreſſed it.

And auoyde them.] The Church hath no other ſword but excommunication. This ſword the Apoſtle admoniſheth them to vſe againſt theſe men.

Your obedience.] This he therfore addeth, leaſt by reaſon of this adnio ition, he might ſéeme to haue no good opinion of them. And this in déede is the common interpretation. But I like very wel, that which Origen ſayth, that here is couertly reproued the ouermuch eaſenes and redines of the Romaines to beleue. For y redynes putteth liers and falſe Prophets in hope to deceiue them. Wherefore he exhorteth them, not ſo eaſely to ſuffer them ſelues to be deceiued. Which expoſition yet, if any man ſhall thinke not to agrée with this that foloweth, (I am glad therfore of you.) we ought to vnderſtand, that it is better to offend on that behalf. For if they ſhould haue true doctrine taught them, and ſound teachers, there ſhold follow very great fruit. Wherfore h exhorteth them, and ſtirreth them vp to prudence, namely to heare with iudgement, and to try & examine thoſe things which are ſpoken, before that they beleue them. I would haue you, (ſayth he,) wiſe to that which is good, and ſimple concerning euill: as if he ſhould ſay. Be ye without guil and fraud: and be not crafty and ſubtil to deceiue, and to doe iniuryes. Paule requyreth at theyr hands ſimplicity, but yet ioyned with prudence: he requireth alſo prudēce, but yet a ſimple prudence. So Chriſt ſayde, Be ye prudent as ſerpentes, and ſimple as doues. Wherfore let no man boaſt of the ignorance of the ſcriptures, or of the want of knowledge in doctrine, or of vnſkilfulnes in doing of thinges: as thoughe this ſhould be counted vnto him a praiſe. For God will haue vs vnſkilful to committe things vniuſt, but prudent, wary, circumſpect & induſtrious to finde out, to iudge, and to performe thoſe things which are good.

And the God of peace shall tread Sathan vnder your fete shortly.] Out of this notable promiſe the Romanes in times paſt mought, and we at this day may receiue

We are made ſure of the victory.

moſt ſwéete conſolation, and confirme our ſelues valiantly to fighte, ſéeing that we are aſſured of the victory. He promiſeth that the troubles, diſſentions and offences wherewith the Church of Rome was troubled, ſhould be diminiſhed and broken: and therewithall alſo ſheweth that all our temptatiōs are to be ouercome by the ſtrength and helpe of God. There is no ſmall emphaſis in this word Conterere, that is, to treade vnder. For it is vſed in thoſe things, which are ſo broken that they can by no meanes be reſtored againe. But this perfect, full, and abſolute victory we haue not in this life. For here the deuil ſtill renueth warre againſt the ſeruaunts of God. Therefore ſome thought that this ſaying of Paul is to be referred to the comming of Chriſt, which for that Paul beleued to be euen at the dores, therfore he addeth shortly. But Ambroſe thinketh that this is to be vnderſtanded of Paules comming to Rome. For by it they ſhould ſo be confirmed, that all impediments of ſaluation ſhould vtterly be expelled. But I thinke neyther of thoſe expoſitions to be of neceſſity. For we may ſimply vnderſtand that Sathan ſhall be ouercome, and ſo ouercome, that he ſhal no more be able to do any thing to hinder our ſaluation. And Paule by this kinde of ſpeche, ſéemeth elegātly to all de to that which is written in Geneſis: that the ſerpent in déede ſhould bruſe the héele: but his head ſhould be broken in pieces by the ſéede of the woman. Which thing for as much as Chriſt hath performed, he hath alſo geuen power to his members to be able to doe the ſame. In Luke the 10. chapiter the diſciples ſayd vnto Chriſt: Euen Lord, the deuils alſo are through thy name ſubiecte vnto vs. Vnto whome Chriſte anſwered. I ſaw Sathan like lightning fal downe from heauen. Behold I geue vnto you power to treade vpon Serpents and Scorpious, and ouer all the power of the enemy. And yet is not this victory to be taken in this ſenſe, as though henceforth we ſhal no more be aſſaulted with temptations: for oftentimes temptations are profitable for vs. And

Temptations are profitable for v , leſt we ſhald geue ou ſelues to idle es.

euen when we are in to much ſecurity, and haue all things quiet and in tranquillity, God himſelf ſtirreth vp vnto vs an aduerſary, that our ſtrength being at conflict with him, ſhould not waxe heauy in ſlouthfulnes, but ſhould with a godly exerciſe be ſtirred vp.

The grace of our Lord Ieſus Chriſt be with you.] Vnder the name of grace he comprehendeth both the fauor of God towards his, and alſo the effectes thereof, that is, ſundry giftes and faculty and endowmentes: All which vnder one word he wiſheth vnto the Romanes. Towardes the end of the chapiter going before he wiſhed vnto them peace, ſaying, The God of peace be with you all, Here he wiſheth vnto them grace: that foraſmuch as he had begonne thys epiſtle with theſe words, Grace vnto you, and peace, ſo alſo he mought wyth the ſelfe ſame wordes end it.

Timotheus my fellow worker, and Lucius, and Iaſon, and Soſipater my kinſemen ſalute you. I Tertius which wrote thys epiſtle ſalute you in the Lord. Gaius myne hoſt and the hoſt of the whole Church ſaluteth you. Eraſtus the receauer of the City ſaluteth you, and ſo doth Quartus a brother. The grace of our Lord Ieſus Chriſt be with you all Amen.

Timotheus my fellovv worker ſaluteth you.] Before with great diligence he reckoned vp thoſe whome he would haue at Rome to be ſaluted in his name: now alſo he reckeneth vp thoſe which ſend ſalutacions vnto them. And before that we come to the reherſall of thē, this is not to be paſſed ouer, that amongſt thoſe which

No menciō is made of Peter.

dwelled at Rome and were ſaluted of Paul, no mencion at all is made of Peter: who if he had then ben at Rome it is not likely that Paul would haue ouerhipped him. For theſe ſo diligently whome he ſendeth ſalutacions were much inferior to him. Of Timothe I will ſpeake nothing. For his name is famous both in the Epiſtes of Paul and in the Actes of the Apoſtles. And this ſemeth to be ſufficient to the commendacion of him, that Paul oftentimes calleth him his ſonne, and his naturall

Lucius peraduenture is Luke.

ſonne. And in this place he calleth him fellow worker.

Lucius.] This man Origen ſuppoſeth to be Luke whoſe name is drawen of Paul to the forme of the names of the Romanes.

Iaſon.] Of this man is large and manifeſt mention made in the Actes of the Apoſtles the 17. chapiter. The Iewes that were at Theſſalonia were troubleſom vnto him, and accuſed him vnto the Mageſtrate, for that he had geuē lodging and harbrough to Paul and Silas.

Soſipater.] This man paraduenture, as Origen thinketh, is that Soſipater the ſon of Pirrhus of Berea, of whome alſo Luke maketh mencion in the Actes.

I tertius which wrote this epiſtle ſalute you in the Lord.] Tertius ſayth Ambroſe not in nomber, but in name. No man is ignorāt but that the Romanes were called. Tertii, Quarti, Quinti, Sexci &c. Neyther executed this mā any ſmall office in that he was the ſcribe or ſecretary of Paul.

Gaius mine hoſt and the hoſt of the whole Church ſaluteth you.] It muſt nedes be that this was a good and godly man. For the Lord commaunded his diſciples that when they came into any citie, they ſhould firſt of all looke, whome they thought to be a mete man with whome they might be, & might abide. Wherfore ſeing y Paul was moſt diligent in obſeruing the cōmaundements of the lord he would not vndoubtedly leue this vndoone. Hereout may we gather the worthines of Gaius. This Gaius, Ambroſe thinketh to be that man to whome Iohn the Apoſtle wrote, reioyſing of his loue and dewties which he ſhewed towards the faithfull. And vndoubtedly it was a great token of religion and piety to beſtow hoſpitality not only vpon Paul, but alſo vpon the whole church. This is he (ſayth Origen) of whome Paul ſayth to the Corrinthians, I geue thankes to God that I baptiſed none of you but Criſpus and Gaius: and he addeth, that it was an old tradition, that this mā was afterward Biſhop of Teſſalonia,

Eraſtus the receauer of the citie ſaluteth you.] Although the mageſtrateſhipps and dignities of this world encreaſe not the fayth of Chriſt, yet foraſmuch as Paul knew that they are certayne ornaments of piety he would not reiect them. So to the Phillippians, They which are of the houſe of Ceſar ſalute you.

The grace of our Lord Ieſus Chriſt be with you all Amen.] He agayne wiſheth vnto thē the ſelfe ſame thing that he before wiſhed: not that y repeticion there of is vayne: but to declare that it is a thing moſte neceſſary and moſt oftentimes to be prayed for.

To him now that is of power to eſtabliſh you according to my Goſpell and preaching of Ieſus Chriſt by the reuelation of the miſtery which was kept ſecret ſince the world began, but now is opened and publiſhed among all nations according to the ſcriptures of the prophets, according to the ordinance of God for the obediēce of fayth, to him I ſay only wiſe be prayſe thorough Ieſus Chriſt for euer Amen.

To him that is of power to confirme you.] This part wanteth in ſome books and in ſome is put at the end of the 14. chapiter ſtreight way after theſe woordes, Whatſoeuer ie not of fayth is ſinne. But now it is red in the laſt place of this epiſtle: neyther will we alter that order. Marcion, as Origen telleth vtterly reiected certayne

Marcion reiected the two laſt chapiters of this epiſtle. We cā not render glory vnto God, but thorough Chriſt.

epiſtles of Paul and other ſome of them he ſo alowed, that yet he would not admitte them, but only mayned and gelded. So he vtterly reiected the two laſt chapiters of this epiſtle. Wherefore in the bookes that he corrupted this p rt vtterly wanted. But we together with other ſound and catholike interpreters wholy allow theſe woordes which he hath cut of: & therfore wil we interprete thē Paul is with a great zeale of piety moued to the end his epiſtle with the prayſes & glory of God. To him (ſayth he) which is only wiſe be prayſe thorough Ieſus Chriſt for euer. We can not render prayſe and glory vnto God but thorough Chriſt. For as thorough hym are deriued all giftes vnto vs, ſo on the other ſide thorough the ſelfe ſame are referred prayſes and thankes geuing from vs to GOD. Wherfore they which beleue not in Ieſus Chriſt, do neither vnderſtād not ſet forth the true God

How God i wiſe.

from whome all good thinges come. He is onelye wiſe: For he is not, as ſayth Origen, wiſe by wiſedome: as men commonly are: but therefore he is wiſe for that he begeteth wiſedome: not only, in that he hath brought forth his only ſonne, but alſo for that by his breathing and ſpirite he maketh vs wiſe.

VVhich is able to confirme you.] Foraſmuch as we are weake and infirme, we haue perpetually nede of confirmation. Wherefore Paul ſheweth vnto vs the fountayne, from whence we ought to ſeke it. And he prudently inculcateth thys and eſpecially to the Romanes, for that as we haue ſayd, they were troubled with ſondry diſcordes amongſt themſelues.

According to my Goſpell and preaching of Ieſus Chriſt] Hereby it is manifeſt

God confirmeth his by the goſpell.

that God confirmeth his not by humain inuentions or traditiōs, or by the law but by the Goſpel, which vndoubtedly is nothing ells but the preaching of Chriſt.

According to the reuelatiō of the miſtery which was kept ſecret ſince the world began: but now is reuealed.] By this preuention he anſwereth to theyr cogitacions, which ſuſpected the Goſpell to be a new doctrine. It is not ſo (ſayth he). For it

The goſpell is no new doctrine.

was before the world began, but it was hidden wt ſilēce & kept ſecret a long time. But why God euen frō the beginning reuealed vnto ſome of the fathers although indede to a very few ſo great a ſecret, namely that all mankind ſhould by ſo wonderfull a meanes be renewed, and ſaued by Chriſt, and why he opened this vnto the people of the Iewes only, and that no otherwiſe then in ſhadowes and propheſies, we can not by our coniectures and vnderſtandinges attayne vnto. For God according to his moſt high liberty and wiſdome ſhewed this ſecret, both when, and to whome, and in what ſort he himſelfe would.

According to the vvritinges of the prophets.] This he addeth, leſt any man ſhould ſuſpect and count weake the new reueling of this miſtery. It hath the teſtimony of the Prophets.

According the ordinance of God.] That which we now ſayd, namely, that this miſtery was not reuealed by mans inuention or wiſedome, but only by the hidden will of God, he now in theſe wordes confirmeth.

For the obedience of fayth] Laſt of all he putteth the end why the Goſpel was reueled, namely, that men ſhould beleue it, and by that meanes be ſaued.

Amongſt all nations.] As touching this preaching of the Goſpell there was no acception of perſons. Chriſte ſent his Apoſtles to preach thoroughout the whole world.

The ende of the Commentarie of D. Peter Martir vpon S. Paules Epiſtle to the Romaines. ¶ Faithfully peruſed by M. Dauid Whitehead.
A diligent Index or table, of the moſt notable thinges, matters, and wordes, contayned in this whole worke. A ABacucke the prophete is expounded. 16. 17 Abraham is iuſtified. 71. 72. 75. is the heyre of the worlde. 88. is like vnto God. 92. Aarons ornaments brought in againe by the Papiſts. 448 Accademians error. 20 Achab ſolde him ſelfe to the deuill. 171 Acception of perſons. 255 Actuall ſinnes are the fruits of originall ſin. 151 Adam was not deceiued. 110 Aduerſities profiteth the godly. 224 Affections grafted in man when hee was created. 29 Affection of the fleſhe. 196 Affects are diuers. 176 Afflictions are not euill. 99 Afflictions are to be extenuated. 211 Almes called a Communion. 451 Almes are called a ſacrifice. 451 Almes are a bleſſing. 452 Almes geuing, what is to be ſene vnto there in. 453 Altares ought not to be vſed in this time. 335 Allegoryes what they are. 83. 327. 345 Amen, what it ſignifieth. 245 Anathema, what it is. 237. 238 239. 240. 241 Angels may not be prayed vnto. 231 Angels, ſome are good and ſome are euil. 235 Angels are ſubiect to vanitie. 213 Angels gouerne diuers regions. 359 Anſelme, his ſaying vpon free will. 28 Antitheſis. 74 Antiquitie of papiſticall churches. 244 Apoſtles and Biſhops, are not of like authoritie. 3 Arguments of the deuinity of Chriſt. 5 Arme of God, what it is. 325 Arrogancy is a peſtilēce vnto brotherly loue 424 Artes of ſpeaking are not to be condempned. 232 Auguſtine vpon free will. 26 Auguſtine vpon predeſtination. 26 Auguſtine againſt Iulianus. 27 Auntient fathers how they ſhold be read. 76 Auriculer confeſſion is wicked. 382 B BAal, what it ſignifieth. 334. 337 Baptiſme what it is. 52. 86. 143. 145. 146. 147. 148 Beaſts were worſhipped. 25 Beleuing, what it is? 38 Blaſphemy, what it is. 46, 47 Bleſſednes, what it is. 75 Blindenes of the heart is ſinne. 125 Blindenes of the minde. 345 Boniface a proud and arrogant Pope. 432 Brethren, to praiſe them is profitable for vs. 446 C C uſes why Chriſt offred him ſelfe vnto death. 210 Cerimonyes, what they are. 69. 70. 71. 152 Circumciſion, what it is. 47. 48. 85. 86. 87. Charitie diſtinguiſheth true faith from falſe. 225 Chaunge of things in the ende of the world. 216. 217 Children of wrath, who they are. 278 Chriſt excelleth philoſophers. 10 Chriſt to dwell in vs, how it is to be vnderſtand. 199 Chriſt howe we receiue him, and are ioyned vnto him? 200 Chriſt is ſtill the miniſter of oure ſaluation. 230. 231 Chriſt is the ende of the law. 90 Chriſt is the heyre of al the world. 88 Chriſt, why he is called Lord. 6 Chriſt had a true body. 4 Chriſt is the head of the promiſes of God. 18 Chriſte had not his ſoule from the virgine Mary. 110 Chriſtes church ſhal neuer peariſh. 235 Chriſtes diuinitie. 246 Chriſtes fleſhe eaten in the ſacrament, is not the cauſe of our reſurrection. 201. 202 Chriſts death, why it was acceptable to his father. 107 Chriſtians, what things ought to moue thē to loue one an other. 454 Chriſoſtome is expounded. 16 Chriſoſtome and Ambroſe fail in memory. 17 Churches ought to be ſhut when there is no congregation. 31 Church, what it is, 236. 237. Commaundements of God expounded. 46 Concupiſcence is not lawful. 32. 33. 150 Conſtantine the great. 16 Contention, what it is. 40 Cornelius iuſtified. 181 Creatures, why they are ſaid to mourne. 214 215. 216 Creatures are ſignes that ſet forth God. 21 Croſſes are aduerſities. 209 D DEath is not naturall vnto man. 112 Death hath no right wher ſin is not. 121 Deathe is improprely called a rewarde. 157 Degrees to ſaluation. 356 Deuell is a prince of this worlde 337 Differences betwene wryting and painting. 30 Difference betwene Dulia and Latria. 162 Difference betwene the law and the goſpell. 61 Dignity of almes. 451 Dſcord in the church of Rome. 415 Diſobedience what it is? 113 Diſtinctions. 346 Diuorcement vſed among the Iewes. 160 Dumme Biſhops. 13 E EFfects of honour and of contempt. 219 Egiptians Idolaters. 25 Election, what it is? 229. 335 Election is the cauſe of ſaluation. 246. 247. 248. 249. 250. 251. 252. Election of grace, what it is. 253 Election and reiection depend on the will of God 257 Election and reprobation, how they differ? 258. 274. 275 Enemy, what he is. 196 Epiſtle to the Romains, when it was written. 451 Epicures error. 20 Error of the Maniches. 197. 173 Error of the Pelagians. 197 Eternal life is called a reward. 157 Ethnickes vpbrayd the goſpell. 14 Ethnickes excel in ſharpnes of iudgemēt. 36 Execrations. 345 F FAith chiefly glorifyeth God. 23 Faith and the goſpell may not be taken from Philoſophy. 19 Faith de ined. 20. 40 Faith may not be ſeperated frō the goſpel. 19 Faith is oures, and alſo Gods. 18 Faith, what it is to liue by it. 18. we are iuſtifyed by it. 19 Faith compared with philoſophy. 98 Faith only iuſtifieth. 63. 64. 75. 87 Faith hath a double ſignification. 16 Faith what it is, wherof is a large diſcourſe from the. 62. leafe vnto the. 98. Faith & hope are diſtinguiſhed. 220. 22 222. Faith is called obedyence. 325. and is alſo called law. ibidem Faith excelleth feare. 355 Faith muſt goe before the receiuing of the Sacraments. 362 Fire that ſhall conſume the world in the laſt day. 217 Figures are neceſſary in ſcriptures 198 Feare is defined. 207. 208 Felicitie and bleſſednes, what it is. 15. 150 Freewil, what it is. 26. 171. 172, 176. 177. 178. 254. 255. 361. Frendſhip is a neceſſary thing. 343 Fruſtrate, what the nature of that worde is 23 Fruit of almes. 451 Fruit of preaching, wherof it cometh. 452 G GEneration, what is the nature thereof. 271 Gentiles conuerted to Chriſt, are Iſraelites. 282 Giftes of the holy ghoſt. 223 Glory and glorifying of God, what it is. 23. 63. 211. 212 Glotony, what it is. 434 God is the ſearcher of our heartes, and why it is ſo ſayd. 224 God of Sabaoth what it ſignifieth 283 Gods glory conſiſteth in all things. 24 God ſuffereth long. 37 God forbid, what it ſignifyeth. 53 God nedeth no aduocates. 24 God tempteth not to euill. 28 God willeth that is good. 256. 257 God doth things contrary to his lawes. 25 God of cōtrary things worketh like effects. 232 God is called a Lyon, a Bear and a fire. 274 God tempted the fathers. 169 God ſeeth all men. 55 God ought not to be expreſſed by images. 30 God, how he deceiueth. 268 God hath not commaunded things vnpoſſible. 194 God worketh in men. 151 God worketh not by chaunce. 278 God is faithful in his promiſes. 106 God, why he is called the God of hope. 446 God is wiſe. 456 God confirmeth his by the goſpell. 456 God is witneſſed to be God by any thing in the world, how vile ſo euer the ſame be. 22 Gods reuengement for Idolatry. 25 Gods gifts vnto men. 13 Gods knowledge is attributed to the vngodly. 22 Gods knowledge is ſpe ially knowne in two things. 22 God is iudged of men. 51 God in dede loueth, and in dede hateth. 252 God is not the author of ſinne. 28 God forſaketh the Ethnickes. 19 Gods word is the foundation of faith. 326 Good workes are not to be reiected. 18. 90. 158. 159. Goſpell per accidens, is the inſtrumente of death. 192 Goſpell, what it is. 3, 43. 61. 62 Goſpell is no new doctrine. 456 Goſpel, who are they that are aſhamed there of. 14 Goſpel is preferred to al men indifferētly. 16 Goſpel is not new, and when it began. 4 Goſpel is more common then Philoſophy. 13 Grace, what it is. 115. 116. 117. 140. 141 Grace is not common vnto all men. 335. 336 Grace and life cleaue together. 139 Grace is not bound to the Sacraments. 83 Grafting in of ye Gētils truth had place 445 Greuous vnto God, what it is. 37 Grief what it is. 237 Grounds of the church, what they are. 236 H HAting of God, what it is. 333 258 Happye is he that foloweth the calling of God. 13 Heauen and earth ſhal paſſe, and after what maner? 217 Heretikes vpbrayd the goſpel. 14 Holines, what it is. 5 Holy dayes. 436 Honor, what it ſignifyeth. 219 Hope maketh glad and maketh ſory. 420 Hope ſpringeth out of faith. 446 Hope and faith haue one property. 100. 101. 102. 103. 104. Hoſpitality is a worke of noble men. 422 How we ought to pray for others. 452 How we are made ſure of the victory. 455 I IAcob, why he was called Iſrael. 242 Iacob wreſtleth with God. 92 Iewes are prefer ed before y gentiles. 16 Iewes were Idolaters. 25. 44. 45. 50 Idols and Idolatry. 24. 25. 29 Idlenes is an image of death. 412 Image of God, what it is. 124. 188 Image of Chriſt made of copper. 30. 31. 32 Images how they began. 24. 25. 30 Images of God, ſprang of infidelity. 30 Images out of Temples are not to be contempned, ſo they be not worſhipped. 30. 32 Images taken two maner of wayes. 82 Imaginations of men. 23 Immortality is the mere gift of God 219 Incredulity burſteth out of originall ſinne. Infants receiue not the Euchariſt. 202 Inheritaunce, what it is. 209. 210 Inſtruction for preachers. 155 Inuocation of Sayntes. 98 Iſaac borne of the promes. 247 It is not counted a lye except it be don with a minde to deceiue. 452 Iuſtification, what it is. 15. 58. 64. 65. 68. 71. 75. 96. 107. 181. 185. 191. 193. And it is ſpetially and at large intreated vpon from the. 367. leafe vnto the. 410. leafe. Iuſtice is ioyned with the wil of God. 274 Iudges maye iudge the crimes of other, though they them ſelues be giltye in the ſame crimes. 36 Iudgement at the laſt day. 38 K KEyes of the church are the worde and fayth. 361 Knowledge is of two kindes. 36 Knowledge of our ſinne is profitable. 109 L LAw, what it is, 58. 66. 70. 90. 114. 191. 192. 135. 136. 137. 138. 151. 155. Lawes are of diuers ſortes. 175 Law through Chriſte is no burden vnto vs. 445 Law & grace differ 152. 153. 163. 164. 165. 166 Law and goſpell differ. 15 Law of nature is the law of God. 34. 35 Lent abuſed. 143. Letter killeth is expounded. 163 Liberty of ſpeche is neceſſary. 330. Liberty is obtained but one way. 174 Liberty hath thre kindes. 179 Libertines. 176. 321. 443 Life what it is. 196 Life is a thing excellent. 39 Life is of two ſortes. 111 Loue, what it is. 106. 258 Loue is the cauſe of grief. 237 Loue of God, and loue of men, differ. 5 Loue, election, and predeſtination, what they are. 258. 259. 260. 261. 262. 263 Luſts are of two ſorts, 29. 165. 166. 201 M MAnnes nature chiefly reſembleth the diuinity of God. 21 Man endued with grace, may ſin. 28 Maniches opinion in fre wil. 28 Maniches confuted. 250 Marcion reiecteth the two laſt Chapiters of this Epiſtle. 456 Magiſtrate, what he is. 227. 228. 426 Martirdome, what is requiſite therunto. 233 Matrimony, what it is. 161 Meates of themſelues, are not vncleane. 438. 441 Mercy of it ſelfe is not good. 185 Mercy with iuſtice. 38 Mercy and truthe are ioyned together. 445 Mercy, what it is. 159 Members of our body, what they are. 150 Meat, what it is. 157. 158 Meſſias is come. 82 Methodes vſed by S. Paule, that we can not be without ſome God. 23 Millenarij. 88 Miniſters ought not to forſake their vocation. 334. 349. 350 Miracles. 323 Miracles, that cauſe. 449 Miſtery. what it is. 358 359 Miſerable is the ſtate of the godlye, in this world. 453 Mortifying, what it is, 203 Mortification is of two kindes. 211 Mortification of faith. 271 N NAturall copulation betwene man and wife is good. 33 Nature teacheth vs not all thoſe things that appertaine to God. 20 Neceſſity is to three kindes. 270 Nobility, wherin it chiefly cōſiſteth 243. 244 Nobility, what it is. 351 Notes by the which wickednes is knowne. 34 O OBedience of faith. 5 Obedience what it is. 1 8 Obedience to Magiſtrates. 427 Obiectiōs made in the defence of images. 20 Obiections made by Iulianus to proue free will. 27 Obſecrations or prayers. 410. 411 Occaſion is to be obſerued. 420 Office of deacones. 418 Office of the Apoſtles. 449 Olde teſtament and the new is all one. 353 Originall ſinne in infants. 229 Originall ſinne paſſeth not away. 110. but is proper to euery man. 118. 119. 127. 129. 130. 131. Origene confuted. 250 P PAcience, what it is 40. 100 Patience in temptations. 273 Papiſts vpbraid the goſpel. 14 Papiſts aſcribe trouble to the goſpell. 15 Papiſts what they are. 36 Parable of the ſeede. 267 Paule and the Pope agre not. 3 Paule the teacher of the Gentiles. 366 Paule, whether he coulde truely praiſe the Romaines. 447 Paule wrote boldly. 447 Paule in excuſing him ſelfe, altereth not his wryting. 447 Paules prieſthode was to preache the goſpell. 447 Paules miniſtery and the Iewes compared together. 442 Paule why he made ſuche haſt to goe about the countrey. 449 Paule why he went not to Rome at the beginning. 449 Paule, Moſes, and Aarons compared together. 449 Paules miniſtring vnto tables, whether it neglected the goſpell. 451 Paule to the Romains, his ſaluation. 1.6 Paule accuſeth the Ethnickes. 23 Paule aboue all the other Apoſtles, why he was odious to the Iewes. 453 Peace, what it ſignified with the Hebrues. 6 Peace what it is. 96. 97 Peace paſſeth all ſence: 6 Pelagians error. 32. confuted. 250 Paena tallionis. 26 Perſons flye from cauſes 42 Pigghius opinion of originall ſinne. 120 Pharao, why God ſtirred him vp. 263. 264. 265. 266. 279. Philoſophers filthy life. 21 Phin •• s work, how it was imputed. 73 Phebe, what manner of miniſterye in the church ſhe had. 453 Pithagoras opinion touching God. 31 Plinie wrote to Traiane the Emperoure of the innocent life of the Chriſtians. 16 Popes and biſhops, ought to haue no ſword. 429 Popiſh prieſts. 96 Puniſhment of God, what it is. 36. 37. 38 Porer more willing to geue then the richer. 451 Pore are to be holpen. 421. 422 Prayers, what it is. 223 Prayers conſiſt not of the worthines of thē that pray. 452 Preaching and almes alwayes was cōmitted in charge to Paule. 450 Preachers, how they ought to vſe thēſelues. 237. 313 Predeſtination what it is. 3. 37. 42. But it is ſpecially intreated of, and defined from the 285. leafe, vnto the. 366. leafe. Promiſes are of diuers ſortes. 243 Promiſes of the law, and promiſes of the gopel, differ. 210 Purpoſe of God, what it is. 253. 259 R REaſons, why god wil iudge men. 36 Reaſons to proue that we are loued of God. 234 Regeneration is not to be attributed vnto the water. 247 Regeneration, what it is. 149. 154 Reioyſing, what it is. 108 Repentaunce preached. 19 Repentaunce of God, and repentaunce of men. 363 Reſurrection is the only ſigne of the diuine nature of Chriſt. 4 Reſurrection of the dead. 68 78. 201. 202. 218 Riches, how it is vſed. 37 Righteouſnes, what it is. 16. 117. 236 Righteouſnes is of two ſortes. 316 317. 318. 440. Righteouſnes is of God. 60. 285 Righteouſnes commeth without the law. 56 Rites and ceremonies of the Gentiles, were not conſtant. 243 Romaines, why they were called holye 5 Rocke, which was Chriſt. 199 Rules to amend iuſtes. 29 S SAbaoth day. 436 Sacraments, what they are. 47. 49. 77. 79 80. 81. 82. 83. 85. 86. 145. Sacrifice, what it is. 411. 412 Sacrifice of the Maſſe, compared with the ſacrifice of the goſpell. 448 Sacrifices. 195 Sacrilege what it is. 46 Saluation by the goſpel. 15 Sanctification, what it is. 156 Sanctification commeth not of the nature of the parents. 14 Sathan being bound, what it meaneth. 218 Saintes deſires are not alwayes fulfilled. 450 Sedicious perſons are to be abhorred. 43 Seruice of God, what it is. 1 Seruaunts and free men differ. 1 Seruaunts, why they are ſo called 153 Sending of the Apoſtles, what it is. 2 Scripture hath not his aucthoritye of the church. 93 Scripture bringeth patience and conſolation. 443 Scripture may not be prohibited from lay men. 199 Shame, what it is. 156, 175 Signes, what they are. 79 Simmachus Oration. 25 Sinne of the firſt parents. 32 Sinne comprehendeth action and defect. 27 Sinne and the effectes therof is at large deſcribed from the. 54. lef , vnto the. 194. lef . Sinnes are the tormenters of God. 34 Sinne is puniſhed by ſinne. 33 Sinnes ventall and mortall. 150 Sinne and death knit together. 111 Sinne in infantes. 168. 169 170 Sleping, what it is. 433 Scholemaſters re the inſtrumēts of god 21 Soule of man what it is. 41 Soules of ſaintes, althoughe they be bleſſed, deſire many things. 213 Spirite of Chriſt, what it is. 199 Spirite of feare, and ſpirite of adoption. 203. 204. 205. 206. 207. 208. 242. Stoikes, without affections. 29 Straunge tongues may not be vſed in the church. 207 Stretching out of the hand, what it is. 331 Succeſſion, what it is. 244 Supper of the Lord, what is the righte vſe therof. 24 Sworde being borne before a Prince, what it ſignifieth. 431 T TAble of the Euchariſt. 343 Temptation is of two kindes. 28 Teſtament new and old. 43. 44. 50. and why it is ſo called. 363 Things are not to be made common. 451 The ſpirite of loue. 452 Through Chriſt we geue god glory. 456 To confeſſe what it is ſignifieth. 445 Tranſubſtantiation. 198 Truthe co uinceth errors. 20 Tribute, why it is payd. 431 Truthe made captiue, and by whome. 20 Truthe commeth all of God. 21 True doctrine muſt be miniſtred, though the people allow it not. 22 Truthe had place in the grafting in of the gentiles. 445 Two marks to know falſe Apoſtles by. 455 V ƲEſſels of wrath. 277 Vncleane things, what they are. 29 Vngodlines what it is. 75 Vocation of efficacy is an effecte of predeſtination. 290 VV WAking, what it is. 433 Wedding garment, what it is. 434 Words and dedes are the inſtruments of the Apoſtleſhip. 448 Word of God edefyeth. 338 World, what it ſignifieth. 413 Workes what they are. 39. 40. 43 Workes of the law. 57. 68. 73 Works of preparation. 3. 1. 173 Works reiected. 148. 185 Works or ſuperegation. 56 Works iuſtify not. 57. 68. 69. 83. 103 Works and carnal propagation, are not cauſes of ſaluation. 246 Works of darknes what they are. 434 Wrath of God, what it is. 19 38. 278 Worſhipping of God, what is the truthe thereof. 23 Z ZAchary ſlaine betweene the temple and the altare. 96
Faultes eſcaped, deſiring thee Reader, to marke them in thy booke, according to the Table here following.

Folio. Page. Line. Faultes. Corrected. 20 1 21 vnto this ſenſes vnto his ſenſes 30 1 48 By loues and colours by lines and coloures 32 1 15 an Image of the another image of the 33 1 5 not to vnderſtand not to be vnderſtand 37 2 11 ſaid, whē word (was ſaid (when word was eod. 2 21 or that he wold for that he wold 40 2 38 and lying waytes and lying wonders 42 1 39 out of other men for other men 59 2 37 falſe falles 61 1 9 his appointed his lawes appointed 68 2 17 pertained vnto him pertained not vnto 69 1 49 the accidences if the accidences 78 2 31 that ſo that it is ſo 89 2 16 riftingly triflingly 97 2 37 he leaueth vs he loueth vs 102 1 40 them ſelues ſet themſelues 105 2 55 a much greater loue that he bare a muche 108 0 1 place placed ī ſo firm a place 112 1 31 created with ſome created with ſinne 123 1 47 haue bene they bene ſaued if they 124 1 13 are called which are called 139 1 19 as haue as we haue eod.   23 propoſition proportion 140 2 28 were not true were true 142 2 55 the manſions the inuaſions 150 1 16 before when he before vſed when he 157 2 7 ſoldiers ſoldiers wēton •• arfar 159 1 6 in a merite in it a merite eod. 2 25 hoſtis promeretur hoſtiis promeretur 166 1 51 with as it is his first with this firſt 173 1 29 and the effect and the defect 183 1 41 rites cityes 184 2 18 the worſe they the worſe thyng 185 1 41 now condemnation now no condemnation 189 2 10 theſe foraſmuch as theſe eod.   14 ſhould moue ſhould meane 190 1 25 ſo that theſe ſo are theſe 195 2 38 affects effects 196 2 54 can not diſagree can not agree 200 1 10 world tooke word tooke 211 1 51 eternall wright eternall weight 221 1 20 wiſe appointed wyſe men appoynted eod. 2 8 newly that he namely that he 123 2 18 ſo that he ſo that ye 233 2 5 we are notably we notably 238 1 31 diſſention deſtruction 239 1 49 deſired to be ſlain deſired not to be ſlain 245 1 35 they wyll they wyll not 264 2 6 to perſiſt God to reſiſt God 272 1 50 thought he neither thought he 278 1 46 perſecution perfection 299 1 37 ſecrecy of the ſecrecy 308 2 28 afflycted (therfore affyxed (vnto it 310 1 37 was he driuē vnto it therfore was he driuē eod. 2 42 is that it is that which 317 1 4 tended to other tended to no other 319 2 5 as the ſimple as by the ſimple 326 2 21 a very ſimilitude a very apt ſimilitude 341 1 35 he vnderſtand of he vnderſtandeth 344 1 41 Ieſus the prieſt of Ieſus the prieſt eod.   43 inotnto not into 355 1 37 member number eod. 2 51 and abode the and abode 356 1 27 fallen into ſeueritye fallen ſeuerity 359 2 13 Iſraelites claue firſt Iſraelites claue faſt eod.   16 entiſements by entiſements 361 1 29 who not who differ not 363 1 52 that that maner that after that maner eod.   53 for the amplifiing if for the amplifying 364 2 40 ſtayned from al diſcerned from all 365 1 51 Omnis Omnes 368 2 6 to be the put to be the 369 2 6 not in thy name we not in thy name 380 2 47 was by theſe fasts was not by theſe facts 381 2 46 he formaketh what the fire maketh hot 385 2 45 after ſuch for after ſuch ſort 386 1 1 uen freely uen, it is geuen frely, 387 1 49 ſtrengths ſtrengths of nature 393 1 46 one calleth one he calleth eod 2 24 if I all fayth if I haue all fayth 405 2 10 of righteouſnes is righteouſnes is of 406 1 37 but not by but not by faith 407 2 11 thou haſt receyued thou haſt not receiued 418 2 43 trifling effectes trifling offices 428 1 17 Iohn Iehu 429 2 2 Onely if God Only of God 430 2 19 as out feare without feare 436 1 32 he which auengeth which he aeuengeth.

portrait of John Day, printer

LIFE IS DEATH AND DEATH IS LIFE AETATIS SVAE XXXX

1562

I D

¶ Imprinted at London by Iohn Daye, dvvelling ouer Alderſgate beneath S. Martins. Anno Domini. 1568. the 31. day of Auguſt.

Cum Gratia & Priuilegio Regiae Maieſtatis per Decennium.