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, probó 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.